



The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 12

SANTI PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

Scanned at sacred-texts.com, 2004. Proofed by John Bruno Hare, November
2004.





THE MAHABHARATA

SANTI PARVA

SECTION I

(Rajadharmanusasana Parva)

OM! HAVING BOWED down to Narayana, and Nara, the foremost of male beings,
and unto the goddess Saraswati, must the word Jaya be uttered.

"Vaisampayana said, 'Having offered oblations, of water unto all their
friends and kinsmen, the sons of Pandu, and Vidura, and Dhritarashtra,
and all the Bharata ladies, continued to dwell there (on the banks of the
sacred stream). The high-souled sons of Pandu desired to pass the period
of mourning,[1] which extended for a month, outside the Kuru city. After
king Yudhishthira the just had performed the water-rites, many
high-souled sages crowned with ascetic success and many foremost of
regenerate Rishis came there to see the monarch. Among them were the
Island-born (Vyasa), and Narada, and the great Rishi Devala, and
Devasthana, and Kanwa. They were all accompanied by best of their pupils.
Many other members of the regenerate order, possessed of wisdom and
accomplished in the Vedas, leading lives of domesticity or belonging to
the Snataka class, came to behold the Kuru king. Those high-souled ones,
as they came, were duly worshipped by Yudhishthira. The great Rishis then
took their seats on costly carpets. Accepting the worship suited to that
period (of mourning and impurity) that was offered them, they sat in due
order around the king. Thousands of Brahmanas offered consolation and
comfort to that king of kings residing on the sacred banks of the
Bhagirathi with heart exceedingly agitated by grief. Then Narada, after
having accosted the Rishis with the Island-born for their first, in due
time, addressed Yudhishthira, the son of Dharma, saying, 'Through the
might of thy arms and the grace of Madhava, the whole Earth, O
Yudhishthira, hath been righteously won by thee. By good luck, thou hast
escaped with life from this dreadful battle. Observant as thou art o f
the duties of a Kshatriya, dost thou not rejoice, O son of Pandu? Having
slain all thy foes, shalt thou not gratify thy friends, O king? Having
obtained this prosperity, I hope, grief doth not afflict thee still.'

"Yudhishthira said, 'Indeed the whole Earth hath been subjugated by me
through my reliance on the might of Krishna's arms, through the grace of
the Brahmanas, and through the strength of Bhima and Arjuna. This heavy
grief, however, is always sitting in my heart, viz., that through
covetousness I have caused this dreadful carnage of kinsmen. Having
caused the death of the dear son of Subhadra, and of the sons of
Draupadi, this victory, O holy one, appears to me in the light of a
defeat. What wilt Subhadra of Vrishni's race, that sister-in-law of mine,
say unto me? What also will the people residing in Dwaraka say unto the
slayer of Madhu when he goes thither from this place? This Draupadi,
again, who is ever engaged in doing what is agreeable to us, bereaved of
sons and kinsmen, is paining me exceedingly. This is another topic, O
holy Narada, about which I will speak to thee. In consequence of Kunti
having kept her counsels close in respect of a very important matter,
great has been my grief. That hero who had the strength of ten thousand
elephants, who in this world was an unrivalled car-warrior, who was
possessed of leonine pride and gait, who was endued with great
intelligence and compassion, whose liberality was very great, who
practised many high vows, who was the refuge of the Dhartarashtras, who
was sensitive about his honour, whose prowess was irresistible, who was
ready to pay off all injuries and was always wrathful (in battle), who
overthrew us in repeated encounters, who was quick in the use of weapons,
conversant with every mode of warfare, possessed of great skill, and
endued with wonderful valour (that Karna) was a son of Kunti, born
secretly of her, and therefore, a uterine brother of ours. Whilst we were
offering oblations of water unto the dead, Kunti spoke of him as the son
of Surya. Possessed of every virtue, that child had been cast into the
water. Having placed him in a basket made of light materials, Kunti
committed him to the current of Ganga. He who was regarded by the world
as a Suta's child born of Radha, was really the eldest son of Kunti and,
therefore, our uterine brother. Covetous of kingdom, alas, I have
unwittingly caused that brother of mine to be slain. It is this that is
burning my limbs like a fire burning a heap of cotton. The white-steeded
Arjuna knew him not for a brother. Neither I, nor Bhima, nor the twins,
knew him for such. He, however, of excellent bow, knew us (for his
brothers). We have heard that on one occasion Pritha went to him for
seeking our good and addressed him, saying, 'Thou art my son!' That
illustrious hero, however, refused to obey Pritha's wishes. Subsequently,
we are informed, he said unto his mother these words, 'I am unable to
desert Duryodhana in battle! If I do so, it would be a dishonourable,
cruel, and ungrateful act. If, yielding to thy wishes, I make peace with
Yudhishthira, people will say that I am afraid of the white-steeded
Arjuna. Having vanquished Arjuna with Kesava, therefore, in battle, I
will subsequently make peace with Dharma's son.' Even these were his
words as we have heard. Thus answered, Pritha once more addressed her son
of broad chest and said, 'Fight Phalguna then, but spare my four other
sons.' The intelligent Karna, with joined hands, then replied unto his
trembling mother, saying, 'If I get thy four other sons even under my
power, I will not slay them. Without doubt, O goddess, thou shalt
continue to have five sons. If Karna be slain with Arjuna, thou shalt
have five! If, on the other hand, Arjuna be slain, thou shalt have five,
numbering me.' Desirous of the good of her children, his mother once more
said unto him, 'Go, O Karna, do good unto those brothers of thine whose
good thou always seekest.' Having said these words, Pritha took his leave
and came back to her abode. That hero has been slain by Arjuna,--the
uterine brother by the brother! Neither Pritha, nor he, had ever
disclosed the secret, O lord! That hero and great bowman was therefore
slain by Arjuna in battle. Subsequently I have come to know, O best of
regenerate ones, that he was my uterine brother. Indeed, at Pritha's
words I have come to know that Karna was the eldest born! Having caused
my brother to be slain, my heart is burning exceedingly. If I had both
Karna and Arjuna for aiding me, I could have vanquished Vasudeva himself.
Whilst I was tortured in the midst of the assembly by the wicked-souled
sons of Dhritarashtra, my wrath, suddenly provoked, became cooled at
sight of Karna. Even while listening to the harsh and bitter words of
Karna himself on that occasion of our match at dice, to the words, that
Karna uttered from desire of doing what was agreeable to Duryodhana, my
wrath became cooled at sight of Karna's feet. It seemed to me that
Karna's feet resembled the feet of our mother Kunti. Desirous of finding
out the reason of that resemblance between him and our mother, I
reflected for a long time. With even my best exertions I failed to find
the cause. Why, indeed, did the earth swallow up the wheels of his car at
the time of battle? Why was my brother cursed? It behoveth thee to recite
all this to me. I desire to hear everything from thee, O holy one! Thou
art acquainted with everything in this world and thou knowest both the
past and the future!'



SECTION II

"Vaisampayana said, 'That foremost of speakers, the sage Narada, thus
questioned, narrated everything about the manner in which he who was
believed to be a Suta's son had been cursed (in former days).'

"Narada said, 'It is even so, O mighty armed one, as thou sayest, O
Bharata! Nothing could resist Karna and Arjuna in battle. This, O sinless
one, that I am about to tell thee is unknown to the very gods. Listen to
me, O mighty-armed one, as it befell in former days. How all the
Kshatriyas, cleansed by weapons should attain to regions of bliss, was
the question. For this, a child was conceived by Kunti in her maidenhood,
capable of provoking a general war. Endued with great energy, that child
came to have the status of a Suta. He subsequently acquired the science
of weapons from the preceptor (Drona), that foremost descendant of
Angirasa's race. Thinking of the might of Bhimasena, the quickness of
Arjuna in the use of weapons, the intelligence of thyself, O king, the
humility of the twins, the friendship, from earliest years, between
Vasudeva and the wielder of Gandiva, and the affection of the people for
you all, that young man burnt with envy. In early age he made friends
with king Duryodhana, led by an accident and his own nature and the hate
he bore towards you all. Beholding that Dhananjaya was superior to every
one in the science of weapons, Karna. one day approached Drona in private
and said these words unto him, 'I desire to be acquainted with the Brahma
weapon, with all its mantras and the power of withdrawing it, for I
desire to fight Arjuna. Without doubt, the affection thou bearest to
every one of thy pupils is equal to what thou bearest to thy own son. I
pray that all the masters of the science of weapons may, through thy
grace, regard me as one accomplished in weapons!' Thus addressed by him,
Drona, from partiality for Phalguna, as also from his knowledge of the
wickedness of Karna, said, 'None but a Brahmana, who has duly observed
all vows, should be acquainted with the Brahma weapon, or a Kshatriya
that has practised austere penances, and no other.' When Drona had
answered thus, Karna, having worshipped him, obtained his leave, and
proceeded without delay to Rama then residing on the Mahendra mountains.
Approaching Rama, he bent his head unto him and said, 'I am a Brahmana of
Bhrigu's race.' This procured honour for him. With this knowledge about
his birth and family, Rama received him kindly and said, 'Thou art
welcome!' at which Karna became highly glad. While residing on the
Mahendra mountains that resembled heaven itself, Karna met and mixed with
many Gandharvas, Yakshas, and gods. Residing there he acquired all the
weapons duly, and became a great favourite of the gods, the Gandharvas,
and the Rakshasas. One day he roved on the sea-coast by the side of that
asylum. Indeed, Surya's son, armed with bow and sword, wandered alone,
While thus employed, O Partha, he inadvertently slew, without witting it,
the Homa cow of a certain utterer of Brahma who daily performed his
Agnihotra rite. Knowing that he had perpetrated that act from
inadvertence, he informed the Brahmana of it. Indeed Karna, for the
object of gratifying the owner, repeatedly said, 'O holy one, I have
killed this thy cow without wilting it. Forgive me the act!' Filled with
wrath, the Brahmana, rebuking him, said these words, 'O thou of wicked
conduct, thou deservest to be killed. Let the fruit of this act be thine,
O thou of wicked soul. While fighting him, O wretch whom thou always
challengest, and for whose sake thou strivest so much every day, the
earth shall swallow the wheel of thy car! And while the wheel of thy car
shall thus be swallowed up by the earth, thy foe, putting forth his
prowess, will cut off thy head, thyself being stupefied the while! Leave
me, O vile man! As thou hast heedlessly slain this my cow, even so wilt
thy foe cut off thy head while thou shalt be heedless!' Though cursed,
Karna still sought to gratify that foremost of Brahmanas by offering him
kine and wealth and gems. The latter, however, once more answered him,
'All the words will not succeed in falsifying the words spoken by me! Go
hence or remain, do whatever thou likest.' Thus addressed by the
Brahmana, Karna, hanging down his head from cheerlessness, returned
timidly to Rama, reflecting on that matter.'



SECTION III

"Narada said, 'That tiger of Bhrigu's race (viz., Rama), was well-pleased
with the might of Karna's arms, his affection (for him), his
self-restraint, and the services he did unto his preceptor. Observant of
ascetic penances, Rama cheerfully communicated, with due forms, unto his
penance-observing disciple, everything about the Brahma weapon with the
mantras for withdrawing it. Having acquired a knowledge of that weapon,
Karna began to pass his days happily in Bhrigu's retreat, and endued with
wonderful prowess, he devoted himself with great ardour to the science of
weapons. One day Rama of great intelligence, while roving with Karna in
the vicinity or his retreat, felt very weak in consequence of the fasts
he had undergone. From affection begotten by confidence, the tired son of
Jamadagni placing his head on Karna's lap, slept soundly, White his
preceptor was thus sleeping (with head) on his lap, a frightful worm,
whose bite was very painful and which subsisted on phlegm and fat and
flesh and blood, approached the presence of Karna. That blood-sucking
worm, approaching Karna's thigh, began to pierce it. Through fear of
(awaking) his preceptor, Karna became unable to either throw away or kill
that worm. Though his limb was bored through by that worm, O Bharata, the
son of Surya, lest his preceptor should awake, suffered it to do its
pleasure. Though the pain was intolerable, Karna bore it with heroic
patience, and continued to hold Bhrigu's son on his lap, without
quivering in the least and without manifesting any sign of pain. When at
last Karna's blood touched the body of Rama of great energy, the latter
awoke and said these words in fear, 'Alas, I have been made impure! What
is this that thou art doing, Tell me, casting off all fear, what is the
truth of this matter!' Then Karna informed him of that worm's bite. Rama
saw that worm which resembled a hog in shape. It had eight feet and very
keen teeth, and it was covered with bristles that were all pointed like
needles. Called by the name of Alarka, its limbs were then shrunk (with
fear). As soon as Rama cast his, eyes on it, the worm gave up its
life-breath, melting in that blood which it had drawn. All this seemed
wonderful. Then in the welkin was seen a Rakshasa of terrible form, dark
in hue, of a red neck, capable of assuming any form at wilt, and staying
on the clouds,--his object fulfilled, the Rakshasa, with joined hands,
addressed Rama, saying, 'O best of ascetics, thou hast rescued me from
this hell! Blessed be thou, I adore thee, thou hast done me good!'
Possessed of great energy, the mighty-armed son of Jamadagni said unto
him, 'Who art thou? And why also didst thou fall into hell? Tell me all
about it.' He answered, 'Formerly I was a great Asura of the name of
Dansa. In the Krita period, O sire, I was of the same age with Bhrigu. I
ravished the dearly-loved spouse of that sage. Through his curse I felt
down on the earth in the form of a worm. In anger thy ancestors said unto
me, 'Subsisting on urine and phlegm, O wretch, thou shalt lead a life of
hell.' I then besought him, saying, 'When, O Brahmana, shall this curse
end?' Bhrigu replied unto me, saying. 'This curse shall end through Rama
of my race. It was for this that I had obtained such a course of life
like one of uncleansed soul. O righteous one, by thee, however, I have
been rescued from that sinful life.' Having said these words, the great
Asura, bending his head unto Rama went away. Then Rama wrathfully
addressed Karna, saying, 'O fool, no Brahmana could endure such agony.
Thy patience is like that of a Kshatriya. Tell me the truth, without
fear.' Thus asked, Karna, fearing to be cursed, and seeking to gratify
him, said these words, 'O thou of Bhrigu's race, know me for a Suta, a
race that has sprung from the intermixture of Brahmanas with Kshatriyas.
People call me Karna the son of Radha. O thou of Bhrigu's race, be
gratified with my poor self that has acted from the desire of obtaining
weapons. There is no doubt in this that a reverend preceptor in the Vedas
and other branches of knowledge is one's father. It was for this that I
introduced myself to thee as a person of thy own race.' Unto the
cheerless and trembling Karna, prostrated with joined hands upon earth,
that foremost one of Bhrigu's race, smiling though filled with wrath,
answered, 'Since thou hast, from avarice of weapons, behaved here with
falsehood, therefore, O wretch, this Brahma weapon shalt not dwell in thy
remembrance[2]. Since thou art not a Brahmana, truly this Brahma weapon
shall not, up to the time of thy death, dwell in thee when thou shalt be
engaged with a warrior equal to thyself![3] Go hence, this is no place
for a person of such false behaviour as thou! On earth, no Kshatriya will
be thy equal in battle.' Thus addressed by Rama, Karna came away, having
duty taken his leave. Arriving then before Duryodhana, he informed him,
saying, 'I have mastered all weapons!'"



SECTION IV

"Narada said, 'Having thus obtained weapons from him of Bhrigu's race,
Karna began to pass his days in great joy, in the company of Duryodhana,
O bull of Bharata's race! Once on a time, O monarch, many kings repaired
to a self-choice at the capital of Chitrangada, the ruler of the country
of the Kalingas. The city, O Bharata, full of opulence, was known by the
name of Rajapura. Hundreds of rulers repaired thither for obtaining the
hand of the maiden. Hearing that diverse kings had assembled there,
Duryodhana. also, on his golden car, proceeded thither, accompanied by
Karna. When the festivities commenced in that self-choice, diverse
rulers, O best of kings, came thither for the hand of the maiden. There
were amongst them Sisupala and Jarasandha and Bhishmaka and Vakra, and
Kapotaroman and Nila and Rukmi of steady prowess, and Sringa who was
ruler of the kingdom females, and Asoka and Satadhanwan and the heroic
ruler of the Bhojas. Besides these, many others who dwelt in the
countries of the South, and many preceptors (in arms) of the mlechcha
tribes, and many rulers from the East and the North, O Bharata, came
there. All of them were adorned with golden Angadas, and possessed of the
splendour of pure gold. Of effulgent bodies, they were like tigers of
fierce might. After all those kings had taken their seats, O Bharata, the
maiden entered the arena, accompanied by her nurse and a guard of
eunuchs. Whilst being informed of the names of the kings (as she made her
round), that maiden of the fairest complexion passed by the son of
Dhritarashtra (as she had passed others before him). Duryodhana, however,
of Kuru's race, could not tolerate that rejection of himself.
Disregarding all the kings, he commanded the maiden to stop. Intoxicated
with the pride of energy, and relying upon Bhishma and Drona, king
Duryodhana, taking up that maiden on his car, abducted her with force.
Armed with sword, clad in mail, and his fingers cased in leathern fences,
Karna, that foremost of all wielders of weapons riding on his car,
proceeded along Duryodhana's rear. A great uproar then took place among
the kings, all of whom were actuated by the desire for fight, 'Put on
your coats of mail! Let the cars be made ready!' (These were the sounds
that were heard). Filled with wrath, they pursued Karna and Duryodhana,
showering their arrows upon them like masses of clouds pouring rain upon
a couple of hills. As they thus pursued them, Karna felled their bows and
arrows on the ground, each with a single arrow. Amongst them some became
bowless, some rushed bow in hand, some were on the point of shooting
their shafts, and some pursued them, armed with darts and maces.
Possessed of great lightness of hands, Karna, that foremost of all
smiters, afflicted them all. He deprived many kings of their drivers and
thus vanquished all those lords of earth. They then themselves took up
the reins of their steeds, and saying, 'Go away, go away', turned away
from the battle with cheerless hearts. Protected by Karna, Duryodhana
also came away, with a joyous heart, bringing with him the maiden to the
city called after the elephant.'"



SECTION V

"Narada said, 'Hearing of the fame of Karna's might, the ruler of the
Magadhas, king Jarasandha, challenged him to a single combat. Both
conversant with the celestial weapons, a fierce battle took place between
them in which they struck each other with diverse kinds of arms. At last
when their arrows were exhausted and bows and swords were broken and they
both became carless, they began, possessed of might as they were, to
fight with bare arms. While engaged with him in mortal combat with bare
arms, Karna was about to sever the two portions of his antagonist's body
that had been united together by Jara. The king (of Magadha), then after
feeling himself very much pained, cast off all desire of hostility and
addressed Karna, saying, 'I am gratified.' From friendship he then gave
unto Karna the town Malini. Before this, that tiger among men and
subjugator of all foes (viz., Karna) had been king of the Angas only, but
from that time the grinder of hostile forces began to rule over Champa
also, agreeably to the wishes of Duryodhana, as thou knowest. Thus Karna
became famous on earth for the valour of his arms. When, for thy good,
the Lord of the celestials begged of him his (natural) coat of mail and
ear-rings, stupefied by celestial illusion, he gave away those precious
possessions. Deprived of his car-rings and divested of his natural
armour, he was slain by Arjuna in Vasudeva's presence. In consequence of
a Brahmana's curse, as also of the curse of the illustrious Rama, of the
boon granted to Kunti and the illusion practised on him by Indra, of his
depreciation by Bhishma as only half a car-warrior, at the tale of Rathas
and Atirathas, of the destruction of his energy caused by Salya (with his
keen speeches), of Vasudeva's policy, and, lastly of the celestial
weapons obtained by Arjuna from Rudra and Indra and Yama and Varuna and
Kuvera and Drona and the illustrious Kripa, the wielder of Gandiva
succeeded in slaying Vikartana's son Karna of effulgence like that of
Surya himself. Even thus had thy brother been cursed and beguiled by
many. As, however, he has fallen in battle, thou shouldst not grieve for
that tiger among men!'"



SECTION VI

"Vaisampayana said, 'Having said these words, the celestial Rishi Narada
became silent. The royal sage Yudhishthira, filled with grief, became
plunged in meditation. Beholding that hero cheerless and unmanned by
sorrow, sighing like a snake and shedding copious tears, Kunti, herself
filled with grief and almost deprived of her senses by sorrow, addressed
him in these sweet words of grave import and well-suited to the occasion,
'O mighty-armed Yudhishthira, it behoveth thee not to give way to sorrow
thus. O thou of great wisdom, kill this grief of thine, and listen to
what I say. I tried in past times to apprise Karna of his brothership
with thee. The god Surya also, O foremost of all righteous persons, did
the same. All that a well-wishing friend, from desire of good, should say
unto one, was said unto Karna by that god in a dream and once more in my
presence. Neither by affliction nor by reasons could Surya or myself
succeed in pacifying him or inducing him to unite himself with thee.
Succumbing to the influence of Time, he became resolved upon wreaking his
enmity on thee. As he was bent upon doing injuries upon you all, I myself
gave up the attempt.' Thus addressed by his mother, king Yudhishthira,
with tearful eyes and heart agitated by grief, said these words, 'In
consequence of thyself having concealed thy counsels, this great
affliction has overtaken me!' Possessed of great energy, the righteous
king, then, in sorrow, cursed all the women of the world, saying,
'Henceforth no woman shall succeed in keeping a secret.' The king, then,
recollecting his sons and grandsons and kinsmen and friends, became
filled with anxiety and grief. Afflicted with sorrow, the intelligent
king, resembling a fire covered with smoke, became overwhelmed with
despair."



SECTION VII

Vaisampayana said, "The righteous-souled Yudhishthira, with an agitated
heart and burning with sorrow, began to grieve for that mighty
car-warrior Karna. Sighing repeatedly, he addressed Arjuna, saying, 'If,
O Arjuna, we had led a life of mendicancy in the cities of the Vrishnis
and the Andhakas, then this miserable end would not have been ours in
consequence of having exterminated our kinsmen. Our foes, the Kurus, have
gained in prosperity, while we have become divested of all the objects of
life, for what fruits of righteousness can be ours when we have been
guilty of self-slaughter?[4] Fie on the usages of Kshatriyas, fie on
might and valour, and fie on wrath, since through these such a calamity
hath overtaken us. Blessed are forgiveness, and self-restraint, and
purity, with renunciation and humility, and abstention from injury, and
truthfulness of speech on all occasions, which are all practised by
forest-recluses. Full of pride and arrogance, ourselves, however, through
covetousness and folly and from desire of enjoying the sweets of
sovereignty, have fallen into this plight. Beholding those kinsmen of
ours that were bent on acquiring the sovereignty of the world slain on
the field of battle, such grief hath been ours that one cannot gladden us
by giving the sovereignty of even the three worlds. Alas, having slain,
for the sake of the earth, such lords of earth as deserved not to be
slain by us, we are bearing the weight of existence, deprived of friends
and reft of the very objects of life. Like a pack of dogs fighting one
another for a piece of meat, a great disaster has overtaken us! That
piece of meat is no longer dear to us. On the other hand, it shall be
thrown aside. They that have been slain should not have been slain for
the sake of even the whole earth or mountains of gold, or all the horses
and kine in this world. Filled with envy and a hankering for all earthly
objects, and influenced by wrath and pleasure, all of them, betaking
themselves to the highway of Death, have repaired to the regions of Yama.
Practising asceticism and Brahmacharya and truth and renunciation, sires
wish for sons endued with every kind of prosperity. Similarly, by fasts
and sacrifices and vows and sacred rites and auspicious ceremonies
mothers conceive. They then hold the foetus for ten months. Passing their
time in misery and in expectation of fruit, they always ask themselves in
anxiety, 'Shall these come out of the womb safely? Shall these live after
birth? Shall they grow in might and be objects of regard on earth? Shall
they be able to give us happiness in this and the other world?' Alas,
since their sons, youthful in years and resplendent with ear-rings, have
been slain, therefore, those expectations of theirs rendered fruitless,
have been abandoned by them. Without having enjoyed the pleasure of this
world, and without having paid off the debts they owed to their sires and
the gods, they have repaired to Yama's abode. Alas, O mother, those kings
have been slain just at that time when their parents expected to reap the
fruits of their might and wealth.[5] They were always fitted with envy
and a hankering after earthly objects, and were exceedingly subject to
anger and joy. For this, they could not be expected to enjoy at any time
or any place the fruits of victory.[6] I think that they among the
Panchalas and the Kurus that have fallen (in this battle) have been lost,
otherwise he that has slain would, by that act of his, obtain all regions
of bliss.[7] We are regarded as the cause of the destruction that has
overtaken the world. The fault, however, is really ascribable to the sons
of Dhritarashtra. Duryodhana's heart was always set upon guile. Always
cherishing malice, he was addicted to deception. Although we never
offended him, yet he always behaved falsely towards us. We have not
gained our object, nor have they gained theirs. We have not vanquished
them, nor have they vanquished us. The Dhartarashtras could not enjoy
this earth, nor could they enjoy women and music. They did not listen to
the counsels of ministers and friends and men learned in the scriptures.
They could not, indeed, enjoy their costly gems and well-filled treasury
and vast territories. Burning with the hate they bore us, they could not
obtain happiness and peace. Beholding our aggrandisement, Duryodhana
became colourless, pale and emaciated. Suvala's son informed king
Dhritarashtra of this. As a father full of affection for his son,
Dhritarashtra tolerated the evil policy his son pursued. Without doubt,
by disregarding Vidura and the high-souled son of Ganga, and in
consequence of his neglect in restraining his wicked and covetous son,
entirely governed by his passions, the king has met with destruction like
my poor self. Without doubt, Suyodhana, having caused his uterine
brothers to be slain and having east this couple into burning grief, hath
fallen off from his blazing fame. Burning with the hate he bore to us
Duryodhana was always of a sinful heart. What other kinsman of high birth
could use such language towards kinsmen as he, from desire of battle,
actually used in the presence of Krishna? We also have, through
Duryodhana's fault, been lost for eternity, like suns burning everything
around them with their own energy. That wicked-souled wight, that
embodiment of hostility, was our evil star. Alas, for Duryodhana's acts
alone, this race of ours has been exterminated. Having slain those whom
we should never have slain, we have incurred the censures of the world.
King Dhritarashtra, having installed that wicked-souled prince of sinful
deeds, that exterminator of his race, in the sovereignty, is obliged to
grieve today. Our heroic foes have been slain. We have committed sin. His
possessions and kingdom are gone. Having slain them, our wrath has been
pacified. But grief is stupefying me. O Dhananjaya, a perpetrated sin is
expiated by auspicious acts, by publishing it wildly, by repentance, by
alms-giving, by penances, by trips to tirthas after renunciation of
everything, by constant meditation on the scriptures. Of all these, he
that has practised renunciation is believed to be incapable of committing
sins anew. The Srutis declare that he that practises renunciation escapes
from birth and death, and obtaining the right rood, that person of fixed
soul attains to Brahma. I shall, therefore, O Dhananjaya, go to the
woods, with your leave, O scorcher of foes, disregarding all the pairs of
opposites, adopting the vow of taciturnity, and walking in the way
pointed out by knowledge.[8] O slayer of foes, the Srutis declare it and
I myself have seen it with my eyes, that one who is wedded to this earth
can never obtain every kind Of religious merit. Desirous of obtaining the
things of this earth, I have committed sin, through which, as the Srutis
declare, birth and death are brought about. Abandoning the whole of my
kingdom, therefore, and the things of this earth, I shall go to the
woods, escaping from the ties of the world, freed from grief, and without
affection for anything. Do thou govern this earth, on which peace has
been restored, and which has been divested of all its thorns. O best of
Kuru's race, I have no need for kingdom or for pleasure.' Having said
these words, king Yudhishthira the just stopped. His younger brother
Arjuna then addressed him in the following words.



SECTION VIII

Vaisampayana said, "Like a person unwilling to forgive an insult, Arjuna
of keen speech and prowess, and possessed of energy, betraying great
fierceness and licking the Corners of his mouth, said these words of
grave import, smiling the while: 'Oh, how painful, how distressing! I
grieve to see this great agitation of thy heart, since having achieved
such a superhuman feat, thou art bent upon forsaking this great
prosperity. Having slain thy foes, and having acquired the sovereignty of
the earth which has been won through observance of the duties of thy own
order, why shouldst thou abandon everything through fickleness of heart?
Where on earth hath a eunuch or a person of procrastination ever acquired
sovereignty? Why then didst thou, insensate with rage, slay all the kings
of the earth? He that would live by mendicancy, cannot, by any act of
his, enjoy the good things of the earth. Divested of prosperity and
without resources, he can never win fame on earth or acquire sons and
animals. If, O king, abandoning this swelling kingdom, thou livest in the
observance of the wretched mode of life led by a mendicant, what will the
world say of thee? Why dost thou say that abandoning all the good things
of the earth, divested of prosperity, and reft of resources, thou wilt
lead a life of mendicancy like a vulgar person? Thou art born in this
race of kings. Having won by conquest the whole earth, wishest thou from
folly to live in the woods after abandoning everything of virtue and
profit? If thou retirest into the woods, in thy absence, dishonest men
will destroy sacrifices. That sin will certainly pollute thee. King
Nahusha, having done many wicked acts in a state of poverty, cried fie on
that state and said that poverty is for recluses. Making no provision for
the morrow is a practice that suits Rishis. Thou knowest this well. That,
however, which has been called the religion of royalty depends entirely
on wealth. One who robs another of wealth, robs him of his religion as
well.[9] Who amongst us, therefore, O king, would forgive an act of
spoliation that is practised on us? It is seen that a poor man, even when
he stands near, is accused falsely. Poverty is a state of sinfulness. It
behoveth thee not to applaud poverty, therefore. The man that is fallen,
O king, grieveth, as also he that is poor. I do not see the difference
between a fallen man and a poor man. All kinds of meritorious acts flow
from the possession of great wealth like a mountain. From wealth spring
all religious acts, all pleasures, and heaven itself, O king! Without
wealth, a man cannot find the very means of sustaining his life. The acts
of a person who, possessed of little intelligence, suffers himself to be
divested of wealth, are all dried up like shallow streams in the summer
season. He that has wealth has friends. He that has wealth has kinsmen.
He that has wealth is regarded as a true man in the world. He that has
wealth is regarded as a learned man. If a person who hath no wealth
desires to achieve a particular purpose, he meets with failure. Wealth
brings about accessions of wealth, like elephants capturing (wild)
elephants. Religious acts, pleasures, joy, courage, wrath, learning, and
sense of dignity, all these proceed from wealth, O king! From wealth one
acquires family honour. From wealth, one's religious merit increases. He
that is without wealth hath neither this world, nor the next, O best of
men! The man that hath no wealth succeeds not in performing religious
acts, for these latter spring from wealth, like rivers from a mountain.
He that is lean in respect of (his possession of) steeds and kine and
servants and guests, is truly lean and not he whose limbs alone are so.
Judge truly, O king, and look at the conduct of the gods and the Danavas.
O king, do the gods ever wish for anything else than the slaughter of
their kinsmen (the Asuras)? If the appropriation of wealth belonging to
others be not regarded as righteous, how, O monarch, will kings practise
virtue on this earth? Learned men have, in the Vedas, laid down this
conclusion. The learned have laid it down that kings should live,
reciting every day the three Vedas, seeking to acquire wealth, and
carefully performing sacrifices with the wealth thus acquired. The gods,
through internecine quarrels, have obtained footing in heaven. When, the
very gods have won their prosperity through internecine quarrels, what
fault can there be in such quarrels? The gods, thou seest, act in this
way. The eternal precepts of the Vedas also sanction it. To learn, teach,
sacrifice, and assist at other's sacrifices,--these are our principal
duties. The wealth that kings take from others becomes the means of their
prosperity. We never see wealth that has been earned without doing some
injury to others. It is even thus that kings conquer this world. Having
conquered, they call that wealth theirs, just as sons speak of the wealth
of their sires as their own. The royal sages that have gone to heaven
have declared this to be the duty of kings. Like water flowing on every
direction from a swollen ocean, that wealth runs on every direction from
the treasuries of kings. This earth formerly belonged to king Dilipa,
Nahusha, Amvarisha, and Mandhatri. She now belongs to thee! A great
sacrifice, therefore, with profuse presents of every kind and requiring a
vast heap of the earth's produce, awaits thee. If thou dost not perform
that sacrifice, O king, then the sins of this kingdom shall all be thine.
Those subjects whose king performs a horse-sacrifice with profuse
presents, become all cleansed and sanctified by beholding the ablutions
at the end of the sacrifice. Mahadeva himself, of universal form, in a
great sacrifice requiring libations of all kinds of flesh, poured all
creatures as sacrificial libations and then his own self. Eternal is this
auspicious path. Its fruits are never destroyed. This is the great path
called Dasaratha. Abandoning it, O king, to what other path wouldst thou
betake thyself?'



SECTION IX

"Yudhishthira said, 'For a little while, O Arjuna, concentrate thy
attention and fix thy mind and hearing on thy inner soul. If thou
listenest to my words in such a frame of mind, they will meet with thy
approbation. Abandoning all worldly pleasures, I shall betake myself to
that path which is trod by the righteous. I shall not, for thy sake,
tread along the path thou recommendest. If thou askest me what path is
auspicious that one should tread alone, I shall tell thee. If thou dost
not desire to ask me, I shall yet, unasked by thee, tell thee of it.
Abandoning the pleasures and observance of men of the world, engaged in
performing the austerest of penances, I shall wander in the forest, with
the animals that have their home there, living on fruit and roots.
Pouring libations on the: fire at due hours, and performing ablutions at
morn and eve, I shall thin myself by reduced diet, and covering myself
with skins, bear matted locks on my head. Enduring cold, wind, and heat
as also hunger and thirst and toil, I shall emaciate my body by penances
as laid down in the ordinance. Charming to the heart and the ear, I shall
daily listen to the clear strains of, cheerful birds and animals residing
in the woods. I shall enjoy the fragrance of flower-burthened trees and
creepers, and see diverse kinds of charming products that grow in the
forest. I shall also see many excellent recluses of the forest. I shall
not do the slightest injury to any creature, what need be said then of
those that dwell in villages and towns?[10] Leading a retired life and
devoting myself to contemplation, I shall live upon ripe and unripe
fruits and gratify the Pitris and the deities with offerings of wild
fruits and spring water and grateful hymns. Observing in this way the
austere regulations of a forest life, I shall pass my days, calmly
awaiting the dissolution of my body. Or, living alone and observing the
vow of taciturnity, with my head shaved clean, I shall derive my
sustenance by begging each day of only one tree.[11] Smearing my body
with ashes, and availing of the shelter of abandoned houses, or lying at
the foot of trees, I shall live, casting off all things dear or hateful.
Without indulging in grief or joy, and regarding censure and applause,
hope and affliction, equally, and prevailing over every couple of
opposites, I shall live casting off all the things of the world. Without
conversing with anybody, I shall assume the outward form of a blind and
deaf idiot, while living in contentment and deriving happiness from my
own soul. Without doing the least injury to the four kinds of movable and
immovable creatures, I shall behave equally towards all creatures whether
mindful of their duties or following only the dictates of the senses. I
shall not jeer at any one, nor shall I frown at anybody. Restraining all
my senses, I shall always be of a cheerful face. Without asking anybody
about the way, proceeding along any route that I may happen to meet with,
I shall go on, without taking note of the country or the point of the
compass to which or towards which I may go. Regardless of whither I may
proceed, I shall not look behind. Divesting myself of desire and wrath,
and turning my gaze inwards, I shall go on, casting off pride of soul and
body. Nature always walks ahead; hence, food and drink will somehow be
accomplished. I shall not think of those pairs of opposites that stand in
the way of such a life. If pure food in even a small measure be not
obtainable in the first house (to which I may go), I shalt get it by
going to other houses. If I fail to procure it by even such a round, I
shall proceed to seven houses in succession and fill my craving. When the
smoke of houses will cease, their hearth-fires having been extinguished,
when husking-rods will be kept aside, and all the inmates will have taken
their food, when mendicants and guests Will cease to wander, I shall
select a moment for my round of mendicancy and solicit alms at two,
three, or five houses at the most. I shall wander over the earth, after
breaking the bonds of desire. Preserving equability in success and
failure, I shall earn great ascetic merit. I shall behave neither like
one that is fond of life nor like one that is about to die. I shall not
manifest any liking for life or dislike for death. If one strikes off one
arm of mine and another smears the other arm with sandal-paste, I shall
not wish evil to the one or good to the other. Discarding all those acts
conducive to prosperity that one can do in life, the only acts I shall
perform will be to open and shut my eyes and take as much food and drink
as will barely keep up life. Without ever being attached to action, and
always restraining the functions of the senses, I shall give up all
desires and purify the soul of all impurities. Freed from all attachments
and tearing off all bonds and ties, I shall live free as the wind. Living
in such freedom from affections, everlasting contentment will be mine.
Through desire, I have, from ignorance, committed great sins. A certain
class of men, doing both auspicious and inauspicious acts here, maintain
their wives, children, and kinsmen, all bound to them in relations of
cause and effect.[12] When the period of their life runs out, casting off
their weakened bodies, they take upon themselves all the effects of their
sinful acts, for none but the actor is burdened with the consequences of
his acts.[13] Even thus, endued with actions, creatures come into this
wheel of life that is continually turning like the wheel of a car, and
even thus, coming thither, they meet with their fellow-creatures. He,
however, who abandons the worldly course of life, which is really a
fleeting illusion although it looks eternal, and which is afflicted by
birth, death, decrepitude, disease, and pain, is sure to obtain
happiness. When again, the very gods fall down from heaven and great
Rishis from their respective positions of eminence who, that is
acquainted with truths of causes (and effects) would wish to have even
heavenly prosperity?[14] Insignificant kings, having performed diverse
acts relating to the diverse means of kingcraft (known by the means of
conciliation, gift, &c.) often slay a king through some contrivance.
Reflecting on these circumstances, this nectar of wisdom hath come to me.
Having attained it, I desire to get a permanent, eternal, and
unchangeable place (for myself). Always (conducting myself) with such
wisdom and acting in this way, I shall, by betaking myself to that
fearless path of life, terminate this physical frame that is subject to
birth, death, decrepitude, disease, and pain.'"



SECTION X

Bhimasena said, "Thy understanding, O king, has become blind to the
truth, like that of a foolish and unintelligent reciter of the Veda in
consequence of his repeated recitation of those scriptures. If censuring
the duties of kings thou wouldst lead a life of idleness, then, O bull of
Bharata's race, this destruction of the Dhartarashtras was perfectly
uncalled for. Are forgiveness and compassion and pity and abstention from
injury not to be found in anybody walking along the path of Kshatriya
duties? If we Knew that this was thy intention, we would then have never
taken up arms and slain a single creature. We would then have lived by
mendicancy till the destruction of this body. This terrible battle
between the rulers of the earth would also have never taken place. The
learned have said this all that we see is food for the strong. Indeed,
this mobile and immobile world is our object of enjoyment for the person
that is strong. Wise men acquainted with Kshatriya duties have declared
that they who stand in the way of the person taking the sovereignty of
the earth, should be slain. Guilty of that fault, those that stood as
enemies of our kingdom have all been slain by us. Having slain them, O
Yudhishthira, righteously govern this earth. This our act (in refusing
the kingdom) is like that of a person who having dug a well stops in his
work before obtaining water and comes up smutted with mire. Or, this our
act is like that of a person who having climbed up a tall tree and taken
honey there from meets with death before tasting it. Or, it is like that
of a person who having set out on a long way comes back in despair
without having reached his destination. Or, it is like that of a person
who having slain all his foes, O thou of Kuru's race, at last Falls by
his own hand. Or, it is like that of a person afflicted with hunger, who
having obtained food, refuses to take it, or of a person under the
influence of desire, who having obtained a woman reciprocating his
passion, refuses to meet with her. We have become objects of censure, O
Bharata, because, O king, we follow thee that art of feeble
understanding, in consequence of thyself being our eldest brother. We are
possessed of mighty arms; we are accomplished in knowledge and endued
with great energy. Yet we are obedient to the words of a eunuch as if we
were entirely helpless. We are the refuge of all helpless persons. Yet,
when people see us so, why would they not say that in respect of the
acquisition of our objects we are entirely powerless? Reflect on this
that I say. It has been laid down that (a life of) renunciation should be
adopted, only in times of distress, by kings overcome with decrepitude or
defeated by foes. Men of wisdom, therefore, do not applaud renunciation
as the duty of a Kshatriya. On the other hand, they that are of clear
sight think that the adoption of that course of life (by a Kshatriya)
involves even the loss of virtue. How can those that have sprung from
that order, that are devoted to the practices of that order, and that
have refuge in them, censure those duties? Indeed, if those duties be
censurable, then why should not the Supreme Ordainer be censured?[15] It
is only those persons that are reft of prosperity and wealth and that are
infidels in faith, that have promulgated this precept of the Vedas (about
the propriety of a Kshatriya's adoption of a life of renunciation) as the
truth. In reality, however, it is never proper for a Kshatriya to do so.
He who is competent to support life by prowess, he who can support
himself by his own exertions, does not live, but really falls away from
his duty, by the hypocritical externals of a life of renunciation. That
man only is capable of leading a solitary life of happiness in the woods
who is unable to support sons and grandsons and the deities and Rishis
and guests and Pitris. As the deer and boars and birds (though they lead
a forest life) cannot attain to heaven, even so those Kshatriyas that are
not bereft of prowess yet not given to doing good turns cannot attain to
heaven by leading only a forest life. They should acquire religious merit
by other ways. If, O king, anybody were to obtain success from
renunciation, then mountains and trees would surely obtain it! These
latter are always seen to lead lives of renunciation. They do not injure
any one. They are, again, always aloof from a life of worldliness and are
all Brahmacharins. If it be the truth that a person's success depends
upon his own lot in life and not upon that of other, then (as a person
born in the Kshatriya order) thou shouldst betake thyself to action. He
that is reft of action can never have success. If they that fill only
their own stomachs could attain to success, then all aquatic creatures
would obtain it, for these have none else to support save their own
selves. Behold, the world moves on, with every creature on it employed in
acts proper to its nature. Therefore, one should betake oneself to
action. The man reft of action can never obtain success.'"



SECTION XI

"Arjuna said, 'In this connection an old history is cited, viz., the
discourse between certain ascetics and Sakra, O bull of Bharata's race! A
number of well-born Brahmana youth of little understanding, without the
hirsute honours of manhood, abandoning their homes, came to the woods for
leading a forest life. Regarding that to be virtue, those youths of
abundant resources became desirous of living as Brahmacharins, having
abandoned their brothers and sires. It so happened that Indra became
compassionate towards them. Assuming the form of a golden bird, the holy
Sakra addressed them, saying, 'That which is done by persons that eat the
remnants of a sacrifice is the most difficult of acts that men can
achieve.[16] Such an act is highly meritorious. The lives of such men are
worthy of every praise. Having attained the object of life, those men,
devoted to virtue obtain the highest end.' Hearing these words, the
Rishis said, 'Lo, this bird applauds those that subsist upon the remnants
of sacrifices. He informs us of it, for we live upon such remnants.' The
bird then said, 'I do not applaud you.' Ye are stationed with mire and
very impure. Living upon offals, ye are wicked. Ye are not persons
subsisting upon the remnants of sacrifice.'

"The Rishis said, 'We regard this our course of life to be highly
blessed. Tell us, O bird, what is for our good. Thy words inspire us with
great faith.'

"The bird said, 'If you do not refuse me your faith by arraying
yourselves against your better selves, then I shall tell you words that
are true and beneficial.'

"The Rishis said, 'We shall listen to thy words, O sire, for the
different paths are all known to thee. O thou of righteous soul, we
desire also to obey thy commands. Instruct us now.'

"The bird said, 'Among quadrupeds the cow is the foremost. Of metals,
gold is the foremost. Of words, mantras, and of bipeds, the Brahmanas,
are the foremost. These mantras regulate all the rites of a Brahmana's
life beginning with those appertaining to birth and the period after it,
and ending with those appertaining to death and the crematorium. These
Vedic rites are his heaven, path, and foremost of sacrifices. If it were
otherwise, how could I find the acts (of persons in quest of heaven)
become successful through mantras? He who, in this world, adores his
soul, firmly regarding it to be a deity of a particular kind, obtains
success consistent with the nature of that particular deity.[17] The
seasons measured by half the months lead to the Sun, the Moon, or the
Stars.[18] These three kinds of success, depending upon action are
desired by every creature. The domestic mode of life is very superior and
sacred and is called the field (for the cultivation) of success. By what
path do those men go that censure action? Of little understanding and
deprived of wealth, they incur sin. And since those men of little
understanding live by abandoning the eternal paths of the gods, the paths
of the Rishis, and the paths of Brahma, therefore, they attain to paths
disapproved of by the Srutis.[19] There is an ordinance in the mantras
which says, 'Ye sacrificer, perform the sacrifice represented by gifts of
valuable things. I wilt give thee happiness represented by sons, animals,
and heaven!'--To live, therefore, in accordance with ordinance is said to
be the highest asceticism of the ascetics. Therefore, ye should perform
such sacrifices and such penances in the shape of gifts. The due
performance of these eternal duties, viz., the worship of the gods, the
study of the Vedas, and the gratification of the Pitris, as also
regardful services unto the preceptors--these are called the austerest of
penances. The gods, by performing such exceedingly difficult penances,
have obtained the highest glory and power. I, therefore, tell you to bear
the very heavy burthen of the duties of domesticity. Without doubt,
penances are the foremost of all things and are the root of all
creatures. Asceticism, however, is to be obtained by leading a life of
domesticity, upon which depends everything. They that eat the remnants of
feasts, after duly apportioning the food morning and evening among
kinsmen, attain to ends that are exceedingly difficult of attainment.
They are called eater of the remnants of feasts who eat after having
served guests and gods and Rishis and kinsmen. Therefore, those persons
that are observant of their own duties, that practise excellent vows and
are truthful in speech, become objects of great respect in the world,
with their own faith exceedingly strengthened. Free from pride, those
achievers of the most difficult feats attain to heaven and live for
unending time in the regions of Sakra.'

"Arjuna continued, 'Those ascetics then, hearing these words that were
beneficial and fraught with righteousness, abandoned the religion of
renunciation, saying, 'There is nothing in it,' and betook themselves to
a life of domesticity. Therefore, O thou that are conversant with
righteousness, calling to thy aid that eternal wisdom, rule the wide
world, O monarch that is now destitute of foes.'



SECTION XII

"Vaisampayana said, 'Hearing these words of Arjuna, O chastiser of foes,
Nakula of mighty arms and a broad chest, temperate in speech and
possessed of great wisdom, with face whose colour then resembled that of
copper, looked at the king, that foremost of all righteous persons, and
spoke these words, besieging his brother's heart (with reason).'

"Nakula said, 'The very gods had established their fires in the region
called Visakha-yupa. Know, therefore, O king, that the gods themselves
depend upon the fruits of action.[20] The Pitris, that support (by rain)
the lives of even all disbelievers, observing the ordinances (of the
Creator as declared in the Vedas), are, O king, engaged in action.[21]
Know them for downright atheists that reject the declaration of the Vedas
(which inculcate action). The person that is learned in the Vedas, by
following their declarations in all his acts, attains, O Bharata, to the
highest region of heaven by the way of the deities.[22]

This (domestic mode of life again) has been said by all persons
acquainted with Vedic truths to be superior to all the (other) modes of
life. Knowing this, O king, that the person who in sacrifices gives away
his righteously acquired wealth unto those Brahmanas that are well
conversant with the Vedas, and restrains his soul, is, O monarch,
regarded as the true renouncer. He, however, who, disregarding (a life of
domesticity, that is) the source of much happiness, jumps to the next
mode of life,--that renouncer of his own self,[23] O monarch, is a
renouncer labouring under the quality of darkness. That man who is
homeless, who roves over the world (in his mendicant rounds), who has the
foot of a tree for his shelter, who observes the vow of taciturnity,
never cooks for himself, and seeks to restrain all the functions of his
senses, is, O Partha, a renouncer in the observance of the vow of
mendicancy.[24] That Brahmana who, disregarding wrath and joy, and
especially deceitfulness, always employs his time in the study of the
Vedas, is a renouncer in the observance of the vow of mendicancy.[25] The
four different modes of life were at one time weighed in the balance. The
wise have said, O king, that when domesticity was placed on one scale, it
required the three others to be placed on the other for balancing it.
Beholding the result of this examination by scales, O Partha, and seeing
further, O Bharata, that domesticity alone contained both heaven and
pleasure, that became the way of the great Rishis and the refuge of all
persons conversant with the ways of the world. He, therefore, O bull of
Bharata's race, who betakes himself to this mode of life, thinking it to
be his duty and abandoning all desire for fruit, is a real renouncer, and
not that man of clouded understanding who goes to the woods, abandoning
home and its surroundings. A person, again, who under the hypocritical
garb of righteousness, fails to forget his desires (even while living in
the woods), is bound by the grim King of death with his deadly fetters
round the neck. Those acts that are done from vanity, are said to be
unproductive of fruit. Those acts, on the other hand, O monarch I that
are done from a spirit of renunciation, always bear abundant fruits.[26]
Tranquillity, self-restraint, fortitude, truth, purity, simplicity,
sacrifices, perseverance, and righteousness,--these are always regarded
as virtues recommended by the Rishis. In domesticity, it is said, are
acts intended for Pitris, gods, guests. In this mode of life alone, O
monarch, are the threefold aims to be attained.[27] The renouncer that
rigidly adheres to this mode of life, in which one is free to do all
acts, has not to encounter ruin either here or hereafter. The sinless
Lord of all creatures, of righteous soul, created creatures, with the
intention that they would adore him by sacrifices with profuse presents.
Creepers and trees and deciduous herbs, and animals that are clean, and
clarified butter, were created as ingredients of sacrifice. For one in
the observance of domesticity the performance of sacrifice is fraught
with impediments. For this, that mode of life has been said to be
exceedingly difficult and unattainable. Those persons, therefore, in the
observance of the domestic mode of life, who, possessed of wealth and
corn and animals, do not perform sacrifices, earn, O monarch, eternal
sin. Amongst Rishis, there are some that regard the study of the Vedas to
be a sacrifice: and some that regard contemplation to be a great
sacrifice which they perform in their minds. The very gods, O monarch,
covet the companionship of a regenerate person like this, who in
consequence of his treading along such a way which consists in the
concentration of the mind, has become equal to Brahma. By refusing to
spend in sacrifice the diverse kinds of wealth that thou hast taken from
thy foes, thou art only displaying thy want of faith. I have never seen,
O monarch, a king in the observance of a life of domesticity renouncing
his wealth in any other way except in the Rajasuya, the Astwamedha, and
other kinds of sacrifice. Like Sakra, the chief of the celestial, O sire,
perform those other sacrifices that are praised by the Brahmanas. That
king, through whose heedlessness the subjects are plunged by robbers, and
who does not offer protection to those whom he is called upon to govern,
is said to be the very embodiment of Kati. If, without giving away
steeds, and kine, and female slaves, and elephants adorned with
trappings, and villages, and populous regions, and fields, and houses,
unto Brahmanas, we retire into the woods with hearts not harbouring
friendly feeling towards kinsmen, even we shall be, O monarch, such Kalis
of the kingly order. Those members of the kingly order that do not
practise charity and give protection (to others), incur sin. Woe is their
portion hereafter and not bliss. If, O lord, without performing great
sacrifices and the rites in honour of thy deceased ancestors, and it,
without bathing in sacred waters, thou betakest thyself to a wandering
life, thou shalt then meet with destruction like a small cloud separated
from a mass and dashed by the winds. Thou shalt then fall off from both
worlds and have to take thy birth in the Pisacha order.[28] A person
becomes a true renouncer by casting off every internal and external
attachment, and not simply by abandoning home for dwelling in the woods.
A Brahmana that lives in the observance of these ordinances in which
there are no impediments, does not fall off from this or the other world.
Observant of the duties of one's own order,--duties respected by the
ancients and practised by the best of men, who is there, O Partha, that
would grieve, O king, for having in a trice stain in battle his foes that
swelled with prosperity, like Sakra slaying the forces of the Daityas?
Having in the observance of Kshatriya duties subjugated the world by the
aid of thy prowess, and having made presents unto persons conversant with
the Vedas, thou canst, O monarch, go to regions higher than heaven. It
behoves thee not, O Partha, to indulge in grief."



SECTION XIII

"Sahadeva said, 'By casting off all external objects only, O Bharata, one
does not attain to success. By casting off even mental attachments, the
attainment of success is doubtful.[29] Let that religious merit and that
happiness which are his who has cast off external objects but whose mind
still internally covets them, be the portion of our foes! On the other
hand, let that religious merit and that happiness which are his who
governs the earth, having cast off all internal attachments also, be the
portion of our friends. The word mama (mine), consisting of two letters,
is Death's self; white the opposite word na-mama (not mine), consisting
of three letters, is eternal Brahma.[30] Brahma and death, O king,
entering invisibly into every soul, without doubt, cause all creatures to
act. If this being, O Bharata, that is called Soul, be not ever subject
to destruction, then by destroying the bodies of creatures one cannot be
guilty of slaughter. If, on the other hand, the soul and the body of a
being are born or destroyed together, so that when the body is destroyed
the soul also is destroyed, then the way (prescribed in the scriptures)
of rites and acts would be futile. Therefore, driving away all doubts
about the immortality of the soul, the man of intelligence should adopt
that path which has been trodden by the righteous of old and older times.
The life of that king is certainly fruitless who having acquired the
entire earth with her mobile and immobile creatures, does not enjoy her.
As regards the man again who lives in the forest upon wild fruits and
roots, but whose attachment to things of the earth has not ceased, such a
one, O king, lives within the jaws of Death. Behold, O Bharata, the
hearts and the outward forms of all creatures to be but manifestations of
thy own. They that look upon all creatures as their own selves escape
from the great fear (of destruction).[31] Thou art my sire, thou art my
protector, thou art my brother, and thou art my senior and preceptor. It
behoveth thee, therefore, to forgive these incoherent utterances in
sorrow of a woe-stricken person. True or false, this that has been
uttered by are, O lord of earth, has been uttered from a due regard for
thee, O best of Bharatas, that I entertain!"



SECTION XIV

Vaisampayana said, "When Kunti's son, king Yudhishthira the just,
remained speechless after listening to his brothers who were telling
these truths of the Vedas, that foremost of women, viz., Draupadi, of
large eyes and great beauty, and noble descent, O monarch, said these
words unto that bull among kings seated in the midst of his brothers that
resembled so many lions and tigers, and like the leader in the midst of a
herd of elephants. Ever expectant of loving regards from all her husbands
but especially from Yudhishthira, she was always treated with affection
and indulgence by the king. Conversant with duties and observant of them
in practice, that lady of large hips, casting her eyes on her lord,
desired his attention in shooting and sweet words and said as follows.

"Draupadi said, These thy brothers, O Partha, are crying and drying their
palates like chatakas but thou dost not gladden them.. O monarch, gladden
these thy brothers, that resemble infuriated elephants (in prowess), with
proper words,--these heroes that have always drunk of the cup of misery.
Why, O king, while living by the side of the Dwaita lake, didst thou say
unto these thy brothers then residing with thee, and suffering from cold
and wind and sun, even these words, viz.,--' rushing to battle from.
desire of victory, we will slay Duryodhana and enjoy the earth that is
capable of granting every wish. Depriving great car-warriors of their
cars and slaying huge elephants, and strewing the field of battle with
the bodies of car-warriors and horsemen and heroes, ye chastisers of
foes, ye will perform great sacrifices of diverse kinds with presents in
profusion. All these sufferings, due to a life of exile in the woods,
will then end in happiness.' O foremost of all practisers of virtue,
having thyself said these words unto thy brothers then, why, O hero, dost
thou depress our hearts now? A eunuch can never enjoy wealth. A eunuch
can never have children even as there can be no fish in a mire (destitute
of water). A Kshatriya without the rod of chastisement can never shine. A
Kshatriya without the rod of chastisement can never enjoy the earth. The
subjects of a king that is without the rod of chastisement can never have
happiness. Friendship for all creatures, charity, study of the Vedas,
penances,--these constitute the duties of a Brahmana and not of a king, O
best of kings! Restraining the wicked, cherishing the honest, and never
retreating from battle,--these are the highest duties of kings. He is
said to be conversant with duties in whom are forgiveness and wrath,
giving and taking, terrors and fearlessness, and chastisement and reward.
It was not by study, or gift, or mendicancy, that thou hast acquired the
earth. That force of the enemy, O hero, ready to burst upon thee with all
its might, abounding with elephants and horse and cars, strong with three
kinds of strength[32] protected by Drona and Karna and Aswatthaman and
Kripa, has been defeated and slain by thee, O hero! It is for this that I
ask thee to enjoy the earth. Formerly, O puissant one, thou hadst, O
monarch, swayed with might,[33] the region called Jambu, O tiger among
men, abounding with populous districts. Thou hadst also, O ruler of men,
swayed with might that other region called Kraunchadwipa situate on the
west of the great Meru and equal unto Jambu-dwipa itself. Thou hadst
swayed with might, O king, that other region called Sakadwipa on the east
of the great Meru and equal to Krauncha-dwipa itself. The region called
Bhadraswa, on the north of the great Meru and equal to Sakadwipa was also
swayed by thee, O tiger, among men! Thou hadst even penetrated the ocean
and swayed with might other regions, too, O hero, and the very islands
begirt by the sea and containing many populous provinces. Having, O
Bharata, achieved such immeasurable feats, and having obtained (through
them) the adorations of the Brahmanas, how is it that thy soul is not
gratified? Seeing these brothers of thine before thee, O Bharata,--these
heroes swelling with might and resembling bulls or infuriated elephants
(in prowess),--why dost thou not address them in delightful words? All of
you are like celestials. All of you are capable of resisting foes. All of
you are competent to scorch your enemies. If only one of you had become
my husband, my happiness would even then have been very great. What need
I say then, O tiger among men, when all of you, numbering five, are my
husbands (and look after me) like the five senses inspiring the physical
frame? The words of my mother-in-law who is possessed of great knowledge
and great foresight, cannot be untrue. Addressing me, she said, 'O
princess of Panchala, Yudhishthira will ever keep you in happiness, O
excellent lady! Having slain many thousands of kings possessed of active
prowess, I see, O monarch, that through thy folly thou art about to make
that feat futile. They whose eldest brother becomes mad, have all to
follow him in madness. Through thy madness, O king, all the Pandavas are
about to become mad. If, O monarch, these thy brothers were in their
senses, they would then have immured thee with all unbelievers (in a
prison) and taken upon themselves the government of the earth. That
person who from dullness of intellect acts in this way never succeeds in
winning prosperity. The man that treads along the path of madness should
be subjected to medical treatment by the aid of incense and collyrium, of
drugs applied through the nose, and of other medicines. O best of the
Bharatas, I am the worst of all my sex, since I desire to live on even
though I am bereaved of my children. Thou shouldst not disregard the
words spoken by me and by these brothers of thine that are endeavouring
thus (to dissuade thee from thy purpose). Indeed, abandoning the whole
earth, thou art inviting adversity and danger to come upon thee. Thou
shinest now, O monarch, even as those two best of kings, viz., Mandhatri
and Amvarisha, regarded by all the lords of earth, did in former days.
Protecting thy subjects righteously, govern the goddess Earth with her
mountains and forests and islands. Do not, O king, become cheerless.
Adore the gods in diverse sacrifices. Fight thy foes. Make gifts of
wealth and clothes and other objects of enjoyment unto the Brahmanas, O
best of kings!'



SECTION XV

Vaisampayana said, "Hearing these words of Yajnasena's daughter, Arjuna
once more spoke, showing proper regard for his mighty-armed eldest
brother of unfading glory.

"Arjuna said, 'The man armed with the rod of chastisement governs all
subjects and protects them. The rod of chastisement is awake when all
else is sleep. For this, the wise have characterised the rod of
chastisement to be Righteousness itself. The rod of chastisement protects
Righteousness and Profit. It protects also, O king! For this, the rod of
chastisement is identified with the triple objects of life. Corn and
wealth are both protected by the rod of chastisement. Knowing this, O
thou that art possessed of learning, take up the rod of chastisement and
observe the course of the world. One class of sinful men desist from sin
through fear of the rod of chastisement in the king's bands. Another
class desist from similar acts through fear of Yama's rod, and yet
another from fear of the next world. Another class of persons desist from
sinful acts through fear of society. Thus, O king, in this world, whose
course is such, everything is, dependent on the rod of chastisement.
There is a class of persons who are restrained by only the rod of
chastisement from devouring one another. If the rod of chastisement did
not protect people, they would have sunk in the darkness of hell. The rod
of chastisement (danda) has been so named by the wise because it
restrains the ungovernable and punishes the wicked, The chastisement of
Brahmanas should be by word of mouth; of Kshatriyas, by giving them only
that much of food as would suffice for the support of life; of Vaisyas,
by the imposition of fines and forfeitures of property, while for Sudras
there is no punishment.[34] For keeping men awake (to their duties) and
for the protection of property, ordinances, O king, have been established
in the world, under the name of chastisement (or punitive legislation).
Thither where chastisement, of dark complexion and red eyes, stands in an
attitude of readiness (to grapple with every offender) and the king is of
righteous vision, the subjects never forget themselves. The Brahmacharin
and the house-holder, the recluse in the forest and the religious
mendicant, all these walk in their respective ways through fear of
chastisement alone. He that is without any fear, O king, never performs a
sacrifice. He that is without fear never giveth away. The man that is
without any fear never desires to adhere to any engagement or compact.
Without piercing the vitals of others, without achieving the most
difficult feats and without staying creatures like a fisherman (slaying
fish), no person can obtain great prosperity.[35] Without slaughter, no
man has been able to achieve fame in this world or acquire wealth or
subjects. Indra himself, by the slaughter of Vritra, became the great
Indra. Those amongst the gods that are given to slaughtering others are
adored much more by men. Rudra, Skanda, Sakra, Agni, Varuna, are all
slaughterers. Kala and Mrityu and Vayu and Kuvera and Surya, the Vasus,
the Maruts, the Sadhyas, and the Viswadevas, O Bharata, are all
slaughterers. Humbled by their prowess, all people bend to those gods,
but not to Brahman or Dhatri or Pushan at any time. Only a few men that
are noble of disposition adore in all their acts those among the gods
that are equally disposed towards all creatures and that are
self-restrained and peaceful. I do not behold the creature in this world
that supports life without doing any act of injury to others. Animals
live upon animals, the stronger upon the weaker. The mongoose devours
mice; the cat devours the mongoose; the dog devours the cat; the dog
again is devoured by the spotted leopard. Behold all things again are
devoured by the Destroyer when he comes! This mobile and immobile
universe is food for living creatures. This has, been ordained by the
gods. The man of knowledge, therefore, is never stupefied at it. It
behoveth thee, O great king, to become that which thou art by birth.
Foolish (Kshatriyas) alone, restraining wrath and joy take refuge in the
woods. The very ascetics cannot support their lives without killing
creatures. In water, on earth, and fruits, there are innumerable
creatures. It is not true that one does not slaughter them. What higher
duty is there than supporting one's life?[36] There are many creatures
that are so minute that their existence can only be inferred. With the
failing of the eyelids alone, they are destroyed. There are men who
subduing wrath and pride betake themselves to ascetic courses of life and
leaving village and towns repair to the woods. Arrived there, those men
may be seen to be so stupefied as to adopt the domestic mode of life once
more. Others may be seen, who (in the observance of domesticity) tilling
the soil, uprooting herbs, cutting off trees and killing birds and
animals, perform sacrifices and at last attain to heaven. O son of Kunti,
I have no doubt in this that the acts of all creatures become crowned
with success only when the policy of chastisement is properly applied. If
chastisement were abolished from the world, creatures wood soon be
destroyed. Like fishes in the water, stronger animals prey on the weaker.
This truth was formerly spoken by Brahmana himself, viz., that
chastisement, properly applied upholds creatures. Behold, the very fires,
when extinguished, blaze up again, in fright, when blown. This is due to
the fear of force or chastisement. If there were no chastisement in the
world distinguishing the good from the bad, then the whole world would
have been enveloped in utter darkness and all things would have been
confounded. Even they that are breakers of rules, that are atheists and
scoffers of the Vedas, afflicted by chastisement, soon become disposed to
observe rules and restrictions.[37] Everyone in this world is kept
straight by chastisement. A person naturally pure and righteous is
scarce. Yielding to the fear of chastisement, man becomes disposed to
observe rules and restraints. Chastisement was ordained by the Creator
himself for protecting religion and profit, for the happiness of all the
four orders, and for making them righteous and modest. If chastisement
could not inspire fear, then ravens and beasts of prey would have eaten
up all other animals and men and the clarified butter intended for
sacrifice. If chastisement did not uphold and protect, then nobody would
have studied the Vedas, nobody would have milked a milch cow, and no
maiden would have married.[38] If chastisement did not uphold and
protect, then ravage and confusion would have set in on every side, and
all barriers would have been swept away, and the idea of property would
have disappeared. If chastisement did not uphold and protect, people
could never duly perform annual sacrifices with large presents. If
chastisement did not uphold and protect, no one, to whatever mode of life
he might belong, would observe the duties of that mode as declared (in
the scriptures), and no one would have succeeded in acquiring
knowledge.[39] Neither camels, nor oxen, nor horses, nor mules, nor
asses, would, even if yoked thereto, drag cars and carriages, if
chastisement did not uphold and protect. Upon chastisement depend all
creatures. The learned, therefore, say that chastisement is the root of
everything. Upon chastisement rests the heaven that men desire, and upon
it rests this world also. Thither where foe-destroying chastisement is
well applied, no sin, no deception, and no wickedness, is to be seen. If
the rod of 'chastisement be not uplifted, the dog will lick the
sacrificial butter. The crow also would take away the first (sacrificial)
offering, if that rod were not kept uplifted. Righteously or
unrighteously, this kingdom hath now become ours. Our duty now is to
abandon grief. Do thou, therefore, enjoy it and perform sacrifices. Men
that are fortunate, living with their dear wives (and children), eat good
food, wear excellent clothes, and cheerfully acquire virtue. All our
acts, without doubt, are dependent on wealth; that wealth again is
dependent on chastisement. Behold, therefore, the importance of
chastisement. Duties have been declared for only the maintenance of the
relations of the world. There are two things here, viz., abstention from
injury and injury prompted by righteous motives. Of these, two, that is
superior by which righteousness may be acquired.[40] There is no act that
is wholly meritorious, nor any that is wholly wicked. Right or wrong, in
all acts, something of both is seen. Subjecting animals to castration,
their horns again are cut off. They are then made to bear weights, are
tethered, and chastised. In this world that is unsubstantial and rotten
with abuses and rendered painful, O monarch, do thou practise the ancient
customs of men, following the rules and analogies cited above. Perform
sacrifices, give alms, protect thy subjects, and practise righteousness.
Slay thy foes, O son of Kunti, and protect thy friends. Let no
cheerlessness be thine. O king, while slaying foes. He that does it, O
Bharata, does not incur the slightest sin. He that takes up a weapon and
slays an armed foe advancing against him, does not incur the sin of
killing a foetus, for it is the wrath of the advancing foe that provokes
the wrath of the slayer. The inner soul of every creature is incapable of
being slain. When the soul is incapable of being slain, how then can one
be slain by another? As a person enters a new house, even so a creature
enters successive bodies. Abandoning forms that are worn out, a creature
acquires new forms. People capable of seeing the truth regard this
transformation to be death.'"



SECTION XVI

Vaisampayana said, "After the conclusion of Arjuna's speech, Bhimasena of
great wrath and energy, mustering all his patience, said these words unto
his eldest brother, 'Thou art, O monarch, conversant with all duties.
There is nothing unknown to thee. We always wish to imitate thy conduct,
but, alas, we cannot do it!--"I will not say anything! I will not say
anything--! Even this is what I had wished! Impelled, however, by great
grief I am constrained to say something. Listen to these words of mine, O
ruler of men! Through the stupefaction of thy faculties, everything is
endangered, and ourselves are being made cheerless and weak. How is it
that thou that art the ruler of the world, thou that art conversant with
all branches of knowledge, sufferest thy understanding to be clouded, in
consequence of cheerlessness, like a coward? The righteous and
unrighteous paths of the world are known to thee. There is nothing
belonging either to the future or the present that is also unknown to
thee, O puissant one! When such is the case, O monarch, I will indicate,
O ruler of men, the reasons in favour of your assuming sovereignty.
Listen to me with undivided attention. There are two kinds of diseases,
viz., physical and mental. Each springs from the other. None of them can
be seen existing independently. Without doubt, mental diseases spring
from physical ones. Similarly physical diseases spring from mental ones.
This is the truth. He that indulgeth in regrets on account of past
physical or mental woes, reapeth woe from woe and suffereth double woe.
Cold, heat, and wind,--these three are the attributes of the body.[41]
Their existence in harmony is the sign of health. If one of the three
prevails over the rest, remedies have been laid down. Cold is checked by
heat, and heat is checked by cold. Goodness, passion, and darkness are
the three attributes of the mind. The existence of these three in harmony
is the sign of (mental) health. If one of these prevails over the rest,
remedies have been prescribed. Grief is checked by joy, and joy is
checked by grief. One, living in the present enjoyment of this, wishes to
recollect his past woes. Another, living in the present suffering of woe,
wishes to recollect his past bliss. Thou, however, wert never sad in
grief or glad in bliss.[42] Thou, shouldst not, therefore, use thy memory
for becoming sad during times of bliss, or glad during times of woe. It
seems that Destiny is all-powerful. Or, if it be thy nature, in
consequence of which thou art thus afflicted, how is it that it does not
behove thee to recollect the sight thou sawest before, viz., the
scantily-clad Krishna dragged, while in her season, before the
assembly.[43] Why does it not behove thee to recollect our expulsion from
the (Kuru) city and our exile (into the woods) dressed in deerskins, as
also our living in the great forests? Why hast thou forgotten the woes
inflicted by Jatasura, the battle with Chitrasena, and the distress
suffered at the hands of the Sindhu king? Why hast thou forgotten the
kick received by the princess Draupadi from Kichaka white we were living
in concealment? A fierce battle, O chastiser of foes, like that which
thou hast fought with Bhishma and Drona is now before thee, to be fought
(however) with thy mind alone. In deed, that battle is now before thee in
which there is no need of arrows, of friends, of relatives and kinsmen,
but which will have to be fought with thy mind alone. If thou givest up
thy life-breath before conquering in this battle, then, assuming another
body, thou shalt have to fight these very foes again.[44] Therefore,
fight that battle this very day, O bull of Bharata's race, disregarding
the concerns of thy body, and aided by thy own acts, conquer and identify
with thy mind's foe.[45] If thou canst not win that battle, what wilt be
thy condition? On the other hand, by winning it, O monarch, thou shalt
have attained the great end of life. Applying thy intellect to this, and
ascertaining the right and the wrong paths of creatures, follow thou the
course adopted by thy sire before thee and govern properly thy kingdom.
By good luck, O king, the sinful Duryodhana hath been stain with all his
followers. By good luck, thou too hast attained to the condition of
Draupadi's locks.[46] Perform with due rites and profuse presents the
horse-sacrifice. We, are thy servants, O son of Pritha, as also Vasudeva
of great energy!'"



SECTION XVII

"Yudhishthira said, 'Discontent, heedless attachment to earthly goods,
the absence of tranquillity, might, folly, vanity, and anxiety,--affected
by these sins, O Bhima, thou covetest sovereignty. Freed from desire,
prevailing over joy and grief and attaining to tranquillity, strive thou
to be happy. That peerless monarch who will govern this unbounded earth,
will have but one stomach. Why dost thou then applaud this course of
life? One's desires, O bull of Bharata's race, are incapable of being
filled in a day, or in many months. Desire, which is incapable of
gratification, cannot, indeed, be fitted in course of one's whole life.
Fire, when fed with fuel, blazeth forth; when not so fed, it is
extinguished. Do thou, therefore, extinguish with little food the fire in
thy stomach when it appears. He that is bereft of wisdom seeks much food
for his stomach. Conquer thy stomach first. (Thou shalt then be able to
conquer the Earth). The earth being conquered, that which is for thy
permanent good will then be won by thee. Thou applaudest desires and
enjoyments and prosperity. They, however, that have renounced all
enjoyments and reduced their bodies by penances, attain to regions of
beatitude. The acquisition and preservation of kingdom is attended with
both righteousness and unrighteousness. The desire for them exists in
thee. Free thyself, however, from thy great burthens, and adopt
renunciation. The tiger, for filling one stomach of his, slaughters many
animals. Other animals destitute of strength and moved by covetousness
live upon the tiger's prey.[47] If kings, accepting earthly possessions,
practise renunciation, they can never have contentment. Behold the loss
of understanding that is noticeable in them. As a matter of fact,
however, they who subsist on leaves of trees, or use two stones only or
their teeth alone for husking their grain, or live upon water only or air
alone, succeed in conquering hell.[48] That king who rules this wide
unbounded earth, and that person who regards gold and pebbles equally,
amongst these two, the latter is said to have attained the object of his
life and not the former. Depending, therefore, upon that which is the
eternal refuge of joy both here and hereafter, cease thou to act and hope
with respect to thy wishes and cease to bear attachment to them. They
that have given up desire and enjoyment have never to grieve. Thou,
however, grievest for enjoyments.[49] Discarding desire and enjoyment,
thou mayst succeed in liberating thyself from false speech.[50] There are
two well-known paths (for us), viz., the path of the Pitris and the path
of the gods. They that perform sacrifices go by the Pitri-path, while
they that are for salvation, go by the god-path.[51] By penances, by
Brahmacharya, by study (of the Vedas), the great Rishis, casting off
their bodies, proceeded to regions that are above the power of Death.
Worldly enjoyments have been styled as bonds, They have also been called
Action. Liberated from those two sins (viz., bonds and action), one
attains to the highest end. Mention is made of a verse sung (of old) by
Janaka who was freed from the pairs of opposites, liberated from desire
and enjoyments, and observant of the religion of Moksha. That verse runs
thus: 'My treasures are immense, yet I have nothing! If again the whole
of Mithila were burnt and reduced to ashes, nothing of mine will be
burnt!' As a person on the hill-top looketh down upon men on the plain
below, so he that has got up on the top of the mansion of knowledge,
seeth people grieving for things that do not call for grief. He, however,
that is of foolish understanding, does not see this. He who, casting his
eyes on visible things, really seeth them, is said to have eyes and
understanding. The faculty called understanding is so called because of
the knowledge and comprehension it gives of unknown and incomprehensible
things. He who is acquainted with the words of persons that are learned,
that are of cleansed souls, and that have attained to a state of Brahma,
succeeds in obtaining great honours. When one seeth creatures of infinite
diversity to be all one and the same and to be but diversified emanations
from the same essence, one is then said to have attained Brahma.[52]
Those who reach this high state of culture attain to that supreme and
blissful end, and not they who are without knowledge, or they who are of
little and narrow souls, or they who are bereft of understanding, or they
who are without penances. Indeed, everything rests on the (cultivated)
understanding!'"



SECTION XVIII

Vaisampayana said, "When Yudhishthira, after saying these words, became
silent, Arjuna, afflicted by that speech of the king, and burning with
sorrow and grief, once more addressed his eldest brother, saying, 'People
recite this old history, O Bharata, about the discourse between the ruler
of the Videhas and his queen. That history has reference to the words
which the grief-stricken spouse of the ruler of the Videhas had said to
her lord when the latter, abandoning his kingdom, had resolved to lead a
life of mendicancy. Casting off wealth and children and wives and
precious possessions of various kinds and the established path for
acquiring religious merit and fire itself.[53] King Janaka shaved his
head (and assumed the garb of a mendicant). His dear spouse beheld him
deprived of wealth, installed in the observance of the vow of mendicancy,
resolved to abstain from inflicting any kind of injury on others, free
from vanity of every kind, and prepared to subsist upon a handful of
barley fallen off from the stalk and to be got by picking the grains from
crevices in the field. Approaching her lord at a time when no one was
with him, the queen, endued with great strength of mind, fearlessly and
in wrath, told him these words fraught with reason: 'Why hast thou
adopted a life of mendicancy, abandoning thy kingdom full of wealth and
corn? A handful of fallen off barley cannot be proper for thee. Thy
resolution tallies not with thy acts,[54] since abandoning thy large
kingdom thou covetest, O king, a handful of grain! With this handful of
barley, O king, wilt thou succeed in gratifying thy guests, gods. Rishis
and Pitris? This thy labour, therefore, is bootless. Alas, abandoned by
all these, viz., gods, guest and Pitris, thou leadest a life, of
wandering mendicancy, O king, having cast off all action. Thou wert,
before this, the supporter of thousands of Brahmanas versed in the three
Vedas and of many more besides. How canst thou desire to beg of them thy
own food today? Abandoning thy blazing prosperity, thou castest thy eyes
around like a dog (for his food). Thy mother hath today been made sonless
by thee, and thy spouse, the princess of Kosala, a widow. These helpless
Kshatriyas, expectant of fruit and religious merit, wait upon thee,
placing all their hopes on thee. By killing those hopes of theirs, to
what regions shalt thou go, O king, especially when salvation is doubtful
and creatures are dependent on actions?[55] Sinful as thou art, thou hast
neither this world nor the other, since thou wishest to live, having cast
off thy wedded wife?[56] Why, indeed, dost thou lead a life of wandering
mendicancy, abstaining from all actions, after having abandoned garlands
and perfumes and ornaments and robes of diverse kinds? Having been, as it
were, a large and sacred take unto all creatures, having been a mighty
tree worthy of adoration and granting its shelter unto all, alas, how
canst thou wait upon and worship others? If even an elephant desists from
all work, carnivorous creatures coming in packs and innumerable worms
would eat it up. What need be said of thyself that art so powerless?[57]
How couldst thy heart be set on that mode of life which recommends an
earthen pot, and a triple-headed stick, and which forces one to abandon
his very clothes and which permits the acceptance of only a handful of
barley after abandonment of everything? If, again, thou sayest that
kingdom and a handful of barley are the same to thee, then why dost thou
abandon the former! If, again, a handful of barley becomes an object of
attachment with thee, then, thy original resolution (of abandoning
everything) falls to the ground, If, again, thou canst act up to thy
resolution of abandoning everything! then who am I to thee, who art thou
to me, and what can be thy grace to me?[58] If thou beest inclined to
grace, rule then this Earth! They that are desirous of happiness but are
very poor and indigent and abandoned by friends may adopt renunciation.
But he who imitates those men by abandoning palatial mansions and beds
and vehicles and robes and ornaments, acts improperly, indeed. One always
accepts gifts made by others; another always makes gifts. Thou knowest
the difference between the two. Who, indeed, of these two shouldst be
regarded the superior? If a gift be made to one who always accepts gifts,
or to one that is possessed of pride, that gift becomes bootless like the
clarified butter that is poured upon a forest-conflagration.[59] As a
fire, O king, never dies till it has consumed all that has been thrown
into it, even so a beggar can never be silenced tilt he receives a
donative. In this world, the food that is given by a charitable person is
the sure support of the pious. If, therefore, the king does not give
(food) where will the pious that are desirous of salvation go?[60] They
that have food (in their houses) are house-holders. Mendicants are
supported by them. Life flows from food. Therefore, the giver of food is
the giver of life. Coming out from among those that lead a domestic mode
of life, mendicants depend upon those very persons from whom they come.
Those self-restrained men, by doing this, acquire and enjoy fame and
power. One is not to be called a mendicant for his having only renounced
his possessions, or for his having only adopted a life of dependence on
eleemosynary charity. He who renounces the possessions and pleasures of
the world in a sincere frame of mind is to be regarded a true
mendicant.[61] Unattached at heart, though attached in outward show,
standing aloof from the world, having broken all his bonds, and regarding
friend and foe equally, such a man, O king, is regarded to be
emancipated! Having shaved their heads clean and adopted the brown robe,
men may be seen to betake themselves to a life of wandering mendicancy,
though bound by various ties and though ever on the lookout for bootless
wealth. They who, casting off the three Vedas, their usual occupations,
and children, adopt a life or mendicancy by taking up the triple-headed
crutch and the brown robe, are really persons of little understanding.
Without having cast off anger and other faults, the adoption of only the
brown robe, know, O king, is due to the desire of earning the means of
sustenance. Those persons of clean-shaven heads that have set up the
banner of virtue, have this only (viz., the acquisition of sustenance)
for their object in life. Therefore, O king, keeping thy passions under
control, do thou win regions of bliss hereafter by supporting them that
are truly pious amongst men of matted locks or clean-shaven heads, naked
or clad in rags, or skins or brown robes. Who is there that is more
virtuous than he who maintains his sacred fire, who performs sacrifices
with presents of animals and Dakshina, and who practises charity day and
night?'

"Arjuna continued, 'King Janaka is regarded to have been a truth-knowing
person in this world. Even he, in this matter (viz., the ascertainment of
duty) had become stupefied. Do not yield to stupefaction! Even thus the
duties of Domesticity are observed by persons practising charity. By
abstaining from injuries of all kinds, by casting off desire and wrath,
by being engaged in protecting all creatures, by observing the excellent
duty of charity, and lastly by cherishing superiors and persons of age,
we shall succeed in attaining such regions of bliss as we like. By duly
gratifying gods, guests, and all creatures, by worshipping Brahmanas, and
by truthfulness of speech, we shall certainly attain to desirable regions
of bliss.'"



SECTION XIX

"Yudhishthira said, 'I am conversant with both the Vedas and the
scriptures that lead to the attainment of Brahma. In the Vedas there are
precepts of both kinds, viz., those that inculcate action and those that
inculcate renouncement of action. The scriptures are confounding and
their conclusions are based upon reasons. The truth, however, that is in
the Mantras, is duly known to me. Thou art conversant only with weapons
and observant of the practices of heroes. Thou art unable to understand
truly the sense of the scriptures. If thou wert really acquainted with
duty, then thou couldst have understood that words such as these ought
not to have been addressed to me by even one possessed of the clearest
insight into the meaning of the scriptures and acquainted with the truths
of religion. That, however, which thou hast said unto me, induced by
fraternal affection, has been fit and proper, O son of Kunti! I am, for
that, pleased with thee, O Arjuna! There is no one equal to thee in the
three worlds in all duties connected with battle and in skill in respect
of diverse kinds of acts. Thou mayst, therefore, speak of the subtleties
connected with those subjects,--subtleties, that is, that are
impenetrable by others. It behoveth thee not, however, O Dhananjaya, to
doubt my intelligence. Thou art conversant with the science of battle,
but thou hast never waited upon the aged. Thou knowest not the
conclusions arrived at by those that have studied the subject in brief
and detail. Even this is the conclusion of intelligent men whose
understanding are bent on achieving salvation, viz., that amongst ascetic
penances, renunciation, and knowledge of Brahma, the second is superior
to the first, and the third is superior to the second. This, however,
that thou thinkest, viz., that there is nothing superior to wealth, is an
error. I will convince thee of it, so that wealth may not again appear to
thee in that light. All men that are righteous are seen to be devoted to
ascetic penances and the study of the Vedas. The Rishis also, that have
many eternal regions for them, have the merit of penances. Others
possessed of tranquillity of soul, having no enemies, and dwelling in the
woods, have, through penances and study of the Vedas, proceeded to
heaven. Pious men, by restraining desire for worldly possessions, and
casting off that darkness which is born of folly, proceed northward
(i.e., by luminous paths) to the regions reserved for practisers of
renunciation. The path that lies to the south and that leads to regions
of light (i.e., lunar regions), are reserved for men devoted to action.
These are attained by persons subject to birth and death. That end,
however, which persons desirous of salvation have before their eyes, is
indescribable. Yoga is the best means for attaining to it. It is not easy
to explain it (to thee). Those that are learned live, reflecting on the
scriptures from desire of finding what is unreal. They are, however,
often led away to this and to that in the belief that the object of their
search exists in this and that. Having mastered, however, the Vedas, the
Aranyakas, and the other scriptures, they miss the real, like men failing
to find solid timber in an uprooted banana plant. Some there are who.,
disbelieving in its unity, regard the Soul, that dwells in this physical
frame consisting of the five elements, to be possessed of the attributes
of desire and aversion (and others).[62] Incapable of being seen by the
eye, exceedingly subtle, and inexpressible by words, it revolves in a
round (of re-births) among the creatures of the earth, keeping before it
that which is the root of action.[63] Having made the Soul advance
towards itself which is the spring of every kind of blessedness, having
restrained all desires of the mind, and having cast off all kinds of
action, one may become perfectly independent and happy. When there is
such a path that is trod by the righteous and that is attainable by
Knowledge, why, O Arjuna, dost thou applaud wealth which is full of every
kind of calamity? Men of olden times that were conversant with the
scriptures, O Bharata,--men that were always engaged in gifts and
sacrifice and action, were of this opinion. O Bharata! There are some
fools who, accomplished in the science of argumentation, deny the
existence of the Soul, in consequence of the strength of their
convictions of a previous life. It is very difficult to make them accept
this truth about final emancipation.[64] Those wicked men, though
possessed of great learning, travel all over the earth, making speeches
in assemblies, and deprecating the true doctrine about emancipation. O
Partha, who else will succeed in understanding that which we do not
understand?' Indeed, (as those men cannot understand the true meaning of
the scriptures), similarly they cannot succeed in knowing those wise and
pious persons that are truly great and that have deep acquaintance with
the scriptures. O son of Kunti, men acquainted with truth obtain Brahma
by asceticism and intelligence, and great happiness by renunciation.'



SECTION XX

Vaisampayana said, "After Yudhishthira had stopped, the great ascetic
Devasthana, possessed of eloquence, said these words, fraught with
reason, unto the king."

"Devasthana said, 'Phalguna has told thee that there is nothing superior
to wealth. I shall discourse to thee on that subject. Listen to me with
undivided attention, O Ajatasatru, thou hast righteously won the earth.
Having won her, it behoves thee not, O king, to abandon her without
cause. Four modes of life are indicated in the Vedas. Do thou, O king,
duly pass through them, one after another. At present thou shouldst,
therefore, perform great sacrifices with profuse presents. Amongst the
very Rishis, some are engaged in the sacrifice represented by Vedic
study, and some in that presented by knowledge. Therefore, O Bharata,
thou must know that the very ascetics also are addicted to action. The
Vaikhanasas, however, are said to preach that he who does not seek for
wealth is superior to him that seeks for it.[65] I think that he who
would follow that precept would incur many faults. Men collect together
diverse things (for the performance of sacrifices) simply because of the
(Vedic) ordinance. He who, tainted by his own understanding, giveth away
wealth to an undeserving person without giving it to the deserving, doth
not know that he incurs the sin of killing a foetus.[66] The exercise of
the duty of charity after discriminating the deserving from the
undeserving is not easy. The Supreme Ordainer created wealth for
sacrifice, and He created man also for taking care of that wealth and for
performing sacrifice. For this reason the whole of one's wealth should be
applied to sacrifice. Pleasure would follow from it as a natural
consequence. Possessed of abundant energy, Indra, by the performance of
diverse sacrifices with profuse gifts of valuables, surpassed all the
gods. Having got their chiefship by that means, he shineth in heaven.
Therefore, everything should be applied to sacrifices. Clad in
deer-skins, the high-souled Mahadeva, having poured his own self as a
libation in the sacrifice called Sarva, became the first of gods, and
surpassing all creatures in the universe and prevailing over them by
means of that achievement, shines in resplendence. King Marutta, the son
of Avikshit, by the profusion of his wealth, vanquished Sakra himself,
the chief of the gods. In the great sacrifice he performed, all the
vessels were of gold, and Sree herself came in person. Thou hast heard
that the great king Harischandra, having performed sacrifices, earned
great merit and great happiness. Though a man, he nevertheless vanquished
Sakra by his wealth. For this reason everything should be applied to
sacrifice.'"



SECTION XXI

"Devasthana said, 'In this connection is cited an old history, viz., the
discourse that Vrihaspati, asked by Indra, delivered unto him. Vrihaspati
said, 'Contentment is the highest heaven, contentment is the highest
bliss. There is nothing higher than contentment. Contentment stands as
the highest. When one draws away all his desires like a tortoise drawing
in all it limbs, then the natural resplendence of his soul soon manifests
itself. When one does not fear any creature, nor any creature is
frightened at one, when one conquers one's desire and aversion, then is
one said to behold one's soul. When one, indeed, in word and thought,
seeks to injure nobody and cherishes no desire, one is said to attain to
Brahma. Thus, O son of Kunti, whatever religion is followed by creatures,
they obtain corresponding fruits. Awaken thyself by this consideration, O
Bharata![67] Some praise Peacefulness, some praise Exertion; some there
are that praise Contemplation; and some praise both Peacefulness and
Exertion.[68] Some praise sacrifice; others, renunciation. Some praise
gifts; others, acceptance. Some, abandoning everything, live in silent
meditation. Some praise sovereignty and the cherishing, of subjects,
after slaving, cutting and piercing (foes). Some are for passing their
days in retirement. Observing all this, the conclusion of the learned is
that that religion which consists in not injuring any creature is worthy
of the approbation of the righteous. Abstention from injury, truthfulness
of speech, justice, compassion, self-restraint, procreation (of
offspring) upon one's own wives, amiability, modesty, patience,--the
practice of these is the best of a religions as said by the self-create
Manu himself. Therefore, O son of Kunti, do thou observe this religion
with care. That Kshatriya, who, conversant with the truths or royal
duties, takes sovereignty upon himself, restraining his soul at all
times, equally regarding that which is dear and that which is not, and
subsisting upon the remains of sacrificial feasts, who is engaged in
restraining the wicked and cherishing the righteous, who obliges his
subjects to tread in the path of virtue and who himself treads in that
path, who at last transmits his crown to his son and betakes himself to
the woods, there to live on the products of the wilderness and act
according to the ordinances or the Vedas after having cast off all
idleness, that Kshatriya who conducts himself thus, conforming in
everything to the well-known duties of kings, is sure to obtain excellent
fruits in both this world and the next. That final emancipation, of which
thou speakest, is exceedingly difficult to obtain, and its pursuit is
attended with many impediments. They that adopt such duties and practise
charity and ascetic penances, that are possessed of the quality of
compassion and are freed from desire and wrath, that are engaged in
ruling their subjects with righteousness and fighting for the sake of
kine and Brahmanas, attain hereafter to a high end. For the Rudras with
the Vasus and the Adityas, O scorcher of foes, and the Sadhyas and hosts
of kings adopt this religion. Practising without heedlessness the duties
inculcated by that religion, they attain to heaven through those acts of
theirs.'"



SECTION XXII

Vaisampayana said, "After this, Arjuna once more addressed his eldest
brother of unfading glory, viz., king Yudhishthira of cheerless heart,
and said these words: 'O thou that art conversant with every kind of
duty, having by the practice of Kshatriya duties obtained sovereignty
that is so very difficult of acquisition, and having conquered all thy
foes, why dost thou burn in grief? O king, as regards Kshatriyas, death
in battle is regarded more meritorious for them than the performance of
diverse sacrifices. It is so declared in the ordinance that lays down the
duties of Kshatriyas. Penances and Renunciation are the duties of
Brahmanas. Even this is the ordinance (affecting the two orders) about
the next world. Indeed, O puissant one, death in battle is laid down for
Kshatriyas. The duties of Kshatriyas are exceedingly fierce and are
always connected with the use of weapons, and it has been laid down, O
chief of the Bharatas, that they should, when the time comes, perish by
weapons on the field of battle. The life of even a Brahmana, O king, that
lives in the observance of Kshatriya duties, is not censurable, for
Kshatriyas also have sprung from Brahmana. Neither Renunciation, nor
Sacrifice, nor Penances, nor dependence on the wealth of others, O ruler
of men, has been ordained for Kshatriyas. Thou art acquainted with all
duties, and thou art of righteous soul, O bull of Bharata's race! Thou
art a wise king, skilled in all acts. Thou canst distinguish what is
right in this world from what is wrong. Casting off this cheerlessness by
repentance, address thyself with a strong will to action. The heart of a
Kshatriya especially is hard as thunder. Having by the exercise of
Kshatriya duties vanquished thy foes and acquired empire without a thorn
in its side, conquer thy soul, O ruler of men, and be engaged in the
performance of sacrifices and the practice of charity. Indra himself,
though a Brahmana, became a Kshatriya in his acts, and battled with his
sinful kinsfolk for eight hundred and ten times. Those acts of his, O
monarch, are adorable and worthy of praise. Through them he obtained, as
we have heard, the chiefship of the gods. Do thou, therefore, O monarch,
perform sacrifices with profuse presents even as Indra did, O ruler of
men, and thereby free thyself from thy fever. Do not, O bull among
Kshatriyas, grieve thus for what is past. They that have been slain have
attained to the highest end, sanctified by weapons and agreeably to the
ordinances of the Kshatriya religion. That which has happened was
ordained to happen. Destiny, O tiger among kings, is incapable of being
resisted.'"



SECTION XXIII

Vaisampayana said, "Thus addressed by Arjuna of curly hair, the Kuru king
born of Kunti remained speechless. Then the island-born (Vyasa) said
these words.

"Vyasa said, 'The words of Arjuna, O amiable Yudhishthira, are true. The
highest religion, as declared by the scriptures, depends on the duties of
domesticity. Thou art acquainted with all duties. Do thou then duly
practise the duties prescribed for thee (viz., the duties of
domesticity). A life of retirement in the woods, casting off the duties
of domesticity, has not been laid down for thee. The gods, Pitris,
guests, and servants, all depend (for their sustenance) upon the person
leading a life of domesticity. Do thou then support all these, O lord of
the earth! Birds and animals and various other creatures, O ruler of men,
are supported by men leading domestic lives. He, therefore, that belongs
to that mode of life is superior (to all others). A life of domesticity
is the most difficult of all the four modes of life. Do thou practise
that mode of life then, O Partha, which is difficult of being practised
by persons of unrestrained sense. Thou hast a good knowledge of all the
Vedas. Thou hast earned great ascetic merit. It behoveth thee, therefore,
to bear like an ox the burthen of thy ancestral kingdom. Penances,
sacrifices, forgiveness, learning, mendicancy, keeping the senses under
control, contemplation, living in solitude, contentment, and knowledge
(of Brahma), should, O king, be striven after by Brahmanas to the best of
their ability for the attainment of success. I shall now tell thee the
duties of Kshatriyas. They are not unknown to thee. Sacrifice, learning,
exertion, ambition,[69] wielding 'the rod of punishment,' fierceness,
protection of subjects., knowledge of the Vedas, practise of all kinds of
penances, goodness of conduct, acquisition of wealth, and gifts to
deserving persons,--these, O king, well performed and acquired by persons
of the royal order, secure for them both this world and the next, as
heard by us. Amongst these, O son of Kunti, wielding the rod of
chastisement has been said to be the foremost. Strength must always
reside in a Kshatriya, and upon strength depends chastisement. Those
duties that I have mentioned are, O king, the principal ones for
Kshatriyas and contribute greatly to their success. Vrihaspati, in this
connection, sang this verse: 'Like a snake devouring a mouse, the Earth
devours a king that is inclined to peace and a Brahmana that is
exceedingly attached to a life of domesticity.' It is heard again that
the royal sage Sudyumna, only by wielding the rod of chastisement,
obtained the highest success, like Daksha himself, the son of Prachetas.'

Yudhishthira said, 'O holy one, by what acts did Sudyumna, that lord of
the earth, obtain the highest success? I desire to hear the history of
that king!'

"Vyasa said, 'In this connection is cited this old history. There were
two brothers, viz., Sankha and Likhita, of rigid vows. The two brothers
had two separate dwellings both of which were beautiful. Situate by the
bank of the stream called Vahuda, both of those residences were adorned
with trees that were always burthened with flowers and fruits. Once on a
time Likhita came to the residence of his brother Sankha. At that time,
however, Sankha had gone out of his asylum on no fixed purpose. Arrived
at the asylum of his brother, Likhita plucked many ripe fruits. Obtaining
them the regenerate Likhita began to eat them without any qualms of
conscience. While still employed in the act of eating, Sankha came back
to his retreat. Beholding him eating, Sankha addressed his brother,
saying, 'Whence have these fruits been obtained and for what reason art
thou eating them?' Approaching his elder brother and saluting him,
Likhita smilingly replied, saying, 'I have taken them even from this
retreat.' Filled with great rage, Sankha said unto him, 'Thou hast
committed theft by thyself taking these fruits. Go and approaching the
king confess to him what thou hast done. Tell him, O best of kings, I
have committed the offence of approaching what was not given to me.
Knowing me for a thief and observing the duty of thy order, do thou soon
inflict upon me, O ruler of men, the punishment of a thief.' Thus
addressed, the highly blessed Likhita of rigid vows, at the command of
his brother, proceeded to king Sudyumna. Hearing from his gate-keepers
that Likhita had come, king Sudyumna, with his counsellors, advanced (for
receiving the sage). Meeting him, the king addressed that foremost of all
persons conversant with duties, saying, 'Tell me, O revered one, the
reason of thy coming. Regard it as already accomplished.' Thus
questioned, that regenerate sage said unto Sudyumna, 'Do thou promise
first that thou wilt achieve it. It will then behove thee, after hearing
me, to accomplish that promise. O bull among men, I ate some fruits that
had not been given me by my elder brother. Do thou, O monarch, punish me
for it without delay.' Sudyumna answered, 'If the king be regarded as
competent to wield the rod of chastisement, he should be regarded, O bull
among Brahmanas, as equally competent to pardon. Purified in respect of
thy act, O thou of high vows, consider thyself as pardoned. Tell me now
what other wishes thou hast. I shall certainly accomplish those commands
of thine!'

"Vyasa continued, 'Thus honoured by the high-souled king, the regenerate
sage Likhita, however, did not solicit him for any other favour. Then
that ruler of the earth caused the two hands of the high-souled Likhita
to be cut off, whereupon the latter, bearing the punishment, went away.
Returning to his brother Sankha, Likhita, in great affection, said, 'It
behoveth thee now to pardon this wretch that hath been duly punished (for
what he did).' Sankha said, I am not angry with thee, nor hast thou
injured me, O foremost of all persons conversant with duties. Thy virtue,
however, had suffered a shock. I have rescued thee from that plight.
Proceed without delay to the river Vahuda and gratify duly, with
oblations of water, the gods, Rishis and the Pitris, and never again set
thy heart on sin.' Hearing these words of Sankha, Likhita performed his
ablutions in the sacred stream and set about for commencing the
water-rite. Upon this, two hands, resembling two lotuses, appeared at the
extremities of his stumps. Filled with wonder he came back to his brother
and showed him the two hands. Sankha said unto him, 'All this has been
accomplished by me through my penances. Do not be surprised at it.
Providence hath been the instrument here.' Likhita answered, 'O thou of
great splendour, why didst thou not purify me at first, when, O best of
regenerate ones, such was the energy of thy penances?' Sankha, said, 'I
should not have acted otherwise. I am not thy chastiser. The ruler (who
has punished thee) has been himself purified, as also thyself, along with
the Pitris!'

"Vyasa continued, 'That king, O eldest son of Pandu, became eminent by
this act and obtained the highest success like the lord Daksha himself!
Even this is the duty of Kshatriyas, viz., the ruling of subjects. Any
other, O monarch, would be regarded as a wrong path for them. Do not give
way to grief. O best of all persons conversant with duty, listen to the
beneficial words of this thy brother. Wielding the rod of chastisement, O
king, is the duty of kings and not the shaving of the head.'"



SECTION XXIV

Vaisampayana said, "Once more the great sage Krishna-Dwaipayana said
these words unto Ajatasatru, the son of Kunti: 'Let these great
car-warriors of abundant energy of mind, O monarch, let these brothers of
thine, O Yudhishthira, the chief of the Bharatas, obtain those wishes of
theirs that they cherished while dwelling in the woods. Rule thou the
earth, O son of Pritha, like (another) Yayati, the son of Nahusha. Before
now misery was yours while ye dwelt in the woods in the observance of
ascetic penances. That misery is ended, O tiger among men! Enjoy
happiness, therefore, for some time. Having O Bharata, earned and enjoyed
religious merit and wealth and pleasure for some time with thy brothers,
thou mayst then, O king, retire into the woods. Be freed first, O
Bharata, from the debt thou owest to persons that may beg of thee, to the
Pitris, and to the gods. Thou mayst then, O son of Kunti, practise all
the other modes of life (that come afterwards). Do thou, O son of Kuru's
race, perform the sacrifices of Sarvamedha and Aswamedha. Thou shalt then
attain, O monarch, to the highest end hereafter. Installing thy brothers
also in great sacrifices with plentiful presents (to the Brahmanas), thou
shalt, O son of Pandu, acquire great fame. There is a saying, O tiger
among men and best of the Kurus! Listen to it, for by acting according to
it, O king, thou shalt not swerve from virtue. Those men only, O
Yudhishthira, whose practices resemble those of robbers, cause a king by
their counsels to take to a career of war and victory.[70] That king who,
guided by considerations of place and time and moved by an understanding
dependent on the scriptures, pardons even a number of robbers, incurs no
sin. That king who, realising his tribute of a sixth, doth not protect
his kingdom, taketh a fourth part of the sins of his kingdom.[71] Listen
also to that by which a king may not swerve from virtue. By transgressing
the scriptures (one incurs sill), while by obeying them one may live
fearlessly. That king who, guided by an understanding based upon the
scriptures and disregarding lust and wrath, behaves impartially, like a
father, towards all his subjects, never incurs sin. O thou of great
splendour, if a king, afflicted by destiny, fails to accomplish an act
which he should, such failure would not be called a trespass. By force
and policy should the king put down his foes. He must not suffer sin to
be perpetrated in his kingdom but should cause virtue to be practised.
Brave men, those that are respectable in their practices, they that are
virtuous in their acts, they that are possessed of learning, O
Yudhishthira, Brahmanas conversant with Vedic texts and rites, and men of
wealth, should especially be protected. In determining suits and
accomplishing religious acts, they that are possessed of great learning
should alone be employed. A prudent king will never repose his confidence
upon one individual, however accomplished. That king who does not protect
his subjects, whose passions are ungovernable, who is full of vanity, who
is stained with haughtiness and malice, incurs sin and earns the reproach
of tyranny. If the subjects of a king, O monarch, waste away from want of
protection and are afflicted by the gods and ground down by robbers, the
sin of all this stains the king himself. There is no sin, O Yudhishthira,
in doing an act with heartiness, after full deliberation, and
consultation with men capable of offering good advice. Our tasks fail or
succeed through destiny. If exertion, however, be applied, sin would not
touch the king. I shall recite to thee, O tiger among kings, the story of
what happened to an ancient king of the name of Hayagriva, O son of
Pandu,--the story, viz., of the heroic Hayagriva of unstained deeds, who
after having slain a large number of his foes in battle, was himself
defeated and slain while without a follower by his side. Having achieved
all that should be done for keeping foes under check and adopted all
those foremost of means by which men may be protected. Hayagriva acquired
great fame from the battles he fought and is now enjoying great bliss in
heaven. Mangled by robbers with weapons, boldly fighting with them, and
casting off his life in battle, the high-souled Hayagriva, ever attentive
to his (kingly) duties, achieved the object of his life and is now
enjoying great bliss in heaven. The bow was his (sacrificial) stake and
the bowstring was the cord for tying the victims. Shafts constituted the
smaller ladle and the sword the large one, and blood was the clarified
butter that he poured. The car was the altar and the wrath he felt in
battle was the fire, and the four foremost of steeds yoked unto his
vehicle were the four Hotris. Having poured upon that sacrificial fire
his foes as libations and then his own life-breaths at the completion of
the sacrifice, that vigorous lion among kings, viz., Hayagriva, became
freed from sin and is now sporting in the regions of the gods. Having
protected his kingdom with policy and intelligence, the high-souled
Hayagriva of resigned self and great strength of mind and accustomed to
the performance of sacrifices filled all the worlds with his fame and is
now sporting in the region of the gods.[72] Having obtained the merit
dependent on the performance of sacrifices as also every kind of merit
that is connected with human affairs, he wielded the rod of chastisement
and ruled the Earth with vigour and without pride. For this the virtuous
and high-souled Hayagriva is sporting in the region of the gods.[73]
Possessed of learning, practising renunciation, actuated by faith, and
full of gratitude, that king, having performed diverse acts, left this
world of men and won the regions that are reserved for the intelligent
and the wise and those that are of approved usages and behaviour and
prepared to cast off their lives in battle. Having studied the Vedas well
and the other scriptures also, having ruled his kingdom properly and
caused all the four orders to adhere to their respective duties, the
high-souled Hayagriva is sporting in joy the regions of the gods. Having
won many battles and cherished his subjects, having drunk the Soma juice
in sacrifices and gratified the foremost of Brahmanas with presents and
judiciously wielded the rod of chastisement over those placed under his
sway and at last cast off his life in battle, that king is living happily
in heaven. His life was worthy of every praise. Learned and honest men
applaud it, deserving as it is of every applause. Having won heaven and
acquired the regions reserved for heroes, that high-souled monarch of
virtuous deeds became crowned with success.'



SECTION XXV

Vaisampayana said, "Hearing the words of the Island-born Rishi and seeing
Dhananjaya angry, Yudhishthira, the son of Kunti, saluted Vyasa and made
the following answer.

"Yudhishthira said, 'This earthly sovereignty and the diverse enjoyments
(appertaining thereto) fail to give any joy to my heart. On the other
hand, this poignant grief (consequent upon the loss of my kinsmen) is
eating away its core. Hearing the lamentations of these women who have
lost their heroic husbands and children, I fail to attain peace, O
sage!'"

Vaisampayana continued, "Thus addressed, the virtuous Vyasa that foremost
of all persons conversant with Yoga, possessed of great wisdom and
intimately acquainted with the Vedas, said unto Yudhisthira (the
following words).

"Vyasa said, 'No man can acquire anything by his own acts or by
sacrifices and worship. No man can give anything to a fellow man. Man
acquires everything through Time. The Supreme Ordainer has made the
course of Time the means of acquisition. By mere intelligence or study of
the scriptures, men, if Time be unfavourable, cannot acquire any earthly
possession. Sometimes an ignorant fool may succeed in winning wealth.
Time is the efficacious means for the accomplishment of all acts. During
times of adversity, neither science, nor incantations, nor drugs, yield
any fruits. In times, however, of prosperity, those very things, properly
applied, become efficacious and bear success. By Time the winds blow
violently: by Time the clouds become rain-charged; by Time tanks become
adorned with lotuses of different kinds; by Time trees in the forest
become decked with flowers. By Time nights become dark or lighted. By
Time the Moon becomes full. If the Time for it does not come, trees do
not bear flowers and fruits. If the Time for it does not come, the
currents of rivers do not become fierce. Birds and snakes and deer and
elephants and other animals never become excited when the Time for it
does not come. If the Time for it does not come, women do not conceive.
It is with Time that winter, and summer, and the rainy season come. If
the Time for it does not come, no one is born and no one dies. If the
Time does not come, the infant does not acquire power of speech. If the
Time does not come, one does not acquire youth. It is with Time that the
seed sown puts forth its sprouts. If the Time does not come, the Sun does
not appear above the horizon, nor, when the Time for it does not come,
does he repair to the Asta hills. If the Time for it does not come, the
Moon does not wax nor wane, nor the ocean, with its high billows, rise
and ebb. In this connection is instanced the old story recited, O
Yudhishthira, by king Senajit in grief. The irresistible course of Time
affects all mortals. All earthly things, ripened by Time, suffer
destruction. Some, O king, slay some men. The slayers, again, are slain
by others. This is the language of the world. Really, however, no one
stays and no one is slain. Some one thinks men slay (their fellow-men).
Another thinks men do not slay. The truth is that the birth and
destruction of all creatures have been ordained to happen in consequence
of their very nature. Upon the loss of one's wealth or the death of one's
wife or son or sire, one cries out, saying 'Alas, what grief!' and
dwelling upon that sorrow always enhances it. Why do you, like a foolish
person, indulge in grief? Why do you grieve for them that are subject to
grief?[74] Behold, grief is increased by indulgence as fear is by
yielding to. This body even is not mine. Nothing in this earth is mine.
Or, the things of this earth belong as much to others as to me. The wise,
seeing, this, do not suffer themselves to be deluded. There are thousands
of causes for sorrow, and hundreds of causes for joy. These every day
affect the ignorant only, but not him that is wise. These, in course of
Time. become objects of affection or aversion, and appearing as bliss or
woe revolve (as if in a wheel) for affecting living creatures. There is
only sorrow in this world but no happiness. It is for this that sorrow
only is felt. Indeed, sorrow springs from that affliction called desire,
and happiness springs from the affliction called sorrow. Sorrow comes
after happiness, and happiness after sorrow. One does not always suffer
sorrow or always enjoy happiness. Happiness always ends in sorrow, and
sometimes proceeds from sorrow itself. He, therefore, that desires
eternal happiness must abandon both. When sorrow must arise upon the
expiration of happiness, and happiness upon the expiration of sorrow, one
should, for that, cast off, like a (snake-bit) limb of one's body, that
from which one experiences sorrow or that heart-burning which is nurtured
by sorrow or that which is the root of his anxiety.[75] Be it happiness
or sorrow, be it agreeable or disagreeable, whatever comes should be
borne with an unaffected heart. O amiable one, if thou abstainest, in
even a slight measure, from doing what is agreeable to your wives and
children, thou shalt then know who is whose and why so and for what. They
that are highly stupid and they that are masters of their souls enjoy
happiness here. They however, that occupy an intermediate place suffer
misery. This, O Yudhishthira, is what Senajit of great wisdom said, that
person who was conversant with what is good or bad in this world, with
duties, and with happiness and misery. He who is grieved at other
people's griefs can never be happy. There is no end of grief, and grief
arises from happiness itself. Happiness and misery, prosperity and
adversity, gain and loss, death and life, in their turn, wait upon all
creatures. For this reason the wise man of tranquil soul should neither
be elated with joy nor be depressed with sorrow. To be engaged in battle
has been said to be the Sacrifice for a king; a due observance of the
science of chastisement is his Yoga; and the gift of wealth in sacrifices
in the form of Dakshina is his Renunciation. All these should be regarded
as acts that sanctify him. By governing the kingdom with intelligence and
policy, casting off pride, performing sacrifices, and looking at
everything and all persons with kindness and impartiality, a high-souled
king, after death, sports in the region of the gods. By winning battles,
protecting his kingdom, drinking the Soma juice, advancing his subjects,
wielding judiciously the rod of Chastisement, and casting off his body at
last in fight, a king enjoys happiness in heaven. Having studied all the
Vedas and the other scriptures duty, having protected the kingdom
properly, and having caused all the four orders to adhere to their
respective duties, a king becomes sanctified and finally sports in
heaven. He is the best of kings whose conduct, even after his death, is
applauded by the inhabitants of city and country and by his counsellors
and friends."



SECTION XXVI

Vaisampayana said, "In this connection, the high-souled Yudhishthira said
unto Arjuna these words fraught with reason. 'Thou thinkest, O Partha,
that there is nothing superior to wealth, and that the poor man can
neither have heaven, nor happiness, nor the acquisition of his wishes.
This, however, is not true. Many persons are seen that have been crowned
with success through sacrifice in the shape of Vedic study. Many sages
are seen by devotion to penances to have acquired eternal regions of
bliss. They, O Dhananjaya, who always observe the practices of the Rishis
by betaking themselves to Brahmacharya and who become acquainted with all
duties, are regarded by the gods as Brahmanas. O Dhananjaya, thou
shouldst always regard those Rishis that are devoted to the study of the
Vedas and those that are devoted to the pursuit of true knowledge as
persons that are truly virtuous. O son of Pandu, all our acts depend upon
those that are devoted to the acquisition of true knowledge.[76] We know
this to be the opinion of the Vaikhanasas, O puissant one! The Ajas, the
Prishnis, the Sikatas, O Bharata, the Arunas, and the Kitavas, have all
gone to heaven through the merit of Vedic study. By performing those
acts, O Dhananjaya, that are indicated in the Vedas, viz., battle, study
of the Vedas, sacrifices, the restraint of passion that is so difficult,
one goes to heaven by the southern path of the Sun (Dakshinayana). I
have, before this, told thee that those very regions belong to persons
that are observant of (Vedic) acts. Thou shalt see, however, that the
northern path (Uttarayana) is travelled by those that are devoted to Yoga
penances. Those eternal and bright regions to which that path leads
belong to men of Yoga. Of these two, the northern path is much applauded
by those conversant with the Puranas. Thou shouldst know that one
acquires heaven through contentment. From contentment springs great
happiness. There is nothing higher than contentment. Unto the Yogin who
has controlled wrath and joy, contentment is his high praise and success.
In this connection is cited the discourse by Yayati of old. Listening to
that discourse one may succeed in withdrawing all his desires like a
tortoise drawing in all his limbs. When one cherishes no fear of
anything, when one is not feared by anything, when one cherishes no
desire, when one bears no hate, then is one said to have attained to the
state of Brahma. When one does not bear sinfully towards any creature, in
act, thought, or word, one is then said to have attained to Brahma. When
one has controlled his pride and folly, and withdrawn himself from all
attachments, it is then that that pious man of irradiated soul becomes
fit for attaining to that salvation which consists in the annihilation of
separate existence. Listen now to me with concentrated attention, O son
of Pritha, as I say it unto thee. Some desire virtue; some, good conduct;
and some wealth. One may desire wealth ( as a means for the acquisition
of virtue). The abandonment, however, of such desire would be better for
him.[77] There are many faults attached to wealth and consequently to
those religious acts that are performed with wealth. We have seen it with
our own eyes. It behoveth thee also to see this. He that desires wealth
finds it very difficult to abandon that which should by every means be
abandoned. Good deeds are very rare in those that amass riches. It is
said that wealth can never be acquired without injuring others, and that,
when earned, it brings numerous troubles. A person of narrow heart,
setting at naught the fear of repentance, commits acts of aggression
towards others, tempted by even a little wealth, unconscious all the
while of the sin of Brahmanicide that he incurs by his acts. Obtaining
wealth which is so difficult of acquisition, one burns with grief if one
has to give a portion of it to one's servants,--with grief, that is,
which is equal to what one would feet if one is actually robbed by
depredators. If, on the other hand, one does not part with one's wealth,
obloquy becomes one's share. One, however, that has no wealth, never
becomes the subject of censure. Withdrawn from all attachments, such a
person can become happy in all respects by supporting life upon what
little he may obtain as alms. No one, however, can be happy by the
acquisition of wealth. In this connection certain verses relating to
sacrifices are recited by persons conversant with ancient scriptures.
Wealth was created by the Creator for the sake of sacrifices, and man was
created by him for protecting that wealth and performing sacrifices. For
this, all wealth should be applied to sacrifices. It is not proper that
it should be spent for the gratification of desire of enjoyment. The
Creator then confers wealth upon mortals for the sake of sacrifices. Know
this, O son of Kunti, thou that art the foremost of all wealthy persons!
It is for this that the wise think that wealth, without doubt, is
nobody's on earth. One should perform sacrifices with it and give it away
with a trustful heart. One should spend (in gift) what one has acquired,
and not waste or spend it in gratifying one's desire of enjoyment. What
use is there in amassing wealth when such proper objects exist in which
to spend it? Those persons of little understanding that give away
(wealth) unto men that have swerved from the duties of their order, have
to subsist hereafter for a hundred years on ordure and dirt. That men
give unto the undeserving and refrain from giving unto the deserving is
due to inability to discriminate between the deserving and the
undeserving. For this reason the practice of even the virtue of charity
is difficult. These are the two faults connected with wealth even when
acquired, viz., gift to an undeserving person and abstaining from giving
unto him that is deserving.'"



SECTION XXVII

"Yudhishthira said, 'In consequence of the fall Abhimanyu of tender
years, of the sons of Draupadi, of Dhrishtadyumna, of Virata, of king
Drupada, of Vasusena conversant with every duty, of the royal
Dhrishtaketu, and of diverse other kings hailing from diverse regions, in
battle, grief does not forsake my wretched self that am a slayer of
kinsmen. Indeed, I am inordinately covetous of kingdom and am an
exterminator of my own race. He upon whose breast and limbs I used to
roll in sport, alas, that Ganga's son has been slain by me in battle
through lust of sovereignty. When I beheld that lion among men, viz., our
grandsire, assailed by Sikhandin and trembling and reeling in consequence
of Partha's shafts that resembled thunder-bolts in energy, when I beheld
his tall form pierced all over with blazing arrows and himself become
weak like an aged lion, my heart was deeply pained. When I beheld that
afflictor of hostile cars reel like a mountain summit and fall down
strengthless on the terrace of his own vehicle with his face turned
towards the east, my senses were stupefied. That scion of Kuru's race who
with bow and shaft in hand had contended in fierce battle for many days
with Rama himself of Bhrigu's line on the field sanctified by Kuru, that
son of Ganga, that hero, who, at Baranasi, for the sake of brides, had,
on a single car, challenged to battle the assembled Kshatriyas of the
world, he who had burnt by the energy of his weapons that irresistible
and foremost of kings, viz., Ugrayudha, alas, that hero has been caused
by me to be slain in battle. Knowing full well that Sikhandin the prince
of Panchala was his destroyer, that hero still refrained from slaying the
prince with his shafts. Alas, such a magnanimous warrior was slain by
Arjuna. O best of sages, at that moment when I beheld the grandsire
stretched on the earth and covered with blood, a violent fever afflicted
my heart. He who had protected and reared us when we were children, alas,
he was caused to be slain by my sinful self that am covetous of kingdom,
that am a slayer of reverend seniors, and a perfect fool, for the sake of
sovereignty that would last but a few days. Our preceptor, the great
archer Drona, adored by all the kings, was approached by me and addressed
falsely in respect of his son. The memory of that act of mine is burning
all my limbs. The preceptor said unto me, 'Tell me truly, O king, whether
my son liveth still. Expecting truth from me, the Brahmana asked me of
all others. By silently uttering the word elephant, I behaved falsely
towards him. Sinful that I am exceedingly covetous of kingdom, and a
slayer of my reverend seniors, I behaved even thus towards my preceptor
in battle, throwing off the garb of truth (which I was believed to wear),
for I said unto him that Aswatthaman had been killed when, in fact, an
elephant of that name had been slain. To what regions shall I go
(thereafter), having perpetrated such infamous deeds? I caused also my
eldest brother Karna to be slain, that terrible warrior who never
retreated from battle. Who is there more sinful than I? Through
covetousness I caused Abhimanyu of tender years, that hero who resembled
a lion born in the hills, to penetrate into the array that was protected
by Drona himself. I am like one guilty of infanticide. Sinful as I am, I
have not since then, been able to look Arjuna or the lotus-eyed Krishna
in the face. I grieve also few Draupadi who is bereft of her five sons
like the Earth bereft of her five mountains. I am a great offender, a
great sinner, and a destroyer of the earth! Without rising from this seat
that I now occupy, I will weaken my body (by starvation) and meet with
death. Know me who am the slayer of my preceptor as one that has sat down
here in the observance of the Praya vow. An exterminator of my race, I
must do so in order that I may not he reborn in any of other orders of
beings![78] I shall forgo all food and drink, and without moving from
this place, O great ascetic, shall dry up my life-breaths that are so
dear. I pray you with humility, grant me permission in this and go
whithersoever you please. Let every one grant me permission. I shall cast
off this body of mine.'

Vaisampayana continued, "Restraining Pritha's son who, stupefied by
sorrow on account of his kinsmen, uttered such words, Vyasa, that best of
ascetics, spoke as follows, first telling him, 'This can not be!'

"Vyasa said, 'It behoveth thee not, O monarch, to indulge in such
poignant grief. I shall repeat what I have once said. All this is
Destiny, O puissant one! Without doubt, all creatures that are born
display at first a union (of diverse materials and forces). Dissolution.
however, overtakes them at the end. Like bubbles in the water they rise
and disappear. All things massed together are sure to crumble away and
all things that rise must fall down. Union ends in dissolution and life
ends in death. Idleness, though temporarily agreeable, ends in misery,
and labour with skill, though temporarily painful, ends in happiness.
Affluence, Prosperity, Modesty, Contentment, and Fame dwell in labour and
skill but not in idleness. Friends are not competent to bestow happiness,
nor foes competent to inflict misery. Similarly wisdom does not bring
wealth nor does wealth bring happiness. Since, O son of Kunti, thou hast
been created by the Maker to engage thyself in Work. Success springs from
Work. Thou art not fit, O king, to avoid Work.'"



SECTION XXVIII

Vaisampayana said, "Vyasa then dispelled the grief of the eldest son of
Pandu., who, burning with sorrow on account of the slaughter of his
kinsmen, had resolved to make an end of himself."

Vyasa said, 'In this connection is cited the old story, O tiger among
men, that is known by the name of Asma's discourse. Listen to it, O
Yudhishthira! Janaka the ruler of the Videhas, O king, filled with sorrow
and grief, questioned a wise Brahmana of the name of Asma for the
resolution of his doubts.'

"Janaka said, 'How should a man desirous of his own good behave upon
occasions of the accession and the destruction of both kinsmen and
wealth?'

"Asma said, 'Immediately after the formation of a man's body, joys and
griefs attach themselves to it. Although there is a possibility of either
of the two overtaking the person, yet whichever actually overtakes him
quickly robs him of his reason like the wind driving away gathering
clouds. (In times of prosperity) one thinks in this strain, viz., 'I am
of high birth! I can do whatever I like!--I am not an ordinary man!' His
mind becomes soaked with such triple vanity. Addicted to all earthly
enjoyments, he begins to waste the wealth hoarded by his ancestors.
Impoverished in course of time, he regards the appropriation of what
belongs to others as even laudable. Like a hunter piercing a deer with
his shafts, the king then punishes that wicked wight that robber of other
people's possessions, that transgressor of law and rule. Without
attaining to a hundred years (the usual period of human life), such men
scarcely live beyond twenty or thirty years. Carefully observing the
behaviour of all creatures, a king should, by the exercise of his
intelligence, apply remedies for alleviating the great sorrows of his
subjects. The causes of all mental sorrow are two, viz., delusion of the
mind and the accession of distress. No third cause exists. All these
diverse kinds of woe as also those arising from attachment to earthly
enjoyments, that overtake man, are even such.[79] Decrepitude and Death,
like a pair of wolves, devour all creatures, strong or weak, short or
tall. No man can escape decrepitude and death, not even the subjugator of
the whole earth girt by the sea. Be it happiness or be it sorrow that
comes upon creatures., it should be enjoyed or borne without elation or
depression. There is no method of escape from them. The evils of life, O
king, overtake one in early or middle or old age. They can never he
avoided, while those (sources of bliss) that are coveted never come.[80]
The absence, of what is agreeable, the presence of what is disagreeable,
good and evil, bliss and woe, follow Destiny. Similarly, the birth of
creatures and their death, and the accessions of gain and loss, are all
pre-ordained. Even as scent, colour, taste, and touch spring naturally,
happiness and misery arise from what has been pre-ordained. Seats and
beds and vehicles, prosperity and drink and food, ever approach leaving
creatures according to Time's course.[81] Physicians even get ill. The
strong become weak. They that are in the enjoyment of prosperity lose all
and become indigent. The course of Time is very wonderful. High birth,
health, beauty, prosperity, and objects of enjoyment, are all won through
Destiny. The indigent, although they may not desire it, have many
children. The affluent again are seen to be childless. Wonderful is the
course of Destiny. The evils caused by disease, fire, water, weapons,
hunger, poison, fever, and death, and falls from high places, overtake a
man according to the Destiny under which he is born. It is seen in this
world that somebody without sinning, suffers diverse ills, while another,
having sinned, is not borne down by the weight of calamity. It is seen
that somebody in the enjoyment of wealth perishes in youth; while some
one that is poor drags on his existence, borne down by decrepitude, for a
hundred years. One borne in an ignoble race may have a very long life,
while one sprung from a noble line perishes soon like an insect. In this
world, it is very common that persons in affluent circumstances have no
appetite, while they that are indigent can digest chips of wood. Impelled
by destiny, whatever sins the man of wicked soul, discontented with his
condition, commits, saying, 'I am the doer,' he regards to be all for his
good. Hunting, dice, women, wine, brawls, these are censured by the wise.
Many persons, however, possessed of even extensive knowledge of the
scriptures are seen to be addicted to them. Objects, whether coveted or
otherwise, come upon creatures in consequence of Time's course. No other
cause can be traced. Air, space, fire, moon, sun, day, night, the
luminous bodies (in the firmament), rivers, and mountains,--who makes
them and who supports them? Cold, and heat, and rain, come one after
another in consequence of Time's course. It is even so, O bull among men,
with the happiness and the misery of mankind. Neither medicines, nor
incantations, can rescue the man assailed by decrepitude or overtaken by
death. As two logs of wood floating on the great ocean, come together and
are again (when the time comes) separated, even so creatures come
together and are again (when the time comes) separated. Time acts equally
towards those men that (are in affluent circumstances and that) enjoy the
pleasures of song and dance in the company of women and those helpless
men that live upon the food that others supply. In this world a thousand
kinds of relationship are contracted, such as mother and father and son
and wife. In reality, however, whose are they and whose are we? No one
can become anyone's own, nor can anyone become anybody else's own. Our
union herewith wives and kinsfolk and well-wishers is like that of
travellers at a road-side inn. Where am I? Where shall go? Who am I? How
come I here! What for and whom I grieve? Reflecting on these questions
one obtains tranquillity. Life and its environments are constantly
revolving like a wheel, and the companionship of those that are dear is
transitory. The union with brother, mother, father, and friend is like
that of travellers in an inn. Men of knowledge behold, as if with
corporeal eyes, the next world that is unseen. Without disregarding the
scriptures, one desirous of knowledge should have faith. One possessed of
knowledge should perform the rites laid down in respect of the Pitris and
the gods, practise all religious duties, perform sacrifices, judiciously
pursue virtue, profit, and pleasure. Alas, no one understands that the
world is sinking on the ocean of Time that is so very deep and that is
infested with those huge crocodiles called decrepitude and death. Many
physicians may be seen afflicted with all the members of their families,
although they have carefully studied the science of Medicine.[82] Taking
bitters and diverse kinds of oily drugs, these succeed not in escaping
death, like ocean in transcending its continents. Men well-versed in
chemistry, notwithstanding chemical compounds applied judiciously, are
seen to be broken down by decrepitude like trees broken down by
elephants. Similarly, persons possessed of ascetic merit, devoted to
study of the Vedas, practising charity, and frequently performing
sacrifices, succeed not in escaping decrepitude and death. As regards all
creatures that have taken birth, neither years, nor months, nor
fortnights, nor days, nor nights, that have once passed, do ever return.
Man, whose existence is so transitory, is forced, in course of Time,
whether he will or not, to come upon this inevitable and broad path that
has to be trodden by every creature.[83] Whether the body springs from
the creature or the creature springs from the body, one's union however,
with wives and other friends is like that of travellers in an inn.[84]
one cannot obtain a lasting companionship with anyone. One cannot obtain
such companionship with one's own body. How then it can be had with
anyone else? Where, O king, is thy sire today and where thy grandsire?
Thou beholdst them not today and they do not behold thee. O sinless one!
No person can see either heaven or hell. The scriptures, however, are the
eyes of the virtuous. O king, frame thy conduct according to the
scriptures. What pure heart, one should practise first the vow of
Brahmacharya and then beget children and then perform sacrifices, for
paying off the debt one owes to the Pitris, the gods, and men. Performing
sacrifices and engaged in procreating (children), after having first
observed the vow of Brahmacharya, one who bath wisdom for his eyes,
casting off all anxiety of heart, should pay court to heaven, this world,
and his own soul.[85] That king bent upon the practice of virtue who
strives judiciously for acquiring Heaven and Earth and who takes of
earthly goods just what is ordained (as the king's share) in the
scriptures, wins a reputation that spread over all the worlds and among
all creatures, mobile and immobile. The ruler of the Videhas, of clear
understanding, having heard these words full of reason, become freed from
grief, and taking Asma's leave proceeded towards his abode, O thou of
unfading glory, cast off thy grief and rise up. Thou art equal to Sakra
himself. Suffer thy soul to be gladdened. The earth has been won by thee
in the exercise of Kshatriya duties. Enjoy her, O son of Kunti, and do
not disregard my words.'"



SECTION XXIX

Vaisampayana said, "The foremost of kings, viz., Yudhishthira the son of
Dharma, still remaining speechless, Pandu's son Arjuna addressed Krishna
and spoke as follows:

"Arjuna said, 'This scorcher of foes, viz., Dharma's son, is burning with
grief on account of his (slaughtered) kinsfolk. Comfort him, O Madhava I
Once more, O Janardana, all of us have fallen into great danger. It
behoveth thee! O mighty-armed one, to dispel his grief.'"

Vaisampayana continued, "Thus addressed by the high-souled Arjuna, the
lotus-eyed Govinda of unfading glory turned his face towards the king.
Kesava could not by any means be disregarded by Yudhishthira. From the
earliest years Govinda was dearer to Yudhishthira than Arjuna himself.
Taking up the king's hand adorned with sandal-paste and looking like a
column of marble, the mighty-armed Saurin began to speak, gladdening (the
hearts of all who listened to him). His face, adorned with teeth and eyes
that were very beautiful, shone brightly like a full-blown lotus at
sunrise.

"Vasudeva said, "Do not, O tiger among men, indulge in such grief that
emaciates thy body. They who have been slain in this battle will on no
account be got back. Those Kshatriyas, O king, that have fallen in this
great battle, are even, like objects that one acquires in one's dreams
and that vanish when one awakes. All of them were heroes and ornaments of
battle. They were vanquished while rushing with faces towards their foes.
No one amongst them was slain with wounds on the back or while flying
away. All of them, having contended with heroes in great battle and
having cast off their life-breaths then, have, sanctified by weapons,
proceeded to heaven. It behoveth thee not to grieve for them. Devoted to
the duties of Kshatriyas, possessed of courage, perfectly conversant with
the Vedas and their branches, all of them have attained to that blissful
end which is obtainable by heroes. It behoveth thee not to grieve for
them after hearing of those high-souled lords of the earth, of ancient
days, that departed from this world. In this connection is cited the old
discourse of Narada before Srinjaya when the latter was deeply afflicted
with grief on account of the death of his son. (Narada said),--Subject to
happiness and misery, myself, thyself and all creatures, O Srinjaya,
shall have to die. What cause then is there for sorrow. Listen to me as I
recite the great blessedness of (some) ancient king. Hear me with
concentrated attention. Thou shalt then, O king, cast off thy grief.
Listening to the story of those high-souled lords of the earth, abate thy
sorrow. O, hear me as I recite their stories to thee in detail. By
listening to the charming and delightful history of those kings of
ancient times, malignant stars may be propitiated and the period of one's
life be increased. We hear, O Srinjaya, that there was a king of the name
of Marutta who was the son of Avikshit. Even he fell a prey to death. The
gods with Indra and Varuna and Vrihaspati at their head came to
sacrifice, called Viswasrij, performed by that high-souled monarch.[86]
Challenging Sakra, the chief of the gods, that king vanquished him in
battle. The learned Vrihaspati, from desire of doing good unto Indra, had
refused to officiate at Marutta's sacrifice. Thereupon Samvarta, the
younger brother of Vrihaspati, acceded to the king's request. During the
rule of that king, O best of monarchs, the earth yielded crops without
being tilled and was adorned with diverse kinds of ornaments. In the
sacrifice of that king, the Viswedevas sat as courtiers, the Maruts acted
as distributors (of food and presents) and the high-souled Sadhyas were
also present. In that sacrifice of Marutta, the Maruts drank Soma. The
sacrificial presents the king made surpassed (in value) those ever made
by the gods, the Gandharvas, and men. When even that king, O Srinjaya,
who transcended thee in religious merit, knowledge, renunciation, and
affluence, and who was purer than thy son, felt a prey to death, do not
grieve for thy son. There was another king of the name of Suhotra the son
of Atithi. We hear, O Srinjaya, that even he fell a prey to death. During
his rule, Maghavat showered gold for one whole year upon his kingdom.
Obtaining that king for her lord, the earth became in reality (and not in
name only as before) Vasumati.[87] The rivers, during the sway of that
king, bore golden tortoises, crabs, alligators, sharks, and porpoises,
for the adorable Indra, O king, had showered these upon them. Beholding
those golden fishes and sharks and tortoises in hundreds and thousands,
Atithi's son became filled with wonder. Collecting that vast wealth of
gold that covered the earth, Suhotra performed a sacrifice at Kurujangala
and gave it away unto the Brahmanas, When that king, O Srinjaya, who
transcended thee in the four attributes of religious merit, knowledge,
renunciation, and affluence, and who was purer than thy son, felt a prey
to death, do not grieve for thy son (that is dead). Thy son never
performed a sacrifice and never made gifts. Knowing this, pacify thy mind
and do not give away to grief.[88] We hear also, O Srinjaya, that
Vrihadratha the king of the Angas, fell a prey to death. He gave away I
hundred thousand steeds. A hundred thousand maidens also, adorned with
golden ornaments, he gave away as presents in a sacrifice he performed. A
hundred thousand elephants also of the best breed, he gave away as
presents in another sacrifice performed by him. A hundred millions also
of bulls, adorned with golden chains, with thousands of kine accompanying
them, he gave away as sacrificial presents. While the king of Anga
performed his sacrifice by the hill called Vishnupada, Indra became
intoxicated with the Soma he drank, and the Brahmanas with the presents
they received. In the sacrifices, O monarch, numbering by hundreds, that
this king performed of old, the presents he made far surpassed those ever
made by the gods, the Gandharvas, and men. No other man was born, or will
ever be born, that gave or will give away so much wealth as was given
away by the king of the Angas in the seven sacrifices he performed, each
of which was characterised by the consecration of the Soma.[89] When, O
Srinjaya, this Vrihadratha even, who was thy superior in the four
attributes and who was purer than thy son, fell a prey to death, do not
grieve for thy son that is dead. We hear also, O Srinjaya, that Sivi, the
son of Usinara, fell a prey to death. That king swayed the whole earth as
one sways the leathern shield in his hand. Riding on a single car that
proved victorious in every battle, king Sivi caused the whole earth to
resound with the rattle of his wheels and subjugated all monarchs.[90]
Usinara's son Sivi gave away, in a sacrifice, all the kine and horses he
had, both domestic and wild. The Creator himself thought that no one
amongst the kings of the past or the future had or would have the ability
to bear the burthen, O Srinjaya, that Usinara's son Sivi, that foremost
of kings, that hero who was possessed of prowess equal to that of Indra
himself, bore. Do not, therefore, grieve or thy son who never performed
any sacrifice nor made any gift. Indeed, O Srinjaya, when Sivi, who was
far superior to thee in the four attributes and who was purer than thy
son, fell a prey to death, do not grieve for thy son that is dead. We
hear, O Srinjaya, that the high-souled Bharata also, the son of Dushmanta
and Sakuntala, who had a vast and well-filled treasury, fell a prey to
death. Devoting three hundred horses unto the gods on the banks of the
Yamuna, twenty on the banks of the Saraswati, and fourteen on the banks
of Ganga, that king of great energy, in days of old, performed (in this
order) a thousand Horse-sacrifices and a hundred Rajasuyas. No one
amongst the kings of the earth can imitate the great deeds of Bharata,
even as no man can, by the might of his arms, soar into the welkin.
Erecting numerous sacrificial altars, he gave away innumerable horses and
untold wealth unto the sage Kanwa.[91] When even he, O Srinjaya, who was
far superior to thee in the four attributes and who was purer than thy
son, fell a prey to death, do not grieve for thy son that is dead. We
hear, O Srinjaya, that Rama also, the son of Dasaratha, fell a prey to
death. He always cherished his subjects as if they were the sons of his
own loins. In his dominions there were no widows and none that was
helpless. Indeed, Rama in governing his kingdom always acted like his
father Dasaratha. The clouds, yielding showers season ably, caused the
crops to grow abundantly. During the period of his rule, food was always
abundant in his kingdom. No death occurred by drowning or by fire. As
long as Rama governed it, there was no fear in his kingdom of any
disease. Every man lived for a thousand years, and every man was blessed
with a thousand children. During the period of Rama's sway, all men were
whole and all men attained the fruition of their wishes. The very women
did not quarrel with one another, what need then be said of the men?
During his rule his subjects were always devoted to virtue. Contented,
crowned with fruition in respect of all the objects of their desire,
fearless, free, and wedded to the vow of truth, were all the people when
Rama governed the kingdom. The trees always bore flowers and fruit and
were subject to no accidents. Every cow yielded milk filling a drona to
the brim. Having dwelt, in the observance of severe penances, for four
and ten years in the woods, Rama performed ten Horse-sacrifices of great
splendour[92] and to them the freest access was given to all. Possessed
of youth, of a dark complexion, with red eyes, he looked like the leader
of an elephantine herd. With aims stretching down to his knees and of
handsome face, his shoulders were like those of a lion and the might of
his arms great. Ascending upon the throne of Ayodhya, he ruled for ten
thousand and ten hundred years. When, he O Srinjaya, who transcended thee
in the four principal attributes and who was purer than thy son, fell a
prey to death, do not grieve for thy son that is dead. We hear, O
Srinjaya, that king Bhagiratha also died. In one of the sacrifices of
that king, intoxicated with the Soma he had drunk, Indra, the adorable
chastiser of Paka and the chief of the gods, vanquished, by putting forth
the might of his arms, many thousands of Asuras. King Bhagiratha, in one
of the sacrifices he performed, gave away a million of maidens adorned
with ornaments of gold. Each of those maidens sat upon a car and unto
each car were attached four steeds. With each car were a hundred
elephants, all of the foremost breed and decked with chains of gold.
Behind each elephant were a thousand steeds, and behind each steed a
thousand kine, and behind each cow a thousand goats and sheep. (The
river-goddess) Ganga, named (from before) Bhagirathi, sat upon the lap of
this king dwelling near (her stream), and from this incident she came to
be called Urvasi.[93] The triple-coursed Ganga had agreed to be the
daughter of Bhagiratha of Ikshvaku's race, that monarch ever engaged in
the performance of sacrifices with presents in profusion unto the
Brahmanas.[94] When he, O Srinjaya, who transcended thee in respect of
the four principal attributes and who was purer than thy son, fell a prey
to death, do not grieve for thy son. We hear, O Srinjaya, that the
high-souled Dilipa also fell a prey to death. The Brahmanas love to
recite his innumerable deeds. In one of his great sacrifices that king,
with heart fully assenting, gave away the entire earth, abounding with
wealth, unto the Brahmanas. In each sacrifice performed by him, the chief
priest received as sacrificial fee a thousand elephants made of gold. In
one of his sacrifices, the stake (set up for slaughtering the victims)
was made of gold and looked exceedingly beautiful. Discharging the duties
assigned to them, the gods having Sakra for their chief, used to seek the
protection of that king. Upon that golden stake possessed of great
effulgence and decked with a ring, six thousand Gods and Gandharvas
danced in joy, and Viswavasu himself, in their midst played on his Vina
the seven notes according to the rules that regulate their combinations.
Such was the character of Viswavasu's music that every creature (whatever
he might be) thought that the great Gandharva was playing to him alone.
No other monarch could imitate this achievement of king Dilipa. The
elephants of that king, intoxicated and adorned with housings of gold,
used to lie down on the roads.[95] Those men proceeded to heaven that
succeeded in obtaining a sight even of the high-souled king Dilipa who
was ever truthful in speech and whose bow could bear a hundred foes equal
in energy to a hundred Anantas.[96] These three sounds never ceased in
Dilipa's abode, viz., the voice of Vedic recitations, the twang of bows,
and cries of Let it be given. When he, O Srinjaya, who transcended thee
in the four principal attributes and who was purer than thy son, fell a
prey to death, do not grieve for thy son that is dead. Yuvanaswa's son
Mandhatri also, O Sanjaya, we have heard, fell a prey to death. The
deities named Maruts extracted that child from his sire's stomach through
one of its sides. Sprung from a quantity of clarified butter that had
been sanctified by mantras (and that had by mistake been quaffed by his
sire instead of his sire's spouse) Mandhatri was born in the stomach of
the high-souled Yuvanaswa. Possessed of great prosperity, king Mandhatri
conquered the three worlds. Beholding that child of celestial beauty
lying on the lap of his sire, the God asked one another, 'From whom shall
this child obtain suck?' Then Indra approached him, saying, 'He shall
obtain stick even from me!' From this circumstance, the chief of the
deities came to call the child by the name of Mandhatri.[97] From the
nourishment of that high-souled child of Yuvanaswa, the finger of Indra,
placed in his mouth, began to yield a jet of milk. Sucking Indra's
finger, he grew up into a stout youth in a hundred days, In twelve days
he looked like one of twelve years. The whole earth in one day came under
the sway of that high-souled and virtuous and brave king who resembled
Indra himself for prowess in battle. He vanquished king Angada, Marutta,
Asita, Gaya, and Vrihadratha the king of the Angas.[98] When Yuvanaswa's
son fought in battle with Angada, the Gods thought that the firmament was
breaking with the twang of his how. The whole earth from where the Sun
rises to where he sets is said to be the field of Mandhatri. Having
performed Horse-sacrifices and a hundred Rajasuyas, he gave unto the
Brahmanas many Rohita fishes. Those fishes were each ten Yojanas in
length and one in breadth. Those that remained after gratifying the
Brahmanas were divided amongst themselves by the other classes. When he,
O Srinjaya, who transcended thee in respect of the four principal
attributes and who was purer than thy son, fell a prey to death, do not
grieve for thy son that is dead. We hear, O Sanjaya, that Yayati, the son
of Nahusha, also fell a prey to death. Having subjugated the whole world
with its seas, he journeyed through it, decking it with successive
sacrificial altars the intervals between which were measured by throws of
a heavy piece of wood. Indeed, he reached the very shores of the sea as
he proceeded performing great sacrifices (on those altars along his
way).[99] Having performed a thousand sacrifices and a hundred Vajapeyas,
he gratified the foremost of Brahmanas with three mountains of gold.
Having slain many Daityas and Danavas duly arrayed in battle, Nahusha's
son, Yayati, divided the whole earth (among his children). At last
discarding his other sons headed by Yadu and Drahyu, he installed (his
youngest son) Puru on his throne and then entered the woods accompanied
by his wife, When he, O Srinjaya, who far surpassed thee in the four
principal attributes and who was purer than thy son, fell a prey to
death, do not grieve for thy son that is dead. We hear, O Srinjaya, that
Amvarisha also, the son of Nabhaga, fell a prey to death. That protector
(of the world) and foremost of kings was regarded by his subjects as the
embodiment of virtue. That monarch, in one of his sacrifices, assigned to
the Brahmanas, for waiting upon them, a million of kings who had
themselves performed thousands of sacrifices each. Men of piety praised
Amvarisha, the son of Nabhaga, saying that such feats had never been
achieved before nor would their like be achieved in the future.[100]
Those hundreds upon hundreds and thousands upon thousands of kings (that
had at the command of Amvarisha waited at his sacrifices upon the
Brahmanas that came there) became (through Amvarisha's merits) crowned
with the fruits of the Horse-sacrifice, and followed their lord by the
Southern-path (to regions or brightness and bliss). When he, O Srinjaya,
who far surpassed thee in the four principal attributes and who was purer
than thy son, fell a prey to death, do not grieve for thy child that is
dead. We hear, O Srinjaya, that Sasavindu also, the son of Chitrasena,
felt a prey to death. That high-souled king had a hundred thousand wives,
and million of sorts. All of them used to wear golden armour and all of
them were excellent bowmen. Each of those princes married a hundred
princesses, and each princess brought a hundred elephants. With each of
those elephants were a hundred cars. With each car were a hundred steeds,
all of good breed and all decked with trappings of gold. With each steed
were a hundred kine, and with each cow were a hundred sheep and goats.
This countless wealth, O monarch, Sasavindu gave away, in a
Horse-sacrifice, unto the Brahmanas. When he, O Srinjaya, who far
surpassed thee in the four principal attributes and who was purer than
thy son, fell a prey to death, do not grieve for thy child that is dead.
We hear, O Srinjaya, that Gaya also, the son of Amurtarayas, fell a prey
to death. For a hundred years, that king subsisted upon the remains of
sacrificial food. (Pleased with such devotion) Agni desired to give him
boons. The boons solicited by Gaya were, 'Let my wealth be inexhaustible
even if I give ceaselessly. Let my regard for virtue exist for ever. Let
my heart ever take pleasure in Truth, through thy grace, O cater of
sacrificial libations.' It hath been heard by us that king Gaya obtained
all those wishes from Agni. On days of the new moon, on those of the full
moon, and on every fourth month, for a thousand years, Gaya repeatedly
performed the Horse-sacrifice. Rising (at the completion of every
sacrifice) he gave away a hundred thousand kine and hundreds of mules
(unto the Brahmanas) during this period. That bull among men gratified
the gods with Soma, the Brahmanas with wealth, the Pitris with Swadha,
and the women with the accomplishment of all their wishes. In his great
Horse-sacrifice, king Gaya caused a golden ground to be made, measuring a
hundred cubits in length and fifty in breadth, and gave it away as the
sacrificial fee. That foremost of men, viz., Gaya, the son of
Amurtarayas, gave away as many kine as there are sand grains, O king, in
the river Ganga. When he, O Srinjaya, who far surpassed thee in the four
principal attributes and who was purer than thy son, fell a prey to
death, do not grieve for thy son that is dead. We hear, O Srinjaya, that
Sankriti's son Rantideva also fell a prey to death. Having undergone the
austerest of penances and adored him with great reverence, he obtained
these boons from Sakra, having solicited them, saying 'Let us have
abundant food and numerous guests. Let not my faith sustain any
diminution, and let us not have to ask anything of any person.' The
animals, both domestic and wild, slaughtered in his sacrifice, used to
come to him, viz., the high-souled Rantideva of rigid vows and great
fame, of their own accord. The secretions that flowed from the skins of
the animals (slaughtered in his sacrifices), produced a mighty and
celebrated river which to this day is known by the name of Charmanwati.
King Rantideva used to make gifts unto the Brahmanas in an extensive
enclosure. When the king said, 'Unto thee I give a hundred nishkas! Unto
thee I give a hundred,' the Brahmanas (without accepting what was
offered) made a noise (expressive of refusal). When, however, the king
would say, 'I give a thousand nishkas,' the gifts were all accepted. All
the vessels and plates, in Rantideva's palace, for holding food and other
articles, all the jugs and pots, the pans and plates and cups, were of
gold. On those nights during which the guests used to live in Rantideva's
abode, twenty thousand and one hundred kine had to be slaughtered. Yet
even on such occasions, the cooks, decked in ear-rings, used to proclaim
(amongst those that sat down to supper): 'There is abundant soup, take as
much as ye wish; but of flesh we have not as much today as on former
occasions.' When he, O Srinjaya, who far surpassed thee in the four
principal attributes and who was purer than thy son, fell a prey to
death, do not grieve for thy son that is dead. We hear, O Srinjaya, that
the high-souled Sagara also fell a prey to death. He was of Ikshvaku's
race, a tiger among men, and of superhuman prowess. Sixty thousand sons
used to walk behind him, like myriads upon myriads of stars waiting upon
the Moon in the cloudless firmament of autumn. His sway extended over the
whole of this earth.[101] He gratified the gods by performing a thousand
Horse-sacrifices. He gave away unto deserving Brahmanas palatial mansions
with columns of gold and (other parts) made entirely of that precious
metal, containing costly beds and bevies of beautiful ladies with eyes
resembling petals of the lotus, and diverse other kinds of valuable
objects. At his command, the Brahmanas divided those gifts among
themselves. Through anger that king caused the earth to be excavated
whereupon she came to have the ocean on her bosom, and for this, the
ocean has come to be called Sagara after his name. When he, O Srinjaya,
who far surpassed thee in the four principal attributes and who was purer
than thy son, fell a prey to death, do not grieve for thy son that is
dead. We hear, O Srinjaya, that king Prithu also, the son of Vena, fell a
prey to death. The great Rishis, assembling together in the great forest,
installed him in the sovereignty of the earth. And because it was thought
that he would advance all mankind, he was, for that reason, called Prithu
(the advancer). And because also he protected people from injuries
(Kshata), he was, for that reason, called a Kshatriya (protector from
injuries). Beholding Prithu the son of Vena, all the creatures of the
earth exclaimed, 'We have been lovingly attached to him.' From this
circumstance of the loving attachment (to him of all creatures), he came
to be called a Raja (one that can inspire attachment). The earth, during
his sway, yielded crops without being tilled, every leaf that the trees
had bore honey; and every cow yielded a jugful of milk. All men were hale
and all their wishes used to be crowned with fruition. They had no fear
of any kind. They used to live, as they pleased, in fields or in
(sheltered) houses. When Prithu desired to go over the sea, the waters
became solidified. The rivers also never swelled up when he had to cross
them but remained perfectly calm. The standard on his car moved freely
everywhere (without being obstructed by any impediment). King Prithu, in
one of his grand Horse-sacrifices, gave away unto the Brahman as one and
twenty mountains of gold, each measuring three nalwas.[102] When he, O
Srinjaya, who far surpassed thee in the four principal attributes and who
was purer than thy son, fell a prey to death, do not grieve for thy son
that is dead. Upon what, O Srinjaya, dost thou reflect in silence? It
seems, O king, that thou hearest not these words of mine. If thou hast
not heard them, then this discourse of mine has been a fruitless
rhapsody, like medicine or diet, to a person on the point of death.'

"Srinjaya said, 'I am attending, O Narada, to this discourse of thine, of
excellent import and perfumed like a garland of flowers,--this discourse
upon the conduct of high-souled royal sages of meritorious deeds and
great fame, that can certainly dispel grief. Thy discourse, O great sage,
has not been a fruitless rhapsody. I have been freed from grief at thy
very sight. Like one never satiated with drinking nectar, I am not
satiated with thy words. O thou of true sight, if thou, O lord, be
inclined to show thy grace towards this person burning on account of the
death of his son, then that son, through that grace of thine, is sure to
be revived and to mingle once more with me (in this life).

"Narada said, 'I will give back to thee that son of thine, named
Suvarnashthivin, whom Parvata gave thee and who has been bereft of life.
Of the splendour of gold, that child shall have a thousand years.'"



SECTION XXX

"Yudhishthira said, 'How did the son of Srinjaya become
Suvarnashthivin?[103] Why also did Parvata give Srinjaya that child? And
why did he die? When the lives of all men in those days extended for a
thousand years, why did Srinjaya's son die in infancy? Or, was he in name
only Suvarnashthivin? How also did he come to be so? I desire to know all
this.'

"Krishna said, "I will recite to thee, O king, the facts as they
happened. There are two Rishis, the foremost ones in the world, named
Narada and Parvata. Narada is the maternal uncle and Parvata is his
sister's son. With cheerful hearts, the uncle Narada and the nephew
Parvata had, in days of old, O king, left heaven for a pleasant ramble on
earth for tasting clarified butter and rice. Both of them, possessed of
great ascetic merit, wandered over the earth, subsisting on food taken by
human beings. Filled with joy and entertaining great affection for each
other, they entered into a compact that, whatever wish, good or bad,
would be entertained by one should be disclosed to the other, but on the
event of one of them acting otherwise, he should be subject to the
other's curse. Agreeing to that understanding, those two great Rishis,
adored of all the worlds, repaired to king Srinjaya, the son of Sitya and
said unto him, 'We two, for thy good, shall dwell with thee for a few
days. O lord of earth, do thou attend to all our wants duly.' The king,
saying, So be it, set himself to attend upon them hospitably. After a
while, one day, the king filled with joy, introduced to those illustrious
ascetics his daughter of the fairest complexion, saying, 'This my
daughter will wait upon you both. Bright as the filaments of the lotus,
she is beautiful and of faultless limbs, accomplished and of sweet
manners, and is called Sukumari by name.' 'Very well,' said the Rishis in
reply, upon which the king directed his daughter, telling her, 'O child,
attend upon these two Brahmanas as thou wouldst upon the gods or thy
sire.' The virtuous princess, saying, 'So be it' began to attend upon
them in obedience to her father's behest. Her dutiful services and her
unrivalled beauty very soon inspired Narada with a tender flame towards
her. That tender sentiment began to grow in the heart of the illustrious
saint like the moon gradually waxing on the accession of the lighted
fortnight. The virtuous Narada, however, overwhelmed by shame, could not
disclose that burning attachment to his sister's son, the high-souled
Parvata. By his ascetic power, as also by signs, Parvata understood all.
Inflamed with rage, the latter thereupon resolved to curse the
love-afflicted Narada. And he said, 'Having of thy own accord made a
compact with me that, whatever wish, good or bad, would be cherished by
either of us should be disclosed to the other, thou hast violated it.
These were thy own words. O Brahmana! It is for this that I shall curse
thee. Thou didst not tell me before that thy heart has been pierced by
the charms of the maiden Sukumari! It is for this that I shall curse
thee. Thou art a Brahmacharin. Thou art my preceptor. Thou art an ascetic
and a Brahmana. Yet hast thou broken the compact thou hadst made with me.
Fitted with rage I shall, for this, curse even thee. Listen to me. This
Sukumari shall, without doubt, become thy wife. From the time of thy
marriage, however, O puissant one, both she and all men shall behold thee
an ape, for thy true features having disappeared, an ape shalt thou
appear unto all.' Hearing these words of his, the uncle Narada, filled
with wrath, cursed his nephew Parvata in return, saying, 'Although thou
hast ascetic merit and Brahmacharya and truth and self-restraint, and
although thou art ever devoted to virtue, thou shalt not yet succeed in
proceeding to heaven.' Filled with rage and desire of vengeance, they
thus cursed and flamed against each other like a couple of infuriated
elephants. From that time the high-souled Parvata began to wander over
the earth, respected as he deserved, O Bharata, for his own energy.
Narada then, that foremost of Brahmanas, obtained according to due rites
the hand of Srinjaya's daughter, the faultless Sukumari. The princess,
however, beheld Narada exactly as the curse had said. Indeed, just after
the last of the wedding mantras had been recited, Sukumari beheld the
celestial Rishi to have a face like that of an ape. She, however, did not
on that account, disregard her lord. On the other hand, she dedicated her
love to him. Indeed, the princess, chaste as she was, devoted herself
entirely to her lord and did not in her heart even desire any one else
among the gods, Munis, and Yakshas for a husband. One day, as the
illustrious Parvata, in course of his wanderings, entered a solitary
forest, he beheld Narada there. Saluting him, Parvata said, 'Show thy
grace unto me by permitting me, O puissant one, to co to heaven.' Seeing
the cheerless Parvata kneeling before him with joined hands, Narada,
himself mere cheerless, said unto him, 'Thou hadst cursed me first,
saying, 'Be thou an ape!' After thou hadst said so unto me, I cursed thee
from anger, saying, 'From this day thou shalt not dwell in heaven!' It
was not well of thee, since thou art like a son unto me.' The two saints
then freed each other from their mutual curses. Beholding her husband
possessed of celestial form and blazing with beauty, Sukumari fled from
him, taking him to be somebody other than her lord. Seeing the beautiful
princess flying away from her lord, Parvata addressed her, saying, 'This
one is even thy husband. Do not entertain any scruple. This one is the
illustrious and puissant Rishi Narada, that foremost of virtuous persons.
He is thy lord, of one soul with thee. Do not have any doubt.' Assured in
diverse ways by the high Parvata and formed also of the curse on her
lord, the princess regained her equanimity. Then Parvata proceeded to
heaven and Narada to his home."

"Vasudeva continued, 'The illustrious Rishi Narada, who was himself an
actor in this matter, is here. O best of men, asked by thee, he will tell
thee everything that happened.'"



SECTION XXXI

Vaisampayana said, "The royal son of Pandu then addressed Narada, saying,
'O holy one, I desire to hear of the birth of the child whose excreta
were gold.' Thus addressed by king Yudhishthira the just, the sage Narada
began to narrate to him all that had occurred in connection with that
child of golden excreta.

"Narada said, 'It is even so, O thou of mighty arms, as Kesava here hath
said. Asked by thee I shall now recite the portion that remains of this
story. Myself, and my sister's son, the great ascetic Parvata, came (on
one occasion) unto Srinjaya that foremost of all victorious kings, for
dwelling with him. Honoured by him with due rites, and with every wish of
ours gratified, we took up our residence in his abode. After the season
of rains had gone, and when the time came for our own departure, Parvata
said unto me those words of grave import suitable to the hour: 'We have,
O Brahmana, dwelt in the abode of this king for some time, highly
honoured by him. Think of what return we should make.' I then, O monarch,
addressed Parvata of blessed aspect, saying, 'O nephew, this becomes
thee, and, O thou of great power, all this depends upon thyself. Through
thy boons let the king be made happy and let him obtain his wishes. Or,
if thou choosest, let him be crowned with success through the ascetic
merits of both of us.' After this, Parvata having called king Srinjaya,
that foremost of victorious persons, said unto him these words O bull of
Kuru's race, 'We have been exceedingly gratified, O king, with thy
hospitable attentions given to us with every sincerity. With our
permission, O foremost of men, think of the boon thou shouldst solicit.
Let the boon, however, be such that it may not imply enmity to the gods
or destruction to men! Accept then, O king, a boon, for thou deservest
one as we think.' Hearing these words, Srinjaya replied, 'If ye have been
gratified with me, my object then has been gained, for that of itself has
been my greatest gain and that is regarded by me as the fruition of all
my desire.' Unto Srinjaya who said so, Parvata again said, 'Solicit, O
king, the fruition of that wish which thou art cherishing in thy heart,
for a long time.' Srinjaya answered, 'I desire a son that shall be heroic
and possessed of great energy, firm in his vows and of long life, highly
blessed and possessed of splendour equal to that of the Chief himself of
the deities.' At this, Parvata said, 'This thy desire shall be fulfilled.
Thy child, however, shall not be long-lived, for thy wish for such a son
is even for prevailing over the Chief of the gods. Thy son shall be known
by the name of Suvarnashthivin. He shall be possessed of splendour like
that of the Chief of the gods but take care to protect him always from
that deity.' Hearing these words of the high-souled Parvata, Srinjaya
began to beseech that saint for ordaining otherwise, saying, 'Let my son
be long-lived, O Muni, through thy ascetic merit.' Parvata, however, said
nothing, through partiality for Indra. Beholding the king very cheerless,
I said unto him, 'Think of me, O king, (in thy distress), and I shall
promise to come when thought of by thee. Do not grieve, O lord of earth!
I will give thee back thy beloved child, even if he be dead, in his
living form.' Having said so unto that monarch, both of us left his
presence for coming to where we wished, and Srinjaya returned to his
abode as he pleased. After some time had elapsed, the royal sage Srinjaya
had born unto him a son of great prowess and blazing forth with energy.
The child grew up like a large lotus in a lake, and became
Suvarnashthivin in reality as in name. This extraordinary fact, O best of
the Kurus, soon became widely known over the world. The Chief of the gods
also came to know it as the result of Parvata's boon. Fearing humiliation
(at the hands of the child when he would grow up), the slayer of Vala and
Vritra began to watch for the laches of the prince. He commanded his
celestial weapon Thunder, standing before him in embodied shape, saying,
'Go, O puissant one, and assuming the form of a tiger slay this prince.
When grown up, this child of Srinjaya may, by his achievements, humiliate
me, O Thunder, as Parvata said.' Thus addressed by Sakra, the celestial
weapon Thunder, that subjugator of hostile towns, began from that day to
continually watch for the laches of the prince. Srinjaya, meanwhile,
having obtained that child whose splendour resembled that of Indra
himself, became filled with joy. The king, accompanied by his wives, and
the other ladies of his household, took up his residence in the midst of
a forest. One day, on the shores of the Bhagirathi, the boy, accompanied
by his nurse, ran hither and thither in play. Though only five years of
age, his prowess, even then, resembled that of a mighty elephant. While
thus employed, the child met a powerful tiger that came upon him
suddenly. The infant prince trembled violently as he was being crushed by
the tiger and soon fell down lifeless on the earth. At this sight the
nurse uttered loud cries of grief. Having slain the prince, the tiger,
through Indra's powers of delusion, vanished there and then. Hearing the
voice of the crying nurse, the king, in great anxiety, ran to the spot.
He beheld his son there, his blood quaffed off, and lying lifeless on the
ground like the moon dropped from the firmament. Taking up on his lap the
boy covered with blood, the king, with heart stricken by grief, began to
lament piteously. The royal ladies then, afflicted with grief and crying,
quickly ran to the spot where king Srinjaya was. In that situation the
king thought of me with concentrated attention. Knowing that the king was
thinking of me I appeared before him. Stricken with grief as the king
was, I recited to him all those stories, O monarch, that hero of Yadu's
race has already recited to thee. I brought Srinjaya's child back to
life, with Indra's permission. That which is ordained must occur. It is
impossible that it should be otherwise. After this, prince
Suvarnashthivin of great fame and energy began to delight the hearts of
his parents. Of great prowess, he ascended the throne of his father after
the latter had repaired to heaven, and ruled for a period of one thousand
and one hundred years. He worshipped the gods in many great sacrifices
characterised by profuse presents. Possessed of great splendour, he
gratified the gods and the Pitris. Having procreated many sons, all of
whom by their issues multiplied the race, he went the way of all nature,
O king, after many years. Do thou, O foremost of kings dispel this grief
born in thy heart, even as Kesava has counselled thee, as also Vyasa of
austere penances. Rise up, O king, and bear the burthen of this thy
ancestral kingdom, and perform high and great sacrifices so that thou
mayst obtain (hereafter) whatever regions may be desired by thee!'"



SECTION XXXII

Vaisampayana said, "Unto king Yudhishthira who still remained speechless
and plunged in grief, the island-born Vyasa, that great ascetic,
conversant with truths of religion, spoke again."

"Vyasa said, 'O thou of eyes like lotus petals, the protection of
subjects is the duty of kings. Those men that are always observant of
duty regard duty to be all powerful. Do thou, therefore, O king, walk in
the steps of thy ancestors. With. Brahmanas, penances are a duty. This is
the eternal ordinance of the Vedas. Penances, therefore, O bull of
Bharata's race, constitute the eternal duty of Brahmanas. A Kshatriya is
the protector of all persons in respect of their duties.[104] That man
who, addicted to earthly possessions, transgresses wholesome restraints,
that offender against social harmony, should be chastised with a strong
hand. That insensate person who seeks to transgress authority, be he an
attendant, a son, or even a saint, indeed,--all men of such sinful
nature, should by every means be chastised or even killed. That king who
conducts himself otherwise incurs sin. He who does not protect morality
when it is being disregarded is himself a trespasser against morality.
The Kauravas were trespassers against morality. They have, with their
followers, been slain by thee. Thou hast been observant of the duties of
thy own order. Why then, O son of Pandu, dost thou indulge in such grief?
The king should slay those that deserve death, make gifts to persons
deserving of charity, and protect his subjects according to the
ordinance.'

"Yudhishthira said, 'I do not doubt the words that fall from thy lips, O
thou of great ascetic merit! Everything appertaining to morality and duty
is well known to thee, O foremost of all persons conversant with morality
and duty! I have, however, for the sake of kingdom, caused many persons
to be slain! Those deeds, O Brahmana, are burning and consuming me!'

"Vyasa said, 'O Bharata, is the Supreme Being the doer, or is man the
doer? Is everything the result of Chance in the world, or are the fruits
that we enjoy or suffer, the results of (previous) action? If man, O
Bharata, does all acts, good or bad, being urged thereto by the Supreme
Being, then the fruits of those acts should attach to the Supreme being
himself. If a person cuts down, with an axe, a tree in forest, it is the
person that incurs the sin and not the axe by any means. Or, if it be
said that, the axe being only the material cause, the consequence of the
act (of cutting) should attach to the animate agent (and not to the
inanimate tool), then the sin may be said to belong to the person that
has made the axe. This, however, can scarcely be true. If this be not
reasonable, O son of Kunti, that one man should incur the consequence of
an act done by another, then, guided by this, thou shouldst throw all
responsibility upon the Supreme Being.[105] If, again, man be himself the
agent of all his acts virtuous and sinful, then Supreme Director there is
none, and, therefore, whatever thou hast done cannot bring evil
consequences on thee.[106] No one, O king, can ever turn away from that
which is destined. If, again, Destiny be the result of the acts of former
lives, then no sin can attach to one in this life even as the sin of
cutting down a tree cannot touch the maker of the axe.[107] If thou
thinkest it is chance only that acts in the world, then such an act of
destruction could never happen nor will ever happen.[108] If it is
necessary to ascertain what is good and what is evil in the world, attend
to the scriptures. In those scriptures it has been laid down that kings
should stand with the rod of chastisement uplifted in their hands. I
think, O Bharata, that acts, good and bad, are continually revolving here
as a wheel, and men obtain the fruits of those acts, good or bad, that
they do. One sinful act proceeds from another. Therefore, O tiger among
kings, avoid all evil acts and do not thus set thy heart upon grief. Thou
shouldst adhere, O Bharata, to the duties, even if reproachable, of thy
own order. This self-destruction, O king, does not look well in thee.
Expiations, O king, have been ordained for (evil) acts. He that is alive
can perform them, but he that dies fails in their performance. Therefore,
O king without laying down thy life, perform those expiatory acts. If
thou dost not perform them thou mayst have to repent in the next world.'



SECTION XXXIII

"Yudhishthira said, 'Sons and grandsons and brothers and sires and
fathers-in-law and preceptors and maternal uncles and grandsires, many
high-souled Kshatriyas, many relatives (by marriage), friends,
companions, sister's sons, and kinsmen, O grandsire, and many foremost of
men coming from diverse countries, have fallen. All these, O grandsire,
have been caused to be slain by myself alone, from desire of kingdom.
Having caused so many heroic kings who were always devoted to
righteousness and all of whom had quaffed Soma in sacrifices, what end
shall I attain, O great ascetic! Thinking that this earth has been bereft
of many lions among kings, all of whom were in the enjoyment of great
prosperity, I burn continually to this day. Having witnessed this
slaughter of kinsmen and millions of other men, I burn with grief, O
grandsire! Oh, what will be the plight of those foremost of ladies who
have been deprived of sons, of husbands, and of brothers. Reproaching the
Pandavas and the Vrishnis as cruel murderers, those ladies, with
emaciated features and plunged in grief, will throw themselves on the
earth! Not beholding their sires and brothers and husbands and sons,
those ladies, through affliction, casting off their life-breath, will go
to the abode of Yama, O foremost of Brahmanas! I have no doubt of this.
The course of morality is very subtle. It is plain that we shall be
stained with the guilt of slaughtering women for this. Having slain our
kinsmen and friends and thereby committed an inexpiable sin, we shall
have to fall into hell with heads downwards. O best of men, we shall,
therefore, waste our limbs with the austerest of penances. Tell me, O
grandsire, to what mode of life I should betake myself then.'"

Vaisampayana continued, "Hearing these words of Yudhishthira, the
Island-born Rishi, having reflected keenly for some time, addressed the
son of Pandu as follows:

"Vyasa said, 'Remembering the duties of a Kshatriya, O king, do not give
way to grief. All those Kshatriyas, O bull among Kshatriyas, have fallen
in the observance of their proper duties. In the pursuit of great
prosperity and of great fame on earth, those foremost of men, all of whom
were liable to death,[109] have perished through the influence of Time.
Thou hast not been their slayer, nor this Bhima, nor Arjuna, nor the
twins. It is Time that took away their life-breaths according to the
great law of change. Time hath neither mother, nor father, nor anybody
for whom he is disposed to show any favour. He is the witness of the acts
of all creatures. By him have they been taken away. This battle, O bull
of Bharata's race, was only an occasion ordained by him. He causes
creatures to be slain through the instrumentality of creatures. This is
the manner in which it puts forth its irresistible power. Know that Time
(in his dealings with creatures) is dependent upon the bond of action and
is the witness of all actions good and bad. It is Time that brings about
the fruits, fraught with bliss or woe, of our actions. Think, O
mighty-armed one, of the acts of those Kshatriyas that have fallen. Those
acts were the causes of their destruction and it is in consequence of
them that they have perished. Think also of thy own acts consisting of
observances of vows with restrained soul. And think also how thou hast
been forced by the Supreme Ordainer to do such an act (as the slaughter
of so many human beings). As a weapon made by a smith or carpenter is
under the control of the person that is handling it, and moves as he
moves it, similarly this universe, controlled by actions done in Time,
moves as those actions move it. Seeing that the births and deaths of
creatures take place without any (assignable) cause and in perfect
wantonness, grief and joy are perfectly needless. Although this
entanglement of thy heart is a mere delusion, still, if it pleaseth thee,
O king, perform expiatory rites (for washing thyself free of thy
so-called sin). It is heard, O Partha, that the gods and the Asuras
fought against each other. The Asuras were the elder, and the gods the
younger brothers. Covetous of prosperity, fierce was the battle fought
between them. The fight lasted for two and thirty thousand years. Making
the earth one vast expanse of blood, the gods slew the Daityas and gained
possession of heaven. Having obtained possession of the earth, a (large)
number of Brahmanas, conversant with the Vedas, armed themselves,
stupefied with pride, with the Danavas for giving them help in the fight.
They were known by the name of Salavrika and numbered eight and eighty
thousand. All of them, however, were slain by the gods. Those
wicked-souled persons who desire the extinction of virtue and who set
sinfulness agoing deserve to be slain even as the furious Daityas were
slain by the gods. If by slaying a single individual a family may be
saved, or, if by slaying a single family the whole kingdom may be saved,
such an act of slaughter will not be a transgression. Sin, O king,
sometimes assumes the form of virtue, and virtue sometimes assumes the
form of sin. They, however, that are learned, know which is which.
Therefore, console thyself, O son of Pandu, for thou art well versed in
the scriptures. Thou hast, O Bharata, only followed the path formerly
trodden by the very gods. Men like yourselves never go to hell, O bull of
Pandu's race! Comfort these thy brothers and all thy friends, O scorcher
of foes! He who deliberately engages himself in sinful acts, and
committing sinful acts feels no shame but continues the same as before,
is called (in the scripture) a great sinner. There is no expiation for
him and his sins know no diminution. Thou art born in noble race. Forced
by the faults of others, thou hast most unwillingly done this, and having
done this thou repentest of it. The Horse-sacrifice, that grand rite, has
been indicated as an expiation for thee. Make preparations for that
sacrifice, O monarch, and thou shalt be freed from thy sins. The divine
chastiser of Paka, having vanquished his foes with the assistance of the
Maruts, gradually performed a hundred sacrifices and became
Satakratu.[110] Freed from sin, possessed of heaven, and having obtained
many regions of bliss and great happiness and prosperity, Sakra,
surrounded by the Maruts, is shining in beauty, and illuminating all the
quarters with his splendour. The lord of Sachi is adored in the heavens
by the Apsaras. The Rishis and the other gods all worship him with
reverence. Thou hast got the earth through thy prowess. All the kings
have been vanquished by thee, O sinless one, through thy prowess.
Proceeding with thy friends to their kingdom, O king, install their
brothers, sons, or grandsons on their thrones. Behaving with kindness
towards even the children in the womb, make thy subjects glad and happy,
and rule the earth. Install on their thrones the daughters of those that
have no sons. Women are fond of pleasure and power. Through this means
they will castoff their sorrows and become happy. Having comforted the
whole empire in this way, O Bharata, adore the gods in a Horse-sacrifice
as the virtuous Indra did in days of old. It is not proper for us to
grieve for those high-souled Kshatriyas, O bull of thy order (that have
fallen in battle). Stupefied by the power of the destroyer, they have
perished in the observance of the duties of their own order. Thou hast
discharged the duties of a Kshatriya and obtained the earth without a
thorn in it. Observe thy own duties, O son of Kunti, for then, O Bharata,
thou shalt be able to obtain happiness in the other world.'"



SECTION XXXIV-XXXV

"Yudhishthira said, 'After doing what acts does a man become liable to
perform expiation? And what are those acts which he must do for being
freed from sin? Tell me this, O grandsire.'

"Vyasa said, 'Having omitted to do those acts that have been ordained,
and done those that have been interdicted, and having behaved
deceitfully, a man becomes liable to perform expiation. The person in the
observance of the Brahmacharya vow, who rises from bed after the sun has
risen or goes to bed while the sun is setting, one who has a rotten nail
or black teeth, one whose younger brother weds first, one who weds before
his elder brother is wedded, one who has been guilty of the slaughter of
a Brahmana, one who speaks ill of others, one who weds a younger sister
before the elder sister has been wedded, one who weds an elder sister
after having wedded a younger one, one who falls away from a vow, one who
slays any one of the regenerate classes, one who imparts a knowledge of
the Vedas to a person unworthy of it, one who does not impart a knowledge
thereof to a person that is worthy of it, one who takes many lives, one
who sells flesh, one who has abandoned his (sacred) fire, one who sells a
knowledge of the Vedas,[111] one who slays his preceptor or a woman, one
born in a sinful family, one who slays an animal wilfully,[112] one who
sets fire to a dwelling house, one who lives by deceit, one who acts in
opposition to his preceptor, and one who has violated a compact,--these
all are guilty of sins requiring expiation. I shall now mention other
acts that men should not do, viz., acts that are interdicted by both the
world and the Vedas. Listen to me with concentrated attention. The
rejection of one's own creed, the practice of other people's creed,
assisting at the sacrifice or the religious rites of one that is not
worthy of such assistance, eating of food that is forbidden, deserting
one that craves protection, neglect in maintaining servants and
dependants, selling salt and treacle (and similar other substances),
killing of birds and animals, refusal, though competent, to procreate
upon a soliciting woman, omission to present the daily gifts (of handfuls
of grass to kine and the like), omission to present the dakshina,
humiliating a Brahmana,--these all have been pronounced by persons
conversant with duty to be acts that no one should do. The son that
quarrels with the father, the person that violates the bed of his
preceptor, one that neglects to produce offspring in one's wedded wife,
are all sinful, O tiger among men! I have now declared to thee, in brief
as also in detail, those acts and omissions by which a man becomes liable
to perform expiation. Listen now to the circumstances under which men, by
even committing these acts, do not become stained with sin. If a Brahmana
well acquainted with the Vedas takes up arms and rushes against thee in
battle for killing thee, thou mayst proceed against him for taking his
life. By such an act the slayer does not become guilty of the slaughter
of a Brahmana.[113] There is a mantra in the Vedas, O son of Kunti, that
lays this down, I declare unto thee only those practices that are
sanctioned by the authority of the Vedas. One who slays a Brahmana that
has fallen away from his own duties and that advances, weapon in hand,
with intent to slaughter, does not truly become the slayer of a Brahmana.
In such a case it is the wrath of the slayer that proceeds against the
wrath of the slain. A person by drinking alcoholic stimulants in
ignorance or upon the advice of a virtuous physician when his life is at
peril, should have the regenerating ceremonies performed once more in his
case. All that I have told thee, O son of Kunti, about the eating of
interdicted food, may be cleansed by such expiatory rites. Connection
with the preceptor's wife at the preceptor's command does not stain the
pupil. The sage Uddalaka caused his son Swetaketu to be begotten by a
disciple. A person by committing theft for the sake of his preceptor in a
season of distress is not stained with sin. One, however, that takes to
thieving for procuring enjoyments for himself becomes stained. One is not
stained by stealing from other than Brahmanas (in a season of distress
and for the sake of one's preceptor). Only one that steals under such
circumstances without himself appropriating any portion thereof is
untouched by sin. A falsehood may be spoken for saving one's own life or
that of another, or for the sake of one's preceptor, or for gratifying a
woman, or for bringing about a marriage. One's vow of Brahmacharya is not
broken by having wet dreams. In such cases the expiation laid down
consists in the pouring of libations of clarified butter on the blazing
fire. If the elder brother be fallen or has renounced the world, the
younger brother does not incur sin by marrying. Solicited by a woman,
connection with her is not destructive of virtue. One should not slay or
cause to be slain an animal except in a sacrifice. Animals have become
sacred (fit for sacrifice) through the kindness manifested towards them
by the Creator himself in the ordinance laid down by him. By making a
gift in ignorance to an undeserving Brahmana one does not incur sin. The
omission (through ignorance) to behave with liberality towards a
deserving person does not lead to sin. By casting off an adulterous wife
one does not incur sin. By such treatment the woman herself may be purged
while the husband may avoid sin. One who knows the true use of the Soma
juice, does not incur sin by selling it.[114] By dismissing a servant who
is incompetent to render service one is not touched by sin. I have now
said unto thee those acts by doing which one does not incur sin. I shall
now speak to thee of expiation in detail.'"



SECTION XXXVI

"Vyasa said, 'By penances, religious rites, and gifts, O Bharata, a man
may wash off his sins if he does not commit them again. By subsisting
upon only one meal a day, and that procured by mendicancy, by doing all
his acts himself (without relying on the aid of a servant), by making his
round of mendicancy with a human skull in one hand and a khattanga in
another, by becoming a Brahmacharin and always ready for exertion, by
casting off all malice, by sleeping on the bare ground, by publishing his
offence to the world, by doing all this for full twelve years, a person
can cleanse himself from the sin of having slain a Brahmana. By perishing
upon the weapon of a person living by the use of arms, of one's own will
and upon the advice of persons learned in the scriptures, or by throwing
one's self down, for three times, with head downwards, upon a blazing
fire, or by walking a hundred Yojanas all the while reciting the Vedas,
or by giving away one's whole property to a Brahmana conversant with the
Vedas, or at least so much as would secure to him a competence for life,
or a house properly furnished, and by protecting kine and Brahmanas, one
may be cleansed of the sin of having slain a Brahmana. By living upon the
scantiest meal every day for a space of six years, a person may be
cleansed of that sin.[115] By observing a harder vow with regard to food
one may be cleansed in three years.[116] By living upon one meal a month,
one may be cleansed in course of only a year. By observing, again, an
absolute fast, one may be cleansed within a very short time. There is no
doubt again that: one is cleansed by a Horse-sacrifice. Men that have
been guilty of having slain a Brahmana and that have succeeded in taking
the final bath at the completion of the Horse-sacrifice, become cleansed
of all their sins. This is an injunction of great authority in the
Srutis. One again, by slaying down his life in a battle undertaken for
the sake of a Brahmana, becomes cleansed of the sin of having slain a
Brahmana. By giving away a hundred thousand kine unto persons deserving
of gifts, one becomes cleansed of the sin of having slain a Brahmana as
also, indeed, of all his sins. One that gives away five and twenty
thousand kine of the Kapila species and while all of them have calved,
becomes cleansed of all his sins. One who, at the point of death, gives
away a thousand kine with calves unto poor but deserving persons, becomes
freed from sin. That man, O king, who gives away a hundred steeds of the
Kamvoja breed unto Brahmanas of regulated behaviour, becomes freed from
sin. That man. O Bharata, who gives unto even one person all that he asks
for, and who, having given it, does not speak of his act to any one,
becomes freed from sin. If a person who has once taken alcohol drinks (as
expiation) hot liquor, he sanctifies himself both here and hereafter. By
falling from the summit of a mountain or entering a blazing fire, or by
going on an everlasting journey after renouncing the world, one is freed
from all sins. By performing the sacrifice laid down by Vrihaspati, a
Brahmana who drinks alcoholic liquors may succeed in attaining to the
region of Brahman. This has been said by Brahman himself. If a person,
after having drunk alcoholic liquor, becomes humble and makes a gift of
land, and abstains from it ever afterwards, he becomes sanctified and
cleansed. The person that has violated his preceptor's bed, should lie
down on a sheet of iron having heated it, and having cut off the emblem
of his sex should leave the world for a life in the woods, with eyes
always turned upwards. By casting off one's body, one becomes cleansed of
all his evil acts. Women, by leading a regulated life for one year,
become cleansed of all their sins. The person who observes a very rigid
vow, or gives away the whole of his wealth, or perishes in a battle
fought for the sake of his preceptor, becomes cleansed of all his sins.
One who uses falsehood before one's preceptor or acts in opposition to
him, becomes cleansed of that sin by doing something agreeable to one's
preceptor. One who has fallen off from the vow (of Brahmacharya ), may
become cleansed of that sin by wearing the hide of a cow for six months
and observing the penances laid down in the case of the slaughter of a
Brahmana. One who has been guilty of adultery, or of theft, may become
cleansed by observing rigid vows for a year. When one steals another's
property, one should, by every means in his power, return to that other
property of the value of what has been stolen. One may then be cleansed
of the sin (of theft). The younger brother who has married before the
marriage of the elder brother, as also the elder brother whose Younger
brother has married before him, becomes cleansed by observing a rigid
vow, with collected soul, for twelve nights. The younger brother,
however, should wed again for rescuing his deceased ancestors. Upon such
second wedding, the first wife becomes cleansed and her husband himself
would not incur sin by taking her. Men conversant with the scriptures
declare that women may be cleansed of even the greatest sins by observing
the vow of chaturmasya, all the while living upon scanty and cleansing
food. Persons conversant with the scriptures do not take into account the
sins that women may commit at heart. Whatever their sins (of this
description), they are cleansed by their menstrual course like a metallic
plate that is scoured with ashes. Plates (made of the alloy of brass and
copper) stained by a Sudra eating off it, or a vessel of the same metal
that has been smelt by a cow, or stained by a Brahmana's Gandusha, may be
cleansed by means of the ten purifying substances.[117] It has been laid
down that a Brahmana should acquire and practise the full measure of
virtue. For a person at the kingly order it has been laid down that he
should acquire and practise a measure of virtue less by a fourth part.
So, a Vaisya should acquire a measure less (than a Kshatriya's) by a
fourth and a Sudra less (than a Vaisya's) by a fourth. The heaviness or
lightness of sins (for purposes of expiation) of each of the four orders,
should be determined upon this principle. Having slain a bird or an
animal, or cut down living trees, a person should publish his sin and
fast for three nights. By having intercourse with one with whom
intercourse is prohibited, the expiation for one is wandering in wet
clothes and sleeping on a bed of ashes. These, O king, are the expiations
for sinful acts, according to precedent and reason and scriptures and the
ordinances. A Brahmana may be cleansed of all sins by reciting the
Gayatri in a sacred place, all the while living upon frugal fare, casting
off malice, abandoning wrath and hate, unmoved by praise and blame, and
abstaining from speech. He should during the day-time be under shelter of
the sky and should lie down at night even at such a place. Thrice during
the day, and thrice during the night, he should also plunge with his
clothes into a stream or lake for performing his ablutions. Observant of
rigid vows, he should abstain from speech with women, Sudras, and fallen
persons. A Brahmana by observing such regulations may be cleansed of all
sins unconsciously committed by him. A person obtains in the other world
the fruits, good or bad, of his acts here which are all witnessed by the
elements. Be it virtue or be it vice, according to the true measure that
one acquires of either, one enjoys or suffers the consequences (even
here). By knowledge, by penances, and by righteous acts, therefore, one
enhances his weal (even here). One, therefore may similarly enhance his
misery by committing unrighteous acts. One should, therefore, always
achieve acts that are righteous and abstain altogether from those that
are unrighteous. I have now indicated what the expiations are of the sins
that have been mentioned. There is expiation for every sin except those
that are called Mahapatakas (highly heinous sins). As regards sins in
respect of unclean food and the like, and improper speeches, etc., they
are of two classes, viz., those committed consciously and those that are
committed unconsciously. All sins that are committed consciously are
grave, while those that are committed unconsciously are trivial or light.
There is expiation for both. Indeed sin is capable of being washed away
by (observance of) the ordinances spoken of. Those ordinances, however,
have been laid down only for believers (in God) and those that have
faith. They are not for atheists or those that have no faith, or those in
whom pride and malice predominate. A person, O tiger among men, that is
desirous of weal both here and hereafter, should, O foremost of virtuous
men, have recourse to righteous behaviour, to (the counsels of) men that
are righteous, and to the duties that have been ordained for him.
Therefore, for the reasons already advanced (by me), thou, O king, shalt
be cleansed of all thy sins for thou hast slain thy foes in the discharge
of thy duties as a king and for the protection of thy life-breath and thy
inheritance. Or, if not withstanding this, thou still regardest thyself
to be sinful, perform expiation. Do not cast away thy life in consequence
of such grief that is not becoming a wise man.'

"Vaisampayana continued, 'Thus addressed by the holy Rishi, king
Yudhishthira the just, having reflected for a short while, said these
words unto the sage.'"



SECTION XXXVII

"Yudhishthira said, 'Tell me, O grandfather, what food is clean and what
unclean, what gift is praiseworthy, and who should be considered
deserving and who undeserving (of gifts).'

"Vyasa said, 'In this connection is cited the old account of a discourse
between the ascetics and that lord of creation, viz., Manu. In the Krita
age, an assembly of Rishis, of rigid vows, having approached the great
and puissant lord of creation, Manu, while seated at his ease, solicited
him to discourse on duties, saying, 'What food should be taken, who is to
be regarded a deserving person (for gifts), what gifts should be made,
how should a person study, and what penances should one perform and how,
and what acts should be done and what acts should not be done, O lord of
creation, tell us everything about all this.' Thus addressed by them, the
divine and self-born Manu said unto them, 'Listen to me as I expound the
duties in brief and in detail. In regions which have not been
interdicted, silent recitation (of sacred mantras, homa), fasts,
knowledge of self, sacred rivers, regions inhabited by men devoted to
this pious acts,--these have been laid down as acts and objects that are
cleansing. Certain mountains also are cleansing, as also the eating of
gold and bathing in waters into which have been dipped gems and precious
stones. Sojourn to holy places, and eating of sanctified butter--these
also, without doubt speedily cleanse a man. No man would ever be called
wise if he is indulged in pride. If he wishes to be long-lived, he should
for three nights drink hot water (as an expiation for having indulged in
pride). Refusal to appropriate what is not given, gift, study (of
scriptures), penance, abstention from injury, truth, freedom from wrath,
and worship of the gods in sacrifices,--these are the characteristics of
virtue. That again which is virtue may, according to time and place, be
sin. Thus appropriation (of what belongs to others), untruth, and injury
and killing, may under special circumstances, become virtue. With respect
to persons capable of judging, acts are of two kinds, viz., virtuous and
sinful. From the worldly and the Vedic points of view again, virtue and
sin are good or bad (according to their consequences). From the Vedic
point of view, virtue and sin (i.e., everything a man may do or not do),
would be classed under action and inaction. Inaction (i.e., abstention
from Vedic rites and adoption of a life of contemplation) leads to
emancipation (from rebirth); while the consequences of action (i.e.,
practice of Vedic rites) are repeated death and rebirth. From the worldly
point of view, acts that are evil lead to evil and those that are good to
consequences that are good. From the worldly point of view, therefore,
virtue and sin are to be distinguished by the good and the evil character
of their consequences.[118] Acts that are (apparently) evil, when
undertaken from considerations connected with the gods, the scriptures,
life itself, and the means by which life is sustained, produce
consequences that are good. When an act is undertaken from the
expectation, however doubtful, that it will produce mischief (to some
one) in the future, or when an act is done whose consequence is visibly
mischievous, expiation has been laid down. When an act is done from wrath
or clouded judgment, then expiation should be performed by giving pain to
the body, guided by precedent, by scriptures, and by reason. When
anything, again, is done for pleasing or displeasing the mind, the sin
arising therefrom may be cleansed by sanctified food and recitation of
mantras. The king who lays aside (in a particular case) the rod of
chastisement, should fast for one night. The priest who (in a particular
case) abstains from advising the king to inflict punishment, should fast
for three nights as an expiation. The person who, from grief, attempts to
commit suicide by means of weapons, should fast for three nights. There
is no expiation for them that cast off the duties and practices of their
order and class, country, and family, and that abandon their very creed.
When an occasion for doubt respecting what should be done arises, that
should be regarded as the injunction of the scriptures which ten persons
versed in Vedic scriptures or three of those that frequently recite them
may declare.[119] The bull, earth, little ants, worms generated in dirt,
and poison, should not be eaten by Brahmanas. They should not also eat
fishes that have no scales, and four-footed aquatic animals like frogs
and others, except the tortoise. Water-fowls called Bhasas, ducks,
Suparnas, Chakravakas, diving ducks, cranes, crows, shags, vultures,
hawks, owls, as also all four-footed animals that are carnivorous and
that have sharp and long teeth, and birds, and animals having two teeth
and those having four teeth, as also the milk of the sheep, the she-ass,
the she-camel, the newly-calved cow, woman and deer, should not be taken
by a Brahmana. Besides this, the food that has been offered to the man,
that which has been cooked by a woman who has recently brought forth a
child, and food cooked by an unknown person, should not be eaten. The
milk also of a cow that has recently calved should not be taken. If a
Brahmana takes food that has been cooked by a Kshatriya, it diminishes
his energy; if he takes the food provided by a Sudra, it dims his
Brahmanic lustre; and if he takes the food provided by a goldsmith or a
woman who has neither husband nor children it lessens the period of his
life. The food provided by a usurer is equivalent to dirt, while that
provided by a woman living by prostitution is equivalent to semen. The
food also provided by persons that tolerate the unchastity of their
wives, and by persons that are ruled by their spouses, is forbidden. The
food provided by a person selected (for receiving gifts) at a certain
stage of a sacrifice, by one who does not enjoy his wealth or make any
gifts, that provided by one who sells Soma, or one who is a shoe-maker,
by an unchaste woman, by a washerman, by a physician, by persons serving
as watchmen, by a multitude of persons, by one who is pointed at by a
whole village, by one deriving his support from keep of dancing girls, by
persons wedding before their elder brothers are wedded, by professional
panegyrists and bards, and by those that are gamblers, the food also
which is brought with the left hand or which is stale, the food which is
mixed with alcohol, the food a portion of which has been already tasted,
and the food that forms the remnant of a feast, should not be taken (by a
Brahmana). Cakes, sugarcanes, potherbs, and rice boiled in sugared milk,
if they have lost their relish, should not be taken. The powder of fried
barley and of other kinds of fried grain, mixed with curds, if become
stale with age, should not be taken. Rice boiled in sugared milk, food
mixed with the tila seed, meat, and cakes, that have not been dedicated
to the gods, should not be taken by Brahmanas leading a domestic mode of
life, Having first gratified the gods, Rishis, guests, Pitris, and the
household deities, a Brahmana leading a domestic mode of life should then
take his food. A householder by living thus in his own house becomes like
a person of the Bhikshu order that has renounced the world. A man of such
behaviour, living with his wives in domesticity, earns great religious
merit. No one should make a gift for the sake of acquiring fame, or from
fear (of censure and the like) or unto a benefactor. A virtuous man would
not make gifts unto persons living by singing and dancing or unto those
that are professional jesters, or unto a person that is intoxicated, or
unto one that is insane, or unto a thief, or unto a slanderer, or unto an
idiot, or unto one that is pale of hue, or unto one that is defective of
a limb, or unto a dwarf, or unto a wicked person, or unto one born in a
low and wicked family, or unto one that has not been sanctified by the
observance of vows. No gift should be made to a Brahmana destitute of
knowledge of the Vedas. Gifts should be made unto him only that is a
Srotriya.[120] An improper gift and an improper acceptance produce evil
consequences unto both the giver and the acceptor. As a person who seeks
to cross the ocean with the aid of a rock or a mass of catechu sinks
along with his support, even so the giver and the acceptor (in such a
case) both sink together. As a fire that is covered with wet fuel does
not blaze forth, even so the acceptor of a gift who is bereft of penances
and study and piety cannot confer any benefit (upon the giver). As water
in a (human skull) and milk in a bag made of dog-skin become unclean in
consequence of the uncleanliness of the vessels in which they are kept
even so the Vedas become fruitless in a person who is not of good
behaviour. One may give from compassion unto a low Brahmana who is
without mantras and vows, who is ignorant of the scriptures and who
harbours envy. One may, from compassion, give unto a person that is poor
or afflicted or ill. But he should not give unto such a person in the
belief that he would derive any (spiritual) benefit from it or that he
would earn any religious merit by it. There is no doubt that a gift made
to Brahmana bereft of the Vedas becomes perfectly fruitless in
consequence of the fault of the recipient. As an elephant made of wood or
an antelope made of leather, even so is a Brahmana that has not studied
the Vedas. All the three have nothing but names.[121] As a eunuch is
unproductive with women, as a cow is unproductive with a cow, as a bird
lives in vain that is featherless, even so is a Brahmana that is without
mantras. As grain without kernel, as a well without water, as libations
poured on ashes, even so is a gift to a Brahmana void of learning. An
unlearned Brahmana is an enemy (to all) and is the destroyer of the food
that is presented to the gods and Pitris. A gift made to such a person
goes for nothing. He is, therefore, like unto a robber (of other people's
wealth). He can never succeed in acquiring regions of bliss hereafter. I
have now told thee in brief, O Yudhishthira, all that was said (by Manu
on that occasion). This high discourse should be listened to by all, O
bull of Bharata's race.'"



SECTION XXXVIII

"Yudhishthira said, 'O holy and great ascetic, I desire to hear in detail
what the duties of kings are and what the duties, in full, of all the
four orders. I desire also to hear, O foremost of Brahmanas, what
behaviour should be adopted in seasons of distress, and how I may
subjugate the world by treading along the path of morality. This
discourse on expiation, treating (at the same time) of fasts and capable
of exciting great curiosity, fills me with joy. The practice of virtue
and the discharge of kingly duties are always inconsistent with each
other. For always thinking of how one may reconcile the two, my mind is
constantly stupefied.'

"Vaisampayana continued, 'Then Vyasa, O monarch, that foremost of all
persons conversant with the Vedas, casting his eyes upon that ancient and
all-knowing person, viz., Narada, said, If, O king, thou wishest to hear
of duties and morality in full, then ask Bhishma, O mighty-armed one,
that old grandsire of the Kurus. Conversant with all duties and possessed
of universal knowledge, that son of Bhagirathi will remove all the doubts
in thy heart on the difficult subject of duties. That goddess, viz., the
genius of the celestial river of three courses brought him forth. He saw
with his physical eyes all the gods with Indra at their head. Having
gratified with his dutiful services the celestial Rishis having
Vrihaspati at their head, he acquired a knowledge of the duties of kings.
That foremost one among the Kurus obtained a knowledge also of that
science, with its interpretations, with Usanas and that regenerate one
who is the preceptor of the celestials know. Having practised rigid vows,
that mighty-armed one acquired a knowledge of all the Vedas and their
branches, from Vasishtha and from Chyavana of Bhrigu's race. In olden
days he studied under the eldest-born son of the Grandsire himself, viz.,
Sanatkumara of blazing splendour, well conversant with the truths of
mental and spiritual science. He learnt the duties in full of the Yatis
from the lips of Markandeya. The bull among men obtained all weapons from
Rama and Sakra. Although born among human beings, his death itself is
still under his own control. Although childless, yet he has many regions
of bliss hereafter as heard by us. Regenerate Rishis of great merit were
always his courtiers. There is nothing among objects that should be known
that is unknown to him. Conversant with all duties and acquainted with
all the subtle truths of morality, even he will discourse to thee upon
duty and morality. Go unto him before he abandons his life breath. Thus
addressed by him, the high-souled son of Kunti, of great wisdom, said the
following words unto Satyavati's son Vyasa, that first of eloquent men.'

"Yudhishthira said, 'Having caused a great and horrid slaughter of
kinsmen, I have become an offender against all and a destroyer of the
earth. Having caused that Bhishma himself, that warrior who always fought
fairly, to be slain by the aid of deceit, how shall I approach him for
asking him (about duties and morality)?'

"Vaisampayana continued, 'Moved by the desire of benefiting all the four
orders, the mighty armed and high-souled chief of Yadu's race once more
addressed that foremost of kings (in the following words).'

"Vasudeva said, 'It behoveth thee not to show such pertinacity in grief.
Do that, O best of kings, which the holy Vyasa has said. The Brahmanas, O
mighty-armed one, and these thy brothers of great energy, stand before
thee beseechingly like persons beseeching the deity of the clouds at the
close of summer. The unslain remnant of the assembled kings, and the
people belonging to all the four orders of thy kingdom of Kurujangala, O
king, are here. For the sake of doing what is agreeable to these
high-souled Brahmanas, in obedience also to the command of thy revered
senior Vyasa of immeasurable energy, and at the request of out-selves
that are thy well-wishers, and of Draupadi, O scorcher of foes, do what
is agreeable to us, O slayer of foes, and what is beneficial to the
world.'

"Vaisampayana continued. 'Thus addressed by Krishna, the high-souled king
(Yudhishthira) of eyes like lotus petals, rose from his seat for the good
of the whole world. The tiger among men, viz., Yudhishthira of great
fame, besought by Krishna himself, by the Island-born (Vyasa), by
Devasthana, by Jishnu, by these and many others, cast off his grief and
anxiety. Fully conversant with the declarations of the Srutis, with the
science that treats of the interpretation of those declarations, and with
all that men usually hear and all that deserve to be heard, the son of
Pandu obtained peace of mind and resolved upon that he should next do.
Surrounded by all of them like the moon by the stars, the king, placing
Dhritarashtra at the head of the train, set out for entering the city.
Desirous of entering the city, Kunti's son Yudhishthira, conversant with
every duty, offered worship unto the gods and thousands of Brahmanas. He
then ascended a new and white car covered with blankets and deerskins,
and unto which were yoked sixteen white bullocks possessed of auspicious
marks, and which had been sanctified with Vedic mantras. Adored by
panegyrists and bards, the king mounted upon that car like Soma riding
upon his own ambrosial vehicle. His brother Bhima of terrible prowess
took the reins. Arjuna held over his head a white umbrella of great
effulgence. That white umbrella held upon the car looked beautiful like a
star-decked white cloud in the firmament. The two heroic sons of Madri,
viz., Nakula and Sahadeva, took up two yak-tails white as the rays of the
moon and adorned with gems for fanning the king. The five brothers decked
with ornaments, having ascended the car, O king, looked like the five
elements (that enter into the composition of everybody). Riding upon
another white car unto which were yoked steeds fleet as thought, Yuyutsu,
O king, followed the eldest son of Pandu behind. Upon his own brilliant
car of gold unto which were yoked Saivya and Sugriva, Krishna, with
Satyaki, followed the Kurus. The eldest uncle of Pritha's son, O Bharata,
accompanied by Gandhari, proceeded at the head of the train, upon a
vehicle borne on the shoulders of men. The other ladies of the Kuru
household, as also Kunti and Krishna, all proceeded on excellent
vehicles, headed by Vidura. Behind followed a large number of cars and
elephants decked with ornaments, and foot-soldiers and steeds. His
praises chanted by sweet-voiced panegyrists and bards, the king proceeded
towards the city called after the elephant. The progress, O mighty-armed
one, of king Yudhishthira, became so beautiful that its like had never
been on earth. Teeming with healthy and cheerful men, thy busy hum of
innumerable voices was heard there. During the progress of Pritha's son,
the city and its streets were adorned with gay citizens (all of whom had
come out for honouring the king). The spot through which the king passed
had been decked with festoons of flowers and innumerable banners. The
streets of the city were perfumed with incense. The place was overlaid
with powdered perfumes and flowers and fragrant plants, and hung over
with garlands and wreaths. New metallic jars, full of water to the brim,
were kept at the door of every house, and bevies of beautiful maidens of
the fairest complexion stood at the particular spots. Accompanied by his
friends, the son of Pandu, adored with sweet speeches, entered the city
through its well-adorned gate.'"



SECTION XXXIX

"Vaisampayana said, 'At the time the Parthas entered the city, thousands
upon thousands of the citizens came out to behold the sight. The
well-adorned squares and streets, with crowd swelling at each moment
looked beautiful like the ocean swelling at the rise of the moon. The
large mansions that stood on the street-sides, decked with every ornament
and full of ladies, seemed to shake, O Bharata, with their weight. With
soft and modest voices they uttered the praises of Yudhishthira, of Bhima
and Arjuna, and of the two sons of Madri. And they said, 'Worthy of all
praise art thou. O blessed princess of Panchala, that waitest by the side
of those foremost of men even like Gautami by the side of the (seven)
Rishis. Thy acts and vows have borne their fruits, O lady!' In this
strain, O monarch, the ladies praised the princess Krishna. In
consequence of those praises, O Bharata, and their speeches with one
another, and the shouts of joy (uttered by the men' ), the city became
filled with a loud uproar. Having passed through the streets with such
behaviour as befitted him, Yudhishthira then entered the beautiful palace
(of the Kurus) adorned with every ornament. The people belonging to the
city and the provinces, approaching the palace, uttered speeches that
were agreeable to his ears, 'By good luck, O foremost of kings, thou hast
vanquished thy enemies, O slayer of foes! By good luck, thou hast
recovered thy kingdom through virtue and prowess. Be, O foremost of
kings, our monarch for a hundred years, and protect thy subjects
virtuously like Indra protecting the denizens of heaven.' Thus adored at
the palace-gate with blessed speeches, and accepting the benedictions
uttered by the Brahmanas from every side, the king, graced with victory
and the blessings of the people, entered the palace that resembled the
mansion of Indra himself, and then descended from his car. Entering the
apartments, blessed Yudhishthira approached the household gods and
worshipped them with gems and scents and floral wreaths. Possessed of
great fame and prosperity, the king came out once more and beheld a
number of Brahmanas waiting with auspicious articles in their hands (for
pronouncing benedictions on him). Surrounded by those Brahmanas desirous
of uttering benedictions on him, the king looked beautiful like the
spotless moon in the midst of the stars. Accompanied by his priest
Dhaumya and his eldest uncle, the son of Kunti cheerfully worshipped,
with due rites, those Brahmanas with (gift of) sweets, gems, and gold in
profusion, and kine and robes, O monarch, and with diverse other articles
that each desired. Then loud shouts of 'This is a blessed day' arose,
filling the entire welkin, O Bharata. Sweet to the ear, that sacred sound
was highly gratifying to the friends and well-wishers (of the Pandavas).
The king heard that sound uttered by those learned Brahmanas and that was
as loud and clear as the sound of a flock of swans. He listened also to
the speeches, fraught with melodious words and grave import, of those
persons well conversant with the Vedas. Then, O king, the peal of drums
and the delightful blare of conchs, indicative of triumph, arose. A
little while after when the Brahmanas had become silent, a Rakshasa of
the name of Charvaka, who had disguised himself as a Brahmana, addressed
the king. He was a friend of Duryodhana and stood therein the garb of a
religious mendicant. With a rosary, with a tuft of hair on his head, and
with the triple staff in his hand, he stood proudly and fearlessly in the
midst of all those Brahmanas that had come there for pronouncing
benedictions (upon the king), numbering by thousands, O king, and all of
whom were devoted to penances and vows. That wicked wight, desirous of
evil unto the high-souled Pandavas and without having consulted those
Brahmanas, said these words unto the king.'

"Charvaka said, 'All these Brahmanas, making me their spokesman, are
saying, 'Fie on thee! Thou art a wicked king. Thou art a slayer of
kinsmen. What shalt thou gain, O son of Kunti, by having thus
exterminated thy race? Having slain also thy superiors and preceptor, it
is proper for thee to cast away thy life.' Hearing these words of that
wicked Rakshasa the Brahmanas there became deeply agitated. Stung by that
speech, they made a loud uproar. And all of them, with king Yudhishthira.
O monarch, became speechless from anxiety and shame.'

"Yudhishthira said, 'I bow down to you and beseech you humbly, be
gratified with me. It doth not behove you to cry fie on me. I shall soon
lay down my life.'[122]

"Vaisampayana continued, 'Then all those Brahmanas, O king, loudly said,
'These are not our words. Prosperity to thee, O monarch!' Those
high-souled persons, conversant with the Vedas, with understanding
rendered clear by penances, then penetrated the disguise of the speaker
by means of their spiritual sight.' And they said, 'This is the Rakshasa
Charvaka, the friend of Duryodhana. Having put on the garb of a religious
mendicant, he seeks the good of his friend Duryodhana. We have not, O
thou of righteous soul, said anything of the kind. Let this anxiety of
thine be dispelled. Let prosperity attend upon thee with thy brothers.'

"Vaisampayana continued, 'These Brahmanas then, insensate with rage,
uttered the sound Hun. Cleansed of all sins, they censured the sinful
Rakshasa and slew him there (with that very sound). Consumed by the
energy of those utterers of Brahma, Charvaka fell down dead, like a tree
with all its sprouts blasted by the thunder of Indra. Duly worshipped,
the Brahmanas went away, having gladdened the king with their
benedictions. The royal son of Pandu also, with all his friends, felt
great happiness.



SECTION XL

"Vaisampayana said, 'Then Devaki's son Janardana of universal knowledge
addressed king Yudhishthira who stood there with his brothers, saying,
'In this world, O sire, Brahmanas are always the objects of worship with
me. They are gods on earth having poison in their speech, and are
exceedingly easy to gratify. Formerly, in the Krita age, O king, a
Rakshasa of the name of Charvaka, O mighty-armed one, performed austere
penances for many years in Vadari. Brahman repeatedly solicited him to
ask for boons. At last the Rakshasa solicited the boon, O Bharata, of
immunity from fear at the hand of every being in the universe. The Lord
of the universe gave that high boon of immunity from fear at the hands of
all creatures, subject to the only limitation that he should be careful
of how he offended the Brahmanas. Having obtained that boon, the sinful
and mighty Rakshasa of fierce deeds and great prowess began to give pain
to the gods. The gods, persecuted by the might of the Rakshasa,
assembling together, approached Brahman, for compassing their foe's
destruction. The eternal and unchangeable god answered them, O Bharata,
saying, 'I have already arranged the means by which the death of this
Rakshasa may soon be brought about. There will be a king of the name of
Duryodhana. Among men, he will be the friend of this wight. Bound by
affection towards him, the Rakshasa will insult the Brahmanas. Stung by
the wrong he will inflict upon them, the Brahmanas, whose might consists
in speech, will in wrath censure him at which he will meet with
destruction. Even that Rakshasa Charvaka, O foremost of kings, slain by
the curse of the Brahmanas, lies there deprived of life. Do not, O bull
of Bharata's race, give way to grief. The kinsmen, O king, have all
perished in the observance of Kshatriya duties. Those butts among
Kshatriyas, those high-souled heroes, have all gone to heaven. Do thou
attend to thy duties now. O thou of unfading glory, let no grief be
thine. Stay thy foes, protect thy subjects, and worship the Brahmanas.'"



SECTION XLI

"Vaisampayana said, 'The royal son of Kunti, freed from grief and the
fever of his heart, took his seat, with face eastwards, on excellent seat
made of gold. On another seat, beautiful and blazing and made of gold,
sat with face directed towards him, those two chastisers of foes, viz.,
Satyaki and Vasudeva. Placing the king in their midst, on his two sides
sat Bhima and Arjuna upon two beautiful seats adorned with gems. Upon a
white throne of ivory, decked with gold, sat Pritha with Sahadeva and
Nakula. Sudharman,[123] and Vidura, and Dhaumya, and the Kuru king
Dhritarashtra, each sat separately on separate seats that blazed with the
effulgence of fire. Yuyutsu and Sanjaya and Gandhari of great fame, all
sat down where king Dhritarashtra had taken his seat. The
righteous-souled king, seated there, touched the beautiful white flowers,
Swastikas, vessels full of diverse articles, earth, gold, silver, and
gems, (that were placed before him). Then all the subjects, headed by the
priest, came to see king Yudhishthira, bringing with them diverse kinds
of auspicious articles. Then earth, and gold, and many kinds of gems, and
all the things in profusion that were necessary for the performance of
the coronation rite, were brought there. There were golden jars full to
the brim (with water), and those made of copper and silver and earth, and
flowers, and fried paddy, and Kusa grass, and cow's milk, and
(sacrificial) fuel consisting of the wood of Sami, Pippala, and Palasa,
and honey and clarified butter and (sacrificial) ladles made of Udumvara,
and conches adorned with gold.[124] Then the priest Dhaumya, at the
request of Krishna, constructed, according to rule, an altar gradually
inclining towards the cast and the north. Causing the high-souled
Yudhishthira then, with Krishna the daughter of Drupada, to be seated
upon a handsome seat, called Sarvatobhadra, with firm feet and covered
with tiger-skin and blazing with effulgence, began to pour libations of
clarified butter (upon the sacrificial fire) with proper mantras. Then he
of Dasaratha's race, rising from his seat, took up the sanctified conch,
poured the water it contained upon the head of that lord of earth, viz.,
Yudhishthira, the son of Kunti. The royal sage Dhritarashtra and all the
subjects also did the same at the request of Krishna. The son of Pandu
then, with his brothers, thus bathed with the sanctified water of the
conch, looked exceedingly beautiful. Then Panavas and Anakas and drums
were beaten. King Yudhishthira the just duly accepted the gifts made unto
him by the subjects. Always giving away presents in profusion in all his
sacrifices, the king honoured his subjects in return. He gave a thousand
nishkas unto the Brahmanas that uttered (especial) benedictions on him.
All of them had studied the Vedas and were endued with wisdom and good
behaviour. Gratified (with gifts), the Brahmanas, O king, wished him
prosperity and victory, and with voice melodious like that of swans,
uttered his praises, saying, 'O Yudhishthira of mighty arms, by good
luck, O son of Pandu, victory has been thine. By good luck, O thou of
great splendour, thou hast recovered thy position through prowess. By
good luck, the wielder of Gandiva, and Bhimasena, and thyself, O king,
and the two sons of Madri, are all well, having slain your foes and
escaped with life from the battle, so destructive of heroes. Do thou, O
Bharata, attend without delay to those acts that should next be done.'
Thus adored by those pious men, king Yudhishthira the just, with his
friends, became installed on the throne of a large kingdom, O Bharata!'"



SECTION XLII

"Vaisampayana said, 'Having heard those words, suitable to time and
place, of his subjects, king Yudhishthira answered them in the following
words, 'Great must be the sons of Pandu, in sooth, whose merits, true or
false, are thus recited by such foremost of Brahmanas assembled together.
Without doubt, we are all objects of favour with you since you so freely
describe us to be possessed of such attributes. King Dhritarashtra,
however, is our father and god. If ye desire to do what is agreeable to
me, always render your obedience to him and what is agreeable to him.
Having slaughtered all my kinsmen, I live for him alone. My great duty is
to always serve him in every respect with watchfulness. If ye, as also my
friends, think that I should be an object of favour with you and them,
let me then request you all to show the same behaviour towards
Dhritarashtra as ye used to show before. He is the lord of the world, of
yourselves, and of myself. The whole world, with the Pandavas, belongs to
him. Ye should always bear these words of mine in your minds.' The king
then told them to go whithersoever they liked. Having dismissed the
citizens and the people of the provinces, the delighter of the Kurus
appointed his brother Bhimasena as Yuvaraja. And he cheerfully appointed
Vidura of great intelligence for assisting him with his deliberations and
for overlooking the sixfold requirements of the state.[125] And he
appointed Sanjaya of mature years and possessed of every accomplishment,
as general director and supervisor of the finances. And the king
appointed Nakula for keeping the register of the forces, for giving them
food and pay and for supervising other affairs of the army. And king
Yudhishthira appointed Phalguna for resisting hostile forces and
chastising the wicked. And he appointed Dhaumya, the foremost of priests,
to attend daily to the Brahmanas and all rites in honour of the gods and
other acts of a religious kind. And he appointed Sahadeva to always
remain by his side, for the king thought, O monarch, that he should under
all circumstances be protected by that brother of his. And the king
cheerfully employed others in other acts according as he deemed them fit.
That slayer of hostile heroes, viz., the righteous-souled king
Yudhishthira, ever devoted to virtue, commanded Vidura and the
high-souled Yuyutsu, saying, 'You should always with alacrity and
attention do everything that my royal father Dhritarashthra wishes.
Whatever also should be done in respect of the citizens and the residents
of the provinces should be accomplished by you in your respective
departments, after taking the king's permission.'"



SECTION XLIII

"Vaisampayana said, 'After this king Yudhishthira of magnanimous soul
caused the Sraddha rites to be performed of every one of his kinsmen
slain in battle. King Dhritarashtra also of great fame, gave away, for
the good of his sons in the other world, excellent food, and kine, and
much wealth, and many beautiful and costly gems (unto the Brahmanas).
Yudhishthira accompanied by Draupadi, gave much wealth for the sake of
Drona and the high-souled Karna, of Dhrishtadyumna and Abhimanyu, of the
Rakshasa Ghatotkacha, the son of Hidimva, and of Virata, and his other
well-wishers that had served him loyally, and of Drupada and the five
sons of Draupadi. For the sake of each of these, the king gratified
thousands of Brahmanas with gifts of wealth and gems, and kine and
clothes. The king performed the Sraddha rite for the good in the next
world, of every one of those kings also who had fallen in the battle
without leaving kinsmen or friends behind. And the king also, for the
good of the souls of all his friends, caused houses to be founded for the
distribution of food, and places for the distribution of water, and tanks
to be excavated in their names. Thus paying off the debt he owed to them
and avoiding the chance of censure in the world,[126] the king became
happy and continued to protect his subjects religiously. He showed due
honour, as before, unto Dhritarashtra, and Gandhari, and Vidura, and unto
all the superior Kauravas and unto all the officers. Full of kindness,
the Kuru king honoured and protected all those ladies also who had, in
consequence of the battle, been deprived of their heroic husbands and
sons. The puissant king, with great compassion, extended his favours to
the destitute and the blind and the helpless by giving them food, clothes
and shelter. Freed from foes and having conquered the whole Earth, king
Yudhishthira began to enjoy great happiness.'"



SECTION XLIV

"Vaisampayana said, 'Having got back the kingdom, king Yudhishthira of
great wisdom and purity, after the ceremony of installation had been
over, joining his hands together, addressed the lotus-eyed Krishna of
Dasarha's race, saying, 'Through thy grace, O Krishna, through thy policy
and might and intelligence and prowess, O tiger among the Yadus, I have
got back this ancestral kingdom of mine. O thou of eyes like lotus
leaves, I repeatedly bow to thee, O chastiser of foes! Thou hast been
called the One only Being. Thou hast been said to be the refuge of all
worshippers. The regenerate ones adore thee under innumerable names.[127]
Salutations to thee, O Creator of the Universe! Thou art the soul of the
Universe and the Universe hath sprung from thee. Thou art Vishnu, thou
art Jishnu, thou art Hari, thou art Krishna, thou art Vaikuntha, and thou
art the foremost of all beings. Thou hast, as said in the Puranas, taken
thy birth seven times in the womb of Aditi. It was thou that tookest
birth in the womb of Prishni.[128] The learned say that thou art the
three Yugas.[129] All thy achievements are sacred. Thou art the lord of
our senses. Thou art the great Lord worshipped in sacrifices. Thou art
called the great swan. Thou art three-eyed Sambhu. Thou art One, though
known as Vibhu and Damodara. Thou art the great Boar, thou art Fire, thou
art the Sun, thou hast the bull for the device on thy banner, and thou
hast Garuda also as thy device. Thou art the grinder of hostile hosts,
thou art the Being that pervadest every form in the universe and thou art
of irresistible prowess. Thou art the foremost of all things, thou art
fierce, thou art the generalissimo in battle, thou art the Truth, thou
art the giver of food, and thou art Guha (the celestial generalissimo);
Thyself unfading, thou causest thy foes to fade and waste. Thou art the
Brahmana of pure blood, and thou art those that have sprung from
intermixture. Thou art great. Thou walkest on high, thou art the
mountains, and thou art called Vrishadarbha and Vrishakapi. Thou art the
Ocean, thou art without attributes, thou hast three humps, thou hast
three abodes, and thou takest human forms on earth, descending from
heaven. Thou art Emperor, thou art Virat, and thou art Swarat.[130] Thou
art the Chief of the celestials, and thou art the cause whence the
Universe has sprung. Thou art Almighty, thou art existence in every form,
thou art without form, thou art Krishna, and thou art fire. Thou art the
Creator, thou art the sire of the celestial physicians, thou art (the
sage) Kapila, and thou art the Dwarf.[131] Thou art Sacrifice embodied,
thou art Dhruva,[132] thou art Garuda, and thou art called Yajnasena.
Thou art Sikhandin, thou art Nahusha, and thou art Vabhru. Thou art the
constellation Punarvasu extended in the firmament, Thou art exceedingly
tawny in hue, thou art the sacrifice known by the name of Uktha, thou art
Sushena, thou art the drum (that sends forth its sound on every side).
The track of thy car-wheels is light. Thou art the lotus of Prosperity,
thou art the cloud called Pushkara, and thou art decked with floral
wreaths. Thou art affluent, thou art puissant, thou art the most subtle,
and it is thou whom the Vedas describe. Thou art the great receptacle of
waters, thou art Brahman, thou art the sacred refuge, and thou knowest
the abodes of all. Thou art called Hiranyagarbha, thou art the sacred
mantras swadha  and swaha, thou art Kesava. Thou art the cause whence all
this hath sprung, and thou art its dissolution. In the beginning it is
thou that createst the universe. This universe is under thy control, O
Creator of the universe! Salutations to thee, O wielder of Sarnga, discus
and sword!' Thus hymned by king Yudhishthira the just in the midst of the
court, the lotus-eyed Krishna became pleased. That foremost one of the
Yadavas then began to gladden the eldest son of Pandu with many agreeable
speeches."



SECTION XLV

"Vaisampayana said, 'The king dismissed all his subjects, who, commanded
by the monarch, returned to their respective homes. Comforting his
brothers, Yudhishthira, blazing with beauty, then addressed his brothers
Bhima of terrible prowess and Arjuna and the twins, saying, 'Your bodies
have, in the great battle, been mangled with diverse kinds of weapons by
the foe. Ye are greatly fatigued, grief and anger have scorched your
hearts. Through my fault, ye bulls of Bharata's race, ye have suffered
the miseries of an exile in the forests like vulgar men. In delight and
in happy ease enjoy this victory (that ye have won). After resting
yourselves and regaining the full use of your faculties, meet me again in
the morning.' After this, the mighty-armed Vrikodara like Maghavat
entering his own beautiful fane, entered the palace of Duryodhana, that
was adorned with many excellent buildings and rooms, that adorned with
gems of diverse kinds, that teemed with servants, male and female, and
that Yudhishthira assigned to him with the approval of Dhritarashtra. The
mighty-armed Arjuna also, at the command of the king, obtained the palace
of Dussasana which was not inferior to Duryodhana's and which consisted
of many excellent structures and was adorned with a gate-way of gold, and
which abounded in wealth and was full of attendants of both sexes. The
palace of Durmarshana was even superior to that of Dussasana. Looking
like the mansion of Kuvera himself, it was adorned with gold and every
kind of gem. King Yudhishthira gladly gave it to Nakula who deserved it
best and who had been emaciated (with the miseries of a life) in the
great forest. The foremost of palaces belonging to Durmukha was
exceedingly beautiful and adorned with gold. It abounded in beds and
beautiful women, with eyes like lotus-petals. The king gave it unto
Sahadeva who was ever employed in doing what was agreeable to him.
Obtaining it, Sahadeva became delighted as the Lord of treasures upon
obtaining Kailasa. Yuyutsu and Vidura and Sanjaya, O monarch, and
Sudharman and Dhaumya, proceeded to the abodes they had owned
before.[133] Like a tiger entering his cave in the hills, that tiger
among men, viz., Saurin, accompanied by Satyaki, entered the palace of
Arjuna. Feasting on the viands and drinks (that had been kept ready for
them), the princes passed the night happily. Awaking in the morning with
well pleased hearts, they presented themselves before king Yudhishthira.'"



SECTION XLVI

"Janamejaya said, 'It behoveth thee, O learned Brahmana, to tell me what
was next done by Yudhishthira the mighty-armed son of Dharma after he had
regained his kingdom. It behoveth thee to tell me also, O Rishi, what the
heroic Hrishikesa, the supreme master of the three worlds did after this.'

"Vaisampayana said, 'Listen to me, O king, as I narrate in detail, O
sinless one, what the Pandavas, headed by Vasudeva, did after this.
Having obtained his kingdom, O monarch, Kunti's son Yudhishthira
appointed each of the four orders of men to their respective duties. The
(eldest) son of Pandu gave unto a thousand high-souled Brahmanas of the
Snataka order a thousand Nishkas each. He then gratified the servants
that were dependant on him and the guests that came to him, including
persons that were undeserving and those that held heterodox views, by
fulfilling their wishes. Unto his priest Dhaumya he gave kine in
thousands and much wealth and gold and silver and robes of diverse kinds.
Towards Kripa, O monarch, the king behaved in the way one should towards
one's preceptor. Observant of vows, the king continued to honour Vidura
greatly. That foremost of charitable men gratified all persons with gifts
of food and drink and robes of diverse kinds and beds and seats. Having
restored peace to his kingdom, the king, O best of monarchs, possessed of
great fame, paid due honour unto Yuyutsu and Dhritarashtra. Placing his
kingdom, at the disposal of Dhritarashtra, of Gandhari, and of Vidura,
king Yudhishthira continued to pass his days happily. Having gratified
everybody, including the citizens, in this way, Yudhishthira, O bull of
Bharata's race, then proceeded with joined hands to the presence of the
high-souled Vasudeva. He beheld Krishna, of the hue of a blue cloud,
seated on a large sofa adorned with gold and gems. Attired in yellow
robes of silk and decked with celestial ornaments, his person blazed with
splendour like a Jewel set on gold. His bosom adorned with the Kaustubha
gem, he looked like the Udaya mountain that decked the rising Sun. So
beautiful did he look that there is no simile in the three worlds.
Approaching the high-souled one who was Vishnu himself in incarnate form,
king Yudhishthira addressed him sweetly and smilingly, saying, 'O
foremost of intelligent men, hast thou passed the night happily? O thou
of unfading glory, are all thy faculties in their full vigour? O foremost
of intelligent persons, is it all right with thy understanding? We have
got back our kingdom and the whole earth has come under our control, O
divine lord, through thy grace, O refuge of the three worlds and, O thou
of three steps,[134] through thy grace have we won victory and obtained
great fame and have not fallen away from the duties of our order!' Unto
that chastiser of foes, viz., king Yudhishthira the just who addressed
him in that strain the divine Krishna said not a word, for he was then
rapt in meditation."



SECTION XLVII

"Yudhishthira said, 'How wonderful is this, O thou of immeasurable
prowess, that thou art rapt in meditation! O great refuge of the
universe, is it all right with the three worlds? When thou hast, O God,
withdrawn thyself (from the world), having, O bull among men, adopted the
fourth, state, my mind has been filled with wonder.[135] The five
life-breaths that act within the body have been controlled by thee into
stillness. Thy delighted senses thou hast concentrated within thy mind.
Both speech and mind, O Govinda, have been concentrated within thy
understanding. All thy senses, indeed, have been withdrawn into thy
soul.[136] The hair on thy body stands erect. Thy mind and understanding
are both still. Thou art as immobile now, O Madhava, as a wooden post or
a stone. O illustrious God, thou art as still as the flame of a lamp
burning in a place where there is no wind. Thou art as immobile as a mass
of rock. If I am fit to hear the cause, if it is no secret of thine,
dispel, O god, my doubt for I beg of thee and solicit it as a favour.
Thou art the Creator and thou art the Destroyer. Thou art destructible
and thou art indestructible. Thou art without beginning and thou art
without end. Thou art the first and the foremost of Beings. O foremost of
righteous persons, tell me the cause of this (Yoga) abstraction. I
solicit thy favour, and am thy devoted worshipper, and bow to thee,
bending my head.' Thus addressed, the illustrious younger brother of
Vasava, recalling his mind, understanding, and the senses to their usual
sphere, said these words with a soft smile.'

"Vasudeva said, 'That tiger among men, Bhishma, who is now lying on a bed
of arrows, and who is now like unto a fire that is about to go out, is
thinking of me. Hence my mind also was concentrated on him. My mind was
concentrated upon him, the twang of whose bowstring and the sound of
whose palms Indra himself was unable to bear. I was thinking of him who
having vanquished in a trice all the assembled kings (at the Self-choice
of the daughters of the king of Kasi) abducted the three princesses for
the marriage of his brother Vichitravirya. I was thinking of him who
fought continually for three and twenty days with Rama himself of
Bhrigu's race and whom Rama was unable to overcome. Collecting all his
senses and concentrating his mind by the aid of his understanding, he
sought my refuge (by thinking of me). It was for this that I had centered
my mind upon him. I was thinking of him whom Ganga conceived and brought
forth according to ordinary human laws and whom Vasishtha took as a
pupil. I was thinking of that hero of mighty energy and great
intelligence who possesses a knowledge of all the celestial weapons as
also of the four Vedas with all their branches. I was thinking of him, O
son of Pandu, who is the favourite disciple of Rama, the son of
Jamadagni, and who is the receptacle of the sciences. I was thinking of
that foremost of all persons conversant with morality and duty, of him, O
bull of Bharata's race, who knows the Past, the Future, and the Present.
After that tiger among kings shall have, in consequences of his own
achievements, ascended to heaven, the earth, O son of Pritha, will look
like a moonless night. Therefore, O Yudhishthira, submissively
approaching Ganga's son, viz., Bhishma of terrible prowess, question him
about what thou mayst desire to learn. O lord of the earth, enquire of
him about the four branches of knowledge (in respect of morality,
profit., pleasure and salvation), about the sacrifices and the rites laid
down for the four orders, about the four modes of life, and about the
kingly duties in full. When Bhishma, that foremost one of Kuru's race,
will disappear from the world, every kind of knowledge will disappear
with him. It is for this that I urge thee (to go to him now).' Hearing
these beneficial words of high import from Vasudeva, the righteous
Yudhishthira, with voice choked in tears, answered Janardana, saying,
'What thou hast said, O Madhava, about the eminence of Bhishma, is
perfectly true. I have not the slightest doubt regarding it. Indeed, I
had heard of the high blessedness, as also the greatness, of the
illustrious Bhishma from high-souled Brahmanas discoursing upon it. Thou,
O slayer of foes, art the Creator of all the worlds. There cannot,
therefore, O delighter of the Yadavas, be the slightest doubt in what
thou sayest. If thy heart be inclined to show grace, O Madhava, then we
shall go unto Bhishma with thyself at our head. When the divine Surya
shall have turned towards the north, Bhishma will leave (this world), for
those regions of bliss that he has won. That descendant of Kuru's race,
therefore, O mighty-armed one, deserves to have a sight of thee. (If thou
grantest my prayer), Bhishma will then obtain a sight of thee that art
the first of Gods, of thee that art destructible and indestructible.
Indeed, O lord, thou it is that art the vast receptacle of Brahma.'"

"Vaisampayana continued, 'Hearing these words of king Yudhishthira the
just, the slayer of Madhu addressed Satyaki who was sitting beside him,
saying, 'Let my car be yoked.' At this, Satyaki quickly left Kesava's
presence and going out, commanded Daruka, saying, 'Let Krishna's car be
made ready.' Hearing the words of Satyaki, Daruka speedily yoked
Krishna's car. That foremost of vehicles, adorned with gold, decked with
a profusion of emeralds, and moon-gems and sun-gems, furnished with
wheels covered with gold, possessed of effulgence, fleet as the wind, set
in the middle with diverse other kinds of jewels, beautiful as the
morning sun, equipped with a beautiful standard topped by Garuda, and gay
with numerous banners, had those foremost of steeds, fleet as thought,
viz., Sugriva and Saivya and the other two, in trappings of gold, yoked
unto it. Having yoked it, O tiger, among kings, Daruka, with joined
hands, informed Krishna of the fact.'



SECTION XLVIII

"Janamejaya said, 'How did the grandsire of the Bharatas, who lay on a
bed of arrows, cast off his body and what kind of Yoga did he adopt?'

"Vaisampayana said, 'Listen, O king, with pure heart and concentrated
attention, as to how, O tiger among the Kurus, the high-souled Bhishma
cast off his body. As soon as the Sun, passing the solstitial point,
entered in his northerly course, Bhishma, with concentrated attention,
caused his soul (as connected with and independent of the body) to enter
his soul (in its independent and absolute state). Surrounded by many
foremost of Brahmanas, that hero, his body pierced with innumerable
arrows, blazed forth in great beauty like Surya himself with his
innumerable rays. Surrounded by Vyasa conversant with the Vedas by the
celestial Rishi Narada, by Devasthana, by Asmaka Sumantu, by Jaimini, by
the high-souled Paila, by Sandilya, by Devarata, by Maitreya of great
intelligence, by Asita and Vasishtha and the high-souled Kausika, by
Harita and Lomasa and Atri's son of great intelligence, by Vrihaspati and
Sukra and the great sage Chyavana, by Sanatkumara and Kapila and Valmiki
and Tumvuru and Kuru, by Maudgalya and Rama of Bhrigu's race, and the
great sage Trinavindu, by Pippalada and Vayu and Samvarta and Pulaha and
Katha, by Kasyapa and Pulastya and Kratu and Daksha and Parasara, by
Marichi and Angiras and Kasmya and Gautama and the sage Galava, by
Dhaumya and Vibhanda and Mandavya and Dhaumra and Krishnanubhautika, by
Uluka, that foremost of Brahmanas and the great sage Markandeya, by
Bhaskari and Purana and Krishna and Suta,--that foremost of virtuous
persons, surrounded by these and many other highly-blessed sages of great
souls and possessed of faith and self-restraint and tranquillity of mind,
the Kuru hero looked like the Moon in the midst of the planets and the
stars. Stretched on his bed of arrows, that tiger among men, Bhishma,
with pure heart and joined palms, thought of Krishna in mind, word, and
act. With a cheerful and strong voice he hymned the praise of the slayer
of Madhu, that master of yoga, with the lotus in his navel, that lord of
the universe, called Vishnu and Jishnu. With joined hands, that foremost
of eloquent men, that puissant one, viz., Bhishma of highly virtuous
soul, thus praised Vasudeva.

"Bhishma said, 'O Krishna, O foremost of Beings, be thou pleased with
these words which I utter, in brief and in detail, from desire of hymning
thy praises. Thou art pure and purity's self. Thou transcendest all. Thou
art what people say to be THAT. Thou art the Supreme Lord. With my whole
heart I seek thy refuge, O universal Soul and Lord of all creatures![137]
Thou art without beginning and without end. Thou art the highest of the
high and Brahma. Neither the gods nor the Rishis know thee. The divine
Creator, called Narayana or Hari, alone knows thee. Through Narayana, the
Rishis, the Siddhas, the great Nagas, the gods, and the celestial Rishis
know a little of thee. Thou art the highest of the high and knowest no
deterioration. The gods, the Danavas, the Gandharvas, the Yakshas, the
Pannagas, do not know who thou art and whence art thou. All the worlds
and all created things live in thee, and enter thee (when the dissolution
comes). Like gems strung together in a thread, all things that have
attributes reside in thee, the Supreme Lord.'[138] Having the universe
for thy work and the universe for thy limbs, this universe consisting of
mind and matter resides in thy eternal and all-pervading soul like a
number of flowers strung together in a strong thread. Thou art called
Hari, of a thousand heads, a thousand feet, a thousand eyes, a thousand
arms, a thousand crowns, and a thousand faces of great splendour. Thou
art called Narayana, divinity, and the refuge of the universe. Thou art
the subtlest of the subtle, grossest of the gross, the heaviest of the
heavy and the highest of the high. In the Vaks, the Anuvaks, the Nishads,
and Upanishads, thou art regarded as the Supreme Being of irresistible
force. In the Samans also, whose declarations are always true, thou art
regarded as Truth's self![139] Thou art of quadruple soul. Thou art
displayed in only the understanding (of all creatures). Thou art the Lord
of those that are bound to thee in faith. O God, thou art adored (by the
faithful) under four excellent, high, and secret names.[140] Penances are
ever present in thee. Performed (by other creatures for gratifying thee),
penances live in thy form. Thou art the Universal Soul. Thou art of
universal knowledge. Thou art the universe. Thou art omniscient. Thou art
the creator of everything in the universe.[141] Like a couple of sticks
generating a blazing fire, thou hast been born of the divine Devaki and
Vasudeva for the protection of Brahma on earth.[142] For this eternal
salvation, the devout worshipper, with mind withdrawn from everything
else and casting off all desires, beholds thee, O Govinda, that art the
pure Soul, in his own soul. Thou transcendest Surya in glory. Thou art
beyond the ken of the senses and the understanding. O Lord of all
creatures, I place myself in thy hands. In the Puranas thou hast been
spoken as Purusha (all-pervading spirit). On occasions of the
commencement of the Yugas, thou art said to be Brahma, while on occasions
of universal dissolution thou art spoken of as Sankarshana. Adorable thou
art, and therefore I adore thee. Though one, thou hast yet been born in
innumerable forms. Thou hast thy passions under complete control. Thy
devout worshippers, faithfully performing the rites laid down in the
scriptures, sacrifice to thee, O giver of every wish! Thou art called the
sheath within which the universe lies. All created things live in thee.
Like swans and ducks swimming on the water, all the worlds that we see
float in thee. Thou art Truth. Thou art One and undeteriorating. Thou art
Brahma, Thou art That which is beyond Mind and Matter. Thou art without
beginning, middle, and end. Neither the gods nor the Rishis know thee.
The gods, the Asuras, the Gandharvas, the Siddhas, the Rishis, and the
great Uragas with concentrated souls, always adore thee. Thou art the
great panacea for all sorrow. Thou art without birth and death. Thou art
Divine. Thou art self-created. Thou art eternal. Thou art invisible and
beyond ken. Thou art called Hari and Narayana, O puissant one. The Vedas
declare thee to be the Creator of the universe and the Lord of everything
existing in the universe. Thou art the Supreme protector of the universe.
Thou knowest no deterioration and thou art that which is called the
highest. Thou art of the complexion of gold. Thou art the slayer of
Asuras. Though One, Aditi brought thee forth in twelve forms.[143]
Salutations to thee that art the soul of the Sun. Salutations to thee in
thy form of Soma that is spoken of as the chief of all the regenerate
ones and that gratifies with nectar the gods in the lighted fortnight and
the Pitris in the dark fortnight. Thou art the One Being of transcendent
effulgence dwelling on the other side of thick darkness. Knowing thee one
ceases to have any fear of death. Salutations to thee in that form which
is an object of knowledge.[144] In the grand Uktha sacrifice, the
Brahmanas adore thee as the great Rich. In the great fire-sacrifice, they
sing thee as the chief Adhyaryu (priest). Thou art the soul of the Vedas.
Salutations to thee. The Richs, the Yajus, and the Samans are thy abode.
Thou art the five kinds of sanctified libations (used in sacrifices).
Thou art the seven woofs used in the Vedas. Salutations to thee in thy
form of Sacrifice.[145] Libations are poured on the Homa fire in
accompaniment with the seventeen monosyllabic sounds. Thou art the soul
of the Homa. Salutations to thee! Thou art that Purusha whom the Vedas
sing. Thy name is Yajus. The Vedic metres are thy limbs. The sacrifices
laid down in the three Vedas are thy three heads. The great sacrifice
called Rathantara is thy voice expressive of gratification. Salutation to
thee in thy form of sacred hymns! Thou art the Rishi that hadst appeared
in the great sacrifice extending for a thousand years performed by the
creators of the universe. Thou art the great swan with wings of gold.
Salutations to thee in thy form of a swan.[146] Roots with all kinds of
affixes and suffixes are thy limbs. The Sandhis are thy joints. The
consonants and the vowels are thy ornaments. The Vedas have declared thee
to be the divine word. Salutations to thee in thy form as the word![147]
Assuming the form of a boar whose limbs were constituted by sacrifice,
thou hadst raised the submerged earth for the benefit of the three
worlds. Salutations to thee in thy form of infinite prowess! Thou
sleepest in Yoga on thy snake-decked sofa constituted by the thousand
hoods (of the Naga). Salutations to thee in thy form of sleep! Thou
buildest the bridge for the good (to cross the sea of life) with Truth,
with those means by which emancipation may be obtained, and with the
means by which the senses may be controlled. Salutations to thee in thy
form of Truth! Men practising diverse creeds, actuated by desire of
diverse fruits worship thee with diverse rites. Salutations to thee in
thy form of Creed! From thee have all things sprung. It is thou that
excitest all creatures having physical frames containing the principle of
desire. Salutations to thee in thy form of Excitement. The great Rishis
seek thy unmanifest self within the manifest. Called Kshetrajna, thou
sittest in Kshetra. Salutations to thee in thy form of Kshetra![148] Thou
always conscious and present in self, the Sankhyas still describe thee as
existing in the three states of wakefulness, dream, and sound sleep. They
further speak of thee as possessed of sixteen attributes and representing
the number seventeen. Salutations to thy form as conceived by the
Sankhyas![149] Casting off sleep, restraining breath, withdrawn into
their own selves, Yogins of restrained senses behold thee as eternal
light. Salutations to thee in thy Yoga form! Peaceful Sannyasins, freed
from fear of rebirth in consequence of the destruction of all their sins
and merits, obtain thee. Salutations to thee in thy form of
emancipation![150] At the end of a thousand Yugas, thou assumest the form
of a fire with blazing flames and consumest all creatures. Salutations to
thee in thy form of fierceness! Having consumed all creatures and making
the universe one vast expanse of water, thou sleepest on the waters in
the form of a child. Salutations to thee in thy form as Maya (illusion)!
From the navel of the Self-born of eyes like lotus leaves, sprang a
lotus. On that lotus is established this universe. Salutations to thee in
thy form as lotus! Thou hast a thousand heads. Thou pervadest everything.
Thou art of immeasurable soul. Thou hast subjugated the four kinds of
desire that are as vast as the four oceans. Salutations to thee in thy
form of Yoga-sleep! The clouds are in the hair of thy head. The rivers
are in the several joints of thy limbs. The four oceans are in thy
stomach. Salutations to thee in thy form as water! Birth and the change
represented by death spring from thee. All things, again, at the
universal dissolution dissolve away in thee. Salutations to thy form as
cause! Thou sleepest not in the night. Thou art occupied in day time
also. Thou observest the good and the bad actions (of all). Salutations
to thee in thy form of (universal) observer! There is no act which thou
canst not do. Thou art, again, ever ready to accomplish acts that are
righteous. Salutations to thee in thy form of Work, the form, viz., which
is called Vaikuntha! In wrath thou hadst, in battle, exterminated thrice
seven times the Kshatriyas who had trampled virtue and authority under
their feet. Salutations to thee in thy form of Cruelty! Dividing thyself
into five portions thou hast become the five vital breaths that act
within everybody and cause every living creature to move. Salutations to
thee in thy form of air! Thou appearest in every Yuga in the form called
month and season and half-year and year, and art the cause of both
creation and dissolution. Salutations to thee in thy form of Time!
Brahmanas are thy mouth, Kshatriyas are thy two arms, Vaisyas are thy
stomach and thighs, and Sudras live in thy feet. Salutations to thee in
thy form of caste! Fire constitute thy mouth. The heavens are the crown
of thy head. The sky is thy navel. The earth is thy feet. The Sun is thy
eye. The points of the compass are thy ears. Salutations to thee in thy
form as the (three) worlds! Thou art superior to Time. Thou art superior
to Sacrifice. Thou art higher than the highest. Thyself without origin,
thou art the origin of the universe. Salutations to thee in thy form as
Universe! Men of the world, according to the attributes ascribed to thee
by the Vaiseshika theory, regard thee as the Protector of the world.
Salutations to thee in thy form of Protector! Assuming the forms of food,
drink, and fuel, thou increasest the humours and the life-breaths of
creatures and upholdest their existence. Salutations to thee in thy form
of life! For supporting the life-breaths thou eatest the four kinds of
food.[151] Assuming also the form of Agni within the stomach, thou
digestest that food. Salutations to thee in the form of digesting heat!
Assuming the form of half-man and half-lion, with tawny eyes and tawny
manes, with teeth and claws for thy weapons, thou hadst taken the life of
the chief of the Asuras. Salutations to thee in thy form of swelling
might! Neither the gods, nor the Gandharvas, nor the Daityas, nor the
Danavas, know thee truly. Salutations to thy form of exceeding subtility!
Assuming the form of the handsome, illustrious, and puissant Ananta in
the nether region, thou upholdest the world. Salutations to thy form of
Might! Thou stupefiest all creatures by the bonds of affection and love
for the continuance of the creation. Salutations to thee in thy form of
stupefaction.[152] Regarding that knowledge which is conversant with the
five elements to be the true Self-knowledge (for which yogins strive),
people approach thee by knowledge! Salutations to thee in thy form of
Knowledge! Thy body is immeasurable. Thy understanding and eyes are
devoted to everything. Thou art infinite, being beyond all measures.
Salutations to thee in thy form of vastness! Thou hadst assumed the form
of a recluse with matted locks on head, staff in hand, a long stomach,
and having thy begging bowl for thy quiver. Salutations to thee in thy
form of Brahma.[153] Thou bearest the trident, thou art the lord of the
celestials, thou hast three eyes, and thou art high-souled. Thy body is
always besmeared with ashes, and thy phallic emblem is always turned
upwards. Salutations to thee in thy form of Rudra! The half-moon forms
the ornament of thy forehead. Thou hast snakes for the holy thread
circling thy neck. Thou art armed with Pinaka and trident. Salutations to
thy form of Fierceness! Thou art the soul of all creatures. Thou art the
Creator and the Destroyer of all creatures. Thou art without wrath,
without enmity, without affection. Salutations to thee in thy form of
Peace! Everything is in thee. Everything is from thee. Thyself art
Everything. Everywhere art thou. Thou art always the All. Salutations to
thee in thy form as Everything! Salutations to thee whose work is the
universe, to thee that art the soul of the universe, to thee from whom
hath sprung the universe, to thee that art the dissolution of all things,
to thee that are beyond the five (elements that constitute all things)!
Salutations to thee that art the three worlds, to thee that art above the
three worlds! Salutations to thee that art all the directions! Thou art
all and thou art the one receptacle of All. Salutations to thee, O divine
Lord, O Vishnu, and O eternal origin of all the worlds! Thou, O
Hrishikesa, art the Creator, thou art the Destroyer, and thou art
invincible. I cannot behold that heavenly form in which thou art
displayed in the Past, Present, and the Future. I can, however, behold
truly thy eternal form (as manifest in thy works). Thou hast filled
heaven with thy head, and the earth with thy feet: with thy prowess thou
hast filled the three worlds. Thou art Eternal and thou pervadest
everything in the universe. The directions are thy arms, the Sun is thy
eye, and prowess is thy vital fluid. Thou art the lord of all creatures.
Thou standest, shutting up the seven paths of the Wind whose energy is
immeasurable. They are freed from all feats that worship thee, O Govinda
of unfading prowess, thee that art attired in yellow robes of the colour
of the Atasi flower.[154] Even one bending of the head unto thee, O
Krishna, is equal to the completion of ten Horse-sacrifices. The man that
has performed ten Horse-sacrifices is not freed from the obligation of
rebirth. The man, however, that bows to Krishna escapes rebirth. They
that have Krishna for their vow, they that think of Krishna in the night,
and upon rising from sleep, may be said to have Krishna for their body.
Those people (after death) enter Krishna's self even as libations of
clarified butter sanctified with mantras enter the blazing fire.
Salutations to thee that dispellest the fear of hell, to thee, O Vishnu,
that art a boat unto them that are plunged amid the eddies of the ocean
represented by worldly life! Salutations to thee, O God, that art the
Brahmana's self, to thee that art the benefactor of Brahmanas and kine,
to thee that art the benefactor of the universe, to thee that art Krishna
and Govinda! The two syllables Hari constitute the pecuniary stock of
those that sojourn through the wilderness of life and the medicine that
effectually cures all worldly, predilections, besides being the means
that alleviate sorrow and grief.[155] As truth is full of Vishnu, as the
universe is full of Vishnu, as everything is full of Vishnu, so let my
soul be full of Vishnu and my sins be destroyed! I seek thy protection
and am devoted to thee, desirous of obtaining a happy end O thou of eyes
like lotus petals, O best of gods, do thou think of what will be for my
good! Thyself without origin, O Vishnu, thou art the origin of Knowledge
and Penances. Thus art thou praised! O Janardana, thus worshipped by me
in the Sacrifice constituted by speech (alone), be, O god, gratified with
me! The Vedas are devoted to Narayana. Penances are devoted to Narayana.
The gods are devoted to Narayana. Everything is always Narayana!'"

Vaisampayana continued, "Having uttered these words, Bhishma, with mind
concentrated upon Krishna, said, 'Salutations to Krishna!' and bowed unto
him. Learning by his Yoga prowess of the devotion of Bhishma, Madhava,
otherwise called Hari, (entering his body) bestowed upon him heavenly
knowledge compassing the Past, the Present, and the Future, and went
away. When Bhishma became silent, those utterers of Brahma (that sat
around him), with voices choked in tears, adored that high-souled chief
of the Kurus in excellent words. Those foremost of Brahmanas uttered the
praises of Krishna also, that first of Beings, and then continued in soft
voices to commend Bhishma repeatedly. Learning (by his Yoga powers) of
the devotion of Bhishma towards him, that foremost of Beings, viz.,
Madhava, suddenly rose from his seat and ascended on his car, Kesava and
Satyaki proceeded on one car. On another proceeded those two illustrious
princes, viz., Yudhishthira and Dhananjaya. Bhimasena and the twins rode
on a third; while those bulls among men, Kripa and Yuyutsu, and that
scorcher of foes, Sanjaya of the Suta caste, proceeded on their
respective cars, each of which looked like a town. And all of them
proceeded, causing the earth to tremble with the rattle of their
chariot-wheels. That foremost of men, as he proceeded, cheerfully
listened to the speeches, fraught with his praise, that were uttered by
the Brahmanas. The slayer of Kesi, with gladdened heart, saluted the
people that waited (along the streets) with joined hands and bent heads."



SECTION XLIX

Vaisampayana said, "Then Hrishikesa and king Yudhishthira, and all those
persons headed by Kripa, and the four Pandavas, riding on those cars
looking like fortified cities and decked with standards and banners,
speedily proceeded to Kurukshetra with the aid of their fleet steeds.
They descended on that field which was covered with hair and marrow and
bones and where millions of high-souled Kshatriyas had cast away their
bodies. It abounded also with many a hill formed of the bodies and bones
of elephants and steeds, and human heads and skulls lay stretched over it
like conch-shells. Variegated with thousands of funeral pyres and teeming
with heaps of armour and weapons, the vast plain looked like the drinking
garden of the Destroyer himself used and abandoned recently. The mighty
car-warriors quickly proceeded, viewing the field of battle haunted by
crowds of spirits and thronged with Rakshasas. While proceeding, the
mighty-armed Kesava, that delighter of all the Yadavas, spoke unto
Yudhishthira about the prowess of Jamadagni's son, 'Yonder, at a
distance, O Partha, are seen the five lakes of Rama! There Rama offered
oblations of Kshatriya blood unto the manes of his ancestors. It was
hither that the puissant Rama, having freed the earth of Kshatriya for
thrice seven times, gave up his task."

"Yudhishthira said,--'I have great doubts in what thou sayest about
Rama's having thrice seven times exterminated the Kshatriyas in days of
old. When the very Kshatriya seed was burnt by Rama, O bull among the
Yadus, how was the Kshatriya order revived, O thou of immeasurable
prowess? How, O bull of the Yadus, was the Kshatriya order exterminated
by the illustrious and high-souled Rama, and how did it again grow? In
frightful car-encounters millions of Kshatriyas were slain. The earth, O
foremost of eloquent men, was strewn with the corpses of Kshatriyas. For
what reason was the Kshatriya order thus exterminated in days of yore by
Rama, the high-souled descendant of Bhrigu, O tiger among the Yadus? O
thou of Vrishni's race, remove this doubt of mine, O bird-bannered hero!
O Krishna, O younger brother of Baladeva, the highest knowledge is from
thee.'"

Vaisampayana said,--"The puissant elder brother of Gada then narrated
unto Yudhishthira of incomparable prowess everything that happened, in
full detail, as to how the earth had become filled with Kshatriyas."



SECTION L

"Vasudeva said, 'Listen, O son of Kunti, to the story of Rama's energy
and powers and birth as heard by me from great Rishis discoursing upon
the subject. Listen to the story of how millions of Kshatriyas were slain
by Jamadagni's son and how those that sprung again in the diverse royal.
races in Bharata were again slaughtered. Jadu had a son named Rajas.
Rajas had a son named Valakaswa. King Valakaswa had a son named Kusika of
righteous behaviour. Resembling the thousand-eyed Indra on earth, Kusika
underwent the austerest of penances from desire of attaining the chief of
the three worlds for a son. Beholding him engaged in the austerest of
penances and competent to beget a son, the thousand-eyed Purandara
himself inspired the king (with his force). The great lord of the three
worlds, the chastiser of Paka, O king, then became Kusika's son known by
the name of Gadhi. Gadhi had a daughter, O monarch, of the name of
Satyavati. The puissant Gadhi gave her (for wife) unto Richika, a
descendant of Bhrigu. Her lord of Bhrigu's race, O delighter of the
Kurus, became highly gratified with her for the purity of her behaviour.
He cooked the sacrificial food consisting of milk and rice for giving
unto Gadhi (her sire) a son. Calling his wife, Richika of Bhrigu's race
said, 'This portion of the sanctified food should be taken by thee, and
this (other) portion by thy mother. A son will be born of her that will
blaze with energy and be a bull among Kshatriyas. Invincible by
Kshatriyas on earth, he will be the slayer of the foremost of Kshatriyas.
As regards thee, O blessed lady, this portion of the food will give thee
a son of great wisdom, an embodiment of tranquillity, endued with ascetic
penances, and the foremost of Brahmanas. Having said these words unto his
wife, the blessed Richika of Bhrigu's race, setting his heart on
penances, proceeded to the woods. About this time, king Gadhi, resolved
upon a pilgrimage to the holy waters, arrived with his queen at the
retreat, of Richika. Satyavati, upon this, O king, taking the two
portions of the sanctified food, cheerfully and in great haste,
represented the worlds of her lord unto her mother. The queen-mother, O
son of Kunti, gave the portion intended for herself unto her daughter,
and herself took from ignorance the portion intended for the latter. Upon
this, Satyavati, her body blazing with lustre, conceived a child of
terrible form intended to become the exterminator of the Kshatriyas.
Beholding a Brahmana child lying within her womb, that tiger among the
Bhrigus said unto his wife of celestial beauty these words: 'Thou hast
been deceived by the, mother, O blessed lady, in consequence of the
substitution of the sanctified morsels. Thy son will become a person of
cruel deeds and vindictive heart. Thy brother again (born of thy mother)
will be a Brahmana devoted to ascetic penances. Into the sanctified food
intended for thee had been placed the seed of the supreme and universal
Brahma, while into that intended for thy mother had been placed the sum
total of Kshatriya energy. In consequence, however, of the substitution
of the two portions, O blessed lady, that which had been intended will
not happen. Thy mother will obtain a Brahmana child while thou wilt
obtain a son that will become a Kshatriya.' Thus addressed by her lord,
the highly blessed Satyavati prostrated herself and placing her head at
his feet, trembling, said, 'It behoveth thee not, O holy one, to speak
such words unto me, viz., 'Thou shalt obtain a wretch among Brahmanas
(for thy son).'

"Richika said, 'This was not intended by me, O blessed lady, in respect
of thee. A son of fierce deeds has been conceived by thee simply in
consequence of the substitution of the sanctified morsels.'

"Satyavati replied saying, 'If thou wishest, O sage, thou canst create
other worlds, what need then be said of a child? It behoveth thee, O
puissant one, to give me a son that shall be righteous and devoted to
peace.'

"Richika said, 'Never was falsehood spoken by me before, O blessed lady,
even in jest. What need then be said of (such a solemn occasion as)
preparing sanctified food with the aid of Vedic formulae after igniting
t. fire? It was ordained of yore by Destiny, O amiable one! I have
ascertained it all by my penances. All the descendants of thy father will
be possessed of Brahmanic virtues.'

"Satyavati said, 'O puissant one, let our grandson be such, but, O
foremost of ascetics, let me have a son of tranquil pursuits.'

"Richika said, 'O thou of the fairest complexion, there is no
distinction, I conceive, between a son and a grandson. It will be, O
amiable one, as thou sayest.'

"Vasudeva continued, 'Then Satyavati brought forth a son in Bhrigu's race
who was devoted to penances and characterised by tranquil pursuits, viz.,
Jamadagni of regulated vows. Kusika's son Gadhi begot a son named
Viswamitra. Possessed of every attribute of a Brahmana, that son (though
born in the Kshatriya order) was equal to a Brahmana. Richika (thus)
begot Jamadagni, that ocean of penances. Jamadagni begot a son of fierce
deeds. The foremost of men, that son mastered the sciences, including the
science of arms. Like unto a blazing fire, that son was Rama, the
exterminator of the Kshatriyas. Having gratified Mahadeva on the
mountains of Gandhamadana, he begged weapons of that great god,
especially the axe of fierce energy in his hands. In consequence of that
unrivalled axe of fiery splendour and irresistible sharpness, he became
unrivalled on earth. Meanwhile the mighty son of Kritavirya, viz., Arjuna
of the Kshatriya order and ruler of the Haihayas, endued with great
energy, highly virtuous in behaviour, and possessed of a thousand arms
through the grace of (the great Rishi) Dattatreya, having subjugated in
battle, by the might of his own arms, the whole earth with her mountains
and seven islands, became a very powerful emperor and (at last) gave away
the earth unto the Brahmanas in a horse-sacrifice. On a certain occasion,
solicited by the thirsty god of fire, O son of Kunti, the thousand-armed
monarch of great prowess gave alms unto that deity. Springing from the
point of his shafts, the god of fire, possessed of great energy, desirous
of consuming (what was offered), burnt villages and towns and kingdoms
and hamlets of cowherds. Through the prowess of that foremost of men,
viz., Kritavirya of great energy, the god of fire burnt mountains and
great forests. Assisted by the king of the Haihayas, the god of fire,
caused by the wind to blaze forth with energy consumed the uninhabited
but delightful retreat of the high-souled Apava. Possessed of great
energy, Apava, O mighty-armed king, seeing his retreat consumed by the
powerful Kshatriya, cursed that monarch in wrath, saying, 'Since, O
Arjuna, without excepting these my specious woods, thou hast burnt them,
therefore, Rama (of Bhrigu's race) will lop off thy (thousand) arm. The
mighty Arjuna, however, of great prowess, always devoted to peace, ever
regardful of Brahmanas and disposed to grant protection (unto all class),
and charitable and brave, O Bharata, did not think of that curse
denounced on him by that high-souled Rishis. His powerful sons, always
haughty and cruel, in consequence of that course, became the indirect
cause of his death. The princes, O bull of Bharata's race, seize and
brought away the calf of Jamadagni's homa cow, without the knowledge of
Kritavirya, the ruler of the Haihayas. For this reason a dispute took
place between the high-souled Jamadagni (and the Haihayas). The puissant
Rama, the son of Jamadagni, filled with wrath, lopped off the arms of
Arjuna and brought back, O monarch, his sire's calf which was wandering
within the inner enclosures of the king's palace. Then the foolish son of
Arjuna, repairing together to the retreat of the high-souled Jamadagni,
felled with the points of their lances, O king, the head of the Rishi
from off his trunk while the celebrated Rama was out for fetching sacred
fuel and grass. Inflamed with wrath at the death of his father and
inspired with vengeance, Rama vowed to free the earth of Kshatriyas and
took up arms. Then that tiger among the Bhrigus, possessed of great
energy, putting forth his prowess, speedily slaughtered all the sons and
grandsons of Kritavirya. Slaughtering thousands of Haihayas in rage, the
descendent of Bhrigu, O king, made the earth miry with blood. Possessed
of great energy, he quickly reft the earth of all Kshatriyas. Filled then
with compassion, he retired into the woods. Afterwards, when some
thousands of years had passed away, the puissant Rama, who was wrathful
by nature, had imputations cast upon him (of cowardice). The grandson of
Viswamitra and son of Raivya, possessed of great ascetic merit, named
Paravasu, O monarch, began to cast imputations on Rama in public, saying,
'O Rama, were not those righteous men, viz., Pratardana and others, who
were assembled at a sacrifice at the time of Yayati's fall, Kshatriyas by
birth? Thou art not of true vows, O Rama! Thine is an empty boast among
people. Through fear of Kshatriya heroes thou hast betaken thyself to the
mountains. The descendant of Bhrigu, hearing these words of Paravasu,
once more took up arms and once more strewed the earth with hundreds of
Kshatriya bodies. Those Kshatriyas, however, O king, counting by
hundreds, that were spared by Rama, multiplied (in time) and became
mighty monarchs on earth. Rama once more slaughtered them quickly, not
sparing the very children, O king! Indeed, the earth became once more
strewn with the bodies of Kshatriya children of premature birth. As soon
as Kshatriya children were born, Rama slaughtered them. Some Kshatriya
ladies, however, succeeded in protecting their children (from Rama's
wrath). Having made the earth destitute of Kshatriyas for thrice seven
times, the puissant Bhargava, at the completion of a horse-sacrifice,
gave away the earth as sacrificial present unto Kasyapa. For preserving
the remnant of the Kshatriyas, Kasyapa, O king, pointing with his hand
that still held the sacrificial ladle, said these words, O great sage,
repair to the shores of the southern ocean. It behoveth thee not, O Rama,
to reside within (what is) my dominion.' At these words, Ocean suddenly
created for Jamadagni's son, on his other shore, a region called
Surparaka. Kasyapa also, O monarch, having accepted the earth in gift,
and made a present of it unto the Brahmanas, entered the great forest.
Then Sudras and Vaisyas, acting most wilfully, began to unite themselves,
O bull of Bharata's race, with the wives of Brahmanas. When anarchy sets
in on earth, the weak are oppressed by the strong, and no man is master
of his own property. Unprotected duly by Kshatriyas observant of virtue,
and oppressed by the wicked in consequence of that disorder, the earth
quickly sank to the lowest depths. Beholding the earth sinking from fear,
the high-souled Kasyapa held her on his lap; and since the great Rishi
held her on his lap (uru) therefore is the earth known by the name of
Urvi. The goddess earth, for protection's sake, gratified Kasyapa and
begged of him a king.

"The Earth said, 'There are, O, regenerate one, some foremost of
Kshatriyas concealed by me among women. They were born in the race of
Haihayas. Let them, O sage, protect me. There is another person of Puru's
race, viz., Viduratha's son, O puissant one, who has been brought up
among bears in the Rikshavat mountains. Another, viz., the son of
Saudasa, has been protected, through compassion, by Parasara of
immeasurable energy and ever engaged in sacrifices. Though born in one of
the regenerate orders, yet like a Sudra he does everything for that Rishi
and has, therefore, been named Sarvakarman (servant of all work). Sivi's
son of great energy, viz., Gopati by name, has been brought up in the
forest among kine. Let him, O sage, protect me. Pratardana's son, named
Vatsa of great might, has been brought up among calves in a cowpen. Let
that one of the royal order protect me. Dadhivahana's grandson and
Diviratha's son was concealed and protected on the banks of Ganga by the
sage Gautama. His name is Vrihadratha. Possessed of great energy and
adorned with numerous blessed qualities, that blessed prince has been
protected by wolves and the mountains of Gridhrakuta. Many Kshatriyas
belonging to the race of Maratta have been protected. Equal unto the lord
of Maruts in energy, they have been brought up by Ocean. These children
of the Kshatriya order have been heard of as existing in different
places. They are living among artisans and goldsmiths. If they protect me
I shall then stay unmoved. Their sires and grandsires have been slain for
my sake by Rama Of great prowess. It is my duty, O great sage, to see
that their funeral rites are duly performed. I do not desire that I
should be protected by my present rulers. Do thou, O sage, speedily make
such arrangements that I may exist (as before).'

"Vasudeva continued, 'The sage Kasyapa then, seeking out those Kshatriyas
of great energy whom the goddess had indicated, installed them duly as
kings (for protecting her). Those Kshatriya races that are now extent are
the progeny of those princes. That which thou hast questioned me, O son
of Panda, happened in days of yore even thus.'

"Vaisampayana continued, 'Conversing thus with Yudhishthira, that
foremost of righteous persons, the high-souled Yadava hero proceeded
quickly on that car, illumining all the points of the compass like the
divine Surya himself.'"



SECTION LI

"Vaisampayana said, 'King Yudhishthira, hearing of those feats of Rama,
became filled with wonder and said unto Janardana, O thou of Vrishni's
race, the prowess of the high-souled Rama, who in wrath had freed the
earth of Kshatriyas, was like that of Sakra himself. The scions of
Kshatriyas, troubled with the fear of Rama, were concealed (and brought
up) by kine, Ocean, leopards, bears and apes. Worthy of every praise is
this world of men and fortunate are they that reside in it where a feat,
that, was again so righteous, was accomplished by a. Brahmana.' After
this discourse was ended, those two illustrious persons, viz., Krishna of
unfading glory and Yudhishthira proceeded thither where the puissant son
of Ganga lay on his bed of arrows. They then beheld Bhishma stretched on
his arrowy bed and resembling in splendour the evening San covered with
his own rays. The Kuru hero was surrounded by many ascetics like he of a
hundred sacrifices by the deities of heaven. The spot on which he lay was
highly sacred, being situate on the banks of the river Oghavati.
Beholding him from a distance, Krishna and Dharma's royal son, and the
four Pandavas, and the other headed by Saradwat, alighted from their
vehicles and collecting their restless minds and concentrating all their
senses, approached the great Rishis. Saluting those foremost of Rishis
headed by Vyasa. Govinda and Satyaki and the others approached the son of
Ganga. Beholding Ganga's son of great ascetic merit, the Yadu and Kuru
princes, those foremost of men, took their seats, surrounding him. Seeing
Bhishma looking like a fire about to die out, Kesava with a rather
cheerless heart addressed him as follows.'

"Kesava said, 'Are thy perceptions now as clear as before? I hope thy
understanding, O foremost of eloquent men, is not clouded. I hope thy
limbs are not tortured by the pain arising from the wounds by shafts.
From mental grief also the body becomes weak. In consequences of the boon
granted to thee by thy sire, the righteous Santanu, thy death, O puissant
hero, depends on thy own will. I myself have not that merit in
consequence of which thou hast obtained this boon. The minutest pin
(inserted) within the body produces pain. What need then be said, O king,
of hundreds of arrows that have pierced thee? Surely, pain cannot be said
to afflict thee. Thou art competent, O Bharata, to instruct the very gods
regarding the origin and dissolution of living creatures. Possessed of
great knowledge, everything belonging to the Past, the Future, and the
Present, is well known to thee. The dissolution of created beings and the
reward of righteousness are well known to thee, O thou of great wisdom,
for thou art an ocean of virtue and duty. While living in the enjoyment
of swelling sovereignty, I beheld thee forgo female intercourse though
sound of limbs and perfectly hale and though surrounded by female
companions. Except Santanu's son Bhishma of great energy and firmly
devoted to righteousness, possessed of heroism and having virtue for the
only object of his pursuit, we have never heard of any other person in
the three worlds that could, by his ascetic power, though lying on a bed
of arrows and at the point of death, still have such a complete mastery
over death (as to keep it thus at bay). We have never heard of anybody
else that was so devoted to truth, to penances, to gifts, to the
performances of sacrifices, to the science of arms, to the Vedas, and to
the protection of persons soliciting protection, and that was so harmless
to all creatures, so pure in behaviour, so self-restrained, and so bent
upon the good of all creatures, and that was also so great a car-warrior
as thee. Without doubt, thou art competent to subjugate, on a single car,
the gods, Gandharvas, Asuras, Yakshas, and Rakshasas. O mighty-armed
Bhishma, thou art always spoken of by the Brahmanas as the ninth of the
Vasus. By thy virtues, however, thou hast surpassed them all and art
equal unto Vasava himself. I know, O best of persons, that thou art
celebrated for thy prowess, O foremost of beings, among even the very
gods. Among men on earth, O foremost of men, we have never seen nor heard
of any one possessed of such attributes as thee. O thou of the royal
order, thou surpassest the gods themselves in respect of every attribute.
By thy ascetic power thou canst create a universe of mobile and immobile
creatures. What need then be said of thy having acquired many blessed
regions by means of thy foremost of virtues? Dispel now the grief of the
eldest son of Panda who is burning with sorrow on account of the
slaughter of his kinsmen. All the duties that have been declared in
respect of the four orders about the four modes of life are well known to
thee. Everything again that is indicated in the four branches of
knowledge, in the four Hotras, O Bharata, as also those eternal duties
that are laid down in Yoga and Sankhya philosophy, the duties too of the
four orders and these duties that are not inconsistent with their
declared practices,--all these, along with their interpretations, O son
of Ganga, are known to thee. The duties that have been laid down for
those sprang from an intermixture of the four orders and those laid down
for particular countries and tribes and families, and those declared by
the Vedas and by men of wisdom, are all well known to thee. The subjects
of histories and the Puranas are all known to thee. All the scriptures
treating of duty and practice dwell in thy mind. Save thee, O bull among
men, there is no other person that can remove the doubts that may arise
in respect of those subjects of knowledge that are studied in the world.
With the aid of thy intelligence, do thou, O prince of men, drive the
sorrow felt by the son of Pandu. Persons possessed of so great and such
varied knowledge live only for comforting men whose minds have been
stupefied.'

"Vaisampayana said, 'Hearing those words of Vasudeva of great
intelligence, Bhishma, raising his head a little, said these words with
joined hands.'

"Bhishma said, 'Salutations to thee, O divine Krishna! Thou art the
origin and thou art the dissolution of all the worlds. Thou art the
Creator and thou art the Destroyer. Thou, O Hrishikesa, art incapable of
being vanquished by any one. The universe is the handiwork. Thou art the
soul of the universe and the universe hath sprung from thee. Salutations
to thee! Thou art the end of all created things. Thou art above the five
elements. Salutations to thee that art the three worlds and that art
again above the three worlds. O lord of Yogins, salutations to thee that
art the refuge of everything. O foremost of beings, those words which
thou hast said regarding me have enabled me to behold thy divine
attributes as manifest in the three worlds. (In consequence of that
kindness), O Govinda, I also behold thy eternal form. Thou standest
shutting up the seven paths of the Wind possessed of immeasurable energy.
The firmament is occupied by thy head, and the earth by thy feet. The
points of the compass are thy two arms, and the Sun is thy eye, and Sakra
constitutes thy prowess. O thou of unfading glory, thy Person, attired in
yellow robes that resemble the hue of the Atasi flower, seem to us to be
like a cloud charged with flashing of lightning. Think of that, O best of
gods, which would be good, O thou of lotus eyes, for my humble self, that
am devoted to thee, that seek thy protection, and that am desirous of
obtaining a blissful end.'

"Vasudeva said, 'Since, O bull among men, thy devotion to me is very
great, for this, O prince, I have displayed my celestial form to thee. I
do not, O foremost of kings, display myself unto one that is not devoted
to me, or unto a devotee that is not sincere, or unto one, O Bharata,
that is not of restrained soul. Thou art devoted to me and art always
observant of righteousness. Of a pure heart, thou art always
self-restrained and ever observant of penances and gifts. Through thy own
penances, O Bhishma, thou art competent to behold me. Those regions, O
king, are ready for thee whence there is no return.[156] Six and fifty
days, O foremost one of Kuru's race, still remain for thee to live!
Casting off thy body, thou shalt then, O Bhishma, obtain the blessed
reward of thy acts. Behold, those deities and the Vasus, all endued with
forms of fiery splendour, riding on their cars, are waiting for thee
invisibly till the moment of the sun's entering on northerly course.
Subject to universal time, when the divine Surya turns to his northerly
course, thou, O foremost of men, shalt go to those regions whence no man
of knowledge ever returns to this earth! When thou, O Bhishma, wilt leave
this world for that, all Knowledge, O hero, will expire with thee. It is
for this, that all these persons, assembled together, have approached
thee for listening to discourses on duty and morality. Do thou then speak
words of truth, fraught with morality and Yoga, unto Yudhishthira who as
firm in truth but whose learning has been clouded by grief on account of
the slaughter of his kinsmen, and do thou, by this, quickly dispel that
grief of his!'



SECTION LII

"Vaisampayana said, 'Hearing these words of Krishna fraught with Morality
and profit, Santanu's Bhishma, answered him in the following words.

"Bhishma said, 'O master of all the worlds, O mighty-armed one, O Siva, O
Narayana, O thou of unfading glory, hearing the words spoken by thee I
have been filled with joy. But what words (of instruction), O master of
speech, can I say in thy presence, when especially in all the subjects of
speech have been dealt with in the speech?[157] Whatever in either world
should be done or is done, proceeds from thy intelligent self, O god!
That person who is competent to discourse on the subject of heaven in the
presence of the chief of the gods himself is competent to discourse on
the interpretation of morality and pleasure and profit and salvation in
thy presence. My mind, O slayer of Madhu, is exceedingly agitated by the
pain of arrow-wounds. My limbs are weak. My understanding is not clear. I
am so afflicted, O Govinda, by these shafts resembling poison or fire
that I have not power to utter anything. My strength is abandoning me. My
life-breaths are hastening to leave me. The very vitals of my body are
burning. My understanding is clouded. From weakness my utterance is
becoming indistinct. How then can I venture to speak? O enhancer of (the
glory of) Dasarha's race, be gratified with me. O mighty-armed one, I
will not say anything. Pardon me (for my unwillingness). The very master
of speech (Vrihaspati), in speaking in thy presence, will be overcome by
hesitation. I cannot any longer distinguish the points of the compass,
nor the sky from the earth! Through thy energy, O slayer of Madhu, I am
only barely alive. Do thou, therefore, thyself speak for the good of king
Yudhishthira the just, for thou art the ordainer of all the ordinances.
How, O Krishna, when thou, the eternal creator of the universe, art
present, can one like me speak (on such subjects) like a disciple in the
presence of the preceptor?'

"Vasudeva said, 'The words spoken by thee are worthy of thee that art the
foremost one of Kuru's race, thee that art endued with great energy, thee
that art of great soul, and thee that art possessed of great patience and
conversant with every subject. Regarding what hast thou said unto me
about the pain of thy arrow-wounds, receive, O Bhishma, this boon that I
grant thee, O puissant one, from my grace. Discomfort and stupefaction
and burning and pain and hunger and thirst shall not, O son of Ganga,
overcome thee, O thou of unfading glory! Thy perceptions and memory, O
sinless one, shall be unclouded.[158] The understanding shall not fail
thee. The mind, O Bhishma, freed from the qualities of passion and
darkness, will always be subject to the quality of goodness, like the
moon emerged from the clouds. Thy understanding will penetrate whatever
subject connected with duty, morality, or profit, thou wilt think upon. O
tiger among kings, obtaining celestial vision, thou wilt, O thou of
immeasurable prowess, succeed in beholding the four orders of created
things. Endued with the eye of knowledge, thou wilt, O Bhishma, behold,
like fishes in a limpid stream, all created things that thou mayst
endeavour to recollect!'

"Vaisampayana continued, 'Then those great Rishis, with Vyasa amongst
them, adored Krishna with hymns from the Richs, the Yajuses, and the
Samans. A celestial shower of flowers belonging to every season fell on
that spot where he of Vrishni's race, with Ganga's son and the son of
Pandu were. Celestial instruments of every kind played in the welkin and
the tribes of Apsaras began to sing. Nothing of evil and no portent of
any evil kind were seen there. An auspicious, pleasant, and pure breeze,
bearing every kind of fragrance, began to blow. All the points of the
compass became clear and quiet, and all the animals and birds began to
rove in peace. Soon after, like a fire at the extremity of a great
forest, the divine Surya of a thousand rays was seen to descend to the
west. The great Rishis then, rising up, saluted Janardana and Bhishma and
king Yudhishthira. Upon this, Kesava, and the sons of Pandu, and Satyaki,
and Sanjaya, and Saradwata's son Kripa, bowed in reverence to those
sages. Devoted to the practice of righteousness, those sages, thus
worshipped by Kesava and others, speedily proceeded to their respective
abodes, saying, 'We will return tomorrow.' After this, Kesava and the
Pandavas, saluting Bhishma and circumambulating him, ascended their
handsome cars. Those heroes then proceeded, accompanied by many other
cars decked with golden Kuvaras, and infuriated elephants looking like
mountains and steeds fleet as Garudas, and foot-soldiers armed with bows
and weapons. That army, moving with great speed, proceeded in two
divisions, one in the van and the other in the rear of those princes. The
scene resembled the two currents of the great river Narmada at the point
where it is divided by the Rikshavat mountains standing across it.
Gladdening that great host, the divine Chandramas rose before it in the
firmament, once more inspiring with moisture, by his own force, the
terrestrial herbs and plants whose juice had been sucked up by the Sun.
Then that bull of Yadu's race and the sons of Pandu, entering the (Kuru)
city whose splendour resembled that of the city of Indra itself,
proceeded to their respective mansions like tired lions seeking their
caves.'"



SECTION LIII

"Vaisampayana said, 'The slayer of Madhu, retiring to his bed, slept
happily. Awaking when half a Yama was wanting to usher in the day, he
addressed himself to contemplation. Fixing all his senses, he meditated
on the eternal Brahma. Then a batch of well-trained and sweet-voiced
persons, conversant with hymns and the Puranas, began to utter the
praises of Vasudeva, that lord of all creatures and creator of the
universe. Others, marking time by clapping of hands, began to recite
sweet hymns, and vocalists began to sing. Conch-shells and drums were
blown and beaten by thousands. The delightful sound of Vinas, Panavas,
and bamboo flutes was heard. The spacious mansion of Krishna, in
consequence thereof, seemed to laugh with music. In the palace of king
Yudhishthira also sweet voices were heard, uttering auspicious wishes,
and the sound of songs too and musical instruments. Then he of Dasarha's
race performed his ablutions. Joining his hands, the mighty-armed hero of
unfading glory silently recited his secret mantras, and kindling a fire
poured libations of clarified butter upon it. Giving away a thousand kine
unto a thousand Brahmanas all of whom were fully conversant with the four
Vedas, he caused them to utter benedictions upon him. Touching next
diverse kinds of auspicious articles and beholding himself in a clear
mirror, Krishna addressed Satyaki, saying, 'Go, O descendant of Sini, and
repairing to Yudhishthira's abode, ascertain whether that king of great
energy is dressed for visiting Bhishma.' At these words of Krishna,
Satyaki, proceeding quickly to the royal son of Pandu, said unto him,
'The foremost of cars, belonging to Vasudeva of great intelligence,
stands ready, O king, for Janardana will go to see Ganga's son. O
righteous king of great splendour, he is waiting for thee. It behoveth
thee now to do what should be done next.' Thus addressed, Dharma's son
Yudhishthira answered as follows.'

"Yudhishthira said, 'O Phalguna of unrivalled splendour, let my foremost
of cars be made ready. We should not be accompanied (today) by the
soldiers, but we shall proceed ourselves. That foremost of righteous
persons, Bhishma, should not be vexed. Let the guards, therefore, O
Dhananjaya, stop today. From this day Ganga's son will speak of things
that are great mysteries. I do not therefore, O son of Kunti, wish that
there should be a miscellaneous gathering (in Bhishma's presence).'

"Vaisampayana continued, 'Hearing these words of the king, Kunti's son
Dhananjaya, that foremost of men (went out and coming back) represented
unto him that his best of cars stood harnessed for him. King
Yudhishthira, and the twins, and Bhima and Arjuna, the five resembling
the five elements, then proceeded towards Krishna's abode. While the
high-souled Pandavas were coming, Krishna of great intelligence,
accompanied by the grandson of Sini, mounted on his car. Saluting one
another from their cars and each enquiring of the other whether the night
had been passed happily by him, those bulls among men proceeded, without
stopping on those foremost of cars whose rattle resembled the roar of the
clouds. Krishna's steeds, viz., Valahaka and Meghapushpa and Saivya and
Sugriva were urged by Daruka. The animals, urged by him, O king,
proceeded, indenting the earth with their hoofs. Endued with great
strength and great speed, they flew onwards, devouring the very skies.
Traversing the sacred field of Kuru, the princes proceeded to that spot
where the puissant Bhishma on his bed of arrows was lying, surrounded by
those great Rishis, like Brahman himself in the midst of the gods. Then
Govinda and Yudhishthira and Bhima and the wielder of Gandiva and the
twins and Satyaki, alighting from their vehicles, saluted the Rishis by
raising their right hands. Surrounded by them, king Yudhishthira like the
moon in the midst of the stars approached Ganga's son like Vasava
proceeding towards Brahman. Overcome with fear, the king timidly cast his
eyes on the mighty-armed hero lying on his bed of arrows like the Sun
himself dropped from the firmament.'"



SECTION LIV

"Janamejaya said, 'When that tiger among men, of righteous soul and great
energy, firmly adhering to truth and with passions under complete
control, viz., the son of Santanu and Ganga, named Devavrata or Bhishma
of unfading glory, lay on a hero's bed with the sons of Pandu sitting
around him, tell me, O great sage, what converse ensued in that meeting
of heroes after the slaughter of the troops.'

"Vaisampayana said, 'When Bhishma that chief of the Kurus, lay on his bed
of arrows, many Rishis and Siddhas, O king, headed by Narada, came to
that spot. The unslain remnant of the (assembled) kings with Yudhishthira
at their head, and Dhritarashtra and Krishna and Bhima and Arjuna and the
twins also came there. Those high-souled persons, approaching the
grandsire of the Bharatas who looked like the Sun himself dropped from
the firmament, indulged in lamentations for him. Then Narada of godlike
features reflecting for a short while, addressed all the Pandavas and the
unslain remnant of the kings saying, 'The time, I think, has come for you
to question Bhishma (on subject of morality and religion), for Ganga's
son is about to expire like the Sun that is on the point of setting. He
is about to cast off his life-breaths. Do you all, therefore, solicit him
to discourse to you? He is acquainted with the varied duties of all the
four orders. Old in years, after abandoning his body he will obtain high
regions of bliss. Solicit him, therefore, without delay, to clear the
doubts that exists in your minds.' Thus addressed by Narada, those
princes approached Bhishma, but unable to ask him anything, looked at one
another. Then Yudhishthira the son of Pandu, addressing Hrishikesa said,
"There is no one else than Devaki's son that can question the grandsire.
O foremost one of Yadu's race, do thou, therefore, O slayer of Madhu,
speak first. Thou, O sire, art the foremost of us all and thou art
conversant with every duty and practice." Thus addressed by the son of
Pandu, the illustrious Kesava of unfading glory, approaching the
unconquerable Bhishma, spoke unto him as follows.'

"Vasudeva said, 'Hast thou, O best of kings, passed the night happily?
Has thy understanding become unclouded? Does thy knowledge, O sinless
one, shine in thee by inward light? I hope thy heart no longer feels pain
and thy mind is no longer agitated.'

"Bhishma said, 'Burning, stupefaction, fatigue, exhaustion, illness, and
pain, through thy grace, O thou of Vrishni's race, have all left me in a
single day. O thou of incomparable splendour, all that is past, all that
is future, and all that is present, I behold as clearly as a fruit placed
in my hands. All the duties declared in the Vedas, all those laid down in
the Vedantas, I behold clearly, O thou of unfading glory, in consequence
of the boon thou hast granted to me. The duties that have been declared
by persons of learning and righteous behaviour, dwell in my remembrance.
I am conversant also, O Janardana, with the duties and practices
prevailing in particular countries and among particular tribes and
families. Everything relating again to the four modes of life has come
back to my recollection. I am acquainted also, O Kesava, with the duties
that relate to king-craft. Whatever should at whatever time be said, I
would say, O Janardana! Through thy grace, I have acquired an auspicious
understanding. Strengthened by meditation on thee, feel as if I have
become a young man again. Through thy favour, O Janardana, I have become
competent to discourse on what is beneficial (for the world). Why,
however, O holy one, dost thou not thyself discourse to Pandu's son upon
all that is good? What explanation hast thou to give in respect of this?
Tell me quickly, O Madhava!'

"Vasudeva said, 'Know, O thou of Kuru's race, that I am the root of fame
and of everything that leads to good. All things, good or bad, proceed
from me. Who on earth will wonder if the moon be said to be of cool rays?
Similarly, who will wonder if I were described as one possessed of the
full measure of fame?[159] I have, however, resolved to enhance thy fame,
O thou of great splendour! It is for this, O Bhishma, that I have just
inspired thee with great intelligence. As long, O lord of earth, as the
earth will last, so long will thy fame travel with undiminished lustre
through all the worlds. Whatever, O Bhishma, thou wilt say unto the
inquiring son of Pandu, will be regarded on earth to be as authoritative
as the declarations of that Vedas. That person who will conduct himself
here according to the authority of thy declarations, will obtain
hereafter the reward of every meritorious act. For this reason, O
Bhishma, I have imparted to thee celestial understanding so that thy fame
maybe enhanced on earth. As long as a man's fame lasts in the world, so
long are his achievements said to live. The unslain remnant of the
(assembled) kings are sitting around thee, desirous of listening to thy
discourses on morality and duty. Do thou speak unto them, O Bharata! Thou
art old in years and thy behaviour is consistent with the ordinance of
the Srutis. Thou art well conversant with the duties of kings and with
every other science of duty. No one has ever noticed the slightest
transgression in thee from thy every birth. All the kings know thee to be
conversant with all the sciences of morality and duty. Like a sire unto
his sons do thou, therefore, O king, discourse unto them of high
morality. Thou hast always worshipped the Rishis and the gods. It is
obligatory on thee to discourse on these subjects in detail unto persons
desirous of listening to discourse on morality and duty. A learned
person, especially when solicited by the righteous, should discourse on
the same. The sages have declared this to be a duty. O puissant one, if
thou dost not speak on such subjects, thou wilt incur sin. Therefore,
questioned by thy sons and grandsons, O learned one, about the eternal
duties (of men), do thou, O bull among the Bharatas, discourse upon them
on the subject.'"



SECTION LV

"Vaisampayana said, 'Endued with great energy, the delighter of the Kurus
(viz., Bhishma), said, 'I shall discourse on the subject of duty. My
speech and mind have become steady, through thy grace, O Govinda, since
thou art the eternal soul of every being. Let the righteous-souled
Yudhishthira question me about morality and duty. I shall then be much
gratified and shall speak of all duties. Let the son of Pandu, that royal
sage of virtuous and great soul, upon whose birth all the Vrishnis were
filled with joy, question me. Let the son of Pandu, who has no equal
among all the Kurus, among all persons of righteous behaviour, and among
men of great celebrity, put questions to me. Let the son of Pandu, in
whom are intelligence, self-restraint, Brahmacharya, forgiveness,
righteousness, mental vigour and energy, put questions to me. Let the son
of Pandu, who always by his good offices honours his relatives and guests
and servants and others that are dependent on him, put questions to me.
Let the son of Pandu, in whom are truth and charity and penances,
heroism, peacefulness, cleverness, and fearlessness, put questions to me.
Let the righteous-souled son of Pandu, who would never commit a sin
influenced by desire of Pleasure or Profit or from fear put questions to
me. Let the son of Pandu, who is ever devoted to truth, to forgiveness,
to knowledge and to guests, and who always makes gifts unto the
righteous, put questions to me. Let the son of Pandu, who is ever engaged
in sacrifices and study of the Vedas and the practice of morality and
duty who is ever peaceful and who has heard all mysteries, put questions
to me.'

"Vasudeva said, 'King Yudhishthira the just, overcome with great shame
and fearful of (thy) curse, does not venture to approach thee. That lord
of earth, O monarch, having caused a great slaughter, ventures not to
approach thee from fear of (thy) curse. Having pierced with shafts those
that deserved his worship, those that were devoted to him, those that
were his preceptors, those that were his relatives and kinsmen and those
that were worthy of his highest regard, he ventures not to approach thee.'

"Bhishma said, 'As the duty of the Brahmanas consists of the practice of
charity, study, and penances, so the duty of Kshatriyas is to cast away
their bodies, O Krishna, in battle. A Kshatriya should stay sires and
grandsires and brothers and preceptors and relatives and kinsmen that may
engage with him in unjust battle. This is their declared duty. That
Kshatriya, O Kesava, is said to be acquainted with his duty who slays in
battle his very preceptors if they happen to be sinful and covetous and
disregardful of restraints and vows. That Kshatriya is said to be
acquainted with his duty who slays in battle the person that from
covetousness disregards the eternal barriers of virtue.[160] That
Kshatriya is said to be acquainted with duty who in battle makes the
earth a lake of blood, having the hair of slain warriors for the grass
and straw floating on it, and having elephants for its rocks, and
standards for the trees on its banks. A Kshatriya, when challenged,
should always fight in battle, since Manu has said that a righteous
battle (in the case of a Kshatriya) leads to both heaven and fame on
earth.'

"Vaisampayana continued, 'After Bhishma had spoken thus, Dharma's son
Yudhishthira, with great humility, approached the Kuru hero and stood in
his sight. He seized the feet of Bhishma who in return gladdened him with
affectionate words. Smelling his head, Bhishma asked Yudhishthira to take
his seat. Then Ganga's son, that foremost of bowmen, addressed
Yudhishthira, saying, 'Do not fear, O best of the Kurus! Ask me, O child,
without any anxiety.'"



SECTION LVI

Vaisampayana said, 'Having bowed unto Hrishikesa, and saluted Bhishma,
and taken the permission of all the seniors assembled there, Yudhishthira
began to put questions unto Bhishma.'

"Yudhishthira said, 'Persons conversant with duty and morality say that
kingly duties constitute the highest science of duty. I also think that
the burden of those duties is exceedingly onerous. Do thou, therefore, O
king, discourse on those duties. O grandsire, do thou speak in detail on
the duties of kings. The science of kingly duties is the refuge of the
whole world of life. O thou of Kuru's race, Morality, Profit, and
Pleasure are dependent on kingly duties. It is also clear that the
practices that lead to emancipation are equally dependent on them. As the
reins are in respect of the steed or the iron hook in respect of the
elephant, even so the science of kingly duties constitutes the reins for
checking the world. If one becomes stupefied in respect of the duties
observed by royal sages, disorder would set in on the earth and
everything will become confused. As the Sun, rising, dispels inauspicious
darkness, so this science destroys every kind of evil consequence in
respect of the world. Therefore, O grandsire, do thou, for my sake,
discourse on kingly duties in the first instance, for thou, O chief of
the Bharatas, art the foremost of all persons conversant with duties. O
scorcher of foes, Vasudeva regards thee as the first of all intelligent
persons. Therefore, all of us expect the highest knowledge from thee.'

"Bhishma said, 'Bowing unto Dharma who is Supreme, unto Krishna who is
Brahma in full, and unto the Brahmanas, I shall discourse on the eternal
duties (of men). Hear from me, O Yudhishthira, with concentrated
attention, the whole range of kingly duties described with accurate
details, and other duties that you mayst desire to know. In the first
place, O foremost one of Kuru's race, the king should, from desire of
pleasing (his subjects), wait with humility upon the gods and the
Brahmanas, always bearing himself agreeably to the ordinance. By
worshipping the deities and the Brahmanas, O perpetuator of Kuru's race,
the king pays off his debt to duty and morality, and receives the respect
of his subjects. O son, thou shouldst always exert with promptitude, O
Yudhishthira, for without promptitude of exertion mere destiny never
accomplishes the objects cherished by kings. These two, viz., exertion
and destiny, are equal (in their operation). Of them, I regard exertion
to be superior, for destiny is ascertained from the results of what is
begun with exertion. Do not indulge in grief if what is commenced ends
disastrously, for thou shouldst then exert thyself in the same act with
redoubled attention. This is the high duty of kings. There is nothing
which contributes so much to the success of kings as Truth. The king who
is devoted to Truth finds happiness both here and hereafter. As regards
Rishis also, O king, Truth is their great wealth. Similarly, as regards
kings, there is nothing that so much inspires confidence in them as
Truth. The king that is possessed of every accomplishment and good
behaviour, that is self-restrained, humble, and righteous, that has his
passions under control, that is of handsome features and not too
enquiring,[161] never loses prosperity. By administering justice, by
attending to these three, viz., concealment of his own weaknesses,
ascertainment of the weaknesses of foes, and keeping his own counsels, as
also by the observance of conduct that is straightforward, the king, O
delighter of the Kurus, obtains prosperity. If the king becomes mild,
everybody disregards him On the other hand, if he becomes fierce, his
subjects then become troubled.

Therefore, do thou observe both kinds of behaviour. O foremost of liberal
men, the Brahmanas should never be punished by thee, for the Brahmana, O
son of Pandu, is the foremost of beings on the Earth. The high-souled
Manu, O king of kings, that sung two Slokas. In respect of thy duties, O
thou of Kuru's race, thou shouldst always bear them in mind. Fire hath
sprung from water, the Kshatriya from the Brahmana, and iron from stone.
The three (viz., fire, Kshatriya and iron) can exert their force on every
other thing, but coming into contact with their respective progenitors,
their force becomes neutralised. When iron strikes stone, or fire battles
with water, or Kshatriya cherishes enmity towards Brahmana, these three
soon become weak. When this is so, O monarch, (you will see that) the
Brahmanas are worthy of worship. They that are foremost among the
Brahmanas are gods on earth. Duly worshipped, they uphold the Vedas and
the Sacrifices. But they, O tiger among kings, that desire to have such
honour however much they may be impediments to the three worlds, should
ever be repressed by the might of thy arms. The great Rishi Usanas, O
son, sang two Slokas in days of old. Listen to them, O king, with
concentrated attention. The righteous Kshatriya, mindful of his duties,
should chastise a Brahmana that may be a very master of the Vedas if he
rushes to battle with an uplifted weapon. The Kshatriya, conversant with
duties, that upholds righteousness when it is trespassed against, does
not, by that act, become a sinner, for the wrath of the assailant
justifies the wrath of the chastiser. Subject to these restrictions, O
tiger among kings, the Brahmanas should be protected. If they become
offenders, they should then be exiled beyond thy dominions. Even when
deserving of punishment, thou shouldst, O kings, show them compassion. If
a Brahmana becomes guilty of Brahmanicide, or of violating the bed of his
preceptor or other revered senior, or of causing miscarriage, or of
treason against the king, his punishment should be banishment from thy
dominions. No corporal chastisement is laid down for them. Those persons
that show respect towards the Brahmanas should be favoured by thee (with
offices in the state). There is no treasure more valuable to kings than
that which consists in the selection and assemblage of servants. Among
the six kinds of citadels indicated in the scriptures, indeed among every
kind of citadel, that which consists of (the ready service and the love
of the) subjects is the most impregnable. Therefore, the king who is
possessed of wisdom should always show compassion towards the four orders
of his subjects. The king who is of righteous soul and truthful speech
succeeds in gratifying his subjects. Thou must not, however, O son always
behave with forgiveness towards everybody, for the king that is mild is
regarded as the worst of his kind like an elephant that is reft of
fierceness. In the scriptures composed by Vrihaspati, a Sloka was in days
of old applicable to the present matter. Hear it, O king as I recite it.
'If the king happens to be always forgiving, the lowest of persons
prevails over him, even as the driver who sits on the head of the
elephant he guides.' The king, therefore, should not always be mild. Nor
should he always be fierce. He should be like the vernal Sun, neither
cold nor so hot as to produce perspiration. By the direct evidence of the
senses, by conjecture, by comparisons, and by the canons, of the
scriptures O monarch, the king should Study friends and foes. O thou of
great liberality, thou shouldst avoid all those evil practices that are
called Vyasanas. It is not necessary that thou shouldst never indulge in
them. What, however, is needed is that thou shouldst not be attached to
them. He that is attached to those practices is prevailed over by
everyone. The king who cherishes no love for his people inspires the
latter with anxiety. The king should always bear himself towards his
subjects as a mother towards the child of her womb. Hear, O monarch, the
reason why this becomes desirable. As the mother, disregarding those
objects that are most cherished by her, seeks the good of her child
alone, even so, without doubt, should kings conduct themselves (towards
their subjects). The king that is righteous, O foremost one of Kuru's
race, should always behave in such a manner as to a\ old what is dear to
him, for the sake of doing that which would benefit his people. Thou
shouldst not ever, O son of Pandu, abandon fortitude. The king that is
possessed of fortitude and who is known to inflict chastisement on
wrong-doers, has no cause of fear. O foremost of speakers, thou shouldst
not indulge in jests with thy servants. O tiger among kings, listen to
the faults of such conduct. If the master mingles too freely with them,
dependents begin to disregard him. They forget their own position and
most truly transcend that of the master. Ordered to do a thing, they
hesitate, and divulge the master's secrets. They ask for things that
should not be asked for, and take the food that is intended for the
master. They go to the length of displaying their wrath and seek to
outshine the master. They even seek to predominate over the king, and
accepting bribes and practising deceit, obstruct the business of the
state. They cause the state to rot with abuses by falsifications and
forgeries. They make love with the female guards of the palace and dress
in the same style as their master. They become so shameless as to indulge
in eructations and the like, and expectorate in the very presence of
their master, O tiger among kings, and they do not fear to even speak of
him with levity before others. If the king becomes mild and disposed to
jest, his servants, disregarding him, ride on steeds and elephants and
cars as good as the king's.[162] His counsellors, assembled in court,
openly indulge in such speeches as: 'This is beyond thy power. This is a
wicked attempt.' If the king becomes angry, they laugh; nor are they
gladdened if favours be bestowed upon them, though they may express joy
for other reasons. They disclose the secret counsels of their master and
bruit his evil acts. Without the least anxiety they set at naught the
king's commands. If the king's jewels, or food, or the necessaries of his
bath, or unguents, be not forthcoming, the servants, in his very
presence, do not show the least anxiety. They do not take what rightfully
belongs to them. On the other hand, without being content with what has
been assigned to them, they appropriate what belongs to the king. They
wish to sport with the king as with a bird tied with a string, And always
give the people to understand that the king is very intimate with them
and loves them dearly. If the king becomes mild and disposed to jest, O
Yudhishthira, these and many other evils spring from it.'"



SECTION LVII

"Bhishma said, 'The king, O Yudhishthira, should always be ready for
action. That king is not worth of praise who, like a woman, is destitute
of exertion. In this connection, the holy Usanas has sting a Sloka, O
monarch. Listen to it with attention, O king, as I recite it to thee:
'Like a snake swallowing up mice, the earth swallows tip these two, the
king that is averse to battle and the Brahmana that is exceedingly
attached to wives and children.[163] It behoveth thee, O tiger among
kings, to bear this always in thy heart. Make peace with those foes with
whom (according to the ordinance) peace should be made, and wage war with
them with whom war should be waged. Be he thy preceptor or be he thy
friend, he that acts inimically towards thy kingdom consisting of seven
limbs, should be slain.[164] There is an ancient Sloka sung by king
Marutta, agreeable to Vrihaspati's opinion, O monarch, about the duty of
kings. According to the eternal provision, there is punishment for even
the preceptor if he becomes haughty and disregardful of what should be
done and what should not, and if he transgresses all restraints. Jadu's
son, king Sagara, of great intelligence, from desire of doing good to the
citizens, exiled his own eldest son Asamanjas. Asamanjas, O king, used to
drown the children of the citizens in the Sarayu. His sire, therefore,
rebuked him and sent him to exile. The Rishi Uddalaka cast off his
favourite son Swetaketu (afterwards) of rigid penances, because the
latter used to invite Brahmanas with deceptive promises of entertainment.
The happiness of their subjects, observance of truth, and sincerity of
behaviour are the eternal duty of kings. The king should not covet the
wealth of others. He should in time give what should be given, If the
king becomes possessed of prowess, truthful in speech, and forgiving in
temper, he would never fall away from prosperity. With soul cleansed of
vices, the king should be able to govern his wrath, and all his
conclusions should be conformable to the scriptures. He should also
always pursue morality and profit and pleasure and salvation
(judiciously). The king should always conceal his counsels in respect of
these three, (viz., morality, profit, and pleasure). No greater evil can
befall the king than the disclosure of his counsels. Kings should protect
the four orders in the discharge of their duties. It is the eternal duty
of kings to prevent a confusion of duties in respect of the different
orders. The king should not repose confidence (on others than his own
servants), nor should he repose full confidence (on even his servants).
He should, by his own intelligence, took after the merits and defects of
the six essential requisites of sovereignty.[165] The king who is
observant of the laches of his foes, and judicious in the pursuit of
morality, profit, and pleasure, who sets clever spies for ascertaining
secrets and seeks to wean away the officers of his enemies by presents of
wealth, deserves applause. The king should administer justice like Yama
and amass wealth like Kuvera. He should also be observant of the merits
and defects of his own acquisitions and losses and of his own dominions.
He should feed those that have not been fed, and enquire after those that
have been fed. Possessed of sweet speech, he could speak with a smiling
(and not with a sour) countenance. He should always wait upon those that
are old in years and repress procrastination. He should never covet what
belongs to others. He should firmly follow the behaviour of the righteous
and, therefore, observe that behaviour carefully. He should never take
wealth from those that are righteous. Taking the wealth of those that are
not righteous he should give it unto them that are righteous. The king
should himself be skilful in smiting. He should practise liberality. He
Should have his soul under control. He should dress himself with
splendour. He should make gifts in season and regular in his meals. He
should also be of good behaviour. The king desirous of obtaining
prosperity should always bind to his service men that are brave, devoted,
incapable of being deceived by foes,[166] well-born, healthy,
well-behaved, and connected with families that are well-behaved,
respectable, never inclined to insult others, conversant with all the
sciences, possessing a knowledge of the world and its affairs, unmindful
of the future state of existence, always observant of their duties,
honest, and steadfast like mountains. There should be no difference
between him and them as regards objects of enjoyment. The only
distinction should consist in his umbrella and his power or passing
orders. His conduct towards them, before or behind, should be the same.
The king who behaves in this way never comes to grief. That crooked and
covetous king who suspects everybody and who taxes his subjects heavily,
is soon deprived of life by his own servants and relatives. That king,
however, who is of righteous behaviour and who is ever engaged in
attracting the hearts of his people, never sinks when attacked by foes.
If overcome, he soon regains his position. If the king is not wrathful,
if he is not addicted to evil practices and not severe in his
punishments, if he succeeds in keeping his passions under control, he
then becomes an object of confidence unto all like the Himavat mountains
(unto all creatures). He is the best of kings who hath wisdom, who is
possessed of liberality, who is ready to take advantage of the laches of
foes, who has agreeable features, who is conversant with what is bad for
each of the four orders of his subjects, who is prompt in action, who has
his wrath under control, who is not vindictive, who is high-minded, who
is not irascible by disposition, who is equal engaged in sacrifices and
other religious acts, who is not given to boasting, and who vigorously
prosecutes to completion all works commenced by him. He is the best of
kings in whose dominions men live fearlessly like sons in the house of
their sire. He is the best of kings whose subjects have not to hide their
wealth and are conversant with what is good and what is bad for them. He,
indeed, is a king whose subjects are engaged in their respective duties
and do not fear to cast off their bodies when duty calls for it; whose
people, protected duly, are all of peaceful behaviour, obedient, docile,
tractable, unwilling to be engaged in disputes, and inclined to
liberality. That king earns eternal merit in whose dominions there is no
wickedness and dissimulation and deception and envy. That king truly
deserves to rule who honours knowledge, who is devoted to the scriptures
and the good of his people, who treads in the path of the righteous, and
who is liberal. That king deserves to rule, whose spies and counsels and
acts, accomplished and unaccomplished, remain unknown to his enemies. The
following verse was sung in days of old by Usanas of Bhrigu's race, in
the narrative called Ramacharita, on the subject, O Bharata, of kingly
duties: 'One should first select a king (in whose dominions to live).
Then should he select a wife, and then earn wealth. If there be no king,
what would become of his wife and acquisition'?' Regarding those that are
desirous of kingdom, there is no other eternal duty more obligatory than
the protection (of subjects). The protection the king grants to his
subjects upholds the world.[167] Manu, the son of Prachetas, sang these
two verses respecting the duties of kings. Listen to them with attention:
'These six persons should be avoided like a leaky boat on the sea, viz.,
a preceptor that does not speak, a priest that has not studied the
scriptures, a king that does not grant protection, a wife that utters
what is disagreeable, a cow-herd that likes to rove within the village,
and a barber that is desirous of going to the woods.'"[168]



SECTION LVIII

"Bhishma said, 'Protection of the subject, O Yudhishthira, is the very
cheese of kingly duties. The divine Vrihaspati does not applaud any other
duty (so much as this one). The divine Kavi (Usanas) of large eyes and
austere penances, the thousand-eyed Indra, and Manu the son of Prachetas,
the divine Bharadwaja, and the saga Gaurasiras, all devoted to Brahma and
utterers of Brahma, have composed treatises on the duties of kings. All
of them praise the duty of protection, O foremost of virtuous persons, in
respect of kings. O thou of eyes like lotus leaves and of the hue of
copper, listen to the means by which protection may be secured. Those
means consist of the employment of spies and servants, giving them their
just dues without haughtiness, the realisation of taxes with
considerateness, never taking anything (from the subject) capriciously
and without cause, O Yudhishthira, the selection of honest men (for the
discharge of administrative functions), heroism, skill, and cleverness
(in the transaction of business), truth, seeking the good of the people,
producing discord and disunion among the enemy by fair or unfair means,
the repair of buildings that are old or on the point of falling away, the
infliction of corporal punishments and fines regulated by observance of
the occasion, never abandoning the honest, granting employment and
protection to persons of respectable birth, the storing of what should be
stored, companionship with persons of intelligence, always gratifying the
soldiery, supervision over the subjects, steadiness in the transaction of
business, filling the treasury, absence of blind confidence on the guards
of the city, producing disloyalty among the citizens of a hostile town,
carefully looking after the friends and allies living in the midst of the
enemy's country, strictly watching the servants and officers of the
state, personal observation of the city, distrust of servants, comforting
the enemy with assurances, steadily observing the dictates of policy,
readiness for action, never disregarding an enemy, and casting off those
that are wicked. Readiness for exertion in kings is the root of kingly
duties. This has been said by Vrihaspati. Listen to the verses sung by
him: 'By exertion the amrita was obtained; by exertion the Asuras were
slain, by exertion Indra himself obtained sovereignty in heaven and on
earth. The hero of exertion is superior to the heroes of speech. The
heroes of speech gratify and worship the heroes of exertion.[169]' The
king that is destitute of exertion, even if possessed of intelligence, is
always overcome by foes like a snake that is bereft of poison. The king,
even if possessed of strength, should not disregard a foe, however weak.
A spark of fire can produce a conflagration and a particle of poison can
kill. With only one kind of force, an enemy from within a fort, can
afflict the whole country of even a powerful and prosperous king. The
secret speeches of a king, the amassing of troops for obtaining victory,
the crooked purposes in his heart, similar intents for accomplishing
particular objects, and the wrong acts he does or intends to do, should
be concealed by putting on an appearance of candour. He should act
righteously for keeping his people under subjection. Persons of crooked
minds cannot bear the burden of extensive empire. A king who is mild
cannot obtain superior rank, the acquisition of which depends upon
labour. A kingdom, coveted by all like meat, can never be protected by
candour and simplicity. A king, O Yudhishthira, should, therefore, always
conduct himself with both candour and crookedness. If in protecting his
subjects a king falls into danger, he earns great merit. Even such should
be the conduct of kings. I have now told thee a portion only of the
duties of kings. Tell me, O best of the Kurus, what more you wish to
know."

Vaisampayana continued, "The illustrious Vyasa and Devasthana and Aswa,
and Vasudeva and Kripa and Satyaki and Sanjaya, filled with joy, and with
faces resembling full-blown flowers, said, 'Excellent! Excellent!' and
hymned the praises of that tiger among men, viz., Bhishma, that foremost
of virtuous persons. Then Yudhishthira, that chief of Kuru's race, with a
cheerless heart and eyes bathed in tears, gently touched Bhishma's feet
and said, 'O grandsire, I shall to-morrow enquire after those points
about which I have my doubts, for today, the sun, having sucked the
moisture of all terrestrial objects, is about to set.' Then Kesava and
Kripa and Yudhishthira and others, saluting the Brahmanas (assembled
there) and circumambulating the son of the great river, cheerfully
ascended their cars. All of them observant of excellent vows then bathed
in the current of the Drishadwati. Having offered oblations of water unto
their ancestors and silently recited the sacred mantras and done other
auspicious acts, and having performed the evening prayer with due rites,
those scorchers of foes entered the city called after the elephant."



SECTION LIX

Vaisampayana said, "Rising from their beds the next day and performing
the morning rites laid down in the scriptures, the Pandavas and the
Yadavas set out (for the spot where Bhishma lay) on their cars resembling
fortified towns. Proceeding to the field of Kuru and approaching the
sinless Bhishma, they enquired of that foremost of car-warriors if he had
passed the night happily. Saluting all the Rishis, and blessed by them in
return, the princes took their seats around Bhishma. Then king
Yudhishthira the just possessed of great energy, having worshipped
Bhishma duly, said these words with joined hands.

"Yudhishthira said, 'Whence arose the word Rajan (King), that is used, O
Bharata, on earth? Tell me this, O scorcher of foes! Possessed of hands
and arms and neck like others, having understanding and senses like those
of others, subject like others to the same kinds of joy and grief, endued
with back, mouth, and stomach similar to those of the rest of the world,
having vital fluids and bones and marrow and flesh and blood similar to
those of, the rest of the world, inhaling and exhaling breaths like
others, possessed of life-breaths and bodies like other men, resembling
others in birth and death, in fact, similar to others in respect of all
attributes of humanity, for what reason does one man, viz., the king,
govern the rest of the world numbering many men possessed of great
intelligence and bravery? Whence is it that one man rules the wide world
teeming with brave and energetic and high-born men of good behaviour? Why
do all men seek to obtain his favour? Why is it that if one man becomes
delighted, the whole world becomes delighted, and if that one man is
troubled, the whole world becomes troubled? I desire to hear this in
detail, O bull of Bharata's race! O foremost of speakers, discourse to me
on this fully. O king, there cannot but be a grave reason for all this
since it is seen that the whole world bows down to one man as to a god.

"Bhishma said, 'With concentrated attention, O tiger among kings, listen
to it in detail as to how in the Krita age sovereignty first began. At
first there was no sovereignty, no king, no chastisement, and no
chastiser. All men used to protect one another righteously. As they thus
lived, O Bharata, righteously protecting one another, they found the task
(after some time) to be painful. Error then began to assail their hearts.
Having become subject to error, the perceptions of men, O prince, came to
be clouded, and thence their virtue began to decline. When their
perceptions were dimmed and when men became subject to error, all of them
became covetous. O chief of the Bharatas! And because men sought to
obtain objects, which they did not possess, another passion called lust
(of acquisition) got hold of them. When they became subject to lust,
another passion, named anger, soon soiled them. Once subject to wrath,
they lost all consideration of what should be done and what should not.
Unrestrained sexual indulgence set in. Men began to utter what they
chose. All distinctions between food that is clean and unclean and
between virtue and vice disappeared. When this confusion set in amongst
men, the Vedas disappeared. Upon the disappearance of the Vedas,
Righteousness was lost. When both the Vedas and righteousness were lost,
the gods were possessed by fear. Overcome with fear, O tiger among men,
they sought the protection of Brahmana. Having gratified the divine
Grandsire of the universe, the gods, afflicted with grief, said unto him,
with joined hands, 'O god, the eternal Vedas have been afflicted in the
world of men by covetousness and error. For this, we have been struck
with fear. Through loss of the Vedas, O Supreme Lord, righteousness also
has been lost. For this, O Lord of the three worlds, we are about to
descend to the level of human beings. Men used to pour libations upwards
while we used to pour rain downwards.[170] In consequence, however, of
the cessation of all pious rites among men, great distress will be our
lot. Do thou then, O Grandsire, think of that which would benefit us, so
that the universe, created by thy power, may not meet with destruction.'
Thus addressed, the Self-born and divine Lord said unto them, 'I shall
think of what will do good to all. Ye foremost of gods, let your fears be
dispelled!' The Grandsire then composed by his own intelligence a
treatise consisting of a hundred thousand chapters. In it were treated
the subject of Virtue, Profit, and Pleasure. Which the Self-born
designated as the triple aggregate. He treated of a fourth subject called
Emancipation with opposite meaning and attributes. The triple aggregate
in respect of emancipation, viz., to the attributes of Goodness, Passion,
and Darkness, and another, (a fourth, viz., the practice of duty without
hope of bliss or reward in this or the other world), were treated in it.
Another triple aggregate connected with Chastisement, viz., Conversation,
Growth, and Destruction, was treated in it.[171] Another aggregate of six
consisting of the hearts of men, place, time, means, overt acts, and
alliances, and causes, were treated in it. The religious rites laid down
in the three Vedas, knowledge, and the acts necessary for the support of
life, (viz., agriculture, trade, &c.), O bull of Bharata's race, and the
very extensive branch of learning called punitive legislation, were laid
down in it. The subjects also of behaviour towards counsellors, of spies,
the indications of princes, of secret agents possessed of diverse means,
of envoys and agents of other kinds, conciliation, fomenting discord,
gifts, and chastisement, O king, with toleration as the fifth, were fully
treated therein. Deliberation of all kinds, counsels for producing
disunion, the errors of deliberation, the results of the success or
failure of counsels, treaties of three kinds, viz., bad, middling, and
good, made through fear, good offices, and gifts of wealth, were
described in detail. The four kinds of time for making journeys, the
details of the aggregate of three, the three kinds of victory, viz., that
secured righteously, that won by wealth, and that obtained by deceitful
ways, were described in detail. The three kinds of attributes, viz., bad,
middling, and good, of the aggregate of five (viz., counsellors, kingdom,
fort, army, and treasury,) were also treated in it. Chastisements of two
kinds, viz., open and secret, were indicated. The eight kinds of open
chastisement, as also the eight kinds of secret chastisement, were dealt
with in detail. Cars, elephants, horses, and foot-soldiers, O son of
Pandu, impressed labourers, crews, and paid attendants (of armies), and
guides taken from the country which is the seat of war, these are the
eight instruments, O Kauravya, of open chastisement or forces acting
openly. The use and administration of movable and immovable poison were
also mentioned in respect of the three kinds of things, viz., wearing
apparel, food, and incantations. Enemies, allies, and neutrals,--these
also were described. The diverse characteristics of roads (to be taken,
as dependent on stars and planets, etc.), the attributes of the soil (on
which to encamp), protection of self, superintendence of the construction
of cars and other utensils of war and use, the diverse means for
protecting and improving men, elephants, cars, and steeds, the diverse
kinds of battle array, strategies, and manoeuvres in war, planetary
conjunctions foreboding evil, calamitous visitations (such as
earthquakes), skilful methods of warfare and retreat, knowledge of
weapons and their proper keep, the disorders of troops and how to get rid
of them, the means of inspiring the army with joy and confidence,
diseases, times of distress and danger, knowledge of guiding
foot-soldiers in battle, the methods of sounding alarms and notifying
orders, inspiring the enemy with fear by display of standards, the
diverse methods of afflicting the enemy's kingdom by means of robbers and
fierce wild-tribes, and fire-raisers and poisoners and forgers by
producing disunion among the chief officers of hostile armies, by cutting
down crops and plants, by destroying the efficiency of the enemy's
elephants, by producing alarms, by honouring those among the enemy's
subjects that are well disposed towards the invader, and by inspiring the
enemy with confidence, the waste, growth, and harmony of the seven
essential requisites of sovereignty, capacity for (projected) works, the
means for accomplishing them, the methods of extending the kingdom, the
means of winning over persons residing in the enemy's territory, the
chastisement and destruction of those that are strong, the exact
administration of justice, the extermination of the wicked, wrestling,
shooting and throwing and hurling of weapons, the methods of making
presents and of storing requisite things, feeding the unfed and
supervision over those that have been fed, gifts of wealth in season,
freedom from the vices called Vyasanas, the attributes of kings, the
qualifications of military officers, the sources of the aggregate of
three and its merits and faults, the diverse kinds of evil intents, the
behaviour of dependents, suspicion against every one, the avoidance of
heedlessness, the acquisition of objects unattained, the improving of
objects already acquired, gifts to deserving persons of what has thus
been improved, expenditure of wealth for pious purposes, for acquiring
objects of desire, and for dispelling danger and distress, were all
treated in that work. The fierce vices, O chief of the Kurus, born of
temper, and those born of lust, in all of ten kinds, were mentioned in
that treatise. The four kinds of vices which the learned say are born of
lust, viz., hunting, gambling, drinking, and sexual indulgence, were
mentioned by the Self-born in that work. Rudeness of speech, fierceness,
severity of chastisement, infliction of pain on the body, suicide, and
frustrating one's own objects, these are the six kinds of faults born of
wrath, that have also been mentioned. Diverse kinds of machines and their
actions have been described there. Devastation of the enemy's
territories, attacks upon foes, the destruction and removal of landmarks
and other indications, the cutting down of large trees (for depriving the
enemy and the enemy's subjects of their refreshing shade), siege of
forts, supervision of agriculture and other useful operations, the
storage of necessaries, robes and attire (of troops), and the best means
of manufacturing them, were all described. The characteristics and uses
of Panavas, Anakas, conchs, and drums. O Yudhishthira, the six kinds of
articles (viz., gems, animals, lands, robes, female slaves, and gold) and
the means of acquiring them (for one's one self) and of destroying them
(for injuring the foe), pacification of newly acquired territories,
honouring the good, cultivating friendship with the learned, knowledge of
the rules in respect of gifts and religious rites such as homa, the touch
of auspicious articles, attention to the adornment of the body, the
manner of preparing and using food, piety of behaviour, the attainment of
prosperity by following in one path, truthfulness of speech, sweetness of
speech, observance of acts done on occasions of festivity and social
gatherings and those done within the household, the open and secret acts
of persons in all places of meeting, the constant supervision of the
behaviour of men, the immunity of Brahmanas from punishment, the
reasonable infliction of punishment, honours paid to dependants in
consideration of kinship and merit, the protection of subjects and the
means of extending the kingdom, the counsels that a king who lives in the
midst of a dozen of kings, should pursue in respect of the four kinds of
foes, the four kinds of allies, and the four kinds of neutrals, the two
and seventy acts laid down in medical works about the protection,
exercise, and improvements of the body, and the practices of particular
countries, tribes, and families, were all duty treated in that work.
Virtue, Profit, and Pleasure, and Emancipation, were also described in
it. The diverse means of acquisition, the desire for diverse kinds of
wealth. O giver of profuse presents, the methods of agriculture and other
operations that form the chief source of the revenue, and the various
means for producing and applying illusions, the methods by which stagnant
water is rendered foul, were laid down in it. All those means, O tiger
among kings, by which men might be prevented from deviating from the path
of righteousness and honesty, were all described in it. Having composed
that highly beneficial treatise, the divine Lord cheerfully said unto the
deities having Indra for their head, those words: 'For the good of the
world and for establishing the triple aggregate (viz., Virtue, Profit,
and Pleasure), I have composed this science representing the very cheese
of speech. Assisted by chastisement, this science will protect the world.
Dealing rewards and punishments, this science will operate among men. And
because men are led (to the acquisition of the objects of their
existence) by chastisement, or, in other words, chastisement leads or
governs everything, therefore will this science be known in the three
worlds as Dandaniti (science of chastisement).[172] Containing the
essence of all the attributes of the aggregate of six, this science will
always be much regarded by all high-souled persons. Virtue, Profit,
Pleasure, and Salvation have all been treated in it.' After this, the
lord of Uma,--the divine and multiform Siva of large eyes, the Source of
all blessings, first studied and mastered it. In view, however, of the
gradual decrease of the period of life of human beings, the divine Siva
abridged that science of grave import compiled by Brahman. The
abridgment, called Vaisalakasha, consisting of ten thousand lessons, was
then received by Indra devoted to Brahman and endued with great ascetic
merit. The divine Indra also abridged it into a treatise consisting of
five thousand lessons and called it Vahudantaka. Afterwards the puissant
Vrihaspati, by his intelligence, further abridged the work into a
treatise consisting of three thousand lessons and called it Varhaspatya.
Next, that preceptor of Yoga, of great celebrity, viz., Kavi of
immeasurable wisdom, reduced it further into a work of a thousand
lessons. In view of the period of men's lives and the general decrease
(of everything), great Rishis did thus, for benefiting the world, abridge
that science. The gods then, approaching that lord of creatures, viz.,
Vishnu, said unto him, 'Indicate, O god, that one among mortals who
deserves to have superiority over the rest.' The divine and puissant
Narayana, reflecting a little, created, by a fiat of his will, a son born
of his energy, named Virajas. The highly blessed Virajas, however, did
not desire sovereignty on earth. His mind, O son of Pandu, inclined to a
life of renunciation. Virajas had a son named Krittimat. He too renounced
pleasure and enjoyment.[173] Krittimat had a son named Kardama. Kardama
also practised severe austerities. The lord of creatures, Kardama, begot
a son named Ananga. Ananga became a protector of creatures, pious in
behaviour, and fully conversant with the science of chastisement. Ananga
begot a son named Ativala, well versed in policy. Obtaining extensive
empire after the demise of his sire, he became a slave of his passions.
Mrityu, O king, had a daughter born of his mind, named Sunita and
celebrated over the three worlds. She was married to Ativala and gave
birth to a son named Vena. Vena, a slave of wrath and malice, became
unrighteous in his conduct towards all creatures. The Rishis, those
utterers of Brahma, slew him with Kusa blades (as their weapon) inspired
with mantras. Uttering mantras the while, those Rishis pierced the right
thigh of Vena. Thereupon, from that thigh, came out a short-limbed person
on earth, resembling a charred brand, with blood-red eyes and black hair.
Those utterers of Brahma said unto him, 'Nishida (sit) here!' From him
have sprung the Nishadas, viz., those wicked tribes that have the hills
and the forests for their abode, as also those hundreds and thousands of
others called Mlechchhas, residing on the Vindhya mountains. The great
Rishis then pierced the right arm of Vena. Thence sprang a person who was
a second Indra in form. Clad in mail, armed with scimitars, bows, and
arrows, and well-versed in the science of weapons, he was fully
acquainted with the Vedas and their branches. All the ordinances of the
science of chastisement, O king, (in their embodied forms) came to that
best of men. The son of Vena then, with joined hands, said unto those
great Rishis, 'I have attained an understanding that is very keen and
that is observant of righteousness. Tell me in detail what I shall do
with it. That useful task which you will be pleased to indicate, I shall
accomplish without hesitation.' Thus addressed, the gods that were
present there, as also the Rishis, said unto him. 'Do thou fearlessly
accomplish all those tasks in which righteousness even resides.
Disregarding what is dear and what not so, look upon all creatures with
an equal eye. Castoff at a distance Just and wrath and covetousness and
honour, and, always observing the dictates of righteousness, do thou
punish with thy own hands the man, whoever he may be, that deviates from
the path of duty. Do thou also swear that thou wouldst, in thought, word,
and deed, always maintain the religion inculcated on earth by the Vedas.
Do thou further swear that thou wouldst fearlessly maintain the duties
laid down in the Vedas with the aid of the science of chastisement, and
that thou wouldst never act with caprice. O puissant one, know that
Brahmanas are exempt from chastisement, and pledge further that thou
wouldst protect the world from an intermixture of castes.' Thus
addressed, Vena's son replied unto the deities headed by the Rishis,
saying, 'Those bulls among men, viz., the highly blessed Brahmanas, shall
ever be worshipped by me.' Those utterers of Brahma then said unto him,
'Let it be so!' Then Sukra, that vast receptacle of Brahma, became his
priest. The Valakhilyas became his counsellors, and the Saraswatas his
companions. The great and illustrious Rishi Garga became his astrologer.
This high declaration of the Srutis is current among men that Prithu is
the eighth from Vishnu. A little before, the two persons named Suta and
Magadha had come into existence. They became his bards and panegyrists.
Gratified, Prithu, the royal son of Vena, possessed of great prowess,
gave unto Suta the land lying on the sea-coast, and unto Magadha the
country since known as Magadha. We have heard that the surface of the
earth had before been very uneven. It was Prithu who made the terrestrial
surface level. In every Manwantara, the earth becomes uneven.[174] Vena's
son removed the rocks and rocky masses lying all around, O monarch, with
the horn of his bow. By this means the hills and mountains became
enlarged. Then Vishnu, and the deities of Indra, and the Rishis, and the
Regents of the world, and the Brahmanas, assembled together for crowning
Prithu (as the king of the world). The earth herself, O son of Pandu, in
her embodied form, came to him, with a tribute of gems and jewels. Ocean,
that lord of rivers, and Himavat, the king of mountains, and Sakra, O
Yudhishthira, bestowed upon him inexhaustible wealth. The great Meru,
that mountain of gold, gave unto him heaps of that precious metal. The
divine Kuvera, borne on the shoulders of human beings, that lord of
Yakshas and Rakshasas, gave him wealth enough for gratifying the needs of
religion, profit, and pleasure. Steeds, cars, elephants, and men, by
millions, O son of Pandu, started into life as soon as Vena's son thought
of them. At that time there was neither decrepitude, nor famine, nor
calamity, nor disease (on earth). In consequence of the protection
afforded by that king, nobody had any fear from reptiles and thieves or
from any other source. When he proceeded to the sea, the waters used to
be solidified. The mountains gave him way, and his standard was never
obstructed anywhere. He drew from the earth, as a milcher from a cow,
seven and ten kinds of crops for the food of Yakshas, and Rakshasas, and
Nagas, and other creatures. That high-souled king caused all creatures to
regard righteousness as the foremost of all things; and because he
gratified all the people, therefore, was he called Rajan (king). And
because he also healed the wounds of Brahmanas, therefore, he earned the
name of Kshatriya. And because the earth (in his region) became
celebrated for the practice of virtue, therefore, she came to be called
by many as Prithvi. The eternal Vishnu himself, O Bharata, confirmed his
power, telling him, 'No one, O king, shall transcend thee.' The divine
Vishnu entered the body of that monarch in consequence of his penances.
For this reason, the entire universe offered divine worship unto Prithu,
numbered among human gods.[175] O king, thy kingdom should always be
protected by the aid of the science of chastisement. Thou shouldst also,
by careful observation made through the movements of thy spies, protect
it in such a way that no one may be able to injure it.[176] All good
acts, O king, lead to the good (of the monarch). The conduct of a king
should be regulated by his own intelligence, as also by the opportunities
and means that may offer themselves.[177] What other cause is there in
consequence of which the multitude live in obedience to one, save the
divinity of the monarch? At that time a golden lotus was born from
Vishnu's brow. The goddess Sree was born of that lotus. She became the
spouse of Dharma of great intelligence upon Sree, O son of Pandu, Dharma
begot Artha. All the three, viz., Dharma, and Artha and Sree, were
established in sovereignty. A person upon the exhaustion of his merit,
comes down from heaven to earth, and takes birth as a king conversant
with the science of chastisement. Such a person becomes endued with
greatness and is really a portion of Vishnu on earth. He becomes
possessed of great intelligence and obtains superiority over others.
Established by the gods, no one transcends him. It is for this reason
that everybody acts in obedience to one, and it is for this that the
world cannot command him. Good acts, O king, lead to good. It is for this
that the multitude obey his words of command, though he belongs to the
same world and is possessed of similar limbs. He who once beheld Prithu's
amiable face became obedient to him. Thenceforth he began to regard him
as handsome, wealthy, and highly blessed.[178] In consequence of the
might of his sceptre, the practice of morality and just behaviour became
so visible on earth. It is through that reason that the earth became
overspread with virtue.'

"Thus, O Yudhishthira, the histories of all past events, the origin of
the great Rishis, the holy waters, the planets and stars and asterisms,
the duties in respect of the four modes of life, the four kinds of Homa,
the characteristics of the four orders of men, and the four branches of
learning, were all treated of in that work (of the Grandsire). Whatever
objects or things, O son of Pandu, there are on earth, were all included
in that treatise of the Grandsire. Histories and the Vedas and the
science of Nyaya were all treated in it, as also penances, knowledge,
abstention from injury in respect of all creatures, truth, falsehood, and
high morality. Worship of persons old in years, gifts, purity of
behaviour, readiness for exertion, and compassion towards all creatures,
were very fully described in it. There is no doubt in this. Since that
time, O monarch, the learned have begun to say that there is no
difference between a god and a king. I have now told thee everything
about the greatness of kings. What other subject is there, O chief of the
Bharatas, upon which I shall next have to discourse?"



SECTION LX

Vaisampayana said, "After this, Yudhishthira, saluted his grandsire, viz.
the son of Ganga, and with joined hands and concentrated attention, once
more asked him, saying, 'What are the general duties of the four orders
of men, and what the special duties of each order? What mode of life
should be adopted by which order? What duties are especially called the
duties of kings? By what means does a kingdom grow, and what are those
means by which the king himself grows? How also, O bull of Bharata's
race, do the citizens and the servants of the king grow? What sorts of
treasuries, punishments, forts, allies, counsellors, priests, and
preceptors, should a king avoid?[179] Whom should the king trust in what
kinds of distress and danger? From what evils should the king guard
himself firmly? Tell me all this, O grandsire!'

"Bhishma said, 'I bow down to Dharma who is great, and to Krishna who is
Brahma. Having bowed down also unto the Brahmanas (assembled here), I
shall discourse on duties that are eternal. The suppression of wrath,
truthfulness of speech, justice, forgiveness, begetting children upon
one's own wedded wives, purity of conduct, avoidance of quarrel,
simplicity, and maintenance of dependants, these nine duties belong to
all the four orders (equally). Those duties, however, which belong
exclusively to Brahmanas, I shall now tell thee. Self-restraint, O king,
has been declared to be the first duty of Brahmanas. Study of the Vedas,
and patience in undergoing austerities, (are also their other duties). By
practising these two, all their acts are accomplished. If while engaged
in the observance of his own duties, without doing any improper act,
wealth comes to a peaceful Brahmana possessed of knowledge, he should
then marry and seek to beget children and should also practise charity
and perform sacrifices. It has been declared by the wise that wealth thus
obtained should be enjoyed by distributing it (among deserving persons
and relatives). By his study of the Vedas all the pious acts (laid down
for the Brahmana) are accomplished. Whether he does or does not achieve
anything else, if he devotes himself to the study of the Vedas, he
becomes (by that) known as a Brahmana or the friend of all creatures. I
shall also tell thee, O Bharata, what the duties are of a Kshatriya. A
Kshatriya, O king, should give but not beg, should himself perform
sacrifices but not officiate as a priest in the sacrifices of others. He
should never teach (the Vedas) but study (them with a Brahmana
preceptor). He should protect the people. Always exerting himself for the
destruction of robbers and wicked people, he should put forth his prowess
in battle. Those among Kshatriya rulers who perform great sacrifices, who
are possessed of a knowledge of the Vedas, and who gain victories in
battle, become foremost of those that acquire many blessed regions
hereafter by their merit. Persons conversant with the old scriptures do
not applaud that Kshatriya who returns unwounded from battle. This has
been declared to be the conduct of a wretched Kshatriya.[180] There is no
higher duty for him than the suppression of robbers. Gifts, study, and
sacrifices, bring prosperity to kings. Therefore, a king who desires to
acquire religious merit should engage in battle.[181] Establishing all
his subjects in the observance of their respective duties, it king should
cause all of them to do everything according to the dictates of
righteousness. Whether he does or does not do any other act, if only he
protects his subjects, he is regarded to accomplish all religious acts
and is called a Kshatriya and the foremost of men. I shall now tell thee,
O Yudhishthira, what the eternal duties of the Vaisya are. A Vaisya
should make gifts, study the Vedas, perform sacrifices, and acquire
wealth by fair means. With proper attention he should also protect and
rear all (domestic) animals as a sire protecting his sons. Anything else
that he will do will be regarded as improper for him. By protecting the
(domestic) animals, he would obtain great happiness. The Creator, having
created the (domestic) animals, bestowed their care upon the Vaisya. Upon
the Brahmana and the Kshatriya he conferred (the care of) all creatures.
I shall tell thee what the Vaisya's profession is and how he is to earn
the means of his sustenance. If he keeps (for others) six kine, he may
take the milk of one cow as his remuneration; and if he keeps (for
others) a hundred kine, he may take a single pair as such fee. If he
trades with other's wealth, he may take a seventh part of the profits (as
his share). A seventh also is his share in the profits arising from the
trade in horns, but he should take a sixteenth if the trade be in hoofs.
If he engages in cultivation with seeds supplied by others, he may take a
seventh part of the yield. This should be his annual remuneration. A
Vaisya should never desire that he should not tend cattle. If a Vaisya
desires to tend cattle, no one else should be employed in that task. I
should tell thee, O Bharata, what the duties of a Sudra are. The Creator
intended the Sudra to become the servant of the other three orders. For
this, the service of the three other classes is the duty of Sudra. By
such service of the other three, a Sudra may obtain great happiness. He
should wait upon the three other classes according to their order of
seniority. A Sudra should never amass wealth, lest, by his wealth, he
makes the members of the three superior classes obedient to him. By this
he would incur sin. With the king's permission, however, a Sudra, for
performing religious acts, may earn wealth. I shall now tell thee the
profession he should follow and the means by which he may earn his
livelihood. It is said that Sudras should certainly be maintained by the
(three) other orders. Worn-out umbrellas, turbans, beds and seats, shoes,
and fans, should be given to the Sudra servants.[182] Torn clothes which
are no longer fit for wear, should be given away by the regenerate
classes unto the Sudra. These are the latter's lawful acquisitions. Men
conversant with morality say that if the Sudra approaches any one
belonging to the three regenerate orders from desire of doing menial
service, the latter should assign him proper work. Unto the sonless Sudra
his master should offer the funeral cake. The weak and the old amongst
them should be maintained.[183] The Sudra should never abandon his
master, whatever the nature or degree of the distress into which the
latter may fall. If the master loses his wealth, he should with excessive
zeal be supported by the Sudra servant. A Sudra cannot have any wealth
that is his own. Whatever he possesses belongs lawfully to his
master.[184] Sacrifice has been laid down as a duty of the three other
orders. It has been ordained for the Sudra also, O Bharata! A Sudra,
however, is not competent to titter swaha and swadha or any other Vedic
mantra. For this reason, the Sudra, without observing the vows laid down
in the Vedas, should worship the gods in minor sacrifices called
Paka-yajnas. The gift called Purna-patra is declared to be the Dakshina
of such sacrifices.[185] It has been heard by us that in days of old a
Sudra of the name of Paijavana gave a Dakshina (in one of his sacrifices)
consisting of a hundred thousand Purnapatras, according to the ordinance
called Aindragni.[186] Sacrifice (as has been already said), is as much
laid down for the Sudra as for the three other classes. Of all
sacrifices, devotion has been laid down to be the foremost.[187] Devotion
is a high deity. It cleanses all sacrificers. Then again Brahmanas are
the foremost of gods unto their respective Sudra attendants. They worship
the gods in sacrifices, for obtaining the fruition of various wishes. The
members of the three other classes have all sprung from the
Brahmanas.[188] The Brahmanas are the gods of the very gods. Whatever
they would say would be for thy great good. Therefore, all kinds of
sacrifices naturally appertain to all the four orders. The obligation is
not one whose discharge is optional. The Brahmana, who is conversant with
Richs, Yajuses, and Samans, should always be worshipped as a god. The
Sudra, who is without Richs and Yajuses and Samans, has Prajapati for his
god.[189] Mental sacrifice. O sire, is laid down for all the orders, O
Bharata! It is not true that the gods and other (Superior) persons do not
manifest a desire to share the offerings in such sacrifices of even the
Sudra.[190] For, this reason, the sacrifice that consists in devotion is
laid down for all the classes.[191] The Brahmana is the foremost of gods.
It is not true that they that belong to that order do not perform the
sacrifices of the other orders. The fire called Vitana, though procured
from Vaisyas and inspired with mantras, is still inferior.[192] The
Brahmana is the performer or the sacrifices of the three other orders.
For this reason all the four orders are holy. All the orders bear towards
one another to relation of consanguinity, through the intermediate
classes. They have all sprung from Brahmanas. In ascertaining (the
priority or subsequence of men in respect of their creation) it will
appear that amongst all the orders the Brahmana was created first.
Originally Saman  was one; Yajus was one, and Rich was one.[193] In this
connection, persons conversant with ancient histories cite a verse, O
king, sung in praise of sacrifice by the Vaikhanasa Munis on the occasion
of performing a sacrifice of theirs. Before or after sunrise a person of
subdued senses, with heart filled with devotion, poureth libations on the
(sacrificial) fire according to the ordinance. Devotion is a mighty
agent. With regard to homas again, that variety which is called skanna is
the initial one, while that which is called askanna is the last (but
foremost in point of merit). Sacrifices are multifarious. Their rites and
fruits again are multifarious. The Brahmana possessed of devotion who,
endued with scriptural learning, who is acquainted with them all, is
competent to perform sacrifices. That person who desires to perform a
sacrifice is regarded as righteous even if he happens to be a thief, a
sinner, or the worst of sinners. The Rishis applaud such a man. Without
doubt they are right. This then is the conclusion that all the orders
should always and by every means in their power perform sacrifices. There
is nothing in the three worlds equal to sacrifice. Therefore, it has been
said that every one with heart free from malice, should perform
sacrifices, aided by devotion which is sacred, to the best of his power
and according as he pleases.'"



SECTION LXI

"Bhishma said, 'O mighty-armed one, listen now to me, O thou of prowess
incapable of being baffled, as I mention the names of the four modes of
life and the duties in respect of each. The four modes are Vanaprastha,
Bhaikshya, Garhasthya of great merit, and Brahmacharya which is adopted
by Brahmanas. Undergoing the purificatory rite in respect of bearing
matted locks, after having gone through the rite of regeneration and
performed for some time the rites in respect of the sacred fire and
studied the Vedas, one should, with cleansed soul and senses under
restraint, having first carefully performed all the duties of the mode
called Garhasthya, proceed, with or without his wife, to the woods for
adoption of the mode called Vanaprastha. Having studied the scriptures
called Aranyakas, having drawn up his vital fluid and having retired from
all worldly affairs, the virtuous recluse may then attain to an
absorption with the eternal Soul knowing no decay. These are the
indications of Munis that have drawn up their vital fluid. A learned
Brahmana, O king, should first practise and perform them. The Brahmana, O
king, that is desirous of emancipation, it is well known, is competent to
adopt the Bhaikshya mode after having gone through the mode called
Brahmacharya. Sleeping at that place (in the course of the wanderings)
where evening overtakes him, without desire of bettering his situation,
without a home, subsisting on whatever food is obtained (in charity),
given to contemplation, practising self-restraint, with the senses under
control, without desire, regarding all creatures equally, without
enjoyments, without dislike to anything, the Brahmana possessed of
learning, by adopting this mode of life, attains to absorption with the
eternal Soul that knows no decay. The person leading the Garhasthya mode
of life should, after studying the Vedas, accomplish all the religious
acts laid down for him. He should beget children and enjoy pleasures and
comforts. With careful attention he should accomplish all the duties of
this mode of life that is applauded by ascetics and that is extremely
difficult to go through (without transgressions). He should be satisfied
with his own wedded wife and should never approach her except her season.
He should observe the ordinances of the scriptures, should not be cunning
and deceitful. He should be abstemious in diet, devoted to the gods,
grateful, mild, destitute of cruelty, and forgiving. He should be of a
tranquil heart, tractable and attentive in making offerings to the gods
and the Pitris. He should always be hospitable to the Brahmanas. He
should be without pride, and his charity should not be confined to any
one sect. He should also be always devoted to the performance of the
Vedic rites. In this connection, the illustrious and great Rishis cite a
verse sung by Narayana himself, of grave import and endued with high
ascetic merit. Listen to me as I repeat it.--'By truth, simplicity,
worship of guests, acquisition of morality and profit, and enjoyment of
one's own wedded wives, one should enjoy diverse kinds of happiness both
here and hereafter.' The great Rishis have said that support of sons and
wives, and study of the Vedas, form the duties of those that lead this
high mode of life. That Brahmana who, always engaged in the performance
of sacrifices, duly goes through this mode of life and properly
discharges all its duties, obtains blessed rewards in heaven. Upon his
death, the rewards desired by him became deathless. Indeed, these wait
upon him for eternity like menials ever on the alert to execute the
commands of their master.[194] Always attending to the Vedas, silently
reciting the mantras obtained from his preceptor, worshipping all the
deities, O Yudhishthira, dutifully waiting upon and serving his preceptor
with his own body smeared with clay and filth, the person leading the
Brahmacharya mode of life should always observe rigid vows and, with
senses under control, should always pay attention to the instructions he
has received. Reflecting on the Vedas and discharging all the duties (in
respect of contemplation and overt acts), he should live, dutifully
waiting upon his preceptor and always bowing unto him. Unengaged in the
six kinds of work (such as officiating in the sacrifices of others), and
never engaged with attachment to any kind of acts, never showing favour
or disfavour to any one, doing good even unto his enemies, these, O sire,
are the duties laid down for a Brahmacharin!'



SECTION LXII

"Yudhishthira said, 'Tell his those duties in respect of persons like
ourselves which are auspicious, productive of happiness in the future,
benevolent, approved by all, pleasant, and agreeable.'

"Bhishma said, 'The four modes of life, O puissant one, have been laid
down for the Brahmana. The other three orders do not adopt them, O best
of the Bharatas! Many acts, O king, leading to heaven and especially fit
for the kingly order, have already been declared. Those, however, cannot
be referred to in reply to thy present query, for all of them have been
duly laid down for such Kshatriyas as are not disinclined to
pitilessness. The Brahmana who is addicted to the practices of Kshatriyas
and Vaisyas and Sudras, incurs censure in this world as a person of
wicked soul and goes to hell in the next world. Those names which are
applied among men to slaves and dogs and wolves and (other) beasts, are
applied, O son of Pandu, to the Brahmana who is engaged in pursuits that
are improper for him. That Brahmana who, in all the four modes of life.
is duly engaged in the six-fold acts (of regulating the breath,
contemplation, etc.), who performs all his duties, who is not restless,
who has his passions under control, whose heart is pure and who is ever
engaged in penances, who has no desire of bettering his prospects, and
who is charitable, has inexhaustible regions of bliss in the other world.
Everyone derives his own nature from the nature of his acts, in respect
of their circumstances, place, and means and motives. Thou shouldst,
therefore, O king, regard the study of the Vedas, which is fraught with
such high merit, to be equal with the exertion of kingly power, or the
pursuits of agriculture, trade, and hunting. The world is set agoing by
Time. Its operations are settled by the course of Time. Man does all his
acts, good, bad, and indifferent, entirely influenced by Time.[195] Those
amongst the good acts of a man's past life that exert the greatest
influence on the next, are liable to be exhausted. Men, however, are
always engaged in those acts to which their propensities lead. Those
propensities, again, lead a living being to every direction.'"[196]



SECTION LXIII

"Bhishma said, 'Drawing the bow-string, destruction of foes, agriculture,
trade, tending cattle, and serving others for wealth, these are improper
for a Brahmana. An intelligent Brahmana, leading a domestic mode of life,
should duly perform the six Vedic acts. The retirement of a Brahmana into
the woods, after having duly discharged all the duties of the domestic
mode of life, is applauded. A Brahmana should avoid service of the king,
wealth obtained by agriculture, sustenance derived from trade, all kinds
of crooked behaviour, companionship with any but his wedded wives, and
usury. That wretched Brahmana who falls away from his duties and whose
behaviour becomes wicked, becomes, O king, a Sudra. The Brahmana who weds
a Sudra woman, who becomes vile in conduct or a dancer or a village
servant or does other improper acts, becomes a Sudra. Whether he recites
the Vedas or not, O king, if he does such improper acts, he becomes equal
to a Sudra and on occasions of feeding he should be assigned a place
amongst Sudras. Such Brahmanas become equal to Sudras, O king, and should
be discarded on occasions of worshipping the Gods.[197] Whatever presents
of food dedicated to the gods and the Pitris are made unto Brahmanas that
have transgressed all restraints or become impure in behaviour or
addicted to wicked pursuits and cruel acts or fallen away from their
legitimate duties, confer no merit (on the giver). For this reason, O
king, self-restraint and purity and simplicity have been laid down as the
duties of a Brahmana. Besides these, O monarch, all the four modes, of
life were laid down by Brahman For him. He that is self-restrained, has
drunk the Soma in sacrifices, is of good behaviour, has compassion for
all creatures and patience to bear everything, has no desire of bettering
his position by acquisition of wealth, is frank and simple, mild, free
from cruelty, and forgiving, is truly a Brahmana and not he that is
sinful in acts. Men desirous of acquiring virtue, seek the assistance, O
king, of Sudras and Vaisyas and Kshatriyas. If, therefore, the members of
these (three) orders do not adopt peaceful duties (so as to be able to
assist others in the acquisition of virtue), Vishnu, O son of Pandu,
never extends his grace to them. If Vishnu be not pleased, the happiness
of all men in heaven, the merit arising from the duties laid down for the
four orders, the declarations of the Vedas, all kinds of sacrifices, and
all other religious acts of men, and all the duties in respect of the
several modes of life, become lost.

"'Listen now, O son of Pandu, to those duties that should be observed in
the four modes of life. These should be known by the Kshatriya who
desires the members of the three (other) orders (in his kingdom) to
strictly adhere to the respective duties of those modes. For a Sudra who
is desirous of hearing (Such scriptures as are not forbidden in his
case),[198] who has accomplished his duties, who has begotten a son,
between whom and the superior orders there is not Much difference in
consequence of the purity of his conduct, all the modes of life have been
laid down excepting the observance of universal peacefulness and
self-restraint (which are not necessary for him). For a Sudra practising
all these duties as also for a Vaisya, O king, and a Kshatriya, the
Bhikshu mode of life has been laid down. Having discharged the duties of
his order, and having also served the kin, a Vaisya of venerable years,
with the king's permission, may betake himself to another mode of life.
Having studied the Vedas duly and the treatises on the duties of kings, O
sinless one, having begotten children and performed other acts of a like
nature, having quaffed the Soma and ruled over and protected all his
subjects righteously, O foremost of speakers, having performed the
Rajasuya, the horse sacrifice, and other great sacrifices, having invited
learned Brahmanas for reciting the scriptures and made presents unto them
according to their desires, having obtained victories small or great in
battle, having placed on his throne the son of his loins or some
Kshatriya of good birth for the protection of subjects, having worshipped
the Pitris by performing with due rites the sacrifices laid down for
honouring them, having attentively worshipped the gods by performing
sacrifices and the Rishis by studying the Vedas, the Kshatriya, who in
old age desires another mode of life, may, O king, adopt it by leaving
that one which immediately precedes it, and by that means he is sure to
obtain (ascetic) success. A Kshatriya, for leading the life of a Rishi, O
king, may adopt the Bhikshu mode of life; but he should never do so for
the sake of enjoying the pleasures of the world. Having left the domestic
mode of life, he may adopt the life of mendicancy by begging, what would
barely support his life. A life of mendicancy is not obligatory upon the
three orders (viz. Kshatriyas, Vaisyas. and Sudras), O giver of profuse
presents! Inasmuch, however, as they can adopt it if they choose, this
mode of life, therefore, is open to the four orders. Amongst men, the
highest duties are those which are practised by Kshatriyas. The whole
world is subject to the might of their arms. All the duties, principal
and subordinate, of the three other orders, are dependent (for their
observance) upon the duties of the Kshatriya. The Vedas have declared
this. Know that as the footprints of all other animals are engulfed in
those of the elephant, even so all the duties of the other orders, under
every circumstance, are engulfed, in those of the Kshatriya. Men
conversant with the scriptures say that the duties of the other three
orders afford small relief or protection, and produce small rewards. The
learned have said that the duties of the Kshatriya afford great relief
and produce great rewards. All duties have kingly duties for their
foremost. All the orders are protected by them. Every kind of
renunciation occurs in kingly duties, O monarch, and renunciation has
been said to be in eternal virtue and the foremost of all.[199] If the
science of chastisement disappears, the Vedas will disappear. All those
scriptures also that inculcate the duties of men become lost. Indeed, if
these ancient duties belonging to the Kshatriyas be abandoned, all the
duties in respect of all the modes of life, become lost. All kinds of
renunciation are seen in kingly duties: all kinds or initiation occur in
them; all kinds of learning are connected with them; and all kinds of
worldly behaviour enter into them. As animals, if slaughtered by the
vulgar, become the means of destroying the virtue and the religious acts
of the slaughterers, even so all other duties, if deprived of the
protection given by kingly duties, become liable to attack and
destruction, and men, full of anxiety, disregard the practices laid down
for them.'"



SECTION LXIV

"Bhishma said, 'The duties in respect of all the four modes of life,
those of yatis, O son of Pandu, and the customs relating to the conduct
of men in general, are all included in kingly duties. All these acts, O
chief of the Bharatas, occur in Kshatriya duties. If the functions of
royalty are disturbed, all creatures are overtaken by evil. The duties of
men are not obvious. They have, again, many outlets.[200] Led by many
(false) systems, their eternal nature is sometimes offended against.
Others who pin their faith to the conclusions arrived at by men, without
really knowing anything about the truths of duties (as declared in the
scriptures), find themselves at last landed and confounded on faiths
whose ultimate ends are unknown. The duties imposed upon Kshatriyas are
plain, productive of great happiness, evident in respect of their
results, free from deceit, and beneficial to the whole world. As the
duties of the three orders, as also of Brahmanas and of those that have
retired from the world, O Yudhishthira, have before this been said to be
all included within those of that sacred mode of life (called
Garhasthya), even so, the whole world, with all good actions, are subject
to kingly duties. I have told thee, O monarch, how many brave kings had,
in days of old, repaired to that lord of all creatures, viz., the divine
and puissant Vishnu of great prowess, for resolving their doubts about
the science of chastisement. Those kings, mindful of the declarations of
the scriptures enforced by examples, waited in days of old upon Narayana,
after having weighed each of their acts against the duties of each of the
modes of life.[201] Those deities, viz., the Sadhyas, the Vasus, the
Aswins, the Rudras, the Viswas, the Maruts, and the Siddhas, created in
days of old by the first of gods, are all observant of Kshatriya duties.
I shall now recite to thee a history fraught with the conclusions of both
morality and profit. In days of old when the Danavas had multiplied and
swept away all barriers and distinctions[202] the powerful Mandhatri, O
monarch, became king. That ruler of the earth, viz., king Mandhatri,
performed a great sacrifice from desire of beholding the puissant
Narayana, that god of gods, without beginning, middle, and end. In that
sacrifice he worshipped with humility the great Vishnu.[203] The Supreme
Lord, assuming the form of Indra, showed himself unto him. Accompanied by
many good kings he offered his adorations to that puissant deity. The
high discourse took place between that lion among kings and that
illustrious god in the form of Indra, touching Vishnu of great
effulgence.'

"Indra said, 'What is your object, O foremost of virtuous persons, in
thus seeking to behold that Ancient and First of gods, viz., Narayana, of
inconceivable energy, and infinite illusions? Neither myself, nor Brahman
himself, can obtain a sight of that god of universal form. I shall grant
thee what other objects may be in thy heart, for thou art the foremost of
mortals. Thy soul abides in peace; thou art devoted to righteousness;
thou hast thy senses under control; and thou art possessed of heroism.
Thou seekest unflinchingly to do what is agreeable to the gods. For the
sake also of thy intelligence, devotion, and high faith, I shall grant
thee whatsoever boons may be desired by thee.'

"Mandhatri said, I bend my head for gratifying thee. Without doubt,
however, I desire to see the first of gods. O divine Lord! Casting off
all (earthly) desires, I wish to earn religious merit, and to lead the
foremost mode of life, that path of the good, highly regarded by all. By
exercising the high duties of a Kshatriya, I have earned many regions of
inexhaustible merit in the other world, and I have also, through those
duties, spread my fame. I do not, however, know how to discharge those
duties, the foremost in the world, that have flowed from the first of
gods.'

"Indra said, 'They that are not kings, however observant they may be of
their duties, cannot easily attain the highest rewards of duty. Kingly
duties first flowed from the original god. Other duties flowed afterwards
from his body. Infinite were the other duties, with those of the
Vanaprastha mode of life, that were created afterwards. The fruits of all
those are exhaustible. Kingly duties, however, are distinguished above
them. In them are included all other duties. For this reason Kshatriya
duties are said to be the foremost of all. In days of old, Vishnu, by
acting according to Kshatriya duties, forcibly suppressed and destroyed
his foes and thereby afforded relief to the gods and the Rishis of
immeasurable energy. If the divine Vishnu of inconceivable energy had not
slain all his foes among the Asuras, then the Brahmanas, and (Brahman)
the Creator of the worlds and Kshatriya duties, and the duties that first
flowed from the Supreme deity, would all have been destroyed. If that
first and foremost of gods had not, by putting forth his prowess,
subjugated the earth with all her Asuras, then all the duties, of the
four orders and all the duties in respect of the four modes of life would
all have been destroyed in consequence of the destruction of Brahmanas.
The eternal duties (of men) had all suffered destruction. It was by the
exercise of Kshatriya duties that they were revived.[204] In every Yuga,
the duties of Brahmanas in respect of attaining to Brahma first set in.
These, however, are all protected by kingly duties. The latter, on this
account, are regarded as the foremost. Casting away life in battle,
compassion for all creatures, knowledge of the affairs of the world,
protection of men, rescuing them from danger, relieving the distressed
and the oppressed, all these occur among Kshatriya duties practised by
Kings. Persons that do not regard wholesome restraints and that are
governed by lust and wrath, do not commit overt acts of sin from fear of
kings. Others that are docile and of righteous behaviour succeed, in
consequence of the same influence, in performing all their duties. For
this reason Kshatriya duties are regarded to be righteous. Without doubt,
all creatures live happily in the world, protected by kings exercising
Kshatriya duties like children protected by their parents. Kshatriya
duties are the foremost of all duties. Those eternal duties, regarded as
the first in the world, embrace the protection of every creature.
Themselves eternal, they lead to eternal emancipation.'"



SECTION LXV

"Indra said, 'Kshatriya duties, O king, which are possessed of such
energy, which include in their exercise all other duties, and which are
the foremost of all duties, should be observed by persons that are, like
thee, so high-souled and so employed in seeking the good of the world. If
those duties are not properly discharged, all creatures would be
overtaken by ruin. The kings possessed of compassion for all creatures,
should regard these to be the foremost of his duties, reclaiming the land
for cultivation and fertilizing it, performance of great sacrifices for
cleansing himself, a disregard for begging, and protection of subjects.
Abandonment (gift) is said by the sages to be the foremost of virtues. Of
all kinds of abandonment, again, that of the body in battle, is the
foremost. Thou hast seen with thy eyes how the rulers of the earth, ever
observant of Kshatriya duties, having duly waited upon their preceptors
and acquired great learning, at last cast off their bodies, engaged in
battle with one another. The Kshatriya, desirous of acquiring religious
merit, should, after having gone through the Brahmacharya mode, should
lead a life of domesticity which is always meritorious. In adjudicating
upon ordinary questions of right (between his subjects), he should be
thoroughly impartial. For causing all the orders to be observant of their
respective duties, for the protection they afford to all, for the diverse
contrivances and means and the prowess and exertion (with which they seek
the accomplishment of their objects). Kshatriya duties, which include all
other duties within their scope, are said to be the foremost. The other
orders are able to observe their respective duties in consequence of
kingly duties. For this reason the former are said to be dependent upon
the latter in respect of the merit they produce.[205] Those men who
disregard all wholesome restraints and who are too much attached to the
pursuit of worldly objects are said to be of the nature of brutes. They
are compelled to act with justice by the exercise of kingly duties. Those
duties, therefore, are said to be the foremost of all. That course of
conduct which has been prescribed for Brahmanas who follow the three
Vedas, and those modes of life that have been laid down for Brahmanas,
should, before everything else, be observed by every Brahmana. If a
Brahmana acts otherwise, he should be punished like a Sudra. The duties
of the four modes of life and the ritual prescribed in the Vedas, O king,
should ever be followed by a Brahmana. Know that he has no other duties.
For a Brahmana acting otherwise, a Kshatriya should not make any
arrangement for sustenance. His religious merit grows in consequence of
his acts. A Brahmana, indeed, is like Dharma's self. That Brahmana who is
employed in acts that are not laid down for him, deserves no respect. If
not engaged in his proper acts, he should not be trusted. These are the
duties that appertain to the several orders. Kshatriyas should take care
of them so that their observance may be improved. Even these are the
duties of Kshatriyas. For these reasons also, kingly duties and no other,
are the foremost of all. They are, as I believe, the duties of heroes,
and they that are heroes are foremost in practising them.'

"Mandhatri said, 'What duties should be performed by the Yavanas, the
Kiratas, the Gandharvas, the Chinas, the Savaras, the Barbaras, the
Sakas, the Tusharas, the Kankas, the Pathavas, the Andhras, the Madrakas,
the Paundras, the Pulindas, the Ramathas, the Kamvojas, the several
castes that have sprung Lip from Brahmanas and Kshatriyas, the Vaisyas,
and the Sudras, that reside in the dominions of (Arya) kings? What are
those duties again to the observance of which kings like ourselves should
force those tribes that subsist by robbery? I desire to hear all this. O
illustrious god, instruct me. O chief of all the deities, thou art the
friend of us Kshatriyas.'

"Indra said, 'All the robber tribes should serve their mothers and
fathers, their preceptors and other seniors, and recluses living in the
woods. All the robber tribes should also serve their kings. The duties
and rites inculcated in the Vedas should also be followed by them. They
should perform sacrifices in honour of the Pitris, dig wells, (and
dedicate them to universal service), give water to thirsty travellers,
give away beds and make other seasonable presents unto Brahmanas.
Abstention from injury, truth, suppression of wrath, supporting Brahmanas
and kinsmen by giving them their dues, maintenance of wives and children,
purity, peacefulness, making presents to Brahmanas at sacrifices of every
kind, are duties that should be practised by every person of this class
who desire his own prosperity. Such a person should also perform all
kinds of Paka-yajnas with costly presents of food and wealth. These and
similar duties, O sinless one, were laid down in olden days for persons
of this class. All these acts which have been laid down for all others
should be done by persons of also the robber class, O king.'

"Mandhatri said, 'In the world of men, such wicked men may be seen living
in disguise among all the four orders and in all the four modes of life.'

"Indra said, 'Upon the disappearance of kingly duties and of the science
of chastisement, all creatures became exceedingly afflicted, O sinless
one, in consequence of the tyranny of kings. After the expiry of this the
Krita age, a confusion will set in, regarding the different modes of
life, and innumerable Bhikshus will appear with sectarian marks of
different kinds. Disregarding the Puranas and the high truths of
religion, men, urged by lust and wrath, will deviate into Wrong paths.
When sinful men are rest rained (from wicked acts) by high-souled persons
with the aid of the science of chastisement, then religion, which is
superior to everything and eternal, and which is the source of everything
good, becomes firmly established. The gifts, and libations, and offerings
to the Pitris of the man that disregards the king who is superior to
every one, become fruitless. The very gods do not disregard a virtuous
king who is truly an eternal god. The divine Lord of all creatures,
having created the universe, intended the Kshatriya to rule men regarding
their inclinations and disinclinations in respect of duties. I respect
and worship that person who, aided by his understanding, watches the
course of the duties performed by men. Upon such supervision rest
Kshatriya duties.'

"Bhishma continued, 'Having said these words, the divine and puissant
Narayana in the form of Indra, accompanied by the Maruts, repaired to his
eternal abode of inexhaustible felicity. When, O sinless one, duties as
practised by the good had such a course in days of old, what man of
cleansed soul and learning is there that would disregard the Kshatriya?
Like blind men lost on the way, creatures acting and abstaining
unrighteously meet with destruction. O tiger among men, do thou adhere to
that circle (of duties) that was first set agoing and to which the
ancients had recourse. I know, O sinless one, that thou art quite
competent to do this.'



SECTION LXVI

"Yudhishthira said, 'Thou hast spoken to me about the four modes of human
life. I desire to know more of-them. Do thou discourse on them in detail.'

"Bhishma said, 'O Yudhishthira of mighty arms, all the duties that are
practised in this world by the righteous are known to thee as they are
known to me. O foremost of virtuous persons, listen now to me about what
thou askest, viz. the merit (that a king acquires) in consequence of the
duties practised by others leading other modes of life.[206] All the
merits, O son of Kunti, that belong to persons practising the duties of
the four modes of life, attach, O foremost of men, to righteous kings. A
king who is not governed by lust and hate, who rules with the aid of the
science of chastisement, and who looks equally on all creatures, O
Yudhishthira, attains to the object of the Bhaikshya mode of life.[207]
That king who is possessed of knowledge, who makes gifts to deserving
persons on proper occasions, who knows how to favour and punish, who
conducts himself in all things according to the injunctions of the
scriptures, and who has tranquillity of soul, attains to the object of
the Garhasthya mode of life. That king who always worships those that are
deserving of worship by giving them their due, completely attains, O son
of Kunti, to the object of the Bhaikshya mode of life. That king, O
Yudhishthira, who rescues from distress, to the best of his power, his
kinsmen and relatives and friends, attains to the object of the
Vanaprashtha mode of life. That king who on every occasion honours those
that are foremost among men and those that are foremost among Yatis,
attains, O son of Kunti, to the object of the Vanaprashtha mode of life.
That king, O Partha, who daily makes offerings unto the Pitris and large
offerings unto all living creatures including men, attains to the object
of the same mode of life. That king, O tiger among men, who grinds the
kingdoms of others for protecting the righteous, attains to the object of
the same mode of life. In consequence of the protection of all creatures
as also of the proper protection of his own kingdom, a king earns the
merit of as many sacrifices as the number of creatures protected, and
accordingly attains to the object of the Sannyasa mode of life. Study of
the Vedas every day, forgiveness, and worship of preceptors, and services
rendered to one's own teacher, lead to the attainment of the object of
Brahmacharya. That king who silently recites his mantras every day and
who always worships the gods according to the ordinance, attains, O tiger
among men, to the object of the Garhasthya mode of life. That king who
engages in battle with the resolve of protecting his kingdom or meeting
with death, attains to the object of the Vanaprastha mode of life. That
king who gives unto persons leading a Vanaprastha mode of life and unto
Brahmanas versed in the three Vedas attains to the object of the
Vanaprastha mode of life. That king who displays compassion towards all
creatures and abstains entirely from cruelty, attains to the objects of
all the modes of life. That king, O Yudhishthira, who shows compassion to
the young and the old, O son of Kunti, under every circumstance, attains
to the objects of every mode of life. That king, O perpetuator of Kuru's
race, who affords relief to all oppressed people that seek his
protection, attains to the object of the Garhasthya mode of life. That
king who protects all creatures mobile and immobile, and honours them is
they deserve, attains to the object of the Garhasthya mode of life.
Bestowing favours and inflicting punishments upon the wives and brothers,
elder and younger, and upon their sons and grandsons, are the domestic
duties of a king and these constitute his best penances. By honouring
those that are righteous and deserving of worship and protecting those
that have (by their penances) acquired it knowledge of self, a king, O
tiger among men, attains to the object of the Garhasthya mode of life.
Inviting to this home, O Bharata, persons that have betaken themselves to
that Vanaprastha and other modes of life, and treating them with food,
constitute the domestic duties of a king. That king who duly adheres to
the duties laid down by the Creator, obtains the blessed merits of all
the modes of life. That king, O son of Kunti, in whom no virtue is
wanting, that foremost of men, O Yudhishthira, is said by the learned to
be a person in the observance of the Vanaprastha and all the other modes
of life. That king who duly honours the office or rank which deserves
honour, the race or family which deserves honour, and those old men that
deserve honour is said, O Yudhishthira, to live in all the modes of
life.[208] A king, O son of Kunti, by observing the duties of his country
and those of his family, acquires, O tiger among men, the merits of all
the modes of life. That king who at proper seasons bestows upon righteous
persons affluence or gifts of value, earns the merits, O king, of all the
modes of life. That king, O son of Kunti, who while overcome with danger
and fear still keeps his eye on the duties of all men,[209] earns the
merits of all the modes of life. The king obtains a share of the merits
earned under his protection by righteous people in his dominions. On the
other hand, if kings, O tiger among men, do not protect the righteous
people within their dominions, they then take the sins of the latter (of
omission and commission). Those men also, O Yudhishthira. who assist
kings (in protecting their subjects), become equally entitled, O sinless
one, to a share of the merits earned by others (in consequence of that
protection). The learned say that the Garhasthya, which we have adopted,
is superior to all the other modes of life. The conclusions in respect of
it are very clear. It is certainly sacred, O tiger among men. That man
who regards all creatures to be like his own self, who never does any
harm and has his wrath under control, obtains great happiness both here
and hereafter.[210] A king can easily cross the ocean of the world, with
kingly duties as his boat passed of great speed, urged on by the breeze
of gifts, having the scriptures for its tackle and intelligence for the
strength of its helmsman, and kept afloat by the power of righteousness.
When the principle of desire in his heart is withdrawn from every earthly
object, he is then regarded as one resting on his understanding alone. In
this state he soon attains to Brahma.[211] Becoming cheerful by
meditation and by restraining desire and other passions of the heart, O
tiger among men, it king, engaged in discharging the dully of protection,
succeeds in obtaining great merit. Do thou, therefore, O Yudhishthira,
exert thyself carefully in protecting Brahmanas of pious deeds and
devoted to the study of the Vedas, as also all other men. By exercising
the duty of protection only, O Bharata, the king earns merit that is a
hundred times greater than what is earned by recluses in their asylums
within the wood.'

"I have now described, O eldest son of Pandu, the diverse duties of men.
Do thou adhere to kingly duties that are eternal and that have been
practised by great men since days of old. If thou employest thyself with
concentrated attention to the duty of protecting (thy subjects), O tiger
among men, thou mayst then, O son of Pandu, obtain the merits of all the
four modes of life and of all the four orders of men!"



SECTION LXVII

"Yudhishthira said, 'Thou hast said what the duties are of the four modes
of the life and the four orders. Tell me now, O grandsire, what are the
principal duties of a kingdom.'

"Bhishma said, 'The (election and) coronation of a king is the first duty
of a kingdom. A kingdom in which anarchy prevails becomes weak and is
soon afflicted by robbers.[212] In kingdoms torn by anarchy,
righteousness cannot dwell. The inhabitants devour one another. An
anarchy is the worst possible of states. The Srutis declare that in
crowning a king, it is Indra that is crowned (in the person of the king).
A person who is desirous of prosperity should worship the king as he
should worship Indra himself. No one should dwell in kingdoms torn by
anarchy. Agni does not convey (to the gods) the libations that are poured
upon him in kingdoms where anarchy prevails. If a powerful king
approaches kingdoms weakened by anarchy, from desire of annexing them to
his dominions, the people should go forward and receive the invader with
respect. Some conduct would be consistent with wise counsels. There is no
evil greater than anarchy. If the powerful invader be inclined to equity,
everything will be right. If, on the other hand, he be engaged, he may
exterminate all. That cow which cannot be easily milked has to suffer
much torture. On the other hand, that cow which is capable of being
easily milked, has not to suffer any torture whatever. The wood that
bends easily does not require to be heated. The tree that bends easily,
has not to suffer any torture (at the hands of the gardener). Guided by
these instances, O hero, men should bend before those that are powerful.
The man that bends his head to a powerful person really bends his head to
Indra. For these reasons, men desirous of prosperity should (elect and)
crown some person as their king. They who live in countries where anarchy
prevails cannot enjoy their wealth and wives. During times of anarchy,
the sinful man derive great pleasure by robbing the wealth of other
people. When, however, his (ill-got) wealth is snatched by others, he
wishes for a king. It is evident, therefore, that in times of anarchy the
very wicked even cannot be happy. The wealth of one is snatched away by
two. That of those two is snatched away by many acting together. He who
is not a slave is made a slave. Women, again, are forcibly abducted. For
these reasons the gods created kings for protecting the people. If there
were no king on earth for wielding the rod of chastisement, the strong
would then have preyed on the weak after the manner of fishes in the
water. In hath been heard by us that men, in days of old, in consequence
of anarchy, met with destruction, devouring one another like stronger
fishes devouring the weaker ones in the water. It hath been heard by us
that a few amongst them then, assembling together, made certain compacts,
saying, 'He who becomes harsh in speech, or violent in temper, he who
seduces or abducts other people's wives or robs the wealth that belongs
to others, should be cast off by us.' For inspiring confidence among all
classes of the people, they made such a compact and lived for some time.
Assembling after some time they proceeded in affliction to the Grandsire,
saying, 'Without a king, O divine lord, we are going to destruction.
Appoint some one as our king. All of us shall worship him and he shall
protect us.' Thus solicited, the Grandsire asked Manu. Manu, however, did
not assent to the proposal.

"Manu said, 'I fear all sinful acts. To govern a kingdom is exceedingly
difficult, especially among men who are always false and deceitful in
their behaviour.'

"Bhishma continued, 'The inhabitants of the earth then said unto him, 'Do
not fear. The sins that men commit will touch those only that commit them
(without staining thee in the least). For the increase of thy treasury,
we will give thee a fiftieth part of our animals and precious metals and
a tenth part of our grain. When our maidens also will become desirous of
wedding, we shall, when the question comes up, give thee the most
beautiful ones among them. Those amongst men who will become the foremost
of all in the use of weapons and in riding animals and driving vehicles,
shall proceed behind thee like the deities behind Indra. With thy
strength enhanced in this way, and becoming invincible and possessed of
great prowess, thou wilt be our king and protect us happily like Kuvera
protecting the Yakshas and the Rakshasas. A fourth part of the merit
which men will earn under thy protection will be thine. Strengthened by
that merit so easily obtained by thee, do thou protect us, O king, like
He of a hundred sacrifices protecting the deities. Like the Sun scorching
everything with his rays, go out for winning victories. Crush the pride
of foes and let righteousness always triumph (in the world).' Thus
addressed by those inhabitants of the earth, Manu, possessed of great
energy, proceeded, accompanied by a large force. Of high descent, he
seemed then to blaze with prowess. Beholding the might of Manu, like the
gods eyeing the might of Indra, the inhabitants of the earth became
inspired with fear and set their hearts upon their respective duties.
Manu then made his round through the world, checking everywhere all acts
of wickedness and setting all men to their respective duties, like a
rain-charged cloud (in its mission of beneficence).'

"Those, O Yudhishthira, those men on earth who desire prosperity should
first elect and crown a king for the protection of all. Like disciples
humbling themselves in the presence of the preceptors or the gods in the
presence of Indra, all men should humble themselves before the king. One
that is honoured by his own people becomes an object of regard with his
foes also, while one that is disregarded by his own is overridden by
foes. If the king be overridden by his foes, all his subjects become
unhappy. Therefore, umbrellas and vehicles and outward ornaments, and
viands, and drinks, and mansions, and seats, and beds, and all utensils
for use and show, should be assigned to the king. By such means the king
will succeed in discharging his duties of protection (the better) and
become irresistible. He should speak with smiles. Addressed sweetly by
others, he should address others sweetly. Grateful (to those that serve
him), firmly devoted (to those that deserve his respect), and with
passions under control, he should give unto others their due. Looked upon
by others he should look at them mildly, sweetly, and handsomely.'



SECTION LXVIII

"Yudhishthira said, 'Why, O bull of Bharata's race, have the Brahmanas
said that the king, that ruler of men, is a god?'

"Bhishma said, 'In this connection, is cited the old story, O Bharata, of
the discourse of Vrihaspati unto Vasumanas. There was a king of Kosala
possessed of great intelligence, named Vasumanas. On a certain occasion
he questioned the great sage Vrihaspati of much wisdom. Conversant with
the requirements of humility, king Vasumanas, ever devoted to the welfare
of all, having observed the proper humilities and having circumambulated
the great sage and bowed unto him duly, enquired of the virtuous
Vrihaspati about the ordinances in respect of a kingdom, moved by the
desire of securing the happiness of men.'

"Vasumanas said, 'By what means do creatures grow and by what are they
destroyed? O thou of great wisdom, by adoring whom do they succeed in
obtaining eternal happiness?' Thus questioned by the Kosala king of
immeasurable energy, Vrihaspati of great wisdom discoursed unto him
coolly about the respect that should be paid to kings.

"Vrihaspati said, 'The duties of all men, O thou of great wisdom, may be
seen to have their root in the king. It is through fear of the king only
that men do not devour one another. It is the king that brings peace on
earth, through due observance of duties, by checking all disregard for
wholesome restraints and all kinds of lust. Achieving this, he shines in
glory. As, O king, all creatures become unable to see one another and
sink in utter darkness if the sun and the moon do not rise, as fishes in
shallow water and birds in a spot safe from danger dart and rove as they
please (for a time) and repeatedly attack and grind one another with
force and then meet with certain destruction even so men sink in utter
darkness and meet with destruction if they have no king to protect them,
like a herd of cattle without the herdsman to look after them. If the
king did not exercise the duty of protection, the strong would forcibly
appropriate the possessions of the weak, and if the latter refused to
surrender them with ease, their very lives would be taken. Nobody then,
with reference to any article in his possession, would be able to say
'This is mine.' Wives, sons, food, and other kinds of property, would not
then exist. Ruin would overtake everything if the king did not exercise
the duty of protection. Wicked men would forcibly appropriate the
vehicles and robes and ornaments and precious stones and other kinds of
property belonging to others, if the king did not protect. In the absence
of protection by the king, diverse kinds of weapons would fall upon those
that are righteous in their practices, and unrighteousness would be
adopted by all. In the absence of royal protection men would disregard or
even injure their very mothers and fathers if aged, their very preceptors
and guests and seniors. If the king did not protect, all persons
possessed of wealth would have to encounter death, confinement, and
persecution, and the very idea of property would disappear. If the king
did not protect, everything would be exterminated prematurely, and every
part of the country would be overrun by robbers, and everybody would fall
into terrible hell. If the king did not protect, all restrictions about
marriage and intercourse (due to consanguinity and other kinds of
relationship) would cease; all affairs relating to agricultures and trade
would fall into confusion, morality would sink and be lost; and the three
Vedas would disappear. Sacrifices, duly completed with presents according
to the ordinance, would no longer be performed; no marriage would take
place; society itself would cease to exist, if the king did not exercise
the duty of protection. The very bulls would not cover cows and milk-jars
would not be churned, and men living by rearing kine would meet with
destruction, if the king did not exercise the duty of protection. In the
absence of royal protection, all things, inspired with fear and anxiety
and becoming senseless and uttering cries of woe, would meet with
destruction in no time. No sacrifices extending for a year and completed
with presents according to the ordinances would occur if the king did not
exercise the duty of protection. In the absence of royal protection
Brahmanas would never study the four Vedas or undergo austerities or be
cleansed by knowledge and rigid vows. In the absence of royal protection,
the slayer of a person guilty of the slaughter of a Brahmana would not
obtain any reward; on the other hand the person guilty of Brahmanicide
would enjoy perfect immunity. In the absence of royal protection, men
would snatch other people's wealth from their very hands, and all
wholesome barriers would be swept away, and everybody, inspired with
fear, would seek safety in flight. In the absence of royal protection,
all kinds of injustice would set in; an intermixture of castes would take
place; and famine would ravage the kingdom. In consequence again of royal
protection, men can everywhere sleep fearlessly and at their case without
shutting their houses and doors with bolts and bars. Nobody would hear
the evil speeches of others, far less actual assaults, if the king did
not righteously protect the earth.[213] If the king exercises the duty of
protection, women decked with ornament may fearlessly wander everywhere
without male relatives to attend upon them. Men become righteous and
without injuring serve one another because the king exercises the duty of
protection. In consequence of royal protection the members of the three
orders are enabled to perform high sacrifices and devote themselves to
the acquisition of learning with attention, The world depends upon
agriculture and trade and is protected by the Vedas. All these again are
duly protected by the king exercising his principal duty. Since the king,
taking a heavy load upon himself, protects his subjects with the aid of a
mighty force, it is for this that the people are able to live in
happiness. Who is there that will not worship him in whose existence the
people exist and in whose destruction the people are destroyed? That
person who does what is agreeable and beneficial to the king and who
bears (a share of) the burden of kingly duties that strike every caste
with fear, conquers both this and the other world.[214] That man who even
thinks of doing an injury to the king, without doubt meets with grief
here and goes to hell hereafter. No one should disregard the king by
taking him for a man, for he is really a high divinity in human form. The
king assumes five different forms according to five different occasions.
He becomes Agni, Aditya, Mrityu, Vaisravana, and Yama. When the king,
deceived by falsehood, burns with his fierce energy the sinful offenders
before him, he is then said to assume the form of Agni. When he observes
through his spies the acts of all persons and does what is for the
general good, he is then said to assume the form of Aditya. When he
destroys in wrath hundreds of wicked men with their sons, grandsons, and
relatives, he is then said to assume the form of the Destroyer. When he
restrains the wicked by inflicting upon them severe punishments and
favours the righteous by bestowing rewards upon them, he is then said to
assume the form of Yama. When he gratifies with profuse gifts of wealth
those that have rendered him valuable services, and snatches away the
wealth and precious stones of those that have offended him, indeed, when
he bestows prosperity upon some and takes it away from others, he is
then, O king, said to assume the form of Kuvera on earth. No person who
is possessed of cleverness, who is capable of work, who desires the
acquisition of virtue, and who is free from malice, should ever spread
evil reports about the king. No man, by acting against the king, can ever
make himself happy, even if he happens to be the king's son or brother or
companion or one whom the king regards as his second self. Fire, having
the wind for his urger, blazing forth (among articles that are
inflammable), may leave a remnant.[215] The wrath of the king, however,
leaves not anything to the person that incurs it. Whatever belongs to the
king should be avoided from distance.[216] One should turn away from what
belongs to the king as he would from death itself. A person by
appropriating what belongs to the king speedily meets with destruction
like a deer upon touching poison. The man of intelligence should protect
as his own what belongs to the kin.. They that appropriate wealth
belonging to the king sink senseless into a deep hell of eternal gloom
and infamy. Who is there that will not worship the king who is adored by
such terms as delighter of the people, giver of happiness, possessor of
prosperity, the foremost of all, healer of injuries, lord of earth, and
protector of men? That man, therefore, who desires his own prosperity,
who observes all wholesome restraints, who has his soul under control,
who is the master of his passions, who is possessed of intelligence and
memory, and who is clever (in the transaction of business), should always
be attached to the king. The king should duly honour the minister who is
grateful, endued with wisdom, large-hearted, loyal, possessed of mastery
over his senses, virtuous, and observant of the dictates of policy. The
king should entertain the man who is loyal, grateful, virtuous, possessed
of self-control, brave, magnanimous in his acts, and competent to
accomplish tasks without the assistance of others. Knowledge makes men
proud. The king makes men humble. The man who is afflicted by the king
can never obtain happiness. On the other hand, the man who is favoured by
the king becomes happy. The king is the heart of his people; he is their
great refuge; he is their glory; and he is their highest happiness. Those
men, O monarch, who are attached to the king, succeed in conquering both
this and the other world. Having governed the earth with the aid of the
qualities of self-restraint, truth, and friendship, and having adored the
gods by great sacrifices, the king, earning great glory, obtains an
eternal abode in heaven.' That best of monarchs, viz., the heroic
Vasumanas, ruler of Kosala, thus instructed by Vrihaspati the son of
Angiras, began thenceforth to protect his subjects."



SECTION LXIX

"Yudhishthira said, 'What other special duties remain for the king to
discharge? How should he protect his kingdom and how subdue his foes? How
should he employ his spies? How should he inspire confidence in the four
orders of his subjects, his own servants, wives, and sons, O Bharata?'

"Bhishma said, 'Listen, O monarch, with attention to the diverse duties
of kings,--to those acts which the king or one that is in the position of
a king should first do. The king should first subdue himself and then
seek to subdue his foes. How should a king who has not been able to
conquer his own self be able to conquer his foes? The conquest of these,
viz., the aggregate of five, is regarded as the conquest of self. The
king that has succeeded in subduing his senses is competent to resist his
foes. He should place bodies of foot-soldiers in his forts, frontiers,
towns, parks, and pleasure gardens, O delighter of the Kurus, as also in
all places where he himself goes, and within his own palace, O tiger
among men! He should employ as spies men looking like idiots or like
those that are blind and deaf. Those should all be persons who have been
thoroughly examined (in respect of their ability), who are possessed of
wisdom, and who are able to endure hunger and thirst. With proper
attention, the king should set his spies upon all his counsellors and
friends and sons, in his city and the provinces, and in dominions of the
chiefs under him. His spies should be so employed that they may not know
one another. He should also, O bull of Bharata's race, know the spies of
his foes by himself setting spies in shops and places of amusement, and
concourses of people, among beggars, in his pleasure gardens and parks,
in meetings and conclaves of the learned, in the country, in public
places, in places where he holds his own court, and in the houses of the
citizens. The king possessed of intelligence may thus ascertain the spies
despatched by his foes. If these be known, the king may derive much
benefit, O son of Pandu! When the king, by a survey of his own, finds
himself weak, he should then, consulting with his counsellors make peace
with a foe that is stronger. The king that is wise should speedily make
peace with a foe, even when he knows that he is not weak, if any
advantage is to be derived from it. Engaged in protecting his kingdom
with righteousness, the king should make peace with those that are
possessed of every accomplishment, capable of great exertion, virtuous,
and honest. When the king finds himself threatened with danger and about
to be overtaken by ruin, he should slay all offenders whom he had
overlooked before and all such persons as are pointed at by the people. A
king should have nothing to do with that person who can neither benefit
nor injure him, or with one who cannot rescue himself from distress. As
regards military operations a king who is confident of his own strength,
should, at the head of a large force, cheerfully and with courage give
the order to march, without proclaiming his destination against one
destitute of allies and friends or already at war with another and
(therefore) heedless (of danger from other quarters), or one weaker than
himself, having first made arrangements for the protection of his own
capital.[217] A king should not for ever live in subjection to another
possessed of greater prowess. Though weak, he should seek to afflict the
stronger, and resolved upon this, continue to rule his own.[218] He
should afflict the kingdom of the stronger one by means of weapons, fire
and application of poison. He should also cause dissensions amongst his
counsellors and servants. Vrihaspati has said that a king possessed of
intelligence should always avoid war for acquisition of territory. The
acquisition of dominion should be made by the three well-known means (of
conciliation, gift, and disunion). The king that is possessed of wisdom
should be gratified with those acquisition that are made by means of
conciliation, gift, and disunion. The king, O delighter of the Kurus,
should take a sixth of the incomes of his subjects as tribute for meeting
the expenses of protecting them. He should also forcibly take away
wealth, much or little (as the case may require), from the ten kinds of
offenders mentioned in the scriptures, for the protection of his
subjects. A king should, without doubt, look upon his subjects as his own
children. In determining their disputes, however, he should not show
compassion. For hearing the complaints and answers of disputants in
judicial suits, the king should always appoint persons possessed of
wisdom and a knowledge of the affairs of the world, for the state really
rests upon a proper administration of justice. The king should set honest
and trustworthy men over his mines, salt, grain, ferries, and elephant
corps. The king who always wields with propriety the rod of chastisement
earns great merit. The proper regulation of chastisement is the high duty
of kings and deserves great applause. The king should be conversant with
the Vedas and their branches, possessed of wisdom, engaged in penances,
charitable, and devoted to the performance of sacrifices. All these
qualities should permanently reside in a king. If the king fails to
administer justice, he can neither have heaven nor fame. If a king be
afflicted by a stronger one, the former, if possessed of intelligence,
should seek refuge in a fort. Assembling his friends for consultation, he
should devise proper means. Adopting the policy of conciliation and of
producing dissensions, he should devise means for waging war with the
assailant. He should set the inhabitants of the woods on the high roads,
and, if necessary, cause whole villages to be removed, transplanting all
the inhabitants to minor towns or the outskirts of great cities.
Repeatedly assuring his wealthy subjects and the principal officers of
the army, he should cause the inhabitants of the open country to take
refuge in such forts as are well-protected. He should himself withdraw
all stores of grain (from the open country into his forts). If that
becomes impossible, he should destroy them completely by fire. He should
set men for destroying the crops on the fields of the enemy (by producing
disunion among the enemy's subjects). Failing to do this, he should
destroy those crops by means of his own troops. He should destroy all the
bridges over the rivers in his kingdom. He should bale out the waters of
all the tanks in his dominions, or, if incapable of baling them out,
cause them to be poisoned. Disregarding the duty of protecting his
friends, he should, in view of both present and future circumstances,
seek the protection of the ruler of another kingdom who may happen to be
the foe of his foe and who may be competent to deal with his foe on the
field of battle.[219] He should destroy all the smaller forts in his
kingdom. He should also cut down all the smaller trees excepting those
that are called Chaitya.[220] He should cause the branches of all the
larger trees to be lopped off, but he should not touch the very leaves of
those called Chaitya. He should raise outer ramparts round his forts,
with enclosures in them, and fill his trenches with water, driving
pointed stakes at their bottom and filling them with crocodiles and
sharks. He should keep small openings in his walls for making sallies
from his fort, and carefully make arrangements for their defence like
that of the greater gates.[221] In all his gates he should plant
destructive engines. He should plant on the ramparts (of his forts)
Sataghnis and other weapons. He should store wood for fuel and dig and
repair wells for supply of water to the garrison. He should cause all
houses made of grass and straw to be plastered over with mud, and if it
is the summer month, he should, from fear of fire, withdraw (into a place
of safety) all the stores of grass and straw. He should order all food to
be cooked at night. No fire should be ignited during the day, except for
the daily homa. Particular care should be taken of the fires in smithies
and lying-in rooms. Fires kept within the houses of the inhabitants
should be well covered. For the effectual protection of the city, it
should be proclaimed that condign punishment will overtake the person who
lights fires by the day time. During such times, all beggars, eunuchs,
lunatics, and mimes, should, O foremost of men, be driven out of the
town, for if they are permitted to remain, evil will follow. In places of
public resort, in tirthas, in assemblies, and in the houses of the
citizens, the king should set competent spies.[222] The king should cause
wide roads to be constructed and order shops, and places for the
distribution of water, to be opened at proper stations. Depots (of
diverse necessaries), arsenals, camps and quarters for soldiers, stations
for the keeping of horses and elephants, encampments of soldiers,
trenches, streets and bypaths, houses and gardens for retirement and
pleasure, should be so ordered that their sites may not be known to
others, O Yudhishthira. A king who is afflicted by a hostile army should
gather wealth, and store oil and fat and honey, and clarified butter, and
medicines of all kinds, and charcoal and munja grass, leaves, arrows,
scribes and draftsmen, grass, fuel, poisoned arrows, weapons of every
kind such as darts, swords, lances, and others. The king should store
such articles. He should especially keep ready drugs of every kind, roots
and fruits, the four kinds of physicians, actors and dancers, athletes,
and persons capable of assuming diverse disguises. He should decorate his
capital and gladden all his subjects. The king should lose no time in
bringing under his control such persons as may happen to inspire him with
fear, be they his servants or counsellors or citizens or neighbouring
monarchs. After any task of the king has been accomplished, he should
reward that those that have aided in its accomplishment with wealth and
other proportionate gifts and thankful speeches. It has been laid down in
the scriptures, O delighter of the Kurus, that a king pays off his debt
when he discomfits his foe or slays him outright.[223] A king should take
care of seven things. Listen to me as I recite them. They are his own
self, his counsellors, his treasury, his machinery for awarding
punishments, his friends, his provinces, and his capital. He should with
care protect his kingdom which consists of these seven limbs. That king,
O tiger among men, who is conversant with the aggregate of six, the
triple aggregate, and the high aggregate of three, succeeds in winning
the sovereignty of the whole earth. Listen, O Yudhishthira, to what has
been called the aggregate of six. These are ruling in peace after
concluding a treaty (with the foe), marching to battle, producing
disunion among the foe, concentration of forces, for inspiring the foe
with fear, preparedness for war with readiness for peace, and alliance
with others. Listen now with attention to what has been called the triple
aggregate. They are decrease, maintenance of what is, and growth. The
high aggregate of three consists of Virtue, Profit and Pleasure. These
should be pursued judiciously. By the aid of virtue, a king succeeds in
ruling the earth for ever. Touching this matter, Angirasa's son:
Vrihaspati himself has sung two verses. Blessed be thou, O son of Devaki,
it behoveth thee to hear them. 'Having discharged all his duties and
having protected the earth, and having also protected his cities, a king
attains to great happiness in heaven. What are penances to that king, and
what need has he of sacrifices who protects his people properly? Such a
king should be regarded as one conversant with every virtue!'

Yudhishthira said, 'There is the science of chastisement, there is the
king, and there are the subjects. Tell me, O grandsire, what advantage is
derived by one of these from the others.'

Bhishma said, 'Listen to me, O king, as I describe, O Bharata, the great
blessedness of the science of chastisement, in sacred words of grave
import. The science of chastisement forces all men to the observance of
the duties of their respective orders. Duly administered, it forces
people to virtuous acts.[224] When the four orders attend to their
respective duties, when all wholesome barriers are maintained, when peace
and happiness are made to flow from the science of chastisement, when the
people become freed from all fear, and the three higher orders endeavour,
according to their respective duties, to maintain harmony, know that men
become truly happy at such times. Whether it is the king that makes the
age, or, it is the age that makes the king, is a question about which
thou shouldst not entertain any doubt. The truth is that the king makes
the age. When, the king rules with a complete and strict reliance on the
science of chastisement, the foremost of ages called Krita is then said
to set in.[225] Righteousness sets in the Krita age. Nothing of
unrighteousness exists then. The hearts of men belonging to all the four
orders do not take any pleasure in unrighteousness. Without doubt, all
men succeed in acquiring the objects they desire and preserving those
that have been acquired. All the Vedic rites become productive of merit.
All the seasons become delightful and free from evil. The voice,
pronunciation, and minds of all men become clear and cheerful. Diseases
disappear and all men become long-lived. Wives do not become widows, and
no person becomes a miser. The earth yields crops without being tilled,
and herbs and plants grow in luxuriance. Barks, leaves, fruits, and
roots, become vigorous and abundant. No unrighteousness is seen. Nothing
but righteousness exists. Know these to be the characteristics, O
Yudhishthira, of the Krita age. When the king relies upon only three of
the four parts of the science of chastisement leaving out a fourth, the
age called Treta sets in. A fourth part of unrighteousness follows in the
train of such observance (of the great science) by three-fourths. The
earth yields crops but waits for tillage. The herbs and plants grow
(depending upon tillage). When the king observes the great science by
only a half, leaving out the other half, then the age that sets in is
called Dwapara. A moiety of unrighteousness follows in the train of such
observance of the great science by half. The earth requires tillage and
yields crops by half. When the king, abandoning the great science
totally, oppresses his subjects by evil means of diverse kinds, the age
that sets in is called Kali. During the age called Kali, unrighteousness
becomes full and nothing of righteousness is seen. The hearts of men, of
all the orders, fall away from their respective duties. Sudras live by
adopting lives of mendicancy, and Brahmanas live by serving others. Men
fail to acquire the objects they desire and preserve those already
acquired. Intermixture of the four orders takes place. Vedic rites fail
to produce fruits. All the seasons cease to be delightful and become
fraught with evil. The voice, pronunciation, and minds of men lose
vigour. Diseases appear, and men die prematurely. Wives become widows,
and many cruel men are seen. The clouds do not pour seasonably, and crops
fail. All kinds of moisture also fail, when the king does not, with
proper attention to the great science, protect the subjects. The king is
the creator of the Krita age, of the Treta, and of the Dwapara. The king
is the cause of the fourth age (called Kali). If he causes the Krita age,
he attains to everlasting heaven. If he causes the Treta age, he acquires
heaven for a period that is limited. If he causes the Dwapara, he attains
to blessedness in heaven according to the measure of his merits. By
causing the Kali age, the king incurs a heavy load of sin. Stained by
wickedness, he rots in hell for innumerable years, for sinking in the
sins of his subjects, he incurs great sin and infamy himself. Keeping the
great science in his view, the Kshatriya possessed of learning should
strive to acquire those objects which he desires and protect those that
have been already acquired. The science of chastisement, which
establishes all men in the observance of their respective duties, which
is the groundwork of all wholesome distinctions, and which truly upholds
the world and sets it agoing, if properly administered, protects all men
like the mother and the father protecting their children. Know, O bull
among men, that the very lives of creatures depend upon it. The highest
merit a king can acquire is acquaintance with the science of chastisement
and administering it properly. Therefore, O thou of Kuru's race, protect
thy subjects righteously, with the aid of that great science. By
protecting the subjects and adopting such a conduct, thou wilt surely
attain to such blessedness in heaven as is difficult of acquisition."



SECTION LXX

"Yudhishthira said, 'By adopting that conduct, O thou that art conversant
with every kind of behaviour, can a king succeed in easily acquiring,
both here and hereafter, objects productive of happiness in the end?'

"Bhishma said, 'There are these thirty-six virtues (which a king should
observe). They are connected with thirty-six others. A virtuous person,
by attending to those qualities, can certainly acquire great merit. The
king should observe his duties without wrath and malice. He should not
abandon kindness. He should have faith. He should acquire wealth without
persecution and cruelty. He should pursue pleasure without attachments.
He should, with cheerfulness, utter what is the agreeable, and be brave
without brag. He should be liberal but should not make gifts to persons
that are unobserving. He should have prowess without cruelty. He should
make alliance, avoiding those that are wicked. He should not act with
hostility towards friends. He should never employ persons not devoted to
him as his spies and secret agents. He should never accomplish his
objects by persecution. He should never, disclose his purposes before
persons that are wicked. He should speak of the merits of others but
never his own. He should take wealth from his subjects but never from
those that are good. He should never employ or take the assistance of
persons that are wicked. He should never inflict punishment without
careful enquiry. He should never disclose his counsels. He should give
away, but not to persons that are covetous. He should repose confidence
on others but never on those that have injured him. He should not cherish
malice. He should protect his wedded wives. He should be pure and should
not always be melted by compassion. He should not indulge much in female
companionship. He should take food that is wholesome and never that which
is otherwise. He should without pride pay regards to those that deserve
them, and serve his preceptors and seniors with sincerity. He should
worship the gods without pride. He should seek prosperity, but never do
anything that brings infamy. He should wait (upon his seniors) with
humility. He should be clever in business but should always wait for the
proper time. He should comfort men and never send them away with empty
speeches. Having favoured a person, he should not abandon him. He should
never strike in ignorance. Having slain his foe he should never indulge
in sorrow. He should display temper, but should never do so when there is
no occasion. He should be mild, but never to those that have offended.
Conduct thyself thus while ruling thy kingdom if thou wishest to have
prosperity. The king that behaves otherwise incurs great danger. That
king who observes all these virtues that I have mentioned, reaps many
blessings on earth and great rewards in heaven.'

"Vaisampayana continued, 'Hearing these words of Santanu's son, king
Yudhishthira, docile in receiving instructions, possessed of great
intelligence, and protected by Bhima and others, then worshipped his
grandsire and from that time began to rule according to that teaching.'"



SECTION LXXI

Yudhishthira said, 'Tell me, O grand sire, in what way should the king
protect his subjects so as to be able to avoid grief and so as not to
offend against righteousness?'

"Bhishma said, 'I shall recite, O king, those eternal duties in brief,
for if I were to mention them in detail, I would never attain to their
end. Thou shouldst worship those Brahmanas that are devoted to their
duties, possessed of learning, regular in worshipping the gods, observant
of high vows, and endued with other accomplishments, when they come to
thy abode, and employ them in officiating in thy sacrifices. With thy
priest accompanying thee, thou shouldst rise up when they approach, and
touch and worship their feet, and do every other act that is necessary.
Doing these acts of piety and discharging other acts that are for thy own
good, thou shouldst (by presents) cause those Brahmanas to utter
benedictions on thee for the success of thy purposes. Endued with
sincerity, and wisdom and intelligence, O Bharata, thou shouldst adopt
truth and avoid lust and wrath. That foolish king who pursues Profit
without driving away lust and wrath, fails to acquire virtue and
ultimately sacrifices Profit as well. Never employ those that are
covetous and foolish in matters connected with Pleasure and Profit. Thou
shouldst always employ in all thy acts those that are free from
covetousness and possessed of intelligence. Stained with lust and wrath
and unskilled in the transaction of business foolish persons, if vested
with authority in matters of Profit, always oppress the people by diverse
contrivances productive of mischief. With a sixth part upon fair
calculation, of the yield of the soil as his tribute, with fines and
forfeitures levied upon offenders, with the imposts, according to the
scriptures, upon merchants and traders in return for the protection
granted to them, a king should fill his treasury.[226] Realising this
just tribute and governing the kingdom properly the king should, with
heedfulness, act in such a way that his subjects may not feel the
pressure of want. Men become deeply devoted to that king who discharges
the duty of protection properly, who is endued with liberality, who is
steady in the observance of righteousness, who is vigilant, and who is
free from Just and hate. Never desire to fill thy treasury by acting
unrighteously or from covetousness. That king who does not act in
accordance with the scriptures fails to earn wealth and religious merit.
That king who is mindful only of the means of acquiring wealth, never
succeeds in acquiring both religious merit and wealth. The wealth again
that he acquires (by such means) is seen to be lavished on unworthy
objects.[227] That avaricious king who through folly oppresses his
subjects by levying taxes not sanctioned by the scriptures, is said to
wrong his own self. As a person desirous of milk never obtains any by
cutting off the udders of a cow, similarly a kingdom afflicted by
improper means, never yields any profit to the king.[228] He who treats a
milch cow with tenderness always obtains milk from it. Similarly, the
king who rules his kingdom by the aid of proper means, reaps much fruit
from it. By protecting a kingdom properly and ruling it by the aid of
judicious means, a king, O Yudhishthira, may succeed in always obtaining
much wealth. The earth, well protected by the king, yields crops and gold
(to the ruler and the ruled) even like a gratified mother yielding milk
to her child. Imitate the example, O king, of the flowerman and not of
the charcoal-maker. Becoming such and discharging, the duty of
protection, thou mayst be able to enjoy the earth for ever.[229] If in
attacking an enemy's kingdom thy treasury becomes exhausted, thou mayst
refill it by taking wealth from all except Brahmanas. Let not thy heart
be moved, even when thou art in great distress, upon seeing Brahmanas
possessed of wealth. I need not speak then of what thou shouldst do when
thou art in affluence. Thou shouldst give them wealth to the best of thy
power and as they deserve and protect them, comforting them on all
occasions. By conducting thyself in this way, thou mayst acquire such
regions hereafter as are most difficult of acquisition. Adopting such
virtuous behaviour, do thou protect thy subjects. Thou mayst then obtain,
O delighter of the Kurus, fame that is everlasting, high, and pure.
Protect thy subjects righteously, O son of Pandu, for no regret or pain
will then be thine. Protection of the subject is the highest duty of the
king, since compassion to all creatures and protecting them from injury
has been said to be the highest merit. Persons conversant with duties
regard that to be the highest merit of the king, when, engaged in
protecting all creatures, the king displays compassion towards them. The
sin a king incurs by neglecting for a single day to protect his subjects
from fear is such that he does not attain to end of his sufferings (for
it) in hell till after a thousand years. The merit a king earns by
protecting his subjects righteously for a single day is such that he
enjoys its reward in heaven for ten thousand years. All those regions
that are acquired by persons leading duly the Garhasthya, the
Brahmacharya, and the Vanaprastha modes of life, are soon acquired by a
king by only protecting his subjects righteously. Do thou, O son of
Kunti, observe with great care this duty (of protection). Thou shalt then
obtain the reward of righteousness and no grief and pain will be thine.
Thou shalt, O son of Pandu, obtain great prosperity in heaven. Merit like
this is impossible to be acquired by persons that are not kings. A
person, therefore, who is a king, and no other, can succeed in earning
such reward of virtue. Possessed of intelligence, thou hast obtained a
kingdom. Do thou protect thy subjects righteously. Gratify Indra with
offerings of Soma and the friends and well-wishers with the objects of
their wishes.'"



SECTION LXXII

"Bhishma said, 'That person, O king, who would protect the good and
punish the wicked, should be appointed as his priest by the king. In this
connection is cited the old story about the discourse between Pururavas,
the son of Aila and Matariswan.'

"Pururavas said, 'Whence has the Brahmana sprung and whence the three
other orders? For what reason also has the Brahmana become the foremost?
It behoveth thee to tell me all this.'

"Matariswan answered, 'The Brahmana, O best of kings, has sprung from the
mouth of Brahman. The Kshatriya has sprung from his two arms, and the
Vaisya from his two thighs. For waiting upon these three orders, O ruler
of men, a fourth order, viz., the Sudra, sprung into life, being created
from the feet (of Brahman). Originally created thus, the Brahmana takes
birth on earth as the lord of all creatures, his duty being the keep of
the Vedas and the other scriptures.[230] Then, for ruling the earth and
wielding the rod of chastisement and protecting all creatures, the second
order, viz., the Kshatriya was created. The Vaisya was created for
supporting the two other orders and himself by cultivation and trade, and
finally, it was ordained by Brahman that the Sudra should serve the three
orders as a menial.'

"Pururavas said, 'Tell me truly, O god of Winds, to whom, this earth
righteously belong. Does it belong to the Brahmana or to the Kshatriya?'

"The god of Winds said, 'Everything that exists in the universe belongs
to the Brahmana in consequence of his birth and precedence. Persons
conversant with morality say this. What the Brahmana eats is his own. The
place he inhabits is his own. What he gives away is his own. He deserves
the veneration of all the (other) orders. He is the first-born and the
foremost. As a woman, in the absence of her husband, accepts his younger
brother for him, even so the earth, in consequence of the refusal of the
Brahmana, has accepted his next-born, viz., the Kshatriya, for her lord.
This is the first rule. In times, however, of distress, there is an
exception of this. If thou seekest to discharge the duties of the order
and wishest to obtain the highest place in heaven, then give unto the
Brahmana all the land thou mayst succeed in conquering, unto him that is
possessed of learning and virtuous conduct, that is conversant with
duties and observant of penances, that is satisfied with the duties of
his order and not covetous of wealth. The well-born Brahmana, possessed
of wisdom and humility, guides the king in every matter by his own great
intelligence. By means of sound counsels he causes the king to earn
prosperity. The Brahmana points out to the king the duties the latter is
to observe. As long as a wise king, observant of the duties of his order,
and bereft of pride, is desirous of listening to the instructions of the
Brahmana, so long is he honoured and so long does he enjoy fame. The
priest of the king, therefore, has a share in the merit that the king
acquires. When the king behaves himself thus, all his subjects, relying
upon him, become virtuous in their behaviour, attentive to their duties,
and freed from every fear. The king obtains a fourth part of those
righteous acts which his subjects, properly protected by him, perform in
his kingdom. The gods, men, Pitris, Gandharvas, Uragas, and Rakshasas,
all depend upon sacrifices for their support. In a country destitute of a
king, there can be no sacrifice. The gods and the Pitris subsist on the
offerings made in sacrifices. Sacrifice, however, depends upon the king.
In the season of summer, men desire comfort from the shade of trees, cool
water, and cool breezes. In the season of winter they derive comfort from
fire, warm clothes, and the sun. The heart of man may find pleasure in
sound, touch, taste, vision, and scent. The man, however, who is inspired
with fear, finds no pleasure in all these things. That person who dispels
the fears of men obtains great merit. There is no gift so valuable in the
three worlds as the gift of life. The king is Indra. The king is Yama.
The king is Dharma. The king assumes different forms. The king sustains
and supports everything.'"



SECTION LXXIII

"Bhishma said, 'The king, with an eye to both religious merit and profit
whose considerations are often very intricate, should, without delay,
appoint a priest possessed of learning and intimate acquaintance with the
Vedas and the (other) scriptures. Those kings that have priests possessed
of virtuous souls and conversant with policy, and that are themselves
possessed of such attributes, enjoy prosperity in every direction. Both
the priest and the king should have such qualities as are worthy of
regard and should be observant of vows and penances. They would then
succeed in supporting and aggrandising the subjects and the deities, the
Pitris and the children.[231] It is laid down that they should be
possessed of similar hearts and should be each other's friends. In
consequence of such friendship between Brahmana and Kshatriya, the
subjects become happy. If they do not regard each other, destruction
would overtake the people. The Brahmana and the Kshatriya are said to be
the progenitors of all men. In this connection is cited the old story
about the discourse between Aila's son and Kasyapa. Listen to it, O
Yudhishthira.'

"Aila said, 'When the Brahmana forsakes the Kshatriya or the Kshatriya
forsakes the Brahmana, who amongst them should be regarded superior and
upon whom do the other orders rely and maintain themselves?'

"Kasyapa said, 'Ruin overtakes the kingdom of the Kshatriya when the
Brahmana and Kshatriya contend with each other. Robbers infest that
kingdom in which confusion prevails, and all good men regard the ruler to
be a Mlechcha. Their oxen do not thrive, nor their children. Their pots
(of milk) are not churned, and no sacrifices are performed there. The
children do not study the Vedas in kingdoms where Brahmanas abandon
Kshatriyas. In their houses wealth does not increase. Their children do
not become good and do not study the scriptures and perform sacrifices.
Those Kshatriyas that abandon Brahmanas become impure in blood and assume
the nature of robbers. The Brahmana and the Kshatriya are connected with
each other naturally, and each protects the other. The Kshatriya is the
cause of the Brahmana's growth and the Brahmana is the cause of the
Kshatriya's growth. When each helps the other, both attain to great
prosperity. If their friendship, existing from days of old, breaks, a
confusion sets over everything. No person desirous of crossing the ocean
of life succeeds in his task even as a small boat floating on the bosom
of the sea. The four orders of men become confounded and destruction
overtakes all. If the Brahmana. who is like a tree is protected, gold and
honey are showered. If, on the other hand, he is not protected, it then
tears and sins are showered, When Brahmanas fall away from the Vedas and
(in the absence of a Kshatriya ruler) seek protection from the
scriptures, then Indra does not pour rain seasonably and diverse kinds of
calamities ceaselessly afflict the kingdom. When a sinful wretch having
slain a woman or a Brahmana does not incur obloquy in assemblies of
fellowmen and has not to stand in fear of the king, then danger threatens
the Kshatriya ruler. In consequence of the sins perpetrated by sinful
men, the god Rudra appears in the kingdom. Indeed, the sinful by their
sins bring upon them that god of vengeance. He then destroys all, the
honest and the wicked alike (without making any distinction).'

"Aila said, 'Whence does Rudra spring? What also is his form? Creatures
are seen to be destroyed by creatures. Tell me all this, O Kasyapa!
Whence does the god Rudra spring?'

"Kasyapa said, 'Rudra exists in the hearts of men. He destroys the bodies
themselves in which he dwells as also the bodies of others. Rudra has
been said to be like atmospheric visitations and his form is like that of
the wind-gods.'

"Aila said, 'The Wind does not, by blowing, visibly destroy men on all
occasions, nor does the deity of the clouds do so by pouring rain. On the
other hand, it is seen among men that they lose their senses and are
slain through lust and malice.'

"Kasyapa said, 'Fire, blazing forth in one house, burneth a whole quarter
or an entire village. Similarly, this deity stupefies the senses of some
one and then that stupefaction touches all, the honest and the wicked
alike, without any distinction.'

"Aila said, 'If chastisement touches all viz., the honest and the wicked
alike, in consequence of the sins perpetrated by the sinful, why should
men, in that case, do acts that are good? Indeed, why should they not
perform wicked acts?'

"Kasyapa said, 'By avoiding all connection with the sinful, one becomes
pure and stainless. In consequence, however, of their being mixed with
the sinful, the sinless are overtaken by chastisement. Wood that is wet,
if mixed with wood that is dry, is consumed by fire in consequence of
such co-existence. The sinless, therefore, should never mingle with the
sinful.'

"Aila said, 'The earth holds the honest and the wicked. The sun warms the
honest and the wicked. The wind blows equally for them. Water cleanses
them equally.'

"Kasyapa said, 'Such, indeed, is the course of this world, O prince! It
is not so, however, hereafter. In the other world, there is great
difference of condition between the person that acts righteously and him
that acts sinfully. The regions that meritorious men acquire are full of
honey and possessed of the splendour of gold or of a fire upon which
clarified butter has been poured. Those regions also are likened to the
navel of ambrosia. The meritorious person enjoys great felicity there.
Death, decrepitude, and sorrow, are not there. The region for the sinful
is hell. Darkness and ceaseless pain are there, and it is full of sorrow.
Sinking in infamy, the man of sinful deeds wrung with remorse there for
many years. In consequence of a disunion between Brahmanas and
Kshatriyas, unbearable griefs afflict the people. Knowing this, a king
should appoint a (Brahmana) priest possessed of experience and wide
knowledge. A king should first install the priest in his office, and then
cause his own coronation. This has been laid down in the ordinance. The
ordinances declare that the Brahmana is the foremost of all creatures.
Men acquainted with the Vedas say that the Brahmana was created first. In
consequence of the precedence of his birth, all things that are good in
this world are vested in him. The rightful owner of all the best things
that have flowed from the Creator, the Brahmana is also, for such
precedence, worthy of the respect and the worship of all creatures. A
king, however powerful, should, according to the dictates of the
scriptures, bestow upon the Brahmana whatever is best and distinguished
above others. The Brahmana contributes to the aggrandisement of the
Kshatriya, and the Kshatriya to the aggrandisement of the Brahmana.
Brahmanas should, therefore, be especially and always worshipped by
kings.'"



SECTION LXXIV

"Bhishma said, 'It is said that the preservation and growth of the
kingdom rest upon the king. The preservation and growth of the king rest
upon the king's priest. That kingdom enjoys true felicity where the
invisible fears of the subjects are dispelled by the Brahmana and all
visible fears are dispelled by the king with the might of his arms. In
this connection is cited the old narrative of the discourse between king
Muchukunda and Vaisravana. King Muchukunda, having subjugated the whole
earth, repaired to the lord of Alaka for testing his strength. King
Vaisravana created (by ascetic power) a large force of Rakshasas. These
ground the forces led by Muchukunda. Beholding the slaughter of his army,
king Muchukunda, O chastiser of foes, began to rebuke his own learned
priest (Vasishtha). Thereupon that foremost of righteous persons viz.,
Vasishtha, underwent very severe penances and, causing those Rakshasas to
be slain, ascertained the true course upon which Muchukunda was bent.
When king Vaisravana's troops were being slaughtered, he showed himself
unto Muchukunda and said these words.'

"The Lord of treasures said, 'Many kings of old, more powerful than thou
art, aided by their priests, had never approached me thus? All of them
were skilled in weapons and all of them were possessed of might.
Regarding me as the grantor of weal and woe, they approached me for
offering worship. In truth, if thou hast might of arms, it behoves thee
to display it. Why dost thou act so proudly, aided by Brahmana might?'
Enraged at these words, Muchukunda, without pride and fear, said unto the
lord of treasures these words fraught with reason and justice, 'The
self-born Brahman created the Brahmana and the Kshatriya. They have a
common origin. If they apply their forces separately, they would never be
able to uphold the world. The power of penances and mantras was bestowed
upon Brahmanas; the might of arms and of weapons was bestowed upon
Kshatriyas. Aggrandised by both kinds of might, kings should protect
their subjects. I am acting in that way. Why dost thou, O lord of Alaka,
rebuke me then?' Thus addressed, Vaisravana said unto Muchukunda and his
priest, 'I never, without being ordered by the (self-created) bestow
sovereignty upon any one. Nor do I ever, without being ordered, take it
away from any one. Know this, O king! Do thou rule then the whole earth
without bounds.' Thus addressed, king Muchukunda replied, saying, 'I do
not, O king, desire to enjoy sovereignty obtained as gift from thee! I
desire to enjoy sovereignty obtained by the might of my own arms.'

"Bhishma continued, 'At these words of Muchukunda, Vaisravana, seeing the
king fearless in the observance of Kshatriya duties, became filled with
surprise. King Muchukunda, devoted to Kshatriya duties, continued to rule
the entire earth obtained by the might of his own arms. That virtuous
king who rules his kingdom, aided by and yielding precedence to the
Brahmana, succeeds in subjugating the whole earth and achieving great
fame. The Brahmana should every day perform his religious rites and the
Kshatriya should always be armed with weapons. Between them they are the
rightful owners of everything in the universe.'"



SECTION LXXV

"Yudhishthira said, 'Tell me, O grandsire, that conduct by which a king
succeeds in aggrandising his subjects and earning regions of felicity in
the other world.'

"Bhishma said, 'The king should be liberal and should perform sacrifices,
O Bharata! He should be observant of vows and penances, and should be
devoted to the duty of protecting his subjects. Righteously protecting
all his subjects, he should honour all righteous persons by standing up
when they come and by making gifts unto them. If the king regards it,
righteousness becomes regarded everywhere. Whatever acts and things are
liked by the king are liked by his subjects. Unto his foes the king
should always be like Death, with the rod of chastisement uplifted in his
hands. He should exterminate robbers everywhere in his kingdom and never
pardon any one from caprice. The king, O Bharata, earns a fourth part of
the merit that his subjects earn under his protection. By only protecting
his subjects the king acquires a fourth part of the merit that his
subjects acquire by study, by gifts, by pouring libations, and by
worshipping the gods. The king acquires a fourth part also of the sin
that his subjects commit in consequence of any distress in the kingdom
arising from the king's neglect in discharging the duty of protection.
Some say that the king earns a moiety, and some say the full measure, of
whatever sin is caused by his becoming cruel and untruthful in speech.
Listen now to the means by which the king may be cleansed of such sins.
If the king fails to restore to a subject the wealth that has been stolen
away by thieves, he should then compensate the injured from his own
treasury, or, in case of inability, with wealth obtained from his
dependents. All the orders should protect the wealth of a Brahmana even
as they should the Brahmana's boy or life. The person that offends
against Brahmanas should be exiled from the kingdom. Everything is
protected by protecting the Brahmana's wealth. Through the grace of the
Brahmana, which may thus be secured, the king becomes crowned with
success. Men seek the protection of a competent king like creatures
seeking relief from the clouds or birds seeking refuge in a large tree. A
cruel and covetous king, with lustful soul and ever seeking the
gratification of his desire never succeeds in protecting his subjects.'

"Yudhishthira, said, 'I do not, for a moment, desire the happiness that
sovereignty bestows or sovereignty itself for its own sake. I desire it,
however, for the sake of the merit one may acquire from it. It seems to
me that no merit is attached to it. No need for sovereignty then by which
no merit can be acquired. I shall, therefore, retire into the woods from
desire of earning merit. Laying aside the rod of chastisement, and
subduing my senses, I shall go to the woods which are sacred and seek to
acquire the merit of righteousness by becoming an ascetic subsisting upon
fruit and roots.'

"Bhishma said, 'I know, O Yudhishthira, what the nature of thy heart is,
and how inoffensive is thy disposition. Thou wilt not, however, by
inoffensiveness alone, succeed in ruling thy kingdom. Thy heart is
inclined to mildness, thou art compassionate, and thou art exceedingly
righteous. Thou art without energy, and thou art virtuous and full of
mercy. People, therefore, do not regard thee much. Follow the conduct of
thy sire and grandsire. Kings should never adopt that conduct which thou
desirest to adopt. Never be touched by such anxiety (after doing thy
duty), and never adopt such inoffensiveness of conduct. By becoming so,
thou wouldst not succeed in earning that merit of righteousness which
arises from protecting subjects. The behaviour thou wishest to adopt,
impelled by thy own intelligence and wisdom, is not consistent with those
blessings which thy sire Pandu or thy mother Kunti used to solicit for
thee. Thy sire always solicited for thee courage, might, and truth. Kunti
always solicited for thee high-mindedness and liberality. The offerings
with Swaha and Swadha in Sraddhas and sacrifices are always asked from
children by the Pitris and the deities. Whether gifts and study and
sacrifices and the protection of subjects be meritorious or sinful, thou
hast been born to practise and perform them. The fame, O son of Kunti, is
never tarnished of men that even fail in bearing the burdens which are
placed on them and unto which they are yoked in life. Even a horse, if
properly trained, succeeds in bearing, without falling down, a burden.
(What need then be said of thee that art a human being?) One incurs no
censure if only one's acts and words be proper, for success is said to
depend upon acts (and words). No person, be he a man virtuously following
the domestic mode of life, or be he a king, or be he a Brahmacharin, has
ever succeeded in conducting himself without tripping. It is better to do
an act which is good and in which there is small merit than to totally
abstain from all acts, for total abstention from acts is very sinful.
When a high-born and righteous person succeeds in obtaining affluence,
the king then succeeds in obtaining prosperity in all his affairs. A
virtuous king, having obtained a kingdom, should seek to subdue some by
gifts, some by force, and some by sweet words. There is no one more
virtuous than he upon whom high-born and learned persons rely from fear
of losing their means of sustenance and depending upon whom they live in
contentment.

"Yudhishthira said, 'What acts, O sire, are conductive to heaven? What is
the nature of the great felicity that is derived from them? What also is
the high prosperity that may be obtained thence? Tell me all this, if
thou knowest.,

"Bhishma said, 'That man from whom a person afflicted with fear obtains
relief even for a moment, is the most worthy of heaven amongst us. This
that I tell thee is very true. Be thou cheerfully the king of the Kurus,
O foremost one of Kuru's race, acquire heaven, protect the good and slay
the wicked. Let thy friends, together with all honest men, derive their
support from thee, like all creatures from the deity of the clouds and
like birds from a large tree with delicious fruits. Men seek the
protection of that person who is dignified, courageous, capable of
smiting, compassionate, with senses under control, affectionate towards
all, and equitable, and just.'"



SECTION LXXVI

"Yudhishthira said, 'O grandsire, amongst Brahmanas some are engaged in
the duties proper to their order, while others are engaged in other
duties. Tell me the difference between these two classes!'

"Bhishma said, 'Those Brahmanas, O king, that are possessed of learning
and beneficent features, and that look upon all creatures with an equal
eye, are said to be equal to Brahma. They that are conversant with the
Riches, the Yajuses and the Samans, and who are devoted to the practices
of their order, are, O king, equal to the very gods. Those, however,
amongst them that are not well-born and not devoted to the duties of
their order, and are, besides wedded to evil practices, are like Sudras.
A virtuous king should realise tribute from and impress without pay into
the public service those Brahmanas that are not possessed of Vedic lore
and that have not their own fires to worship. They that are employed in
courts of justice for summoning people, they that perform worship for
others for a fee, they that perform the sacrifices of Vaisyas and Sudras,
they that officiate in sacrifices on behalf of a whole village, and they
that make voyages on the ocean,--these five are regarded as Chandalas
among Brahmanas.[232] They amongst them that become Ritwikas, Purohitas,
counsellors, envoys, and messengers, become, O king, equal to
Kshatriyas.[233] They amongst them that ride horses or elephants or cars
or become foot-soldiers, become, O king, equal to Vaisyas. If the king's
treasury is not full, he may realise tribute from these. In realising
tribute, the king, however, should exclude those Brahmanas that are (for
their conduct) equal to the gods or Brahma. The Vedas say that the king
is the lord of the wealth belonging to all the orders except Brahmanas.
He can take the wealth of those Brahmanas also that have fallen away from
their legitimate duties. The king should never be indifferent towards
those Brahmanas that are not observant of their duties. For the sake of
making his people virtuous, he should punish and separate them from their
superiors. That king, O monarch, in whose territories a Brahmana becomes
a thief, is regarded by the learned to be the author of that misdeed.
Persons conversant with the Vedas declare that if a Brahmana versed in
the Vedas and observant of vows becomes, through want of sustenance, a
thief, it is the duty of the king to provide for his support. If, after
provision has been made for his support, he does not abstain from theft
he should then, O scorcher of foes be banished from the kingdom with all
his kinsmen.'"'



SECTION LXXVII

"Yudhishthira said, 'Of whose wealth, O bull of Bharata's race, is the
king regarded to be the lord? And what conduct also should the king
adopt? Discourse to me on this, O grandsire.'

"Bhishma said, 'The Vedas declare that the king is the lord of the wealth
that belongs to all persons except Brahmanas, as also of those Brahmanas
that are not observant of their proper duties. The king should not spare
those Brahmanas that are not observant of their duties. The righteous say
that this is the ancient custom of kings. That king, O monarch, in whose
dominion a Brahmana becomes a thief, is regarded to be the author of that
misdeed. It is the king that becomes sinful on that account. In
consequence of such a circumstance, kings regard themselves to be worthy
of reproach. All righteous kings, therefore, provide Brahmanas with the
means of support. In this connection is cited the old narrative of the
speech made by the king of the Kaikeyas unto a Rakshasa while the latter
was about to abduct him away. Of rigid vows and possessed of Vedic lore,
the king of the Kaikeyas, O monarch, while living in the woods, was
forcibly seized on a certain occasion by a Rakshasa.'

"The king said, 'There is no thief in my territories, nor any person of
wicked behaviour, nor any one that drinks alcohol. There is no one in my
dominions who has not his sacred fire or who does not perform sacrifices.
How then hast thou been able to possess my heart? There is no Brahmana in
my dominions who is not possessed of learning or who is not observant of
vows or who has not drunk Soma. There is no one who has not his sacred
fire or who does not perform sacrifices. How then hast thou been able to
possess my soul? In my dominions no sacrifice has been performed without
completing it by Dakshina. No one in my dominions studies the Vedas who
is not observant of vows. How then hast thou been able to possess my
soul? The Brahmanas in my kingdom teach, study, sacrifice, officiate at
other's sacrifices, give, and receive gifts. All of them are observant of
those six acts. The Brahmanas in my kingdom are all devoted to the
performance of the duties of their order. Worshipped and provided for,
they are mild, and truthful in speech. How then hast thou been able to
possess my soul? The Kshatriyas in my kingdom are all devoted to the
duties or their order. They never beg but give, and are conversant with
truth and virtue. They never teach but study, and perform sacrifices but
never officiate at the sacrifices of others. They protect the Brahmanas
and never fly from battle. How then hast thou been able to possess my
soul? The Vaisyas in my dominion are all observant of the duties of their
order. With simplicity and without deceit they derive their sustenance
from agriculture, cattle-keeping, and trade. They are all heedful,
observant of religious rites and excellent vows, and truthful in speech.
They give to guests what is their due, and self-restrained, and pure, and
attached to their relative and kinsmen. How then hast thou been able to
possess my heart? The Sudras in my kingdom, observant of the duties of
their order, humbly and duly serve and wait upon the other three orders
without entertaining any malice towards them. How then hast thou been
able to possess my heart? I support the helpless and the old, the weak,
the ill, and women (without guardians), by supplying them with all their
necessaries. How then hast thou been able to possess my heart? I am never
an exterminator of the special customs of families and of countries
existing duly from days of old. How then hast thou been able to possess
my heart? The ascetics in my kingdom are protected and worshipped. They
are always honoured and entertained with food. How then hast thou been
able to possess my heart? I never eat without feeding others from my
dishes. I never go to other people's wives. I never sport or recreate
alone. How then hast thou been able to possess my heart? No one in my
kingdom who is not a Brahmacharin begs his food, and no one who leads the
Bhikshu mode of life desires to be a Brahmacharin. No one who is not a
Ritwij pours libations (of clarified butter) upon the sacrificial fire.
How then hast thou been able to possess my soul? I never disregard the
learned or the old or those that are engaged in penances. When the whole
population sleeps, I keep myself awake (for watching and protecting). How
then hast thou been able to possess my heart? My priest possesses
knowledge of self. He is given to penances, and is conversant with all
duties. Possessed of great intelligence, he has the fullest power over my
kingdom. By gifts I desire to acquire knowledge, and by truth and the
protection of Brahmanas, I desire to attain regions of blessedness in
heaven. By service I attach myself to my preceptors, I have no fear of
Rakshasas. In my kingdom there are no widows, no wicked Brahmanas, no
Brahmana that has fallen away from his duties, no deceitful person, no
thief, no Brahmana that officiates in the sacrifices of people for whom
he should never officiate, and no perpetrator of sinful deeds. I have no
fear of Rakshasas. There is no space in my body, of even two fingers'
breadth, that does not bear the scar of a weapon-wound. I always fight
for the sake of righteousness. How hast thou been able to possess my
heart? The people of my kingdom always invoke blessings upon me in order
that I may always be able to protect kine and Brahmanas and perform
sacrifices. How then hast thou been able to possess me?'

"The Rakshasa said, 'Since thou art observant of the duties under all
circumstances, therefore, O king of the Kaikeyas, go back to thy abode.
Blessed be thou, I leave thee. They, O king of the Kaikeyas, who protect
kine and Brahmanas and all their subjects, have nothing to fear from
Rakshasas, and much less from sinful persons. Those kings that give the
lead to Brahmanas and whose might depends upon that of the Brahmanas, and
whose subjects discharge the duties of hospitality, always succeeds in
acquiring heaven.'

"Bhishma continued, 'Thou shouldst, therefore, protect the Brahmanas.
Protected by thee, they will protect thee in return. Their blessings, O
king, would surely descend upon kings of righteous behaviour. For the
sake of righteousness, those Brahmanas that are not observant of the
duties of their order should be chastised and separated (into a distinct
class) from their superiors. A king who conducts himself in this way
towards the people of his city and the provinces, obtains prosperity here
and residence in heaven with Indra.'"



SECTION LXXVIII

"Yudhishthira said, 'It has been said that in seasons of distress a
Brahmana may support himself by the practice of Kshatriya duties. Can he,
however, at any time, support himself by the practice of the duties laid
down for the Vaisyas?'

"Bhishma said, 'When a Brahmana loses his means of support and falls into
distress, he may certainly betake himself to the practices of a Vaisya
and derive his support by agriculture and keeping cattle, if, of course,
he is incompetent for Kshatriya duties.'

"Yudhishthira said, 'If a Brahmana, O bull of Bharata's race, betakes
himself to the duties of a Vaisya, what articles may he sell without
losing his prospect of heaven?'

"Bhishma said, 'Wines, salt, sesamum seeds, animals having manes, bulls,
honey, meat, and cooked food, O Yudhishthira, under all circumstances, a
Brahmana should avoid. A Brahmana, by selling these, would sink into
hell. A Brahmana, by selling a goat, incurs the sin of selling the god of
fire; by selling a sheep, the sin of selling the god of water; by selling
a horse, the sin of selling the god of the sun; by selling cooked food,
the sin of selling land; and by selling a cow, the sin of selling
sacrifice and the Soma juice. These, therefore, should not be sold (by a
Brahmana). They that are good do not applaud the purchase of uncooked
food by giving cooked food in exchange. Uncooked food, however, may be
given for procuring cooked food, O Bharata![234] 'We will eat this cooked
food of thine. Thou mayst cook these raw things (that we give in
exchange).'--In a compact of this kind there is no sin. Listen, O
Yudhishthira, I shall speak to thee of the eternal practice, existing
from days of old, of persons conducting themselves according to approved
usages. 'I give thee this. Give me this other thing in return.' Exchange
by such agreement is righteous. To take things by force, however, is
sinful. Even such is the course of the usage followed by the Rishis and
others. Without doubt, this is righteous.'

"Yudhishthira said, 'When, O sire, all the orders, giving up their
respective duties, take up arms against the king, then, of course, the
power of the king decreases.--By what means should the king then become
the protector and refuge of the people? Resolve this doubt of mine, O
king, by speaking to me in detail.'

"Bhishma said, 'By gifts, by penances, by sacrifices, by peacefulness,
and by self-restraint, all the orders headed by the Brahmanas should, on
such occasions, seek their own good. Those amongst them that are endued
with Vedic strength, should rise up on every side and like the gods
strengthening Indra contribute (by Vedic rites) to enhancing the strength
of the king. Brahmanas are said to be the refuge of the king while his
power suffers decay. A wise king seeks the enhancement of his power by
means of the power of the Brahmanas. When the king, crowned with victory,
seeks the re-establishment of peace, all the orders then betake
themselves to their respective duties. When robbers, breaking through all
restraints, spread devastation around, all the orders may take up arms.
By so doing they incur no sin, O Yudhishthira!'

"Yudhishthira said, 'If all the Kshatriyas become hostile towards the
Brahmanas, who then will protect the Brahmanas and their Vedas? What then
should be the duty of the Brahmanas and who will be their refuge?'

"Bhishma said, 'By penances, by Brahmacharya, by weapons, and by
(physical) might, applied with or without the aid of deceit, the
Kshatriyas should be subjugated. If the Kshatriya misconducts himself,
especially towards Brahmanas, the Vedas themselves will subjugate them.
The Kshatriyas have sprung from the Brahmanas. Fire has sprung from
water; the Kshatriya from the Brahmana; and iron from stone. The energy
of fire, the Kshatriya, and iron, are irresistible. But when these come
into contact with the sources of their origin, their force becomes
neutralised. When iron strikes stone, or fire battles with water, or the
Kshatriya becomes hostile to the Brahmana, then the strength of each of
those three becomes destroyed. Thus, O Yudhishthira, the energy and
might, howsoever great and irresistible, of Kshatriyas become quelled as
soon as they are directed against the Brahmanas. When the energy of the
Brahmanas becomes mild, when Kshatriya energy becomes weak, when all men
misbehave themselves towards the Brahmanas, they that engage in battle
then, casting off all fear of death, for protecting the Brahmanas,
morality, and their own selves,--those persons, moved by righteous
indignation and possessed of great strength of mind, succeed in winning
high regions of bliss hereafter. All persons should take up arms for the
sake of Brahmanas. Those brave persons that fight for Brahmanas attain to
those felicitous region in heaven that are reserved for persons that have
always studied the Vedas with attention, that have performed the
austerest of penances, and that have, after fasting, cast off their
bodies into blazing fires. The Brahmana, by taking up arms for the three
orders, does not incur sin. People say that there is no higher duty than
casting off life under such circumstances. I bow to them and blessed be
they that thus lay down their lives in seeking to chastise the enemies of
Brahmanas. Let us attain to that region which is intended for them. Manu
himself has said that those heroes repair to the region of Brahman. As
persons become cleansed of all their sins by undergoing the final bath on
a horse-sacrifice even so they that die at the edge of weapons while
fighting wicked people, become cleansed of their sins. Righteousness
becomes unrighteousness, and unrighteousness becomes righteousness,
according to place and time. Such is the power of place and time (in
determining the character of human acts). The friends of humanity, by
doing even acts of cruelty, have attained to high heaven. Righteous
Kshatriyas, by doing even sinful acts, have attained to blessed
ends.[235] The Brahmana, by taking up arms on these three occasions, does
not incur sin, viz., for protecting himself, for compelling the other
orders to betake themselves to their duties, and for chastising robbers.'

"Yudhishthira said, 'If when robbers raise their heads and an
inter-mixture of the orders begins to take place in consequence of
confusion, and Kshatriyas become incompetent, some powerful person other
than a Kshatriya seeks to subdue those robbers for the sake of protecting
the people,[236] indeed, O best of kings, if that powerful person happens
to be a Brahmana or a Vaisya or a Sudra, and if he succeeds in protecting
the people by righteously wielding the rod of chastisement is he
justified in doing what he does or is he restrained by the ordinances
from accomplishing that duty? It seems that others, when the Kshatriyas
prove so wretched, should take up weapons.'

"Bhishma said, 'Be he a Sudra or be he the member of any other orders, he
that becomes a raft on a raftless current, or a means of crossing where
means there are none, certainly deserves respect in every way. That
person, O king, relying upon whom helpless men, oppressed and made
miserable by robbers, live happily, deserve to be lovingly worshipped by
all as if he were a near kinsman. The person, O thou of Kuru's race, that
dispels the fears of others, always deserves respect. What use is there
of bulls that would not bear burthens, or of kine that would not yield
milk, or of a wife that is barren? Similarly, what need is there for a
king that is not competent to grant protection? As an elephant made of
wood, or a deer made of leather, as a person without wealth, or one that
is a eunuch, or a field that is sterile, even so is a Brahmana that is
void of Vedic lore and a king incapable of granting protection? Both of
them are like a cloud that does not pour rain. That person who always
protects the good and restrains the wicked deserves to become a king and
to govern the world.'"



SECTION LXXIX

"Yudhishthira said, 'What, O grandsire, should be the acts and what the
behaviour of persons employed as priests in our sacrifices? What sort of
persons should they be, O king? Tell me all this, O foremost of speakers.'

"Bhishma said, 'It is laid down from those Brahmanas that are eligible as
priests that they should be conversant with the Chhandas including the
Samans, and all the rites inculcated in the Srutis, and that they should
be able to perform all such religious acts as lead to the prosperity of
the king. They should be devotedly loyal and utter agreeable speeches in
addressing kings. They should also be friendly towards one another, and
cast equal eyes on all. They should be devoid of cruelty, and truthful in
speech. They should never be usurers, and should always be simple and
sincere. One that is peaceful in temper, destitute of vanity, modest,
charitable, self-restrained, and contented, possessed of intelligence,
truthful, observant of vows, and harmless to all creatures, without lust
and malice, and endued with the three excellent qualities, devoid of envy
and possessed of knowledge, deserves the seat of Brahman himself. Persons
with such qualities, O sire, are the best of priests and deserve every
respect.'

"Yudhishthira said, 'There are Vedic texts about the gift of Dakshina in
sacrifices. There is no ordinance, however, which lays down that so much
should be given. This ordinance (about the gift of Dakshina) has not
proceeded from motives connected with the distribution of wealth. The
command of the ordinance, in consequence of the provision in cases of
incapacity, is terrible. That command is blind to the competence of the
sacrificer.[237] The audition occurs in the Vedas that a person should,
with devotion, perform a sacrifice. But what can devotion do when the
sacrificer is stained by falsehood?[238]

"Bhishma said, 'No man acquires blessedness or merit by disregarding the
Vedas or by deceit or falsehood. Never think that it is otherwise.
Dakshina constitutes one of the limbs of sacrifice and conduces to the
nourishment of the Vedas. A sacrifice without Dakshina can never lead to
salvation. The efficacy, however, of a single Purnapatra is equal to that
of any Dakshina, however rich. Therefore, O sire, everyone belonging to
the three orders should perform sacrifices.[239] The Vedas have settled
that Soma is as the king himself to the Brahmanas. Yet they desire to
sell it for the sake of performing sacrifices, though they never wish to
sell it for gaining a livelihood. Rishis of righteous behaviour have
declared, agreeably to the dictates of morality, that a sacrifice
performed with the proceeds of the sale of Soma serves to extend
sacrifices.[240] These three, viz., a person, a sacrifice and Soma, must
be of good character. A person that is of bad character is neither for
this nor for the other world. This audition has been heard by us that the
sacrifice which high-souled Brahmanas perform by wealth earned by
excessive physical labour, is not productive of great merit. There is a
declaration in the Vedas that penances are higher than sacrifices. I
shall now speak to thee of penances. O learned prince, listen to me.
Abstention from injury, truthfulness of speech, benevolence,
compassion,--these are regarded as penances by the wise and not the
emaciation of the body. Disregard of the Vedas, disobedience to the
dictates of the scriptures, and violation of all wholesome restraints,
are productive of self-destruction. Listen, O son of Pritha, to what has
been laid down by those that pour ten libations upon the fire at ten
times of the day.--For them that perform the sacrifice of penance, the
Yoga they endeavour to effect with Brahma is their ladle; the heart is
their clarified butter; and high knowledge constitutes their
Pavitra.[241] All kinds of crookedness mean death, and all kinds of
sincerity are called Brahma. This constitutes the subject of knowledge.
The rhapsodies of system-builders cannot affect this.--'"



SECTION LXXX

"Yudhishthira said, 'The most trifling act, O grandsire, cannot be
accomplished by any man if unaided. What then need be said of the king
(who has to govern a kingdom)? What should be the behaviour and what the
acts of the king's minister? Upon whom should the king repose confidence
and upon whom should he not?'

"Bhishma said, 'Kings, O monarch, have four kinds of friends. They are he
that has the same object, he that is devoted, he that is related by
birth, and he that has been won over (by gifts and kindness). A person of
righteous soul, who would serve one and not both sides, is the fifth in
the enumeration of the king's friends. Such a person adopts that side on
which righteousness is, and accordingly acts righteously. With respect to
such a person, the king should never disclose such purposes of his as
would not enlist his sympathy. Kings desirous of success are obliged to
adopt both kinds of paths, righteous and unrighteous. Of the four kinds
of friends, the second and the third are superior, while the first and
the fourth should ever be regarded with suspicion. In view, however, of
those acts which the king should do in person, he should always regard
with suspicion all the four. The king should never act heedlessly in the
matter of watching his friends. A king that is heedless is always
overpowered by others. A wicked man assumes the garb of honesty, and he
that is honest becomes otherwise. A foe may become a friend and a friend
may become a foe. A man cannot always be of the same mind. Who is there
that would trust him completely? All the chief acts, therefore, of a king
he should accomplish in his own presence. A complete reliance (on his
ministers) is destructive of both morality and profit. A want of trust
again in respect of all is worse than death. Trustfulness is premature
death. One incurs danger by truthfulness. If one trusts another
completely, he is said to live by the sufferance of the trusted person.
For this reason every one should be trusted as also mistrusted. This
eternal rule of policy, O sire, should be kept in view. One should always
mistrust that person who would, upon one's desire, obtain one's wealth.
The wise declare such a person to be one's enemy. A person whose joy
knows no bounds upon beholding the aggrandisement of the king and who
feels miserable upon seeing the king's decay, furnishes the indications
of one of the best friends of the king. He whose fall would be brought
about by thy fall, should be trusted by thee completely even as thou
shouldst trust thy sire. Thou shouldst, to the best of thy power,
aggrandise him as thou winnest aggrandisement for thyself. One who, in
even thy religious rites, seeks to rescue thee from harm, would seek to
rescue thee from harm's way in every other business. Such a one should be
regarded as thy best friend. They, on the other hand, that wish one harm
are one's foes. That friend is said to be like thy own self who is
inspired with fear when calamity overtakes thee and with joy when
prosperity shines on thee. A person possessed of beauty, fair complexion,
excellent voice, liberality, benevolence, and good birth, cannot be such
a friend. That person who is possessed of intelligence and memory, who is
clever in the transaction of business, who is naturally averse from
cruelty, who never indulges in wrath, and who, whether regarded or
disregarded is never dissatisfied, be he thy priest or preceptor or
honoured friend should always receive thy worship if he accepts the
office of thy counsellor and resides in thy abode. Such a person may be
informed of thy most secret counsels and the true state of all thy
affairs religious or pertaining to matters of profit. Thou mayst confide
in him as in thy own sire. One person should be appointed to one task,
and not two or three. Those may not tolerate each other. It is always
seen that several persons, if set to one task, disagree with one another.
That person who achieves celebrity, who observes all restraints, who
never feels jealous of others that are able and competent, who never does
any evil act, who never abandons righteousness from lust or fear or
covetousness or wrath, who is clever in the transaction of business, and
who is possessed of wise and weighty speech, should be thy foremost of
ministers. Persons possessed of good birth and good behaviour, who are
liberal and who never indulge in brag, who are brave and respectable, and
learned and full of resources, should be appointed as ministers for
supervising all thy affairs. Honoured by thee and gratified with wealth,
they would act for thy good and be of great help to thee. Appointed to
offices connected with profit and other important matters they always
bring about great prosperity. Moved by a feeling of healthy rivalry, they
discharge all duties connected with profit, holding consultations with
one another when necessary. Thou shouldst fear thy kinsmen as thou
shouldst death itself. A kinsman can never bear a kinsman's prosperity
even as a feudatory chief cannot bear to see the prosperity of his
overlord. None but a kinsman can feel joy at the destruction of a kinsman
adorned with sincerity, mildness, liberality, modesty, and truthfulness
of speech. They, again, that have no kinsmen, cannot be happy. No men can
be more contemptible than they that are destitute of kinsmen. A person
that has no kinsmen is easily overridden by foes. Kinsmen constitute the
refuge of one that is afflicted by other men, for kinsmen can never bear
to see a kinsman afflicted by other people. When a kinsman is persecuted
by even his friends, every kinsman of the persecuted regards the injury
to be inflicted upon himself. In kinsmen, therefore, there are both
merits and faults. A person destitute of kinsmen never shows favours to
any one nor humbles himself to any one. In kinsmen, therefore both merit
and demerit may be marked. One should, for this reason, always honour and
worship his kinsmen in words and acts, and do them agreeable offices
without injuring them at any time. Mistrusting them at heart, one should
behave towards them as if he trusted them completely. Reflecting upon
their nature, it seems that they have neither faults nor merits. A person
who heedfully conducts himself in this way finds his very foes disarmed
of hostility and converted into friends. One who always conducts himself
in this way amid kinsmen and relatives and bears himself thus towards
friends and foes, succeeds in winning everlasting fame.'"



SECTION LXXXI

"Yudhishthira said, 'If one does not succeed in winning over one's
kinsmen and relatives (by this course), they that are intended for
becoming friends become foes. How should one, then, conduct one's self so
that the hearts of both friends and foes may be won?'

"Bhishma said, 'In this connection is cited the old history of a
discourse between Vasudeva and the celestial sage Narada. On a certain
occasion Vasudeva said, 'Neither an illiterate and foolish friend, nor a
learned friend of fickle soul, deserves, O Narada, to know one's secret
counsels. Relying on thy friendship for me, I shall say something to
thee, O sage! O thou that canst go to heaven at thy pleasure, one should
speak to another if one be convinced of the intelligence of that other. I
never behave with slavish obsequiousness towards my kinsmen by flattering
speeches about their prosperity. I give them half of what I have, and
forgive their evil speeches. As a fire-stick is grinded by a person
desirous of obtaining fire, even so my heart is ground by my kinsmen with
their cruel speeches. Indeed, O celestial Rishi, those cruel speeches
burn my heart every day. Might resides in Sankarshana; mildness in Gada;
and as regards Pradyumna, he surpasses even myself in beauty of person.
(Although I have all these on my side) yet I am helpless, O Narada! Many
others among the Andhakas and the Vrishnis are possessed of great
prosperity and might, and during courage and constant perseverance. He on
whose side they do not range themselves meets with destruction. He, on
the other hand, on whose side they do range themselves, achieves
everything. Dissuaded (in turns) by both (viz., Ahuka and Akrura,) I do
not side either of them. What can be more painful for a person than to
have both Ahuka and Akrura on his side? What, again, can be more painful
for one than not to have both of them on his side?[242] I am like the
mother of two brothers gambling against each other, invoking victory to
both. I am thus, O Narada, afflicted by both. It behoveth thee to tell me
that which is for the good of both myself and my kinsmen.'

"Narada said, 'Calamities, O Krishna, are of two kinds, viz., external
and internal. They arise, O thou of Vrishni's race, from one's own acts
or from the acts of others. The calamity that has now overtaken thee is
an internal one and is born of thy own acts. Valadeva and others of the
Bhoja race are partisans of Akrura, and have taken up his side either for
the sake of wealth, or mere caprice, or moved by words or by hate. As
regards thyself, thou hast given away wealth obtained by thee to another.
Though possessed of men who should be your friends, thou hast, however,
by thy own act, brought calamity over thy head. Thou canst not take back
that wealth, even as one cannot swallow again the food that he has
vomited himself. The kingdom cannot be taken back from Babhu and Ugrasena
(unto whom it has been given). Thyself, O Krishna, cannot, in particular,
take it back (from them) from fear of producing intestine dissensions.
Supposing the endeavour succeeds, it will do so after much trouble and
after the accomplishment of the most difficult feats. A great slaughter
and a great loss of wealth will ensue, perhaps, even total destruction.
Use then a weapon that is not made of steel, that is very mild and yet
capable of piercing all hearts. Sharpening and resharpening that weapon
correct the tongues of thy kinsmen.'

"Vasudeva said, 'What is that weapon, O sage, which is not made of steel,
which is mild, which still pierces all hearts, and which I must use for
correcting the tongues of my kinsmen?'

"Narada said, 'The giving of food to the best of thy power, forgiveness,
sincerity, mildness, and honour to whom honour is due, these constitute a
weapon that is not made of steel. With soft words alone turn away the
anger of kinsmen about the utter cruel speeches, and mollify their hearts
and minds and slanderous tongues. None who is not a great man with
cleansed soul and possessed of accomplishments and friends can bear a
heavy burthen. Take up this great weight (of governing the Vrishnis) and
bear it on thy shoulders. All oxen can bear heavy burthens on a level
road. The stronger ones only among them can bear such burthens on a
difficult road. From disunion destruction will spring and overtake all
the Bhojas and the Vrishnis. Thou, O Kesava, art the foremost one among
them. Do thou act in such a manner that the Bhojas and the Vrishnis may
not meet with destruction. Nothing but intelligence and forgiveness,
restraint of the senses, and liberality are present in a person of
wisdom. Advancing one's own race is always praiseworthy and glorious and
conducive to long life. Do thou, O Krishna, act in such a way that
destruction may not overtake thy kinsmen. There is nothing unknown to
thee in respect of policy and the art of war, O Lord! The Yadavas, the
Kukuras, the Bhojas, the Andhakas, and the Vrishnis, are all dependent on
thee even as all the worlds and all the regents of those worlds, O
mighty-armed one! The Rishis, O Madhava, always pray for thy advancement.
Thou art the lord of all creatures. Thou knowest the past, the present,
and the future. Thou art the foremost one among all the Yadavas. Relying
on thee, they expect to live in happiness.'"



SECTION LXXXII

"Bhishma said, 'This that I have told thee constitutes the first means.
Listen now, O Bharata to the second means. That man who seeks to advance
the interests of the king should always be protected by the king. If a
person, O Yudhishthira, that is paid or unpaid, comes to thee for telling
thee of the damage done to thy treasury when its resources are being
embezzled by a minister, thou shouldst grant him an audience in private
and protect him also from the (impeached) minister. The ministers guilty
of peculation seek, O Bharata, to slay such informants. They who plunder
the royal treasury combine together for opposing the person who seeks to
protect it, and if the latter be left unprotected, he is sure to be
ruined. In this connection also an old story is cited of what the sage
Kalakavrikshiya had said unto the king of Kosala. It hath been heard by
us that once on a time the sage Kalakavrikshiya came to Kshemadarsin who
had ascended the throne of the kingdom of Kosala. Desirous of examining
the conduct of all the officers of Kshemadarsin, the sage, with a crow
kept within a cage in his hand, repeatedly travelled through every part
of that king's dominions. And he spoke unto all the men and said, 'Study,
ye the corvine science. The crows tell me the present, the past, and the
future.' Proclaiming this in the kingdom, the sage, accompanied by a
large number of men, began to observe the misdeeds of all the officers of
the king. Having ascertained all the affairs in respect of that kingdom,
and having learnt that all the officers appointed by the king were guilty
of malversation, the sage, with his crow, came to see the king. Of rigid
vows, he said unto the king, 'I know everything (about thy kingdom).'
Arrived at the presence of the king, he said unto his minister adorned
with the insignia of his office that he had been informed by his crow
that the minister had done such a misdeed in such a place, and that such
and such persons know that he had plundered the royal treasury. 'My crow
tells me this. Admit or prove the falsehood of the accusation quickly.'
The sage then proclaimed the names of other officers who had similarly
been guilty of embezzlement, adding, 'My crow never says anything that is
false.' Thus accused and injured by the sage, all the officers of the
king, O thou of Kuru's race, (united together and) pierced his crow,
while the sage slept, at night. Beholding his crow pierced with a shaft
within the cage, the regenerate Rishi, repairing to Kshemadarsin in the
morning said unto him, 'O king, I seek thy protection. Thou art
all-powerful and thou art the master of the lives and wealth of all. If I
receive thy command I can then say what is for thy good. Grieved on
account of thee whom I regard as a friend have come to thee, impelled by
my devotion and ready to serve thee with my whole heart. Thou art being
robbed of thy wealth, I have come to thee for disclosing it without
showing any consideration for the robbers. Like a driver that urges a
good steed, I have come hither for awakening thee whom I regard as a
friend. A friend who is alive to his own interests and desirous of his
own prosperity and aggrandisement, should forgive a friend that intrudes
himself forcibly, impelled by devotion and wrath, for doing what is
beneficial.' The king replied unto him, saying, 'Why should I not bear
anything thou wilt say, since I am not blind to what is for my good? I
grant thee permission, O regenerate one! Tell me what thou pleasest, I
shall certainly obey the instructions thou wilt give me, O Brahman,'

"The sage said, 'Ascertaining the merits and faults of thy servants, as
also the: dangers thou incurrest at their hands, I have come to thee,
impelled by my devotion, for representing everything to thee. The
teachers (of mankind) have of old declared what the curses are, O king,
of those that serve others. The lot of those that serve the king is very
painful and wretched. He who has any connection with kings is to have
connection with snakes of virulent poison. Kings have many friends as
also many enemies. They that serve kings have to fear all of them. Every
moment, again, they have fear from the king himself, O monarch. A person
serving the king cannot (with impunity) be guilty of heedlessness in
doing the king's work. Indeed, a servant who desires to win prosperity
should never display heedlessness in the discharge of his duties. His
heedlessness may move the king to wrath, and such wrath may bring down
destruction (on the servant). Carefully learning how to behave himself,
one should sit in the presence of the king as he should in the presence
of a blazing fire. Prepared to lay down life itself at every moment, one
should serve the king attentively, for the king is all-powerful and
master of the lives and the wealth of all, and therefore, like unto a
snake of virulent poison. He should always fear to indulge in evil
speeches before the king, or to sit cheerlessly or in irreverent
postures, or to wait in attitudes of disrespect or to walk disdainfully
or display insolent gestures and disrespectful motions of the limbs. If
the king becomes gratified, he can shower prosperity like god. If he
becomes enraged, he can consume to the very roots like a blazing fire.
This, O king, was said by Yama. Its truth is seen in the affairs of the
world. I shall now (acting according to these precepts) do that which
would enhance thy prosperity. Friends like ourselves can give unto
friends like thee the aid of their intelligence in seasons of peril. This
crow of mine, O king, has been slain for doing thy business. I cannot,
however, blame thee for this. Thou art not loved by those (that have
slain this bird). Ascertain who are thy friends and who thy foes. Do
everything thyself without surrendering thy intelligence to others. They
who are on thy establishment are all peculators. They do not desire the
good of thy subjects. I have incurred their hostility. Conspiring with
those servants that have constant access to thee they covet the kingdom
after thee by compassing thy destruction. Their plans, however, do not
succeed in consequence of unforeseen circumstances. Through fear of those
men, O king, I shall leave this kingdom for some other asylum. I have no
worldly desire, yet those persons of deceitful intentions have shot this
shaft at my crow, and have, O lord, despatched the bird to Yama's abode.
I have seen this, O king, with eyes whose vision has been improved by
penances. With the assistance of this single crow I have crossed this
kingdom of thine that is like a river abounding with alligators and
sharks and crocodiles and whales. Indeed, with the assistance of that
bird, I have passed through thy dominions like unto a Himalayan valley,
impenetrable and inaccessible in consequence of trunks of (fallen) trees
and scattered rocks and thorny shrubs and lions and tigers and other
beasts of prey. The learned say that a region inaccessible in consequence
of gloom can be passed through with the aid of a light, and a river that
is unfordable can be crossed by means of a boat. No means, however, exist
for penetrating or passing through the labyrinth of kingly affairs. Thy
kingdom is like an inaccessible forest enveloped with gloom. Thou (that
art the lord of it) canst not trust it. How then can I? Good and evil are
regarded here in the same light. Residence here cannot, therefore, be
safe. Here a person of righteous deeds meets with death, while one of
unrighteous deeds incurs no danger. According to the requirements of
justice, a person of unrighteous deeds should be slain but never one who
is righteous in his acts. It is not proper, therefore, for one to stay in
this kingdom long. A man of sense should leave this country soon. There
is a river, O king, of the name of Sita. Boats sink in it. This thy
kingdom is like that river. An all-destructive net seems to have been
cast around it. Thou art like the fall that awaits collectors of honey,
or like attractive food containing poison. Thy nature now resembles that
of dishonest men and not that of the good. Thou art like a pit, O king,
abounding with snakes of virulent poison. Thou resemblest, O king, a
river full of sweet water but exceedingly difficult of access, With steep
banks overgrown with Kariras and thorny canes. Thou art like a swan in
the midst of dogs, vultures and jackals. Grassy parasites, deriving their
sustenance from a mighty tree, swell into luxuriant growth, and at last
covering the tree itself overshadow it completely. A forest conflagration
sets in, and catching those grassy plants first, consumes the lordly tree
with them. Thy ministers, O king, resemble those grassy parasites of
which I speak. Do thou check and correct them. They have been nourished
by thee. But conspiring against thee, they are destroying thy prosperity.
Concealing (from thee) the faults of thy servants, I am living in thy
abode in constant dread of danger, even like a person living in a room
with a snake within it or like the lover of a hero's wife. My object is
to ascertain the behaviour of the king who is my fellow-lodger. I wish to
know whether the king has his passions under control, whether his
servants are obedient to him, whether he is loved by them, and whether he
loves his subjects. For the object of ascertaining all these points, O
best of kings, I have come to thee. Like food to a hungry person, thou
hast become dear to me. I dislike thy ministers, however, as a person
whose thirst has been slaked dislikes drink. They have found fault with
me because I seek thy good. I have no doubt that there is no other cause
for that hostility of theirs to me. I do not cherish any hostile
intentions towards them. I am engaged in only marking their faults. As
one should fear a wounded snake, every one should fear a foe of wicked
heart!'[243]

"The king said, 'Reside in my palace, O Brahmana! I shall always treat
thee with respect and honour, and always worship thee. They that will
dislike thee shall not dwell with me. Do thou thyself do what should be
done next unto those persons (of whom thou hast spoken). Do thou see, O
holy one, that the rod of chastisement is wielded properly and that
everything is done well in my kingdom. Reflecting upon everything, do
thou guide me in such a way that I may obtain prosperity.'

"The sage said, 'Shutting thy eyes in the first instance to this offence
of theirs (viz., the slaughter of the crow), do thou weaken them one by
one. Prove their faults then and strike them one after another. When many
persons become guilty of the same offence, they can, by acting together,
soften the very points of thorns. Lest thy ministers (being suspected,
act against thee and) disclose thy secret counsels, I advise thee to
proceed with such caution. As regards ourselves, we are Brahmanas,
naturally compassionate and unwilling to give pain to any one. We desire
thy good as also the good of others, even as we wish the good of
ourselves. I speak of myself, O king! I am thy friend. I am known as the
sage Kalakavrikshiya. I always adhere to truth. Thy sire regarded me
lovingly as his friend. When distress overtook this kingdom during the
region of thy sire, O king, I performed many penances (for driving it
off), abandoning every other business. From my affection for thee I say
this unto thee so that thou mayst not again commit the fault (of reposing
confidence on undeserving persons). Thou hast obtained a kingdom without
trouble. Reflect upon everything connected with its weal and woe. Thou
hast ministers in thy kingdom. But why, O king, shouldst thou be guilty
of heedlessness?' After this, the king of Kosala took a minister from the
Kshatriya order, and appointed that bull among Brahmanas (viz., the sage
Kalakavrikshiya) as his Purohita. After these changes had been effected,
the king of Kosala subjugated the whole earth and acquired great fame.
The sage Kalakavrikshiya worshipped the gods in many grand sacrifices
performed for the king. Having listened to his beneficial counsels, the
king of Kosala conquered the whole earth and conducted himself in every
respect as the sage directed.'"



SECTION LXXXIII

"Yudhishthira said, 'What should be the characteristics, O grandsire, of
the legislators, the ministers of war, the courtiers, the generalissimos,
and the counsellors of a king!'

"Bhishma said, 'Such persons as are possessed of modesty, self-restraint,
truth, sincerity, and courage to say what is proper, should be thy
legislators. They that are always by thy side, that are possessed of
great courage, that are of the regenerate caste, possessed of great
learning, well pleased with thee, and endued with perseverance in all
acts, should, O son of Kunti, be desired by thee for becoming thy
ministers of war at all seasons of distress, O Bharata! One who is of
high descent, who, treated with honour by thee, always exerts his powers
to the utmost on thy behalf, and who will never abandon thee in weal or
woe, illness or death, should be entertained by thee as a courtier. They
that are of high birth, that are born in thy kingdom, that have wisdom,
beauty of form and features, great learning, and dignity of behaviour,
and that are, besides, devoted to thee, should be employed as officers of
thy army. Persons of tow descent and covetous dispositions, who are cruet
and shameless would court thee, O sire, as long as their hands would
remain wet.[244] They that are of good birth and good behaviour, that can
read all signs and gestures, that are destitute of cruelty, that know
what the requirements are of place and time, that always seek the good of
their master in all acts, should be appointed as ministers by the king in
all his affairs. They that have been won over with gifts of wealth,
honours, regardful receptions, and means of procuring felicity, and who
on that account may be regarded by thee as persons inclined to benefit
thee in all thy affairs, should always be made sharers of thy happiness.
They that are unchangeable in conduct, possessed of learning and good
behaviour, observant of excellent vows, large-hearted, and truthful in
speech, will always be attentive to thy affairs and will never abandon
thee, They, on the other hand, that are disrespectable, that are not
observant of restraints, that are of wicked souls, and that have fallen
away from good practices, should always be compelled by thee to observe
all wholesome restraints. When the question is which of two sides should
be adopted, thou shouldst not abandon the many for adopting the side of
one. When, however, that one person transcends the many in consequence of
the possession of many accomplishments, then thou shouldst, for that one,
abandon the many. These are regarded as marks of superiority, viz.,
prowess, devotion to pursuits that bring fame, and observance of
wholesome restraints. He, again, that honours all persons possessed of
ability, that never indulges in feelings of rivalry with persons
possessed of no merit, that never abandons righteousness from lust or
fear or wrath or covetousness, that is adorned with humility, that is
truthful in speech and forgiving in temper, that has his soul under
control, that has a sense of dignity, and that has been tried in every
situation, should be employed by thee as thy counsellor. High descent,
purity of blood, forgiveness, cleverness, and purity of soul, bravery,
gratefulness, and truth, are, O son of Pritha marks of superiority and
goodness. A wise man who conducts himself in this way,[245] succeeds in
disarming his very foes of their hostility and converting them into
friend. A king that has his soul under restraint, that is possessed of
wisdom, and that is desirous of prosperity, should carefully examine the
merits and demerits of his ministers. A king desirous of prosperity and
of shining in the midst of his contemporaries, should have for ministers
persons connected with his trusted friends, possessed of high birth born
in his own kingdom, incapable of being corrupted, unstained by adultery
and similar vices, well tested, belonging to good families, possessed of
learning, sprung from sires and grandsires that held similar offices, and
adorned with humility. The king should employ five such persons to look
after his affairs as are possessed of intelligence unstained by pride, a
disposition that is good, energy, patience, forgiveness, purity, loyalty,
firmness, and courage, whose merits and faults have been well tested, who
are of mature years, who are capable of bearing burthens, and who are
free from deceit. Men that are wise in speech, that are possessed of
heroism, that are full of resources under difficulties, that are of high
birth, that are truthful, that can read signs, that are free from
cruelty, that are conversant with the requirements of place and time, and
that desire the good of their masters, should be employed by the king as
his ministers in all affairs of the kingdom. One who is bereft of energy
and who has been abandoned by friends can never work with perseverance.
Such a man, if employed, fails in almost every business. A minister
possessed of little learning, even if blessed with high birth and
attentive to virtue, profit, and pleasure, becomes incompetent in
choosing proper courses of action. Similarly, a person of low descent,
even if possessed of great learning, always errs, like a blind man
without a guide, in all acts requiring dexterity and foresight. A person,
again, who is of infirm purposes, even if possessed of intelligence and
learning, and even if conversant with means, cannot long act with
success. A man of wicked heart and possessed of no learning may set his
hand to work but he fails to ascertain what the results will be of his
work. A king should never repose trust on a minister that is not devoted
to him. He should, therefore, never disclose his counsels to a minister
that is not devoted to him. Such a wicked minister, combining with the
other ministers of the king, may ruin his master, like a fire consuming a
tree by entering its entrails through the holes in its body with the aid
of the wind. Giving way to wrath, a master may one day pull down a
servant from his office or reprove him, from rage, in harsh words, and
restore him to power again. None but a servant devoted to the master can
bear and forgive such treatment. Ministers also become sometime highly
offended with their royal masters. That one, however, amongst them, who
subdues his wrath from desire of doing good to his master,--that person
who is a sharer with the king of his weal and woe,--should be consulted
by the king in all his affairs. A person who is of crooked heart, even if
he be devoted to his master and possessed of wisdom and adorned with.
numerous virtues, should never be consulted by the king. One who is
allied with foes and who does not regard the interests of the king's
subjects, should be known as an enemy. The king should never consult with
him. One who is possessed of no learning, who is not pure, who is stained
with pride, who pays court to the king's enemies, who indulges in brag,
who is unfriendly, wrathful, and covetous should not be consulted by the
king. One who is a stranger, even if he be devoted to the king and
possessed of great learning, may be honoured by the king and gratified
with assignment of the means of sustenance, but the king should never
consult him in his affairs. A person whose sire was unjustly banished by
royal edict should not be consulted by the king even if the king may have
subsequently bestowed honours upon him and assigned to him the means of
sustenance. A well-wisher whose property was once confiscated for a
slight transgression, even if he be possessed of every accomplishment
should not still be consulted by the king. A person possessed of wisdom,
intelligence, and learning, who is born within the kingdom, who is pure
and righteous in all his acts, deserves to be consulted by the king. One
who is endued with knowledge and wisdom, who is acquainted with the
dispositions of his friends and foes, who is such a friend of the king as
to be his second self, deserves to be consulted. One who is truthful in
speech and modest and mild and who is a hereditary servant of the king,
deserves to be consulted. One who is contented and honoured, who is
truthful and dignified, who hates wickedness and wicked men, who is
conversant with policy and the requirements of time, and who is
courageous, deserves to be consulted by the king. One who is competent to
win over all men by conciliation should be consulted, O monarch, by the
king that is desirous of ruling according to the dictates of the science
of chastisement. One upon whom the inhabitants of both the capital and
the provinces repose confidence for his righteous conduct, who is
competent to fight and conversant with the rules of policy, deserves to
be consulted by the king. Therefore, men possessed of such qualities, men
conversant with the dispositions of all and desirous of achieving high
acts, should be honoured by the king and made his ministers. Their number
also should not be less than three.[246] Ministers should be employed in
observing the laches of their masters, of themselves, of the subjects,
and of the foes of their master. The kingdom has its root in the counsels
of policy that flow from ministers, and its growth proceeds from the same
source. Ministers should act in such a way that the enemies of their
master may not be able to detect his laches. On the other hand, when
their laches become visible, they should then be assailed. Like the
tortoise protecting its limbs by withdrawing them within its shell,
ministers should protect their own counsels. They should, even thus,
conceal their own laches. Those ministers of a kingdom that succeed in
concealing their counsels are said to be possessed of wisdom. Counsels
constitute the armour of a king, and the limbs of his subjects and
officers. A kingdom is said to have its roots in spies and secret agents,
and its strength is said to lie in counsels of policy. If masters and
ministers follow each other for deriving support from each other,
subduing pride and wrath, and vanity and envy, they may then both become
happy. A king should also consult with such ministers as are free from
the five kinds of deceit. Ascertaining well, in the first instance, the
different opinions of the three amongst them whom he has consulted, the
king should, for subsequent deliberation, repair to his preceptor for
informing him of those opinions and his own. His preceptor should be a
Brahmana well versed in all matters of virtue, profit, and pleasure.
Repairing, for such subsequent deliberation, to him, the king should,
with collected mind, ask his opinion. When a decision is arrived at after
deliberation with him, the king should then, without attachment, carry it
out into practice. They that are conversant with the conclusions of the
science of consultation say that kings should always hold consultation in
this way. Having settled counsels in this way, they should then be
reduced to practice, for then they will be able to win over all the
subjects. There should be no dwarfs, no humpbacked persons, no one of an
emaciated constitution, no one who is lame or blind, no one who is an
idiot, no woman, and no eunuch, at the spot where the king holds his
consultations. Nothing should move there before or behind, above or
below, or in transverse directions. Getting up on a boat, or repairing to
an open space destitute of grass or grassy bushes and whence the
surrounding land may be clearly seen, the king should hold consultations
at the proper time, avoiding faults of speech and gestures.'"



SECTION LXXXIV

"'Bhishma said, 'In this connection, O Yudhishthira, the old account of a
conversation between Vrihaspati and Sakra is cited.'

"Sakra said, 'What is that one act, O regenerate one, by accomplishing
which with care, a person may become the object of regard with all
creatures and acquire great celebrity?'

"Vrihaspati said, 'Agreeableness of speech, O Sakra, is the one thing by
practising which a person may become an object of regard with all
creatures and acquire great celebrity. This is the one thing, O Sakra,
which gives happiness to all. By practising it, one may always obtain the
love of all creatures. The person who does not speak a word and whose
face is always furrowed with frowns, becomes an object of hatred with all
creatures. Abstention from agreeable speeches makes him so. That person
who, upon beholding others, addresses them first and does so with smiles
succeeds in making everyone gratified with him. Even gifts, if not made
with agreeable speeches, do not delight the recipients, like rice without
curry. If even the possessions of men, O Sakra, be taken away with sweet
speeches, such sweetness of behaviour succeeds in reconciling the robbed.
A king, therefore, that is desirous of even inflicting chastisement
should utter sweet words. Sweetness of speech never fails of its purpose,
while, at the same time it never pains any heart. A person of good acts
and good, agreeable, and sweet speeches, has no equal.'

"Bhishma continued, 'Thus addressed by his priest, Sakra began to act
according to those instructions. Do thou also, O son of Kunti, practise
this virtue."'



SECTION LXXXV

"Yudhishthira said, 'O foremost of kings, what is that method by which a
king ruling his subjects may, in consequence of it, obtain great
blessedness and eternal fame?'

"Bhishma said, 'A king of cleansed soul and attentive to the duty of
protecting his subjects earns merit and fame, both here and hereafter, by
conducting himself righteously.'

"Yudhishthira said, 'With whom should the king behave in what way? Asked
by me, O thou of great wisdom, it behoveth thee to tell me everything
duly. Those virtues of which thou hast already spoken with respect to a
person, cannot, it is my belief, be found to exist in any single
individual.'

"Bhishma said, 'Thou art endued with great intelligence, O Yudhishthira!
It is even so as thou sayest. The person is very rare who is possessed of
all those good qualities. To be brief, conduct like this (viz., the
presence of all the virtues spoken of), is very difficult to be met with
even upon careful search. I shall, however, tell thee what kinds of
ministers should be appointed by thee. Four Brahmanas, learned in the
Vedas, possessed of a sense of dignity, belonging to the Snataka order,
and of pure behaviour, and eight Kshatriyas, all of whom should be
possessed of physical strength and capable of wielding weapons, and one
and twenty Vaisyas, all of whom should be possessed of wealth, and three
Sudras, everyone of whom should be humble and of pure conduct and devoted
to his daily duties, and one man of the Suta caste, possessed of a
knowledge of the Puranas and the eight cardinal virtues, should be thy
ministers. Every one of them should be fifty years of age, possessed of a
sense of dignity, free from envy, conversant with the Srutis and the
Smritis, humble, impartial, competent to readily decide in the midst of
disputants urging different courses of action, free from covetousness,
and from the seven dreadful vices called Vyasanas. The king should
consult with those eight ministers and hold the lead among them. He
should then publish in his kingdom, for the information of his subjects,
the results of such deliberation. Thou shouldst always, adopting such a
conduct, watch over thy people. Thou shouldst never confiscate what is
deposited with thee or appropriate as thine the thing about whose
ownership two persons may dispute. Conduct such as this would spoil the
administration of justice. If the administration of justice be thus
injured, sin will afflict thee, and afflict thy kingdom as well, and
inspire thy people with fear as little birds at the sight of the hawk.
Thy kingdom will then melt away like a boat wrecked on the sea. If a king
governs his subjects with unrighteousness, fear takes possession of his
heart and the door of heaven is closed against him. A kingdom, O bull
among men, has its root in righteousness. That minister, or king's son,
who acts unrighteously, occupying the seat of justice, and those officers
who having accepted the charge of affairs, act unjustly, moved by
self-interest, all sink in hell along with the king himself. Those
helpless men who are oppressed by the powerful and who indulge on that
account in piteous and copious lamentations, have their protector in the
king. In cases of dispute between two parties the decision should be
based upon the evidence of witnesses. If one of the disputants has no
witnesses and is helpless, the king should give the case his best
consideration. The king should cause chastisement to be meted out to
offenders according to the measure of their offences. They that are
wealthy should be punished with fines and confiscations; they that are
poor, with loss of liberty. Those that are of very wicked conduct should
be chastised by the king with even corporal inflictions. The king should
cherish all good men with agreeable speeches and gifts of wealth. He who
seeks to compass the death of the king should be punished with death to
be effected by diverse means. The same should be the punishment of one
who becomes guilty of arson or theft or such co-habitation with women as
may lead to a confusion of castes. A king, O monarch, who inflicts
punishments duly and conformably to the dictates of the science of
chastisement, incurs no sin by the act. On the other hand, he earns merit
that is eternal. That foolish king who inflicts punishments capriciously,
earns infamy here and sinks into hell hereafter. One should not be
punished for the fault of another, Reflecting well upon the (criminal)
code, a person should be convicted or acquitted. A king should never slay
an envoy under any circumstances. That king who slays art envoy sinks
into hell with all his ministers. That king observant of Kshatriya
practices who slays an envoy that faithfully utters the message with
which he is charged, causes the manes of his deceased ancestors to be
stained with the sin of killing a foetus. An envoy should possess these
seven accomplishments, viz., he should be high-born, of a good family,
eloquent, clever, sweet-speeched, faithful in delivering the message with
which he is charged, and endued with a good memory. The aid-de-camp of
the king that protects his person should be endued with similar
qualities. The officer also that guards his capital or citadel should
possess the same accomplishments. The king's minister should be
conversant with the conclusions of the scriptures and competent in
directing wars and making treaties. He should, further, be intelligent,
possessed of courage, modest, and capable of keeping secrets. He should
also be of high birth endued with strength of mind, and pure in conduct.
If possessed of these qualities, he should be regarded worthy. The
commander of the king's forces should be possessed of similar
accomplishments. He should also be conversant with the different kinds of
battle array and with the uses of engines and weapons. He should be able
to bear exposure to rain, cold, heat, and wind, and watchful of the
laches of foes. The king, O monarch, should be able to lull his foes into
a sense of security. He should not, however, himself trust anyone. The
reposing of confidence on even his own son is not to be approved of. I
have now, O sinless one, declared to thee what the conclusions of the
scriptures are. Refusal to trust anyone has been said to be one of the
highest mysteries of king-craft.'"



SECTION LXXXVI

"Yudhishthira said, 'What should be the kind of city within which the
king should himself dwell? Should he select one already made or should he
cause one to be especially constructed? Tell me this O grandsire!'

"Bhishma said, 'It is proper, O Bharata, to enquire about the conduct
that should be followed and the defences that should be adopted with
respect to the city in which, O son of Kunti, a king should reside. I
shall, therefore, discourse to thee on the subject, referring especially
to the defences of citadels. Having listened to me, thou shouldst make
the arrangements required and conduct thyself attentively as directed.
Keeping his eye on the six different kinds of citadels, the king should
build his cities containing every kind of affluence and every other
article of use in abundance. Those six varieties are water-citadels,
earth-citadels, hill-citadels, human-citadels, mud-citadels, and
forest-citadels.[247] The king, with his ministers and the army
thoroughly loyal to him, should reside in that city which is defended by
a citadel which contains an abundant stock of rice and weapons,--which is
protected with impenetrable walls and a trench, which teems with
elephants and steeds and cars, which is inhabited by men possessed of
learning and versed in the mechanical arts, where provisions of every
kind have been well stored, whose population is virtuous in conduct and
clever in business and consists of strong and energetic men and animals,
which is adorned with many open squares and rows of shops, where the
behaviour of all persons is righteous, where peace prevails, where no
danger exists, which blazes with beauty and resounds with music and
songs, where the houses are all spacious, were the residents number among
them many brave and wealthy individuals, which echoes with the chant of
Vedic hymns, where festivities and rejoicings frequently take place, and
where the deities are always worshipped.[248] Residing there, the king
should be employed in filling his treasury, increasing his forces,
enhancing the number of his friends, and establishing courts of justice.
He should cheek all abuses and evils in both his cities and his
provinces. He should be employed in collecting provisions of every kind
and in filling his arsenals with care. He should also increase his stores
of rice and other grain, and strengthen his counsels (with wisdom). He
should further, enhance his stores of fuel, iron, chaff, charcoal,
timber, horns, bones, bamboos, marrow, oils and ghee, fat, honey,
medicines, flax, resinous exudations, rice, weapons, shafts, leather
catgut (for bow-strings), caries, and strings and cords made of munja
grass and other plants and creepers. He should also increase the number
of tanks and well, containing large quantities of water, and should
protect all juicy trees.[249] He should entertain with honour and
attention preceptors (of different sciences), Ritwijas, and priests,
mighty bowmen, persons skilled in architecture, astronomers and
astrologers, and physicians, as also all men possessed of wisdom and
intelligence and self-restraint and cleverness and courage and learning
and high birth and energy of mind, and capable of close application to
all kinds of work. The king should honour the righteous and chastise the
unrighteous. He should, acting with resolution, set the several orders to
their respective duties. Ascertaining properly, by means of spies, the
outward behaviour and the state of mind of the inhabitants of his city
and provinces, he should adopt those measures that may be required. The
king should himself supervise his spies and counsels, his treasury, and
the agencies for inflicting chastisements. Upon these everything may be
said to depend. With spies constituting his sight, the king should
ascertain all the acts and intentions of his foes, friends, and neutrals.
He should then, with heedfulness, devise his own measures, honouring
those that are loyal to him and punishing those that are hostile. The
king should always adore the gods in sacrifices and make gifts without
giving pain to anybody. He should protect his subjects, never doing
anything that may obstruct or thwart righteousness. He should always
maintain and protect the helpless, the masterless, and the old, and women
that are widows. The king should always honour the ascetics and make unto
them gifts, at proper seasons of cloths and vessels and food. The king
should, with attentive care, inform the ascetics (within his dominions)
of the state of his own self, of all his measures, and of the kingdom,
and should always behave with humility in their presence. When he sees
ascetics of high birth and great learning that have abandoned all earthly
objects, he should honour them with gifts of beds and seats and food.
Whatever the nature of the distress into which he may fall, he should
confide in an ascetic. The very robbers repose confidence upon persons of
that character. The king should place his wealth in charge of an ascetic
and should take wisdom from him. He should not, however, always wait upon
them or worship them on all occasions.[250] From among those residing in
his own kingdom, he should select one for friendship. Similarly, he
should select another from among those that reside in the kingdom of his
foe. He should select a third from among those residing in the forests,
and a fourth from among those dwelling in the kingdoms paying tribute to
him. He should show hospitality towards and bestow honours upon them and
assign them the means of sustenance. He should behave towards the
ascetics dwelling in the kingdoms of foes and in the forests in the same
way as towards those that reside in his own kingdom. Engaged in penances
and of rigid vows they would, if calamity overtakes the king and if he
solicits protection, grant him what he wants. I have now told thee in
brief the indications of the city in which the king should reside.'"



SECTION LXXXVII

"Yudhishthira said, 'How, O king, may a kingdom be consolidated, and how
should it be protected? I desire to know this. Tell me all this, O bull
of Bharata's race!'

"Bhishma said, 'Listen to me with concentrated attention. I shall tell
thee how a kingdom may be consolidated, and how also it may be protected.
A headman should be selected for each village. Over ten villages (or ten
headmen) there should be cone superintendent. Over two such
superintendents there should be one officer (having the control,
therefore, of twenty villages). Above the latter should be appointed
persons under each of whom should be a century of villages; and above the
last kind of officers, should be appointed men each of whom should have a
thousand villages under his control. The headman should ascertain the
characteristics of every person in the village and all the faults also
that need correction. He should report everything to the officer (who is
above him and is) in charge of ten villages. The latter, again, should
report the same to the officer (who is above him and is) in charge of
twenty villages. The latter, in his turn, should report the conduct of
all the persons within his dominion to the officer (who is above him and
is) in charge of a hundred villages. The village headman should have
control over all the produce and the possessions of the village. Every
headman should contribute his share for maintaining the lord of ten
villages, and the latter should do the same for supporting the lord of
twenty villages. The lord of a hundred villages should receive every
honour from the king and should have for his support a large village, O
chief of the Bharatas, populous and teeming with wealth. Such a village,
so assigned to a lord of hundred villages, should be, however, within the
control of the lord of a thousand villages. That high officer, again,
viz., the lord of a thousand villages, should have a minor town for his
support. He should enjoy the grain and gold and other possessions
derivable from it. He should perform all the duties of its wars and other
internal affairs pertaining to it. Some virtuous minister, with
wrathfulness should exercise supervision over the administration affairs
and mutual relations of those officers. In every town, again, there
should be an officer for attending to every matter relating to his
jurisdiction. Like some planet of dreadful form moving above all the
asterisms below, the officer (with plenary powers) mentioned last should
move and act above all the officers subordinate to him. Such an officer
should ascertain the conduct of those under him through his spies. Such
high officers should protect the people from all persons of murderous
disposition, all men of wicked deeds, all who rob other people of their
wealth, and all who are full of deceit, and all of whom are regarded to
be possessed by the devil. Taking note of the sales and the purchases,
the state of the roads, the food and dress, and the stocks and profits of
those that are engaged in trade, the king should levy taxes on them.
Ascertaining on all occasions the extent of the manufactures, the
receipts and expenses of those that are engaged in them, and the state of
the arts, the king should levy taxes upon the artisans in respect of the
arts they follow. The king, O Yudhishthira, may take high taxes, but he
should never levy such taxes as would emasculate his people. No tax
should be levied without ascertaining the outturn and the amount of
labour that has been necessary to produce it. Nobody would work or seek
for outturns without sufficient cause.[251] The king should, after
reflection, levy taxes in such a way that he and the person who labours
to produce the article taxed may both share the value. The king should
not, by his thirst, destroy his own foundations as also those of others.
He should always avoid those acts in consequence of which he may become
an object of hatred to his people. Indeed, by acting in this way he may
succeed in winning popularity. The subjects hate that king who earns a
notoriety for voraciousness of appetite (in the matter of taxes and
imposts). Whence can a king who becomes an object of hatred have
prosperity? Such a king can never acquire what is for his good. A king
who is possessed of sound intelligence should milk his kingdom after the
analogy of (men acting in the matter of) calves. If the calf be permitted
to suck, it grows strong, O Bharata, and bears heavy burthens. If, on the
other hand, O Yudhishthira, the cow be milked too much, the calf becomes
lean and fails to do much service to the owner. Similarly, if the kingdom
be drained much, the subjects fail to achieve any act that is great. That
king who protects his kingdom himself and shows favour to his subjects
(in the matter of taxes and imposts) and supports himself upon what is
easily obtained, succeeds in earning many grand results. Does not the
king then obtain wealth sufficient for enabling him to cope with his
wants?[252] The entire kingdom, in that case, becomes to him his
treasury, while that which is his treasury becomes his bed chamber. If
the inhabitants of the cities and the provinces be poor, the king should,
whether they depend upon him immediately or mediately, show them
compassion to the best of his power. Chastising all robbers that infest
the outskirts, the king should protect the people of his villages and
make them happy. The subjects, in the case, becoming sharers of the
king's weal and woe, feel exceedingly gratified with him. Thinking, in
the first instance, of collecting wealth, the king should repair to the
chief centres of his kingdom one after another and endeavour to inspire
his people with fright. He should say unto them, 'Here, calamity
threatens us. A great danger has arisen in consequence of the acts of the
foe. There is every reason, however, to hope that the danger will pass
away, for the enemy, like a bamboo that has flowered, will very soon meet
with destruction. Many foes of mine, having risen up and combined with a
large number of robbers, desire to put our kingdom into difficulties, for
meeting with destruction themselves. In view of this great calamity
fraught with dreadful danger, I solicit your wealth for devising the
means of your protection. When the danger passes away, I will give you
what I now take. Our foes, however, will not give back what they (if
unopposed) will take from you by force. On the other hand (if unopposed),
they will even slay all your relatives beginning with your very spouses.
You certainly desire wealth for the sake of your children and wives. I am
glad at your prosperity, and I beseech you as I would my own children. I
shall take from you what it may be within your power to give me. I do not
wish to give pain to any one. In seasons of calamity, you should, like
strong bulls, bear such burthens. In seasons of distress, wealth should
not be so dear to you. A king conversant with the considerations relating
to Time should, with such agreeable, sweet, and complimentary words, send
his agents and collect imposts from his people. Pointing out to them the
necessity of repairing his fortifications and of defraying the expenses
of his establishment and other heads, inspiring them with the fear of
foreign invasion, and impressing them with the necessity that exists for
protecting them and enabling them to ensure the means of living in peace,
the king should levy imposts upon the Vaisyas of his realm. If the king
disregards the Vaisyas, they become lost to him, and abandoning his
dominions remove themselves to the woods. The king should, therefore,
behave with leniency towards them. The king, O son of Pritha, should
always conciliate and protect the Vaisyas, adopt measures for inspiring
them with a sense of security and for ensuring them in the enjoyment of
what they possess, and always do what is agreeable to them. The king, O
Bharata, should always act in such a way towards the Vaisyas that their
productive powers may be enhanced. The Vaisyas increase the strength of a
kingdom, improve its agriculture, and develop its trade. A wise king,
therefore, should always gratify them. Acting with heedfulness and
leniency, he should levy mild imposts upon them. It is always easy to
behave with goodness towards the Vaisyas. There is nothing productive of
greater good to a kingdom, O Yudhishthira, then the adoption of such
behaviour towards the Vaisyas of the realm.'"



SECTION LXXXVIII

"Yudhishthira said: 'Tell me, O grandsire, how should the king should
behave if, notwithstanding his great wealth, he desires for more.'

"Bhishma said, 'A king, desirous of earning religious merit, should
devote himself to the good of his subjects and protect them according to
considerations of place and time and to the best of his intelligence and
power. He should, in his dominions, adopt all such measures as would in
his estimation secure their good as also his own. A king should milk his
kingdom like a bee gathering honey from plants.[253] He should act like
the keeper of a cow who draws milk from her without boring her udders and
without starving the calf. The king should (in the matter of taxes) act
like the leech drawing blood mildly. He should conduct himself towards
his subjects like a tigress in the matter of carrying her cubs, touching
them with her teeth but never piercing them therewith. He should behave
like a mouse which though possessed of sharp and pointed teeth still cuts
the feet of sleeping animals in such a manner that they do not at all
become conscious of it. A little by little should be taken from a growing
subject and by this means should he be shorn. The demand should then be
increased gradually till what is taken assumes a fair proportion. The
king should enhance the burthens of his subjects gradually like a person
gradually increasing the burthens of a young bullock. Acting with care
and mildness, he should at last put the reins on them. If the reins are
thus put, they would not become intractable. Indeed, adequate measures
should be employed for making them obedient. Mere entreaties to reduce
them to subjection would not do. It is impossible to behave equally
towards all men. Conciliating those that are foremost, the common people
should be reduced to obedience. Producing disunion (through the agency of
their leaders) among the common people who are to bear the burthens, the
king should himself come forward to conciliate them and then enjoy in
happiness what he will succeed in drawing from them. The king should
never impose taxes unseasonably and on persons unable to bear them. He
should impose them gradually and with conciliation, in proper season and
according to due forms. These contrivances that I declare unto thee are
legitimate means of king-craft. They are not reckoned as methods fraught
with deceit. One who seeks to govern steeds by improper methods only
makes them furious. Drinking-shops, public women, pimps, actors, gamblers
and keepers of gaining houses, and other persons of this kind, who are
sources of disorder to the state, should all be checked. Residing within
the realm, these afflict and injure the better classes of the subjects.
Nobody should ask anything of anyone when there is no distress. Manu
himself in days of old has laid down this injunction in respect of all
men.[254] If all men were to live by asking or begging and abstain from
work, the world would doubtless come to an end. The king alone is
competent to restrain and check. That king who does not restrain his
subjects (from sin) earns a fourth part of the sins committed by his
people (in consequence of the absence of royal protection). This is the
declaration of the Srutis. Since the king shares the sins of his subjects
like their merits, he should, therefore, O monarch, restrain those
subjects of his that are sinful. The king that neglects to restrain them
becomes himself sinful. He earns (as already said) a fourth part of their
sins as he does a fourth part of their merits. The following faults of
which I speak should be checked. They are such as impoverish everyone.
What wicked act is there that a person governed by passion would not do?
A person governed by passion indulges in stimulants and meat, and
appropriates the wives and the wealth of other people, and sets a bad
example (for imitation by others). They that do not live upon alms may
beg in seasons of distress. The king should, observant of righteousness,
make gifts unto them from compassion but not from fear. Let there be no
beggars in thy kingdom, nor robbers. It is the robbers (and not virtuous
men) that give unto beggars. Such givers are not real benefactors of men.
Let such men reside in thy dominions as advance the interests of others
and do them good, but not such as exterminate others. Those officers, O
king, that take from the subjects more than what is due should be
punished. Thou shouldst then appoint others so that these will take only
what is due. Agriculture, rearing of cattle, trade and other acts of a
similar nature, should be caused to be carried on by many persons on the
principle of division of labour.[255] If a person engaged in agriculture,
cattle-rearing, or trade, becomes inspired with a sense of insecurity (in
consequence of thieves and tyrannical officers), the king, as a
consequence, incurs infamy. The king should always honour those subjects
of his that are rich and should say unto them, 'Do ye, with me, advance
the interest of the people.' In every kingdom, they that are wealthy
constitute an estate in the realm. Without doubt, a wealthy person is the
foremost of men.[256] He that is wise, or courageous, or wealthy or
influential, or righteous, or engaged in penances, or truthful in speech,
or gifted with intelligence, assists in protecting (his fellow subjects).

For these reasons, O monarch, do thou love all creatures, and display the
qualities of truth, sincerity, absence of wrath, and abstention from
injury! Thou shouldst thus wield the rod of chastisement, and enhance thy
treasury and support thy friends and consolidate thy kingdom thus,
practising the qualities of truthfulness and sincerity and supported by
thy friends, treasury and forces!'"



SECTION LXXXIX

"Bhishma said, 'Let not such trees as yield edible fruits be cut down in
thy dominions. Fruits and roots constitute the property of the Brahmanas.
The sages have declared this to be an ordinance of religion. The surplus,
after supporting the Brahmanas, should go to the support of other people.
Nobody should take anything by doing an injury to the Brahmanas.[257] If
a Brahmana, afflicted for want of support, desires to abandon a kingdom
for obtaining livelihood (elsewhere), the king, O monarch, should, with
affection and respect, assign unto him the means of sustenance. If he
does not still abstain (from leaving the kingdom), the king should repair
to an assembly of Brahmanas and say, 'Such a Brahmana is leaving the
kingdom. In whom shall my people then find an authority for guiding
them?'[258] If after this, he does not give up his intention of leaving,
and says anything, the king should say unto him, 'Forget the past.' This,
O son of Kunti, is the eternal way of royal duty.[259] The king should
further say unto him, 'Indeed, O Brahmana, people say that that only
should be assigned to a Brahmana which would be just sufficient for
maintaining him. I, however, do not accept that opinion. On the other
hand, I think that if a Brahmana seeks to leave a kingdom for the king's
neglect in providing him with means of support, such means should be
assigned to him, and, further, if he intends to take that step for
procuring the means of luxury, he should still be requested to stay and
supplied with ever those means.[260] Agriculture, cattle-rearing, and
trade, provide all men with the means of living. A knowledge of the
Vedas, however, provide them with the means of obtaining heaven. They,
therefore, that obstruct the study of the Vedas and the cause of Vedic
practices, are to be regarded as enemies of society.[261] It is for the
extermination of these that Brahman created Kshatriyas. Subdue thy foes,
protect thy subjects, worship the deities in sacrifices, and fight
battles with courage, O delighter of the Kurus! A king should protect
those that deserve protection. The king who does this is the best of
rulers. Those kings that do not exercise the duty of protection live a
vain life. For the benefit of all his subjects the king should always
seek to ascertain the acts and thoughts of all, O Yudhishthira; and for
that reason fie should set spies and secret agents.[262] Protecting
others from thy own, and thy own from others, as also others from others,
and thy own from thy own, do thou always cherish thy people. Protecting
his own self first from every one, the king should protect the earth. Men
of knowledge have said that everything has its root in self. The king
should always reflect upon these, viz., What are his laches, to what evil
habits he is addicted, what are the sources of his weakness, and what are
the sources of his faults. The king should cause secret and trusted
agents to wander through the kingdom for ascertaining whether his conduct
as displayed on the previous day has or has not met with the approbation
of the people. Indeed, he should ascertain whether his conduct is or is
not generally praised, or, is or is not acceptable to the people of the
provinces, and whether he has or has not succeeded in earning a good name
in his kingdom. Amongst those that are virtuous and possessed of wisdom,
those that never retreat from battle, and those that do not reside in thy
kingdom, those that are dependent on thee, and those that are thy
ministers, as well as those that are independent of party, they that
praise or blame thee should never be objects of disregard with thee, O
Yudhishthira![263] No man, O sire, can succeed in earning the good
opinion of all persons in the world. All persons have friends, foes, and
neutrals, O Bharata!'

"Yudhishthira said, 'Among persons all of whom are equal in might of arms
and accomplishments, whence does one acquire superiority over all the
rest, and whence does that one succeed in ruling over them?'

"Bhishma said, 'Creatures that are mobile devour things that are
immobile; animals again that have teeth devour those that have no teeth;
wrathful snakes of virulent poison devour smaller ones of their own
species. (Upon this principle), among human beings also, the king, who is
strong, preys upon those that are weak. The king, O Yudhishthira, should
always be heedful of his subjects as also of his foes. If he becomes
heedless, they fall upon him like vultures (on carrion). Take care, O
king, that the traders in thy kingdom who purchase articles at prices
high and low (for sale), and who in course of their journeys have to
sleep or take rest in forest and inaccessible regions,[264] be not
afflicted by the imposition of heavy taxes. Let not the agriculturists in
thy kingdom leave it through oppression; they, who bear the burthens of
the king, support the other residents also of the kingdom.[265] The gifts
made by thee in this world support the gods, Pitris, men, Nagas,
Rakshasas, birds, and animals. These, O Bharata, are the means of
governing a kingdom and protecting its rulers. I shall again discourse to
thee on the subject, O son of Pandu!'"



SECTION XC

"Bhishma said, 'That foremost of all persons conversant with the Vedas,
viz., Utathya of Angirasa's race, discoursed cheerfully (on former
occasion) unto Yuvanaswa's son Mandhatri. I shall now, O Yudhishthira,
recite to thee everything that Utathya, that foremost of all persons
conversant with the Vedas, had said unto that king.'

"Utathya said, 'One becomes a king for acting in the interests of
righteousness and not for conducting himself capriciously. Know this, O
Mandhatri; the king is, indeed, the protector of the world. If the king
acts righteously, he attains to the position of a god.[266] On the other
hand, if fie acts unrighteously, he sinks into hell. All creatures rest
upon righteousness. Righteousness, in its turn, rests upon the king. That
king, therefore, who upholds righteousness, is truly a king. That king
who is endued with a righteous soul and with every kind of grace is said
to be an embodiment of virtue. If a king fails to chastise
unrighteousness, the gods desert his mansion and he incurs obloquy among
men. The efforts of men who are observant of their own duties are always
crowned with success. For this reason all men seek to obey the dictates
of righteousness which are productive of prosperity. When sinfulness is
not restrained, righteous behaviour comes to an end and unrighteous
behaviour increases greatly. When sinfulness is not restrained, no one
can, according to the rights of property as laid down in the scriptures,
say, 'This thing is mine and this is not mine.' When sinfulness prevails
in the world, men cannot own and enjoy their own wives and animals and
fields and houses. The deities receive no worship, the Pitris no
offerings in Sraddhas, and guests no hospitality, when sinfulness is not
restrained. The regenerate classes do not study the Vedas, or observe
high vows, or spread out sacrifices, when sinfulness is not restrained.
The minds of men, O king, become weak and confounded like those of
persons wounded with weapons, when sinfulness is not restrained. Casting
their eyes on both the worlds, the Rishis made the king, that superior
being, intending that he should be the embodiment of righteousness on
earth.[267] He is called Rajan in whom righteousness shines. That king,
again in whom there is no righteousness, is called a Vrishala.[268] The
divine Dharma (righteousness) has another name, viz., Vrisha. He who
weakens Vrisha is called by the name of Vrishala. A king should,
therefore, advance the cause of righteousness. All creatures grow in the
growth of righteousness, and decay with its decay. Righteousness,
therefore, should never be permitted to decay. Righteousness is called
Dharma because it aids the acquisition and preservation of wealth
(Dhana). The sages, O king, have declared that Dharma restrains and set
bounds to all evil acts of men. The self-born (Brahman) created Dharma
for the advancement and growth of creatures. For this reason, a king
should act according to the dictates of Dharma for benefiting his
subjects. For this reason also, O tiger among kings, Dharma has been said
to be the foremost of all things. That foremost of men who rules his
subjects righteously is called a king. Disregarding lust and wrath,
observe thou the dictates of righteousness. Among all things, O chief of
Bharata's race, that conduce to the prosperity of kings, righteousness is
the foremost. Dharma, again, has sprung from the Brahmana. For this
reason, the Brahmana should always be worshipped. Thou shouldst, O
Mandhatri, gratify with humility the wishes of Brahmanas. By neglecting
to gratify the wishes of Brahmanas, the king brings danger on himself. In
consequence of such neglect, he fails to obtain any accession of friends
while his foes increase in number. In consequence of malice towards the
Brahmanas springing from his folly, the goddess of prosperity who had
formerly dwelt with him became enraged and deserted the Asura Vali, the
son of Virochana. Deserting the Asura she repaired to Indra, the chief of
the deities. Beholding the goddess living with Purandara, Vali indulged
in many vain regrets. This, O puissant one, is the results of malice and
pride. Be thou awakened, O Mandhatri, so that the goddess of prosperity
may not in wrath desert thee. The Srutis declare that Unrighteousness
begat a son named Pride upon the goddess of prosperity. This Pride, O
king, led many among the gods and the Asuras to ruin. Many royal sages
also have suffered destruction on his account. Do thou, therefore,
awaken, O king! He who succeeds in conquering him becomes a king. He, on
the other hand, who suffers himself to be conquered by him, becomes a
slave. If, O Mandhatri, thou wishest for an eternal life (of felicity),
live as a king should that does not indulge in these two, viz., Pride and
Unrighteousness! Abstain from companionship with him that is intoxicated
(with pride), him that is heedless (of the dictates of honesty), him that
is scoffer of religion, him that is insensate, and forbear to pay court
to all of them when united. Keep thy self aloof from the company of
ministers whom thou hast once punished and especially of women, as also
from mountains and uneven lands and inaccessible fastnesses and elephants
and horses and (noxious) reptiles. Thou shouldst also give up wandering
in the night, and avoid the faults of stinginess and vanity and
boastfulness and wrath. Thou shouldst never have intercourse with unknown
women, or those of equivocal sex, or those that are lewd, or those that
are the wives of other men, or those that are virgins. When the king does
not restrain vice, a confusion of castes follows, and sinful Rakshasas,
and persons of neutral sex, and children destitute of limbs or possessed
of thick tongues, and idiots, begin to take birth in even respectable
families. Therefore, the king should take particular care to act
righteously, for the benefit of his subjects. If a king acts heedlessly,
a great evil becomes the consequence. Unrighteousness increases causing a
confusion of castes. Cold sets in during the summer months, and
disappears when its proper season comes. Drought and flood and pestilence
afflict the people. Ominous stars arise and awful comets appear on such
occasions. Diverse other portents, indicating destruction of the kingdom,
make their appearance. If the king does not take measures for his own
safety and does not protect his subjects, the latter first meet with
destruction and then destruction seizes the king himself. Two persons
combining together snatch the wealth of one, and many acting in concert
rob the two. Maidens are deflowered. Such a state of things is said to
arise from the king's faults. All rights of property come to an end among
men, when the king, abandoning righteousness, acts heedlessly.'"



SECTION XCI

"Utathya said, 'If the deity of the clouds pours rain seasonably and the
king acts virtuously, the prosperity that ensues maintain the subjects in
felicity. That washerman who does not know how to wash away the filth of
cloth without taking away its dye, is very unskilful in his profession.
That person among Brahmanas or Kshatriyas or Vaisyas who, having fallen
away from the proper duties of his order, has become a Sudra, is truly to
be compared to such a washerman. Menial service attaches to the Sudra;
agriculture to the Vaisya; the science of chastisement to the Kshatriya,
and Brahmacharya, penances, mantras, and truth, attach, to the Brahmana.
That Kshatriya who knows how to correct the faults of behaviour of the
other orders and to wash them clean like a washerman is really their
father and deserve to be their king. The respective ages called Krita,
Treta, Dwapara and Kali, O bull of Bharata's race, are all dependent on
the conduct of the king. It is the king who constitutes  the age.[269]
The four orders, the Vedas and the duties in respect of the four modes of
life, all become confused and weakened when the king becomes heedless.
The three kinds of Fire, the three Vedas, and sacrifices with Dakshina,
all become lost when the king becomes heedless. The king is the creator
of all creatures, and the king is their destroyer. That king who is of
righteous soul is regarded as the creator, while he that is sinful is
regarded as the destroyer. The king's wives, sons, kinsmen, and friends,
all become unhappy and grieve when the king becomes heedless. Elephants
and steeds and kine and camels and mules and asses and other animals all
lose their vigour when the king becomes unrighteous. It is said, O
Mandhatri, that the Creator created Power (represented by the king) for
the object of protecting Weakness. Weakness is, indeed, a great being,
for everything depends upon it.[270] All creatures worship the king. All
creatures are the children of the king. If, therefore, O monarch, the
king becomes unrighteous, all creatures come to grief. The eyes of the
weak, of the Muni, and of the snake of virulent poison, should be
regarded as unbearable. Do not, therefore, come into (hostile) contact
with the weak. Thou shouldst regard the weak as always subject to
humiliation. Take care that the eyes of the weak do not burn thee with
thy kinsmen. In a race scorched by the eyes of the weak, no children take
birth. Such eyes burn the race to its very roots. Do not, therefore, come
into (hostile) contact with the weak. Weakness is more powerful than even
the greatest Power, for that Power which is scorched by Weakness becomes
totally exterminated. If a person, who has been humiliated or struck,
fails, while shrieking for assistance, to obtain a protector, divine
chastisement overtakes the king and brings about his destruction. Do not,
O sire, while in enjoyment of Power, take wealth from those that are
Weak. Take care that that the eyes of the Weak do not burn thee like a
blazing fire. The tears shed by weeping men afflicted with falsehood slay
the children and animals of those that have uttered those falsehoods.
Like a cow a sinful act perpetrated does not produce immediate
fruits.[271] If the fruit is not seen in the perpetrator himself, it is
seen in his son or in his son's son, or daughter's son. When a weak
person fails to find a rescuer, the great rod of divine chastisement
falls (upon the king). When all subjects of a king (are obliged by
distress to) live like Brahmanas, by mendicancy, such mendicancy brings
destruction upon the king. When all the officers of the king posted in
the provinces unite together and act with injustice, the king is then
said to bring about a state of unmixed evil upon his kingdom. When the
officers of the king extort wealth, by unjust means or acting from lust
or avarice, from persons piteously soliciting mercy, a great destruction
then is sure to overtake the king. A mighty tree, first starting into
life, grows into large proportions. Numerous creatures then come and seek
its shelter. When, however, it is cut down or consumed in a
conflagration, those that, had recourse to it for shelter all become
homeless.[272] When the residents of a kingdom perform acts of
righteousness and all religious rites, and applaud the good qualities of
the king, the latter reaps an accession of affluence. When, on the other
hand, the residents, moved by ignorance, abandon righteousness and act
unrighteously, the king becomes overtaken by misery. When sinful men
whose acts are known are allowed to move among the righteous (without
being punished for their misdeeds), Kali then overtakes the rulers of
those realms.[273] When the king causes chastisement to overtake all
wicked people, his kingdom thrives in prosperity. The kingdom of that
king certainly thrives who pays proper honours to his ministers and
employs them in measures of policy and in battles. Such a ruler enjoys
the wide earth for ever. That king who duly honours all good acts and
good speeches succeeds in earning great merit. The enjoyment of good
things after sharing them with others, paying proper honours to the
ministers, and subjugation or persons intoxicated with strength, are said
to constitute the great duty of a king. Protecting all men by words,
body, and deeds, and never forgiving his son himself (if he has
offended), constitute the great duty of the king. The maintenance of
those that are weak by sharing with them the things he has, and thereby
increasing their strength constitute the duty of the king. Protection of
the kingdom, extermination of robbers, and conquering in battle,
constitute the duty of the king. Never to forgive a person however dear,
if he has committed an offence by act or word, constitutes the duty of
the king. Protecting those that solicit shelter, as he would protect his
own children, and never depriving one of the honours to which he is
entitled constitute the duty of the king.[274] Adoring the deities, with
a devoted heart, in sacrifices completed by presents, and subduing lust
and envy, constitute the duty of the king. Wiping the tears of the
distressed, the helpless, and the old, and inspiring them with joy,
constitute the duty of the king. Aggrandising friends, weakening foes,
and honouring the good, constitute the duty of the king. Cheerfully
observing the obligations of truth, always making gifts of land,
entertaining guests, and supporting dependents, constitute the duty of
the king. That king who favours those that deserve favours and chastises
those that deserve chastisement earns great merit both here and
hereafter. The king is Yama himself. He is, O Mandhatri, the god
(incarnate) unto all that are righteous. By subduing his senses he
succeeds in acquiring great affluence. By not subduing them he incurs
sin.[275] Paying proper honours unto Ritwijas and priests and preceptors,
and doing good offices unto them constitute the duty of the king. Yama
governs all creatures without observing distinctions. The king should
imitate him in his behaviour by restraining all his subjects duly. The
king is said to resemble the Thousand-eyed (Indra) in every respect.
That, O bull among men, should be regarded as righteousness which is
regarded as such by him. Thou shouldst, without being heedless, cultivate
forgiveness, intelligence, patience, and the, love of all creatures. Thou
shouldst also ascertain the strength and weakness of all men and learn to
distinguish between right and wrong. Thou shouldst conduct thyself with
propriety towards all creatures, make gifts, and utter agreeable and
sweet words. Thou shouldst maintain the residents of thy city and the
provinces in happiness. A king who is not clever, never succeeds in
protecting his subjects. Sovereignty, O sire, is a very happy burthen to
bear. Only that king who is possessed of wisdom and courage, and who is
conversant with the science of chastisement, can protect a kingdom. He,
on the other hand, who is without energy and intelligence, and who is not
versed in the great science, is incompetent to bear the burthen of
sovereignty. Aided by ministers of handsome features and good birth,
clever in business, devoted to their master, and possessed of great
learning, thou shouldst examine the hearts and acts of all men including
the very ascetics in the forests. Conducting thyself thus, thou wilt be
able to learn the duties of all orders of men. That will aid thee in
observing thy own duties, whether when thou art in thy country or when
thou repairest to other realms. Amongst these three objects, viz.,
Virtue, Profit, and Pleasure, Virtue is the foremost. He that is of
virtuous soul obtains great happiness both here and hereafter. If men be
treated with honour, they can abandon (for the sake of the honour thou
mayst give them) their very wives and sons. By attaching good men to
himself (by doing good offices unto them), by gifts, sweet words,
heedfulness and purity of behaviour, a king may win great prosperity. Do
not, therefore, O Mandhatri, be heedless to these qualities and acts. The
king should never be heedless in looking after his own laches, as also
after those of his foes. He should act in such a way that his foes may
not be able to detect his laches, and he should himself assail them when
theirs are visible. This is the way in which Vasava, and Yama, and
Varuna, and all the great royal sages have acted. Do thou observe the
same conduct. Do thou, O great king, adopt this behaviour which was
followed by those royal sages. Do thou soon, O bull of Bharata's race,
adept this heavenly road. The gods, the Rishis, the Pitris, and the
Gandharvas, possessed of great energy, sing the praises, both here and
hereafter, of that king whose conduct is righteous.'

"Bhishma continued, 'Thus addressed by Utathya, O Bharata, Mandhatri,
unhesitatingly did as he was directed, and became the sole lord of the
wide earth. Do thou also, O king, act righteously like Mandhatri. Thou
wilt then, after ruling the earth, obtain an abode in heaven.'"



SECTION XCII

"Yudhishthira said, 'How should a righteous king, who is desirous of
adhering to a course of righteousness, behave? I ask thee this, O
foremost of men! Answer me, O Grandsire!'

"Bhishma said, 'In this connection is cited the old story of what
Vamadeva gifted with great intelligence and acquainted with the true
import of everything sang in ancient time. Once upon a time, king
Vasumanas, possessed of knowledge and fortitude and purity of behaviour,
asked the great Rishi Vamadeva of high ascetic merit, saying, 'Instruct
me, O holy one, in words fraught with righteousness and of grave impart,
as to the conduct to be observed by me so that I may not fall away from
the duties prescribed for me.' Unto him of a golden complexion and seated
at his ease like Yayati, son of Nahusha, that foremost of ascetics, viz.,
Vamadeva, of great energy, said as follows:

"Vamadeva said, 'Do thou act righteously. There is nothing superior to
righteousness. Those kings that are observant of righteousness, succeed
in conquering the whole earth. That king who regards righteousness to be
the most efficacious means for accomplishing his objects, and who acts
according to the counsels of those that are righteous, blazes forth with
righteousness. That king who disregards righteousness and desires to act
with brute force, soon falls away from righteousness and loses both
Righteousness and Profit. That king who acts according to the counsels of
a vicious and sinful minister becomes a destroyer of righteousness and
deserves to be slain by his subjects with all his family. Indeed, he very
soon meets with destruction. That king who is incompetent to discharge
the duties of state-craft, who is governed by caprice in all his acts,
and who indulges in brag, soon meets with destruction even if he happens
to be ruler of the whole earth. That king, on the other hand, who is
desirous of prosperity, who is free from malice, who has his senses under
control, and who is gifted with intelligence, thrives in affluence like
the ocean swelling with the waters discharged into it by a hundred
streams. He should never consider himself to have a sufficiency of
virtue, enjoyments, wealth, intelligence, and friends. Upon these depends
the conduct of the world. By listening to these counsels, a king obtains
fame', achievements, prosperity, and subjects. Devoted to virtue, that
king who seeks the acquisition of virtue and wealth by such means, and
who begins all his measures after reflecting upon their objects, succeeds
in obtaining great prosperity. That king who is illiberal, and without
affection, who afflicts his subjects by undue chastisements, and who is
rash in his acts, soon meets with destruction. That king who is not
gifted with intelligence fails to see his own faults. Covered with infamy
here, he sinks into hell hereafter. If the king gives proper honour to
them that deserve it, makes gifts, and recognises the value of sweet
speeches by himself uttering them on all occasions, his subjects then
dispel the calamities that overtake him, as if these had fallen upon
themselves. That king who has no instructor in the ways of righteousness
and who never asks others for counsels, and who seeks to acquire wealth
by means that caprice suggests, never succeeds in enjoying happiness
long. That king, on the other hand, who listens to the instructions of
his preceptors in matters connected with virtue, who supervises the
affairs of his kingdom himself, and who in all his acquisitions is guided
by considerations of virtue, succeed in enjoying happiness for a long
time.'"[276]



SECTION XCIII

"Vamadeva continued, 'When the king, who is powerful, acts unrighteously
towards the weak, they who take their birth in his race imitate the same
conduct. Others, again, imitate that wretch who sets sin agoing. Such
imitation of the man ungoverned by restraints soon brings destruction
upon the kingdom. The conduct of a king who is observant of his proper
duties, is accepted by men in general as a model for imitation. The
conduct, however, of a king who falls away from his duties, is not
tolerated by his very kinsfolk. That rash king who, disregarding the
injunctions laid down in the scriptures, acts with highhandedness in his
kingdom, very soon meets with destruction. That Kshatriya who does not
follow the conduct observed from days of old by other Kshatriyas.
conquered or unconquered, is said to fall away from Kshatriya duties.
Having seized in battle a royal foe that did some good to the conqueror
on a former occasion, that king who does not, actuated by malice, pay him
honours, is said to fall away from Kshatriya duties. The king should
display his power, live cheerfully, and do what is necessary in seasons
of danger. Such a ruler becomes the beloved of all creatures and never
falls away from prosperity. If thou doest disservice to any person, thou
shouldst, when the turn comes, do him service. One who is not loved
becomes an object of love, if he does what is agreeable. Untruthful
speeches should be avoided. Thou shouldst do good to others without being
solicited. Thou shouldst never abandon righteousness from lust or wrath
or malice. Do not give harsh answers when questioned by anybody. Do not
utter undignified speeches. Never be in a hurry to do anything. Never
indulge in malice. By such means is a foe won over. Do not give way to
exclusive joy when anything agreeable occurs, nor suffer thyself to be
overwhelmed with sorrow when anything disagreeable occurs. Never indulge
in grief when thy pecuniary resources are exhausted, and always remember
the duty of doing good to thy subjects. That king who always does what is
agreeable by virtue of his disposition achieves success in all his
measures and is never shorn of prosperity. The king should always, with
heedfulness, cherish that devoted servant who abstains from doing what is
injurious to his master and who always does what is for his good. He
should appoint in all great affairs persons that have subjugated their
senses, that are devotedly loyal and of pure behaviour, and that are
possessed of ability. That person, who by the possession of such
qualifications pleases the king and who is never heedless in taking care
of the interests of his master should be appointed by the king in the
affairs of his kingdom. On the other hand, the king becomes divested of
prosperity by appointing to important offices men that are fools and
slaves of their senses, that are covetous and of disrespectable conduct,
that are deceitful and hypocritical, that are malicious, wicked-souled,
and ignorant, that are low-minded, and addicted to drink, gambling,
women, and hunting. That king, who, first protecting his own self,
protects others that deserve protection, feels the satisfaction of
finding his subjects growing in prosperity. Such a king succeeds also in
obtaining greatness. A king should, by secret agents that are devoted to
him, watch the conduct and acts of other kings. By such means can he
obtain superiority. Having injured a powerful king, one should not
comfort himself with the thought that he (the injurer) lives at a great
distance from the injured. Such a king when injured falls upon the
injurer like the hawk swooping down upon its prey, in moments of
heedlessness. A king whose power has been consolidated and who is
confident of his own strength, should assail a neighbour who is weaker
than himself but never one that is stronger. A king who is devoted to
virtue, having acquired the sovereignty of the earth by prowess, should
protect his subjects righteously and slaughter foes in battle. Everything
belonging to this world is destined to destruction. Nothing here is
durable. For this reason, the king, adhering to righteousness, should
protect his subjects righteously. The defence of forts, battle,
administration of justice, consultations on questions of policy, and
keeping the subjects in happiness, these five acts contribute to enlarge
the dominions of a king. That king who takes proper care of these is
regarded to be the best of kings. By always attending to these, a king
succeeds in protecting his kingdom. It is impossible, however, for one
man to supervise all these matters at all times. Making over such
supervision to his ministers, a King may govern the earth for ever.[277]
The people make such a person their king who is liberal, who shares all
objects of enjoyment with others, who is possessed of a mild disposition,
who is of pure behaviour, and who will never abandon his subjects. He is
obeyed in the world who, having listened to counsels of wisdom, accepts
them, abandoning his own opinions. That king who does not tolerate the
counsels of a well-wisher in consequence of their opposition to his own
views, who listens with inattention to what is said unto him in
opposition to his views, and who does not always follow the conduct of
high and noble persons conquered or unconquered, is said to fall away
from the duties of Kshatriyas. From ministers that have once been
chastised, from women in especial, from mountains and inaccessible
regions, from elephants and horses and reptiles, the king should always,
with heedfulness, protect his own self.[278] That king who, abandoning
his chief ministers, makes favourites of low persons, soon falls into
distress, and never succeeds in compassing the (intended) ends of his
measures. That king of infirm soul, who, yielding to the influence of
wrath and malice, does not love and honour those amongst his kinsmen that
are possessed of good qualities, is said to live on the very verge of
destruction. That king, who attaches to himself accomplished persons by
doing good to them even though he may not like them at heart, succeeds in
enjoying fame for ever. Thou shouldst never impose taxes unseasonably.
Thou shouldst not be grieved at the occurrence of anything disagreeable,
nor rejoice exceedingly at anything agreeable. Thou shouldst always set
thyself to the accomplishment of good acts. Who amongst the dependent
kings is truly devoted to thee, and who is loyal to thee from fear, and
who amongst them has faults, should always be ascertained by thee. The
king, even if he be powerful, should trust them that are weak, for in
moments of heedlessness the weak may assail the powerful like a flock of
vultures seizing their prey. A man of sinful soul seeks to injure his
master even if the latter be sweet-speeched and possessed of every
accomplishment. Do not, therefore, place thy confidence upon such men.
Nahusha's son Yayati, in declaring the mysteries of king-craft, said that
a person engaged in ruling men should slay even foes that are
contemptible.'"



SECTION XCIV

"Vamadeva said, 'The king should win victories without battles. Victories
achieved by battles are not spoken of highly. O monarch, by the wise.
When the sovereign's own power has not been confirmed, he should not seek
to make new acquisitions. It is not proper that a king whose power has
not been consolidated should seek to make such acquisitions. The power of
that king whose dominions are wide and abound with wealth, whose subjects
are loyal and contented, and who has a large number of officers, is said
to be confirmed. That king whose soldiery are contented, gratified (with
pay and prize), and competent to deceive foes can with even a small force
subjugate the whole earth. The power of that king whose subjects, whether
belonging to the cities or the provinces, have compassion for all
creatures, and possessed of wealth and grain, is said to be confirmed.
When the king thinks that his power is greater than that of a foe, he
should then, aided by his intelligence, seek to acquire the latter's
territories and wealth. A king whose resources are increasing, who is
compassionate unto all creatures, who never loses any time by
procrastination, and who is careful in protecting, his own self, succeeds
in earning advancement. That king who behaves deceitfully towards his own
people that have not been guilty of any fault, shears his own self like a
person cutting down a forest with an axe. If the king does not always
attend to the task of slaying his foes, the latter do not diminish. That
king, again, who knows how to kill his own temper finds no enemies. If
the king be possessed of wisdom, he would never do any act that is
disapproved by good men. He would, on the other hand, always engage
himself in such acts as would lead to his own benefit and that of others.
That king who, having accomplished all his duties, becomes happy in the
approbation of his own conscience, has never to incur the reproach of
others and indulge in regrets. That king who observes such conduct
towards men succeeds in subjugating both the worlds and enjoy the fruits
of victory.'

"Bhishma continued, 'Thus addressed by Vamadeva, king Vasumana did as he
was directed. Without doubt, thyself also, following these counsels,
shalt succeed in conquering both the worlds.'"



SECTION XCV

"Yudhishthira said, 'If a Kshatriya desires to subjugate another
Kshatriya in battle, how should the former act in the matter of that
victory? Questioned by me, do thou answer it.'

"Bhishma said, 'The king, with or without an army at his back, entering
the dominions of the king he would subjugate, should say unto all the
people, 'I am your king. I shall always protect you. Give me the just
tribute or encounter me in battle.' If the people accept him for their
king, there need not be any fighting. If, without being Kshatriyas by
birth, they show signs of hostility, they should then, observant as they
are of practices not laid down for them, be sought to be restrained by
every means. People of the other orders do take up arms (for resisting
the invader) if they behold the Kshatriya unarmed for fight, incapable of
protecting himself, and making too much of the enemy.'[279]

"Yudhishthira said 'Tell me, O grandsire, how that Kshatriya king should
conduct himself in fight who advances against another Kshatriya king.'

"Bhishma said, 'A Kshatriya must not put on armour for fighting a
Kshatriya unclad in mail. One should fight one, and abandon the opponent
when the latter becomes disabled.[280] If the enemy comes clad in mail,
his opponent also should put on mail. If the enemy advances backed by an
army, one should, backed by an army, challenge him to battle. If the
enemy fights aided by deceit, he should be met with the aid of deceit.
If, on the other hand, he fights fairly, he should be resisted with fair
means. One should not on horseback proceed against a car-warrior. A
car-warrior should proceed against a car-warrior. When an antagonist has
fallen into distress, he should not be struck; nor should one that has
been frightened, nor one that has been vanquished.[281] Neither poisoned
nor barbed arrows should be used. These are the weapons of the wicked.
One should fight righteously, without yielding to wrath or desiring to
slay. A weak or wounded man should not be slain, or one that is sonless;
or one whose weapon has been broken; or one that has fallen into
distress; or one whose bow-string has been cut; or one that has lost his
vehicle. A wounded opponent should either be sent to his own home, or, if
brought to the victor's quarters, should have his wounds attended to by
skilful surgeons. When in consequence of a quarrel between righteous
kings, a righteous warrior falls into distress, (his wounds should be
attended to and) when cured he should be set at liberty. This is the
eternal duty. Manu himself, the son of the Self-born (Brahman), has said
that battles should be fought fairly. The righteous should always act
righteously towards those that are righteous. They should adhere to
righteousness without destroying it. If a Kshatriya, whose duty it is to
fight righteously, wins a victory by unrighteous means, he becomes
sinful. Of deceitful conduct, such a person is said to slay his own self.
Such is the practice of those that are wicked. Even he that is wicked
should be subdued by fair means. It is better to lay down life itself in
the observance of righteousness than to win victory by sinful means. Like
a cow, O king, perpetrated sin does not immediately produce its fruits.
That sin overwhelms the perpetrator after consuming his roots and
branches. A sinful person, acquiring wealth by sinful means, rejoices
greatly. But the sinner, gaining advancement by sinful ways, becomes
wedded to sin. Thinking that virtue has no efficacy, he jeers at men of
righteous behaviour. Disbelieving in virtue, he at last meets with
destruction. Though enmeshed in the noose of Varuna, he still regards
himself immortal. Like unto a large leathern bag puffed up with wind, the
sinner dissociates himself entirely from virtue. Soon, however, he
disappears like a tree on the riverside washed away with its very roots.
Then people, beholding him resemble an earthen pot broken on a stony
surface, speak of him as he deserves. The king should, therefore, seek
both victory and the enhancement of his resources, by righteous means.'"



SECTION XCVI

"Bhishma said, 'A king should never desire to subjugate the earth by
unrighteous means, even if such subjugation would make him the sovereign
of the whole earth. What king is there that would rejoice after obtaining
victory by unfair means? A victory stained by unrighteousness is
uncertain and never leads to heaven. Such a victory, O bull of Bharata's
race, weakens both the king and the earth. A warrior whose armour has
fallen off, or who begs for quarter, saying, 'I am thine' or joining his
hands, or who has laid aside his weapon, may simply be seized but never
slain. If a hostile king be vanquished by the troops of the invader, the
latter should not himself fight his vanquished foe. On the other hand, he
should bring him to his palace and persuade him for a whole year to say,
'I am thy slave!' Whether he says or does not say this, the vanquished
foe, by living for a year in the house of his victor, gains a new lease
of life.[282] If a king succeeds in bringing by force a maiden from the
house of his vanquished foe, he should keep her for a year and ask her
whether she would wed him or any one else. If she does not agree, she
should then be sent back. He should behave similarly in respect of all
other kinds of wealth (such as slave) that are acquired by force. The
king should never appropriate the wealth confiscated from thieves and
others awaiting execution. The kine taken front the enemy by force should
be given away to the Brahmanas so that they may drink the milk of those
animals. The bulls taken from the enemy should be set to agriculture work
or returned to the enemy.[283] It is laid down that a king should fight
one that is a king. One that is not a king should never strike one that
is a king. If a Brahmana, desirous of peace, fearlessly goes between two
contending armies, both should immediately abstain from fight. He would
break an eternal rule that would slay or wound a Brahmana. If any
Kshatriya breaks that rule, he would become a wretch of his order. In
addition to this, that Kshatriya who destroys righteousness and
transgresses all wholesome barriers does not deserve to be reckoned as a
Kshatriya and should be driven from society. A king desirous of obtaining
victory should never follow such conduct. What gain can be greater than
victory won righteously? The excitable classes (of a kingdom recently
conquered) should, without delay, be conciliated with soothing speeches
and gifts. This is a good policy for the king to adopt. If instead of
doing this, these men be sought to be governed with impolicy, they would
then leave the kingdom and side with (the victor's) foes and wait for the
accession of calamities (in order that they may then make head against
the victor). Discontented men, watching for the calamities of the king,
promptly side with the latter's foes. O monarch, in times of danger. An
enemy should not be deceived by unfair means, nor should be wounded
mortally. For, if struck mortally, his very life may pass away.[284] If a
king possessed of little resources be gratified therewith, he would
regard life alone to be much.[285] That king whose dominions are
extensive and full of wealth, whose subjects are loyal, whose servants
and officers are all contented, is said to have his roots firm. That king
whose Ritwijas and priests and preceptors and others about him that are
well-versed in all scriptures and deserving of honours are duly
respected, is said to be conversant with the ways of the world. It was by
such behaviour that Indra got the sovereignty of the world. It is by this
behaviour that earthly kings succeed in obtaining the status of Indra.
King Pratardana, subjugating his foes in a great battle, took all their
wealth, including their very grain and medicinal herbs, but left their
land untouched. King Divodasa, after subjugating his foes, brought away
the very remnants of their sacrificial fires, their clarified butter
(intended for libations), and their food. For this reason he was deprived
of the merit of his conquests.[286] King Nabhaga (after his conquests)
gave away whole kingdoms with their rulers as sacrificial presents unto
the Brahmanas, excepting the wealth of learned Brahmanas and ascetics.
The behaviour, O Yudhishthira, of all the righteous kings of old, was
excellent, and I approve of it wholly. That king who desires his own
prosperity should seek for conquests by the aid of every kind of
excellence but never with that of deceit or with pride.'"



SECTION XCVII

"Yudhishthira said. 'There are no practices, O king, more sinful than
those of the Kshatriyas. In marching or in battle, the king slays large
multitudes.[287] By what acts then does the king win regions of felicity?
O bull of Bharata's race, tell this, O learned one, unto me that desire
to know.'

"Bhishma said, 'By chastising the wicked, by attaching and cherishing the
good, by sacrifices and gifts, kings become pure and cleansed. It is
true, kings desirous of victory afflict many creatures, but after victory
they advance and aggrandise all. By the power of gifts, sacrifices, and
penances, they destroy their sins, and their merit increases in order
that they may be able to do good to all creatures. The reclaimer of a
field, for reclaiming it, takes up both paddy-blades and weeds. His
action, however, instead of destroying the blades or paddy, makes them
grow more vigorously. They that wield weapons, destroy many that deserve
destruction. Such extensive destruction, however, causes the growth and
advancement of those that remain. He who protects people from plunder,
slaughter, and affliction, in consequence of thus protecting their lives
from robbers, comes to be regarded as the giver of wealth, of life, and
of food. The king, therefore, by thus adoring the deities by means of a
union of all sacrifices whose Dakshina is the dispelling of everybody's
fear, enjoys every kind of felicity here and attains to a residence in
Indra's heaven hereafter.[288] That king who, going out, fights his foes
in battles that have arisen for the sake of Brahmanas and lays down his
life, comes to be regarded as the embodiment of a sacrifice with
illimitable presents. If a king, with his quivers full of shafts, shoots
them fearlessly at his foes, the very gods do not see anyone on earth
that is superior to him. In such a case, equal to the number of shafts
with which he pierces the bodies of his enemies, is the number of regions
that he enjoys, eternal and capable of granting every wish. The blood
that flows from his body cleanses him of All his sins along with the very
pain that he feels on the occasion. Persons conversant with the
scriptures say that the pains a Kshatriya suffers in battle operate as
penances for enhancing his merit. Righteous persons, inspired with fear,
stay in the rear, soliciting life from heroes that have rushed to battle,
even as men solicit rain from the clouds. If those heroes, without
permitting the beseechers to incur the dangers of battle, keep them in
the rear by themselves facing those dangers and defend them at that time
of fear, great becomes their merit. If, again, those timid p sons,
appreciating that deed of bravery, always respect those defenders, they
do what is proper and just. By acting otherwise they cannot free
themselves from fear. There is great difference between men apparently
equal. Some rush to battle, amid its terrible din, against armed ranks of
foes. Indeed, the hero rushes against crowds of foes, adopting the road
to heaven. He, however, who is inspired with dastardly fear, seeks safety
in flight, deserting his comrades in danger. Let not such wretches among
men be born in thy race. The very gods with Indra at their head send
calamities unto them that desert their comrades in battle and come with
unwounded limbs. He who desires to save his own life-breaths by deserting
his comrades, should be slain with sticks or stones or rolled in a mat of
dry grass for being burnt to death. Those amongst the Kshatriyas that
would be guilty of such conduct should be killed after the manner of
killing animals.[289] Death on a bed of repose, after ejecting phlegm and
urine and uttering piteous cries, is sinful for a Kshatriya. Persons
acquainted with the scriptures do not applaud the death which a Kshatriya
encounters with unwounded body. The death of a Kshatriya, O sire, at home
is not praiseworthy. They are heroes. Any unheroic act of theirs is
sinful and inglorious. In disease, one may be heard to cry, saying, 'What
sorrow! How painful! I must be a great sinner.' With face emaciated and
stench issuing fro in his body and clothes, the sick man plunges his
relatives into grief. Coveting the condition of those that are hale, such
a man (amidst his tortures) repeatedly desires for death itself. One that
is a hero, having dignity and pride, does not deserve such in inglorious
death. Surrounded by kinsmen and slaughtering his foes in battle, a
Kshatriya should die at the edge of keen weapons. Moved by desire of
enjoyment and filled with rage, a hero fights furiously and does not feel
the wounds inflicted on his limbs by foes. Encountering death in battle,
he earns that high merit fraught with fame and respect of the world which
belongs to his or her and ultimately obtains a residence in Indra's
heaven. The hero, by not showing his back in fight and contending by
every means in his power, in utter recklessness of life itself, at the
van of battle, obtains the companionship of Indra. Wherever the hero
encountered death in the midst, of foes without displaying ignoble fear
or cheerlessness, he has succeeded in earning regions hereafter of
eternal bliss.'"



SECTION XCVIII

"Yudhishthira said, 'Tell me, O grand-sire, what regions are earned by
unreturning heroes by encountering death in battle."

"Bhishma, said, 'In this connection, O Yudhishthira, is cited the old
story of the discourse between Amvarisha and Indra. Amvarisha, the son of
Nabhaga, having repaired to heaven that is so difficult of acquisition,
beheld his own generalissimo in those celestial regions in the company of
Indra. The king saw his puissant general blazing with every kind of
energy, endued with celestial form, seated on a very beautiful car, and
journeying (in that vehicle) up and up towards still higher regions.
Beholding the prosperity of his general Sudeva, and observing how he
traversed regions that were still higher, the high-souled Amvarisha,
filled with surprise, addressed Vasava, in the following words.'

"Amvarisha said, 'Having duly governed the whole earth bounded by the
seas, having from desire of earning religious merit practised all those
duties that are common to the four orders as declared by the scriptures,
having practised with rigid austerity all the duties of the Brahmacharya
mode, having waited with dutiful obedience upon my preceptors and other
reverend seniors, having studied with due observances the Vedas and the
scriptures on kingly duties, having gratified guests with food and drink,
the Pitris with offerings in Sraddhas, the Rishis with attentive study of
the scriptures and with initiation (under proper forms into the mysteries
of religion), and the gods with many excellent and high sacrifices,
having duly observed Kshatriya duties according to the injunctions of the
scriptures, having cast my eyes fearlessly upon hostile troops, I won
many victories in battle, O Vasava! This Sudeva, O chief of the deities,
was formerly the generalissimo of my forces. It is true. He was a warrior
of tranquil soul. For what reason, however, has he succeeded in
transcending me? He never worshipped the gods in high and great
sacrifices. He never gratified the Brahmanas (by frequent and costly
presents) according to the ordinance. For what reason, then, has he
succeeded in transcending me?'

"Indra said, 'Regarding this Sudeva, O sire, the great sacrifice of
battle had often been spread out by him. The same becomes the case with
every other man that engages in fight. Every warrior accoutred in armour,
by advancing against foes in battle array, becomes installed in that
sacrifice. Indeed, it is a settled conclusion that such a person, by
acting in this way, comes to be regarded as the performer of the
sacrifice of battle.'

"Amvarisha said, 'What constitutes the libations in that sacrifice? What
constitutes its liquid offerings? What is its Dakshina? Who, again, are
regarded its Ritwijas? Tell me all this, O performer of a hundred
sacrifices.'

"Indra said, 'Elephants constitute the Ritwijas of that sacrifice, and
steeds are its Audharyus. The flesh of foes constitutes ifs libations,
and blood is its liquid offering.[290] Jackals and vultures and ravens,
as also winged shafts, constitute its Sadasyas. These drink the remnants
left of the liquid offering in this sacrifice and eat the remnants of its
libations. Heaps of lances and spears, of swords and darts and axes,
blazing, sharp, and well-tempered, constitute the ladles of the
sacrificer. Straight, sharp, and well-tempered arrows, with keen points
and capable of piercing the bodies of foes, impelled from well-stretched
bows, constitute its large double-mouthed ladles. Sheathed in scabbards
made of tiger-skin and equipped with handles made of ivory, and capable
of cutting off the elephant's trunk, the swords form the Sphises of this
sacrifice.[291] The strokes inflicted with blazing and keen lances and
darts and swords and axes, all made of hard iron, constitute its profuse
wealth procured from the respectable people by agreement in respect of
the amount and period. The blood that runs over the field in consequence
of the fury of the attack, constitutes the final libation, fraught with
great merit and capable of granting every wish, in the Homa of this
sacrifice. Cut, Pierce, and such other sounds, that are heard in the
front ranks of the array, constitute the Samans sung by its Vedic
chanters in the abode of Yama. The front ranks of the enemy's array
constitute the vessel for the keep of its libations. The crowd of
elephants and steeds and men equipped with shields are regarded to
constitute the Syenachit fire of that sacrifice. The headless trunks that
rise up after thousands have been slaughtered constitute the octagonal
stake, made of Khadira wood, for the hero who performs that sacrifice.
The shrieks that elephants utter when urged on with hooks, constitute its
Ida mantras. The kettle-drums, with the slaps of palms forming the
Vashats, O king, are its Trisaman Udgatri. When the property or a
Brahmana is being taken away, he who casts off his body that is so dear
for protecting that property, does, by that act of self-devotion, acquire
the merit or a sacrifice with infinite presents. That hero who, for the
sake of his master, displays prowess at the van of the array and shows
not his back through fear, earns those regions of felicity that are mine.
He who strews the altar of the sacrifice constituted by battle, with
swords cased in blue scabbards and severed arms resembling heavy
bludgeons, succeeds in winning regions of felicity like mine. That
warrior who, resolved upon obtaining victory, penetrates into the midst
of the enemy's ranks without waiting for any assistance, succeeds in
winning regions of felicity like mine. That warrior who in battle, causes
a river of blood to flow, terrible and difficult to cross, having
kettle-drums for its frogs and tortoises, the bones of heroes for its
sands, blood and flesh for its mire, swords and shields for its rafts,
the hair of slain warriors for its floating weeds and moss, the crowds of
steeds and elephants and cars for its bridges, standards and banners for
its bushes of cane, the bodies or slain elephants for its boats and huge
alligators, swords and scimitars for its larger vessels, vultures and
Kankas and ravens for the rafts that float upon it, that warrior who
causes such a river, difficult of being crossed by even those that are
possessed of courage and power and which inspires all timid men with
dread, is said to complete the sacrifice by performing the final
ablutions. That hero whose altar (in such a sacrifice) is strewn over
with the (severed) heads of foes, of steeds, and of elephants, obtains
regions of felicity like mine. The sages have said that that warrior who
regards the van of the hostile army as the chambers of his wives, who
looks upon the van of his own army as the vessel for the keep of
sacrificial offering, who takes the combatants standing to his south for
his Sadasyas and those to his north as his Agnidhras, and who looks upon
the hostile forces as his wedded wife, succeeds in winning all regions of
felicity.[292] The open space lying between two hosts drawn up for fight
constitutes the altar of such a sacrificer, and the three Vedas are his
three sacrificial fires. Upon that altar, aided by the recollection of
the Vedas, he performs his sacrifice. The inglorious warrior who, turning
away from the fight in fear, is slain by foes, sinks into hell. There is
no doubt in this. That warrior, on the other hand, whose blood drenches
the sacrificial altar already strewn with hair and flesh and bones,
certainly succeeds in attaining a high end. That powerful warrior who,
having slain the commander of the hostile army, mounts the vehicle of his
fallen antagonist, comes to be regarded as possessed of the prowess of
Vishnu himself and the intelligence of Vrihaspati, the preceptor of the
celestials. That warrior who call seize alive the commander of the
hostile army or his son or some other respected leader, succeeds in
winning regions of felicity like mine. One should never grieve for a hero
slain in battle. A slain hero, if nobody grieves for him, goes to heaven
and earns the respect of its denizens. Men do not desire to dedicate (for
his salvation) food and drink. Nor do they bathe (after receiving the
intelligence), nor go into mourning for him. Listen to me as I enumerate
the felicity that is in store for such a person. Foremost of Apsaras,
numbering by thousands, go out with great speed (for receiving the spirit
of the slain hero) coveting him for their lord. That Kshatriya who duly
observes his duty in battle, acquires by that act the merit of penances
and of righteousness. Indeed, such conduct on his part conforms with the
eternal path of duty. Such a man obtains the merits of all the four modes
of life. The aged and the children should not be slain; nor one that is a
woman; not one that is flying, away; nor one that holds a straw in his
lips[293]; nor one that says. 'I am thine.' Having slain in battle
Jambha, Vritra, Vala, Paka, Satamaya, Virochana, the irresistible
Namuchi, Samvara of innumerable illusions, Viprachitti,--all these sons
of Diti and Danu, as also Prahlada, I myself have become the chief of the
celestials.'

'Bhishma continued, 'Hearing these words of Sakra and approving of them,
king Amvarisha comprehended how warriors succeed, (by battle as their
means) in compassing success for themselves (in respect of winning
regions of beatitude in heaven).'"



SECTION XCIX

"Bhishma said, 'In this connection is cited the old story of the battle
between Pratardana and the ruler of Mithila. The ruler of Mithila, viz.,
Janaka, after installation in the sacrifice of battle, gladdened all his
troops (on the eve of fight). Listen to me, O as I recite the story.
Janaka, the high souled king of Mithila, conversant with the truth of
everything, showed both heaven and hell unto his own warriors. He
addressed them, saying, 'Behold, these are the regions, endued with great
splendour, for those that fight fearlessly. Full of Gandharva girls,
those regions are eternal and capable of granting every wish. There, on
the other side, are the regions of hell, intended for those that fly away
from battle. They would have to rot there for eternity in everlasting
ingloriousness. Resolved upon casting away your very lives, do ye conquer
your foes. Do not fall into inglorious hell. The laying down of life, (in
battle) constitutes, in respect of heroes, their happy door of heaven.'
Thus addressed by their king, O subjugator of hostile towns, the warriors
of Mithila, gladdening their rulers, vanquished their foes in battle.
They that are of firm souls should take their stand in the van of battle.
The car-warriors should be placed in the midst of elephants. Behind the
car-warriors should stand the horsemen. Behind the last should be placed
the foot-soldiers all accoutred in mail. That king who forms his array in
this manner always succeeds in vanquishing his foes. Therefore, O
Yudhishthira, the array of battle should always be thus formed. Filled
with rage, heroes desire to will blessedness in heaven by fighting
fairly. Like Makaras agitating the ocean, they agitate the ranks of the
foe. Assuring one another, they should gladden those (amongst them) that
are cheerless. The victor should protect the land newly conquered (from
acts of aggression). He should not cause his troops to pursue too much
the routed foe. The onset is irresistible of persons that rally after the
rout and that, despairing of safety, assail their pursuers. For this
reason, O king, thou shouldst not cause thy troops to pursue too much the
routed roe. Warriors of courage do not wish to strike them that run away
with speed. That is another reason why the routed foe should not be
pursued hotly. Things that are immobile are devoured by those that are
mobile; creatures that are toothless are devoured by those that have
teeth; water is drunk by the thirsty; cowards are devoured by heroes.
Cowards sustain defeat though they have, like the victors, similar backs
and stomachs and arms and legs. They that are afflicted with fear bend
their heads and joining their hands stay before those that are possessed
of courage. This world rests on the arms of heroes like a son on those of
his sire. He, therefore, that is a hero deserves respect under every
circumstance. There is nothing higher in the three worlds than heroism.
The hero protects and cherishes all, and all things depend upon the
hero.'"



SECTION C

"Yudhishthira said, 'Tell me, O grandsire, how kings desirous of victory
should, O bull of Bharata's race, lead their troops to battle even by
offending slightly against the rules of righteousness!'

"Bhishma said: 'Some say that righteousness is made stable by truth;
some, by reasoning: so me, by good behaviour; and some, by the
application of means and contrivances.[294] I shall presently tell thee
what the means and contrivances, productive of immediate fruit, are.
Robbers, transgressing all wholesome bounds, very often become destroyers
of property and religious merit. For resisting and restraining them. I
shall tell thee what the contrivances are, as indicated in the
scriptures. Listen to me as I speak of those means for the success of all
acts. Both kinds of wisdom, straight and crooked, should be within call
of the king. Though acquainted with it, he should not, however, apply
that wisdom which is crooked (for injuring others). He may use it for
resisting the dangers that may overtake him. Enemies frequently injure a
king by producing disunion (among his ministers or troops or allies or
subjects). The king, conversant with deceit, may, by the aid of deceit,
counteract those enemies. Leathern armour for protecting the bodies of
elephants, armour of the same material for bovine bulls, bones, thorns,
and keen-pointed weapons made of iron, coats of mail, yak-tails, sharp
and well-tempered weapons, all kinds of armour, yellow and red, banners
and standards of diverse hues, swords, and lances and scimitars of great
sharpness and battle-axes, and spears and shields, should be manufactured
and stored in abundance. The weapons should all be properly whetted. The
soldiers should be inspired with courage and resolution. It is proper to
set the troops in motion in the month of Chaitra or Agrahayana. The crops
ripen about that time and water also does not become scarce. That time of
the year, O Bharata, is neither very cold nor very hot. Troops should,
therefore, be moved at that time. If the enemy, however, be overtaken by
distress, troops should immediately be set in motion (without waiting for
such a favourable time). These (two) are the best occasions for the
motion of troops with a view to subjugate foes. That road which has
abundance of water and grass along it, which is level and easy of march,
should be adopted (in moving the troops). The regions lying near the road
(on both its sides) should previously be well ascertained through spies
possessed of skill and having an intimate knowledge of the woods. The
troops must not, like animals, be marched through woody regions. Kings
desirous of victory should, therefore, adopt good roads for marching
their troops. In the van should be placed a division of brave men, endued
with strength and high birth. As regards forts, that which has walls and
a trench full of water on every side and only one entrance, is worthy of
praise. In respect of invading foes, resistance may be offered from
within it. In pitching the camp, a region lying near the woods is
regarded as much better than one under the open sky by men conversant
with war and possessed of military accomplishments. The camp should be
pitched for the troops not far from such a wood. Pitching the camp at
such a place, planting the foot-soldiers in a position of safety, and
collision with the foe as soon as he comes, are the means for warding off
danger and distress. Keeping the constellation called Ursa Major[295]
behind them, the troops should fight taking up their stand like hills. By
this means, one may vanquish even foes that are irresistible. The troops
should be placed in such a position that the wind, the sun, and the
planet Sukra[296] should blow and shine from behind them. As means for
ensuing victory the wind is superior to the Sun, and the Sun is superior
to Sukra, O Yudhishthira. Men conversant with war approve of a region
that is not miry, not watery, not uneven, and not abounding with bricks
and stone, as well-fitted for the operations of cavalry. A field that is
free from mire and holes is fitted for car-warriors. A region that is
overgrown with bushes and large trees and that is under water is fitted
for elephant-warriors. A region that has many inaccessible spots, that is
overgrown with large trees and topes of cane bushes, as also a
mountainous or woody tract, is well-fitted for the operations of
infantry. An army, O Bharata, which has a large infantry force, is
regarded very strong. An army in which cars and horsemen predominate is
regarded to be very effective in a clear (unrainy) day. An army, again;
in which footsoldiers and elephants predominate becomes effective in the
rainy season. Having attended to these points (about the characters of
the different kinds of forces and the manner of marching, quartering, and
leading them), the king should turn his attention to the characteristics
of place and time. That king, who having attended to all these
considerations, sets out under a proper constellation and on an
auspicious lunation, always succeeds in obtaining victory by properly
leading his troops. No one should slay those that are asleep or thirsty
or fatigued, or those whose accoutrements have fallen away, or one that
has set his heart on final emancipation,[297] or one that is flying away,
or one that is walking (unprepared) along a road, or one engaged in
drinking or eating, or one that is mad, or one that is insane, or one
that has been wounded mortally, or one that has been exceedingly weakened
by his wounds, or one that is staying trustfully, or one that has begun
any task without having been able to complete it,[298] or one that is
skilled in some especial art (as mining, etc.), or one that is in grief,
or one that goes out of the camp for procuring forage or fodder, or men
who set up camps or are camp-followers, or those that wait at the gates
of the king or of his ministers, or those that do menial services (unto
the chiefs of the army), or those that are chiefs of such servants. Those
amongst thy warriors that break the rank of foes, or rally thy retreating
troops, should have their pay doubled and should be honoured by thee with
food, drink, and seats equal to thy own. Those amongst such that are
chiefs of ten soldiers should be made chiefs of a hundred. That heedful
hero again (amongst them) who is the chief of a hundred soldiers should
be made the chief of a thousand. Collecting together the principal
warriors, they should be addressed, thus: 'Let us swear to conquer, and
never to desert one another. Let those that are inspired with fear stay
here. Let those also stay here that would cause their chiefs to be slain
by themselves neglecting to act heroically in the press of battle. Let
such men come as would never break away from battle or cause their own
comrades to be slain. Protecting their own selves as also their comrades,
they are certain to slay the enemy in fight. The consequence of flying
away from battle are loss of wealth, death, infamy, and reproach.
Disagreeable and cutting speeches have to be heard by that man who flies
away from battle, who loses his lips and teeth,[299] who throws away all
his weapons, or who suffers himself to be taken as a captive by the foe.
Let such evil consequences always overtake the warriors of our foes.
Those that fly away from battle are wretches among men. They simply swell
the tale of human beings on earth. For true manhood, however, they are
neither here nor hereafter. Victorious foes, O sire, proceed cheerfully.
Their praises recited the while by bards, in pursuit of the flying
combatants. When enemies, coming to battle tarnish the fame of a person,
the misery the latter feels is more poignant, I think, than that of death
itself. Know that victory is the root of religious merit and of every
kind of happiness. That which is regarded as the highest misery by
cowards is cheerfully borne by those that are heroes.[300] Resolved upon
acquiring heaven, we should fight, regardless of life itself, and
determined to conquer or die, attain a blessed end in heaven. Having
taken such an oath, and prepared to throwaway life itself, heroes should
courageously rush against the enemy's ranks. In the van should be placed
a division of men armed with swords and shields. In the rear should be
placed the car-division. In the space intervening should be placed other
classes of combatants. This should be the arrangement made for assailing
the foe. Those combatants in the army that are veterans should fight in
the van. They would protect their comrades behind them. Those amongst the
army that would be regarded as foremost for strength and courage, should
be placed in the van. The others should stand behind them. They that are
inspired with fear should, with care, be comforted and encouraged. These
weaker combatants should be placed on the field (without being withdrawn)
for at least showing the number of the army (to the foe).[301] If the
troops are few, they should be drawn close together for the fight. At
times, if their leader wishes, the close array may be extended wide. When
a small number of troops is to fight with a great army, the array called
Suchimukha should be formed.[302] When a small force is engaged with a
large one, the leader of the former may shake hands with his men and
utter loud cries to effect, 'The enemy has broken! The enemy has broken!'
Those among them that are endued with strength should resist the enemy,
loudly unto their comrades, 'Fresh friends have arrived! Fearlessly
strike at your foes!' Those that are in advance of the rest should utter
loud shouts and make diverse kinds of noises, and should blow and beat
Krakachas, cow-horns, drums, cymbals, and kettle-drums.'"



SECTION CI

"Yudhishthira said, 'Of what disposition, of what behaviour, of what
form, how acoutred, and how armed should the combatants be in order that
they may be competent for battle?'

"Bhishma said, 'It is proper that those weapons and vehicles should be
adopted (by particular bodies of combatants) with which they have become
familiar by use. Brave soldiers, adopting those weapons and vehicles,
engage in battle. The Gandharvas, the Sindhus, and the Sauviras fight
best with their nails and lances. They are brave and endued with great
strength. Their armies are capable of vanquishing all forces, The
Usinaras are possessed of great strength and skilled in all kinds of
weapons. The Easterners are skilled in fighting from the backs of
elephants and are conversant with all the ways of unfair fight. The
Yavanas, the Kamvojas, and those that dwell around Mathura are well
skilled in fighting with bare arms. The Southerners are skilled in
fighting sword in hand. It is well-known that persons possessed of great
strength and great courage are born in almost every country. Listen to me
as I describe their indications. They that have voices and eyes like
those of the lion or the tiger, they that have a gait like that of the
lion and the tiger, and they that have eyes like those of the pigeon or
the snake, are all heroes capable of grinding hostile ranks.[303] They
that have a voice like deer, and eyes like those of the leopard or the
bull, are possessed of great activity. They whose voice resembles that of
bells, are excitable, wicked, and wrathful. They that have a voice deep
as that of the clouds, that have wrathful face, or faces like those of
camels, they that have hooked noses and tongues, are possessed of great
speed and can shoot or hurl their weapons to a great distance. They that
have bodies curved like that of the cat, and thin hair and thin skin,
become endued with great speed and restlessness and almost invincible in
battle. Some that are possessed of eyes closed like those of the iguana,
disposition that is mild, and speed and voice like the horses, are
competent to fight all foes. They that are of well-knit and handsome and
symmetrical frames, and broad chests, that become angry upon hearing the
enemy's drum or trumpet, that take delight in affrays of every kind, that
have eyes indicative of gravity, or eyes that seem to shoot out, or eyes
that are green, they that have faces darkened with frowns, or eyes like
those of the mongoose, are all brave and capable of casting away their
lives in battle. They that have crooked eyes and broad foreheads and
cheek-bones not covered with flesh and arms strong as thunder-bolts and
fingers bearing circular marks, and that are lean with arteries and
nerves that are visible, rush with great speed when the collision of
battle takes place. Resembling infuriated elephants, they become
irresistible. They that have greenish hair ending in curls, that have
flanks, cheeks, and faces fat and full of flesh, that have elevated
shoulders and broad necks, that have fearful visages and fat calves, that
are fiery like (Vasudeva's horse) Sugriva or like the offspring of
Garuda, the son of Vinata, that have round heads, large mouths, faces
like those of cats, shrill voice and wrathful temper, that rush to
battle, guided by its din, that are wicked in behaviour and full of
haughtiness, that are of terrible countenances, and that live in the
outlying districts, are all reckless of their lives and never flyaway
from battle. Such troops should always be placed in the van. They always
slay their foes in fight and suffer themselves to be slain without
retreating. Of wicked behaviour and outlandish manners, they regard soft
speeches as indications of defeat. If treated with mildness, they always
exhibit wrath against their sovereign.'"



SECTION CII

"Yudhishthira said. 'What are the well-known indications, O bull of
Bharata's race, of the (future) success of an army? I desire to know
them.'

"Bhishma said, 'I shall tell thee, O bull of Bharata's race, all the
well-known indications of the (future) success of an army. When the gods
become angry and inert are urged by fate, persons of learning, beholding
everything with the eye of heavenly knowledge, perform diverse auspicious
acts and expiatory rites including homa and the silent recitation of
mantras, and thus allay all evils.[304] That army in which the troops and
the animals are all undepressed and cheerful. O Bharata, is sure to win a
decided victory. The wind blows favourably from behind such troops.
Rainbows appear in the sky. The clouds cast their shadows upon them and
at times the sun shines upon them. The jackals become auspicious to them,
and ravens and vultures as well. When these show such regard to the army,
high success is sure to be won by it. Their (sacrificial) fires blaze up
with a pure splendour, the light going upwards and the smokeless flames
slightly bending towards the south. The libations poured thereon emit an
agreeable fragrance. These have been said to be the indications of future
success. The conchs and drums, blown and beat, send forth loud and deep
peals. The combatants become filled with alacrity. These have been said
to be the indications of future success. If deer and other quadrupeds be
seen behind or to the left of those that have already set out for battle
or of those that are about to set out, they are regarded auspicious. If
they appear to the right of the warriors while about to engage in
slaughter, that is regarded as an indication of success. If, however,
they make their appearance in the van of such persons, they indicate
disaster and defeat. If these birds, viz., swans and cranes and
Satapatras and Chashas utter auspicious cries, and all the able-bodied
combatants become cheerful, these are regarded as indications of future
success. They whose array blazes forth with splendour and becomes
terrible to look at in consequence of the sheen of their weapons,
machines, armour, and standards as also of the radiant complexion of the
faces of the vigorous men that stand within it, always succeed in
vanquishing their foes. If the combatants of a host be of pure behaviour
and modest deportment and attend to one another in loving-kindness, that
is regarded as an indication of future success. If agreeable sounds and
orders and sensations of touch prevail, and if the combatants become
inspired with gratitude and patience, that is regarded as the root of
success. The crow on the left of a person engaged in battle and on the
right of him who is about to engage in it, is regarded auspicious.
Appearing at the back, it indicates non-fulfilment of the objects in
view, while its appearance in the front forebodes danger. Even after
enlisting a large army consisting of the four kinds of forces, thou
shouldst, O Yudhishthira, first behave peacefully. If thy endeavours
after peace fail, then mayst thou engage in battle. The victory, O
Bharata, that one acquired by battle is very inferior. Victory in battle,
it seems, is dependent on caprice or destiny. When a large army breaks
and the troops begin to fly away, it is exceedingly difficult to check
their flight. The impetuosity of the flight resembles that of a mighty
current of water or of a frightened herd of deer. Some have broken. For
this, without adequate cause, others break, even they that are brave and
skilled in fight. A large army, consisting of even brave soldiers, is
like a large herd of Ruru deer.[305] Sometimes again it may be seen that
even fifty men, resolute and relying upon one another, cheerful and
prepared to lay down their lives, succeed in grinding enemies numerically
much superior. Sometimes even five, or six, or seven men, resolute and
standing close together, of high descent and enjoying the esteem of those
that know them, vanquish foes much superior to them in number. The
collision of battle is not desirable as long as it can be avoided. The
policy of conciliation, or producing disunion, and making gifts should
first be tried, the battle, it is said, should come after these. At the
very sight of a (hostile) force, fear paralyses the timid, even as at the
sight of the blazing bolt of heaven they ask, 'Oh, upon what would it
fall?'[306] Having ascertained that a battle is raging, the limbs of
those that go to join it, as also of him that is conquering, perspire
profusely.[307] The entire country. O king, (that is the seat of war),
becomes agitated and afflicted with all its mobile and immobile
population. The very marrow of embodied creatures scorched with the heat
of weapons, languishes with pain. A king should, therefore, on all
occasions, apply the arts of conciliation, mixing them with measures of
severity. When people are afflicted by foes, they always show a
disposition to come to terms.[308] Secret agents should be sent for
producing disunion amongst the allies of the foe. Having produced
disunion, it is very desirable that peace should then be made with that
king who happens to be more powerful than the foe (sought to be crushed).
If the invader does not proceed in the way, he can never succeed in
completely crushing his foe. In dealing with the foe, care should be
taken for hemming him in from all sides. Forgiveness always comes to
those that are good. It never comes to those that are bad. Listen now, O
Partha, to the uses of forgiveness and of severity. The fame of a king
who displays forgiveness after conquest spreads more widely. The very
foes of a person that is of a forgiving disposition trust him even when
he becomes guilty of a grave transgression. Samvara has said that having
afflicted a foe first, forgiveness should be shown afterwards, for a
wooden pole, if made straight without the application of heat in the
first instance, very soon assumes its former state. Persons skilled in
the scriptures do not, however, applaud this. Nor do they regard this as
an indication of a good king. On the other hand, they say that a foe
should be subdued and checked, like a sire subduing and checking a son,
without anger and without destroying him. If, O Yudhishthira, a king
becomes severe, he becomes an object of hatred with all creatures. If, on
the other hand, he becomes mild, he becomes disregarded by all. Do thou,
therefore, practise both severity and mildness. Before smiting, O
Bharata, and while smiting, utter sweet words; and having smitten, show
them compassion and let them understand that thou art grieving and
weeping for them. Having vanquished an army, the kind should address the
survivors saying, 'I am not at all glad that so many have been slain by
my troops. Alas, the latter, though repeatedly dissuaded by me, have not
obeyed my direction. I wish they .(that are slain) were all alive. They
do not deserve such death. They were all good men and true, and
unretreating from battle. Such men, indeed, are rare. He that has slain
such a hero in battle, has surely done that which is not agreeable to
me.' Having uttered such speeches before the survivors of the vanquished
foe, the king should in secret honour those amongst his own troops that
have bravely slain the foe. For soothing the wounded slayers for their
sufferings at the hand of the foe, the king, desirous of attaching them
to himself, should even weep, seizing their hands affectionately. The
king should thus, under all circumstances, behave with conciliation. A
king that is fearless and virtuous, becomes the beloved of all creatures.
All creatures, also, O Bharata, trust such a ruler. Winning their trust,
he succeeds in enjoying the earth as he pleases. The king should,
therefore, by abandoning deceitfulness, seek to obtain the trust of all
creatures. He should also seek to protect his subjects from all fears if
he seek to enjoy the earth.'"



SECTION CIII

"Yudhishthira said, 'Tell me, O grandsire, how a kin should behave
towards foe that is mild, towards one that is fierce, and towards one
that has many allies and a large force.'

"Bhishma said, 'In this connection is cited, O Yudhishthira. the old
narrative of the discourse between Vrihaspati and Indra. Once on a time,
that slayer of hostile heroes, viz., Vasava, the chief of the celestials,
joining his palms, approached Vrihaspati, and saluting him, said these
words.'

"Indra said. 'How, O regenerate one, should I behave towards my foes? Row
should I subdue them by means of contrivances, without exterminating
them? In a collision between two armies, victory may be won by either
side. In what way should I behave so that this blazing prosperity that I
have won and that scorches all my enemies may not desert me?' Thus
addressed, Vrihaspati, skilled in Virtue, Profit, and Pleasure, possessed
of a knowledge of kingly duties, and endued with great intelligence,
answered Indra in the following words.'

"Vrihaspati said, 'One should never wish to subdue one's foes by quarrel.
Excited with wrath and bereft of forgiveness, boys only seek quarrel. One
that desires the destruction of a foe should not put that foe on his
guard. On the other hand, one should never exhibit one's ire or fear or
joy. He should conceal these within his own bosom. Without trusting one's
foe in reality, one should behave towards him as if one trusted him
completely. One should always speak sweet words unto one's foes and never
do anything that is disagreeable. One should abstain from fruitless acts
of hostility as also from insolence of speech. As a fowler, carefully
uttering cries similar to those of the birds he wishes to seize or kill.
captures and brings them under his power, even so should a king, O
Purandara, bring his foes under subjection and then slay them if he
likes. Having overcome one's foes, one should not sleep at ease. A foe
that is wicked raises his head again like afire carelessly put out making
its appearance again. When victory may be won by either side, a hostile
collision of arms should be avoided. Having lulled a foe into security,
one should reduce him into subjection and gain one's object. Having
consulted with his ministers and with intelligent persons conversant with
policy, a foe that is disregarded and neglected, being all along
unsubdued at heart, smites at the proper season, especially when the
enemy makes a false step. By employing trusted agents of his own, such a
foe would also render the other's forces inefficient by producing
disunion. Ascertaining the beginning, the middle and the end of his
foes,[309] a king should in secret cherish feelings of hostility towards
them. He should corrupt the forces of his foe, ascertaining everything by
positive proof, using the arts of producing disunion, making gifts, and
applying poison. A king should never live in companionship with his foes.
A king should wait long and then slay his foes. Indeed, he should wait,
expecting the opportunity, so that he might come down upon his foe at a
time when the latter would not expect him in the least. A king should
never slay a large number of the troops of his foe, although he should
certainly do that which would make his victory decisive. The king should
never do such an injury to his foe as would rankle in the latter's
heart.[310] Nor should he cause wounds by wordy darts and shafts. If the
opportunity comes, he should strike at him, without letting it slip.
Such, O chief of the gods, should be the conduct of a king desirous of
slaying his foes towards those that are his foes. If an opportunity, with
respect to the man who waits for it, once passes away, it can never be
had again by the person desirous of acting. Acting according to the
opinions of the wise, a king should only break the strength of his foe.
He should never, when the opportunity is not favourable, seek to
accomplish his objects. Nor should he, when the opportunity is at hand,
persecute his foe.[311] Giving up lust and wrath and pride, the king
should, acting with heedfulness, continually watch for the laches of his
foes. His own mildness, the severity of his punishments, his inactivity
and heedlessness, O chief of the gods, and the deceitful contrivances
well applied (by his foes), ruin a foolish ruler. That king who can
conquer these four faults and counteract the deceitful contrivances of
his enemies succeeds, without doubt, in smiting them all. When only one
minister (without needing any help) is competent to accomplish a secret
object (of the king), the king should consult with that one minister only
in respect of such object. Many ministers, if consulted, endeavour to
throw the burden of the task upon one another's shoulders and even give
publicity to that object which should be kept secret. If consultation
with one be not proper, then only should the king consult with many. When
foes are unseen, divine chastisement should be invoked upon them; when
seen, the army, consisting of four kinds of forces, should be moved.[312]
The king should first use the arts of producing disunion, as also those
of conciliation. When the time for each particular means comes, that
particular means should be applied. At times, the king should even
prostrate himself before a powerful foe. It is again desirable that
acting heedfully himself, he should seek to compass the victor's
destruction when the latter becomes heedless. By prostrating one's self,
by gift of tribute, by uttering sweet words, one should humble one's self
before a more powerful king. One should (when the occasion for such acts
comes) never do anything that may arouse the suspicions of one's powerful
foe. The weaker ruler should, under such circumstances, carefully avoid
every act that may awaken suspicion. A victorious king, again, should not
trust his vanquished foes, for they that are vanquished always remain
wakeful. There is nothing, O best of duties, that is more difficult of
accomplishment than the acquisition of prosperity, O ruler of the
immortals, by persons of a restless disposition. The very existence of
persons of restless disposition is fraught with danger. Kings should,
therefore, with close attention, ascertain their friends and foes. If a
king becomes mild, he is disregarded. If he becomes fierce, he inspires
people with dread. Therefore, do not be fierce. Do, not, again, be mild.
But be both fierce and mild. As a rapid current ceaselessly cats away the
high bank and causes large landslips, even so heedlessness and error
cause a kingdom to be ruined. Never attack many foes at the same time. By
applying the arts of conciliation, or gift, or production of disunion, O
Purandara, they should be ground one by one. As regards the remnant,
(being few in number,) the victor may behave peacefully towards them. An
intelligent king, even if competent for it, should not begin to crush all
(his foes) at once.[313] When a king happens to have a large army
consisting of sixfold forces[314] and teeming with horse, elephants,
cars, foot, and engines, all devoted to him, when he thinks himself
superior to his foe in many respects upon a fair comparison, then should
he openly smite the foe without hesitation. If the foe be strong, the
adoption of a policy of conciliation (towards him) is not worthy of
approbation. On the other hand, chastisement by secret means is the
policy that should be adopted. Nor should mildness of behaviour be
adopted towards such foes, nor repeated expedition, for loss of crops,
poisoning of wells and tanks, and suspicion in respect of the seven
branches of administration, should be avoided.[315] The king should, on
such occasions, apply diverse kinds of deception, diverse contrivances
for setting his foes against one another, and different kinds of
hypocritical behaviour. He should also, through trusted agents, ascertain
the doings of his foes in their cities and provinces. Kings, O slayer of
Vala and Vritra, pursuing their foes and entering their towers, seize and
appropriate the best things that are obtainable there, and devise proper
measures of policy in their own cities and dominions. Making gifts of
wealth unto them in private, and confiscating their possessions publicly,
without, however, injuring them materially, and proclaiming that they are
all wicked men that have suffered for their own misdeeds, kings should
send their agents to the cities and provinces of their foes. At the same
time, in their own cities, they should, through other persons conversant
with the scriptures, adorned with every accomplishment, acquainted with
the ordinances of the sacred books and possessed of learning cause
incantations and foe-killing rites to be performed.'

"Indra said, 'What are the indications, O best of regenerate ones, of a
wicked person? Questioned by me, tell me how I am to know who is wicked.'

"Vrihaspati said, A wicked person is he who proclaims the faults of
others at their back, who is inspired with envy at the accomplishments of
others, and who remains silent when the merits of other people are
proclaimed in his presence, feeling a reluctance to join in the chorus.
Mere silence on such occasions is no indication of wickedness. A wicked
person, however, at such times breathe heavily, bites his lips, and
shakes his head. Such a person always mixes in society and speaks
irrelevantly.[316] Such a man never does what he promises, when the eye
of the person to whom he has given the assurance is not upon him. When
the eye of the person assured is on him, the wicked man does not even
allude to the subject. The wicked man eats by himself (and not with
others on the same board), and finds fault with the food placed before
him, saying, 'All is not right today as on other days.' His disposition
shows itself in the circumstances connected with his sitting, lying, and
riding. Sorrowing on occasions of sorrow and rejoicing on occasions of
joy, are the indications of a friend. An opposite behaviour furnishes the
indications of an enemy. Keep in thy heart these sayings, O ruler of the
gods! The disposition of wicked men can never be concealed. I have now
told thee, O foremost of deities, what the indications of a wicked person
are. Having listened to the truths laid down in the scriptures, follow
them duly, O ruler of the celestials!'

"Bhishma continued, 'Having heard these words of Vrihaspati, Purandara,
employed in subduing his foes, acted strictly according to them. Bent
upon victory, that slayer of foes, when the opportunity came, obeyed
these instructions and reduced all his enemies to subjection.'"



SECTION CIV

"Yudhishthira said, 'How should a righteous king, who is opposed by his
own officers, whose treasury and army are no longer under his control,
and who has no wealth, conduct himself for acquiring happiness?'

"Bhishma said, 'In this connection, the story of Kshemadarsin is often
recited. I shall narrate that story to thee. Listen to it, O
Yudhishthira! It has been heard by us that in days of old, when prince
Kshemadarsin became weak in strength and fell into great distress, he
repaired to the sage Kalakavrikshiya, and saluting him humbly, said unto
him these words.'[317]

"The king said, 'What should a person like me who deserves wealth but who
has, after repeated efforts, failed to recover his kingdom, do, O
Brahmana, excepting suicide, thieving and robbery, acceptance of refuge
with others, and other acts of meanness of a similar kind? O best of men,
tell me this. One like thee that is conversant with morality and full of
gratefulness is the refuge of a person afflicted by disease either mental
or physical. Man should cast off his desires. By acting in that way, by
abandoning joy and sorrow, and earning the wealth of knowledge, he
succeeds in obtaining felicity.[318] I grieve for them that adhere to
worldly happiness as dependent on wealth. All that, however, vanishes
like a dream. They that can abandon vast wealth achieve a very difficult
feat. As regards ourselves we are unable to abandon that wealth which is
even no longer existent.[319] I am divested of prosperity and have fallen
into a miserable and joyless plight. Instruct me, O Brahmana, what
happiness I may yet strive for.' Thus addressed by the intelligent prince
of Kosala, the sage Kalakavrikshiya of great splendour made the following
answer.'

"The sage said, 'Thou hast, it seems, already understood it. Possessed of
knowledge as thou art, thou shouldst act as thou thinkest. Thy belief is
right, viz., All this that I see is unstable, myself as also everything
that I have. Know, O prince, that those things which thou regardest as
existing are in reality non-existent. The man of wisdom knows this, and
accordingly is never pained whatever the distress that may overwhelm him.
Whatever has taken place and whatever will take place are all unreal.
When thou wilt know this which should be known by all, thou shalt be
freed from unrighteousness. Whatever things had been earned and acquired
by those that came before, and whatever was earned and acquired by those
that succeeded them, have all perished. Reflecting on this, who is there
that will yield to grief? Things that were, are no more. Things that are,
will again be (no more). Grief has no power to restore them. One should
not, therefore, indulge in grief. Where, O king, is thy sire to-day, and
where thy grandsire? Thou seest them not today, nor do they see thee now.
Reflecting on thy own instability, who dost thou grieve for them? Reflect
with the aid of thy intelligence, and thou wilt understand that verily
thou shalt cease to be. Myself, thyself, O king, thy friends, and thy
foes, shall, without doubt, cease to be. Indeed, everything will cease to
be. Those men that are now of twenty or thirty years of age will, without
doubt, all die within the next hundred years. If a man cannot have the
heart to give up his vast possessions, he should then endeavour to think
his possessions are not his own and by that means seek to do good to
himself.[320] Acquisitions that are future should be regarded by one as
not one's own. Acquisitions that have disappeared, should also be
regarded by one as not one's own. Destiny should be regarded as all
powerful. They that think in this strain are said to be possessed of
wisdom. Such a habit of looking at things is an attribute of the good.
Many persons who are equal or superior to thee in intelligence and
exertion, though deprived of wealth, are not only alive but are never
ruling kingdoms. They are not, like thee. They do not indulge in grief
like thee. Therefore, cease thou to grieve in this way. Art thou not
Superior to those men, or at least equal to them in intelligence and
exertion?'" The king said, 'I regard the kingdom which I had with all its
appendages to have been won by me without any exertion. All-powerful
Time, however, O regenerate one, has swept it away. The consequence,
however, that I see, of my kingdom having been swept away by Time as by a
stream, is that I am obliged to support upon whatever I obtain (by
charity).'

"The sage said, 'Moved by the knowledge of what is true (in life) one
should never grieve for either the past or the future. Be thou of such a
frame of mind. O prince of Kosala, in respect of every affair that may
engage thy attention. Desiring to obtain only that which is obtainable
and not that which is unobtainable, do thou enjoy thy present possessions
and never grieved for that which is absent. Be thou delighted, O prince
of Kosala, with whatever thou succeedest in winning with ease. Even if
divested of prosperity, do not grieve for Abut seek to preserve a pure
disposition. Only an unfortunate man who is of a foolish understanding,
when deprived of former prosperity, censures the supreme Ordainer,
without being contented with his present possessions. Such a person
regards others, however undeserving, as men blessed with prosperity. For
this reason, they that are possessed of malice and vanity and filled with
a sense of their own importance, suffer more misery still. Thou however,
O king, art not stained by such vices. Endure the prosperity of others
although thou art thyself divested of prosperity. They that are possessed
of dexterity succeed in enjoying that prosperity which is vested in
others.[321] Prosperity leaves the person that hates others. Men
possessed of righteous behaviour and wisdom and conversant with the
duties of Yoga renounce prosperity and sons and grandsons of their own
accord. Others, regarding earthly wealth to be exceedingly unstable and
unattainable, dependent as it is upon ceaseless action and effort, are
also seen to renounce it.[322] Thou seemest to be possessed of wisdom.
Why dost thou then grieve so piteously, desiring things that should not
be desired, that are unstable, and that are dependent on others? Thou
desirest to enquire after that particular frame of mind (which would
enable thee to enjoy felicity notwithstanding the loss of thy
possessions). The advice I give thee is to renounce all those objects of
desire. Objects that should be avoided appear in the guise of those that
should be striven for, while those that should be striven for appear in
the guise of objects that should be avoided. Some lose their wealth in
the pursuit of wealth. Others regard wealth as the root of infinite
happiness, and, therefore pursue it eagerly. Some again, delighted with
wealth, think that there is nothing superior to it. In his eager desire
for the acquisition of wealth, such a person loses all other objects of
life. If, O prince of Kosala, a person loses that wealth which had been
earned with difficulty and which had been proportionate to his desires,
he then, overcome by the inactivity of despair, gives up all desire of
wealth. Some persons of righteous souls and high birth betake themselves
to the acquisition of virtue. These renounce every kind of worldly
happiness from desire of winning felicity in the other world. Some
persons lay down life itself, moved by the desire of acquiring wealth.
These do not think that life has any use if dissociated from wealth.
Behold their pitiable condition. Behold their foolishness. When life is
so short and uncertain, these men, moved by ignorance, set their eyes on
wealth. Who is there that would set his heart upon hoarding when
destruction is its end, upon life when death is its end, and upon union
when separation is its end? sometimes man renounces wealth, and sometimes
wealth renounces man. What man possessed of knowledge is there that would
feel grieved at the loss of wealth? There are many other persons in the
world that lose wealth and friends. Behold, O king, with thy
intelligence, and thou wilt understand that the calamities which overtake
men are all due to the conduct of men themselves. Do thou, therefore, (as
a remedy), restrain thy senses and mind and speech. For, if those become
weak and productive of evil there is no man who can keep himself free
from temptation of external objects by which he is always surrounded. As
no one can form an adequate idea of the past nor can foresee the future,
there being many intervals of time and place, a person like thee who is
possessed of such wisdom and such prowess, never indulges in grief for
union and separation, for good or evil. A person of such mildness of
disposition, well-restrained soul, and settled conclusions, and observant
of Brahmacharya vows, never indulges in grief and never becomes restless
from desire of acquiring or fear of losing anything of small value. It is
not fit that such a man should adopt a deceitful life of mendicancy, a
life that is sinful and wicked and cruel and worthy of only a wretch
among men. Do thou repair to the great forest and lead a life of
happiness there, all alone and subsisting upon fruit and roots,
restraining speech and soul, and filled with compassion for all
creatures. He that cheerfully leads such a life in the forest, with
large-tusked elephants for companions, with no human being by his side,
and contented with the produce of the wilderness, is said to act after
the manner of the wise. A large lake when it becomes turbid, resumes its
tranquillity of itself. Similarly, a man of wisdom, when disturbed in
such matters, becomes tranquil of himself. I see that a person that has
fallen into such a plight as thine may live happily even thus. When thy
prosperity is almost impossible to recover, and when thou art without
ministers and counsellors, such a course is open to thee. Dost thou hope
to reap any benefit by depending upon destiny?'"



SECTION CV

"The sage said, 'If, on the other hand, O Kshatriya, thou thinkest that
thou hast any prowess still, I shall discourse to thee about that line of
policy which thou mayst adopt for recovering thy kingdom. If thou canst
follow that line of policy and seek to exert thyself, thou canst still
recover thy prosperity. Listen attentively to all that I say unto thee in
detail. If thou canst act according to those counsels, thou mayst yet
obtain vast wealth, indeed, thy kingdom and kingly power and great
prosperity. If thou likest it, O king, tell me, for then I shall speak to
thee of that policy.'

"The king said, 'Tell me, O holy one, what thou wishest to say. I am
willing to hear and act according to thy counsels. Let this my meeting
with thee today be fruitful of consequences (to myself).'

"The sage said, 'Renouncing pride and desire and ire and joy and fear,
wait upon thy very foes, humbling thyself and joining thy hands. Do thou
serve Janaka the ruler of Mithila, always performing good and pure deeds.
Firmly devoted to truth, the king of Videha will certainly give thee
great wealth. Thou shalt then become the right arm of that king and
obtain the trust of all persons. As a consequence of this, thou shalt
then succeed in obtaining many allies possessed of courage and
perseverance, pure in behaviour, and free from the seven principal
faults. A person of restrained soul and having his senses under control,
by adhering to his duties, succeeds in raising himself and gladdening
others. Honoured by Janaka possessed of intelligence and prosperity, thou
shalt certainly become the right arm of that ruler and enjoy the
confidence of all. Having then mustered a large force and held
consultations with good ministers, do thou cause disunion among thy foes
and, setting them against one another, break them all like a person
breaking a vilwa with a vilwa. Or, making peace with the foes of thy foe,
destroy the latter's power.[323] Thou shalt then cause thy foe to be
attached to such good things as are not easily attainable, to beautiful
women and cloths, beds and seats and vehicles, all of very costly kinds,
and houses, and birds and animals of diverse species, and juices and
perfumes and fruits, so that thy foe may be ruined of himself.[324] If
one's foe be thus managed, or if indifference is to be shown towards him,
one that is desirous of acting according to good policy, should never
suffer that foe to know it at all. Following the behaviour that is
approved by the wise, do thou enjoy every kind of pleasure in the
dominions of thy foe, and imitating the conduct of the dog, the deer, and
the crow, behave, with apparent friendship, towards thy enemies. Cause
them to undertake achievements that are mighty and difficult to
accomplish. See also that they engage in hostilities with powerful
enemies. Drawing their attention to pleasant gardens and costly beds and
seats, do thou, by offering such objects of enjoyment, drain thy enemy's
treasury. Advising thy enemy to perform sacrifices and make gifts, do
thou gratify the Brahmanas. The latter, (having received those presents
through thy hands), will do good to thee in return (by performing
penances and Vedic rites), and devour thy enemy like wolves. Without
doubt, a person of righteous deeds obtains a high end. By such deeds men
succeed in earning regions of the most felicity in heaven. If the
treasury of thy foes be exhausted (by either righteous or unrighteous
deeds), every one of them, O prince of Kosala, may be reduced to
subjection. The treasury is the root of felicity in heaven and victory on
earth. It is in consequence of their treasuries that the foes enjoy such
happiness. The treasury, therefore, should by every means be drained. Do
not applaud Exertion in the presence of thy foe but speak highly of
Destiny. Without doubt, the man who relies too much on acts appertaining
to the worship of the gods soon meets with destruction. Cause thy enemy
to perform the great sacrifice called Viswajit and divest him by that
means of all his possessions. Through this thy object will be fulfilled.
Thou mayst then inform thy enemy of the fact that the best men in his
kingdom are being oppressed (with exactions for refilling the exhausted
treasury), and indicate some eminent ascetic conversant with the duties
of Yoga (who will wean thy foe from all earthly possessions). The enemy
will then desire to adopt renunciation and retire into the woods,
solicitous of salvation. Thou shall then, with the aid of drugs prepared
by boiling highly efficacious herbs and plants, and of artificial salts,
destroy the elephants and steeds and men (of thy enemy's dominions).
These and many other well-devised schemes are available, all connected
with fraud. An intelligent person can thus destroy the population of a
hostile kingdom with poison.'"



SECTION CVI

"The king said, 'I do not desire, O Brahmana, to support life by deceit
or fraud. I do not desire wealth, however great, which is to be earned by
unrighteous means. At the very outset of our present discourse I excepted
these means. By the adoption of only such means as would not lead to
censure, of such means as would benefit me in every respect, by
practising only such acts as are not harmful in their consequences, I
desire to live in this world.. I am incapable of adopting these ways that
thou pointest out to me. Indeed, these instructions do not become thee.'

"The sage said, 'These words, O Kshatriya, that thou speakest indicate
thee to be possessed of righteous feelings. Indeed, thou art righteous in
disposition and understanding, O thou of great experience. I shall strive
for the good of you both, viz., for thyself and him.[325] I shall cause a
union, eternal and incapable of breach, to be brought about between thee
and that king. Who is there that would not like to have a minister like
thee that art born of noble race, that abstainest from all acts of
unrighteousness and cruelty, that art possessed of great learning, and
that art well versed in the art of government and of conciliating all
persons? I say this because, O Kshatriya, though divested of kingdom and
plunged into great misery, thou still desirest to live adopting a
behaviour that is righteous. The ruler of the Videhas, firmly adhering to
truth, will come to my abode soon. Without doubt, he will do what I will
urge to do.'

"Bhishma continued, "The sage, after this, inviting the ruler of the
Videhas, said these words unto him: 'This personage is of royal birth. I
know his very heart. His soul is as pure as the surface of mirror or the
disc of the autumnal moon. He has been examined by me in every way. I do
not see any fault in him. Let there be friendship between him and thee.
Do thou repose confidence on him as on myself. A king who is without a
(competent) minister cannot govern his kingdom even for three days. The
minister should be courageous as also possessed of great intelligence. By
these two qualities one may conquer both the worlds. Behold, O king,
these two qualities are necessary for ruling a kingdom. Righteous kings
have no such refuge as a minister possessed of such attributes. The
high-souled person is of royal descent. He walketh along, the path of the
righteous. This one who always keeps righteousness in view has been a
valuable acquisition. If treated by thee with honour, he will reduce all
thy foes to subjection. If he engages in battle with thee, he will do
what as a Kshatriya he should do. Indeed, if after the manner of his
sires and grandsires he fights for conquering thee, it will be thy duty
to fight him, observant as thou art of the Kshatriya duty of conquering
antagonists. Without engaging in battle, however, do thou, at my command,
employ him under thee from desire of benefiting thyself. Cast thy eyes on
righteousness, giving up covetousness that is improper. It behoveth thee
not to abandon the duties of thy order from lust or desire of battle.
Victory O sire, is not certain. Defeat also is not certain. Remembering
this, peace should be made with an enemy by giving him food and other
articles of enjoyment. One may see victory and defeat in his own case.
They that seek to exterminate a foe are sometimes exterminated themselves
in course of their efforts.' Thus addressed, king Janaka, properly
saluting and honouring that bull among Brahmanas who deserved every
honour, replied unto him, saying, 'Thou art of great learning and great
wisdom. That which thou hast said from desire of benefiting us, is
certainly advantageous for both of us. Such a course of conduct is highly
beneficial (to us). I have no hesitation in saying this. The ruler of
Videha then, addressing the prince of Kosala, said these words: 'In
observance of Kshatriya duties as also with aid of Policy, I have
conquered the world. I have, however, O best of kings, been conquered by
thee with thy good qualities. Without cherishing any sense of humiliation
(if thou remainest by my side), live thou with me as a victor.[326] I
honour thy intelligence, and I honour thy prowess. I do not disregard
thee, saying that I have conquered thee. On the other hand, live thou
with me as a victor. Honoured duly by me, O king, thou wilt go to my
abode. Both the kings then worshipped that Brahmana, and trusting each
other, proceeded to the capital of Mithila. The ruler of the Videhas,
causing the prince of Kosala to enter his abode, honoured him, who
deserved every honour, with offerings of water to wash his feet, honey
and curds and the usual articles. King Janaka also bestowed upon his
guest his own daughter and diverse kinds of gems and jewels. This (the
establishment of peace) is the high duty of kings; victory and defeat are
both uncertain.'"



SECTION CVII

"Yudhishthira said, 'Thou hast, O scorcher of foes, described the course
of duties, the general conduct, the means of livelihood, with their
results, of Brahmanas and Kshatriyas and Vaisyas and Sudras. Thou hast
discoursed also on the duties of kings, the subject of their treasuries,
the means of filling them, and the topic of conquest and victory. Thou
hast spoken also of the characteristics of ministers, the measures, that
lead to the advancement of the subjects, the characteristics of the
sixfold limbs of a kingdom, the qualities of armies, the means of
distinguishing the wicked, and the marks of those that are good, the
attributes of those that are equal, those that are inferior, and those
that are superior, the behaviour which a king desirous of advancement
should adopt towards the masses, and the manner in which the weak should
be protected and cherished. Thou hast discoursed on all these subjects, O
Bharata, laying down instructions that are plain according to what has
been inculcated hi sacred treatise. Thou hast spoken also of the
behaviour that should be adopted by kings desirous of conquering their
foes. I desire now, O foremost of intelligent men, to listen to the
behaviour that one should observe towards the multitude of courageous men
that assemble round a king![327] I desire to hear how these may grow, how
they may be attached to the king, O Bharata, how may they succeed in
subjugating their foes and in acquiring friends. It seems to me that
disunion alone can bring about their destruction. I think it is always
difficult to keep counsels secret when many are concerned. I desire to
hear all this in detail, O scorcher of foes! Tell me also, O king, the
means by which they may be prevented from falling out with the king.'

"Bhishma said, 'Between the aristocracy on the one side and the kings on
the other, avarice and wrath, O monarch, are the causes that produce
enmity.[328] One of these parties (viz., the king,) yields to avarice. As
a consequence, wrath takes possession of the other (the aristocracy).
Each intent upon weakening and wasting the other, they both meet with
destruction. By employing spies, contrivances of policy, and physical
force, and adopting the arts of conciliation, gifts, and disunion and
applying other methods for producing weakness, waste, and fear, the
parties assail each other. The aristocracy of a kingdom, having the
characteristics of a compact body, become dissociated from the king if
the latter seeks to take too much from them. Dissociated from the king,
all of them become dissatisfied, and acting from fear, side with the
enemies of their ruler. If again the aristocracy of a kingdom be
disunited amongst themselves, they meet with destruction. Disunited, they
fall an easy prey to foes. The nobles, therefore, should always act in
concert. If they be united together, they may earn acquisitions of value
by means of their strength and prowess. Indeed, when they are thus
united, many outsiders seek their alliance. Men of knowledge applaud
those nobles that art united with one another in bonds of love. If united
in purpose, all of them can be happy. They can (by their example)
establish righteous courses of conduct. By behaving properly, they
advance in prosperity. By restraining their sons and brothers and
teaching them their duties, and by behaving kindly towards all persons
whose pride has been quelled by knowledge,[329] the aristocracy advance
in prosperity. By always attending to the duties of setting spies and
devising means of policy, as also to the matter of filling their
treasuries, the aristocracy, O thou of mighty arms, advance in
prosperity. By showing proper reverence for them that are possessed of
wisdom and courage and perseverance and that display steady prowess in
all kinds of work, the aristocracy advance in prosperity. Possessed of
wealth and resources, of knowledge of the scriptures and all arts and
sciences, the aristocracy rescue the ignorant masses from every kind of
distress and danger. Wrath (on the of part the king), rupture,[330]
terror, chastisement, persecution, oppression, and executions, O chief of
the Bharatas, speedily cause the aristocracy to fall away from the king
and side with the king's enemies. They, therefore, that are the leaders
of the aristocracy should be honoured by the king. The affairs of the
kingdom, O king, depend to a great extent upon them. Consultations should
be held with only those that are the leaders of the aristocracy, and
secret agents should be placed, O crusher of foes, with them only. The
king should not, O Bharata, consult with every member of the aristocracy.
The king, acting in concert with the leaders, should do what is for the
good of the whole order. When, however, the aristocracy becomes separated
and disunited and destitute of leaders, other courses of action should be
followed. If the members of the aristocracy quarrel with one another and
act, each according to his own resources, without combination, their
prosperity dwindles away and diverse kinds of evil occur. Those amongst
them that are possessed of learning and wisdom should tread down a
dispute as soon as it happens. Indeed, if the seniors of a race look on
with indifference, quarrels break out amongst the members. Such quarrels
bring about the destruction of a race and produce disunion among the
(entire order of the) nobles. Protect thyself, O king, from all fears
that arise from within. Fears, however, that arise from outside are of
little consequence. The first kind of fear, O king, may cut thy roots in
a single day. Persons that are equal to one another in family and blood,
influenced by wrath or folly or covetousness arising from their very
natures, cease to speak with one another. This is an indication of
defeat. It is not by courage, nor by intelligence, nor by beauty, nor by
wealth, that enemies succeed in destroying the aristocracy. It is only by
disunion and gifts that it can be reduced to subjugation. For this
reason, combination has been said to be the great refuge of the
aristocracy.'"[331]



SECTION CVIII

"Yudhishthira said, 'The path of duty is long. It has also, O Bharata,
many branches. What, however, according to thee, are those duties that
most deserve to be practised? What acts, according to thee, are the most
important among all duties, by the practice of which I may earn the
highest merit both here and hereafter?'

"Bhishma said, 'The worship of mother, father, and preceptor is most
important according to me. The man who attends to that duty here,
succeeds in acquiring great fame and many regions of felicity. Worshipped
with respect by thee, whatever they will command thee, be it consistent
with righteousness or in consistent with it, should be done
unhesitatingly, O Yudhishthira! One should never do what they forbid.
Without doubt, that which they command should always be done.[332] They
are the three worlds. They are the three modes of life. They are the
three Vedas. They are the three sacred fires. The father is said to be
the Garhapatya fire; the mother, the Dakshina fire, and the preceptor is
that fire upon which libations are poured. These three fires are, of
course, the most eminent. If thou attendest with heedfulness to these
three fires, thou wilt succeed in conquering the three worlds. By serving
the father with regularity, one may cross this world. By serving the
mother in the same way, one may attain to regions of felicity in the
next. By serving the preceptor with regularity one may obtain the region
of Brahma. Behave properly towards these three, O Bharata, thou shalt
then obtain great fame in the three worlds, and blessed be thou, great
will be thy merit and reward. Never transgress them in any act. Never eat
before they eat, nor eat anything that is better than what thy eat. Never
impute any fault to them. One should always serve them with humility.
That is an act of high merit. By acting in that way, O best of kings,
thou mayst obtain fame, merit, honour, and regions of felicity hereafter.
He who honours these three is honoured in all the worlds. He, on the
other hand, who disregards these three, falls to obtain any merit from
any of his acts. Such a man, O scorcher of foes, acquires merit neither
in this world nor in the next. He who always disregards these three
seniors never obtains fame either here or hereafter. Such a man never
earns any good in the next world. All that I have given away in honour of
those three has become a hundredfold or a thousandfold of its actual
measure. It is in consequence of that merit that even now, O
Yudhishthira, the three worlds are clearly before my eyes. One Acharya is
superior to ten Brahmanas learned in the Vedas. One Upadhyaya is again
superior to ten Acharyas. The father, again, is superior to ten
Upadhyayas. The mother again, is superior to ten fathers, or perhaps, the
whole world, in importance. There is no one that deserves such reverence
as the mother. In my opinion, however, the preceptor is worthy of greater
reverence than the father or even the mother. The father and the mother
are authors of one's being. The father and the mother, O Bharata, only
create the body. The life, on the other hand, that one obtains from one's
preceptor, is heavenly. That life is subject to no decay and is immortal.
The father and the mother, however much they may offend, should never be
slain. By not punishing a father and a mother, (even if they deserve
punishment), one does not incur sin. Indeed, such reverend persons, by
enjoying impunity, do not stain the king. The gods and the Rishis do not
withhold their favours from such persons as strive to cherish even their
sinful fathers with reverence. He who favours a person by imparting to
him true instruction, by communicating the Vedas, and giving knowledge
which is immortal, should be regarded as both a father and a mother. The
disciple, in grateful recognition of what the instructor has done, should
never do anything that would injure the latter. They that do not
reverence their preceptors after receiving instruction from them by
obeying them dutifully in thought and deed, incur the sin of killing a
foetus. There is no sinner in this world like them.[333] Preceptors
always show great affection for their disciples. The latter should,
therefore, show their preceptors commensurate reverence. He, therefore,
that wishes to earn that high merit which has existed from ancient days,
should worship and adore his preceptors and cheerfully share with them
every object of enjoyment. With him who pleases his father is pleased
Prajapati himself. He who pleases his mother gratifies the earth herself.
He who pleases his preceptor gratifies Brahma by his act. For this
reason, the preceptor is worthy of greater reverence than either the
father or the mother. If preceptors are worshipped, the very Rishis, and
the gods, together with the Pitris, are all pleased. Therefore, the
preceptor is worthy of the highest reverence. The preceptor should never
be disregarded in any manner by the disciple. Neither the mother nor the
father deserves such regard as the preceptor. The father, the mother, and
the preceptor, should never be insulted. No act of theirs should be found
fault with. The gods and the great Rishis are pleased with him that
behaves with reverence towards his preceptors. They that injure in
thought and deed their preceptors, or fathers, or mothers, incur the sin
of killing a foetus. There is no sinner in the world equal to them. That
son of the sire's loins and the mother's womb, who, being brought up by
them and when he comes to age, does not support them in his turn, incurs
the sin of killing a foetus. There is no sinner in the world like unto
him. We have never heard that these four, viz., he who injures a friend,
he who is ungrateful, he who slays a woman, and he who slays a preceptor,
ever succeed in cleansing themselves. I have now told thee generally all
that a person should do in this world. Besides those duties that I have
indicated, there is nothing productive of greater felicity. Thinking of
all duties, I have told thee their essence.'"



SECTION CIX

"Yudhishthira said, 'How, O Bharata, should a person act who desires to
adhere to virtue? O bull of Bharata's race, possessed as thou art of
learning, tell me this, questioned by me. Truth and falsehood exist,
covering all the worlds. Which of these two, O king, should a person
adopt that is firm in virtue? What again is truth? What is falsehood?
What, again, is eternal virtue? On what occasions should a person tell
the truth, and on what occasions should he tell an untruth?'

"Bhishma said, 'To tell the truth is consistent with righteousness. There
is nothing higher than truth. I shall now, O Bharata, say unto thee that
which is not generally known to men. There where falsehood would assume
the aspect of truth, truth should not be said. There, again, where truth
would assume the aspect of falsehood, even falsehood should be said. That
ignorant person incurs sin who says truth which is dissociated from
righteousness. That person is said to be conversant with duties who can
distinguish truth from falsehood.[334] Even a person that is
disrespectable, that is of uncleansed soul, and that is very cruel, may
succeed in earning great merit as the hunter Valaka by slaying the blind
beast (that threatened to destroy all creatures).[335] How extraordinary
it is that a person of foolish understanding, though desirous of
acquiring merit (by austere penances) still committed a sinful act![336]
An owl again, on the banks of the Ganges, (by doing an unrighteous deed)
obtained great merit.[337] The question thou hast asked me is a difficult
one, since it is difficult to say what righteousness is. It is not easy
to indicate it. No one in discoursing upon righteousness, can indicate it
accurately. Righteousness was declared (by Brahman) for the advancement
and growth of all creatures. Therefore, that which leads to advancement
and growth is righteousness. Righteousness was declared for restraining
creatures from injuring one another. Therefore, that is Righteousness
which prevents injury to creatures. Righteousness (Dharma) is so called
because it upholds all creatures. In fact, all creatures are upheld by
righteousness. Therefore, that is righteousness which is capable of
upholding all creatures. Some say that righteousness consists in what has
been inculcated in the Srutis. Others do not agree to this. I would not
censure them that say so. Everything, again, has not been laid down in
the Srutis.[338] Sometimes men (robbers), desirous of obtaining the
wealth of some one, make enquiries (for facilitating the act of plunder).
One should never answer such enquiries. That is a settled duty. If by
maintaining silence, one succeeds in escaping, one should remain silent.
If, on the other hand, one's silence at a time when one must speak rouses
suspicion, it would be better on such an occasion to say what is untrue
than what is true. This is a settled conclusion. If one can escape from
sinful men by even a (false) oath, one may take it without incurring sin.
One should not, even if one be able, giveaway his wealth to sinful men.
Wealth given to sinful men afflicts even the giver. If a creditor desires
to make his debtor pay off the loan by rendering bodily service, the
witnesses would all be liars, if, summoned by the creditor for
establishing the truth of the contract, they did not say what should be
said. When life is at risk, or on occasion of marriage, one may say an
untruth. One that seeks for virtue, does not commit a sin by saying an
untruth, if that untruth be said to save the wealth and prosperity of
others or for the religious purposes. Having promised to pay, one becomes
bound to fulfil his promise. Upon failure, let the self-appropriator be
forcibly enslaved. If a person without fulfilling a righteous engagement
acts with impropriety, he should certainly be afflicted with the rod of
chastisement for having adopted such behaviour.[339] A deceitful person,
falling away from all duties and abandoning those of his own order,
always wishes to betake himself to the practices of Asuras for supporting
life. Such a sinful wretch living by deceit should be slain by every
means. Such sinful men think that there is nothing in this world higher
than wealth. Such men should never be tolerated. No one should eat with
them. They should be regarded to have fallen down in consequence of their
sins. Indeed, fallen away from the condition of humanity and shut out
from the grace of the gods, they are even like evil genii. Without
sacrifices and without penances as they are, forbear from their
companionship. If their wealth be lost, they commit even suicide which is
exceedingly pitiable. Among those sinful men there is no one to whom thou
canst say, 'This is thy duty. Let thy heart turn to it.' Their settled
convictions are that there is nothing in this world that is equal to
wealth. The person that would slay such a creature would incur no sin. He
who kills him kills one that has been already killed by his own acts. If
slain, it is the dead that is slain. He who vows to destroy those persons
of lost senses should keep his vows.[340] Such sinners are, like the crow
and the vulture, dependent on deceit for their living. After the
dissolution of their (human) bodies, they take rebirth as crows and
vultures. One should, in any matter, behave towards another as that other
behaves in that matter. He who practises deceit should be resisted with
deceit while one that is honest should be treated with honesty.'"



SECTION CX

"Yudhishthira said, 'Creatures are seen to be afflicted by diverse means
and almost continually. Tell me, O grandsire, in what way can one
overcome all those difficulties.'

"Bhishma said, 'Those members of the regenerate class that duly practise,
with restrained souls, the duties that have been laid down in the
scriptures for the several modes of life, succeed in overcoming all these
difficulties. They that never practise deceit, they whose behaviour is
restrained by salutary restrictions, and they that control all worldly
desires, succeed in overcoming all difficulties. They that do not speak
when, addressed in evil language, they that do not injure others when
themselves injured, they that give but do not take, succeed in overcoming
all difficulties. They that always give hospitable shelter to guests,
they that do not indulge in malice, they that are constantly engaged in
the study of the Vedas, succeed in overcoming all difficulties. Those
persons who, being conversant with duties, adopt that behaviour towards
parents which they should, they that abstain from sleeping during the
day, succeed in overcoming all difficulties. They that do not commit any
kind of sin in thought, word, and deed, they that never injure any
creature, succeed in overcoming all difficulties. Those kings that do
not, under the influence of passion and covetousness, levy oppressive
taxes, and those that protect their own dominions, succeed in overcoming
all difficulties. They that go to their own wedded wives in season
without seeking the companionship of other women, they that are honest
and attentive to their Agni-hotras, succeed in overcoming all
difficulties. They that are possessed of courage and that, casting away
all fear of death, engage in battle, desirous of victory by fair means,
succeed in overcoming all difficulties. They that always speak truth in
this world even when life is at stake, and that are exemplars for all
creatures to imitate succeed in overcoming all difficulties. They whose
acts never deceive, whose words are always agreeable, and whose wealth is
always well spent, succeed in, overcoming all difficulties. Those
Brahmanas that never study the Vedas at hours not intended for study, and
that practise penances with devotion, succeed in overcoming all
difficulties. Those Brahmanas that betake themselves to a life of
celibacy and Brahmacharya, that perform penances, and that are cleansed
by learning, Vedic knowledge, and proper vows, succeed in overcoming all
difficulties. They that have checked all the qualities that appertain to
Passion and Darkness, that are possessed of high souls, and that practise
the qualities that are called Good, succeed in overcoming all
difficulties. They of whom no creature stands in fear and those that do
not fear any creature themselves, they that look upon all creatures as
their own selves, succeed in overcoming all difficulties. Those bulls
among men that are good, that are never inspired with grief at the sight
of other people's prosperity, and that abstain from all kinds of ignoble
behaviour, succeed in overcoming all difficulties. They that bow to all
the gods, that listen to the doctrines of all creeds, that have faith,
and that are endued with tranquil souls, succeed in overcoming all
difficulties. They that do not desire honour for themselves, that give
honours unto others, that bow down unto those that deserve their worship,
succeed in overcoming all difficulties. They that perform Sraddhas on the
proper lunar days, with pure minds, from desire of offspring, succeed in
overcoming all difficulties. They that restrain their own wrath and
pacify the wrath of others, and that never get angry with any creature,
succeed in overcoming all difficulties. They that abstain, from their
birth, from honey and meat and intoxicating drinks, succeed in overcoming
all difficulties. They that eat for only supporting life, that seek the
companionship of women for the sake only of offspring and that open their
lips for only speaking what is true, succeed in overcoming all
difficulties. They that worship with devotion the god Narayana, that
Supreme Lord of all creatures, that origin and destruction of the
universe, succeed in overcoming all difficulties. This Krishna here, of
eyes red as the lotus, clad in yellow robes, endued with mighty
arms,--this Krishna who is our well-wisher, brother, friend, and
relative,--is Narayana of unfading glory. He covers all the worlds like a
leathern case, at his own pleasure. He is the puissant Lord, of
inconceivable soul. He is Govinda, the foremost of all beings. This
Krishna who is ever engaged in doing what is agreeable and beneficial to
Jishnu, as also to thee, O king, is that foremost of all beings, that
irresistible one, that abode of eternal felicity. They that with devotion
seek the refuge of this Narayana, called also Hari, succeed in overcoming
all difficulties. They that read these verses about the overcoming of
difficulties, that recite them to others, and that speak of them unto
Brahmanas, succeed in overcoming all difficulties. I have now, O sinless
one, told thee all those acts by which men may overcome all difficulties
both here and hereafter.'"



SECTION CXI

"Yudhishthira said, 'Many persons here that are not really of tranquil
souls appear in outward form as men of tranquil souls. There are again
others that are really of tranquil souls but that appear to be otherwise.
How, O sire, shall we succeed in knowing these people?'

"Bhishma said, 'In this connection is recited the old story of the
discourse between a tiger and a jackal. Listen to it, O Yudhishthira! In
ancient times, in a city called Purika, full of affluence, there was a
king named Paurika. That worst of beings was exceedingly cruel and took
delight in injuring others. On the expiry of the period of his life he
obtained an undesirable end. In fact, stained by the evil acts of his
human life, he was reborn as a jackal. Remembering his former prosperity,
he became filled with grief and abstained from meat even when brought
before him by others. And he became compassionate unto all creatures, and
truthful in speech, and firm in the observance of austere vows. At the
appointed time he took food which consisted of fruit that had dropped
from the trees. That jackal dwelt in a vast crematorium and liked to
dwell there. And as it was his birth place, he never wished to change it
for a finer locality. Unable to endure the purity of his behaviour, the
other members of his species, endeavoured to make him alter his resolve
by addressing him in the following words fraught with humility: 'Though
residing in this terrible crematorium, thou desirest yet to live in such
purity of behaviour. Is not this a perversity of understanding on thy
part, since thou art by nature an cater of carrion? Be thou our like. All
of us will give thee food. Eat that which ought always to be thy food,
abandoning such purity of conduct. Hearing these words of theirs, the
jackal replied unto them, with rapt attention, in these sweet words
fraught with reason and inculcating harmlessness to all: 'My birth has
been low. It is conduct, however, that determines the race.[341] I desire
to behave in such a way that my fame may spread. Although my habitation
is this crematorium, yet listen to my vows in respect of behaviour. One's
own self is the cause of one's acts. The mode of life to which one may
betake oneself is not the cause of one's religious acts. If one, while in
the observance of a particular mode of life, slays a Brahmana, will not
the sin of Brahmanicide attach to him? If, on the other hand, one gives
away a cow while one is not in the observance of any particular mode of
life, will that pious gift produce no merit? Moved by the desire of
getting what is agreeable, ye are engaged in only filling your stomachs.
Stupefied by folly ye do not see the three faults that are in the end. I
do not like to adopt the life led by you, fraught as it is with evil both
here and hereafter, and characterised as it is by such censurable loss of
virtue occasioned by discontentment and temptation.' A tiger, celebrated
for prowess, happened to overhear this conversation, and accordingly,
taking the jackal for a learned person of pure behaviour, offered him
such respectful worship as was suited to his own self and then expressed
a wish for appointing him his minister.'

"The tiger said, 'O righteous personage, I know what thou art. Do thou
attend to the duties of government with myself. Enjoy whatever articles
may be desired by thee, abandoning whatever may not suit thy taste.[342]
As regards ourselves, we are known to be of a fierce disposition. We
inform thee beforehand of this. If thou behavest with mildness, thou wilt
be benefited and reap advantages for thyself.'--Honouring these words of
that high-souled lord of all animals, the jackal, hanging down his head a
little, said these words fraught with humility.'

"The jackal said, 'O king of beasts, these words of thine with reference
to myself are such as befit thee. It is also worthy of thee that thou
shouldst seek for ministers of pure behaviour and conversant with duties
and worldly affairs. Thou canst not maintain thy greatness without a
pious minister, O hero, or with a wicked minister that is on the look-out
for putting an end to the very life. Thou shouldst, O highly blessed one,
regard those amongst thy ministers that are devoted to thee, that are
conversant with policy, that are independent of one another, desirous of
crowning thee with victory, unstained by covetousness, free from deceit,
possessed of wisdom ever engaged in thy good, and endued with great
mental vigour, even as thou regardest thy preceptors or parents. But, O
king of beasts, as I am perfectly contented with my present position, I
do not desire to change it for anything else. I do not covet luxurious
enjoyments or the happiness that arises from them. My conduct, again, may
not agree with that of thy old servants. If they happen to be of wicked
conduct, they will produce disunion between thee and me. Dependence upon
another, even if that other happens to be possessed of splendour, is not
desirable or praiseworthy. I am of cleansed soul, I am highly blessed. I
am incapable of showing severity to even sinners. I am of great
foresight. I have capacity for great exertion. I do not look at small
things. I am possessed of great strength. I am successful in acts. I
never act fruitlessly. I am adorned with every object of enjoyment. I am
never satisfied with a little. I have never served another. I am,
besides, unskilled in serving. I live according to my pleasure in the
woods. All who live by the side of kings have to endure great pain in
consequence of evil speeches against themselves. Those, however, that
reside in the woods pass their days, fearlessly and without anxiety, in
the observance of vows. The fear that arises in the heart of a person who
is summoned by the king is unknown to persons passing their days
contentedly in the woods, supporting life upon fruits and roots. Simple
food and drink obtained without effort, and luxurious food procured with
fear, widely differ from each other. Reflecting upon these two, I am of
opinion that there is happiness where there is no anxiety. A few only
amongst those that serve kings are justly punished for their offences. A
large number of them, however, suffer death under false accusations. If,
notwithstanding all this, thou appointest me, O king of beasts, as thy
minister, I wish to make a compact with thee in respect of the behaviour
thou shouldst always adopt towards me. Those words that I shall speak for
thy good should be listened to and regarded by thee. The provision which
thou wilt make for me shall not be interfered with by thee. I shall never
consult with thy other ministers. If I do, desirous of superiority as
they are they will then impute diverse kinds of faults to me. Meeting
with thee alone and in secret I shall say what is for thy good. In all
matters connected with thy kinsmen, thou shalt not ask me what is for thy
good or what is otherwise. Having consulted with me thou shalt not punish
thy other ministers afterwards, yielding to rage thou shalt not punish my
followers and dependants.' Thus addressed by the jackal, the king of
beasts answered him, saying, 'Let it be so,' and showed him every honour.
The jackal then accepted the ministership of the tiger. Beholding the
jackal treated with respect and honoured in all his acts, the old
servants of the king, conspiring together, began ceaselessly to display
their hatred towards him. Those wicked persons at first strove to gratify
and win him over with friendly behaviour and make him tolerate the
diverse abuses that existed in the taste. Despoilers of other people's
property, they had long lived in the enjoyment of their perquisites. Now,
however, being ruled by the jackal, they were unable to appropriate
anything belonging to others. Desirous of advancement and prosperity,
they began to tempt him with sweet speeches. Indeed, large bribes even
were offered to allure his heart. Possessed of great wisdom, the jackal
showed no signs of yielding to those temptations. Then some amongst them,
making a compact amongst themselves for effecting his destruction, took
away the well-dressed meat that was intended for and much desired by the
king of beasts, and placed it secretly in the house of the jackal. The
jackal knew who had stolen the meat and who had conspired to do it. But
though he knew everything, he tolerated it for a particular object. He
had made a compact with the king at the time of his accepting the
ministership, saying, 'Thou desirest my friendship, but thou shalt not, O
monarch, mistrust me without cause.'

"Bhishma continued, 'When the king of beasts, feeling hungry, came to
eat, he saw not the meat that was to have been kept ready for his dinner.
The king then ordered, 'Let the thief be found out.' His deceitful
ministers represented unto him that the meat kept for him had been stolen
away by his learned minister, the jackal, that was so proud of his own
wisdom. Rearing Of this injudicious act on the part of the jackal, the
tiger became filled with rage. Indeed, the king, giving way to his wrath,
ordered his minister to be slain. Beholding the opportunity, the former
ministers addressed the king, saying, 'The jackal is ever ready to take
away from all of us the means of sustenance.' Having represented this
they once more spoke of the jackal's act of robbing the king of his food.
And they said, 'Such then is his act! What is there that he would not
venture to do? He is not as thou hadst heard. He is righteous in speech
but his real disposition is sinful. A wretch in reality, he has disguised
himself by putting on a garb of virtue. His behaviour is really sinful.
For serving his own ends he had practised austerities in the matter of
diet and of vows. If thou disbelievest this, we will give thee ocular
proof.' Having said this, they immediately caused that meat to be
discovered by entering the jackal's abode. Ascertaining that the meat was
brought back from the jackal's house and hearing all those
representations of his old servants, the king ordered, saying, 'Let the
jackal be slain.' Hearing these words of the tiger, his mother came to
that spot for awakening son's good sense with beneficial counsels. The
venerable dame said, 'O son, thou shouldst not accept this accusation
fraught with deceit. Wicked individuals impute faults to even an honest
person, moved by envy and rivalry. Enemies desirous of a quarrel cannot
endure the elevation of an enemy brought about by his high feats. Faults
are ascribed to even a person of pure soul engaged in penances. With
respect to even an ascetic living in the woods and employed in his own
(harmless) acts, are raised three parties, viz., friends, neutrals, and
foes. They that are rapacious hate them that are pure. The idle hate the
active. The unlearned hate the learned. The poor hate the rich. The
unrighteous hate the righteous. The ugly hate the beautiful. Many amongst
the learned, the unlearned, the rapacious, and the deceitful, would
falsely accuse an innocent person even if the latter happens to be
possessed of the virtues and intelligence of Vrihaspati himself. If meat
had really been stolen from thy house in thy absence, remember, the
jackal refuses to take any meat that is even given to him. Let this fact
be well considered (in finding out the thief). Wicked persons sometimes
put on the semblance of the good, and they that are good sometimes wear
the semblance of the wicked. Diverse kinds of aspect are noticeable in
creatures. It is, therefore, necessary to examine which is which. The
firmament seems to be like the solid base of a vessel. The fire-fly seems
to be like the actual spark of fire. In reality, however, the sky has no
base and there is no fire in the fire-fly. You see, there is necessity.
therefore, for scrutiny in respect of even such things as are addressed
to the eye. If a person ascertains everything after scrutiny, he is never
called upon to indulge in any kind of regret afterwards. It is not at all
difficult, O son, for a master to put his servant to death. Forgiveness,
however, in persons possessed of power, is always praiseworthy and
productive of renown. Thou hadst made the jackal thy first minister. In
consequence of that act, thou hadst earned great fame among all
neighbouring chiefs. A good minister cannot be obtained easily. The
jackal is thy well-wisher. Let him, therefore, be supported. The king who
regards a really innocent person falsely accused by his enemies to be
guilty, soon meets the destruction in consequence of the wicked ministers
that lead him to that conviction.' After the tiger's mother had concluded
her speech, a righteous agent of the jackal, stepping out of that phalanx
of his foes, discovered everything about the manner in which that false
accusation had been made. The jackal's innocence being made manifest, he
was acquitted and honoured by his master. The king of beasts
affectionately embraced him again and again. The jackal, however, who was
conversant with the science of policy, burning with grief, saluted the
king of beasts and solicited his permission for throwing away his life by
observing the Praya vow. The tiger, casting upon the virtuous jackal his
eyes expanded with affection and honouring hit' with reverential worship,
sought to dissuade him from the accomplishment of his wishes. The jackal,
beholding his master agitated with affection, bowed down to him and in a
voice choked with tears said these words: 'Honoured by thee first, I have
afterwards been insulted by thee. Thy behaviour towards me is calculated
to make me an enemy of thine. It is not proper therefore, that I should
any longer dwell with thee. Servants that are discontented, that have
been driven from their offices, or degraded from the honours that were
theirs, that have brought destitution upon themselves, or have been
ruined by their enemies (through the wrath of their master). that have
been weakened, that are rapacious, or enraged, or alarmed, or deceived
(in respect of their employers), that have suffered confiscation, that
are proud and desirous of achieving great feats but deprived of the means
or earning wealth, and that burn with grief or rage in consequence of any
injury done to them, always wait for calamities to overtake their
masters. Deceived, 'they leave their masters and become effective
instruments in the hands of foes.[343] I have been insulted by thee and
pulled down from my place. How wilt thou trust me again? How shall I (on
my part) continue to dwell with thee? Thinking me to be competent thou
tookest me, and having examined me thou hadst placed me in office.
Violating the compact then made (between us) thou hast insulted me. If
one speaks of a certain person before others as possessed of righteous
behaviour, one should not, if desirous of maintaining one's consistency.
afterwards describe the same person as wicked. I who have thus been
disregarded by thee cannot any longer enjoy thy confidence. On my part,
when I shall see thee withdraw thy confidence from me, I shalt be filled
with alarm and anxiety. Thyself suspicious and myself in alarm, our
enemies will be on the look-out for opportunities for injuring us. Thy
subjects will, as a consequence, become anxious and discontented. Such a
state of things has many faults. The wise do not regard that situation
happy in which there is honour first and dishonour afterwards. It is
difficult to reunite the two that have been separated, as, indeed, it is
difficult to separate the two that are united. If persons reunited after
separation approach one another again, their behaviour cannot be
affectionate. No servant is to be seen who is moved (in what he does) by
only the desire of benefiting his master. Service proceeds from the
motive of doing good to the master as also one's own self. All acts are
undertaken from selfish motives. Unselfish acts or motives are very rare.
Those kings whose hearts are restless and unquiet cannot acquire a true
knowledge of men. Only one in a hundred can be found who is either able
or fearless. The prosperity of men, as also their fall, comes of itself.
Prosperity and adversity, and greatness, all proceed from weakness of
understanding."[344]

"Bhishma continued, 'Having said these conciliatory words fraught with
virtue, pleasure, and profit, and having gratified the king, the jackal
retired to the forest. Without listening to the entreaties of the king of
beasts, the intelligent jackal cast off his body by sitting in praya and
proceeded to heaven (as the reward of his good deeds on earth).'"



SECTION CXII

"Yudhishthira said, 'What acts should be done by a king, and what are
those acts by doing which a king may become happy? Tell me this in
detail, O thou that art the foremost of all persons acquainted with
duties.'

"Bhishma said, 'I shall tell thee what thou wishest to know. Listen to
the settled truth about what should be done in this world by a king and
what those acts are by doing which a king may become happy. A king should
not behave after the manner disclosed in the high history of a camel of
which we have heard. Listen to that history then, O Yudhishthira! There
was, in the Krita age, a huge camel who had recollection of all the acts
of his former life. Observing the most rigid vows, that camel practised
very severe austerities in the forest. Towards the conclusion of his
penances, the puissant Brahman became gratified with him. The Grandsire,
therefore, desired to grant him boons.'

"The camel said, 'Let my neck, O holy one, become long through thy grace,
so that, O puissant lord, I may be able to seize any food that may lie
even at the end of even a hundred Yojanas.' The high-souled giver of
boons said, 'Let it be so.' The camel then, having obtained the boon,
returned to his own forest. The foolish animal, from the day of obtaining
the boon, became idle. Indeed, the wretch, stupefied by fate, did not
from that day go out for grazing. One day, while extending his long neck
of a hundred Yojanas, the animal was engaged in picking his food without
any labour, a great storm arose. The camel, placing his head and a
portion of the neck within the cave of a mountain, resolved to wait till
the storm would be over. Meanwhile it began to pour in torrents, deluging
the whole earth. A jackal, with his wife, drenched by the rain and
shivering with cold, dragged himself with difficulty towards that very
cave and entered it quickly for shelter. Living as he did upon meat, and
exceedingly hungry and tired as he was, O bull of Bharata's race, the
jackal, seeing the camel's neck, began to eat as much of it as he could.
The camel, when he perceived that his neck was being eaten, strove in
sorrow to shorten it. But as he moved it up and down, the jackal and his
wife, without losing their hold of it, continued to eat it away. Within a
short time the camel was deprived of life. The jackal then, having (thus)
slain and eaten the camel, came out of the cave after the storm and
shower had ceased. Thus did that foolish camel meet with his death.
Behold, what a great evil followed in the train of idleness. As regards
thyself, avoiding idleness and restraining thy senses, do everything in
the world with proper means. Manu himself has said that victory depends
upon intelligence. All acts that are accomplished with the aid of
intelligence are regarded as the foremost, those achieved with the aid of
arms are middling, those achieved with the aid of feet are inferior,
while those done by carrying loads are the lowest. If the king is clever
in the transaction of business and restrains his senses, his kingdom
endures. Manu himself has said that it is with the aid of the
intelligence that an ambitious person succeeds in achieving victories. In
this world, O Yudhishthira, they who listen to wise counsels that are not
generally known, that are, O sinless one, possessed of allies, and that
act after proper scrutiny, succeed in achieving all their objects. A
person possessed of such aids succeeds in ruling the entire earth. O thou
that art possessed of prowess like that of Indra himself, this has been
said by wise men of ancient times conversant with the ordinances laid
down in the scriptures. I, also, with sight directed to the scriptures,
have said the same to thee. Exercising thy intelligence, do thou act in
this world, O king!'"



SECTION CXIII

"Yudhishthira said, 'Tell me O bull of Bharata's race, how a king,
without the usual aids, having obtained a kingdom that is so precious a
possession, behave himself towards a powerful foe.'

"Bhishma said, In this connection is cited the old story of the discourse
between the Ocean and the Rivers. In days of old, eternal Ocean, that
lord of Rivers, that refuge of the foes of the celestials, asked all the
Rivers for resolving this doubt that had arisen in his mind.'

"The Ocean said, 'Ye Rivers, I see that all of you, with your full
currents, bring away trees of large trunks, tearing them off with their
roots and branches. Ye do not, however, ever bring to me a cane. The
canes that grow on your banks are of mean stems and destitute of
strength. Do you refuse to wash them down through contempt, or are they
of any use to you? I desire, therefore, to hear what the motive is that
inspires all of you. Indeed, why is it that canes are not washed down by
any of you, uprooted from the banks where they grow?' Thus addressed, the
River Ganga, replied unto Ocean, that lord of all Rivers, in these words
of grave import, fraught with reason, and, therefore, acceptable to all.'

"Ganga said, 'Trees stand in one and the same place and are unyielding in
respect of the spot where they stand. In consequence of this disposition
of theirs to resist our currents, they are obliged to leave the place of
their growth. Canes, however, act differently. The cane, beholding the
advancing current, bends to it. The others do not act in that way. After
the current has passed away, the cane resumes its former posture. The
cane knows the virtues of Time and opportunity. It is docile and
obedient. It is yielding, without being stiff. For these reasons, it
stands where it grows, without having to come with us. Those plants,
trees, and creepers that bend and rise before the force of wind and
water, have never to suffer discomfiture (by being taken up by the
roots).'

"Bhishma continued, 'That person who does not yield to the power of a foe
that has advanced in might and that is competent to imprison or kill,
soon meets with destruction.[345] That man of wisdom who acts after
ascertaining fully the strength and weakness, the might and energy, of
himself and his foe, has never to suffer discomfiture. An intelligent
man, therefore, when he sees his enemy to be more powerful than himself,
should adopt the behaviour of the cane. That is an indication of wisdom.'"



SECTION CXIV

"Yudhishthira said, 'How, O Bharata, should a learned man adorned with
modesty behave, O chastiser of foes, when assailed with harsh speeches in
the midst of assemblies by an ignorant person swelling with conceit?'[346]

"Bhishma said, 'Listen, O lord of earth, how the subject has been treated
of (in the scriptures), how a person of good soul should endure in this
world the abusive speeches of persons of little intelligence. If a
person, when abused by another, do not yield to wrath, he is then sure to
take away (the merit of) all the good deeds that have been done by the
abuser. The endurer, in such a case, communicates the demerit of all his
own bad acts to the person who under the influence of wrath indulges in
abuse. An intelligent man should disregard an abusive language who
resembles, after all, only a Tittibha uttering dissonant cries.[347] One
who yields to hate is said to live in vain. A fool may often be heard to
say, 'Such a respectable man was addressed by me in such words amid such
an assembly of men,' and to even boast of that wicked act. He would add,
'Abused by me, the man remained silent as if dead with shame. Even thus
does a shameless man boast of an act about which no one should boast.
Such a wretch among men should carefully be disregarded. The man of
wisdom should endure everything that such a person of little intelligence
may say. What can a vulgar fellow do by either his praise or his blame?
He is even like a crow that caws uselessly in the woods. If those who
accuse others by only their words could establish those accusations by
such means, then, perhaps, their words would have been regarded to be of
some value. As a fact, however, these words are as effective as those
uttered by fools invoking death upon them with whom they quarrel.[348]
That man simply proclaims his bastardy who indulges in such conduct and
words. Indeed, he is even like a peacock that dances while showing such a
part of his body as should be ever concealed from the view.[349] A person
of pure conduct should never even speak with that wight of sinful conduct
who does not scruple to utter anything or do anything. That man who speak
of one's merits when one's eye is upon him and who speaks ill of one when
one's eye is withdrawn from him, is really like a dog. Such a person
loses all his regions in heaven and the fruits of any knowledge and
virtue that he may have.[350] The man who speaks ill of one when one's
eye is not upon him, loses without delay the fruits of all his libations
on fire and of the gifts he may make unto even a hundred persons. A man
of wisdom, therefore, should unhesitatingly avoid a person of such sinful
heart who deserves to be avoided by all honest men, as he would avoid the
flesh of the dog. That wicked-souled wretch who proclaims the faults of a
high-souled person, really publishes (by that act) his own evil nature
even as a snake displays his hood (when interfered with by others). The
man of sense who seeks to counteract such a back-biter ever engaged in an
occupation congenial to himself, finds himself in the painful condition
of a stupid ass sunk in a heap of ashes. A man who is ever engaged in
speaking ill of others should be avoided like a furious wolf, or an
infuriated elephant roaring in madness, or a fierce dog. Fie on that
sinful wretch who has betaken himself to the path of the foolish and has
fallen away from all wholesome restraints and modesty, who is always
engaged in doing what is injurious to others, and who is regardless of
his own prosperity. If an honest man wishes to exchange words with such
wretches when they seek to humiliate him, he should be counselled in
these words: Do not suffer thyself to be afflicted. A wordy encounter
between a high and a low person is always disapproved by persons of
tranquil intelligence. A slanderous wretch, when enraged, may strike
another with his palms, or throw dust or chaff at another, or frighten
another by showing or grinding his teeth. All this is well known. That
man who endures the reproaches and slanders of wicked-souled wights
uttered in assemblies, or who reads frequently these instructions, never
suffers any pain occasioned by speech.'



SECTION CXV

"Yudhishthira said, 'O grandsire, O thou that art possessed of great
wisdom, I have one great doubt that perplexes me. Thou shouldst, O king,
resolve it. Thou art an advancer of our family. Thou hast discoursed to
us upon the slanderous speeches uttered by wicked-souled wretches of bad
conduct. I desire, however, to question thee further. That which is
beneficial to a kingdom, that which is productive of the happiness of the
royal line, that which is productive of good and advancement in the
future and the present, that which is good in respect of food and drink
and as regards also the body, are topics upon which I wish thee to
discourse. How should a king who has been placed on the throne and who
continues to occupy it, surrounded by friends, ministers, and servants
gratify his people. That king who, led away by his affections and
predilections, becomes devoted to evil associates, and who pays court to
wicked men in consequence of his being enthralled by his senses, finds
all servants of good birth and blood disaffected towards him. Such a king
never succeeds in obtaining those objects the accomplishment of which
depends upon one's having a number of good servants about him. It
behoveth thee that art equal to Vrihaspati himself in intelligence to
discourse to me upon these duties of kings which are difficult to be
ascertained and thereby remove my doubts. Thou, O tiger among men, art
ever engaged in accomplishing the good of our race. For this reason thou
always discoursest to us on the duties of king-craft. Kshatri (Vidura)
also, possessed of great wisdom, always gives us valuable instruction.
Hearing instructions from thee that are productive of good to our race
and kingdom, I shall be able to pass my days in happiness like a person
gratified with having quaffed the deathless Amrita. What classes of
servants are to be regarded as inferior and what is possessed of every
accomplishment? Aided by what class of servants or by servants of what
kind of birth, is it advisable to discharge the duties of ruling? If the
king choose to act alone and without servants, he can never succeed in
protecting his people. All persons, however, of high birth covet the
acquisition of sovereignty.'

"Bhishma said, 'The king, O Bharata, cannot alone rule his kingdom.
Without servants to aid him, he cannot succeed in accomplishing any
object. Even if he succeeds in gaining any object, he cannot (if alone),
retain it. That king whose servants are all possessed of knowledge and
wisdom, who are all devoted to the good of their master, and who are of
high birth and tranquil disposition, succeeds in enjoying the happiness
connected with sovereignty. That king whose ministers are all well born,
incapable of being weaned away from him (by means of bribes and other
influences), who always live with him, who are engaged in giving advice
to their master, who are possessed of wisdom and goodness, who have a
knowledge of the relations of things, who can provide for future events
and contingencies, who have a good knowledge of the virtues of time, and
who never grieve for what is past, succeeds in enjoying the happiness
that attaches to sovereignty. That king whose servants share with him his
griefs and joys, who always do what is agreeable to him, who always
direct their attention to the accomplishment of their master's objects,
and all of whom are faithful, succeeds in enjoying the happiness that
attaches to sovereignty. The king whose subjects are always cheerful, and
high minded, and who always tread in the path of the righteousness,
succeeds in enjoying the happiness attached to sovereignty. He is the
best of kings all the sources of whose income are managed and supervised
by contented and trustworthy men well acquainted with the means of
increasing the finances. That king succeeds in obtaining affluence and
great merit whose repositories and barns are supervised by incorruptible,
trust-worthy, devoted, and uncovetous servants always bent upon
gathering. That king in whose city justice is administered properly with
the result of such administration leading to the well known results of
fining the plaintiff or the defendant if his case is untrue, and in which
criminal laws are administered even after the manner of Sankha and
Likhita, succeeds in earning the merit that attaches to sovereignty. That
king who attaches his subjects to himself by kindness, who is conversant
with the duties of kings, and who attends to the aggregate of six.
succeeds in earning the merit that attaches to sovereignty.'"



SECTION CXVI

"Bhishma said, 'In this connection is cited the following history of
olden times. That history is regarded as a high precedent amongst good
and wise men. That history has connection with the present topic. I heard
it in the hermitage of Rama, the son of Jamadagni, recited by many
foremost of Rishis. In a certain large forest uninhabited by human
beings, there lived an ascetic upon fruit and roots observing rigid vows,
and with his senses under control. Observant also of stringent
regulations and self-restraint, of tranquil and pure soul, always
attentive to Vedic recitations, and of heart cleansed by fasts, he
adopted a life of goodness towards all creatures. Possessed of great
intelligence, as he sat on his seat, the goodness of his behaviour having
been known to all the creatures that lived in that forest, they used to
approach him with affection. Fierce lions and tigers, infuriated
elephants of huge size, leopards, rhinoceroses, bears, and other animals
of fierce aspect, subsisting upon blood, used to come to the Rishi and
address him the usual questions of polite enquiry. Indeed, all of them
behaved towards him like disciples and slaves and always did unto him
what was agreeable. Coming to him they addressed the usual enquiries, and
then went away to their respective quarters. One domestic animal,
however, lived there permanently, never leaving the Muni at any time. He
was devoted to the sage and exceedingly attached to him. Weak and
emaciated with fasts, he subsisted upon fruit and roots and water, and
was tranquil and Of inoffensive aspect. Lying at the feet of that
high-souled Rishi as the latter sat, the dog, with a heart like that of a
human being, became exceedingly attached to him in consequence of the
affection with which he was treated. One day a leopard of great strength
came there, subsisting upon blood. Of a cruel disposition and always
filled with delight at the prospect of prey, the fierce animal looked
like a second Yama. Licking the corners of his mouth With the tongue, and
lashing his tail furiously, the leopard came there, hungry and thirsty,
with wide open jaws, desirous of seizing the dog as his prey. Beholding
that fierce beast coming, O king, the dog, in fear of his life, addressed
the Muni in these words. Listen unto them, O monarch! 'O holy one, this
leopard is a foe of the dogs. It wishes to slay me. O great sage, do thou
act in such a way that all my fears from this animal may be dispelled
through thy grace. O thou of mighty arms, without doubt thou art
possessed of omniscience.' Acquainted with the thoughts of all creatures,
the sage felt that the dog had ample cause for fear. Possessed of the six
attributes and capable of reading the voices of all animals, the sage
said the following words.'

"The sage said, 'Thou shalt have no fear of death from leopards any
longer. Let thy natural form disappear and be thou a leopard, O son!' At
these words, the dog was transformed into a leopard with skin bright as
gold. With stripes on his body and with large teeth, thenceforth he began
to live in that forest fearlessly. Meanwhile, the leopard, seeing before
him an animal of his own species, immediately forsook all feelings of
animosity towards it. Some time after, there came into the hermitage a
fierce and hungry tiger with open mouth. Licking the corners of his mouth
with the tongue, and eagerly desirous of drinking blood, that tiger began
to approach towards the animal that had been transformed into a leopard.
Beholding the hungry tiger of terrible teeth approach that forest, the
(transformed) leopard sought the Rishi's protection for saving his life.
The sage, who showed great affection for the leopard in consequence of
the latter's living in the same place with him, forthwith transformed his
leopard into a tiger powerful for all foes. The tiger seeing a beast of
his own species did him no injury, O king. The dog, having in course of
time been transformed into a powerful tiger subsisting upon flesh and
blood, abstained from his former food which had consisted of fruit and
roots. Indeed, from that time, O monarch, the transformed tiger lived,
subsisting upon the other animals of the forest, like a true king of
beasts.'



SECTION CXVII

"Bhishma said, 'The dog transformed into a tiger, gratified with the
flesh of slain beasts, slept at his ease. One day as he lay on the yard
of the hermitage, an infuriated elephant came there, looking like a risen
cloud. Of huge stature, with rent cheeks, having signs of the lotus on
his body, and with broad frontal globes, the animal had long tusks and a
voice deep as that of the clouds. Beholding that infuriated elephant,
proud of his strength, approaching towards him, the tiger agitated with
fear, sought the protection of the Rishi. That best of sages thereupon
transformed the tiger into an elephant. The real elephant, seeing an
individual of his own species, huge as mass of clouds, became terrified.
The Rishi's elephant then, freckled with the dust of lotus filaments,
dived delightfully into lakes overgrown with lotuses and wandered by
their banks indented with rabbit holes. A considerable time elapsed in
this way. One day as the elephant was cheerfully striding along the
vicinity of the hermitage, there came before him unto that spot a maned
lion born in a mountain cave and accustomed to slay elephants. Beholding
the lion coming, the Rishi's elephant, from fear of life, began to
tremble and sought the protection of the sage. The sage thereupon
transformed that prince of elephants into a lion. As the wild lion was an
animal of same species with himself, the Rishi's lion no longer feared
him. On the other hand, the wild lion seeing a stronger beast of his own
species before him, became terrified. The Rishi's lion began to dwell in
that hermitage within the forest. Through fear of that animal, the other
animals no longer ventured to approach the hermitage. Indeed, they all
seemed to be inspired with fear about the safety of their lives. Some
time after one day, a slayer of all animals, possessed of great strength
inspiring all creatures with fright, having eight legs and eyes on the
forehead, viz., a Sarabha, came to that spot. Indeed he came to that very
hermitage for the object of slaying the Rishi's lion. Seeing this, the
sage transformed his lion into a Sarabha of great strength. The wild
Sarabha, beholding the Rishi's Sarabha before him to be fiercer and more
powerful, quickly fled away, from that forest. Having been thus
transformed into a Sarabha by the sage, the animal lived happily by the
side of his transformer. All the animals then that dwelt in the vicinity
became inspired with the fear of that Sarabha. Their fear and the desire
of saving their lives led them all to fly away from that forest. Filled
with delight, the Sarabha continued every day to slay animals for his
food. Transformed into a carnivorous beast, he no longer affected fruit
and roots upon which he had formerly lived. One day that ungrateful beast
who had first been a dog but who was now transformed into a Sarabha,
eagerly thirsting for blood, wished to slay the sage. The latter, by
ascetic power, saw it all by his spiritual knowledge. Possessed of great
wisdom, the sage, having ascertained the intentions of the beast,
addressed him in these words.'

"The sage said, 'O dog, thou wert first transformed into a leopard. From
a leopard thou wert then made a tiger. From a tiger thou wert next
transformed into an elephant with the temporal juice trickling down thy
cheeks. Thy next transformation was into a lion. From a mighty lion thou
wert then transformed into a Sarabha. Filled with affection for thee, it
was I that transformed thee into these diverse shapes. Thou didst not,
and dost not, belong by birth, to any of those species. Since, however, O
sinful wretch, thou desirest to stay me who have done thee no injury,
thou shalt return to thy own species and be a dog again.' After this,
that mean and foolish animal of wicked soul, transformed into a Sarabha
once more assumed, in consequence of the Rishi's curse, his own proper
form of a dog.'"



SECTION CXVIII

"Bhishma said, 'Having once more assumed his proper form, the dog became
very cheerless. The Rishi, reproving him, drove the sinful creature from
his hermitage. An intelligent king should, guided by this precedent,
appoint servants, each fit for the office assigned to him, and exercise
proper supervision over them, having first ascertained their
qualifications in respect of truthfulness and purity, sincerity, general
disposition, knowledge of the scripture, conduct, birth, self-restraint,
compassion, strength, energy, dignity, and forgiveness. A king should
never take a minister without first having examined him. If a king
gathers round him persons of low birth, he can never be happy. A person
of high birth, even if persecuted without any fault by his royal master,
never sets his heart, in consequence of the respectability of his blood,
upon injuring his master. An individual, however, that is mean and of low
birth, having obtained even great affluence from his connection with some
honest man, becomes an enemy of the latter if only he is reproached in
words.[351] A minister should be possessed of high birth and strength; he
should be forgiving and self-restrained, and have all his sense under
control; he should be free from the vice of rapacity, contented with his
just acquisitions, delighted with the prosperity of his master and
friends, conversant with the requirements of place and time, ever
employed in attaching men to himself or his master by doing good offices
to them, always attentive to his duties, desiring the good of his master,
always heedful, faithful in the discharge of his own duties., a thorough
master of the art of war and peace, conversant with the king's
requirements in respect of the great aggregate of three, beloved by both
the citizens and the inhabitants of the provinces, acquainted with all
kinds of battle-array for piercing and breaking the enemy's ranks,
competent to inspire the forces of his master with cheerfulness and joy,
capable of reading signs and gestures, acquainted with all requirements
in respect of march, skilled in the art of training elephants, free from
pride, confident of his own powers, clever in the transaction of
business, always doing what is right, of righteous conduct, surrounded by
righteous friends, of sweet speech, possessed of agreeable features,
capable of leading men, well-versed in policy, possessed of
accomplishments, energetic in action, active, possessed of ingenuity, of
a sweet temper, modest in address, patient, brave, rich, and capable of
adapting his measures to the requirement of place and time. That king who
succeeds in obtaining such a minister can never be humiliated or
overpowered by any one. Indeed, his kingdom gradually spreads over the
earth like the light of the moon. A king, again, who is conversant with
the scriptures, who regards righteousness to be superior to everything,
who is always engaged in protecting his subjects, and who is possessed of
the following virtues, obtains the love of all. He should be patient,
forgiving, pure in conduct, severe when the occasion requires it
acquainted with the efficacy of exertion, respectful in his behaviour
towards all his seniors, possessed of a knowledge of the scriptures,
ready to listen to the instructions and counsels of those that are
competent to instruct and give counsel, capable of judging correctly amid
different or opposite courses of action suggested to him, intelligent, of
a retentive memory, ready to do what is just, self-restrained, always
sweet-speeched, forgiving even unto enemies, practising charity
personally, possessed of faith, of agreeable features, ready to extend
the hand of succour to persons plunged in distress, possessed of
ministers that always seek his good, free from the fault of egoism, never
without a wife,[352] and undisposed to do anything with haste. He should
always reward his ministers when they achieve anything signal. He should
love those that are devoted to him. Avoiding idleness, he should always
attract men to himself by doing good to them. His face should always be
cheerful. He should always be attentive to the wants of his servants and
never give way to wrath. He should, besides, be magnanimous. Without
lying aside the lord of chastisement, he should wield it with propriety.
He should make all men about him act righteously. Having spies for his
eyes, he should always supervise the concerns of his subjects, and should
be conversant in all matters connected with virtue and wealth. A king
that is possessed of these hundred qualifications earns the love of all.
Every ruler should strive to be such. The king should also, O monarch,
search for good warriors (to enlist in his army) that should all be
possessed of the necessary qualifications, for aiding him in protecting
his kingdom. A king that desires his own advancement should never
disregard his army. That king whose soldiers are brave in battle,
grateful, and versed in the scriptures, whose army consists of
foot-soldiers conversant with the treatises on religion and duty, whose
elephant-warriors are fearless, whose car-warriors are skilled in their
own mode of fighting and well-versed in shooting arrows and in wielding
other weapons, succeeds in subjugating the whole earth. That king who is
always employed in attaching all men to himself, who is ready for
exertion, who is rich in friends and allies, becomes the foremost of
rulers. A king who has succeeded in attaching all men unto himself, may,
O Bharata, with the aid of even a thousand horsemen of courage, succeed
in conquering the whole earth.'"



SECTION CXIX

"Bhishma said, 'That king who, guided by the lesson to be drawn from the
story of the dog, appoints his servants to offices for which each is fit,
succeeds in enjoying the happiness that is attached to sovereignty. A dog
should not, with honours, be placed in a position above that for which he
is fit. If a dog be placed above the situation which is fit for him, he
becomes intoxicated with pride. Ministers should be appointed to offices
for which they are fit and should possess such qualifications as are
needed for their respective occupations. Appointments on unfit persons
are not at all approved. That king who confers on his servants offices
for which each is fit, succeeds, in consequence of such merit, to enjoy
the happiness attaching to sovereignty. A Sarabha should occupy the
position of a Sarabha; a lion should swell with the might of a lion; a
tiger should be placed in the position of a tiger; and a leopard should
be placed as a leopard. Servants should, according to the ordinance, be
appointed to offices for which each is fit. If thou wishest to achieve
success, thou shouldst never appoint servants in situations higher than
what they deserve. That foolish king who, transgressing precedent,
appoints servants to offices for which they are not fit, fails to gratify
his people. A king that desires to possess accomplished servants should
never appoint persons that are destitute of intelligence, that are
low-minded, that are without wisdom, that are not masters of their
senses, and that are not of high birth. Men that are honest, possessed of
high birth, brave, learned, destitute of malice and envy, high-minded,
pure in behaviour, and clever in the transaction of business, deserve to
be appointed as ministers. Persons that are possessed of humility, ready
in the performance of their duties, tranquil in disposition, pure in
mind, adorned with diverse other gifts of nature and are never the
objects of calumny in respect of the offices they hold should be the
intimate associates of the king. A lion should always make a companion of
a lion. If one that is not a lion becomes the companion of a lion, one
earns all the advantages that belong to a lion. That lion, however who,
while engaged in discharging the duties of a lion, has a pack of dogs
only for his associates, never succeeds in consequence of such
companionship, in accomplishing those duties. Even thus, O ruler of men,
may a king succeed in subjugating the whole earth if he has for his
ministers men possessed of courage, wisdom, great learning, and high
birth. O foremost of royal masters, kings should never entertain a
servant that is destitute of learning and sincerity and wisdom and great
wealth. These men that are devoted to the services of their master are
never slopped by any impediments. Kings should always speak in soothing
terms unto those servants that are always engaged in doing good to their
masters. Kings should always, with great care, look after their
treasuries. Indeed, kings have their roots in their treasuries. A king
should always seek to swell his treasury. Let thy barns, O king, be
fitted with corn. And let their keep be entrusted to honest servants. Do
thou seek to increase thy wealth and corn. Let thy servants, skilled in
battle, be always attentive to their duties. It is desirable that they
should be skilful in the management of steeds. O delighter of the Kurus,
attend to the wants of thy kinsmen and friends. Be thou surrounded with
friends and relatives. Seek thou the good of thy city. By citing the
precedent of the dog I have instructed thee about the duties thou
shouldst adopt towards thy subjects. What further dost thou wish to
hear?'"



SECTION CXX

"Yudhishthira said, 'Thou hast, O Bharata, discoursed upon the many
duties of king-craft that were observed and laid down in days of old by
persons of ancient times conversant with kingly duties. Thou hast,
indeed, spoken in detail of those duties as approved by the wise. Do
thou, however, O bull of Bharata's race, speak of them in such a way that
one may succeed in retaining them in memory."[353]

"Bhishma said, 'The protection of all creatures is regarded as the
highest duty of the Kshatriya. Listen now to me, O king, as to how the
duty of protection is to be exercised. A king conversant with his duties
should assume many forms even as the peacock puts forth plumes of diverse
hues. Keenness, crookedness, truth, and sincerity, are the qualities that
should be present in him. With thorough impartiality, he should practise
the qualities of goodness if he is to earn felicity. He must assume that
particular hue or form which is beneficial in view of the particular
object which he seeks to accomplish.[354] A king who can assume diverse
forms succeeds in accomplishing even the most subtle objects. Dumb like
the peacock in autumn, he should conceal his counsel. He should speak
little, and the little he speaks should be sweet. He should be of good
features and well versed in the scriptures. He should always be heedful
in respect of those gates through which dangers may come and overtake
him, like men taking care of breaks in embankments through which the
waters of large tanks may rush and flood their fields and houses. He
should seek the refuge of Brahmanas crowned with ascetic success even as
men seek the refuge or loudly rivers generated by the rain-water
collected within mountain lakes. That king who desires to amass wealth
should act like religious hypocrites in the matter of keeping a coronal
lock.[355] The king should always have the rod of chastisement uplifted
in his hands. He should always act heedfully (in the matter of levying
his taxes) after examining the incomes and expenses of his subjects like
men repairing to a full-grown palmyra for drawing its juice.[356] He
should act equitably towards his own subjects; cause the crops of his
enemies to be crushed by the tread of his cavalry, march against foes
when his own wings have become strong; and observe all the sources of his
own weakness. He should proclaim the faults of his foes; crush those that
are their partisans; and collect wealth from outside like a person
plucking flowers from the woods. He should destroy those foremost of
monarchs that swell with might and stand with uplifted heads like
mountains, by seeking the shelter of unknown shades[357] and by
ambuscades and sudden attacks. Like the peacock in the season of rains,
he should enter his nightly quarters alone and unseen. Indeed, he should
enjoy, after the manner of the peacock, within his inner apartments, the
companionship of his wives. He should not put off his mail. He should
himself protect his own self, and avoid the nets spread out for him by
the spies and secret agents of his foes. He should also win over the
affections of the spies of his enemies, but extirpate them when
opportunity occurs. Like the peacocks the king should kill his powerful
and angry foes of crooked policy, and destroy their force and drive them
away from home. The king should also like the peacock do what is good to
him, and glean wisdom from everywhere as they collect insects even from
the forest. A wise and peacock-like king should thus rule his kingdom and
adopt a policy which is beneficial to him. By exercising his own
intelligence, he should settle what he is to do. By consulting with
others he should either abandon or confirm such resolution. Aided by that
intelligence which is sharpened by the scriptures, one can settle his
courses of action. In this consists the usefulness of the scriptures. By
practising the arts of conciliation, he should inspire confidence in the
hearts of his enemies. He should display his own strength. By judging of
different courses of action in his own mind he should, by exercising his
own intelligence, arrive at conclusions. The king should be well-versed
in the arts of conciliatory policy, he should be possessed of wisdom; and
should be able to do what should be done and avoid what should not. A
person of wisdom and deep intelligence does not stand in need of counsels
or instruction. A wise man who is possessed of intelligence like
Vrihaspati, if he incurs obloquy, goon regains his disposition like
heated iron dipped in water. A king should accomplish all objects, of his
own or of others, according to the means laid down in the scriptures. A
king conversant with the ways of acquiring wealth should always employ in
his acts such men as are mild indisposition, possessed of wisdom and
courage and great strength. Beholding his servants employed in acts for
which each is fit, the king should act in conformity with all of them
like the strings of a musical instrument, stretched to proper tension,
according with their intended notes. The king should do good to all
persons without transgressing the dictates of righteousness. That king
stands immovable as a hill whom everybody regards--'He is mine.' Having
set himself to the task of adjudicating between litigants, the king,
without making any difference between persons that are liked and those
that are disliked by him, should uphold justice. The king should appoint
in all his offices such men as are conversant with the characteristics of
particular families, of the masses of the people, and of different
countries; as are mild in speech; as are of middle age; as have no
faults; as are devoted to good act; as are never heedless; as are free
from rapacity; as are possessed of learning and self-restraint; as are
firm in virtue and always prepared to uphold the interests of both virtue
and profit. In this way, having ascertained the course of actions and
their final objects the king should accomplish them heedfully; and
instructed in all matters by his spies, he may live in cheerfulness. The
king who never gives way to wrath and joy without sufficient cause, who
supervises all his acts himself, and who looks after his income and
expenditure with his own eyes, succeeds in obtaining great wealth from
the earth. That king is said to be conversant with the duties of
king-craft who rewards his officers and subjects publicly (for any good
they do), who chastises those that deserve chastisement, who protects his
own self, and who protects his kingdom from every evil. Like the Sun
shedding his rays upon everything below, the king should always look
after his kingdom himself, and aided by his intelligence he should
supervise all his spies and officers. The king should take wealth from
his subjects at the proper time. He should never proclaim what he does.
Like an intelligent man milking his cow every day, the king should milk
his kingdom every day. As the bee collects honey from flowers gradually,
the king should draw wealth gradually from his kingdom for storing it.
Having kept apart a sufficient portion, that which remains should be
spent upon acquisition of religious merit and the gratification of the
desire for pleasure. That king who is acquainted with duties and who is
possessed of intelligence would never waste what has been stored. The
king should never disregard any wealth for its littleness; he should
never disregard foes for their powerlessness; he should, by exercising
his own intelligence, examine his own self; he should never repose
confidence upon persons destitute of intelligence. Steadiness,
cleverness, self-restraint, intelligence, health, patience, bravery, and
attention to the requirements of time and place,--these eight qualities
lead to the increase of wealth, be it small or be it much. A little fire,
fed with clarified butter, may blaze forth into a conflagration. A single
seed may produce a thousand trees. A king, therefore, even when he hears
that his income and expenditure are great, should not disregard the
smaller items. A foe, whether he happens to be a child, a young man, or
an aged one, succeeds in staying a person who is heedless. An
insignificant foe, when he becomes powerful, may exterminate a king. A
king, therefore, who is conversant with the requirements of time is the
foremost of all rulers. A foe, strong or weak, guided by malice, may very
soon destroy the fame of a king, obstruct the acquisition of religious
merit by him; and deprive him of even his energy. Therefore, a king that
is of regulated mind should never be heedless when he has a foe. If a
king possessed of intelligence desire affluence and victory, he should,
after surveying his expenditure, income, savings, and administration,
make either peace or war. For this reason the king should seek the aid of
an intelligent minister. Blazing intelligence weakens even a mighty
person; by intelligence may power that is growing be protected; a growing
foe is weakened by the aid of intelligence; therefore, every act that is
undertaken conformably to the dictates of intelligence is deserving of
praise. A king possessed of patience and without any fault, may, if he
likes, obtain the fruition of all his wishes, with the aid of even a
small force. That king, however, who wishes to be surrounded by a train
of self-seeking flatterers,[358] never succeeds in winning even the
smallest benefit. For these reasons.. the king should act with mildness
in taking wealth from his subjects. If a king continually oppresses his
people, he meets with extinction like a flash of lightening that blazes
forth only for a second. Learning, penances, vast wealth, indeed,
everything, can be earned by exertion. Exertion, as it occurs in embodied
creatures, is governed by intelligence. Exertion, therefore, should be
regarded as the foremost of all things. The human body is the residence
of many intelligent creatures of great energy, of Sakra, of Vishnu, of
Saraswati, and of other beings. A man of knowledge, therefore, should
never disregard the body.[359] A covetous man should be subjugated by
constant gifts. He that is covetous is never satiated with appropriating
other people's wealth. Every one, however, becomes covetous in the matter
of enjoying happiness. If a person, therefore, becomes destitute of
wealth, he becomes destitute of virtue and pleasure (which are objects
attainable by wealth). A covetous man seeks to appropriate the wealth,
the enjoyments, the sons and daughters, and the affluence of others. In
covetous men every kind of fault may be seen. The king, therefore, should
never take a covetous man for his minister or officer. A king (in the
absence of proper agents) should despatch even a low person for
ascertaining the disposition and acts of foes. A ruler possessed of
wisdom should frustrate all the endeavours and objects of his enemies.
That trustful and high-born king who seeks instruction from learned and
virtuous Brahmanas and who is protected by his ministers, succeeds in
keeping all his tributary chiefs under proper control. O prince of men, I
have briefly discoursed to thee of all the duties laid down in the
scriptures. Attend to them, aided by thy intelligence. That king who, in
obedience to his preceptor, attends to these, succeeds in ruling the
whole earth. That king who disregards the happiness that is derivable
from policy and seeks for that which chance may bring, never succeeds in
enjoying the happiness that attaches to sovereignty or in winning regions
of bliss hereafter.[360] A king that is heedful, by properly attending to
the requirements of war and peace, succeeds in slaying even such foes as
are eminent for wealth, worshipped for intelligence and good conduct,
possessed of accomplishments, brave in battle, and ready for exertion.
The king should discover those means which are furnished by different
kinds of acts and measures. He should never depend upon destiny. One that
sees faults in faultless persons never succeeds in winning prosperity and
fame. When two friends engage in accomplishing one and the same act, a
wise man always applauds him among the two that takes upon himself the
heavier share of the work. Do thou practise these duties of kings that I
have told thee. Set thy heart upon the duty of protecting men. Thou mayst
then easily obtain the reward of virtue. All the regions of felicity
hereafter are dependent upon merit!'"[361]



SECTION CXXI

"Yudhishthira said, 'O grandsire, thou hast now finished thy discourse
upon the duties of kings. From what thou hast said it seems that
Chastisement occupies a high position and is the lord of everything for
everything depends upon Chastisement. It seems, O puissant one, that
Chastisement, which is possessed of great energy and which is present
everywhere, is the foremost of all beings among either gods and Rishis
and high-souled Pitris and Yakshas and Rakshasas and Pisachas and
Sadhyas, or living beings in this world including beasts and birds. Thou
hast said that the entire universe, mobile and immobile, including gods,
Asuras, and men, may be seen to depend upon Chastisement. I now desire, O
bull of Bharata's race, to know truly who Chastisement is. Of what kind
is he? What is his form? What is his disposition? Of what is he made?
Whence is his origin? What are his features? What is his splendour? How
does he remain wakeful among living creatures so heedfully? Who is he
that remains eternally wakeful, protecting this universe? Who is he that
is known to be the foremost of all things? Who, indeed, is that high
personage called Chastisement? What is that upon which Chastisement
depends? And what is his course?'

"Bhishma said, 'Listen, O descendent of Kuru, who Chastisement is and why
he is called also Vyavahara! That upon whom all things depend is called
Chastisement. Chastisement is that by which righteousness is kept up. He
is sometimes called Vyavahara. In order that the righteousness of a king
that is heedfully awake may not suffer extinction (Chastisement has come
to be called by that name). It is for this reason that the name Vyavahara
becomes applicable to it.[362] In olden days Manu, O king, declared first
of all this truth, viz.,--'He who protects all creatures, the loved and
the odious equally, by impartially wielding the lord of Chastisement, is
said to be the embodiment of righteousness.'--These words that I have
said were, O king first, uttered in days of old by Manu. They represent
the high words of Brahman. And because these words were spoken first,
therefore, they are known as the first words. And since it is by
Chastisement that the misappropriation of other people's possessions is
stopped, therefore Chastisement has come to be called by the name of
Vyavahara. The aggregate of three always rests on well applied
Chastisement. Chastisement is a great god. In form he looks like a
blazing fire. His complexion is dark like that of the petals of the blue
lotus. He is equipt with four teeth, has four arms and eight legs and
many eyes. His cars are pointed like shafts and his hair stands upright.
He has matted locks and two tongues. His face has the hue of copper, and
he is clad in a lion's skin.[363] That irresistible deity assumes such a
fierce shape. Assuming again the form of the sword, the bow, the mace,
the dart, the trident, the mallet, the arrow, the thick and short club,
the battle-axe, the discus, the noose, the heavy bludgeon, the rapier,
the lance, and in fact of every kind of weapon that exists on earth.
Chastisement moves in the world. Indeed, Chastisement moves on earth,
piercing and cutting and afflicting and lopping off and dividing and
striking and slaying and rushing against its victims. These, O
Yudhishthira, are some of the names which Chastisement bears, viz.,
Sword, Sabre, Righteousness, Fury, the Irresistible, the Parent of
prosperity, Victory, Punisher, Checker, the Eternal, the Scriptures,
Brahmana, Mantra, Avenger, the Foremost of first Legislators, Judge, the
Undecaying, God, the individual whose course is irresistible, the
Ever-agoing, the First. born, the individual without affections, the Soul
of Rudra, the eldest Manu and the great Benefactor Chastisement is the
holy Vishnu. He is the puissant Narayana. And because he always assumes a
terrible form, therefore he is called Mahapurusha. His wife Morality is
also known by the names of Brahmana's Daughter, Lakshmi, Vriti,
Saraswati, and Mother of the universe. Chastisement thus has many forms.
Blessings and curse, pleasure and pain, righteousness and
unrighteousness, strength and weakness, fortune and misfortune, merit and
demerit, virtue and vice, desire and aversion, season and month, night
and day, and hour, heedfulness and heedlessness, joy and anger, peace and
self-restraint, destiny and exertion, salvation and condemnation, fear
and fearlessness, injury and abstention from injury, penances and
sacrifice and rigid abstinence, poison and healthy food, the beginning,
the middle, and the end, the result of all murderous acts, insolence,
insanity, arrogance, pride, patience, policy, impolicy, powerlessness and
power, respect, disrespect, decay and stability, humility, charity,
fitness of time and unfitness of time, falsehood, wisdom, truth, belief,
disbelief, impotence, trade, profit, loss, success, defeat, fierceness,
mildness, death, acquisition and non-acquisition, agreement and
disagreement, that which should be done and that which should not be
done, strength and weakness, malice and goodwill, righteousness and
unrighteousness, shame and shamelessness, modesty, prosperity and
adversity, energy, acts, learning, eloquence, keenness of
Understanding,--all these, O Yudhishthira, are forms of Chastisement in
this world. Hence, Chastisement is exceedingly multiform. If Chastisement
had not existed, all creatures would have ground one another. Through
fear of Chastisement. O Yudhisthira, living creatures do not slay one
another. The subjects, O king, always protected by Chastisement, enhance
the might of their ruler. It is for this that Chastisement is regarded as
the foremost refuge of all. Chastisement, O king, quickly sets the world
on the path of righteousness. Dependent upon truth, righteousness exists
in the Brahmanas. Endued with righteousness, foremost of Brahmanas became
attached to the Vedas. From the Vedas the sacrifices flow. Sacrifices
gratify the deities. The deities, being gratified, commend the denizens
of the earth to Indra. For benefiting the denizens of the earth, Indra
gives them food (in the form of rain without which crops and vegetation
would fail). The life of all creatures depends upon food. From food
creatures derive their support and growth. Chastisement (in the form of
the Kshatriya ruler) remains wakeful amongst them. For serving this
object, Chastisement assumes the form of a Kshatriya among men.
Protecting men, he remains awake, always heedful and never decaying.
Chastisement has again these other eight names, viz., God, Man, Life,
Power, Heart, the Lord of all creatures, the Soul of all things, and the
Living creature. God gave both affluence and the rod of chastisement to
the king who is possessed of strength (in the form of military forces)
and who is a combination of five ingredients.[364] Nobility of blood,
ministers of great wealth, knowledge, the different kinds of forces (such
as strength of body, energy of mind, etc.), with the eight objects
mentioned below, and the other force (viz., that which depends upon a
well-filled treasury), should be sought for the king, O Yudhishthira.
Those eight objects are elephants, horses, cars, foot soldiers, boats,
impressed labourers (for following the camp and doing other work),
increase of population, and cattle (such as sheep, etc.). Of the army
equipped in mail and with other accoutrements, car-warriors,
elephant-warriors, cavalry, Infantry, officers, and surgeons constitute
the limbs. Beggars, principal judges, astrologers, performers of
propitiatory and Atharvan rites, treasury, allies, grain, and all other
requisites, constitute the body, composed of seven attributes and eight
limbs, of a kingdom. Chastisement is another powerful limb of a kingdom.
Chastisement (in the form of an army) is the author of a kingdom. God
himself has, with great care, sent Chastisement for the use of the
Kshatriya. This eternal universe is impartial Chastisement's self. There
is nothing more worthy of respect by kings than Chastisement by which the
ways of Righteousness are pointed out. Brahman himself, for the
protection of the world and for establishing the duties of different
individuals, sent down (or created) Chastisement. There is another kind
of Vyavahara arising out of the dispute of litigants which also has
sprung from Brahman. Principally characterised by a belief in either of
the two parties, that Vyavahara is seen to be productive of good. There
is another kind of Vyavahara which has the Veda for its soul. It is also
said to have the Veda for its cause. There is, O tiger, among kings, a
(third) kind of Vyavahara which is connected with family customs but
which is consistent with the scriptures.[365] That Vyavahara which has,
as above, been said to be characterised by a belief in either of two
litigant parties, should be known by us as inhering in the king. It
should be also known by the name of Chastisement, as also by the name of
Evidence. Although Chastisement is seen to be regulated by Evidence, yet
it has been said to have its soul in Vyavahara. That which has been
called Vyavahara is really based upon Vedic precepts. That Vyavahara
which has been indicated to have the Vedas for its soul is Morality or
duty. It is also productive of good unto persons believing in duty and
morality, men of cleansed souls have spoken of that Vyavahara as they
have done of ordinary law.[366] The third kind of Vyavahara is also a
preceptor of men, and it has also its roots in the Veda, O Yudhishthira!
It upholds the three worlds. It has Truth for its soul and it is
productive of prosperity. That which is Chastisement has been seen by us
to be eternal Vyavahara. That which has been said to be Vyavahara is
verily the Veda. That which is the Veda is morality, duty. That which is
morality and duty is the path of Righteousness. This last it was which in
the beginning had been Grandsire Brahman, that Lord of all creatures.
Brahman is the Creator of the entire universe with the gods and Asura and
Rakshasas and human beings and snakes, and of every other thing. Hence
that Vyavahara which is characterised by a belief in either of two
litigant parties has also flowed from him. For this reason He has laid
down the following in respect of Vyavahara: Neither mother, nor father,
nor brother, nor wife, nor priest, is unpunishable with that king who
rules agreeably to his duty.



SECTION CXXII

"Bhishma said, 'In this connection is cited the old story that follows.
There was among the Angas a king of great splendour, called Vasuhoma.
That king was always engaged in acts of piety, and accompanied by his
spouse he always practiced the most rigid penances. He repaired to the
spot called Munjaprishtha held in high esteem by the Pitris and the
celestial Rishis. There, on that peak of Himavat, near the golden
mountains of Merit, (the great Brahmana here) Rama, sitting under the
shade of a well-known banian, had tied his matted locks together.[367]
From that time, O monarch, the spot, which is a favourite haunt of Rudra,
came to be called Munjaprishtha by Rishis of rigid vows. King Vasuhoma,
residing in that spot, acquired many pious attributes and, having gained
the esteem of the Brahmanas, came to be regarded as a celestial Rishi in
holiness. One day, that crusher of foes, that friend of Sakra, viz., king
Mandhatri of great soul, came to Vasuhoma on his mountain retreat.
Arrived there, Mandhatri, beholding king Vasuhoma of austere penances
stood before the latter in an attitude of humility. Vasuhoma offered unto
his guest water to wash his feet, and the Arghya consisting of the usual
articles, and enquired of him about the well-being or otherwise of his
kingdom consisting of seven limbs. After this, Vasuhoma addressed his
royal guest who faithfully followed the practices of the righteous men of
old, saying, 'What, O king, shall I do for thee?' Thus addressed, O
delighter of the Kurus, Mandhatri, that best of kings, highly gratified,
answered Vasuhoma of great wisdom seated at his ease, in the following
words.'

"Mandhatri said, 'Thou hast, O king, studied all the doctrines of
Vrihaspati. O best of men, the doctrines laid down by Usanas also are
known to thee. I desire to know what is the origin of Chastisement. What
was awake before Chastisement? What also is said to be its end? How came
Chastisement to depend upon the Kshatriya? Tell me all this. O thou of
great wisdom! I come to thee as a disciple ready to give thee the
tutorial fee.'[368]

"Vasuhoma said, 'Listen, O king, as to how Chastisement, that upholder of
the world, arose. The soul of righteousness, it is eternal, and was
created for maintaining the due government of all creatures. It hath been
heard by us that once upon a time, the Grandsire of all the worlds, viz.,
the divine Brahman desiring to perform a sacrifice, failed to find a
priest possessed of qualifications like himself. For this reason he
conceived in his brain and held the foetus there for many long years.
After a thousand years had passed away, the great god sneezed. In that
act, the foetus fell from his head. The divine being, O chastiser of
foes, that thus took birth from Brahman was called by the name of Kshupa.
Possessed of great powers, he became a lord of creatures. That Kshupa
became the priest, O king, in the sacrifice of the high-souled Grandsire.
Upon the commencement of that sacrifice, of Brahman, O best of kings.
Chastisement disappeared in consequence of the visible form that the
Grandsire was then obliged to assume.[369] Chastisement having
disappeared, a great confusion set in among all creatures. There was no
longer any distinction between what should be done and what should not.
All distinction, again, between clean and unclean food ceased. Men ceased
to distinguish between what drink was allowable and what drink was
otherwise. All creatures began to injure one another. There were no
restraints in the matter of the union of the sexes. All idea of property
ceased. All creatures began to rob, and snatching meat from one another.
The strong began to slay the weak. Nobody cherished the slightest
consideration for his neighbour. The Grandsire then, having worshipped
the divine and eternal Vishnu, addressed that great boon-giving god,
saying, 'It behoveth thee, O Kesava, to show mercy on the present
occasion. Let it be so ordained by thee that the confusion that has
occurred may disappear.' Thus addressed, that foremost of deities, armed
with an enormous Sula,[370] having reflected long, created his ownself
into the form of Chastisement. From that form, having Righteousness for
its legs, the goddess Saraswati created Danda-niti (Science of
Chastisement) which very soon became celebrated over the world. After
this the great god armed with the enormous Sula, having again reflected
for some time, appointed a few among the gods as the lords or rulers of
their respective classes. It was then that he made the divine Indra of a
thousand eyes the ruler of the deities. Yama the son of Vivaswat was made
the lord of the Pitris. Kuvera was made the lord of treasures and of all
the Rakshasas. Meru was made the king of the mountains, and Ocean was
made the lord of the rivers. The puissant Varuna was installed into the
sovereignty of the waters and the Asuras. Death was made the lord of life
and all living things, and Fire was appointed as the lord of all things
possessed of energy. The puissant Isana the high-souled and eternal
Mahadeva, of three eyes, was made the lord of the Rudras. Vasishtha was
made the lord of the Brahmanas, and Jatavedas was made the chief of the
Vasus. Surya was made the lord of all luminous bodies, and Chandramas was
made the king of Stars and constellations. Ansumat was made the lord of
all herbs, and the puissant and foremost of deities, viz., Kumara or
Skanda, of twelve arms, was made the chief of all the spirits and ghostly
beings (that wait upon Mahadeva). Time, possessing the seeds of both
destruction and growth, was made the sovereign of all creatures as also
of the four portions of Death (viz., weapons, diseases, Yama, and acts)
and lastly of grief and joy. The Srutis declare that the supreme god
Mahadeva, that lord of lords, O king, armed with Sula, is the chief of
the Rudras. The rod of chastisement was given to Brahmana's son of
subsequent birth, viz., Kshupa, that lord of all creatures and the
foremost one of all virtuous persons. Upon the completion of that
sacrifice according to due rites, Mahadeva, after doing proper reverence
made over Chastisement, that protector of Righteousness, unto
Vishnu.[371] Vishnu gave it to Angiras; and Angiras, that foremost of
ascetics, made it over to Indra and Marichi. Marichi gave it to Bhrigu.
Bhrigu gave that rod intended for the protection of righteousness, unto
all the Rishis. The Rishis gave it unto the Regents of the world, and the
Regents made it over again to Kshupa. Kshupa then made it over to Manu
the son of Surya. The deity of Sraddhas (viz., Manu), gave it unto his
sons for the sake of true righteousness and wealth. Chastisement should
be inflicted with discrimination, guided by righteousness and not by
caprice. It is intended for restraining the wicked. Fines and forfeitures
are intended for striking alarm, and not for filling the king's treasury.
The maiming of one's body or the infliction of death should not proceed
from trivial causes. The infliction of physical pain by diverse means,
hurling from tops of mountains, and banishment also, should not proceed
from similar causes. Surya's son Manu gave the rod of chastisement (to
his sons) for the protection of the world. Chastisement, in the hands of
successive holders, remains awake, protecting all creatures. At the top
of the scale, the divine Indra is awake (with the rod of chastisement);
after him, Agni of blazing flames; after him, Varuna; after Varuna,
Prajapati; after Prajapati, Righteousness whose essence consists of
restraint,[372] after Righteousness the son of Brahman, viz., the eternal
Law; after Law, Energy is awake, employed in the act of protection; after
Energy, the herbs (offered in sacrifices for supporting the gods and used
as food and medicines); after the herbs, the mountains; after the
mountains, all kinds of juices and their attributes; after these, the
goddess Niriti; after Niriti, the planets and the luminous bodies in
heaven; after these, the Vedas; after the Vedas, the puissant form of
Vishnu with equine head; after him, the almighty and eternal Grandsire,
viz., Brahman; after the Grandsire, the divine and blessed Mahadeva;
after Mahadeva, the Viswedevas; after them, the great Rishis; after the
Rishis the divine Soma; after Soma, the deities who are all eternal;
after the deities, know that the Brahmanas are awake. After the
Brahmanas, the Kshatriyas are righteously protecting all creatures. The
eternal universe, consisting of mobile and immobile creatures, is kept
awake by the Kshatriyas. Creatures are kept awake in this world, and
Chastisement is awake among them. Possessed of splendour resembling that
of the Grandsire himself, Chastisement keeps together and upholds
everything.[373] Time, O Bharata, is always awake, in the beginning, the
middle, and the end. The master of all the worlds, the lord of all
creatures, the puissant and blessed Mahadeva, the god of gods, is always
awake. He is called by these names also, viz., Kapardin, Sankara, Rudra,
Bhava, Sthanu and the lord of Uma. Thus Chastisement also keeps awake in
the beginning, the middle, and the end. A virtuous king should rule
properly, guided by Chastisement.'

"Bhishma continued, 'That person who listens to this teaching of
Vasuhoma, and having listened to it conducts himself according to its
tenure, is sure to obtain the fruition of all his wishes. I have now, O
bull among men, told thee everything as to who Chastisement is, that
restrainer of the universe which is governed by righteousness.'"



SECTION CXXIII

"Yudhishthira said, 'I wish, O sire, to hear the settled conclusions on
the subject of Virtue, Wealth, and Pleasure. Depending upon which of
these does the course of life proceed? What are the respective roots of
Virtue, Wealth, and Pleasure? What are again the results of those three?
They are sometimes see n to mingle with one another, and sometimes to
exist separately and independently of one another.'

"Bhishma said, 'When men in this world endeavour with good hearts to
achieve Wealth with the aid of Virtue, then those three, viz., Virtue,
Wealth, and Pleasure, may be seen to co-exist in a state of union in
respect of time, cause, and action.[374] Wealth has its root in Virtue,
and Pleasure is said to be the fruit of Wealth. All the three again have
their root in Will. Will is concerned with objects. All objects, again,
in their entirety, exist for gratifying the desire of enjoyment. Upon
these then does the aggregate of three depend. Entire abstraction from
all objects is Emancipation. It is said that Virtue is sought for the
protection of the body, and Wealth is for the acquisition of Virtue.
Pleasure is only the gratification of the senses. All the three have,
therefore, the quality of Passion.[375] Virtue, Wealth, and Pleasure,
when sought for the sake of heaven or such other rewards, are said to be
remote because the rewards themselves are remote. When sought, however,
for the sake of Knowledge of Self, they are said to be proximate. One
should seek them when they are of such a character.[376] One should not
cast them off even mentally. If Virtue, Wealth, and Pleasure are to be
abandoned, one should abandon them when one has freed one's self by
ascetic penances.[377] The aim of the triple aggregate is towards
emancipation. Would that man could obtain it! One's acts, undertaken and
completed with eve tithe aid of intelligence may or may not lead to the
expected results. Virtue is not always the root of Wealth, for other
things than Virtue lead to Wealth (such as service, agriculture, &c).
There is again a contrary opinion (for some say that Wealth is earned
through chance or birth or like causes). In some instances, Wealth
acquired has been productive of evil. Other things again that Wealth
(such as fasts and vows) have led to the acquisition of Virtue. As
regards this topic, therefore, a dullard whose understanding has been
debased by ignorance, never succeeds in acquiring the highest aim of
Virtue and Wealth, viz., Emancipation. Virtue's dross consists in the
desire of reward; the dross of Wealth consists in hoarding it; when
purged of these impurities, they are productive of great results. In this
connection is cited the narrative of the discourse that look place in
days of old between Kamandaka and Angaristha. One day, king Angaristha,
having waited for the opportunity, saluted the Rishi Kamandaka as he was
seated at his ease and asked him the following questions, 'If a king,
forced by lust and folly, commits sin for which he afterwards repents, by
what acts, O Rishi, can those sins be destroyed? If again a man impelled
by ignorance, does what is sinful in the belief that he is acting
righteously, how shall the king put a stop to that sin come into vogue
among men?'

"Kamandaka said, 'That man who, abandoning Virtue and Wealth pursues only
Pleasure, reaps as the consequence of such conduct the destruction of his
intelligence. The destruction of intelligence is followed by heedlessness
that is at once destructive of both Virtue and Wealth. From such
heedlessness proceed dire atheism and systematic wickedness of conduct.
If the king does not restrain those wicked men of sinful conduct, all
good subjects then live in fear of him like the inmate of a room within
which a snake has concealed itself. The subjects do not follow such a
king. Brahmanas and all pious persons also act in the same way. As a
consequence the king incurs great danger, and ultimately the risk of
destruction itself. Overtaken by infamy and insult, he has to drag on a
miserable existence. A life of infamy, however, is equal to death. Men
learned in the scriptures have indicated the following means for checking
sin. The king should always devote himself to the study of the three
Vedas. He should respect the Brahmanas and do good offices unto them. He
should be devoted to righteousness. He should make alliance (of marriage)
with high families. He should wait upon high-minded Brahmanas adorned
with the virtue of forgiveness. He should perform ablutions and recite
sacred mantras and thus pass his time happily. Banishing all wicked
subjects from himself and his kingdom, he should seek the companionship
of virtuous men. He should gratify all persons by speeches or good acts.
He should say unto all--'I am yours,'--proclaim the virtues of even his
foes. By pursuing such conduct he may soon cleanse himself of his sins
and win the high regard of all. Without doubt, by conduct such as this
all his sins will be destroyed. Thou shouldst accomplish all those high
duties which thy seniors and preceptors would indicate. Thou art sure to
obtain great blessing through the grace of thy seniors and preceptors.'"



SECTION CXXIV

"Yudhishthira said, 'All persons on earth, O foremost of men, applaud
virtuous behaviour. I have, however, great doubts with respect to this
object of their praise. If the topic be capable of being understood by
us, O foremost of virtuous men, I desire to hear everything about the way
in which virtuous behaviour can be acquired. How indeed, is that
behaviour acquired, O Bharata! I desire to hear it. Tell me also, O
foremost of speakers, what has been said to be the characteristics of
that behaviour.'

"Bhishma said, Formerly, O giver of honours, Duryodhana while burning
with grief at sight of that well-known prosperity belonging to thee and
thy brothers at Indraprastha and for the jeers he received in consequence
of his mistakes at the grand mansion, had asked his father Dhritarashtra
the same question. Listen to what transpired on that occasion, O Bharata!
Having seen that grand mansion of thine and that high prosperity of which
thou wert master, Duryodhana, while sitting before his father, spake of
what he had seen to the latter. Having heard the words of Duryodhana,
Dhritarashtra, addressing his son and Karna, replied unto him as follows.

Dhritarashtra said, 'Why dost thou grieve, O son! I desire to hear the
cause in detail. If after ascertaining the reason they appear to be
adequate, I shall then endeavour to instruct thee. O subjugator of
hostile towns, thou too hast obtained great affluence. All thy brothers
are ever obedient to thee, as also all thy friends and relatives. Thou
coverest thy limbs with the best robes. Thou eatest the richest
food.[378] Steeds of the best kind bear thee. Why then hast thou become
pale and emaciated?'

Duryodhana said, 'Ten thousands of high-souled Snataka Brahmanas daily
eat at Yudhishthira's palace off plates of gold. Beholding his excellent
mansion adorned with excellent flowers and fruit, his steeds of the
Tittiri and the Kalmasha breeds, his robes of diverse kinds, indeed,
beholding that high prosperity of my enemies viz., the sons of Pandu, a
prosperity that resembles the high affluence of Vaisravana himself, I am
burning with grief, O Bharata!'

Dhritarashtra said, 'If thou wishest, O sire, to win prosperity like that
of Yudhishthira or that which is even superior to it, do thou then, O
son, endeavour to be of virtuous behaviour. Without doubt, one may, by
behaviour alone, conquer the three worlds. There is nothing impossible of
attainment by persons of virtuous behaviour. Mandhatri conquered the
whole world in course of only one night, Janamejaya, in course of three;
and Nabhaga, in course of seven. All these kings were possessed of
compassion and of virtuous behaviour. For this reason the earth came to
them of their own accord, won over by their virtue.

"Duryodhana said, 'I desire to hear, O Bharata, how that behaviour may be
acquired, that behaviour, viz., in consequence of which the earth was won
so speedily (by the kings named by thee).

"'Dhritarashtra said, 'In this connection, the following old narrative is
cited. It was formerly recited by Narada on the subject of virtuous
behaviour. In days of yore, the Daitya Prahlada, by the merit of his
behaviour, snatched from the high-souled Indra his sovereignty and
reduced the three worlds to subjection. Sukra then, with joined hands,
approached Vrihaspati. Possessed of great wisdom, the chief of the
celestials addressed the great preceptor, saying, 'I desire thee to tell
me what is the source of felicity. Thus addressed, Vrihaspati said unto
him that Knowledge (leading to emancipation) is the source of the highest
felicity. Indeed, Vrihaspati indicated Knowledge to be the source of
supreme felicity. Indra, however, once more asked him as to whether there
was anything higher than that.

"Vrihaspati said, 'There is something, O son, that is still higher. The
high-souled Bhargava (Usanas) will instruct thee better. Repair to him,
blessed be thou, and enquire of him, O chief of the celestials!'
Possessed of great ascetic merit and endued with great splendour, the
chief of the celestials then repaired to Bhargava and obtained from him
with a ratified heart, a knowledge of what was for his great good.
Obtaining the permission of the high-souled Bhargava, the performer of a
hundred sacrifices once more asked the sage as to whether there was
anything higher (as the means for the acquisition of felicity) than what
the sage had already told him. The omniscient Bhargava said, 'The
high-souled Prahlada has better knowledge.' Learning this, Indra became
highly delighted. The chastiser of Paka, possessed of great intelligence,
assumed the form of a Brahmana, and repairing to Prahlada, asked him,
saying, 'I desire to hear what conduces to felicity. Prahlada answered
the Brahmana, saying, 'O chief of regenerate ones, I have no time, being
wholly occupied in the task of ruling the three worlds, I cannot,
therefore, instruct thee.' The Brahmana said, 'O king, when thou mayst
have leisure, I desire to listen to thy instructions about what course of
conduct is productive of good. At this answer, king Prahlada. became
delighted with that utterer of Brahma. Saying, 'So be it!' he availed of
a favourable opportunity for imparting to the Brahmana the truths of
knowledge. The Brahma na duly observed towards Prahlada the conduct which
a disciple should observe towards his preceptor, and began with his whole
heart to do what Prahlada desired. Many a time the Brahmana enquired,
saying, 'O chastiser of foes, by what means hast thou been able to win
the sovereignty of the three worlds? Tell me, O righteous king, 'What
those means are.' Prahlada, O monarch, answered the question the Brahmana
asked.

"Prahlada said, 'I do not, O regenerate one, feel any pride in
consequence of my being a king, nor do I cherish any hostile feelings
towards the Brahmanas. On the other hand, I accept and follow the
counsels of policy they declare unto Me based upon the teachings of
Sukra. In complete trustfulness they say unto me what they wish to say,
and restrain me from courses that are unrighteous or improper. I am ever
obedient to the teachings of Sukra. I wait upon and serve the Brahmanas
and my seniors. I bear no malice. I am of righteous soul. I have
conquered wrath. I am self-restrained, and all my senses are under my
control. These regenerate ones that are my instructors pour beneficial
instructions upon me like bees dropping honey into the cells of their
comb. I taste the nectar dropped by those learned men, and like the Moon
among the constellations I live among the members of my race.[379] Even
this is nectar on earth, even this is the clearest eye, viz., listening
to the teaching of Sukra from the lips of Brahmanas and acting according
to them. In these consists the good of a man.' Thus said Prahlada unto
that utterer of Brahma. Served dutifully by him, the chief of the Daityas
once more said, 'O foremost of regenerate ones, I am exceedingly
gratified with thee in consequence of thy dutiful behaviour towards me.
Ask of me the boon thou desirest, blessed be thou, for verily I shall
grant thee what thou wilt ask. The Brahmana answered the chief of the
Daityas saying, 'Very well. I will obey thee.' Prahlada, gratified with
him, said, 'Take what thou wishest.'

"The Brahmana said, 'If, the king, thou hast been gratified with me and
if thou wishest to do what is agreeable to me, I desire then to acquire
thy behaviour. Even this is the boon that I solicit.[380] At this, though
delighted, Prahlada became filled with a great fear. Indeed, when this
boon was indicated by the Brahmana, the Daitya chief thought the
solicitor could not be a person of ordinary energy. Wondering much,
Prahlada at last said, 'Let it be so.' Having, however, granted the boon,
the Daitya chief became filled with grief. The Brahmana, having received
the boon, went away, but Prahlada, O king, became penetrated by a deep
anxiety and knew not what to do. While the Daitya chief sat brooding over
the matter, a flame of light issued out of his body. It had a shadowy
form of great splendour and huge proportions. Prahlada asked the form,
saying, 'Who art thou?' The form answered, saying, 'I am the embodiment
of thy Behaviour. Cast off by thee I am going away. I shall henceforth, O
king, dwell in that faultless and foremost of Brahmanas who had become
thy devoted disciple.' Having said these words, the form disappeared and
soon after entered the body of Sakra. After the disappearance of that
form, another of similar shape issued out of Prahlada's body. The Daitya
chief addressed it, saying, 'Who art thou?' The form answered, saying,
'Know me, O Prahlada, for the embodiment of Righteousness. I shall go
there where that foremost of Brahmanas is, for, O chief of the Daityas, I
reside there where Behaviour dwells.' Upon the disappearance of
Righteousness, a third form, O monarch, blazing with splendour, issued
out of the body of the high souled Prahlada. Asked by Prahlada as to who
he was, that form possessed of great effulgence answered, saying, 'Know,
O chief of the Daityas, that I am Truth. I shall leave thee, following
the way of Righteousness.' After Truth had left Prahlada, following in
the wake of Righteousness, another great person issued out of Prahlada's
body. Asked by the Daityas king, the mighty being answered, 'I am the
embodiment of Good deeds. Know, O Prahlada, that 1 live there where Truth
lives.' After this one had left Prahlada, another being came out,
uttering loud and deep cries. Addressed by Prahlada, he answered, 'Know
that I am Might. I dwell there where Good deeds are.' 'Having said these
words, Might went away to that place whither Good deeds had gone. After
this, a goddess of great effulgence issued out of Prahlada's body. The
Daitya chief asked her and she answered him saying that she was the
embodiment of Prosperity, adding, 'I dwelt in thee, O hero, O thou of
prowess incapable of being baffled! Cast off by thee, I shall follow in
the wake of Might.' The high-souled Prahlada, penetrated, with great
fear, once more asked the goddess, saying, 'Where dost thou go, O
goddess, O thou that dwellest amid lotuses? Thou art ever devoted to
truth, O goddess, and thou art the first of deities. Who is that foremost
of Brahmanas (who was my disciple)? I desire to know the truth.'

The goddess of Prosperity said, 'Devoted to the vow of Brahmacharya, that
Brahmana who was instructed by thee was Sukra. O puissant one, he robbed
thee of that sovereignty which thou hadst over the three worlds. O
righteous one, it was by thy behaviour that thou hadst reduced the three
worlds to subjection. Knowing this, the chief of the celestials robbed
thee of thy behaviour. Righteousness and Truth and Good deeds and Might
and myself, O thou of great wisdom, all have our root verily in
Behaviour.'

"Bhishma continued, 'Having said these words, the goddess of Prosperity
went away, as also all the rest, O Yudhishthira! Duryodhana, once more
addressing his father, said these words: 'O delighter of the Kurus, I
wish to know the truth about Behaviour. Tell me the means by which it may
be acquired.'

"Dhritarashtra said, 'Those means were indicated by the high-souled
Prahlada while discoursing unto Indra. Listen, however, O ruler of men,
as how in brief Behaviour may be acquired. Abstention from injury, by
act, thought, and word, in respect of all creatures, compassion, and
gift, constitute behaviour that is worthy of praise. That act or exertion
by which others are not benefited, or that act in consequence of which
one has to feel shame, should never be done. That act, on the other hand,
should be done in consequence of which o tie may win praise in society. O
best of the Kurus, I have now told thee in brief as to what Behaviour is.
If O king, persons of wicked behaviour do ever win prosperity, they do
not enjoy it long, O son, and are seen to be exterminated by the root.'

"Dhritarashtra continued, 'Knowing all this truly, do thou, O son, be of
good behaviour, if thou desirest to obtain prosperity greater than that
of Yudhishthira.'

"Bhishma continued, 'Even this was what king Dhritarashtra said unto his
son. Do thou act according, to these instructions, O son of Kunti, and
thou wilt then surely obtain their fruit.'"



SECTION CXXV

"Yudhishthira said, 'Thou hast said, O grandsire, that behaviour is the
first (of requisites for a man). Whence, however, does Hope arise? Tell
me what it is. This great doubt has taken possession of my mind. There is
no other person than thee, O subjugator of hostile towns, who can remove
it. O grandsire, I had great hope in respect of Suyodhana that when, a
battle was about to ensue (in consequence of his own obstinacy), he
would, O lord, do what was proper. In every man hope is great. When that
hope is destroyed, great is the grief that succeeds, and which, without
doubt, is equal to almost death itself. Fool that I am, Dhritarashtra's
wicked-souled son, Duryodhana, destroyed the hope I had cherished.
Behold, O king, the foolishness of my mind! I think that hope is vaster
than a mountain with all its trees. Or, perhaps, it is vaster than the
firmament itself. Or, perhaps, O king, it is really immeasurable. Hope, O
chief of the Kurus, is exceedingly difficult of being understood and
equally difficult of being subdued. Beholding this last attribute of
Hope, I ask, what else is so unconquerable as this?'

"Bhishma said, 'I shall narrate to thee, O Yudhishthira, in this
connection, the discourse between Sumitra and Rishabha that took place in
olden times. Listen to it. A royal sage of the Haihaya race, Sumitra by
name, went out a hunting. He pursued a deer, having pierced it with a
straight shaft. Possessed of great strength, the deer ran ahead, with the
arrow sticking to him. The king was possessed of great strength, and
accordingly pursued with great speed his prey. The animal, endued with
fleetness, quickly cleared a low ground and then a level plain. The king,
young, active and strong, and armed with bow and sword and cased in mail,
still pursued it. Unaccompanied by anybody, in chasing the animal through
the forest the king crossed many rivers and streams and lakes and copses.
Endued with great speed, the animal, at its will, showing itself now and
then to the king, ran on with great speed. Pierced with many shafts by
the king, that denizen of wilderness, O monarch, as if in sport,
repeatedly lessened the distance between itself and the pursuer.
Repeatedly putting forth its speed and traversing one forest after
another, it now and then showed itself to the king at a near point. At
last that crusher of foes, taking a very superior shaft, sharp, terrible,
and capable of penetrating into the very vitals, fixed it on his
bowstring. The animal then, of huge proportions, as if laughing at the
pursuer's efforts suddenly distanced him by reaching a point full four
miles ahead of the range of the shaft. That arrow of blazing splendour
accordingly fell on the ground. The deer entered a large forest but the
king still continued the chase.'"



SECTION CXXVI

"Bhishma said, 'The king, having entered that large forest, came upon an
asylum of ascetics. Fatigued with the toil he had undergone, he sat
himself down for rest. Beholding him armed with bow, worn out with toil,
and hungry, the ascetics approached him and honoured him in due form.
Accepting the honours offered by the Rishis, the king enquired of them
about the progress and advancement of their penances. Having duly
answered the enquiries of the king, those Rishis endued with wealth of
asceticism asked that tiger among rulers about the reason that led his
steps to that retreat. And they said, 'Blessed be thou, in pursuit of
what delightful object hast thou, O king, come to this asylum, walking on
foot and armed with sword and bow and arrows? We wish to hear whence thou
art coming, O giver of honours. Tell us also in what race thou art born
and what thy name is.' Thus addressed, O bull among men, the king
proceeded to duly give unto all those Brahmanas an account of himself, O
Bharata, saying, 'I am born in the race of the Haihayas. By name I am
Sumitra, and I am the son of Mitra. I chase herds of deer, slaying them
in thousands with my arrows. Accompanied by a large force and my
ministers and the ladies of my household, I came out on a hunting
expedition. I pierced a deer with an arrow, but the animal with the shaft
sticking to his body ran with great speed. In chasing it I have, without
a set purpose, arrived at this forest and find myself in your presence,
shorn of splendour, toil-worn, and with hope disappointed. What can be
more pitiable than this, viz., that I have arrived at this asylum, spent
with fatigue, shorn of the signs of royalty, and disappointed of my
hopes. I am not at all sorry, ye ascetics, at my being now shorn of the
signs of royalty or at my being now at a distance from my capital. I
feel, however, a poignant grief in consequence of my hope having been
disappointed. The prince of mountains, viz., Himavat, and that vast
receptacle of waters, viz., the ocean, cannot, for its vastness, measure
the extent of the firmament. Ye ascetics, similarly, I also cannot
discern the limit of hope. Ye that are endued with wealth of penances are
omniscient. There is nothing unknown to you. You are also highly blessed.
I therefore, solicit you for resolving my doubt. Hope as cherished by
man, and the wide firmament, which of these two appears vaster to you? I
desire to hear in detail what is so unconquerable to hope. If the topic
be one upon which it is not improper for ye to discourse, then tell me
all about it without delay. I do not wish, ye foremost of regenerate
ones, to hear anything from You that may be a mystery improper to
discourse upon. If again the discourse be injurious to your penances, I
would not wish you to speak. If the question asked by me be a worthy
topic of discourse, I would then wish to hear the cause in detail.
Devoted to penances as ye are, do ye all instruct me on the subject.'"



SECTION CXXVII

"Bhishma said, 'Then that best of Rishis, viz., the regenerate Rishabha,
sitting in the midst of all those Rishis, smiled a little and said these
words: 'Formerly, O tiger among kings, while travelling among sacred
places, I arrived, O lord, at the beautiful asylum of Nara and Narayana.
There lies the delightful spot called Vadri, and there also is that lake
in the firmament (whence the sacred Ganga takes her rise).[381] There the
sage Aswasiras, O king, (always) reads the eternal Vedas. Having
performed my ablutions in that lake and offered with due rites oblations
of water unto the Pitris and the dogs, I entered the asylum. Within that
retreat the Rishis Nara and Narayana always pass their time in true
pleasure.[382] Not far from that spot I repaired to another retreat for
taking up my abode. While seated there I beheld a very tall and emaciated
Rishi, clad in rags and skins, approaching towards me. Possessed of the
wealth of penances, he was named Tanu. Compared, O mighty-armed one, with
other men, his height seemed to be eight times greater. As regards his
leanness, O royal sage, I can say that I have never beheld its like. His
body, O king, was as thin as one's little finger. His neck and arms and
legs and hair were all of extra-ordinary aspect. His head was
proportionate to his body, and his cars and eyes also were the same. His
speech, O best of kings, and his movements were exceedingly feeble.
Beholding that exceedingly emaciated Brahmana I became very cheerless and
frightened. Saluting his feet, I stood before him with joined hands.
Having informed him of my name and family, and having told him also the
name of my father, O bull among men, I slowly sat myself down on a seat
that was indicated by him. Then, O monarch, that foremost of virtuous
men, viz., Tanu, began to discourse in the midst of the Rishis dwelling
in that asylum upon topics connected with Righteousness and Profit. While
engaged in discourse, a king, possessed of eyes like lotus petals and
accompanied by his forces and the ladies of his household, came to that
spot on a car drawn by fleet steeds. The name of that king was
Viradyumna. Of handsome features, he was possessed of great fame. His
son's name was Bhuridyumna. The child had been missing, and the sire,
exceedingly cheerless, came there in course of his wanderings amid the
forest in pursuit of the missing one. 'I shall find my son here!' 'I
shall find my son here!' Dragged on by hope in this way, the king
wandered through that forest in those days. Addressing the emaciated
Rishi he said, 'Without doubt that highly virtuous son of mine is
exceedingly difficult to be traced by me. Alas he was my only child. He
is lost and can nowhere be found! Though incapable of being found out, my
hope, however, of finding him is very great. Filled with that hope (which
is being constantly disappointed), I am verily on the point of death.'
Hearing these words of the king, that foremost of Munis, viz., the holy
Tanu, remained for a short while with head hanging down and himself
buried in contemplation. Beholding him buried in contemplation, the king
became exceedingly cheerless. In great grief he began to say slowly and
softly, 'What, O celestial Rishi, is unconquerable and what is greater
than hope? O holy one, tell me this if I may hear it without impropriety.'

"The Muni said, 'A holy and great Rishi had been insulted by thy son. He
had done it through ill-luck, moved by his foolish understanding. The
Rishi had asked thy son for a golden jar and vegetable barks. Thy son
contemptuously refused to gratify the ascetic. Thus treated by thy son,
the great sage became disappointed. Thus addressed, the king worshipped
that ascetic who was worshipped by all the world. Of virtuous soul,
Viradyumna sat there, spent with fatigue even as thou, O best of men, now
art. The great Rishi, in return, offered the king according to the rites
observed by the dwellers of the forests water to wash his feet and the
usual ingredients that make up the Arghya. Then all the Rishis, O tiger
among kings, sat there, surrounding that bull among men like the stars of
the constellation of Ursa Major surrounding the Pole star. And they asked
the unvanquished king as to the cause of his arrival at that asylum.'"



SECTION CXXVIII

"The king said, 'I am a king called by the name of Viradyumna. My fame
has spread in all directions. My son Bhuridyumna hath been lost. It is in
quest of him that I have come to this forest. Ye foremost of Brahmanas,
that child was my only son and, ye sinless ones, he is of very tender
years. He cannot, however, be found here. I am wandering everywhere for
finding him out.'

"Rishabha continued, 'After the king had said these words, the ascetic
Tanu hung down his head. He remained perfectly silent, without uttering a
single word in answer. In former days that Brahmana had not been much
honoured by the king. In disappointment, O monarch, he had for that
reason practised austere penances for a longtime, resolving in his mind
that he should never accept anything in gift from either kings or members
of any other order. And he said to himself, 'Hope agitates every man of
foolish understanding. I shall drive away hope from my mind.' Even such
had been his determination. Viradyumna once more questioned that foremost
of ascetics in these words:

"The king said, 'What is the measure of the thinness of Hope? What on
earth is exceedingly difficult of acquisition? Tell me this, O holy one,
for thou art well conversant with morality and profit."

"Rishabha continued, 'Himself recollecting all the past incidents (about
his own disregard at the hands of the king) and calling them back to the
recollection of the king also, that holy Brahmana of emaciated body
addressed the king and said the following words:

"The sage said, 'There is nothing, O king, that equals Hope in
slenderness. I had solicited many kings and found that nothing is so
difficult of acquisition as an image that Hope sets before the mind.'

"The king said, 'At thy words, O Brahmana, I understand what is slender
and what is not so.[383] I understand also how difficult of acquisition
are the images set by Hope before the mind. I regard these words of thine
as utterances of Sruti. O thou of great wisdom, one doubt, however, has
arisen in my-mind. It behoveth thee, O sage, to explain it in detail unto
me that ask thee. What is more slender than thy body? Tell me this, O
holy one, if, of course, O best of sages, the topic be one which may be
discoursed upon without impropriety.'

"The emaciated sage said, 'A contented applicant is exceedingly difficult
to meet with. Perhaps, there is none such in the world. Something rarer
still, O sire, is the person that never disregards an applicant. The hope
that rests upon such persons as do not, after passing their promises, do
good to others according to the best of their powers and according as the
applicants deserve, is slenderer than even my body.[384] The hope that
rests upon an ungrateful man, or upon one that is cruel, or one that is
idle, or one that injures others, is slenderer than even my body.[384]
The hope cherished by a sire that has but one son, of once more seeing
that son after he has been lost or missed, is slenderer than even my
body. The hope that old women entertain of bringing forth sons, O king,
and that is cherished by rich men, is slenderer than even my body. The
hope that springs up in the hearts of grown up maidens of marriage when
they hear anybody only talk of it in their presence, is slenderer than
even my body.'[385] Hearing these words, O monarch, king Viradyumna, and
the ladies of his household, prostrated themselves before that bull among
Brahmanas and touched his feet with their bent heads.'

"The king said, 'I beg thy grace, O holy one! I wish to meet with my
child. What thou hast said, O best of Brahmanas, is very true. There is
no doubt of the truth of thy utterances.'

"Rishabha continued, 'The holy Tanu, that foremost of virtuous persons,
smiling, caused, by means of his learning and his penances the king's son
to be brought to that spot. Having caused the prince to be brought
thither, the sage rebuked the king (his father).[386] That foremost of
virtuous persons then displayed himself to be the god of righteousness.
Indeed, having displayed his own wonderful and celestial form, he entered
an adjacent forest, with heart freed from wrath and the desire of
revenge. I saw all this, O king, and heard the words I have said. Drive
off thy hope, that is even slenderer (than any of those which the sage
indicated).'

"Bhishma continued 'Thus addressed, O monarch, by the high-souled
Rishabha, king Sumitra speedily cast off the hope that was in his heart
and which was slenderer (than any of the kinds of hope indicated by the
emaciated Rishi). Do thou also, O son of Kunti, hearing these words of
mine, be calm and collected like Himavat. Overcome with distress,[387]
thou hast questioned me and heard my answer. Having heard it. O monarch,
it behoves thee to dispel these regrets of thine!'



SECTION CXXIX

"Yudhishthira said, 'Like one that drinks nectar I am never satiated with
listening to thee as thou speakest. As a person possessing a knowledge of
self is never satiated with meditation, even so I am never satiated with
hearing thee. Do thou, therefore, O grandsire, discourse once more upon
morality. I am never satiated with drinking the nectar of thy discourse
upon morality.'

"Bhishma said, 'In this connection is cited the old narrative of the
discourse between Gotama and the illustrious Yama. Gotama owned a wide
retreat on the Paripatra hills. Listen to me as to how many years he
dwelt in that abode. For sixty thousand years that sage underwent ascetic
austerities in that asylum. One day, the Regent of the world, Yama, O
tiger among men, repaired to that great sage of cleansed soul while he
was engaged in the severest austerities. Yama beheld the great ascetic
Gotama of rigid penances. The regenerate sage understanding that it was
Yama who had come, speedily saluted him and sat with joined hands in an
attentive attitude (waiting for his commands). The royal Dharma,
beholding that bull among Brahmanas, duly saluted him (in return) and
addressing him asked what he was to do for him.'

"Gotama said, "By doing what acts does one liberate one's self from the
debt One owes to one's mother and father? How also does one succeed in
winning regions of pure bliss that are so difficult of attainment?'

"Yama said, 'Devoting one's self to the duty of truth, and practising
purity and penances one should ceaselessly worship one's mother and
father. One should also perform Horse-sacrifices with presents in
profusion unto the Brahmanas. By such acts one wins many regions (of
felicity) of wonderful aspect.'"



SECTION CXXX

"Yudhishthira said, 'What course of conduct should be adopted by a king
shorn of friends, having many enemies, possessed of an exhausted
treasury, and destitute of troops, O Bharata! What, indeed, should be his
conduct when he is surrounded by wicked ministers, when his counsels are
all divulged, when he does not see his way clearly before him, when he
assails another kingdom, when he is engaged in grinding a hostile
kingdom, and when though weak he is at war with a stronger ruler? What,
indeed, should be the conduct of a king the affairs of whose kingdom are
ill-regulated, and who disregards the requirements of place and time, who
is unable, in consequence of his oppressions, to bring about peace and
cause disunion among his foes? Should he seek the acquisition of wealth
by evil means, or should he lay down his life without seeking wealth?'

"Bhishma said, 'Conversant as thou art with duties, thou hast, O bull of
Bharata's race, asked me a question relating to mystery (in connection
with duties).[388] Without being questioned, O Yudhishthira, I could not
venture to discourse upon this duty. Morality is very subtle. One
understands it, O bull of Bharata's race, by the aid of the texts of
scriptures. By remembering what one has heard and by practising good
acts, some one in some place may become a righteous person. By acting
with intelligence the king may or may not succeed in acquiring
wealth.[389] Aided by thy own intelligence do thou think what answer
should be given to thy question on this head. Listen, O Bharata, to the
means, fraught with great merit, by which kings may conduct themselves
(during seasons of distress). For the sake of true morality, however, I
would not call those means righteous. If the treasury be filled by
oppression, conduct like this brings the king to the verge of
destruction. Even this is the conclusion of all intelligent men who have
thought upon the subject. The kind of scriptures or science which one
always studies gives him the kind of knowledge which it is capable of
giving. Such Knowledge verily becomes agreeable to him. Ignorance leads
to barrenness of invention in respect of means. Contrivance of means,
again, through the aid of knowledge, becomes the source of great
felicity. Without entertaining any scruples and any malice,[390] listen
to these instructions. Through the decrease of the treasury, the king's
forces are decreased. The king should, therefore, fill his treasury (by
any means) like to one creating water in a wilderness which is without
water. Agreeably to this code of quasi-morality practised by the
ancients, the king should, when the time for it comes,[391] show
compassion to his people. This is eternal duty. For men that are able and
competent,[392] the duties are of one kind. In seasons of distress,
however, one's duties are of a different kind. Without wealth a king may
(by penances and the like) acquire religious merit. Life, however, is
much more important than religious merit. (And as life cannot be
supported without wealth, no such merit should be sought which stands in
the way of the acquisition of wealth). A king that is weak, by acquiring
only religious merit, never succeeds in obtaining just and proper means
for sustenance; and since he cannot, by even his best exertions, acquire
power by the aid of only religious merit, therefore the practices in
seasons of distress are sometimes regarded as not inconsistent with
morality. The learned, however, are of opinion that those practices lead
to sinfulness. After the season of distress is over, what should the
Kshatriya do? He should (at such a time) conduct himself in such a way
that his merit may not be destroyed. He should also act in such a way
that he may not have to succumb to his enemies.[393] Even these have been
declared to be his duties. He should not sink in despondency. He should
not (in times of distress) seek to rescue (from the peril of destruction)
the merit of others or of himself. On the other hand, he should rescue
his own self. This is the settled conclusion.[394] There is this Sruti,
viz., that it is settled that Brahmanas, who are conversant with duties,
should have proficiency in respect of duties. Similarly, as regards the
Kshatriya, his proficiency should consist in exertion, since might of
arms is his great possession. When a Kshatriya's means of support are
gone, what should he not take excepting what belongs to ascetics and what
is owned by Brahmanas? Even as a Brahmana in a season of distress may
officiate at the sacrifice of a person for whom he should never officiate
(at other and ordinary times) and eat forbidden food, so there is no
doubt that a Kshatriya (in distress) may take wealth from every one
except ascetics and Brahmanas. For one afflicted (by an enemy and seeking
the means of escape) what can be an improper outlet? For a person immured
(within a dungeon and seeking escape) what can be an improper path? When
a person becomes afflicted, he escapes by even an improper outlet. For a
Kshatriya that has, in consequence of the weakness of his treasury and
army, become exceedingly humiliated, neither a life of mendicancy nor the
profession of a Vaisya or that of a Sudra has been laid down. The
profession ordained for a Kshatriya is the acquisition of wealth by
battle and victory. He should never beg of a member of his own order. The
person who supports himself at ordinary times by following the practices
primarily laid for him, may in seasons of distress support himself by
following the practices laid down in the alternative. In a season of
distress, when ordinary practices cannot be followed, a Kshatriya may
live by even unjust and improper means. The very Brahmanas, it is seen,
do the same when their means of living are destroyed. When the Brahmanas
(at such times) conduct themselves thus, what doubt is there in respect
of Kshatriyas? This is, indeed, settled. Without sinking into despondency
and yielding to destruction, a Kshatriya may (by force) take what he can
from persons that are rich. Know that the Kshatriya is the protector and
the destroyer of the people, Therefore, a Kshatriya in distress should
take (by force) what he can, with a view to (ultimately) protect the
people. No person in this world, O king, can support life without
injuring other creatures. The very ascetic leading a solitary life in the
depths of the forest is no exception. A Kshatriya should not live,
relying upon destiny,[395] especially he, O chief of the Kurus, who is
desirous of ruling. The king and the kingdom should always mutually
protect each other. This is an eternal duty. As the king protects, by
spending all his possessions, the kingdom when it sinks into distress,
even so should the kingdom protect the king when he sinks into distress.
The king even at the extremity of distress, should never give up[396] his
treasury, his machinery for chastising the wicked, his army, his friends
and allies and other necessary institutions and the chiefs existing in
his kingdom. Men conversant with duty say that one must keep one's seeds,
deducting them from one's very food. This is a truth cited from the
treatise of Samvara well-known for his great powers of illusion, Fie on
the life of that king whose kingdom languishes. Fie on the life of that
man who from want of means goes to a foreign country for a living. The
king's roots are his treasury and army. His army, again, has its roots in
his treasury. His army is the root of all his religious merits. His
religious merits, again are the root of his subjects. The treasury can
never be filled without oppressing others. How 'then can the army be kept
without oppression? The king, therefore, in seasons of distress, incurs
no fault by oppressing his subjects for filling the treasury. For
performing sacrifices many improper acts are done. For this reason a king
incurs no fault by doing improper acts (when the object is to fill his
treasury in a season of distress). For the sake of wealth practices other
than those which are proper are followed (in seasons of distress). If (at
such times) such improper practices be not adopted, evil is certain to
result. All those institutions that are kept up for working destruction
and misery exist for the sake of collecting wealth.[397] Guided by such
considerations, all intelligent king should settle his course (at such
times). As animals and other things are necessary for sacrifices, as
sacrifices are for purifying the heart, and as animals, sacrifices, and
purity of the heart are all for final emancipation, even so policy and
chastisement exist for the treasury, the treasury exists for the army,
and policy and treasury and army all the three exist for vanquishing foes
and protecting or enlarging the kingdom. I shall here cite an example
illustrating the true ways of morality. A large tree is cut down for
making of it a sacrificial stake. In cutting it, other trees that stand
in its way have also to be cut down. These also, in falling down, kill
others standing on the spot. Even so they that stand in the way of making
a well-filled treasury must have to be slain. I do not see how else
success can be had. By wealth, both the worlds, viz., this and the other,
can be had, as also Truth and religious merit. A person without wealth is
more dead than alive. Wealth for the performance of sacrifices should be
acquired by every means. The demerit that attaches to an act done in a
season of distress is not equal to that which attaches to the same act if
done at other times, O Bharata! The acquisition of wealth and its
abandonment cannot both be possibly seen in the same person, O king! I do
not see a rich man in the forest. With respect to every wealth that is
seen in this world, every one contends with every one else, saying, 'This
shall be mine,' 'This shall be mine!' This is nothing, O scorcher of
foes, that is so meritorious for a king as the possession of a kingdom.
It is sinful for a king to oppress his subjects with heavy impositions at
ordinary times. In a season, however, of distress, it is quite different.
Some acquire wealth by gifts and sacrifices; some who have a liking for
penances acquire wealth by penances; some acquire it by the aid of their
intelligence and cleverness. A person without wealth is said to be weak,
while he that has wealth become powerful. A man of wealth may acquire
everything. A king that has well-filled treasury succeeds in
accomplishing everything. By his treasury a king may earn religious
merit, gratify his desire for pleasure, obtain the next world, and this
also. The treasury, however, should be filled by the aid of righteousness
and never by unrighteous practices, such, that is, as pass for righteous
in times of distress.



SECTION CXXXI

(Apaddharmanusasana Parva)

"Yudhishthira said, 'What, besides this, should be done by a king that is
weak and procrastinating, that does not engage in battle from anxiety for
the lives of his friends, that is always under the influence of fear, and
that cannot keep his counsels secret? What, indeed, should that king do
whose cities and kingdom have been partitioned and appropriated by foes,
who is divested of wealth, who is incapable (through such poverty) of
honouring his friends and attaching them to himself, whose ministers are
disunited or bought over by his enemies, who is obliged to stand in the
face of foes, whose army has dwindled away, and whose heart has been
agitated by some strong enemy?'

"Bhishma said, 'If the invading enemy be of pure heart and if he be
conversant with both morality and profit, a king of the kind you have
indicated should, with no loss of time, make peace with the invader and
bring about the restoration of those portions of the kingdom that have
already been conquered. If, again, the invader be strong and sinful and
seek to obtain victory by unrighteous means, the king should make peace
with him, too, by abandoning a portion of his territories. If the invader
be unwilling to make peace, the king should then abandon his very capital
and all his possessions for escaping from danger. If he can save his life
he may hope for similar acquisitions in future. What man conversant with
morality is there that would sacrifice his own self, which is a more
valuable possession, for encountering that danger from which escape can
be had by the abandonment of his treasury and army? A king should protect
the ladies of his household. If these fall into the hands of the enemy,
he should not show any compassion for them (by incurring the risk of his
own arrest in delivering them). As long as it is in his power, he should
never surrender his own self to the enemy.'

"Yudhishthira said, 'When his own people are dissatisfied with him, when
he is oppressed by invaders, when his treasury is exhausted, and when his
counsels are divulged, what should the king then do?'

"Bhishma said, 'A king, under such circumstances, should (if his enemy be
righteous) seek to make peace with him. If the enemy be unrighteous, he
should then put forth his valour. He should, by such means, seek to cause
the foe to withdraw from his kingdom; or fighting bravely, he should lay
down his life and ascend to heaven. A king can conquer the whole earth
with the help of even a small force if that force be loyal, cheerful, and
devoted to his good. If slain in battle, he is sure to ascend to heaven.
If he succeeds in slaying (his enemies), he is sure to enjoy the earth.
By laying down one's life in battle, one obtains the companionship of
Indra himself.'"



SECTION CXXXII

"Yudhishthira said, 'When practices fraught with high morality and
beneficial to the world, (viz., those that appertain to righteous rule)
disappear, when all the means and resources for the support of life fall
into the hands of robbers, when, indeed, such a calamitous time sets in,
by what means should a Brahmana, O grandsire, who from affection is
unable to desert his sons and grandsons, subsist?'

"Bhishma said, 'When such a time sets in, the Brahmana should live by the
aid of knowledge. Everything in this world is for them that are good.
Nothing here is for them that are wicked. He who making himself an
instrument of acquisition, takes wealth from the wicked and gives it unto
them that are good, is said to be conversant with the morality of
adversity. Desirous of maintaining his rule, the king, O monarch, without
driving his subjects to indignation and rebellion, may take what is not
freely given by the owner, saying, 'This is mine!' That wise man who,
cleansed by the possession of knowledge and might and of righteous
conduct at other times, acts censurably in such season, does not really
deserve to be censured. They who always support themselves by putting
forth their might never like any other method of living. They that are
endued with might, O Yudhishthira, always live by the aid of prowess. The
ordinary scriptures, that exist (for seasons of distress) without
exceptions of any kind, should be practised by a king (at such times). A
king, however, that is endued with intelligence, while following those
scriptures, would do something more.[398] At such times, however, the
king should not oppress, Ritwijas, and Purohitas and preceptors and
Brahmanas, all of whom are honoured and held in high esteem. By
oppressing them, even at such times, he incurs reproach and sin. This
that I tell thee is regarded as an authority in the world. Indeed, this
is the eternal eye (by which practices in seasons of distress are to be
viewed). One should be guided by his authority. By this is to be judged
whether a king is to be called good or wicked. It is seen that many
persons residing in villages and towns, actuated by jealousy and wrath,
accuse one another. The king should never, at their words, honour or
punish anybody. Slander should never be spoken. If spoken, it should
never be heard. When slanderous converse goes on, one should close one's
ears or leave the place outright. Slanderous converse is the
characteristic of wicked men. It is an indication of depravity. They, on
the other hand, O king, who speak of the virtues of others in assemblies
of the good, are good men. As a pair of sweet-tempered bulls governable
and well-broken and used to bear burthens, put their necks to the yoke
and drag the cart willingly, even so should the king bear his burthens
(in seasons of distress). Others say that a king (at such times) should
conduct himself in such a way that he may succeed in gaining a large
number of allies. Some regard ancient usage as the highest indication of
righteousness. Others, viz., they that are in favour of the conduct
pursued by Sankha, towards Likhita, do not hold this opinion. They do not
advance such an opinion through either malice or covetousness[399].
Examples are seen of even great Rishis who have laid down that even
preceptors, if addicted to evil practices, should be punished. But
approvable authority there is none for such a proposition. The gods may
be left to punish such men when they happen to be vile and guilty of
wicked practices. The king who fills his treasury by having recourse to
fraudulent devices, certainly falls away from righteousness. The code of
morality which is honoured in every respect by those that are good and in
affluent circumstances, and which is approved by every honest heart,
should be followed. He is said to be conversant with duty who knows duty
as depending on all the four foundations. It is difficult to find out the
reasons on which duties stand even as it is difficult to find out the
legs of the snake.[400] As a hunter of beasts discovers the track of a
shaft-struck deer by observing spots of blood on the ground, even so
should one seek to discover the reasons of duties. This should a man
tread with humility along the path trod by the good. Such, indeed, was
the conduct of the great royal sages of old, O Yudhishthira!'"



SECTION CXXXIII

"Bhishma said, 'The king should, by drawing wealth from his own kingdom
as also from the kingdoms of his foes, fill his treasury. From the
treasury springs his religious merit, O son of Kunti, and it is in
consequence of the treasury that the roots of his kingdom extend. For
these reasons the treasury must be filled; and when filled; it should be
carefully protected (by putting a stop to all useless expenditure), and
even sought to be increased. This is the eternal practice. The treasury
cannot be filled by (acting with) purity and righteousness, nor by
(acting with) heartless cruelty. It should be filled by adopting a middle
course. How can a weak king have a treasury? How again can a king who has
no treasury have strength? How can a weak man have kingdom? Whence again
can one without a kingdom obtain prosperity? For a person of high rank,
adversity is like death. For this reason the king should always increase
his treasury, and army, and allies and friends. All men disregard a king
with an empty treasury. Without being gratified with the little that such
a king can give, his servants never express any alacrity in his business.
In consequence of his affluence, the king succeeds in obtaining great
honours. Indeed, affluence conceals his very sins, like robes concealing
such parts of a feminine form as should not be exposed to the view. Those
with whom the king has formerly quarrelled become filled with grief at
the sight of his new affluence. Like dogs they once more take service
under him, and though they wait only for an opportunity to slay him, he
takes to them as if nothing has happened. How, O Bharata, can such a king
obtain happiness? The king should always exert for acquiring greatness.
He should never bend down in humility.[401] Exertion is manliness. He
should rather break at an unfavourable opportunity than bend before any
one. He should rather repair to the forest and live therewith the wild
animals. But he should not still live in the midst of ministers and
officers who have like robbers broken through all restraints. Even the
robbers of the forest may furnish a large number of soldiers for the
accomplishment of the fiercest of deeds. O Bharata! If the king
transgresses all wholesome restraints, all people become filled with
alarm. The very robbers who know not what compassion is, dread such a
king.[402] For this reason, the king: should always establish rules and
restraints for gladdening the hearts of his people. Rules in respect of
even very trivial matters are hailed with delight by the people. There
are men who think that this world is nothing and the future also is a
myth. He that is an atheist of this type, though his heart is agitated by
secret fears, should never be trusted. If the robbers of the forest,
while observing other virtues, commit depredations in respect only of
property, those depredations may be regarded as harmless. The lives of
thousands of creatures are protected in consequence of robbers observing
such restraints. Slaying an enemy who is flying away from battle,
ravishment of wives, ingratitude, plundering the property of a Brahmana,
depriving a person of the whole of his property, violation of maidens,
continued occupation of villages and towns as their lawful lords, and
adulterous congress with other people's wives--these are regarded as
wicked acts among even robbers, and robbers should always abstain from
them. It is again certain that those kings who strive (by making peace)
to inspire confidence upon themselves in the hearts of the robbers,
succeed, after watching all their ins and outs, in exterminating them.
For this reason, in dealing with robbers, it is necessary that they
should not be exterminated outright.[403] They should be sought to be
brought under the king's way. The king should never behave with cruelty
towards them, thinking that he is more powerful than they. Those kings
that do not exterminate them outright have no fear of extermination to
themselves. They, however, that do exterminate them have always to live
in fear in consequence of that act.'"



SECTION CXXXIV

"Bhishma said, 'In this connection, persons acquainted with the
scriptures declare this text in respect of duty, viz., for a Kshatriya
possessed of intelligence and knowledge, (the earning of) religious merit
and (the acquisition of) wealth, constitute his obvious duties. He should
not, by subtle discussions on duty and unseen consequences in respect of
a future world, abstain from accomplishing those two duties. As it is
useless to argue, upon seeing certain foot-prints on the ground, whether
they are wolf's or not, even so is all discussion upon the nature of
righteousness and the reverse. Nobody in this world ever sees the fruits
of righteousness and unrighteousness. A Kshatriya, therefore, should seek
the acquisition of power. He that is powerful is master of everything.
Wealth leads to the possession of an army. He that is powerful[404]
obtains intelligent advisers. He that is without wealth is truly fallen.
A little (of anything in the world) is regarded as the dirty remnant of a
feast.[405] If a strong man does even many bad acts, nobody, through
fear, says or does anything (for censuring or checking him). If
righteousness and Power be associated with Truth, they can then rescue
men from great perils. If, however, the two be compared, Power will
appear to be superior to Righteousness. It is from Power that
Righteousness springs. Righteousness rests upon Power as all immobile
things upon the earth. As smoke depends upon the wind (for its motion),
even so Righteousness depends upon Power. Righteousness which is the
weaker of the two depends for its support upon a tree. Righteousness is
dependent on them that are powerful even as pleasure is dependent upon
them that are given to enjoyment. There is nothing that powerful men
cannot do. Everything is pure with them that are powerful. A powerless
man, by committing evil acts can never escape. Men feel alarmed at his
conduct even as they are alarmed at the appearance of a wolf. One fallen
away from a state of affluence leads a life of humiliation and sorrow. A
life of humiliation and reproach is like death itself The learned have
said that when in consequence of one's sinful conduct one is cast off by
friends and companions, one is pierced repeatedly by the wordy darts of
others and one has to burn with grief on that account. Professors of
scriptures have said with respect to the expiation of sinfulness that one
should (if stained with sinfulness) study the three Vedas, wait upon and
worship the Brahmanas, gratify all men by looks, words, and acts, cast
off all meanness, marry in high families, proclaim the praises of others
while confessing one's own worthlessness, recite mantras, perform the
usual water-rites, assume a mildness of behaviour, and abstain from
speaking much, and perform austere penances, seek the refuge of Brahmanas
and Kshatriyas. Indeed, one who has committed many evil acts, should do
all this, without being angry at the reproaches uttered by men. By
conducting one's self in this way, one may soon become cleansed of all
his sins and regain the regard of the world. Indeed, one wins great
respect in this world and great rewards in the next, and enjoys diverse
kinds of happiness here by following such conduct and by sharing his
wealth with others.'"



SECTION CXXXV

"Bhishma said, 'In this connection is cited the old story of a robber who
having in this would been observant of restraints did not meet with
destruction in the next. There was a robber of the name of Kayavya, born
of a Kshatriya father and a Nishada mother. Kayavya was a practiser of
Kshatriya duties. Capable of smiting, possessed of intelligence and
courage, conversant with the scriptures, destitute of cruelty, devoted to
the Brahmanas, and worshipping his seniors and preceptors with reverence,
he protected the ascetics in the observance of their practices. Though a
robber, he still succeeded in winning felicity in heaven. Morning and
evening he used to excite the wrath of the deer by chasing them. He was
well conversant with all the practices of the Nishadas as also of all
animals living in the forest. Well acquainted with the requirements of
time and place, he roved over the mountains. Acquainted as he was with
the habits of all animals, his arrows never missed their aim, and his
weapons were strong. Alone, he could vanquish many hundreds of troops. He
worshipped his old, blind, and deaf parents in the forest every day. With
honey and flesh and fruits and roots and other kinds of excellent food,
he hospitably entertained all persons deserving of honour and did them
many good offices. He showed great respect for those Brahmanas that had
retired from the world for taking up their residence in the woods.
Killing the deer, he often took flesh to them. As regards those that were
unwilling, from fear of others, to accept gifts from him because of the
profession he followed, he used to go to their abodes before dawn and
leave flesh at their doors.[406] One day many thousands of robbers,
destitute of compassion in their conduct and regardless of all
restraints, desired to elect him as their leader.'

"The robbers said, 'Thou art acquainted with the requirements of place
and time. Thou hast wisdom and courage. Thy firmness also is great in
everything thou undertakest. Be thou our foremost of leaders, respected
by us all, We will do as thou wilt direct. Protect us duly, even as a
father or mother.'

"Kayavya said, 'Never kill ye a woman, or one that from fear keeps away
from the fight, or one that is a child, or one that is an ascetic. One
that abstains from fight should never be slain, nor should women be
seized or brought away with force. None of you should ever slay a woman
amongst all creatures. Let Brahmanas be always blessed and you should
always fight for their good. Truth should never be sacrificed. The
marriages of men should never be obstructed. No injury should be
inflicted on those houses in which the deities, the Pitris, and guests
are worshipped. Amongst creatures, Brahmanas deserve to be exempted by
you in your plundering excursions. By giving away even your all, you
should worship them. He who incurs the wrath of the Brahmanas, he for
whose discomfiture they wish, fails to find a rescuer in the three
worlds. He who speaks ill of the Brahmanas and wishes for their
destruction, himself meets with destruction like darkness at sunrise.
Residing here, ye shall acquire the fruits of your valour. Troops shall
be sent against those that will refuse to give us our dues. The rod of
chastisement is intended for the wicked. It is not intended for
self-aggrandisement. They who oppress the god deserve death, it is said.
They who seek to aggrandise their fortunes by afflicting kingdoms in
unscrupulous ways, very soon come to be regarded as vermin in a dead
body. Those robbers again that would conduct themselves by conforming to
these restraints of the scriptures, would soon win salvation although
leading a plundering life.'

"Bhishma continued, 'Those robbers, thus addressed, obeyed all the
commands of Kayavya. By desisting from sin, they obtained great
prosperity. By behaving himself in such a way by thus doing good to the
honest and by thus restraining the robbers from bad practices, Kayavya
won great success (in the next world). He who always thinks of this
narrative of Kayavya will not have any fear from the denizens of the
forest, in fact, from any earthly creature. Such a man will have no fear
from any creature, O Bharata! He will have no fear from wicked men. If
such a man goes to the forest, he will be able to live there with the
security of a king.'"



SECTION CXXXVI

"Bhishma said, 'In this connection, viz., the method by which a king
should fill his treasury, persons acquainted with the scriptures of olden
days cite the following verses sung by Brahman himself. The wealth of
persons who are given to the performance of sacrifices, as also the
wealth dedicated to the deities, should never be taken. A Kshatriya
should take the wealth of such persons as never perform religious rites
and sacrifices as are on that account regarded to be equal to robbers.
All the creatures that inhabit the earth and all the enjoyments that
appertain to sovereignty, O Bharata, belong to the Kshatriyas. All the
wealth of the earth belongs to the Kshatriya, and not to any person else.
That wealth the Kshatriya should use for keeping up his army and for the
performance of sacrifice. Tearing up such creepers and plants as are not
of any use, men burn them for cooking such vegetables as serve for
food.[407] Men conversant with duty have said that his wealth is useless
who does not, with libations of clarified butter, feed the gods, the
Pitris, and men. A virtuous ruler, O king, should take away such wealth.
By that wealth a large number of good people can be gratified. He should
not, however, hoard that wealth in his treasury. He who makes himself an
instrument of acquisition and taking away wealth from the wicked gives
them to those that are good is said to be conversant with the whole
science of morality. A king should extend his conquests in the next world
according to the measure of his power, and as gradually as vegetable
products are seen to grow. As some ants are seen to grow from no adequate
cause, even so sacrifice spring from no adequate cause.[408] As flies and
gnats and ants are driven off from the bodies of kine and other domestic
cattle (at the time of milking them), even so should persons who are
averse to the performance of sacrifices should be similarly driven off
from the kingdom. This is consistent with morality. As the dust that lies
on the earth, if pounded between two stones, becomes finer and finer,
even so questions of morality, the more they are reflected upon and
discussed, become finer and finer.'"



SECTION CXXXVII

"Bhishma said, 'These two, viz., one that provides for the future, and
one possessed of presence of mind, always enjoy happiness. The man of
procrastination, however, is lost. In this connection, listen attentively
to the following excellent story of a procrastinating person in the
matter of settling his course of action. In a lake that was not very deep
and which abounded with fishes, there lived three Sakula fishes that were
friends and constant companions. Amongst those three one had much
forethought and always liked to provide for what was coming. Another was
possessed of great presence of mind. The third was procrastinating. One
day certain fishermen coming to that lake began to bale out its waters to
a lower ground through diverse outlets. Beholding the water of the lake
gradually decreasing, the fish that had much foresight, addressing his
two companions on that occasion of danger, said, 'A great danger is about
to overtake all the aquatic creatures living in this lake. Let us
speedily go to some other place before our path becomes obstructed. He
that resists future evil by the aid of good policy, never incurs serious
danger. Let my counsels prevail with you. Let us all leave this place'
That one amongst the three who was procrastinating then answered, 'It is
well said. There is, however, no need of such haste. This is my
deliberate opinion.' Then the other fish, who was noted for presence of
mind, addressed his procrastinating companion and said, 'When the time
for anything comes, I never fail to provide for it according to policy.'
Hearing the answers of his two companions, he of great forethought and
considerable intelligence immediately set out by a current and reached
another deep lake. The fishermen, Seeing that all the water had been
baled out, shut in the fishes that remained, by diverse means. Then they
began to agitate the little water that remained, and as they began to
catch the fish, the procrastinating Sakula was caught with many others.
When the fisherman began to tie to a long string the fishes they had
caught, the Sakula who was noted for presence of mind thrust himself into
the company of those that had been so tied and remained quietly among
them, biting the string, for he thought that he should do it to give the
appearance of being caught. The fishermen believed that all the fishes
attached to the string had been caught. They then removed them to a piece
of deep water for washing them. Just at that time the Sakula noted for
presence of mind, leaving the string, quickly escaped. That fish,
however, who had been procrastinating, foolish and senseless and without
intelligence as he was, and, therefore, unable to escape, met with death.

"'Thus every one meets with destruction, like the procrastinating fish,
who from want of intelligence cannot divine the hour of danger. That man,
again, who regarding himself clever does not seek his own good in proper
time, incurs great danger like the Sakula who had presence of mind. Hence
these two only, viz., he that has much forethought and he that has
presence of mind, succeed in obtaining happiness. He, however, that is
procrastinating meets with destruction. Diverse are the divisions of
time, such as Kashtha, Kala, Muhurta, day, night, Lava, month, fortnight,
the six seasons, Kalpa, year. The divisions of the earth are called
place. Time cannot be seen. As regards the success of any object or
purpose, it is achieved or not achieved according to the manner in which
the mind is set to think of it. These two, viz., the person of
forethought and the person of presence of mind, have been declared by the
Rishis to be the foremost of men in all treatises on morality and profit
and in those dealing with emancipation. One, however, that does
everything after reflection and scrutiny, one that avails oneself of
proper means for the accomplishment of one's objects, always succeeds in
achieving much. Those again that act with due regard to time and place
succeed in winning results better than the mere man of foresight and the
man of presence of mind.'"



SECTION CXXXVIII

"Yudhishthira said, 'Thou hast, O bull of Bharata's race, said that that
intelligence which provides against the future, as well as that which can
meet present emergencies, is everywhere superior, while procrastination
brings about destruction. I desire, O grandsire, to hear of that superior
intelligence aided by which a king, conversant with the scriptures and
well versed with morality and profit, may not be stupefied even when
surrounded by many foes. I ask thee this, O chief of Kuru's race! It
behoveth thee to discourse to me on I his. I desire to hear everything,
comfortable to what has been laid down in the scriptures, about the
manner in which a king should conduct himself when he is assailed by many
foes. When a king falls into distress, a large number of foes, provoked
by his past acts, range themselves against him and seek to vanquish him.
How may, a king, weak and alone, succeed in holding up his head when he
is challenged on all sides by many powerful kings leagued together? How
does a king at such times make friends and foes? How should he, O bull of
Bharata's race, behave at such a time towards both friends and foes? When
those that have indications of friends really become his foes, what
should the king then do if he is to obtain happiness? With whom should he
make war and with whom should he make peace? Even if he be strong, how
should he behave in the midst of foes? O scorcher of foes, this I regard
to be the highest of all questions connected with the discharge of kingly
duties. There are few men for listening to the answer of this question
and none to answer it save Santanu's son, Bhishma, firmly wedded to truth
and having all his senses under control. O thou that art highly blessed
reflect upon it and discourse to me on it!'

"Bhishma said, 'O Yudhishthira, this question is certainly worthy of
thee. Its answer is fraught with great happiness. Listen to me, O son, as
I declare to thee, O Bharata, all the duties generally known that should
be practised in seasons of distress. A foe becomes a friend and a friend
also becomes a foe. The course of human actions, through the combination
of circumstances, becomes very uncertain. As regards, therefore, what
should be done and what should not, it is necessary that paying heed to
the requirements of time and place, one should either trust one's foes or
make war. One should, even exerting, one's self to one's best, make
friends with men of intelligence and knowledge that desire one's welfare.
One should make peace with even one's foes, when, O Bharata, one's life
cannot otherwise be saved. That foolish man who never makes peace with
foes, never succeeds in winning any gain or acquiring any of those fruits
for which others endeavour. He again who makes peace with foes and
quarrels with even friends after a full consideration of circumstances,
succeeds in obtaining great fruits. In this connection is cited the old
story of the discourse between a cat and a mouse at the foot of a banian.'

"Bhishma continued, 'There was a large banian in the midst of an
extensive forest. Covered with many kinds of creepers, it was the resort
of diverse kinds of birds. It had a large trunk from which numerous
branches extended in all directions. Delightful to look at, the shade it
afforded was very refreshing. It stood in the midst of the forest, and
animals of diverse species lived on it. A mouse of great wisdom, named
Palita, lived at the foot of that tree, having made a hole there with a
hundred outlets. On the branches of the tree there lived a cat, of the
name of Lomasa, in great happiness, daily devouring a large number of
birds. Some time after, a Chandala came into the forest and built a hut
for himself. Every evening after sunset he spread his traps. Indeed,
spreading his nets made of leathern strings he went back to his hut, and
happily passing the night in sleep, returned to the spot at the dawn of
day. Diverse kinds of animals fell into his traps every night. And it so
happened that one day the cat, in a moment of heedlessness, was caught in
the snare. O thou of great wisdom, when his foe the cat who was at all
times an enemy of the mouse species was thus caught in the net, the mouse
Palita came out of his hole and began to rove about fearlessly. While
trustfully roving through the forest in search of food, the mouse after a
little while saw the meat (that the Chandala had spread there as lure).
Getting upon the trap, the little animal began to eat the flesh. Laughing
mentally, he even got upon his enemy entangled helplessly in the net.
Intent on eating the flesh, he did not mark his own danger, for as he
suddenly cast his eyes he saw a terrible foe of his arrived at that spot.
That foe was none else than a restless mongoose of coppery eyes, of the
name of Harita. Living in underground holes, its body resembled the
flower of a reed. Allured to that spot by the scent of the mouse, the
animal came there with great speed for devouring his prey. And he stood
on his haunches, with head upraised, licking the corners of his mouth
with his tongue. The mouse beheld at the same time another foe living in
the trees, then sitting on the branch of the banian. It was a
night-prowling owl of the name of Chandraka of sharp beaks. Having become
an object of sight with both the mongoose and the owl, the mouse, in
great alarm, began to think in this strain: 'At such a season of great
danger, when death itself is staring me in the face, when there is fear
on every side, how should one act that wishes for one's good? Encompassed
on all sides by danger, seeing fear in every direction, the mouse, filled
with alarm for his safety, made a high resolution. Warding off even
innumerable dangers by hundreds of means, one should always save one's
life. Danger, at the present moment, encompasses me on every side. If I
were to descend from this trap on the ground, without adequate
precautions, the mongoose will surely seize and devour me. If I remain on
this trap, the owl will surely seize me. If, again, that cat succeeds in
disentangling himself from the net, he also is certain to devour me. It
is not proper, however, that a person of our intelligence should lose his
wits. I shall, therefore, strive my best to save my life, aided by proper
means and intelligence. A person possessed of intelligence and wisdom and
conversant with the science of policy never sinks, however great and
terrible the danger that threatens him. At present, however, I do not
behold any other refuge than this cat. He is an enemy. But he is in
distress. The service that I can do him is very great. Sought to be made
a prey by three foes, how should I now act for saving my life? I should
now seek the protection of one of those foes, viz., the cat. Taking the
aid of the science of policy, let me counsel the cat for his good, so
that I may, with my intelligence, escape from all the three. The cat is
my great foe, but the distress into which he has fallen is very great.
Let me try whether I can succeed in making this foolish creature
understand his own interests. Having fallen into such distress, he may
make peace with me. A person when afflicted by a stronger one should make
peace with even an enemy. Professors of the science of policy say that
even this should be the conduct of one who having fallen into distress
seeks the safety of his life. It is better to have a learned person for
an enemy than a fool for a friend. As regards myself, my life now rests
entirely in the hands of my enemy the cat. I shall now address the cat on
the subject of his own liberation. Perhaps, at this moment, it would not
be wrong to take the cat for an intelligent and learned foe.' Even thus
did that mouse, surrounded by foes, pursue his reflections. Having
reflected in this strain, the mouse, conversant with the science of
Profit and well acquainted with occasions when war should be declared and
peace made, gently addressed the cat, saying, 'I address thee in
friendship, O cat! Art thou alive? I wish thee to live! I desire the good
of us both. O amiable one, thou hast no cause for fear. Thou shalt live
in happiness. I shall rescue thee, if, indeed, thou dost not slay me.
There is an excellent expedient in this case, which suggests itself to
me, and by which you may obtain your escape and I may obtain great
benefit. By reflecting earnestly I have hit upon that expedient for thy
sake and for my sake, for it will benefit both of us. There are the
mongoose and the owl, both waiting with evil intent. Only so long, O cat,
as they do not attack me, is my life safe. There that wretched owl with
restless glances and horrid cries is eyeing me from the branch of that
tree. I am exceedingly frightened by it. Friendship, as regards the good,
is seven-paced.[409] Possessed of wisdom as thou art, thou art my friend.
I, shall act towards thee as a friend. Thou needst have no fear now.
Without my help, O cat, thou wilt not succeed in tearing the net. I,
however, shall cut the net for serving thee, if thou abstain from killing
me. Thou hast lived on this tree and I have lived at its foot. Both of us
have dwelt here for many long years. All this is known to thee. He upon
whom nobody places his trust, and he who never trusts another, are never
applauded by the wise. Both of them are unhappy. For this reason, let our
love for each other increase, and let there be union amongst us two. Men
of wisdom never applaud the endeavour to do an act when its opportunity
has passed away. Know that this is the proper time for such an
understanding amongst us. I wish that thou shouldst live, and thou also
wishest that I should live. A man crosses a deep and large river by a
piece of wood. It is seen that the man takes the piece of wood to the
other side, and the piece of wood also takes the man to the other side.
Like this, our compact, also will bring happiness to both of us. I will
rescue thee, and thou also wilt rescue me.' Having said these words that
were beneficial to both of them, that were fraught with reason and on
that account highly acceptable, the mouse Palita waited in expectation of
an answer.

"'Hearing these well-chosen words, fraught with reason and highly
acceptable, that the mouse said, the mouse's foe possessed of judgment
and forethought, viz., the cat spoke in reply. Endued with great
intelligence, and possessed of eloquence, the cat, reflecting upon his
own state, praised the Words of the speaker and honoured him by gentle
words in return. Possessed of sharp foreteeth and having eyes that
resembled the stones called lapis lazuli, the cat called Lomasa, gentle
eyeing the mouse, answered as follows: I am delighted with thee, O
amiable one! Blessed be thou that wishest me to live! Do that, without
hesitation, which thou thinkest to be of beneficial consequences. I am
certainly in great distress. Thou art, if possible, in greater distress
still. Let there be a compact between us without delay. I will do that
which is opportune and necessary for the accomplishment of our business,
O Puissant one! If thou rescuest me, the service will go for nothing I
place myself in thy hands. I am devoted to thee. I shall wait upon and
serve thee like a disciple. I seek thy protection and shall always obey
thy behests,' Thus addressed, the mouse Palita, addressing in return the
cat who was completely under his control, said these words of grave
import and high wisdom: 'Thou hast spoken most magnanimously. It could
scarcely be unexpected from one like thee. Listen to me as I disclose the
expedient I have hit upon for benefiting both of us. I will crouch myself
beneath thy body. I am exceedingly frightened at the mongoose. Do thou
save me. Kill me not. I am competent to rescue thee. Protect me also from
the owl, for that wretch too wishes to seize me for his prey. I shall cut
the noose that entangles thee. I swear by Truth, O friend!' Hearing these
judicious words fraught with reason, Lomasa, filled with delight, cast
his eyes upon Palita and applauded him with exclamations of welcome.
Having applauded Palita, the cat, disposed to friendliness, reflected for
a moment, and gladly said without losing any time, 'Come quickly to me!
Blessed be thou, thou art, indeed, a friend dear to me as life. O thou of
great I wisdom, through thy grace I have almost got back my life.
Whatever it is in my power to do for thee now, tell me and I shall do it.
Let there be peace between us, O friend! Liberated from this danger, I
shall, with all my friends and relatives, do all that may be agreeable
and beneficial to thee. O amiable one, freed from this distress, I shall
certainly seek to gladden thee, and worship and honour thee on every
occasion in return for thy services. A person by doing even abundant
services in return never becomes equal to the person that did him good in
the first instance. The former does those services for the sake of
services received. The latter, however, should be held to have acted
without any such motive.'

"Bhishma continued, 'The mouse, having thus made the cat understand his
own interests, trustfully crouched beneath his enemy's body. Possessed of
learning, and thus assured by the cat, the mouse trustfully laid himself
thus under the breast of the cat as if it were the lap of his father or
mother. Beholding him thus ensconced within the body of the cat, the
mongoose and the owl both became hopeless of seizing their prey. Indeed,
seeing that close intimacy between the mouse and the cat, both Harita and
Chandraka became alarmed and filled with wonder. Both of them had
strength and intelligence. Clever in seizing their prey, though near, the
mongoose and the owl felt unable to wean the mouse and the cat from that
compact. Indeed, beholding the cat and the mouse make that covenant for
accomplishing their mutual ends, the mongoose and the owl both left that
spot and went away to their respective abodes. After this, the mouse
Palita, conversant with the requirements of time and place, began, as he
lay under the body of the cat, to cut strings of the noose slowly,
waiting for the proper time to finish his work. Distressed by the strings
that entangled him, the cat became impatient upon seeing the mouse slowly
cutting away the noose. Beholding the mouse employed so slowly in the
work, the cat wishing to expedite him in the task, said: 'How is it, O
amiable one, that thou dost not proceed with haste in thy work? Dost thou
disregard me now, having thyself succeeded in thy object? O slayer of
foes, do thou cut these strings quickly. The hunter will soon come here.'
Thus addressed by the cat who had become impatient, the mouse possessed
of intelligence said these beneficial words fraught with his own good
unto the cat who did not seem to possess much wisdom: 'Wait in silence, O
amiable one! Expedition is not necessary. Drive all thy fears. We know
the requirements of time. We are not wasting time. When an act is begun
at an improper time, it never becomes profitable when accomplished. That
act, on the other hand, which is begun at the proper time, always
produces splendid fruits. If thou be freed at an improper time, I shall
have to stand in great fear of thee. Therefore, do thou wait for the
proper time. Do not be impatient, O friend! When I shall see the hunter
approach towards this spot armed with weapons, I shall cut the strings at
that moment of fear to both of us. Freed then, thou wilt ascend the tree.
At that time thou wilt not think of anything else save the safety of thy
life. And when thou, O Lomasa, wilt fly away in fear, I shall enter my
hole and thou wilt get upon the tree.' Thus addressed by the mouse in
words that were beneficial to him, the cat, possessed of intelligence and
eloquence, and impatient of saving his life, replied unto the mouse in
the following words. Indeed, the cat, who had quickly and properly done
his own part of the covenant, addressing the mouse who was not
expeditious in discharging his part, said, 'I rescued thee from a great
danger with considerable promptness. Alas! honest persons never do the
business of their friends in this way. Filled with delight while doing
it, they do it otherwise. Thou shouldst do what is for my good with
greater expedition. O thou of great wisdom, do thou exert a little so
that good may be done to both of us. If, on the other hand, remembering
our former hostility thou art only suffering the time to slip away, know,
O wicked wight, that the consequence of this act of thine will surely be
to lessen the duration of thy own life![410] If I have ever, before this,
unconsciously done thee any wrong, thou shouldst not bear it in
remembrance. I beg thy forgiveness. Be gratified with me.' After the cat
had said these words, the mouse, possessed of intelligence and wisdom and
knowledge of the scriptures, said these excellent words unto him: 'I
have, O cat, heard what thou hast said in furtherance of thy own object.
Listen, however, to me as I tell thee what is consistent with my own
objects. That friendship in which there is fear and which cannot be kept
up without fear, should be maintained with great caution like the hand
(of the snake-charmer) from the snake's fangs. The person that does not
protect himself after having made a covenant with a stronger individual,
finds that covenant to be productive of injury instead of benefit. Nobody
is anybody's friend; nobody is anybody's well-wisher; persons become
friends or foes only from motives of interest. Interest enlists interest
even as tame elephants catch wild individuals of their species. After,
again, an act has been accomplished, the doer is scarcely regarded. For
this reason, all acts should be so done that something may remain to be
done. When I shall set thee free, thou wilt, afflicted by the fear of the
hunter, fly away for thy life without ever thinking of seizing me.
Behold, all the strings of this net have been cut by me. Only one remains
to be cut. I will cut that also with haste. Be comforted, O Lomasa!'
While the mouse and the cat were thus talking with each other, both in
serious danger, the night gradually wore away. A great fear, however,
penetrated the heart of the cat. When at last morning came, the Chandala,
whose name was Parigha, appeared on the scene. His visage was frightful.
His hair was black and tawny. His hips were very, large and his aspect
was very fierce. Of a large mouth that extended from car to car, and
exceedingly filthy, his ears were very long. Armed with weapons and
accompanied by a pack of dogs, the grim-looking man appeared on the
scene. Beholding the individual who resembled a messenger of Yama, the
cat became filled with fear. Penetrated with fright, he addressed Palita
and said, 'What shalt thou do now?' The mouse very quickly cut the
remaining string that held fast the cat. Freed from the noose, the cat
ran with speed and got upon the banian. Palita also, freed from that
situation of danger and from the presence of a terrible foe, quickly fled
and entered his hole. Lomasa meanwhile had climbed the high tree. The
hunter, seeing everything, took tip his net. His hopes frustrated, he
also quickly left that spot. Indeed, O bull of Bharata's race, the
Chandala returned to his abode. Liberated from that great peril, and
having obtained back his life which is so very valuable, the cat from the
branches of that tree addressed the mouse Palita then staying within the
hole, and said, 'Without having conversed with me, thou hast suddenly run
away. I hope thou dost not suspect me of any evil intent. I am certainly
grateful and thou hast done me a great service. Having inspired me with
trustfulness and having given me my life, why dost thou not approach me
at a time when friends should enjoy the sweetness of friendship? Having
made friends, he that forgets them afterwards, is regarded a wicked
person and never succeeds in obtaining friends at times of danger and
need. I have been, O friend, honoured and served by thee to the best of
thy power. It behoveth thee to enjoy the company of my poor self who has
become thy friend. Like disciples worshipping their preceptor, all the
friends I have, all my relatives and kinsmen, will honour and worship
thee. I myself too shall worship thee with all thy friends and kinsmen.
What grateful person is there that will not worship the giver of his
life? Be thou the lord of both my body and home. Be thou the disposer of
all my wealth and possessions. Be thou my honoured counsellor and do thou
rule me like a father. I swear by my life that thou hast no fear from us.
In intelligence thou art Usanas himself. By the power of thy
understanding thou hast conquered us. Possessed of the strength of
policy, thou hast given us our life.' Addressed in such soothing words by
the cat, the mouse, conversant with all that is productive of the highest
good, replied in these sweet words that were beneficial to himself: 'I
have heard, O Lomasa, all that thou hast said. Listen now as I say what
appears to me. Friends should be well examined. Foes also should be well
studied. In this world, a task like this is regarded by even the learned
as a difficult one depending upon acute intelligence. Friends assume the
guise of foes, and foes assume the guise of friends. When compacts of
friendship are formed, it is difficult for the parties to understand
whether the other parties are really moved by lust and wrath. There is no
such thing as a foe. There is no such thing in existence as a friend. It
is force of circumstances that creates friends and foes. He who regards
his own interests ensured as long as another person lives and thinks them
endangered when that other person will cease to live, takes that other
person for a friend and considers him so as long as those interests of
his are not clashed against. There is no condition that deserves
permanently the name either of friendship or hostility. Both friends and
foes arise from considerations of interest and gain. Friendship becomes
changed into enmity in the course of time. A foe also becomes a friend.
Self-interest is very powerful. He who reposes blind trust on friends and
always behaves with mistrust towards foes without paying any regard to
considerations of policy, finds his life to be unsafe. He who,
disregarding all considerations of policy, sets his heart upon an
affectionate union with either friends or foes, comes to be regarded as a
person whose understanding has been unhinged. One should not repose trust
upon a person undeserving of trust, nor should one trust too much a
person deserving of trust. The danger that arises from blind reposing of
confidence is such that it cuts the very roots (of the person that
reposes such confidence). The father, the mother, the son, the maternal
uncle, the sister's son, other relatives and kinsmen, are all guided by
considerations of interest and profit. Father and mother may be seen to
discard the dear son if fallen.[411] People take care of their own
selves. Behold the efficacy of self-interest. O thou that art possessed
of great wisdom, his escape is very difficult who immediately after he is
freed from danger seeks the means of his enemy's happiness. Thou camest
down from the tree-top to this very spot. Thou couldst not, from levity
of understanding, ascertain that a net had been spread here. A person,
possessed of levity of understanding, fails to protect his own self. How
can he protect others? Such a person, without doubt, ruins all his acts.
Thou tellest me in sweet words that I am very dear to thee. Hear me,
however, O friend, the reasons that exist on my side. One becomes dear
from an adequate cause. One becomes a foe from an adequate cause. This
whole world of creatures is moved by the desire of gain (in some form or
other). One never becomes dear to another (without cause). The friendship
between two uterine brothers, the love between husband and wife, depends
upon interest. I do not know any kind of affection between any persons
that does not rest upon some motive of self-interest. If, as is sometimes
seen, uterine brothers or husband and wife having quarrelled reunite
together from a natural affection, such a thing is not to be seen in
persons unconnected with one another. One becomes dear for one's
liberality. Another becomes dear for his sweet words. A third becomes so
in consequence of his religious acts. Generally, a person becomes dear
for the purpose he serves. The affection between us arose from a
sufficient cause. That cause exists no longer. On the other hand, from
adequate reason, that affection between us has come to an end. What is
that reason, I ask, for which I have become so dear to thee, besides thy
desire of making me thy prey? Thou shouldst know that I am not forgetful
of this. Time spoils reasons. Thou seekest thy own interests. Others,
however, Possessed of wisdom, understand their own interests. The world
rests upon the example of the wise. Thou shouldst not address such words
to a person possessed of learning and competent to understand his own
interests. Thou art powerful. The reason of this affection that thou
showest for me now is ill-timed. Guided, however, by my own interests, I
myself am firm in peace and war that are themselves very unstable. The
circumstances under which peace is to be made or war declared are changed
as quickly as the clouds change their form. This very day thou wert my
foe. This very day, again, thou wert my friend. This very day thou hast
once more become my enemy. Behold the levity of the considerations that
move living creatures. There was friendship between us as long as there
was reason for its existence. That reason, dependant upon time, has
passed away. Without it, that friendship also has passed away. Thou art
by nature my foe. From circumstances thou becomest my friend. That state
of things has passed away. The old state of enmity that is natural has
come back. Thoroughly conversant as I am with the dictates of policy that
have been thus laid down, tell me, why I should enter today, for thy
sake, the net that is spread for me. Through thy power I was freed from a
great danger. Through my power thou hast been freed from a similar
danger. Each of us has served the other. There is no need of uniting
ourselves again in friendly intercourse. O amiable one, the object thou
hadst hath been accomplished. The object I had has also been
accomplished. Thou hast now no use for me except to make me your meal. I
am thy food. Thou art the eater. I am weak. Thou art strong. There cannot
be a friendly union between us when we are situated so unequally. I
understand thy wisdom. Having been rescued from the net, thou applaudest
me so that thou mayst succeed in easily making a meal of me. Thou wert
entangled in the net for the sake of food. Thou hast been freed from it.
Thou feelest now the pangs of hunger. Having recourse to that wisdom
which arises from a study of the scriptures, thou seekest verily to eat
me up today. I know that thou art hungry. I know that this is thy hour
for taking food. Thou art seeking for thy prey, with thy eyes directed
towards me. Thou hast sons and wives. Thou seekest still friendly union
with me and wishest to treat me with affection and do me services. O
friend, I am incapable of acceding to this proposal. Seeing me with thee,
why will not thy dear spouse and thy loving children cheerfully eat me
up? I shall not, therefore, unite with thee in friendship. The reason no
longer exists for such a union. If, indeed, thou dost not forget my good
offices, think of what will be beneficial to me and be comfortable. What
person is there possessed of any wisdom that will place himself under the
power of a foe that is not distinguished for righteousness, that is in
pangs of hunger, and that is on the look-out for a prey? Be happy then, I
will presently leave thee. I am filled with alarm even if I behold thee
from a distance. I shall not mingle with thee, cease in thy attempts, O
Lomasa! If thou thinkest that I have done thee a service, follow then the
dictates of friendship when I may happen to rove trustfully or
heedlessly. Even that will be gratitude in thee. A residence near a
person possessed of strength and power is never applauded, even if the
danger that existed be regarded to have passed away. I should always
stand in fear of one more powerful than myself. If thou dost not seek thy
own interests (of the kind indicated), tell me then what is there that I
should do for thee. I shall certainly give thee everything except my
life. For protecting one's own self one should give up one's very
children, and kingdom, and jewels, and wealth. One should sacrifice one's
all for protecting one's own self. If a person lives he can recover all
the affluence that he may have to give unto foes for protecting his life.
It is not desirable to give up life like one's wealth. Indeed, one's own
self should always be protected by, as I have already said, giving up
one's wives and wealth. Persons who are mindful of protecting their own
selves and who do all their acts after a proper consideration and survey,
never incur danger as the consequence of their acts. They that are weak
always know him for a foe who is possessed of greater strength. Their
understanding, firm in the truths of the scriptures, never loses its
steadiness.'

"Thus rebuked soundly by the mouse Palita, the cat, blushing with shame,
addressed the mouse and said the following words."

"Lomasa said, 'Truly I swear by thee that to injure a friend is in my
estimation very censurable. I know thy wisdom. I know also that thou art
devoted to my good. Guided by the science of Profit, thou said that there
is cause for a breach between thee and me. It doth not behove thee,
however, O good friend, to take me for what I am not. I cherish a great
friendship for thee in consequence of thy having granted me my life. I
am, again, acquainted with duties. I am all appreciator of other people's
merits. I am very grateful for services received. I am devoted to the
service of friends. I am, again, especially devoted to thee. For these
reasons, O good friend, it behoveth thee to reunite thyself with me. If I
am commanded by thee, I can, with all my kinsmen and relatives, lay down
my very life. They that are possessed of learning and wisdom see ample
reason for placing their trust in persons of such mental disposition as
ourselves. O thou that art acquainted with the truths of morality, it
behoveth thee not to cherish any suspicion in respect of me.' Thus
addressed by the cat, the mouse reflecting a little, said these words of
grave import unto the former, 'Thou art exceedingly good. I have heard
all that thou hast said and am glad to hear thee. For all that, however,
I cannot trust thee. It is impossible for thee, by such eulogies or by
gifts of great wealth, to induce me to unite with thee again. I tell
thee, O friend, that they who are possessed of wisdom never place
themselves, when there is not sufficient reason, under the power of a
foe. A weak person having made a compact with a stronger one when both
are threatened by foes, should (when that common danger passes away)
conduct himself heedfully and by considerations of policy. Having gained
his object, the weaker of the two parties should not again repose
confidence on the stronger. One, should never trust a person who does not
deserve to be trusted. Nor should one repose blind confidence upon a
person deserving of trust. One should always endeavour to inspire others
with confidence in himself-. One should not, however, himself repose
confidence in foes. For these reasons one should, under all
circumstances, protect his own self. One's possessions and children and
everything are so long valuable as one is alive. In brief, the highest
truth of all treatises on policy is mistrust. For this reason, mistrust
of all is productive of the greatest good. However weak people may be, if
they mistrust their foes, the latter, even if strong, never succeed in
getting them under power. O cat, one like myself should always guard ones
life from persons like thee. Do thou also protect thy own life from the
Chandala whose rage has been excited.'[412] While the mouse thus spake,
the cat, frightened at the mention of the hunter, hastily leaving the
branch of the tree, ran away with great speed. Having thus displayed his
power of understanding, the mouse Palita also, conversant with the truths
of scripture and possessed of wisdom, entered another hole.'

"Bhishma continued, 'Even thus the mouse Palita, possessed of wisdom,
though weak and alone, succeeded in baffling many powerful foes. One
possessed of intelligence and learning should make peace with a powerful
foe. The mouse and the cat owed their escape to their reliance upon each
other's services. I have thus pointed out to thee the course of Kshatriya
duties at great length. Listen now to me in brief. When two persons who
were once engaged in hostilities make peace with each other, it is
certain that each of them has it in his heart to over-reach the other. In
such a case he that is possessed of wisdom succeeds by the power of his
understanding in over-reaching the other. He, on the other hand, who is
destitute of wisdom suffers himself, in consequence of his heedlessness,
to be over-reached by the wise. It is necessary, therefore, that, in fear
one should seem to be fearless, and while really mistrusting others one
should seem to be trustful. One who acts with such heedfulness never
trips, or tripping, is never ruined. When the time comes for it, one
should make peace with an enemy; and when the time comes, one should wage
war with even a friend. Even thus should one conduct oneself, O king, as
they have said that are conversant with the considerations of peace (and
war). Knowing this, O monarch, and bearing the truths of scripture in
mind, one should, with all his senses about one and without heedfulness,
act like a person in fear before the cause of fear actually presents
itself. One should, before the cause of fear has actually come, act like
a person in fear, and make peace with foes. Such fear and heedfulness
lead to keenness of understanding. If one acts like a man in fear before
the cause of fear is at hand, one is never filled with fear when that
cause is actually present. From the fear, however, of a person who always
acts with fearlessness, very great fear is seen to arise.[413] 'Never
cherish fear'--such a counsel should never be given to any one. The
person that cherishes fear moved by a consciousness of his weakness,
always seeks 'the counsel of wise and experienced men. For these reasons,
one should, when in fear, seem to be fearless, and when mistrusting
(others) should seem to be trustful. One should not, in view of even the
gravest acts, behave towards others with falsehood. Thus have I recited
to thee, O Yudhishthira, the old story (of the mouse and the cat). Having
listened to it, do thou act duly in the midst of thy friends and kinsmen.
Deriving from that story a high understanding, and learning the
difference between friend and foe and the proper time for war and peace,
thou wilt discover means of escape when overwhelmed with danger. Making
peace, at a time of common danger, with one that is powerful, thou
shouldst act with proper consideration in the matter of uniting thyself
with the foe (when the common danger has passed away). Indeed, having
gained thy object, thou shouldst not trust the foe again. This path of
policy is consistent with the aggregate of three (viz., Virtue, Profit,
and Pleasure), O king! Guided by this Sruti, do thou win prosperity by
once more protecting thy subjects. O son of Pandu, always seek the
companionship of Brahmanas in all thy acts. Brahmans constitute the great
source of benefit both in this world and the next. They are teachers of
duty and morality. They are always grateful, O puissant one! If
worshipped, they are sure to do thee good. Therefore, O king, thou
shouldst always worship them. Thou wilt then, O king, duly obtain
kingdom, great good, fame, achievement's and progeny in their proper
order. With eyes directed to this history of peace and war between the
mouse and the cat, this history couched in excellent words and capable of
sharpening the intelligence, a king should always conduct himself in the
midst of his foes.'"



SECTION CXXXIX

"Yudhishthira said, 'Thou hast laid it down, O mighty one, that no trust
should be placed upon foes. But how would the king maintain himself if he
were not to trust anybody? From trust, O king, thou hast said, great
danger arises to kings. But how, O monarch, can a king, without trusting
others, conquer his foes? Kindly remove this doubt of mine. My mind has
become confused, O grandsire, at what I have heard thee say on the
subject of mistrust.'

"Bhishma said, 'Listen, O king, to what happened at the abode of
Brahmadatta, viz., the conversation between Pujani and king Brahmadatta.
There was a bird named Pujani who lived for a long time with king
Brahmadatta in the inner apartments of his palace at Kampilya. Like the
bird Jivajivaka, Pujani could mimic the cries of all animals. Though a
bird by birth, she had great knowledge and was conversant with every
truth. While living there, she brought forth an offspring of great
splendour. At the very same time the king also got by his queen a son.
Pujani, who was grateful for the shelter of the king's roof, used every
day to go to the shores of the ocean and bring a couple of fruits for the
nourishment of her own young one and the infant prince. One of those
fruits she gave to her own child and the other she gave to the prince.
The fruits she brought were sweet as nectar, and capable of increasing
strength and energy. Every day she brought them and everyday she disposed
of them in the same way. The infant prince derived great strength from
the fruit of Pujani's giving that he ate. One day the infant prince,
while borne on the arms of his nurse, saw the little offspring of Pujani.
Getting down from the nurse's arms, the child ran towards the bird, and
moved by childish impulse, began to Play with it, relishing the sport
highly. At length, raising the bird which was of the same age with
himself in his hands, the prince pressed out its young life and then came
back to his nurse. The dam, O king, who had been out in her search after
the accustomed fruits, returning to the palace, beheld her young one
lying on the ground, killed by the prince. Beholding her son deprived of
life, Pujani, with tears gushing down her cheeks, and heart burning with
grief, wept bitterly and said, 'Alas, nobody should live with a Kshatriya
or make friends with him or take delight in any intercourse with him.
When they have any object to serve, they behave with courtesy. When that
object has been served they cast off the instrument. The Kshatriyas do
evil unto all. They should never be trusted. Even after doing an injury
they always seek to soothe and assure the injured for nothing. I shall
certainly take due vengeance, for this act of hostility, upon this cruel
and ungrateful betrayer of confidence. He has been guilty of a triple sin
in taking the life of one that was horn on the same day with him and that
was being reared with him in the same place, that used to eat with him,
and that was dependent on him for protection.' Having said these words
unto herself, Pujani, with her talons, pierced the eyes of the prince,
and deriving some comfort from that act of vengeance, once more said, 'A
sinful act, perpetrated deliberately, assails the doer without any loss
of time. They. on the other hand, who avenge themselves of an injury,
never lose their merit by such conduct. If the consequence of a sinful
act be not seen in the perpetrator himself, they would certainly be seen,
O king, in his sons or son's sons or daughter's sons. Brahmadatta,
beholding his son blinded by Pujani and regarding the act to have been a
proper vengeance for what his son had done, said these words unto Pujani.'

"Brahmadatta said, 'An injury was done by us to thee. Thou hast avenged
it by doing an injury in return. The account has been squared. Do not
leave thy present abode. On the other hand, continue to dwell here, O
Pujani.'

"Pujani said, 'If a person having once injured another continues to
reside with that other, they that are possessed of learning never applaud
his conduct. Under such circumstances it is always better for the injurer
to leave his old place. One should never place one's trust upon the
soothing assurances received from an injured party. The fool that trusts
such assurances soon meets with destruction. Animosity is not quickly
cooled. The very sons and grandsons of persons that have injured each
other meet with destruction (in consequence of the quarrel descending
like an inheritance). In consequence again of such destruction of their
offspring, they lose the next world also. Amongst men that have injured
one another, mistrust would be productive of happiness. One that has
betrayed confidence should never be trusted in the least. One who is not
deserving of trust should not be trusted; nor should too much trust be
placed upon a person deserving of trust. The danger that arises from
blind confidence brings about a destruction that is complete. One should
seek to inspire others with confidence in one's self. One, however,
should never repose confidence on others. The father and the mother only
are the foremost of friends. The wife is merely a vessel for drawing the
seeds. The son is only one's seed. The brother is a foe. The friend or
companion requires to have his palms oiled if he is to remain so. One's
own self it is that enjoys or suffers one's happiness or misery. Amongst
persons that have injured one another, it is not advisable there should
be (real) peace. The reasons no longer exists for which I lived here. The
mind of a person who has once injured another becomes naturally filled
with mistrust, if he sees the injured person worshipping him with gifts
and honours. Such conduct, especially when displayed by those that are
strong, always fills the weak with alarm. A person possessed of
intelligence should leave that place where he first meets with honour in
order to meet only with dishonour and injury next. In spite of any
subsequent honour that he might obtain from his enemy, he should behave
in this way. I have dwelt in thy abode for a longtime, all along honoured
by thee. A cause of enmity, however, has at last arisen. I should,
therefore, leave this place without any hesitation.'

"Brahmadatta said, 'One who does an injury in return for an injury
received is never regarded as offending. Indeed, the avenger squares his
account by such conduct. Therefore, O Pujani, continue to reside here
without leaving this place.'

"Pujani said, 'No friendship can once more be cemented between a person
that has injured and him that has inflicted an injury in return. The
hearts of neither can forget what has happened.'

"Brahmadatta said, 'It is necessary that a union should take place
between an injurer and the avenger of that injury. Mutual animosity, upon
such a union, has been seen to cool. No fresh injury also has followed in
such cases.'

"Pujani said, 'Animosity (springing from mutual injuries) can never die.
The person injured should never trust his foes, thinking, 'O, I have been
soothed with assurances of goodwill.' In this world, men frequently meet
with destruction in consequence of (misplaced) confidence. For this
reason it is necessary that we should no longer meet each other. They who
cannot be reduced to subjection by the application of even force and
sharp weapons, can be conquered by (insincere) conciliation like (wild)
elephants through a (tame) she-elephant.'

"Brahmadatta said, 'From the fact of two persons residing together, even
if one inflicts upon the other deadly injury, an affection arises
naturally between them, as also mutual trust as in the case, of the
Chandala and the dog. Amongst persons that have injured one another,
co-residence blunts the keenness of animosity. Indeed, that animosity
does not last long, but disappears quickly like water poured upon the
leaf of a lotus.'

"Pujani said, 'Hostility springs from five causes. Persons possessed of
learning know it. Those five causes are woman, land, harsh words, natural
incompatibility, and injury.[414] When the person with whom hostility
occurs happens to be a man of liberality, he should never be slain,
particularly by a Kshatriya, openly or by covert means. In such a case,
the man's fault should be properly weighed.[415] When hostility has
arisen with even a friend, no further confidence should be reposed upon
him. Feelings of animosity lie hid like fire in wood. Like the Aurvya
fire within the waters of the ocean, the fire of animosity can never be
extinguished by gifts of wealth, by display of prowess, by conciliation,
or by scriptural learning. The fire of animosity, once ignited, the
result of an injury once inflicted, is never extinguished, O king,
without consuming out the right one of the parties. One, having injured a
person, should never trust him again as one's friend, even though one
might have (after the infliction of the injury) worshipped him with
wealth and honours. The fact of the injury inflicted fills the injurer
with fear. I never injured thee. Thou also didst never do me an injury.
For this reason I dwelt in thy abode. All that is changed, and at present
I cannot trust thee.'

"Brahmadatta said, 'It is Time that does every act, Acts are of diverse
kinds, and all of them proceed from Time. Who, therefore, injures
whom?[416] Birth and Death happen in the same way. Creatures act (i.e.,
take birth and live) in consequence of Time, and it is in consequence
also of Time that they cease to live. Some are seen to die at once. Some
die one at a time. Some are seen to live for long periods. Like fire
consuming the fuel, Time consumes all creatures. O blessed lady, I am,
therefore, not the cause of your sorrow, nor art thou the cause of mine.
It is Time that always ordains the weal and woe of embodied creatures. Do
thou then continue to dwell here according to thy pleasure, with
affection for me and without fear of any injury from me. What thou hast
done has been forgiven by me. Do thou also forgive me, O Pujani!'

"Pujani said, 'If Time, according to thee, be the cause of all acts, then
of course nobody can cherish feelings of animosity towards anybody on
earth. I ask, however, why friends and kinsmen, seek to avenge themselves
the slain. Why also did the gods and the Asuras in days of your smite
each other in battle? If it is Time that causes weal and woe and birth
and death, why do physicians, then seek, to administer medicines to the
sick? If it is Time that is moulding everything, what need is there of
medicines? Why do people, deprived of their senses by grief, indulge in
such delirious rhapsodies? If Time, according to thee, be the cause of
acts, how can religious merit be acquired by persons performing religious
acts? Thy son killed my child. I have injured him for that. I have by
that act, O king, become liable to be slain by thee. Moved by grief for
my son, I have done this injury to thy son. Listen now to the reason why
I have become liable to be killed by thee. Men wish for birds either to
kill them for food or to keep them in cages for sport. There is no third
reason besides such slaughter or immurement for which men would seek
individuals of our species. Birds, again, from fear of being either
killed or immured by men seek safety in Right. Persons conversant with
the Vedas have said that death and immurement are both painful. Life is
dear unto all. All creatures are made miserable by grief and pain. All
creatures wish for happiness. Misery arises from various sources.
Decrepitude, O Brahmadatta, is misery. The loss of wealth is misery. The
adjacence of anything disagreeable or evil is misery. Separation or
dissociation from friends and agreeable objects is misery. Misery arises
from death and immurement. Misery arises from causes connected with women
and from other natural causes. The misery that arises from the death of
children alters and afflicts all creatures very greatly. Some foolish
persons say that there is no misery in others' misery.[417] Only he who
has not felt any misery himself can say so in the midst of men. He,
however, that has felt sorrow and misery, would never venture to say so.
One that has felt the pangs of every kind of misery feels the misery of
others as one's own. What I have done to thee, O king, and what thou has
done to me, cannot be washed away by even a hundred years After what we
have done to each other, there cannot be a reconciliation. As often as
thou wilt happen to think of thy son, thy animosity towards me will
become fresh. If a person after avenging oneself of an injury, desires to
make peace with the injured, the parties cannot be properly reunited even
like the fragments of an earthen vessel. Men conversant with scriptures
have laid it down that trust never produces happiness Usanas himself sang
two verses unto Prahlada in days of old. He who trusts the words, true or
false, of a foe, meets with destruction like a seeker of honey, in a pit
covered with dry grass.[418] Animosities are seen to survive the very
death of enemies, for persons would speak of the previous quarrels of
their deceased sires before their surviving children. Kings extinguish
animosities by having recourse to conciliation but, when the opportunity
comes, break their foes into pieces like earthen jars full of water
dashed upon stone. If the king does injury to any one, he should never
trust him again. By trusting a person who has been injured, one has to
suffer great misery.

"Brahmadatta said, 'No man can obtain the fruition of any object by
withholding his trust (from others). By cherishing fear one is always
obliged to live as a dead person.'

"Pujani said, 'He whose feet have become sore, certainly meets with a
fall if he seeks to move, move he may howsoever cautiously. A man who has
got sore eyes, by opening them against the wind, finds them exceedingly
pained by the wind. He who, without knowing his own strength, sets foot
on a wicked path and persists in walking along it, soon loses his very
life as the consequence. The man who, destitute of exertion, tills his
land, disregarding the season of rain, never succeeds in obtaining a
harvest. He who takes every day food that is nutritive, be it bitter or
astringent or palatable or sweet, enjoys a long life. He, on the other
hand, who disregards wholesome food and takes that which is injurious
without an eye to consequences, soon meets with death. Destiny and
Exertion exist, depending upon each other. They that are of high souls
achieve good and great feats, while eunuchs only pay court to Destiny. Be
it harsh or mild, an act that is beneficial should be done. The
unfortunate man of inaction, however, is always overwhelmed by all sorts
of calamity. Therefore, abandoning everything else, one should put forth
his energy. Indeed, disregarding everything, men should do what is
productive of good to themselves. Knowledge, courage, cleverness,
strength, and patience are said to be one's natural friends. They that
are possessed of wisdom pass their lives in this world with the aid of
these five. Houses, precious metals, land, wife, and friends,--these are
said by the learned to be secondary sources of good. A man may obtain
them everywhere. A person possessed of wisdom may be delighted
everywhere. Such a man shines everywhere. He never inspires anybody with
fear. If sought to be frightened, he never yields to fear himself. The
wealth, however little, that is possessed at any time by an intelligent
man is certain to increase. Such a man does every act with cleverness. In
consequence of self-restraint, he succeeds in winning great fame.
Home-keeping men of little understanding have to put up with termagant
wives that eat up their flesh like the progeny of a crab eating up their
dam. There are men who through loss of understanding become very
cheerless at the prospect of leaving home. They say unto
themselves,--These are our friends! This is our country! Alas, how shall
we leave these?--One should certainly leave the country of one's birth,
if it be afflicted by plague or famine. One should live in one's own
country, respected by all, or repair to a foreign country for living
there. I shall, for this reason, repair to some other region. I do not
venture to live any longer in this place, for I have done a great wrong
to thy child, O king, one should from a distance abandon a bad wife, a
bad son, a bad king, a bad friend, a bad alliance, and a bad country. One
should not place any trust on a bad son. What joy can one have in a bad
wife? There cannot be any happiness in a bad kingdom. In a bad country
one cannot hope to obtain a livelihood. There can be no lasting
companionship with a bad friend whose attachment is very uncertain. In a
bad alliance, when there is no necessity for it, there is disgrace. She
indeed, is a wife who speaks only what is agreeable. He is a son who
makes the sire happy. He is a friend in whom one can trust. That indeed,
is one's country where one earns one's living. He is a king of strict
rule who does not oppress, who cherishes the poor and in whose
territories there is no fear. Wife, country, friends, son, kinsmen, and
relatives, all these one can have if the king happens to be possessed of
accomplishments and virtuous eyes. If the king happens to be sinful, his
subjects, inconsequence of his oppressions, meet with destruction. The
king is the root of one's triple aggregate (i.e., Virtue, Wealth, and
Pleasure). He should protect his subjects with heedfulness. Taking from
his subjects a sixth share of their wealth, he should protect them all.
That king who does not protect his subjects is truly a thief. That king
who, after giving assurances of protection, does not, from rapacity,
fulfil them,--that ruler of sinful soul,--takes upon himself the sins of
all hi subjects and ultimately sinks into hell. That king, on the other
hand, who, having given assurances of protection, fulfils them, comes to
be regarded as a universal benefactor in consequence of protecting all
his subjects. The lord of all creatures, viz., Manu, has said that the
king has seven attributes: he is mother, father, preceptor, protector,
fire, Vaisravana and Yama. The king by behaving with compassion towards
his people is called their father. The subject that behaves falsely
towards him takes birth in his next life as an animal or a bird. By doing
good to them and by cherishing the poor, the king becomes a mother unto
his people. By scorching the wicked he comes to be regarded as fire, and
by restraining the sinful he comes to be called Yama. By making gifts of
wealth unto those that are dear to him, the king comes to be regarded as
Kuvera, the grantor of wishes. By giving instruction in morality and
virtue, he becomes a preceptor, and by exercising the duty of protection
he becomes the protector. That king who delights the people of his cities
and provinces by means of his accomplishments, is never divested of his
kingdom in consequence of such observance of duty. That king who knows
how to honour his subjects never suffers misery either here or hereafter.
That king whose subjects are always filled with anxiety or overburdened
with taxes, and overwhelmed by evils of every kind, meets with defeat at
the hands of his enemies. That king, on the other hand, whose subjects
grow like a large lotus in a lake succeeds in obtaining every reward here
and at last meets with honour in heaven. Hostility with a person that is
powerful is, O king, never applauded. That king who has incurred the
hostility of one more powerful than himself, loses both kingdom and
happiness.'

"Bhishma continued, 'The bird, having said these words, O monarch, unto
king Brahmadatta, took the king's leave and proceeded to the region she
chose. I have thus recited to thee, O foremost of kings, the discourse
between Brahmadatta and Pujani. What else dost thou wish to hear?'



SECTION CXL

"Yudhishthira said, 'When both righteousness and men, O Bharata, decay in
consequence of the gradual lapse of Yuga, and when the world becomes
afflicted by robbers, how, O Grandsire, should a king then behave?'[419]

"Bhishma said, 'I shall tell thee, O Bharata, the policy the king should
Pursue at such distressful times. I shall tell thee how he should bear
himself at such a time, casting off compassion. In this connection is
cited the old story of the discourse between Bharadwaja and king
Satrunjaya. There was a king named Satrunjaya among the Sauviras. He was
a great car-warrior. Repairing to Bharadwaja, he asked the Rishi about
the truths of the science of Profit,--saying,--How can an unacquired
object be acquired? How again, when acquired, can it be increased? How
also, when increased, can it be protected? And how, when protected,
should it be used?--Thus questioned about the truths of the science of
Profit, the regenerate Rishi said the following words fraught with
excellent reason unto that ruler for explaining those truths.

"The Rishi said, 'The king should always stay with the rod of
chastisement uplifted in his hand. He should always display his prowess.
Himself without laches, he should mark the laches of his foes. Indeed,
his eyes should ever be used for that purpose. At the sight of a king who
has the rod of chastisement ever uplifted in his hand, every one is
struck with fear. For this reason, the king should rule all creatures
with the rod of chastisement. Men possessed of learning and knowledge of
truth applaud Chastisement. Hence, of the four requisites of rule, viz.,
Conciliation, Gift, Disunion, and Chastisement, Chastisement is said to
be the foremost. When the foundation of that which serves for a refuge is
cut away, all the refugees perish. When the roots of a tree are cut away,
how would the branches live? A king possessed of wisdom should cut away
the very roots of his foe. He should then win over and bring under his
sway the allies and partisans of that foe. When calamities overtake the
king, he should without losing time, counsel wisely, display his prowess
properly, fight with ability, and even retreat with wisdom. In speech
only should the king exhibit his humility, but at heart he should be
sharp as a razor. He should cast off lust and wrath, and speak sweetly
and mildly. When the occasion comes for intercourse with an enemy, a king
possessed of foresight should make peace, without reposing blind trust on
him. When the business is over, he should quickly turn away from the new
ally. One should conciliate a foe with sweet assurances as if he were a
friend. One, however, should always stand in fear of that foe as living
in a room within which there is a snake. He whose understanding is to be
dominated by thee (with the aid of thine intellect) should be comforted
by assurances given in the past. He who is of wicked understanding should
be assured by promises of future good. The person, however, that is
possessed of wisdom, should be assured by present services. The person
who is desirous of achieving prosperity should join hands, swear, use
sweet words, worship by bending down his head, and shed tears.[420] One
should bear one's foe on one's shoulders as long as time is unfavourable.
When however, the opportunity has come, one should break him into
fragments like an earthen jar on a stone. It is better, O monarch that a
king should blaze up for a moment like charcoal of ebony-wood than that
he should smoulder and smoke like chaff for many years. A man who has
many purposes to serve should not scruple to deal with even an ungrateful
person. If successful, one can enjoy happiness. If unsuccessful, one
loses esteem. Therefore in accomplishing the acts of such persons, one
should, without doing them completely, always keep something unfinished.
A king should do what is for his good, imitating a cuckoo, a boar, the
mountains of Meru, an empty chamber, an actor, and a devoted friend.[421]
The king should frequently, with heedful application, repair to the
houses of his foes, and even if calamities befall them, ask them about
their good. They that are idle never win affluence; nor they that are
destitute of manliness and exertion; nor they that are stained by vanity;
nor they that fear unpopularity; nor they that are always
procrastinating. The king should act in such a way that his foe may not
succeed in detecting his laches. He should, however, himself mark the
laches of his foes. He should imitate the tortoise which conceals its
limbs. Indeed, he should always conceal his own holes. He should think of
all matters connected with finance like a crane.[422] He should put forth
his prowess like a lion. He should lie in wait like a wolf and fall upon
and pierce his foes like a shaft. Drink, dice, women, hunting, and
music,--these he should enjoy judiciously. Addiction to these is
productive of evil. He should make bows with bamboos, etc.; he should
sleep cautiously like the deer; he should be blind when it is necessary
that he should be so, or he should even be deaf when it is necessary to
be deaf. The king possessed of wisdom should put forth his prowess,
regardful of time and place. If these are not favourable, prowess becomes
futile. Marking timeliness and untimeliness reflecting upon his own
strength and weakness, and improving his own strength by comparing it
with that of the enemy, the king should address himself to action. That
king who does not crush a foe reduced to subjection by military force,
provides for his own death like the crab when she conceives. A tree with
beautiful blossoms may be lacking in strength. A tree carrying fruits may
be difficult of climbing; and sometimes trees with unripe fruits look
like trees with ripe fruits. Seeing all these facts a king should not
allow himself to be depressed. If he conducts himself in such a way, then
he would succeed in upholding himself against all foes. The king should
first strengthen the hopes (of those that approach him as suitors). He
should then put obstacles in the way of the fulfilment of those hopes. He
should say that those obstacles are merely due to occasion. He should
next represent that those occasions are really the results of grave
causes. As long as the cause of fear does not actually come, the king
should make all his arrangements like a person inspired with fear. When,
however, the cause of fear comes upon him, he should smite fearlessly. No
man can reap good without incurring danger. If, again, he succeeds in
preserving his life amid danger, he is sure to earn great benefits.[423]
A king should ascertain all future dangers; when they are present, he
should conquer them; and lest they grow again, he should, even after
conquering them, think them to be unconquered. The abandonment of present
happiness and the pursuit of that which is future, is never the policy of
a person possessed Of intelligence. The king who having made peace with a
foe sleeps happily in truthfulness is like a man who sleeping on the top
of a tree awakes after a fall. When one falls into distress, one should
raise one's self by all means in one's power, mild or stern; and after
such rise, when competent, one should practise righteousness. The king
should always honour the foes of his foes. He should take his own spies
as agents employed by his foes. The king should see that his own spies
are not recognised by his foe. He should make spies of atheists and
ascetics and send them to the territories of his enemies. Sinful thieves,
who offend against the laws of righteousness and who are thorns in the
side of every person, enter gardens and places of amusement and houses
set up for giving drinking water to thirsty travellers and public inns
and drinking spots and houses of ill fame and holy places and public
assemblies. These should be recognised and arrested and put down. The
king should not trust the person that does not deserve to be trusted nor
should he trust too much the person that is deserving of trust. Danger
springs from trust. Trust should never be placed without previous
examination. Having by plausible reasons inspired confidence in the
enemy, the king should smite him when he makes a false step. The king
should fear him, from whom there is no fear; he should also always fear
them that should be feared. Fear that arises from an unfeared one may
lead to total extermination. By attention (to the acquisition of
religious merit), by taciturnity, by the reddish garb of ascetics, and
wearing matted locks and skins, one should inspire confidence in one's
foe, and then (when the opportunity comes) one should jump upon him like
the wolf. A king desirous of prosperity should not scruple to slay son or
brother or father or friend, if any of these seek to thwart his objects.
The very preceptor, if he happens to be arrogant, ignorant of what should
be done and, what should not, and a treader of unrighteous paths,
deserves to be restrained by chastisement. Even as certain insects of
sharp stings cut off all flowers and fruits of the trees on which they
sit, the king should, after having inspired confidence in his foe by
honours and salutations and gifts, turn against him and shear him of
everything. Without piercing the very vitals of others, without
accomplishing many stern deeds, without slaughtering living creatures
after the manner of the fisherman, one cannot acquire great prosperity.
There is no separate species of creatures called foes or friends. Persons
become friends or foes according to the force of circumstances. The king
should never allow his foe to escape even if the foe should indulge
piteous lamentations. He should never be moved by these; on the other
hand, it is his duty to destroy the person that has done him an injury. A
king desirous of prosperity should take care to attach to himself as many
men as he can, and to do them good. In behaving towards his subjects he
should always be free from malice. He should also, with great care,
punish and check the wicked and disaffected. When he intends to take
wealth, he should say what is agreeable. Having taken wealth, he should
say similar things. Having struck off one's head with his sword, he
should grieve and shed tears. A king desirous of prosperity should draw
others unto himself by means of sweet words, honours, and gifts. Even
thus should he bind men unto his service. The king should never engage in
fruitless disputes. He should never cross a river with the aid only of
his two arms. To eat cow-horns is fruitless and never invigorating. By,
eating them one's teeth are broken while the taste is not gratified. The
triple aggregate has three disadvantages with three Inseparable adjuncts.
Carefully considering those adjuncts, the disadvantages should be
avoided.[424] The unpaid balance of a debt, the unquenched remnant of a
fire, and the unslain remnant of foes, repeatedly grow and increase.
Therefore, all those should be completely extinguished and exterminated.
Debt, which always grows, is certain to remain unless wholly
extinguished. The same is the cause with defeated foes and neglected
maladies. These always produce great feat. (One should, therefore, always
eradicate them). Every act should be done thoroughly One should be always
heedful. Such a minute thing as a thorn, if extracted badly, leads to
obstinate gangrene. By slaughtering its population, by tearing up its
roads and otherwise injuring them, and by burning and pulling down its
houses, a king should destroy a hostile kingdom. A kings should be
far-sighted like the vulture, motionless like a crane, vigilant like a
dog, valiant like a lion, fearful like a crow, and penetrate the
territories of his foes like a snake with ease and without anxiety. A
king should win over a hero by joining his palms, a coward by inspiring
him with fear, and a covetous man by gifts of wealth while with an equal
he should wage war. He should be mindful of producing disunion among the
leaders of sects and of conciliating those that are dear to him. He
should protect his ministers from disunion and destructions. If the king
becomes mild, the people disregard him. If he becomes stern, the people
feel it as an affliction. The rule is that he should be stern when the
occasion requires sternness, and mild when the occasion requires
mildness. By mildness should the mild be cut. By mildness one may destroy
that which is fierce. There is nothing that mildness cannot effect. For
this reason, mildness is said to be sharper than fierceness. That king
who becomes mild when the occasion requires mildness and who becomes
stern when sternness is required, succeeds in accomplishing all his
objects, and in putting down his foes. Having incurred the animosity of a
person possessed of knowledge and wisdom, one should not draw comfort
from the conviction that one is at a distance (from one's foe).
Far-reaching are the arms of an intelligent man by which he injures when
injured. That should not be sought to be crossed which is really
uncrossable. That should not be snatched from the foe which the foe would
be able to recover. One should not seek to dig at all if by digging one
would not succeed in getting at the root of the thing for which one digs.
One should never strike him whose head one would not cut off. A king
should not always act in this way. This course of conduct that I have
laid down should be pursued only in seasons of distress. Inspired by the
motive of doing thee good I have said this for instructing thee as to how
thou shouldst bear thyself when assailed by foes.

"Bhishma continued, 'The ruler of the kingdom of the Sauviras, hearing
these words spoken by that Brahmana inspired with the desire of doing him
good, obeyed those instructions cheerfully and obtained with his kinsmen
and friends blazing prosperity.'"



SECTION CXLI

"Yudhishthira said, 'When the high righteousness suffers decay and is
transgressed by all, when unrighteousness becomes righteousness, and
righteousness assumes the form of its reverse, when all wholesome
restraints disappear, and all truths in respect of righteousness are
disturbed and confounded, when people are oppressed by kings and robbers,
when men of all the four modes of life become stupefied in respect of
their duties, and all acts lose their merit, when men see cause of fear
on every direction in consequence of lust and covetousness and folly,
when all creatures cease to trust one another, when they slay one another
by deceitful means and deceive one another in their mutual dealings, when
houses are burnt down throughout the country, when the Brahmanas become
exceedingly afflicted, when the clouds do not pour a drop of rain, when
every one's hand is turned against every one's neighbour, when all the
necessaries of life fall under the power of robbers, when, indeed, such a
season of terrible distress sets in, by what means should a Brahmana live
who is unwilling to cast off compassion and his children? How, indeed,
should a Brahmana maintain himself at such a time? Tell me this, O
grandsire! How also should the king live at such a time when sinfulness
overtakes the world? How, O scorcher of foes, should the king live so
that he might not fall away from both righteousness and profit?'

"Bhishma said, 'O mighty-armed one, the peace and prosperity of
subjects,[425] sufficiency and seasonableness of rain, disease, death and
other fears, are all dependent on the king.[426] I have no doubt also in
this. O bull of Bharata's race, that Krita, Treta, Dwapara, and Kali, as
regards their setting in, are all dependent on the king's conduct. When
such a season of misery as has been described by thee sets in, the
righteous should support life by the aid of judgment. In this connection
is cited the old story of the discourse between Viswamitra and the
Chandala in a hamlet inhabited by Chandalas. Towards the end of Treta and
the beginning of Dwapara, a frightful drought occurred, extending over
twelve years, in consequence of what the gods had ordained. At that time
which was the end of Treta and the commencement of Dwapara, when the
period came for many creatures superannuated by age to lay down their
lives, the thousand-eyed deity of heaven poured no rain. The planet
Vrihaspati began to move in a retrograde course, and Soma abandoning his
own orbit, receded towards the south. Not even could a dew-drop be seen,
what need then be said of clouds gathering together? The rivers all
shrank into narrow streamlets. Everywhere lakes and wells and springs
disappeared and lost their beauty in consequence of that order of things
which the gods brought about. Water having become scarce, the places set
up by charity for its distribution became desolate.[427] The Brahmanas
abstained from sacrifices and recitation of the Vedas. They no longer
uttered Vashats and performed other propitiatory rites. Agriculture and
keep of cattle were given up. Markets and shops were abandoned. Stakes
for tethering sacrificial animals disappeared. People no longer collected
diverse kinds of articles for sacrifices. All festivals and amusements
perished. Everywhere heaps of bones were visible and every place
resounded with the shrill cries and yells of fierce creatures.[428] The
cities and towns of the earth became empty of inhabitants. Villages and
hamlets were burnt down. Some afflicted by robbers, some by weapons, and
some by bad kings, and in fear of one another, began to fly away. Temples
and places of worship became desolate. They that were aged were forcibly
turned out of their houses. Kine and goats and sheep and buffaloes fought
(for food) and perished in large numbers. The Brahmanas began to die on
all sides. Protection was at an end. Herbs and plants were dried up. The
earth became shorn of all her beauty and exceedingly awful like the trees
in a crematorium. In that period of terror, when righteousness was
nowhere, O Yudhishthira, men in hunger lost their senses and began to eat
one another. The very Rishis, giving up their vows and abandoning their
fires and deities, and deserting their retreats in woods, began to wander
hither and thither (in search of food). The holy and great Rishi
Viswamitra, possessed of great intelligence, wandered homeless and
afflicted with hunger. Leaving his wife and son in some place of shelter,
the Rishi wandered, fireless[429] and homeless, and regardless of food
clean and unclean. One day he came upon a hamlet, in the midst of a
forest, inhabited by cruel hunters addicted to the slaughter of living
creatures. The little hamlet abounded with broken jars and pots made of
earth. Dog-skins were spread here and there. Bones and skulls, gathered
in heaps, of boars and asses, lay in different places. Cloths stripped
from the dead lay here and there, and the huts were adorned with garlands
of used up flowers.[430] Many of the habitations again were filled with
sloughs cast off by snakes. The place resounded with the loud crowing of
cocks and hens and the dissonant bray of asses. Here and there the
inhabitants disputed with one another, uttering harsh words in shrill
voices. Here and there were temples of gods bearing devices of owls and
other birds. Resounding with the tinkle of iron bells, the hamlet
abounded with canine packs standing or lying on every side. The great
Rishi Viswamitra, urged by pangs of hunger and engaged in search after
food, entered that hamlet and endeavoured his best to find something to
eat. Though the son of Kusika begged repeatedly, yet he failed to obtain
any meat or rice or fruit or root or any other kind of food. He then,
exclaiming, 'Alas, great is the distress that has overtaken me!' fell
down from weakness in that hamlet of the Chandalas. The sage began to
reflect, saying to himself, 'What is best for me to do now?' Indeed, O
best of kings, the thought that occupied him was of the means by which he
could avoid immediate death. He beheld, O king, a large piece of flesh,
of a dog that had recently been slain with a weapon, spread on the floor
of a Chandala's hut. The sage reflected and arrived at the conclusion
that he should steal that meat. And he said unto himself, 'I have no
means now of sustaining life. Theft is allowable in a season of distress
for even an eminent person. It will not detract from his glory. Even a
Brahmana for saving his life may do it. This is certain. In the first
place one should steal from a low person. Failing such a person one may
steal from one's equal. Failing an equal, one may steal from even an
eminent and righteous man. I shall then, at this time when my life itself
is ebbing away, steal this meat. I do not see demerit in such theft. I
shall, therefore, rob this haunch of dog's meat.' Having formed this
resolution, the great sage Viswamitra laid himself down for sleep in that
place where the Chandala was. Seeing some time after that the night had
advanced and that the whole Chandala hamlet had fallen asleep, the holy
Viswamitra, quietly rising up, entered that hut. The Chandala who owned
it, with eyes covered with phlegm, was lying like one asleep. Of
disagreeable visage, he said these harsh words in a broken and dissonant
voice.

"The Chandala said, 'Who is there, engaged in undoing the latch? The
whole Chandala hamlet is asleep. I, however, am awake and not asleep.
Whoever thou art, thou art about to be slain.' These were the harsh words
that greeted the sage's ears. Filled with fear, his face crimson with
blushes of shame, and his heart agitated by anxiety caused by that act of
theft which he had attempted, he answered, saying, 'O thou that art blest
with a long life, I am Viswamitra. I have come here oppressed by the
pangs of hunger. O thou of righteous understanding, do not slay me, if
thy sight be clear.' Hearing these words of that great Rishi of cleansed
soul, the Chandala rose up in terror from his bed and approached the
sage. Joining his palms from reverence and with eyes bathed in tears, he
addressed Kusika's son, saying, 'What do you seek here in the night, O
Brahmana?' Conciliating the Chandala, Viswamitra said, 'I am exceedingly
hungry and about to die of starvation. I desire to take away that haunch
of dog's meat. Being hungry, I have become sinful. One solicitous of food
has no shame. It is hunger that is urging me to this misdeed. It is for
this that I desire to take away that haunch of dog's meat. My
life-breaths are languishing. Hunger has destroyed my Vedic lore. I am
weak and have lost my senses. I have no scruple about clean or unclean
food. Although I know that it is sinful, still I wish to take away that
haunch of dog's meat. After I had filed to obtain any alms, having
wandered from house to house in this your hamlet, I set my heart upon
this sinful act of taking away this haunch of dog's meat. Fire is the
mouth of the gods. He is also their priest. He should, therefore, take
nothing save things that are pure and clean. At times, however, that
great god becomes a consumer of everything. Know that I have now become
even like him in that respect.' Hearing these words of the great Rishi,
the Chandala answered him, saying, 'Listen to me. Having heard the words
of truth that I say, act in such a way that thy religious merit may not
perish. Hear, O regenerate Rishi, what I say unto thee about thy duty.
The wise say that a dog is less clean than a jackal. The haunch, again,
of a dog is a much worse part than other parts of his body. This was not
wisely resolved by thee, therefore, O great Rishi, this act that is
inconsistent with righteousness, this theft of what belongs to a
Chandala, this theft, besides, of food that is unclean. Blessed be thou,
do thou look for some other means for preserving thy life. O great sage,
let not thy penances suffer destruction in consequence of this thy strong
desire for dog's meat. Knowing as thou dost the duties laid down in the
scriptures, thou shouldst not do an act whose consequence is a confusion
of duties.[431] Do not cast off righteousness, for thou art the foremost
of all persons observant of righteousness.' Thus addressed, O king, the
great Rishi Viswamitra, afflicted by hunger, O bull of Bharata's race,
once more said, 'A long time has passed away without my having taken any
food. I do not see any means again for preserving my life. One should,
when one is dying, preserve one's life by any means in one's power
without judging of their character. Afterwards, when competent, one
should seek the acquisition of merit. The Kshatriyas should observe the
practices of Indra. It is the duty of the Brahmanas to behave like Agni.
The Vedas are fire. They constitute my strength. I shall, therefore, eat
even this unclean food for appeasing my hunger. That by which life may be
preserved should certainly be accomplished without scruple. Life is
better than death. Living, one may acquire virtue. Solicitous of
preserving my life, I desire, with the full exercise of my understanding,
to eat this unclean food. Let me receive thy permission. Continuing to
live I shall seek the acquisition of virtue and shall destroy by penances
and by knowledge the calamities consequent on my present conduct, like
the luminaries of the firmament destroying even the thickest gloom.'

"The Chandala said, 'By eating this food one (like thee) cannot obtain
long life. Nor can one (like thee) obtain strength (from such food), nor
that gratification which ambrosia offers. Do thou seek for some other
kind of alms. Let not thy heart incline towards eating dog's meat. The
dog is certainly an unclean food to members of the regenerate classes.'

"Viswamitra said, 'Any other kind of meat is not to be easily had during
a famine like this. Besides, O Chandala, I have no wealth (wherewith to
buy food). I am exceedingly hungry. I cannot move any longer. I am
utterly hopeless. I think that all the six kinds of taste are to be found
in that piece of dog's meat.'

"The Chandala said, 'Only the five kinds of five-clawed animals are clean
food for Brahmanas and Kshatriyas and Vaisyas, as laid down in the
scriptures. Do not set thy heart upon what is unclean (for thee).'

"Viswamitra said, 'The great Rishi Agastya, while hungry, ate up the
Asura named Vatapi. I am fallen into distress. I am hungry. I shall
therefore, eat that haunch of dog's meat.'

"The Chandala said, 'Do thou seek some other alms. It behoves thee not to
do such a thing. Verily, such an act should never be done by thee. If
however, it pleases thee, thou mayst take away this piece of dog's meat.'

"Viswamitra said, 'They that are called good are authorities in matters
of duty. I am following their example. I now regard this dog's haunch to
be better food than anything that is highly pure.'

"The Chandala said, 'That which is the act of an unrighteous person can
never be regarded as an eternal practice. That which is an improper act
can never be a proper one. Do not commit a sinful act by deception.'

"Viswamitra said, 'A man who is a Rishi cannot do what is sinful.[432] In
the present case, deer and dog, I think, are same (both being animals). I
shall, therefore, eat this dog's haunch.'

"The Chandala said, "Solicited by the Brahmanas, the Rishi (Agastya) did
that act. Under the circumstances it could not be a sin. That is
righteousness in which there is no sin. Besides, the Brahmanas, who are
the preceptors of three other orders, should be protected and preserved
by every means.'

"Viswamitra said, 'I am a Brahmana. This my body is a friend of mine. It
is very dear to me and is worthy of the highest reverence from me. It is
from the desire of sustaining the body that the wish is entertained by me
of taking away that dog's haunch. So eager have I become that I have no
longer any fear of thee and thy fierce brethren.'

"The Chandala said, 'Men lay down their lives but they still do not set
their hearts on food that is unclean. They obtain the fruition of all
their wishes even in this world by conquering hunger. Do thou also
conquer thy hunger and obtain those rewards.'

"Viswamitra said, 'As regards myself, I am observant of rigid vows and my
heart is set on peace. For preserving the root of all religious merit, I
shall eat food that is unclean. It is evident that such an act would be
regarded as righteous in a person of cleansed soul. To a person, however,
of uncleansed soul, the eating of dog's flesh would appear sinful. Even
if the conclusion to which I have arrived be wrong, (and if I eat this
dog's meat) I shall not, for that act, become one like thee.'

"The Chandala said, 'It is my settled conclusion that I should endeavour
my best to restrain thee from this sin. A Brahmana by doing a wicked act
falls off from his high state. It is for this that I am reproving thee.'

"Viswamitra said, 'Kine continue to drink, regardless of the croaking of
the frogs. Thou canst lay no claim to what constitutes righteousness (and
what not). Do not be a self-eulogiser.'

"The Chandala said, 'I have become thy friend. For this reason only I am
preaching to thee. Do what is beneficial. Do not, from temptation, do
what is sinful.'

"Viswamitra said, 'If thou be a friend desirous of my happiness, do thou
then raise me up from this distress. In that case, relinquishing this
dog's haunch, I may consider myself saved by the aid of righteousness
(and not by that of sinfulness).'

"The Chandala said, 'I dare not make a present of this piece of meat to
thee, nor can I quietly suffer thee to rob me of my own food. If I give
thee this meat and if thou take it, thyself being a Brahmana, both of us
will become liable to sink in regions of woe in the next world.'

"Viswamitra said, 'By committing this sinful act today I shall certainly
save my life which is very sacred. Having saved my life, I shall
afterwards practise virtue and cleanse my soul. Tell me which of these
two is preferable (to die without food, or save my life by taking this
food that is unclean).'

"The Chandala said: 'In discharging the duties that appertain to one's
order or race, one's own self is the best judge (of its propriety or
impropriety). Thou thyself knowest which of those two acts is sinful. He
who would regard dog's meat as clean food, I think, would in matters of
food abstain from nothing!'

"Viswamitra said, 'In accepting (an unclean present) or in eating
(unclean food) there is sin. When one's life, however, is in danger there
is no sin in accepting such a present or eating such food. Besides, the
eating of unclean food, when unaccompanied by slaughter and deception and
when the act will provoke only mild rebuke, is not matter of much
consequence.'

"The Chandala said, 'If this be thy reason for eating unclean food, it is
then clear thou dost not regard the Veda and Arya morality. Taught by
what thou art going to do, I see, O foremost of Brahmanas, that there is
no sin in disregarding the distinction between food that is clean and
food that is unclean.'

"Viswamitra said, 'It is not seen that a person incurs a grave sin by
eating (forbidden food). That one becomes fallen by drinking wine is only
a wordy precept (for restraining men from drinking). The other forbidden
acts (of the same species), whatever they be, in fact, every sin, cannot
destroy one's merit.'

"The Chandala said, 'That learned person who takes away dog's meat from
an unworthy place (like this), from an unclean wretch (like me), from one
who (like me) leads such a wicked life, commits an act that is opposed to
the behaviour of those that are called good. In consequence, again, of
his connection with such a deed, he is certain to suffer the pangs of
repentance.'

"Bhishma continued, 'The Chandala, having said these words unto Kusika's
son, became silent. Viswamitra then, of cultivated understanding, took
away that haunch of dog's meat. The great ascetic having possessed
himself of that piece of dog's meat for saving his life, took it away
into the woods and wished with his wife to eat it. He resolved that
having first gratified the deities according to due rites, he should then
eat that haunch of dog's meat at his pleasure. Igniting a fire according
to the Brahma rites, the ascetic, agreeably to those rites that go by the
name of Aindragneya, began himself to cook that meat into sacrificial
Charu. He then, O Bharata, began the ceremonies in honour of the gods and
the Pitris, by dividing that Charu into as many portions as were
necessary, according to the injunctions of the scriptures, and by
invoking the gods with Indra at their head (for accepting their shares).
Meanwhile, the chief of the celestials began to pour copiously. Reviving
all creatures by those showers, he caused plants and herbs to grow once
more. Viswamitra, however, having completed the rites in honour of the
gods and the Pitris and having gratified them duly, himself ate that
meat. Burning all his sins afterwards by his penances, the sage, after a
long time, acquired the most wonderful (ascetic) success. Even thus, when
the end in view is the preservation of life itself, should a high-souled
person possessed of learning and acquainted with means rescue his own
cheerless self, when fallen into distress, by all means in his power. By
having recourse to such understanding one should always preserve one's
life. A person, if alive, can win religious merit and enjoy happiness and
prosperity. For this reason, O son of Kunti, a person of cleansed soul
and possessed of learning should live and act in this world, relying upon
his own intelligence in discriminating between righteousness and its
reverse.'"



SECTION CXLII

"Yudhishthira said, 'If that which is so horrible and which like
falsehood should never be an object of regard, be cited (as duty), then
what act is there from which I should forbear? Why also should not
robbers then be respected? I am stupefied! My heart is pained! All the
ties that bind me to morality are loosened! I cannot tranquillise my mind
and venture to act in the way suggested by you.'

"Bhishma said, 'I do not instruct thee in respect of duty, taught by what
I have heard from the Vedas alone. What I have told thee is the result of
wisdom and experience. This is the honey that the learned have gathered.
Kings should gather wisdom from various sources. One cannot accomplish
his course through the world with the aid of a morality that is
one-sided. Duty must spring from the understanding; and the practices of
those that are good should always be ascertained, O son of Kuru! Attend
to these words of mine. Only kings that are possessed of superior
intelligence can rule, expecting victory. A king should provide for the
observance of morality by the aid of his understanding and guided by
knowledge derived from various sources. The duties of a king can never be
discharged by rules drawn from a morality that is one-sided. A
weak-minded king can never display wisdom (in the discharge of his
duties) in consequence of his not having drawn any wisdom from the
examples before him. Righteousness sometimes takes the shape of
unrighteousness. The latter also sometimes takes the shape of the former.
He who does not know this, becomes confounded when confronted by an
actual instance of the kind. Before the occasion comes, one should, O
Bharata, comprehend the circumstances under which righteousness and its
reverse become confused. Having acquired this knowledge, a wise king
should, when the occasion comes, act accordingly, aided by his judgment.
The acts he does at such a time are misunderstood by ordinary people.
Some persons are possessed of true knowledge. Some persons have false
knowledge. Truly ascertaining the nature of each kind of knowledge, a
wise king derives knowledge from them that are regarded as good. They
that are really breakers of morality find fault with the scriptures. They
that have themselves no wealth proclaim the inconsistencies of the
treatises on the acquisition of wealth. Those who seek to acquire
knowledge for the object only of carrying their sustenance by it, O king,
are sinful besides being enemies of morality. Wicked men, of immature
understandings, can never know things truly, even as persons unconversant
with scriptures are unable in all their acts to be guided by reason. With
eyes directed to the faults of the scriptures, they decry the scriptures.
Even if they understand the true meaning of the scriptures, they are
still in the habit of proclaiming that scriptural injunctions are
unsound. Such men, by decrying the knowledge of others proclaim the
superiority of their own knowledge. They have words for their weapons and
words for their arrows and speak as if they are real masters of their
sciences. Know, O Bharata, that they are traders in learning and
Rakshasas among men. By the aid of mere pretexts they cast off that
morality which has been established by good and wise men. It has been
heard by us that the texts of morality are not to be understood by either
discussion or one's own intelligence. Indra. himself has said that this
is the opinion of the sage Vrihaspati. Some are of opinion that no
scriptural text has been laid down without a reason. Others again, even
if they properly understand the scriptures, never act according to them.
One class of wise men declare that morality is nothing else than the
approved course of the world. The man of true knowledge should find out
for himself the morality laid down for the good. If even a wise man
speaks of morality under the influence of wrath or confusion of
understanding or ignorance, his deliverances go for nothing. Discourses
on morality made with the aid of an intelligence that is derived from the
true letter and spirit of the scriptures, are worthy of praise and not
those which are made with the help of anything else. Even the words heard
from an ignorant person, if in themselves they be fraught with sense,
come to be regarded as pious and wise. In days of old, Usanas said unto
the Daityas this truth, which should remove all doubts, that scriptures
are no scriptures if they cannot stand the test of reason. The possession
or absence of knowledge that is mixed with doubts is the same thing. It
behoves thee to drive off such knowledge after tearing it up by the
roots. He who does not listen to these words of mine is to be regarded as
one that has suffered himself to be misled. Dost thou not see that thou
wert created for the accomplishment of fierce deeds? Behold me, O dear
child, how, by betaking myself, to the duties of the order of my birth, I
have despatched innumerable Kshatriyas to heaven! There are some that are
not delighted with me for this. The goat, the horse and the Kshatriya
were created by Brahman for a similar purpose (viz., for being useful to
everybody). A Kshatriya, therefore, should incessantly seek the happiness
of all creatures. The sin that attaches to killing a person that should
not be killed is equal to that which is incurred by not killing one who
deserves to be killed. Even such is the established order of things which
a weak-minded king thinks of never attending to. Therefore, a king should
display severity in making all his subjects observe their respective
duties. If this is not done, they will prowl like wolves, devouring one
another. He is a wretch among Kshatriyas in whose territories robbers go
about plundering the property of other people like crows taking little
fishes from water. Appointing high-born men possessed of Vedic knowledge
as thy ministers, do thou govern the earth, protecting thy subjects
righteously. That Kshatriya who, ignorant of the established customs and
contrivances, improperly levies taxes upon his people, is regarded as a
eunuch of his order. A king should be neither severe nor mild. If he
rules righteously he deserves praise. A king should not cast off both the
qualities; on the other hand, becoming severe (on occasions demanding
severity), he should be mild when it is necessary to be so. Painful is
the observance of Kshatriya duties. I bear a great love for thee. Thou
art created for the accomplishment of severe acts. Therefore, do thou
rule thy kingdom. Sakra possessed of great intelligence has said that in
times of distress the great duty of a king is chastising the wicked and
protecting the good.

"Yudhishthira said, 'Is there any such rule (in respect of kingly duties)
which should, under no circumstances, be violated? I ask thee this, O
foremost of virtuous persons! Tell me, O grandsire!'

"Bhishma said, 'One should always worship Brahmanas venerable for
learning, devoted to penances, and rich in conduct conformable to the
injunctions of the Vedas. This indeed, is a high and sacred duty. Let thy
conduct towards the Brahmanas be always that which thou observest towards
the gods. The Brahmanas, if enraged, can inflict diverse kinds of wrong,
O king. If they be gratified, high fame will be thy share. If otherwise,
great will be thy fear. If gratified, the Brahmanas become like nectar.
If enraged, they become like poison.'"



SECTION CXLIII

"Yudhishthira said, 'O grandsire, O thou of great wisdom, O thou that are
conversant with every kind of scripture, tell me what the merit is of one
who cherishes a suppliant that craves for protection.'

"Bhishma said, 'Great is the merit, O monarch, in cherishing a suppliant.
Thou art worthy, O best of the Bharatas, of asking such a question. Those
high-souled kings of old, viz., Sivi and others, O king, attained to
great bliss in heaven by having protected suppliants. It is heard that a
pigeon received with respect a suppliant foe according to due rites and
even fed him with his own flesh.'

"Yudhishthira said, 'How, indeed, did a pigeon in days of old feed a
suppliant foe with his own flesh? What also was the end, O Bharata, that
he won by such conduct?'

"Bhishma said, 'Listen, O king, to this excellent story that cleanses the
hearer of every sin, the story, viz., that Bhrigu's son (Rama) had
recited to king Muchukunda. This very question, O son of Pritha had been
put to Bhrigu's son by Muchukunda with due humility. Unto him desirous of
listening with humility the son of Bhrigu narrated this story of how a
pigeon, O monarch, won success (entitling him to the highest heavenly
bliss).'

"The sage said, 'O mighty-armed monarch, listen to me as I narrate to
thee this story that is fraught with truths connected with Virtue,
Profit, and Pleasure. A wicked and terrible fowler, resembling the
Destroyer himself, used in days of old to wander through the great
forest. He was black as a raven and his eyes were of a bloody hue. He
looked like Yama himself. His legs were long, his feet short, his mouth
large, and his cheeks protruding. He had no friend, no relative, no
kinsman. He had been cast off by them all for the exceedingly cruel life
he led. Indeed, a man of wicked conduct should be renounced from a
distance by the wise, for he who injures his own self cannot be expected
to do good to others. Those cruel and wicked-souled men that take the
lives of other creatures are always like poisonous snakes, a source of
trouble to all creatures. Taking his nets with him, and killing birds in
the woods, he used to sell the meat of those winged creatures, O king
(for livelihood). Following such conduct, the wicked-souled wretch lived
for many long years without ever understanding the sinfulness of his
life. Accustomed for many long years to sport with his wife in the forest
in the pursuit of this profession, and stupefied by destiny, no other
profession was liked by him. One day as he was wandering through the
forest intent on his business, a great storm arose that shook the trees
and seemed about to uproot them. In a moment dense clouds appeared on the
sky, with flashes of lightning playing amidst them, presenting the aspect
of a sea covered with merchants' boats and vessels. He of a hundred
sacrifices having entered the clouds with a large supply of rain, in a
moment the earth became flooded with water. While yet the rain fell to
torrents, the fowler lost his senses through fear. Trembling with cold
and agitated with fear, he roved through the forest. The killer of birds
failed to find any high spot (which was not under water). The paths of
the forest were all submerged. Inconsequence of the force of the shower,
many birds were deprived of life or dropped down on the ground. Lions and
bears and other animals, availing themselves of some high spots they had
found, lay down to rest. All the denizens of the forest were filled with
fear in consequence of that frightful storm and shower. Frightened and
hungry they roamed through the woods in packs, small and large. The
fowler, however, with limbs stiffened by cold, could neither stop where
he was nor move. While in this state he eyed a she-pigeon lying on the
ground, stiffened with cold. The sinful wight, though himself in the same
predicament, beholding the bird, picked her up and immured her in a cage.
Himself overwhelmed with affliction, he scrupled not to overwhelm a
fellow-creature with affliction. Indeed, the wretch, through force of
habit alone, committed that sin even at such a time. He then beheld in
the midst of that forest a lordly tree, blue as the clouds. It was the
resort of myriads of birds desirous of shade and shelter. It seemed to
have been placed there by the Creator for the good of all creatures like
a good man in the world. Soon the sky cleared and became spangled with
myriads of stars, presenting the aspect of a magnificent lake smiling
with blooming lilies. Turning his eyes towards the clear firmament rich
with stars, the fowler began to advance, still trembling with cold.
Beholding the sky cleared of clouds, he cast his eyes on all sides and
seeing that night was already upon him, he began to think, 'My home is at
great distance from where I am.' He then resolved to pass the night under
the shade of that tree. Bowing down to it with joined hands, he addressed
that monarch of the forest, saying, 'I am a suppliant for the shelter
unto all the deities that have this tree for their resort.' Having said
these words, he spread some leaves for a bed, and laid himself down on
it, resting his head on a stone. Though overwhelmed with affliction, the
man soon fell asleep.'"



SECTION CXLIV

"Bhishma said, 'In one of the branches of that tree, a pigeon with
beautiful feathers, O king, lived for many years with his family. That
morning his wife had gone out in search of food but had not yet returned.
Seeing the night had come and his wife still unreturned, the bird began
to indulge in lamentations: 'Oh, great has been the storm and painful the
shower that came today! Alas, thou has not yet returned, O dear wife! Woe
is on me, what can be the cause that she has not yet comeback to us? Is
every thing right with that dear spouse of mine in the forest? Separated
from her, this my home appears to me empty! A house-holder's home, even
if filled with sons and grandsons and daughters-in-law and servants, is
regarded empty if destitute of the housewife. One's house is not one's
home; one's wife only is one's home. A house without the wife is as
desolate as the wilderness. If that dear wife of mine, of eyes fringed
with red, of variegated plumes, and of sweet voice, does not come back
today, my life itself will cease to be of any value. Of excellent vows,
she never eats before I eat, and never bathes before I bathe. She never
sits before I sit down, and never lies before I lie down. She rejoices if
I rejoice, and becomes sorry when I am sorry. When I am away she becomes
cheerless, and when I am angry she ceases not to speak sweetly. Ever
devoted to her lord and ever relying upon her lord, she was ever employed
in doing what was agreeable to and beneficial for her lord. Worthy of
praise is that person on earth who own such a spouse. That amiable
creature knows that I am fatigued and hungry. Devoted to me and constant
in her love, my famous spouse is exceedingly sweet-tempered and worships
me devoutly. Even the foot of a tree is one's home if one lives there
with one's spouse as a companion. Without one's spouse, a very palace is
truly a desolate wilderness. One's spouse is one's associate in all one's
acts of Virtue, Profit and Pleasure. When one sets out for a strange land
one's wife is one's trusted companion. It is said that the wife is the
richest possession of her lord. In this world the wife is the only
associate of her lord in all the concerns of life.[433] The wife is ever
the best of medicines that one can have in sickness and woe. There is no
friend like unto the wife. There is no refuge better than the wife. There
is no better ally in the world than the wife in acts undertaken for the
acquisition of religious merit. He that has not in his house a wife that
is chaste and of agreeable speech, should go to the woods. For such a man
there is no difference between home and wilderness.'"



SECTION CXLV

"Bhishma said, 'Hearing those piteous lamentations of the pigeon on the
tree, the she-pigeon seized by the fowler began to say to herself as
follows.'

"The she-pigeon said, 'Whether I have any merit or not, verily there is
no limit to any good fortune when my dear lord thus speaks of me. She is
no wife with whom her lord is not content. In the case of women, if their
lords be gratified with them all the deities also become so. Since the
marriage union takes place in the presence of fire, the husband is the
wife's highest deity. That wife with whom her husband is not pleased
becomes consumed into ashes, even like a creeper adorned with bunches of
flowers in a forest conflagration.' Having reflected thus, the
she-pigeon, afflicted with woe, and immured by the fowler within his
cage, thus spoke unto her woe-stricken lord, 'I shall say what is now
beneficial for thee.' Hearing me follow thou my counsel, O dear lord, be
thou the rescuer of a suppliant. This fowler lies here by thy abode,
afflicted with cold and hunger. Do him the duties of hospitality. The sin
that a person commits by slaying a Brahmana or that mother of the world,
viz., a cow, is equal to that which one incurs by suffering a suppliant
to perish (from want of help). Thou art possessed of knowledge of self.
It ever behoves one like thee, therefore, to follow that course which has
been ordained for us as pigeons by the order of our birth.[434] It has
been heard by us that the householder who practises virtue according to
the measure of his abilities, wins hereafter inexhaustible regions of
bliss. Thou hast sons. Thou hast progeny. O bird, casting off all
kindness for thy own body, therefore, and for winning virtue and profit,
offer worship to this fowler so that his heart may be pleased. Do not, O
bird, indulge in any grief on my account. (See, how unimportant I am!)
Thou mayst continue to live, taking other wives!' The amiable she-pigeon,
overcome with sorrow, and casting her eyes upon her lord from the
fowler's cage within which she had been immured, said these words unto
him.'"



SECTION CXLVI

"Bhishma said, 'Hearing these words fraught with morality and reason that
were spoken by his wife, the pigeon became filled with great delight and
his eyes were bathed in tears of joy. Beholding that fowler whose
avocation was the slaughter of birds, the pigeon honoured him
scrupulously according to the rites laid down in the ordinance.
Addressing him, he said, 'Thou art welcome today. Tell me, what I shall
do for thee. Thou shouldst not repine. This is thy home.[435] Tell me
quickly what I am to do and what is thy pleasure. I ask thee this in
affection, for thou hast solicited shelter at our hands. Hospitality
should be shown to even one's foe when he comes to one's house. The tree
withdraws not its shade from even the person that approaches it for
cutting it down. One should, with scrupulous care, do the duties of
hospitality towards a person that craves for shelter. Indeed, one is
especially bound to do so if one happens to lead a life of domesticity
that consists of the five sacrifices. If one, while leading a life of
domesticity, does not, from want of judgment, perform the five
sacrifices, one loses, according to the scriptures, both this and the
next world. Tell me then trustfully and in intelligible words what thy,
wishes are. I will accomplish them all. Do not set thy heart on grief.'
Hearing these words of the bird, the fowler replied unto him, saying, 'I
am stiff with cold. Let provision be made for warming me.' Thus
addressed, the bird gathered together a number of dry leaves on the
ground, and taking a single leaf in his beak speedily went away for
fetching fire. Proceeding to a spot where fire is kept, he obtained a
little fire and came back to the spot. He then set fire to those dry
leaves, and when they blazed forth into vigorous flames, he addressed his
guest, saying, 'Do thou trustfully and without fear warm thy limbs.' Thus
addressed, the fowler said, 'So be it.' And he set himself to warm his
stiffened limbs. Recovering (as it were) his life-breathes the fowler
said unto his winged host, 'Hunger is afflicting me. I wish thee to give
me some food.' Hearing his words the bird said, 'I have no stores by
which to appease thy hunger. We, denizens of the woods, always live upon
what we get every day. Like the ascetics of the forest we never hoard for
the morrow.' Having said these words, the bird's face became pale (from
shame). He began to reflect silently as to what he should do and mentally
deprecated his own method of living. Soon, however, his mind became
clear. Addressing the slaughterer of his species, the bird said, 'I shall
gratify thee. Wait for a moment.' Saying these words, he ignited a fire
with the help of some dry leaves, and filled with joy, said, 'I heard in
former days from high-souled Rishis and gods and Pitris that there is
great merit in honouring a guest. O amiable one, be kind to me. I tell
thee truly that my heart is set upon honouring thee that art my guest.'
Having formed this resolution, the high-souled bird with a smiling face,
thrice circumambulated that fire and then entered its flames. Beholding
he bird enter that fire, the fowler began to think, and asked himself,
'What have I done? Alas, dark and terrible will be my sin, without doubt
in consequence of my own acts! I am exceedingly cruel and worthy of
reprobation. Indeed, observing the bird lay down his life, the fowler,
deprecating his own acts, began to indulge in copious lamentations like
thee.'"



SECTION CXLVII

"Bhishma said, 'The fowler, seeing the pigeon fall into the fire, became
filled with compassion and once more said, 'Alas, cruel and senseless
that I am, what have I done! I ant certainly a mean wretch! Great will be
my sin for everlasting years! Indulging in such self-reproaches he began
to say, repeatedly, 'I am unworthy of credit. My understanding is wicked.
I am ever sinful in my resolves. Alas, abandoning all kinds of honourable
occupation, I have become a fowler A cruel wretch that I am, without
doubt, this high-souled pigeon, by laying down his own life, has read me
a grave lesson. Abandoning wives and sons, I shall certainly cast off my
very life-breaths that are so dear. The high-souled pigeon has taught me
that duty. From this day, denying every comfort to my body, I shall wear
it out even as a shallow tank in the season of summer. Capable of bearing
hunger, thirst, and penances, reduced to emaciation, and covered with
visible veins all over, I shall, by diverse kinds of practise such vows
as have a reference to the other world. Alas, by giving up his body, the
pigeon has shown the worship that should be paid to a guest. Taught by
his example. I shall henceforth practise righteousness. Righteousness is
the highest refuge (of all creatures). Indeed, I shall practise such
righteousness as has been seen in the righteous pigeon, that foremost of
all winged creatures.' Having formed such a resolution and said these
words, that fowler, once of fierce deeds, proceeded to make an
unreturning tour of the world,[436] observing for the while the most
rigid vows. He threw away his stout staff, his sharp-pointed iron-stick,
his nets and springes, and his iron cage, and set at liberty the
she-pigeon that he had seized and immured.'"



SECTION CXLVIII

"Bhishma said, 'After the fowler had left that spot, the she-pigeon,
remembering her husband and afflicted with grief on his account, wept
copiously and indulged in these lamentations, 'I cannot, O dear lord,
recollect a single instance of thy having done me an injury! Widows, even
if mothers of many children, are still miserable! Bereft of her husband,
a woman becomes helpless and an object of pity with her friends. I was
always cherished by thee, and in consequence of the great respect thou
hadst for me I was always honoured by thee with sweet, agreeable,
charming, and delightful words. I sported with thee in valleys, in
springs of rivers, and on delightful tops of trees. I was also made happy
by thee while roving with thee through the skies. I used to sport with
thee before, O dear lord, but where are those joys now? Limited are the
gifts of the father, of the brother, and of the son to a woman. The gifts
that her husband alone makes to her are unlimited. What woman is there
that would not, therefore, adore her lord? A woman has no protector like
her lord, and no happiness like her lord. Abandoning all her wealth and
possessions, a woman should take to her lord as her only refuge. Life
here is of no use to me, O lord, now that I am separated from thee. What
chaste woman is there that would, when deprived of her lord, venture to
bear the burden of life?' Filled with sorrow and indulging in such
piteous lamentations, the she-pigeon, devoted to her lord, cast herself
on the blazing fire. She then beheld her (deceased) husband adorned with
bracelets, seated on a (celestial) car, and adored by many high-souled
and meritorious beings standing around him. Indeed, there he was in the
firmament, decked with fine garlands and attired in excellent robes, and
adorned with every ornament. Around him were innumerable celestial cars
ridden by beings who had acted meritoriously while in this world. Seated
on his own celestial car, the bird ascended to heaven, and obtaining
proper honours for his deeds in this world, continued to sport in joy,
accompanied by his wife.'"



SECTION CXLIX

"Bhishma said, 'The fowler, O king, happened to see that pair while
seated on their celestial car. Beholding the couple he became filled with
sorrow (at the thought of his own misfortune) and began to reflect upon
the means of obtaining the same end. And he said to himself, 'I must, by
austerities like those of the pigeon, attain to such a high end!' Having
formed this resolution, the fowler, who had lived by the slaughter of
birds, set out on an unreturning journey. Without any endeavour (for
obtaining food) and living upon air alone, he cast off all affections
from desire of acquiring heaven. After he had proceeded for some
distance, he saw an extensive and delightful lake full of cool and pure
water, and adorned with lotuses and teeming with diverse kinds of
water-fowl. Without doubt, the very sight of such a lake is capable of
slaking the desire for drink of a thirsty person. Emaciated with fasts,
the fowler, however, O king, without casting his eyes upon it, gladly
penetrated a forest inhabited by beasts of prey, having ascertained
previously its wide extent. After he had entered the forest he became
much afflicted by sharp pointed thorns. Lacerated and torn by prickles,
and covered all over with blood, he began to wander in that forest
destitute of men but abounding with animals of diverse species. Sometime
after, inconsequence of the friction of some mighty trees caused by a
powerful wind, a widespread bush fire arose. The raging element,
displaying a splendour like to what it assumes at the end of the Yuga,
began to consume that large forest teeming with tall trees and thick
bushes and creepers. Indeed, with flames fanned by the wind and myriads
of sparks flying about in all directions, the all-consuming deity began
to burn that dense forest abounding with birds and beasts. The fowler,
desirous of casting off his body, ran with a delighted heart towards that
spreading conflagration. Consumed by that fire the fowler became cleansed
of all his sins and attained, O best of the Bharatas, to high success.
The fever of his heart dispelled, he at last beheld himself in heaven,
shining in splendour like Indra in the midst of Yakshas and Gandharvas
and persons crowned with ascetic success. Thus, indeed, the pigeon and
his devoted spouse, with the fowler, ascended to heaven for their
meritorious acts, The woman who thus follows her lord speedily ascends to
heaven and shines in splendour there like the she-pigeon of whom I have
spoken. Even this is the old history of the high-souled fowler and the
pigeon. Even thus did they earn a highly meritorious end by their
righteous acts. No evil befalls the persons who listens every day to this
story or who recites it every day, even if error invades his mind.[437] O
Yudhisthira, O foremost of all righteous persons, the protection of a
suppliant is truly a high act of merit. Even the slayer of a cow, by
practising this duty, maybe cleansed of sin. That man, however, will
never be cleansed who slays a suppliant. By listening to this sacred and
sin-cleansing story one becomes freed from distress and attains to heaven
at last.'"



SECTION CL

"Yudhishthira said, 'O best of the Bharatas, when a person commits sin
from want of judgment, how may he be cleansed from it? Tell me everything
about it.'

"Bhishma said, 'I shall in this connection recite to thee the old
narrative, applauded by the Rishis, of what the regenerate Indrota, the
son of Sunaka, said unto Janamejaya. There was in days of yore, a king
possessed of great energy, called Janamejaya, who was the son of
Parikshit. That lord of earth on one occasion, from want of judgment
became guilty of killing a Brahmana. Upon this, all the Brahmanas
together with his priests abandoned him. Burning day and night with
regret, the king retired into the woods. Deserted by his subjects too, he
took this step for achieving high merit. Consumed by repentance, the
monarch underwent the most rigid austerities. For washing himself of the
sin of Brahmanicide he interrogated many Brahmanas, and wandered from
country to country over the whole earth. I shall now tell thee the story
of his expiation. Burning with the remembrance of his sinful act,
Janamejaya wandered about. One day, in course of his wanderings, he met
Indrota, the son of Sunaka, of rigid vows, and approaching him touched
his feet. The sage, beholding the king before him, reproved him gravely,
saying, 'Thou hast committed a great sin. Thou hast been guilty of
foeticide. Why has thou come here? What business hast thou with us? Do
not touch me by any means! Go, go away! Thy presence does not give us
pleasure. Thy person smells like blood. Thy appearance is like that of a
corpse. Though impure, thou seemest to be pure, and though dead thou
movest like a living! Dead within, thou art of impure soul, for thou art
ever intent upon sin. Though thou sleepest and wakest, thy life, however,
is passed in great misery. Thy life, O king, is useless. Thou livest most
miserably. Thou hast been created for ignoble and sinful deeds. Sires
wish for sons from desire of obtaining diverse kinds of blessings, and
hoping they perform penances and sacrifices, worship the gods, and
practise renunciation.[438] Behold, the whole race of thy ancestors has
fallen into hell in consequence of thy acts. All the hopes thy sires had
placed upon thee have become fruitless. Thou livest in vain, for thou art
always inspired with hatred and malice towards the Brahmanas--them, that
is, by worshipping whom other men obtain long life, fame, and heaven.
Leaving this world (when the time comes), thou shalt have to fall (into
hell) with head downwards and remain in that posture for innumerable
years in consequence of thy sinful deeds. There thou shalt be tortured by
vultures and peacocks having iron beaks. Returning thence into this
world, thou shalt have to take birth in a wretched order of creatures. If
thou thinkest, O king, that this world is nothing and that the next world
is the shadow of a shadow, the myrmidons of Yama in the infernal regions
will convince thee, dispelling thy unbelief.'"



SECTION CLI

"Bhishma said, 'Thus addressed, Janamejaya replied unto the sage, saying,
'Thou rebukest one that deserves to be rebuked. Thou censurest one that
is deserving of censure. Thou upbraidest me and my acts. I implore thee
to be graceful towards me. All my acts have been sinful. I burn, however,
with repentance as if I am in the midst of blazing fire! My mind, in
remembrance of my deeds, is exceedingly cheerless. Verily, I am much
afraid of Yama. How can I bear to live without extracting that dart from
my heart? O Saunaka, suppressing all thy wrath, instruct me now. Formerly
I used to show regard for Brahmanas. I solemnly declare that I shall once
more show the same regard for thee. Let not my line be extinct. Let not
the race in which I am born sink into the dust. It is not proper that
they who have wronged Brahmanas and have for that, in consequence of the
injunctions of the Vedas, forfeited all claim to the respect of the world
and to social intercourse with their fellowmen, should have any bearer of
their names for continuing their races. I am overwhelmed with despair. I,
therefore, repeat my resolves (about mending my conduct). I pray you to
protect me like sages that do not accept gifts protecting the poor.
Sinful wights abstaining from sacrifices never attain to heaven.[439]
Leaving (this world), they have to pass their time in the pits of hell
like Pullindas and Khasas.[440] Ignorant that I am, give me wisdom like a
learned preceptor to his pupil or like a sire to his son. Be gratified
with me, O Saunaka!'

"Saunaka said, 'What wonder is there that a person destitute of wisdom
should do many improper acts? Knowing this, a. person of real wisdom is
never angry with creatures (when they become guilty of folly). By
ascending upon the top of wisdom's palace, one grieves for others, one's
own self being then too pure for becoming an object of other people's
grief. In consequence of one's wisdom one surveys all creatures in the
world like a person on a mountain-top surveying people below. The person
who becomes an object of censure with good men, who hates good men and
who hides himself from their view, never succeeds in obtaining any
blessing and never understands the propriety of acts. Thou knowest what
the energy and the nobility of the Brahmana is as laid down in the Vedas
and other scriptures. Act now in such a way that tranquillity of heart
may be thine and let Brahmanas be thy refuge, If the Brahmanas cease to
be angry with thee, that will ensure thy felicity in heaven. If, again,
thou repentest in sin, thy sight will be clear and thou wilt succeed in
beholding righteousness.'

"Janamejaya said, 'I am repenting of my sins. I will never again seek to
extinguish virtue. I desire to obtain blessedness. Be thou gratified with
me.'

"Saunaka said, 'Dispelling arrogance and pride, O king, I wish thee to
show regard for me![441] Employ thyself in the good of all creatures,
ever remembering the mandates of righteousness. I am not reproving thee
from fear or narrowness of mind or covetousness. Listen now, with these
Brahmanas here, to the words of truth I utter. I do not ask for anything.
I shall, however, instruct thee in the ways of righteousness. All persons
will croak and bray and cry fie on me (for what I am going to do). They
will even call me sinful. My kinsmen and friends will discard me.[442]
Without doubt, however, my kinsmen and friends, hearing the words I
speak, will succeed in vigorously crossing the difficulties of life. Some
that are possessed of great wisdom will understand (my motives) rightly.
Know, O child, what my views are, O Bharata, in respect of the Brahmanas.
Do thou (after listening to me) act in such away that they may, through
my efforts, obtain every blessing. Do thou also, O king, pledge thy word
that thou wilt not again injure the Brahmanas.'

"Janamejaya said, 'I swear, touching even thy feet, that I shall never
again, in thought, word, or deed, injure the Brahmanas.'"



SECTION CLII

"Saunaka said, 'I shall for these reasons discourse to thee of
righteousness, to thee whose heart has been exceedingly agitated.
Possessed of knowledge and great strength, and with a contented heart,
thou seekest righteousness of thy own will. A king, first becoming
exceedingly stern, then shows compassion and does good to all creatures
by his acts. This is certainly very wonderful. People say that that king
who commences with sternness burns the whole world. Thou wert stern
before. But thou turnest thy eyes on righteousness now. Forsaking
luxurious food and all articles of enjoyment, thou hast betaken thyself
for a long time to rigid penances. All this, O Janamejaya, is certain to
appear wonderful to those kings that are sunk in sin. That he who has
affluence should become liberal, or that he who is endued with wealth of
asceticism should become reluctant to spend it, is not at all wonderful.
It has been said that the one does not live at a distance from the
other.[443] That which is ill-judged produces misery in abundance. That
on the other hand, which is accomplished with the aid of sound judgment
leads to excellent results.[444] Sacrifice, gift, compassions, the Vedas,
and truth, O lord of the earth--these five--are cleansing. The sixth is
penance well-performed. This last, O Janamejaya, is highly cleansing for
kings. By betaking thyself to it properly, thou art certain to earn great
merit and blessedness. Visiting sacred spots has also been said to be
highly cleansing. In this connection are cited the following verses sung
by Yayati: 'That mortal who would earn life and longevity should, after
having performed sacrifices with devotion, renounce them (in old age) and
practise penances.' The field of Kuru has been said to be sacred. The
river Saraswati has been said to be more so. The tirthas of the Saraswati
are more sacred than the Saraswati herself; and the tirtha called
Prithudaka is more sacred than all the tirthas of the Saraswati. One that
has bathed in Prithudaka. and drunk its waters will not have to grieve
for a premature death. Thou shouldst go to Mahasaras, to all the tirthas
designated by the name of Pushkara, to Prabhasa, to the northern lake
Manasa, and to Kalodaka. Thou shalt then regain life and acquire
longevity. Lake Manasa is on the spot where the Saraswati and the
Drisadwati mingle with each other. A person possessed of Vedic knowledge
should bathe in these places. Manu has said that liberality is the best
of all duties and that renunciation is better than liberality. In this
connection is cited the following verse composed by Satyavat. (One should
act) as a child full of simplicity and destitute of either merit or sin.
As regards all creatures there is in this would neither misery nor
happiness. (That which is called misery and that which is called
happiness are the results of a distraught imagination.) Even this is the
true nature of all living creatures. Of all creatures, their lives are
superior who have betaken themselves to renunciation and abstained from
acts both meritorious and sinful. I shall now tell thee those acts which
are best for a king. By putting forth thy might and liberality do thou
conquer heaven, O king! That man who possesses the attributes of might
and energy succeeds in attaining to righteousness.[445] Do thou rule the
earth, O king, for the sake of the Brahmanas and for the sake of
happiness. Thou usedst formerly to condemn the Brahmanas. Do thou gratify
them now. Though they have cried fie on thee and though they have
deserted thee, do thou still, guided by knowledge of self, solemnly
pledge thyself never to injure them. Engaged in acts proper for thee,
seek what is for thy highest good. Amongst rulers some one becomes as
cool as snow; some one, as fierce as fire; some one becomes like a plough
(uprooting all enemies); and some one, again, becomes like a thunder-bolt
(suddenly scorching his foes). He who wishes to prevent self-destruction
should never mix with wicked wights for general or special reasons. From
a sinful act committed only once, one may cleanse one's self by repenting
of it. From a sinful act committed twice, one may cleanse one's self by
vowing never to commit it again. From such an act committed thrice, one
may cleanse one's self by the resolution to bear one's self righteously
ever afterwards. By committing such an act repeatedly, one may cleanse
one's self by a trip to sacred places. One who is desirous of obtaining
prosperity should do all that results in blessedness. They who live
amidst fragrant odours themselves become fragrant in consequence. They,
on the other hand, who live in the midst of foul stench themselves become
foul. One devoted to the practice of ascetic penances is soon cleansed of
all one's sins. By worshipping the (homa) fire for a year, one stained by
diverse sins becomes purified. One guilty of foeticide is cleansed by
worshipping the fire for three years. One guilty of foeticide becomes
cleansed at even a hundred Yojanas from Mahasaras, or the tirthas called
Pushkara, or Prabhasa, or Manasa on the north, if only one gets out for
any of them.[446] A slayer of creatures is cleansed of his sins by saying
from imminent peril as many creatures of that particular species as have
been slain by him. Manu has said that by diving in water after thrice
reciting the Aghamarshana mantras, one reaps the fruits of the final bath
in a Horse-sacrifice.[447] Such an act very soon cleanses one of all
one's sins, and one regains in consequence the esteem of the world. All
creatures become obedient to such a person like helpless idiots (obedient
to those that surround them). The gods and Asuras, in days of yore,
approaching the celestial preceptor Vrihaspati, O king, humbly enquired
of him, saying, 'Thou knowest, O great Rishi, the fruits of virtue, as
also the fruits of those other acts that lead to hell in the next world.
Does not that person succeed in liberating himself from both merit and
sin with whom the two (weal and woe) are equal? Tell us, O great Rishi,
what the fruits of righteousness are, and how does a righteous person
dispels his sins.'

"Vrihaspati answered, 'If having committed sin through folly, one does
meritorious acts understanding their nature, one succeeds, by such
righteousness, in cleansing one's self from sin even as a piece of dirty
cloth is washed clean by means of some saline substance. One should not
boast after having committed sin. By having recourse to faith and by
freeing one's self from malice, one succeeds in obtaining blessedness.
That person who covers the faults, even when exposed, of good men,
obtains blessedness even after committing faults. As the sun rising at
morn dispels darkness, one dispels all ones sins by acting righteously.'

"Bhishma continued, 'Indrota, the son of Sunaka, having said these words
unto king Janamejaya, assisted him, by his ministrations, in the
performance of the horse-sacrifice. The king, cleansed of his sins and
regaining blessedness, shone with splendour like a blazing fire, and that
slayer of foes then entered his kingdom like Soma in his full form
entering heaven.'"



SECTION CLIII

"Yudhishthira said, 'Hast thou, O grandsire, ever seen or heard of any
mortal restored to life after having succumbed to death?'

"Bhishma said, 'Listen, O king, to this story of the discourse between a
vulture and a jackal as happened of old. Indeed, the occurrence took
place in the forest of Naimisha. Once upon a time a Brahmana had, after
great difficulties, obtained a son of large expansive eyes. The child
died of infantile convulsions. Some (amongst his kinsmen), exceedingly
agitated by grief and indulging in loud lamentations, took up the boy of
tender years, that sole wealth of his family. Taking the deceased child
they proceeded in the direction of the crematorium, Arrived there, they
began to take the child from one another's breast and cry more bitterly
in grief. Recollecting with heavy hearts the former speeches of their
darling again and again, they were unable to return home casting the body
on the bare ground. Summoned by their cries, a vulture came there and
said these words: 'Go ye away and do not tarry, ye that have to cast off
but one child. Kinsmen always go away leaving on this spot thousands of
men and thousands of women brought here in course of time. Behold, the
whole universe is subject to weal and woe. Union and disunion may be seen
in turns. They that have come to the crematorium bringing with them the
dead bodies of kinsmen, and they that sit by those bodies (from
affection), themselves disappear from the world in consequence of their
own acts when the allotted periods of their own lives run out. There is
no need of your lingering in the crematorium, this horrible place, that
is full of vultures and jackals and that abounds with skeletons and
inspires every creature with dread. Whether friend or foe, no one ever
comes back to life having once succumbed to the power of Time. Such,
indeed, is the fate of all creatures, In this world of mortals, every one
that is born is sure to die. Who shalt restore to life one that is dead
and gone on the way ordained by the Destroyer? At this hour when men are
about to close their daily toil, the Sun is retiring to the Asta hills.
Go ye to your homes, casting off this affection for the child.' Hearing
these words of the vulture, the grief of the kinsmen seemed to abate, and
placing the child on the bare ground they prepared to go away. Assuring
themselves of the fact that the child had died and despairing of seeing
him again, they began to retrace their steps, indulging in loud
lamentations. Assured beyond doubt, and despairing of restoring the dead
to life, they cast off that offspring of their race, and prepared to turn
back from that spot. At this time a jackal, black as a raven, issued out
of his hole and addressed those departing kinsmen, saying, 'Surely, ye
that are kinsmen of that deceased child have no affection. There the sun
still shineth in the sky, ye fools! Indulge your feelings, without fear.
Multifarious are the virtue of the hour. This one may come back to life!
Spreading a few blades of Kusa grass on the ground and abandoning that
dear child on the crematorium, why do ye go away with hearts of steel and
casting off every affection for the darling? Surely, ye have no affection
for that sweet-speeched child of tender years, whose words, as soon as
they left his lips, used to gladden you greatly. Behold the affection
that even birds and beasts bear towards their offspring. Theirs is no
return for bringing up their young ones. Like the sacrifices of the
Rishis (that are never undertaken from desire of fruit or rewards) the
affection of quadrupeds of birds and insects, bears no reward in heaven.
Though delighting in their children, they are never seen to derive any
benefit from the latter either here or hereafter. 'Yet they cherish their
young ones with affection. Their children, growing up, never cherish them
in age. Yet are not they grieved when they do not behold their little
ones? Where, indeed, is affection to be seen in human beings that they
would own the influence of grief?[448] Where would you go leaving here
this child who is the perpetuator of his race? Do you shed tears for him
for some time, and do you look at him a little longer with affection?
Objects so dear are, indeed, difficult to abandon. It is friends and not
others that wait by the side of him that is weak, of him that is
prosecuted in a court of law, of him that is borne towards the
crematorium. Life-breaths are dear unto all, and all feel the influence
of affection. Behold the affection that is cherished by even those that
belong to the intermediate species![449] How, indeed, can you go away,
casting off this boy of eyes large as the petals of the lotus, and
handsome as a newly-married youth washed clean and adorned with floral
garlands?' Hearing these words of the jackal that had been indulging in
such expressions of touching grief, the men turned back for the sake of
the corpse.'

"The vulture said, 'Alas, ye men destitute of strength of mind, why do ye
turn back at the bidding of a cruel and mean jackal of little
intelligence? Why do you mourn for that compound of five elements
deserted by their presiding deities, no longer tenanted (by the soul),
motionless, and stiff as a piece of wood? Why do you not grieve for your
own selves? Do you practise austere penances by which you will succeed in
cleansing yourselves from sin? Everything may be had by means of
penances. What will lamentations do? ill-luck is born with the body.[450]
It is in consequence of that ill-luck that this boy has departed,
plunging you into infinite grief. Wealth, kine, gold, precious gems,
children, all have their root in penances. Penances again are the results
of yoga (union of the soul with Godhead). Amongst creatures, the measure
of weal or woe is dependent on the acts of a previous life. Indeed, every
creature comes into the world taking with him his own measure of weal and
woe. The son is not bound by the acts of the sire, or the sire by those
of the son. Bound by their own acts, good and bad, all have to travel by
this common road. Duly practise all the duties, and abstain from acts of
unrighteousness. Reverentially wait, according to the directions of the
scriptures, upon the gods and the Brahmanas. Cast off sorrow and
cheerlessness, and abstain from parental affection. Leave the child on
this exposed ground, and go ye away without delay. The actor alone enjoys
the fruit of acts, good or bad, that he does. What concern have kinsmen
with them? Casting off a (deceased) kinsman, however dear, kinsmen leave
this spot. With eyes bathed in tears, they go away, ceasing to display
affection for the dead. Wise or ignorant, rich or poor, every one
succumbs to Time, endued with acts, good and bad. What will you do by
mourning? Why do you grieve for one that is dead? Time is the lord of
all, and in obedience to his very nature he casts an equal eye on all
things. In pride of youth or in helpless infancy bearing the weight of
years or lying in the mother's womb, every one is subject to be assailed
by Death. Such indeed, is the course of the world.'

"The jackal said, 'Alas, the affection cherished by your weeping selves
that are overwhelmed with grief for your deceased child has been lessened
by that light-brained vulture. Even this must be the case, since in
consequence of his well-applied words fraught with tranquillity and
capable of producing conviction, there that one goes back to the town,
casting off affection that is so difficult to abandon. Alas, I had
supposed that great is the grief felt by men indulging in loud
lamentations for the death of a child and for the corpse on a
crematorium, like that of kine bereft of calves. Today, however, I
understand what the measure of grief is of human beings on earth.
Witnessing their great affection I had shed tears myself. (It seems
however, that their affection is not strong)! One should always exert
oneself. Thence does one succeed through destiny. Exertion and destiny,
joining together, produce fruit. One should always exert oneself with
hopefulness. How can happiness be had from despondency? Objects of desire
may be won by resolution. Why then do you go back so heartlessly? Where
do you go, abandoning in the wilderness this son of your own loins, this
perpetuator of the race of his sires? Stay here till the sun sets and the
evening twilight comes. You may then take away this boy with yourselves
or stay with him.'

"The vulture said, 'I am, ye men, a full thousand years of age today, but
I have never seen a dead creature, male or female or of ambiguous sex,
revive after death. Some die in the womb; some die soon after birth; some
die (in infancy) while crawling (on all fours); some die in youth; and
some in old age. The fortunes of all creatures, including even beasts and
birds, are unstable. The periods of life of all mobile and immobile
creatures are fixed beforehand. Bereaved of spouses and dear ones and
filled with sorrow for (the death of) children, men leave this spot every
day with agonised hearts for returning home. Leaving on this spot both
friends and foes numbering by thousands, kinsmen afflicted with grief go
back to their homes. Cast off this lifeless body with no longer any
animal heat in it and which is as stiff as a piece of wood! Why then do
you not go away, leaving the body of this child which has become like a
piece of wood and whose life has entered a new body? This affection
(which ye are displaying) is unmeaning and this hugging of the child is
fruitless. He does not see with his eyes or hear with his ears. Leaving
him here, go ye away without delay. Thus addressed by me in words which
are apparently cruel but which in reality are fraught with reason and
have a direct bearing with the high religion of emancipation, go ye back
to your respective homes.' Addressed thus by the vulture endued with
wisdom and knowledge and capable of imparting intelligence and awakening
the understanding, those men prepared themselves to turn their backs upon
the crematorium. Grief, indeed, increaseth to twice its measure at sight
of its object and at the remembrance of the acts of that object (in
life). Having heard these words of the vulture, the men resolved to leave
the spot. Just at that time the jackal, coming thither with quick steps,
cast his eyes on the child lying in the sleep of death.'

"The jackal said, 'Why, indeed, do you leave, at the vulture's bidding,
this child of golden complexion, adorned with ornaments, and capable of
giving the obsequial cake to his ancestors? If you abandon him, your
affection will not come to an end, nor these piteous lamentations. On the
other hand, your grief will certainly be greater. It is heard that a
Sudra named Samvuka having been slain and righteousness having been
upheld by Rama of true prowess, a (dead) Brahmana child was restored to
life.[451] Similarly, the son of the royal sage Sweta died (prematurely).
But the monarch, devoted to virtue, succeeded in reviving his dead child.
After the same manner, in your case also, some sage or deity may be
willing to grant your desire and show compassion to you that are crying
so piteously.' Thus addressed by the jackal, the men, afflicted with
grief and full of affection for the child, retraced their steps, and
placing the child's head on their laps one after another, began to
indulge in copious lamentations. Summoned by their cries, the vulture,
coming to that spot, spoke unto them as follows.'

"The vulture said, 'Why are you bathing this child with your tears? Why
are you pressing him in this fashion with the touch of your palms? At the
command of the grim king of justice the child has been sent to that sleep
which knows no waking. Those that are endued with the merit of penances,
those that are possessed of wealth, those that have great intelligence,
in fact, all succumb to death. Even this is the place intended for the
dead. It is always to be seen that kinsmen casting off thousands of
kinsmen young and old, pass their nights and days in grief, rolling on
the bare ground. Cease this ardour in putting on the trappings of woe.
That this child would come back to life is what passes belief. He will
not get back his life at the bidding of the jackal. If a person once dies
and takes leave of his body, his body never regains animation. Hundreds
of jackals, by laying down their own lives,[452] will not succeed in
reviving this child in hundreds of years. If, however, Rudra, or Kumara,
or Brahman, or Vishnu, grant him a boon, then only may this child come
back to life. Neither the shedding of tears, nor the drawing of long
sighs, nor copious lamentations, will bring back this one to life.
Myself, the jackal, you all, and all the kinsmen of this one, with all
our merits and sins, are on the same road (that this one has taken). For
this reason one possessed of wisdom should, from a distance, avoid
behaviour that displeases others, harsh speeches, the infliction of
injury on others, the enjoyment of other people's wives, and sin and
falsehood. Carefully seek righteousness, truth, the good of others,
justice, compassion for all creatures, sincerity, and honesty. They,
incur sin who, while living, do not cast their eyes upon their mothers
and fathers and kinsmen and friends. What will you do, by crying, for him
after death, that sees not with his eyes and that stirs not in the
least?' Thus addressed, the men, overwhelmed with sorrow and burning with
grief on account of their affection for the child, departed for their
homes, leaving the body (on the crematorium).

"The jackal said, 'Alas, terrible is the world of mortals! Here no
creature can escape. Every creature's period of life, again, is short.
Beloved friends are always departing. It abounds with vanities and
falsehoods, with accusations and evil reports. Beholding again this
incident that enhances pain and grief, I do not for a moment like this
world of men. Alas, fie on you, ye men, that thus turn back, like foolish
persons, at the vulture's bidding, though you are burning with grief on
account of the death of this child. Ye cruel wights, how can you go away,
casting off parental affection upon hearing the words of a sinful vulture
of uncleansed soul? Happiness is followed by misery, and misery by
happiness. In this world which is enveloped by both happiness and misery,
none of these two exists uninterruptedly. Ye men of little understanding,
whither would ye go, casting off on the bare ground this child of so much
beauty, this son that is an ornament of your race. Verily, I cannot
dispel the idea from my mind that this child endued with comeliness and
youth and blazing with beauty is alive. It is not meet that he should
die.[453] It seems that ye are sure to obtain happiness. Ye that are
afflicted with grief on account of the death of this child will surely
have good luck today. Anticipating the probability of inconvenience and
pain (if you remain here for the night) and fixing your hearts on your
own comfort, whither would you, like persons of little intelligence, go,
leaving this darling?'

"Bhishma continued, 'Even thus, O king, the kinsmen of the deceased
child, unable to decide upon what they should do, were, for
accomplishment of his own purpose, induced by that sinful jackal who
uttered agreeable falsehoods, that denizens of the crematorium who
wandered every night in quest of food, to stay in that place.'

"The vulture said, 'Dreadful is this spot, this wilderness, that resounds
with the screech of owls and teems with spirits and Yakshas and
Rakshasas. Terrible and awful, its aspect is like that of a mass of blue
clouds. Casting off the dead body, finish the funeral rites. Indeed,
throwing away the body, accomplish those rites before the sun sets and
before the points of the horizon become enveloped in gloom. The hawks are
uttering their harsh cries. Jackals are howling fiercely. Lions are
roaring. The sun is setting. The trees on the crematorium are assuming a
dark hue in consequence of the blue smoke of the funeral pyres. The
carnivorous denizens of this place, afflicted with hunger, are yelling in
rage. All those creatures of horrible forms that live in this frightful
place, all those carnivorous animals of grim features that haunt this
desert, will soon assail you. This wilderness is certainly frightful.
Danger will overtake you. Indeed, if you listen to these false and
fruitless words of the jackal against your own good sense, verily, all of
you are sure to be destroyed.'

"The jackal said, 'Stay where you are! There is no fear even in this
desert as long as the sun shines. Till the god of day sets, do ye remain
here hopefully, induced by parental affection. Without any fear,
indulging in lamentations as ye please, continue to look at this child
with eyes of affection. Frightful though this wilderness be, no danger
will overtake you. In reality this wilderness presents an aspect of quiet
and peace. It is here that the Pitris by thousands took leave of the
world. Wait as long as the sun shines. What are this vulture's words to
you? If with stupefied understandings ye accept the cruel and harsh
speeches of the vulture, then your child will never come back to life!'

"Bhishma continued, 'The vulture then addressed those men, saying that
the sun had set. The jackal said that it was not so. Both the vulture and
the jackal felt the pangs of hunger and thus addressed the kinsmen of the
dead child. Both of them had girded up their loins for accomplishing
their respective purposes. Exhausted with hunger and thirst, they thus
disputed, having recourse to the scriptures. Moved (alternately) by these
words, sweet as nectar, of those two creatures, viz., the bird and the
beast, both of whom were endued with the wisdom of knowledge, the kinsmen
at one time wished to go away and at another to stay there. At last,
moved by grief and cheerlessness, they waited there, indulging in bitter
lamentations. They did not know that the boast and the bird, skilled in
accomplishing their own purposes, had only stupefied them (by their
addresses). While the bird and the beast, both possessed of wisdom.. were
thus disputing and while the kinsmen of the deceased child sat listening
to them, the great god Sankara, urged by his divine spouse (Uma), came
there with eyes bathed in tears of compassion. Addressing the kinsmen of
the deceased child, the god said, 'I am Sankara the giver of boons.' With
hearts heavy with grief, those men prostrated themselves before the great
deity and said unto him in reply, 'Bereft of this one who was our only
child, all of us are at the point of death. It behoveth thee to grant us
life by granting life to this our son.' Thus solicited, the illustrious
deity, taking up a quantity of water in his hands granted unto that dead
child life extending for a hundred years. Ever employed in the good of
all creatures, the illustrious wielder of Pinaka granted a boon unto both
the jackal and the vulture in consequence of which their hunger was
appeased. Filled with delight and having achieved great prosperity, the
men bowed unto the god. Crowned with success, they then, O king, left
that spot in great joy. Through persistent hopefulness and firm
resolution and the grace of the great god, the fruits of one's acts are
obtained without delay. Behold, the combination of circumstances and the
resolution of those kinsmen. While they were crying with agonised hearts,
their tears were wiped and dried up. Behold, how within only a short
time, through their steadiness of resolution, they obtained the grace of
Sankara, and their afflictions dispelled, they were made happy. Indeed,
through Sankara's grace, O chief of the Bharatas, those sorrowing kinsmen
were filled with amazement and delight at the restoration of their child
to life. Then, O king, casting off that grief of which their child had
been the cause, those Brahmanas, filled with delight, quickly went back
to their town taking the restored child with them. Behaviour like this
has been laid down for all the four orders. By frequently listening to
this auspicious story fraught with virtue, profit, and salvation, a man
obtains happiness both here and hereafter.'"



SECTION CLIV

"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,[454] this thy region, I think, resembles heaven itself.'"



SECTION CLV

"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).'"



SECTION CLVI

"Bhishma continued, 'Having said these words unto the Salmali. that
foremost of all persons conversant with Brahma, viz., Narada, represented
unto the god of the wind all that the Salmali had said about him.'

"Narada said, 'There is a certain Salmali on the breast of Himavat,
adorned with branches and leaves. His roots extend deep into the earth
and his branches spread wide around. That tree, O god of the wind
disregards thee. He spoke many words fraught with abuse of thyself. It is
not proper, O Wind, that I should repeat them in thy hearing. I know, O
Wind, that thou art the foremost of all created things. I know too that
thou art a very superior and very mighty being, and that in wrath thou
resemblest the Destroyer himself.'

"Bhishma continued, 'Hearing these words of Narada, the god of wind,
wending to that Salmali, addressed him in rage and said as follows.'

"The Wind-god said, 'O Salmali, thou hast spoken in derogation of me
before Narada. Know that I am the god of the wind. I shall certainly show
thee my power and might. I know thee well. Thou art no stranger to me.
The puissant Grandsire, while engaged in creating the world, had for a
time rested under thee. It is in consequence of this incident that I have
hitherto shown thee grace. O worst of trees, it is for this that thou
standest unharmed, and not in consequence of thy own might. Thou
regardest me lightly as if I were a vulgar thing. I shall show myself
unto thee in such a way that thou mayst not again disregard me.'

"Bhishma continued, 'Thus addressed, the Salmali laughed in derision and
replied, saying, 'O god of the wind, thou art angry with me. Do not
forbear showing the extent of thy might. Do thou vomit all thy wrath upon
me. By giving way to thy wrath, what wilt thou do to me? Even if thy
might had, been thy own (instead of being derived), I would not still
have been afraid of thee. I am superior to thee in might. I should not be
afraid of thee. They are really strong in understanding. They, on the
other hand, are not to be regarded strong that are possessed of only
physical strength.' Thus addressed, the Wind-god said, 'Tomorrow I shall
test thy strength.' After this, night came. The Salmali, concluding
mentally what the extent is of the Wind's might and beholding his own
self to be inferior to the god, began to say to himself, 'All that I said
to Narada is false. I am certainly inferior in might to the Wind. Verity,
he is strong in his strength. The Wind, as Narada said, is always mighty.
Without doubt, I am weaker than other trees. But in intelligence no tree
is my equal. Therefore, relying upon my intelligence I shall look at this
fear that arises from the Wind. If the other trees in the forest all rely
upon the same kind of intelligence, then, verily, no injury can result to
them from the god of the Wind when he becomes angry. All of them.
however, are destitute of understanding, and, therefore, they do not
know, as I know, why or how the Wind succeeds in shaking and tearing them
up.'"



 SECTION CLVII

"Bhishma said, 'Having settled this in his mind, the Salmali. in sorrow,
himself caused all his branches, principal and subsidiary, to be cut off.
Casting off his branches and leaves and flowers, at morn the tree looked
steadily at the Wind, as he came towards him. Filled with rage and
breathing hard, the Wind advanced, felling large trees, towards that spot
where the Salmali stood. Beholding him divested of top and branches and
leaves and flowers, the Wind, filled with joy, smilingly addressed that
lord of the forest which had before such a gigantic appearance, these
words.'

"The Wind said, 'Filled with rage, O Salmali, I would have done to thee
precisely what thou hast done to thyself by lopping off all thy branches.
Thou art now divested of thy proud top and flowers, and thou art now
without thy shoots and leaves. In consequence of thy own evil counsels,
thou hast been brought under my power.'

"Bhishma continued, 'Hearing these words of the Wind, the Salmali felt
great shame. Remembering also the words that Narada had said, he began to
repent greatly for his folly. Even in this way, O tiger among kings, a
weak and foolish person, by provoking the enmity of a powerful one, is at
last obliged to repent like the Salmali in fable. Even when possessed of
equal might, people do not suddenly wage hostilities with those that have
injured them. On the other hand, they display their might gradually, O
king! A person of foolish understanding should never provoke the
hostility of one that is possessed of intelligence. In such cases the
intelligence of the intelligent man penetrates (the subject upon which it
is employed) like fire penetrating a heap of dry grass. Intelligence is
the most precious possession that a person call have. Similarly, O king,
a man can have nothing here more valuable than might. One should,
therefore, overlook the wrongs inflicted by a person possessed of
superior strength, even as one should overlook (from compassion) the acts
of a child, and idiot, or one that is blind or deaf. The wisdom of this
saying is witnessed in thy case, O slayer of foes. The eleven Akshauhinis
(of Duryodhana), O thou of great splendour, and the seven (collected by
thyself), were not, in might equal to the single-handed Arjuna of high
soul. All the troops (of Duryodhana), therefore, were routed and slain by
that illustrious Pandava, that son of Paka's chastiser, as he coursed on
the field of battle, relying on his own strength. I have. O Bharata,
discoursed to thee of the duties of kings and the morality of duties in
detail. What else. O king, dost thou wish to hear!'"



SECTION CLVIII

"Yudhishthira said, 'I desire, O bull of Bharata's race, to hear in
detail the source from which sin proceeds and the foundation upon which
it rests.'

"Bhishma said, 'Hear, O King, what the foundation is of sin. Covetousness
alone is a great destroyer (of merit and goodness). From covetousness
proceeds sin. It is from this source that sin and irreligiousness flow,
together with great misery. This covetousness is the spring of also all
the cunning and hypocrisy in the world. It is covetousness that makes men
commit sin. From covetousness proceeds wrath; from covetousness flows
lust, and it is from covetousness that loss of judgment, deception,
pride, arrogance, and malice, as also vindictiveness, shamelessness, loss
of prosperity, loss of virtue, anxiety, and infamy spring, miserliness,
cupidity, desire for every kind of improper act, pride of birth, pride of
learning, pride of beauty, pride of wealth, pitilessness for all
creatures, malevolence towards all, mistrust in respect of all,
insincerity towards all, appropriation of other people's wealth,
ravishment of other people's wives, harshness of speech, anxiety,
propensity to speak ill of others, violent craving for the indulgence of
lust, gluttony, liability to premature death, violent propensity towards
malice, irresistible liking for falsehood, unconquerable appetite for
indulging in the passions, insatiable desire for indulging the ear,
evil-speaking, boastfulness, arrogance, non-doing of duties, rashness,
and perpetration of every kind of evil act,--all these proceed from
covetousness. In life, men are unable, whether infants or youth or
adults, to abandon covetousness. Such is the nature of covetousness that
it never decays even with the decay of life. Like the ocean that can
never be filled by the constant discharge of even innumerable rivers of
immeasurable depths, covetousness is incapable of being gratified by
acquisitions to any extent. The covetousness, however, which is never
gratified by acquisitions and satiated by the accomplishment of desires,
that which is not known in its real nature by the gods, the Gandharvas,
the Asuras, the great snakes, and, in fact, by all classes of beings,
that irresistible passion, along with that folly which invites the heart
to the unrealities of the world, should ever be conquered by a person of
cleansed soul. Pride, malice, slander, crookedness, and incapacity to
hear other people's good, are vices, O descendant of Kuru, that are to be
seen in persons of uncleansed soul under the domination of covetousness.
Even persons of great learning who bear in their minds all the voluminous
scriptures, and who are competent to dispel the doubts of others, show
themselves in this respect to be of weak understanding and feel great
misery in consequence of this passion. Covetous men are wedded to envy
and anger. They are outside the pale of good behaviour. Of crooked
hearts, the speeches they utter are sweet. They resemble, therefore, dark
pits whose mouths are covered with grass. They attire themselves in the
hypocritical cloak of religion. Of low minds, they rob the world, setting
up (if need be) the standard of religion and virtue. Relying upon the
strength of apparent reasons, they create diverse kinds of schisms in
religion. Intent upon accomplishing the purposes of cupidity, they
destroy the ways of righteousness. When wicked-souled persons under the
domination of covetousness apparently practise the duties of
righteousness, the consequence that results is that the desecrations
committed by them soon become current among men. Pride, anger, arrogance,
insensibility, paroxysms of joy and sorrow, and self-importance, all
these, O descendant of Kuru, are to be seen in persons swayed by
covetousness. Know that they who are always under the influence of
covetousness are wicked. I shall now tell thee of those about whom thou
askest, viz., those who are called good and whose practices are pure.
They who have no fear of an obligation to return to this world (after
death), they who have no fear of the next world, they who are not
addicted to animal food and who have no liking for what is agreeable and
no dislike for what is otherwise, they to whom good behaviour is ever
dear, they in whom there is self-restraint, they to whom pleasure and
pain are equal, they who have truth for their high refuge, they who give
but not take, they who have compassion, they who worship Pitris, gods and
guests, they who are always ready to exert themselves (for the good of
others), they who are universal benefactors, they who are possessed of
great courage (of mind), they who observe all the duties laid down in the
scriptures, they who are devoted to the good of all, they who can give
their all and lay down their very lives for others, are regarded as good
and virtuous, O Bharata! Those promoters of righteousness are incapable
of being forced away from the path of virtue. Their conduct, conformable
to the model set by the righteous men of old, can never be otherwise.
They are perfectly fearless, they are tranquil, they are mild, and they
always adhere to the right path. Full of compassion, they are always
worshipped by the good. They are free from lust and anger. They are not
attached to any worldly object. They have no pride. They are observant of
excellent vows. They are always objects of regard. Do thou, therefore,
always wait upon them and seek instruction from them. They never acquire
virtue, O Yudhishthira, for the, sake of wealth or of fame. They acquire
it on the other hand, because it is a duty like that of cherishing the
body. Fear, wrath, restlessness, and sorrow do not dwell in them. There
is not the outward garb of religion for misleading their fellowmen. There
is no mystery with them. They are perfectly contented. There is no error
of judgment arising from covetousness. They are always devoted to truth
and sincerity. Their hearts never fall from righteousness. Thou shouldst
show thy regard for them always, O son of Kunti! They are never delighted
at any acquisition or pained at any loss. Without attachment to anything,
and freed from pride, they are wedded to the quality of goodness, and
they cast an equal eye on all. Gain and loss, weal and woe, the agreeable
and the disagreeable, life and death, are equal in the eyes of those men
of firm tread, engaged in the pursuit of (divine) knowledge, and devoted
to the path of tranquillity and righteousness. Keeping thy senses under
restraint and without yielding to heedlessness, thou shouldst always
worship those high-souled persons who bear such love for virtue. O
blessed one, one's words become productive of good only through the
favour of the gods. Under other circumstances, words produce evil
consequence."[455]'



SECTION CLIX

"Yudhishthira said, 'Thou hast said, O grandsire, that the foundation of
all evils is covetousness. I wish, O sire, to hear of ignorance in
detail.'

"Bhishma said, 'The person who commits sin through ignorance, who does
not know that his end is at hand, and who always hates those that are of
good behaviour, soon incurs infamy in the world. In consequence of
ignorance one sinks into hell. Ignorance is the spring of misery. Through
ignorance one' suffers afflictions and incurs great danger.'

"Yudhishthira said, 'I desire, O king, to hear in detail the origin, the
place, the growth, the decay, the rise, the root, the inseparable
attribute, the course, the time, the cause, and the consequence, of
ignorance. The misery that is felt here is all born of ignorance.'[456]

"Bhishma said, 'Attachment, hate, loss of judgment, joy, sorrow, vanity,
lust, anger, pride, procrastination, idleness, desire, aversion,
jealousy, and all other sinful acts are all known by the common name of
ignorance.[457] Hear now, O king, in detail, about its tendency, growth
and other features after which thou enquirest. These two viz., ignorance
and covetousness, know, O king, are the same (in substance). Both are
productive of the same fruits and same faults, O Bharata! Ignorance has
its origin in covetousness. As covetousness grows, ignorance also grows.
Ignorance exists there where covetousness exists. As covetousness
decreases, ignorance also decreases. It rises with the rise of
covetousness. Manifold again is the course that it takes. The root of
covetousness is loss of judgment. Loss of judgment, again, is its
inseparable attribute. Eternity is ignorance's course. The time when
ignorance appears is when objects of covetousness are not won. From one's
ignorance proceeds covetousness, and from the latter proceeds ignorance.
(Covetousness, therefore, is both the cause and consequence of
ignorance). Covetousness is productive of all. For these reasons, every
one should avoid covetousness. Janaka, and Yuvanaswa, and Vrishadarbhi,
and Prasenajit, and other kings acquired heaven in consequence of their
having repressed covetousness. Do thou also in the sight of all persons,
avoid covetousness by a strong resolution, O chief of the Kurus! Avoiding
covetousness thou shalt obtain happiness both here and in the next
world.'"



SECTION CLX

"Yudhishthira said, 'O grandsire, O thou of virtuous soul, what, indeed,
is said to be productive of great merit[458] for a person attentively
engaged in the study of the Vedas and desirous of acquiring virtue? That
which is regarded in this world as productive of high merit is of diverse
kinds as set forth in the scriptures. Tell me, O grandsire, about that
which is regarded as such both here and hereafter. The path of duty is
long and has innumerable branches, O Bharata! Amongst those duties what
are those few that should, according to thee, be preferred to all others
for observance? Tell me, O king, in detail, about that which is so
comprehensive and which is so many-branched.'

"Bhishma said, 'I shall speak to thee of that by which thou mayst attain
to high merit. Possessed as thou art of wisdom, thou shalt be gratified
with the knowledge. I will impart to thee, like a person gratified with
having quaffed nectar. The rules of duty that have been uttered by the
great Rishis, each relying upon his own wisdom, are many. The highest
among them all is self-restraint. Those amongst the ancients that were
acquainted with truth said that self-restraint leads to the highest
merit. As regards the Brahmana in particular, self-restraint is his
eternal duty. It is from self-restraint that he obtains the due fruition
of his acts. Self-restraint, in his case, surpasses (in merit) charity
and sacrifice and study of the Vedas. Self-restraint enhances (his)
energy. Self-restraint is highly sacred. Through self-restraint a man
becomes cleansed of all his sins and endued with energy, and as a
consequence, attains to the highest blessedness. We have not heard that
there is any other duty in all the worlds that can equal self-restraint.
Self-restraint, according to all virtuous persons, is the highest of
virtues in this world. Through self-restraint, O foremost of men, a
person acquires the highest happiness both here and hereafter. Endued
with self-restraint, one acquires great virtue. The self-restrained man
sleeps in felicity and awakes in felicity, and moves through the world in
felicity. His mind is always cheerful. The man who is without
self-restraint always suffers misery. Such a man brings upon himself many
calamities all born of his own faults. It has been said that in all the
four modes of life self-restraint is the best of vows. I shall now tell
thee those indications whose sum total is called self-restraint.
Forgiveness, patience, abstention from injury, impartiality, truth,
sincerity, conquest of the senses, cleverness, mildness, modesty,
steadiness, liberality, freedom from wrath, contentment, sweetness of
speech, benevolence, freedom from malice,--the union of all these is
self-restraint. It also consists, O son of Kuru, of veneration for the
preceptor and universal compassion. The self-restrained man avoids both
adulation and slander. Depravity, infamy, false speech, lust,
covetousness, pride, arrogance, self-glorification, fear, envy and
disrespect, ale all avoided by the self-restrained man. He never incurs
obloquy. He is free from envy. He is never gratified with small
acquisitions (in the form of earthly happiness of any kind.) He is even
like the ocean which can never be filled.[459] The man of self-restraint
is never bound by the attachments that arise from earthly connections
like to those involved in sentiments like these, 'I am thine, Thou art
thine, They are in me, and I am in them.' Such a man, who adopts the
practices of either cities or the woods, and who never indulges in
slander or adulation, attains to emancipation. Practising universal
friendliness, and possessed of virtuous behaviour, of cheerful soul and
endued with knowledge of soul, and liberated from the diverse attachments
of the earth, great is the reward that such a person obtains in the world
to me. Of excellent conduct and observant of duties, of cheerful soul and
possessed of learning and knowledge of self, such a man wins esteem while
here and attains to a high end hereafter. All acts that are regarded as
good on earth, all those acts that are practised by the righteous,
constitute the path of the ascetic possessed of knowledge. A person that
is good never deviates from that path. Retiring from the world and
betaking himself to a life in the woods, that learned person having a
complete control over the senses who treads in that path, in quiet
expectation of his decease, is sure to attain to the state of Brahma. He
who has no fear of any creature and of whom no creature is afraid, has,
after the dissolution of his body, no fear to encounter.[460] He who
exhausts his merits (by actual enjoyment) without seeking to store them
up, who casts an equal eye upon all creatures and practises a course of
universal friendliness, attains to Brahma. As the track of birds along
the sky or of fowl over the surface of water cannot be discerned, even so
the track of such a person (on earth) does not attract notice. For him, O
king, who abandoning home adopts the religion of emancipation, many
bright worlds wait to be enjoyed for eternity. If, abandoning all acts,
abandoning penances in due course, abandoning the diverse branches of
study, in fact, abandoning all things (upon which worldly men set their
hearts), one becomes pure in his desires, liberated from all
restraints,[461] of cheerful soul, conversant with self, and of pure
heart, one then wins esteem in this world and at last attains to heaven.
That eternal region of the Grandsire which springs from Vedic penances,
and which is concealed in a cave, can be won by only self-restraint.[462]
He who takes pleasure in true knowledge, who has become enlightened, and
who never injures any creature, has no fear of coming back to this world,
far less, any fear in respect of the others.[463] There is only one fault
in self-control. No second fault is noticeable in it. A person who has
self-control is regarded by men as weak and imbecile. O thou of great
wisdom, this attribute has only one fault. Its merits are many. By
forgiveness (which is only another form of self-control), the man of
self-control may easily acquire innumerable worlds. What need has a man
of self-control for a forest? Similarly, O Bharata, of what use is the
forest to him that has no self-control? That is a forest where the man of
self-control dwells, and that is even a sacred asylum.'

"Vaisampayana continued, 'Hearing these words of Bhishma, Yudhishthira
became highly gratified as if he had quaffed nectar. Again the king asked
that foremost of virtuous men. That perpetuator of Kuru's race
(questioned by his grandson) once more began to discourse cheerfully (on
the topic raised).'"



SECTION CLXI

"Bhishma said, 'They that are possessed of knowledge say that everything
has penance for its root. That foolish person who has not undergone
penances does not meet with the rewards of even his own acts. The
puissant Creator created all this universe with the aid of penances.
After the same manner, the Rishis acquired the Vedas through the power of
penances. It was by the aid of penances that the Grandsire created food,
fruit and roots. It is by penances that persons crowned with ascetic
success behold the three worlds, with rapt souls. Medicines and all
antidotes to injurious substances, and the diverse acts (seen here),
produce their intended results through the aid of penance. The
accomplishment of all purposes depends upon penance. Whatever things
there are that are apparently unattainable are sure to be won by the aid
of penance. Without doubt, the Rishis obtained their sixfold divine
attributes through penance. A person that drinks alcoholic stimulants,
one that appropriates the possessions of others without their consent,
one guilty of foeticide, one that violates one's preceptor's bed, are all
cleansed by penance properly practised. Penances are of many kinds. They
exhibit themselves through various outlets. Of all kinds of penances,
however, that one may Practise after abstaining from pleasure and
enjoyment, abstention from food Is the highest and best. The penance
involved in abstention from food is superior, O king, to even compassion,
truthfulness of speech, gifts, and restraining the senses. There is no
act more difficult to accomplish than gift. There is no mode of life that
is superior to serving one's mother. There is no creature superior to
those that are conversant with the three Vedas. Similarly, Renunciation
constitutes the highest penance. People keep their senses under control
for taking care of their virtue and heaven. In respect of such control
over the senses as also in the acquisition of virtue, there is no penance
higher than abstention from food. The Rishis, the gods, human beings,
beasts, birds, and whatever other creatures there are, mobile or
immobile, are all devoted to penances, and whatever success they win is
won through penance. Thus it was through penance that the gods acquired
their superiority These (luminaries in the firmament) that have got their
shares of felicity, are always the results of penance. Without doubt,
through penance the very status of godhead may be acquired.'"



SECTION CLXII

"Yudhishthira said, 'Brahmanas and Rishis and Pitris and the gods all
applaud the duty of truth. I desire to hear of truth. Discourse to me
upon it, O grandsire! What are the indications, O king, of truth? How may
it be acquired? What is gained by practising truth, and how? Tell me all
this.'

"Bhishma said, 'A confusion of the duties of the four orders is never
applauded. That which is called Truth always exists in a pure and
unmingled state in every one of those four orders. With those that are
good, Truth is always a duty. Indeed, Truth is an eternal duty. One
should reverentially bow unto Truth. Truth is the highest refuge (of
all). Truth is duty; Truth is penance; Truth is Yoga; and Truth is the
eternal Brahma. Truth has been said to be Sacrifice of a high order.[464]
Everything rests upon Truth. I shall now tell thee the forms of Truths
one after another, and its indications also in due order. It behoveth
thee to hear also as to how Truth may be acquired. Truth, O Bharata, as
it exists in all the world, is of thirteen kinds. The forms that Truth
assumes are impartiality, self control, forgiveness, modesty, endurance,
goodness, renunciation, contemplation, dignity, fortitude, compassion,
and abstention from injury. These, O great monarch, are the thirteen
forms of Truth. Truth is immutable, eternal, and unchangeable. It may be
acquired through practices which do not militate against any of the other
virtues. It may also be acquired through Yoga. When desire and aversion,
as also lust and wrath, are destroyed, that attribute in consequence of
which one is able to look upon one's own self and one's foe, upon one's
good and one's evil, with an unchanging eye, is called impartiality.
Self-control consists in never wishing for another man's possessions, in
gravity and patience and capacity to allay the fears of others in respect
to one's own self, and immunity from disease. It may be acquired through
knowledge. Devotion to the practice of liberality and the observance of
all duties are regarded by the wise as constituting goodwill. One comes
to acquire universal goodwill by constant devotion to truth. As regards
non-forgiveness and forgiveness, it should be stated that the attribute
through which an esteemed and good man endures both what is agreeable and
disagreeable, is said to be forgiveness. This virtue may well be acquired
through the practice of truthfulness. That virtue in consequence of which
an intelligent man, contented in mind and speech, achieves many good
deeds and never incurs the censure of others, is called modesty. It is
acquired through the aid of righteousness. That virtue which forgives for
the sake of virtue and profit is called endurance. It is a form of
forgiveness. It is acquired through patience, and its purpose is to
attach people to one's self. The casting off of affection as also of all
earthly possessions, is called renunciation. Renunciation can never be
acquired except by one who is divested of anger and malice. That virtue
in consequence of which one does good, with watchfulness and care, to all
creatures is called goodness. It hath no particular shape and consists in
the divestment of all selfish attachments. That virtue owing to which one
remains unchanged in happiness and misery is called fortitude. That wise
man who desires his own good always practises this virtue. One should
always practise forgiveness and devotedness to truth. That man of wisdom
who succeeds in casting off joy and fear and wrath, succeeds in acquiring
fortitude. Abstention from injury as regards all creatures in thought,
word, and deed, kindness, and gift, are the eternal duties of those who
are good. These thirteen attributes, though apparently distinct from one
another, have but one and the same form, viz., Truth. All these, O
Bharata, support Truth and strengthen it. It is impossible, O monarch, to
exhaust the merits of Truth. It is for these reasons that the Brahmanas,
the Pitris, and the gods, applaud Truth. There is no duty which is higher
than Truth, and no sin more heinous than untruth. Indeed, Truth is the
very foundation of righteousness. For this reason, one should never
destroy Truth. From Truth proceed gifts, and sacrifice with presents, as
well as the threefold Agnihotras, the Vedas, and everything else that
leads to righteousness. Once on a time a thousand horse-sacrifices and
Truth were weighed against each other in the balance. Truth weighed
heavier than a thousand horse-sacrifices."'



SECTION CLXIII

"Yudhishthira said, 'Tell me, O thou of great wisdom, everything about
that from which spring wrath and lust, O bull of Bharata's race, and
sorrow and loss of judgment, and inclination to do (evil to others), and
jealousy and malice and pride, and envy, and slander, and incapacity to
bear the good of others, and unkindness, and fear. Tell me everything
truly and in detail about all these.'

"Bhishma said, 'These thirteen vices are regarded as very powerful foes
of all creatures. These, O Monarch, approach and tempt men from every
side. They goad and afflict a heedless man or one that is insensate.
Indeed, as soon as they see a person, they assail him powerfully like
wolves jumping upon their prey. From these proceed all kinds of grief.
From these proceed all kinds of sin. Every mortal, O foremost of men,
should always know this. I shall now speak to thee of their origin, of
the objects upon which they rest, and of the means of their destruction,
O lord of the earth! Listen, first, O king, with undivided attention, to
the origin of wrath truly and in detail. Anger springs from covetousness.
It is strengthened by the faults of others. Through forgiveness it
remains dormant, and through forgiveness it disappears. As regards lust,
it springs from resolution. Indulgence strengthens it. When the man of
wisdom resolutely turns away from it, it disappears and dies. Envy of
others proceeds from between wrath and covetousness. It disappears in
consequence of compassion and knowledge of self. In consequence of
compassion for all creatures, and of that disregard for all worldly
objects (that knowledge brings in its train), it disappears. It also
arises from seeing the faults of other people. But in men of intelligence
it quickly disappears in consequence of true knowledge.[465] Loss of
judgment has its origin in ignorance and proceeds from sinfulness of
habit. When the man whom this fault assails begins to take delight in
(the company and counsels of) wise men, the vice at once and immediately
hides its head. Men, O thou of Kuru's race, see conflicting scriptures.
From that circumstance springs the desire for diverse kinds of action.
When true Knowledge has been gained, that desire is allayed. The grief of
an embodied creature proceeds from affection which is awakened by
separation. When, however, one learns that the dead do not return
(whatever the grief one may feel for them), it subsides. Incapacity to
bear other people's good proceeds from wrath and covetousness. Through
compassion for every creature and in consequence of a disregard for all
earthly objects, it is extinguished. Malice proceeds from the abandonment
of truth and indulgence in wickedness. This vice, O child, disappears in
consequence of one's waiting upon the wise and good. Pride, in men,
springs from birth, learning, and prosperity. When those three, however,
are truly known, that vice instantly disappears. Jealousy springs from
lust and delight in low and vulgar people. In consequence of wisdom it is
destroyed. From errors (of conduct) inconsistent with the ordinary course
of men, and through disagreeable speeches expressive of aversion, slander
takes its rise. It disappears, O king, upon a survey of the whole world.
When the person that injures is powerful and the injured one is unable to
avenge the injury, hate shows itself. It subsides, however, through
kindliness. Compassion proceeds from a sight of the helpless and
miserable persons with whom the world abounds. That sentiment disappears
when one understands the strength of virtue.[466] Covetousness in all
creatures spring from ignorance. Beholding the instability of all objects
of enjoyment, it suffers destruction. It has been said that tranquillity
of soul can alone subdue all these thirteen faults. All these thirteen
faults stained the sons of Dhritarashtra. Thyself, always desirous of
truth, hast conquered all of those vices in consequence of thy regard for
seniors.'"



SECTION CLXIV

"Yudhishthira said, 'I know what benevolence is, in consequence of my
observation of persons that are good. I do not, however, know them that
are malevolent, nor the nature of their acts, O Bharata. Indeed, people
avoid malevolent persons of cruel deeds even as they avoid thorns and
pitfalls and fire. It is evident, O Bharata, that he who is malevolent is
sure to burn (with misery) both here and hereafter. Therefore, O thou of
Kuru's race, tell me what, in truth, the acts of such a person are.'

"Bhishma said, 'Malevolent persons always do wicked acts and feel an
irresistible inclination for doing them. They slander others and incur
obloquy themselves. They always regard themselves as cheated of what is
their due. A malevolent person brags of his own acts of charity. He sees
others with malicious eyes. He is very mean. He is deceitful, and full of
cunning. He never gives others their dues. He is arrogant. He keeps evil
company and is always boastful. He fears and suspects all with whom he
comes into contact. He is of foolish understanding. He practises
miserliness. He praises his associates. He cherishes an inordinate
aversion and hatred for all recluses who have retired into the woods. He
takes delight in injuring others. He is utterly regardless of
distinguishing the merits and faults of others. He is full of lies. He is
discontented. He is exceedingly covetous, and always acts cruelly. Such a
person regards a virtuous and accomplished man as a pest, and thinking
everybody else to be like himself never trusts any one. Such a person
proclaims the faults of other people however unsuspected those faults
might viz. With regard to such faults, however, as similar to those that
stain his own self, he does not refer to them even remotely, for the sake
of the advantage he reaps from them. He regards the person that does him
good as a simpleton whom he has cleverly deceived. He is filled with
regret for having at any time made any gift of wealth even unto a
benefactor. Know him for a malevolent and wicked person who quietly and
alone takes comestibles and drinks and other kinds of food that are
regarded choice, even when persons are standing by with wishful eyes. He
on the other hand, who dedicates the first portion to Brahmanas and takes
what remains, dividing it with friends and kinsmen, attains to great
felicity in the next world and infinite happiness here. I have now, O
chief of the Bharatas, said unto thee what the indications are of the
wicked and malevolent man. Such a person should always be avoided by a
man of wisdom.'"



 SECTION CLXV

"Bhishma said, 'For enabling such pious and impoverished Brahmanas as
have been robbed of their wealth (by thieves), as are engaged in the
performance of sacrifices, as are well conversant with all the Vedas, and
as are desirous of acquiring the merit of righteousness, to discharge
their obligations to preceptors and the Pitris, and pass their days in
reciting and studying the scriptures, wealth and knowledge, O Bharata,
should be given.[467] Unto those Brahmanas that are not poor, only the
Dakshina,[468] O best of the Bharatas, should be given. As regards those
that have fallen away (in consequence of their sinful deeds) from the
status of Brahman, uncooked food should be given to them outside the
limits of the sacrificial altar.[469] The Brahmanas are the Vedas
themselves and all the Sacrifices with large presents. Desirous of
excelling one another, they always perform sacrifices, impelled by their
virtuous inclinations. The king should, therefore, make presents of
diverse kinds of valuable wealth unto them. That Brahmana who hath a
sufficiency of stores for feeding his family for three or more years,
deserves to drink the Soma.[470] If not withstanding the presence of a
virtuous king on the throne, the sacrifice begun by anybody, especially
by a Brahmana, cannot be completed for want of only a fourth part of the
estimated expenses, then the king should, for the completion of that
sacrifice, take away from his kinsmen the wealth of a Vaisya that is
possessed of a large flock of cattle but that is averse from sacrifices
and abstains from quaffing Soma. The Sudra has no competence for
performing a sacrifice. The king should, therefore, take away (wealth for
such a purpose) from a Sudra house of ours.[471] The king should also,
without any scruple, take away from the kinsmen the wealth of him who
does not perform sacrifices though possessed of a hundred kine and also
of him who abstains from sacrifices though possessed of a thousand kine.
The king should always publicly take away the wealth of such a person as
does not practise charity, by acting in this way the king earns great
merit. Listen again to me. That Brahmana who has been forced by want to
go without six meals,[472] may take away without permission, according to
the rule of a person that cares only for today without any thought of the
morrow, only what is necessary for a single meal, from the husking tub or
the field or the garden or any other place of even a man of low pursuits.
He should, however, whether asked or unasked, inform the king of his
act.[473] If the king be conversant with duty he should not inflict any
punishment upon such a Brahmana. He should remember that a Brahmana
becomes afflicted with hunger only through the fault of the
Kshatriya.[474] Having ascertained a Brahmana's learning and behaviour,
the king should make a provision for him, and protect him as a father
protects the son of his own loins. On the expiry of every year, one
should perform the Vaisvanara sacrifice (if he is unable to perform any
animal or Soma sacrifice). They who are conversant with religion say that
the practice of an act laid down in the alternative, is not destructive
of virtue. The Viswedevas, the Sadhyas, the Brahmanas, and great Rishis,
fearing death in seasons of distress, do not scruple to have recourse to
such provisions in the scriptures as have been laid down in the
alternative. That man, however, who while able to live according to the
primary provision, betakes himself to the alternative, comes to be
regarded as a wicked person and never succeeds in winning any felicity in
heaven. A Brahmana conversant with the Vedas should never speak of his
energy and knowledge to the king. (It is the duty of the king to
ascertain it himself.) Comparing again the energy of a Brahmana with that
of the king, the former will always be found to be superior to the
latter. For this reason the energy of the Brahmanas can scarcely be borne
or resisted by a king. The Brahmana is said to be creator, ruler,
ordainer, and god. No word of abuse, no dry speeches, should be addressed
to a Brahmana. The Kshatriya should cross all his difficulties by the aid
of the might of his arms. The Vaisya and the Sudra should conquer their
difficulties by wealth; the Brahmana should do so by Mantras and homa.
None of these, viz., a maiden, a youthful woman, a person unacquainted
with mantras, an ignorant guy, or one that is impure, is competent to
pour libations on the sacrificial fire. If any of these do so, he or she
is sure to fall into hell, with him for whom they act. For this reason,
none but a Brahmana, conversant with the Vedas and skilled in all
sacrifices should become the pourer of sacrificial libations. They who
are conversant with the scriptures say that the man who, having kindled
the sacrificial fire, does not give away the dedicated food as Dakshina,
is not the kindler of a sacrificial fire. A person should, with his
senses under control, and with proper devotion, do all the acts of merit
(indicated in the scriptures). One should never worship the deities in
sacrifices in which no Dakshina is given. A sacrifice not completed with
Dakshina, (instead of producing merit) brings about the destruction of
one's children, animals, and heaven. Such a sacrifice destroys also the
senses, the fame, the achievements and the very span of life, that one
has. Those Brahmanas that lie with women in their season, or who never
perform sacrifices, or whose families have no members conversant with the
Vedas, are regarded as Sudras in act. That Brahmana who, having married a
Sudra girl, resides for twelve continuous years in a village has only a
well for its water supply, becomes a Sudra in act. That Brahmana who
summons to his bed an unmarried maiden, or suffers a Sudra, thinking him
worthy of respect, to sit upon the same carpet with him, should sit on a
bed of dry grass behind some Kshatriya or Vaisya and give him respect in
that fashion.[475] It is in this manner that he can be cleansed. Listen,
O king, to my words on this subject. The sin that a Brahmana commits in a
single night by respectfully serving a member of a lower order or by
sporting with him in the same spot or on the same bed, is cleansed by
observing the practice of sitting behind a Kshatriya or a Vaisya on a bed
of dry grass for three continuous years. A falsehood spoken in jest is
not sinful; nor one that is spoken to a woman. O king, nor one that is
spoken on an occasion of marriage; nor one spoken for benefiting one's
preceptor; nor one spoken for saving one's own life. These five kinds of
falsehood in speech, it has been said, are not sinful. One may acquire
useful knowledge from even a person of low pursuits, with devotion and
reverence. One may take up gold, without any scruple, from even an
unclean place. A woman that is the ornament of her sex may be taken (for
wife) from even a vile race. Amrita, if extracted from poison, may be
quaffed; women, jewels and other valuables, and water, can never,
according to the scriptures, be impure or unclean. For the benefit of
Brahmanas and kine, and on occasions of transfusion of castes, even a
Vaisya may take up weapons for his own safety. Drinking alcoholic
liquors, killing a Brahmana, and the violation of the preceptor's bed,
are sins that, if committed consciously, have no expiation. The only
expiation laid down for them is death. The same may be said of stealing
gold and the theft of a Brahmana's property. By drinking alcoholic
liquors, by having congress with one with whom congress is prohibited, by
mingling with a fallen person, and (a person of any of the other three
orders) by having congress with a Brahmani, one becomes inevitably
fallen. By mixing with a fallen person for one whole year in such matters
as officiation in sacrifices and teaching sexual congress, one becomes
fallen. One, however, does not become so by mixing with a fallen person
in such matters as riding on the same vehicle, sitting on the same seat,
and eating in the same line. Excluding the five grave sins that have been
mentioned above, all other sins have expiations, provided for them.
Expiating those sins according to the ordinances laid down for them, one
should not again indulge in them. In the case of those who have been
guilty of the first three of these five sins, (viz., drinking alcoholic
liquors, killing a Brahmana, and violation of the preceptor's bed), there
is no restriction for their (surviving) kinsmen about taking food and
wearing ornaments, even if their funeral rites remain unperformed when
they die. The surviving kinsmen should make no scruple about such things
on such occasions. A virtuous man should, in the observance of his
duties, discard his very friends and reverend seniors. In fact, until
they perform expiation, they that are virtuous should not even talk with
those sinners. A man that has acted sinfully destroys his sin by acting
virtuously afterwards and by penances. By calling a thief a thief, one
incurs the sin of theft. By calling a person a thief who, however, is not
a thief one incurs a sin just double the sin of theft. The maiden who
suffers her virginity to be deflowered incurs three-fourths of the sin of
Brahmanicide, while the man that deflowers her incurs a sin equal to a
fourth part of that of Brahmanicide. By slandering Brahmanas or by
striking them, one sinks in infamy for a hundred years. By killing a
Brahmana one sinks into hell for a thousand years. No one, therefore,
should speak ill of a Brahmana or slay him. If a person strikes a
Brahmana with a weapon, he will have to live in hell for as many years as
the grains of dust that are soaked by the blood flowing from the wounded.
One guilty of foeticide becomes cleansed if he dies of wounds received in
battle fought for the sake of kine and Brahmanas. He may also be cleansed
by casting his person on a blazing fire.[476] A drinker of alcoholic
liquors becomes cleansed by drinking hot alcohol. His body being burnt
with that hot drink, he is cleansed through death in the other
world.[477] A Brahmana stained by such a sin obtains regions of felicity
by such a course and not by any other. For violating the bed of a
preceptor, the wicked-souled and sinful wretch becomes cleansed by the
death that results from embracing a heated female figure of iron. Or,
cutting off his organ and testicles and bearing them in his hands, he
should go on in a straight course towards the south-west and then cast
off his life. Or, by meeting with death for the sake of benefiting a
Brahmana, he may wash off his sin. Or, after performing a horse-sacrifice
or a cow-sacrifice or an Agnishtoma, he may regain esteem both here and
hereafter. The slayer of a Brahmana should practise the vow of
Brahmacharya for twelve years and devoting himself to penances, wander,
holding in his hands the skull of the slain all the time and proclaiming
his sin unto all. He should even adopt such a course, devoted to penance
and leading the life of an ascetic. Even such is the expiation provided
for one who slays a woman quick with child, knowing her condition. The
man who knowingly slays such a woman incurs double the sin that follows
from Brahmanicide. A drinker of alcoholic liquor should live on frugal
fare, practising Brahmacharya vows, and sleep on the bare ground, and
perform, for more than three years the sacrifice next to the Agnishtoma.
He should then make a present of a thousand kine with one bull (unto a
good Brahmana). Doing all this, he would regain his purity. Having slain
a Vaisya one should perform such a sacrifice for two years and make a
present of a hundred kine with one bull. Having slain a Sudra, one should
perform such a sacrifice for one year and make a present of a hundred
kine with one bull. Having slain a dog or bear or camel, one should
perform the same penance that is laid down for the slaughter of a Sudra.
For slaying a cat, a chasa, a frog, a crow, a reptile, or a rat, it has
been said, one incurs the sin of animal slaughter, O king! I shall now
tell thee of other kinds of expiations in their order. For all minor sins
one should repent or practise some vow for one year. For congress with
the wife of a Brahmana conversant with the Vedas, one should for three
years practise the vow of Brahmacharya, taking a little food at the
fourth part of the day. For congress with any other woman (who is not
one's wife), one should practise similar penance for two years. For
taking delight in a woman's company by sitting with her on the same spot
or on the same seat, one should live only on water for three days. By
doing this he may cleanse himself of his sin. The same is laid down for
one who befouls a blazing fire (by throwing impure things on it). He who
without adequate cause, casts off his sire or mother or preceptor, surely
becomes fallen, O thou of Kuru's race, as the conclusion is of the
scriptures. Only food and clothes should be given, as the injunction is,
unto a wife guilty of adultery or one confined in a prison. Indeed, the
vows that are laid down for a male person guilty of adultery should be
caused to be observed by also a woman who is guilty of the same. That
woman who abandoning a husband of a superior caste, has congress with a
vile person (of a lower order), should be caused by the king to be
devoured by dogs in a public place in the midst of a large concourse of
spectators.[478] A wise king should cause the male person committing
adultery under such circumstances to be placed upon a heated bed of iron
and then, placing faggots underneath, burn the sinner thereon. The same
punishment, O king, is provided for the woman that is guilty of adultery.
The wicked sinner who does not perform expiation within a year of the
commission of the sin incurs demerit that is double of what attaches to
the original sin. One who associates with such a person for two years
must wander over the earth, devoting himself to penances and living upon
eleemosynary charity. One associating with a sinner for four years should
adopt such a mode of life for five years. If a younger brother weds
before his elder brother, then the younger brother, the elder brother and
the woman that is married, all three, in consequence of such wedding,
become fallen. All of them should observe the vows prescribed for a
person who has neglected his sacrificial fire, or practise the vow of
Chandrayana for a month, or some other painful vow, for cleansing
themselves of their sin. The younger brother, wedding, should give his
wife unto his unmarried elder brother. Afterwards, having obtained the
permission of the elder brother, the younger brother may take back his
wife. By such means may all three be cleansed of their sin. By slaying
animals save a cow, the slayer is not stained. The learned know that man
has dominion over all the lower animals. A sinner, holding in his hand a
yak-tail and an earthen pot, should go about, proclaiming his sin. He
should every day beg of only seven families, and live upon what may be
thus obtained. By doing this for twelve days he may be cleansed of his
sin. He who becomes unable to bear in his hand the yak-tail while
practising this vow, should observe the vow of mendicancy (as stated
above) for one whole year. Amongst men such expiation is the best. For
those that are able to practise charity, the practice of charity has been
laid down in all such cases. Those who have faith and virtue may cleanse
themselves by giving away only one cow. One who eats or drinks the flesh,
ordure, or urine, of a dog, a boar, a man, a cock, or a camel must have
his investiture of the sacred thread re-performed. If a Soma-drinking
Brahmana inhales the scent of alcohol from the mouth of one that has
drunk it, he should drink warm water for three days or warm milk for the
same period. Or, drinking warm water for three days he should live for
that period upon air alone. These are the eternal injunctions laid down
for the expiation of sin, especially for a Brahmana who has committed
these sins through ignorance and want of judgment.'"



SECTION CLXVI

"Vaisampayana said, 'Upon the completion of this discourse, Nakula who
was an accomplished swordsman thus questioned the Kuru grandsire lying on
his bed of arrows.'

"Nakula said, 'The bow, O grandsire, is regarded as the foremost of
weapons in this world. My mind, however, inclines towards the sword,
since when the bow, O king, is cut off or broken, when steeds are dead or
weakened, a good warrior, well trained in the sword, can protect himself
by means of his sword.[479] A hero armed with the sword can, single
handed, withstand many bowmen, and many antagonists armed with maces and
darts. I have this doubt, and I feel curious to know the truth. Which, O
king, is really the foremost of weapons in all battles? How was the sword
first created and for what purpose? Who also was the first preceptor in
the weapon? Tell me all this, O grandsire.'

"Vaisampayana continued, 'Hearing these words of the intelligent son of
Madri, the virtuous Bhishma, the complete master of the science of the
bow, stretched upon his bed of arrows, made this answer fraught with many
refined words of delightful import, melodious with vowels properly
placed, and displaying considerable skill, unto the high-souled Nakula,
that disciple of Drona, endued with skilful training.'

"Bhishma said, 'Hear the truth, O son of Madri, about what thou hast
asked me. I am excited by this question of thine, like a hill of
red-chalk.[480] In ancient times the universe was one vast expanse of
water, motionless and skyless, and without this earth occupying any space
in it. Enveloped in darkness, and intangible, its aspect was exceedingly
awful. Utter silence reigning all over, it was immeasurable in extent. In
his own proper time the Grandsire (of the universe) took his birth. He
then created the wind and fire, and the sun also of great energy. He also
created the sky, the heavens, the nether regions, earth, the directions,
the firmament with the moon and the stars, the constellations, the
planets, the year, the seasons, the months, the two fortnights (lighted
and dark) and the smaller divisions of time. The divine Grandsire then,
assuming a visible form, begot (by power of his will) some sons possessed
of great energy. They are the sages Marichi, Atri, Pulastya, Pulaha,
Kratu, Vasishtha, Angiras, and the mighty and puissant lord Rudra, and
Prachetas. The last begat Daksha, who in his turn, begat sixty daughters.
All those daughters were taken by regenerate sages for the object of
begetting children upon them. From them sprang all the creatures of the
universe, including the gods, Pitris, Gandharvas, Apsaras, diverse kinds
of Rakshasas, birds and animals and fishes, monkeys, great snakes, and
diverse species of fowl that range the air or sport on the water, and
vegetables, and all beings that are oviparous or viviparous or born of
filth. In this way the whole universe consisting of mobile and immobile
creatures sprang into existence. The universal Grandsire, having thus
evoked into existence all mobile and immobile creatures, then promulgated
the eternal religion laid down in the Vedas. That religion was accepted
by the gods, with their preceptors, priests, the Adityas, the Vasus, the
Rudras, the Sadhyas, the Maruts, the Aswins, Bhrigu, Atri, Angiras, the
Siddhas, Kasyapa rich in penances, Vasishtha, Gautama, Agastya, Narada,
Parvata, the Valikhilya Rishis, those other Rishis known under the names
of Prabhasas, the Sikatas, the Ghritapas, the Somavayavyas, the
Vaiswanaras, Marichipas, the Akrishtas, the Hansas, those born of Fire,
the Vanaprasthas, and the Prasnis. All of them lived in obedience to
Brahman. The foremost of the Danavas, however, setting at night the
commands of the Grandsire, and yielding to wrath and covetousness, began
to cause the destruction of righteousness. They were Hiranyakasipu, and
Hiranyaksha, and Virochana, and Samvara, and Viprachitti, and Prahlada,
and Namuchi, and Vali. These and many other Daityas and Danavas,
transcending all restraints of duty and religion, sported and took
delight in all kinds of wicked acts. Regarding themselves equal in point
of birth with the gods, they began to challenge them and the sages of
pure behaviour. They never did any good to the other creatures of the
universe or showed compassion for any of them. Disregarding the three
well-known means, they began to persecute and afflict all creatures by
wielding only the rod of chastisement. Indeed, those foremost of Asuras,
filled with pride, forsook every friendly intercourse with other
creatures. Then the divine Brahman, accompanied by the regenerate sages,
proceeded to a delightful summit of Himavat, extending for a hundred
Yojanas in area, adorned with diverse kinds of jewels and gems, and upon
whose surface the stars seemed to rest like so many lotuses on a lake. On
that prince of mountains, O sire, overgrown with forests of flowering
trees, that foremost of the gods, viz., Brahman, stayed for some time for
accomplishing the business of the world. After the lapse of a thousand
years, the puissant lord made arrangements for a grand sacrifice
according to the ordinances laid down in the scriptures. The sacrificial
altar became adorned with Rishis skilled in sacrifice and competent to
perform all acts appertaining thereto, with faggots of sacrificial fuel,
and with blazing fires. And it looked exceedingly beautiful in
consequence of the sacrificial plates and vessels all made of gold. All
the foremost ones among the gods took their seats on it. The platform was
further adorned with Sadasyas all of whom were high regenerate Rishis. I
have heard from the Rishis that soon something very awful occurred in
that sacrifice. It is heard that a creature sprang (from the sacrificial
fire) scattering the flames around him, and whose splendour equalled that
of the Moon himself when he rises in the firmament spangled with stars.
His complexion was dark like that of the petals of the blue lotus. His
teeth were keen. His stomach was lean. His stature was tall. He seemed to
be irresistible and possessed of exceeding energy. Upon the appearance of
that being, the earth trembled. The Ocean became agitated with high
billows and awful eddies. Meteors foreboding great disasters shot through
the sky. The branches of trees began to fall down. All the points of the
compass became unquiet. Inauspicious winds began to blow. All creatures
began to quake with fear every moment. Beholding that awful agitation of
the universe and that Being sprung from the sacrificial fire, the
Grandsire said these words unto the great Rishis, the gods, and the
Gandharvas. This Being was thought of by me. Possessed of great energy,
his name is Asi (sword or scimitar). For the protection of the world and
the destruction of the enemies of the gods, I have created him. That
being then, abandoning the form he had first assumed, took the shape of a
sword of great splendour, highly polished, sharp-edged, risen like the
all-destructive Being at the end of the Yuga. Then Brahman made over that
sharp weapon to the blue-throated Rudra who has for the device on his
banner the foremost of bulls, for enabling him to put down irreligion and
sin. At this, the divine Rudra of immeasurable soul, praised by the great
Rishis, took up that sword and assumed a different shape. Putting forth
four arms, he became so tall that though standing on the earth he touched
the very sun with his head. With eyes turned upwards and with every limb
extended wide, he began to vomit flames of fire from his mouth. Assuming
diverse complexions such as blue and white and red, wearing a black
deer-skin studded with stars of gold, he bore on his forehead a third eye
that resembled the sun in splendour. His two other eyes, one of which was
black and the other tawny, shone very brightly. The divine Mahadeva, the
bearer of the Sula, the tearer of Bhaga's eyes, taking up the sword whose
splendour resembled that of the all-destructive Yuga fire, and wielding a
large shield with three high bosses which looked like a mass of dark
clouds adorned with flashes of lightning, began to perform diverse kinds
of evolutions. Possessed of great prowess, he began to whirl the sword in
the sky, desirous of an encounter. Loud were the roars he uttered, and
awful the sound of his laughter. Indeed, O Bharata, the form then assumed
by Rudra was exceedingly terrible. Hearing that Rudra had assumed that
form for achieving fierce deeds, the Danavas, filled with joy, began to
come towards him with great speed, showering huge rocks upon him as they
come, and blazing brands of wood, and diverse kinds of terrible weapons
made of iron and each endued with the sharpness of a razor. The Danava
host, however, beholding that foremost of all beings, the indestructible
Rudra, swelling with might, became stupefied and began to tremble.
Although Rudra was alone and single-handed, yet so quickly did he move on
the field of battle with the sword in his arm that the Asuras thought
there were a thousand similar Rudras battling with them. Tearing and
piercing and afflicting and cutting and lopping off and grinding down,
the great god moved with celerity among the thick masses of his foes like
forest conflagration amid heaps of dry grass spread around. The mighty
Asuras, broken by the god with the whirls of his sword, with arms and
thighs and chests cut off and pierced, and with heads severed from their
trunks, began to fall down on the earth. Others among the Danavas,
afflicted with strokes of the sword, broke and fled in all directions,
cheering one another as they fled. Some penetrated into the bowels of the
earth; others got under the cover of mountains, Some went upwards; others
entered the depths of the sea. During the progress of that dreadful and
fierce battle, the earth became miry with flesh and blood and horrible
sights presented themselves on every side. Strewn with the fallen bodies
of Danavas covered with blood, the earth looked as if overspread with
mountain summits overgrown with Kinsukas. Drenched with gore, the earth
looked exceedingly beautiful, like a fair-complexioned lady intoxicated
with alcohol and attired in crimson robes. Having slain the Danavas and
re-established Righteousness on earth, the auspicious Rudra cast off his
awful form and assumed his own beneficent shape. Then all the Rishis and
all the celestials adored that god of gods with loud acclamations wishing
him victory. The divine Rudra, after this, gave the sword, that protector
of religion, dyed with the blood of Danavas, unto Vishnu with due
adorations. Vishnu gave it unto Marichi. The divine Marichi gave it unto
all the great Rishis. The latter gave it to Vasava. Vasava gave it to the
Regents of the world. The Regents, O son, gave that large sword to Manu
the son of Surya. At the time, of giving it unto Manu, they said, 'Thou
art the lord of all men. Protect all creatures with this sword containing
religion within its womb. Duly meting out chastisement unto those that
have transgressed the barriers of virtue for the sake of the body or the
mind, they should be protected conformably to the ordinances but never
according to caprice. Some should be punished with wordy rebukes, and
with fines and forfeitures. Loss of limb or death should never be
inflicted for slight reasons. These punishments, consisting of wordy
rebukes as their first, are regarded as so many forms of the sword. These
are the shapes that the sword assumes in consequence of the
transgressions of persons under the protection (of the king).[481] In
time Manu installed his own son Kshupa in the sovereignty of all
creatures, and gave him the sword for their protection. From Kshupa it
was taken by Ikshvaku, and from Ikshvaku by Pururavas. From Pururavas it
was taken by Ayus, and from Ayus by Nahusha. From Nahusha it was taken by
Yayati, and from Yayati by Puru. From Puru it was taken by Amurtarya,
From Amurtarya it descended to the royal Bhumisaya. From Bhumisaya it was
taken by Dushmanta's son Bharata. From Bharata, O monarch, it was taken
by the righteous Ailavila. From Ailavila it was taken by king Dhundumara.
From Dhundumara it was taken by Kamvoja, and from Kamvoja it was taken by
Muchukunda, From Muchukunda it was taken by Marutta, and from Marutta by
Raivata. From Raivata it was taken by Yuvanaswa, and from Yuvanaswa by
Raghu. From Raghu it was taken by the valiant Harinaswa. From Harinaswa
the sword was taken by Sunaka and from Sunaka by the righteous-souled
Usinara. From the last it was taken by the Bhojas and the Yadavas. From
the Yadus it was taken by Sivi. From Sivi it descended to Pratardana.
From Pratardana it was received by Ashtaka, and from Ashtaka by
Prishadaswa. From Prishadaswa it was received by Bharadwaja, and from the
last by Drona. After Drona it was taken by Kripa. From Kripa that best of
swords has been obtained by thee with thy brothers. The constellation
under which the sword was born is Krittika. Agni is its deity, and Rohini
is its Gotra.[482] Rudra is its high preceptor. The sword has eight names
which are not generally known. Listen to me as I mention them to you. If
one mentions these, O son of Pandu, one may always win victory. Those
names then are Asi, Vaisasana, Khadga, sharp-edged, difficult of
acquisition, Sirgarbha, victory, and protector of righteousness. Of all
weapons, O son of Madravati, the sword is the foremost. The Puranas truly
declare that it was first wielded by Mahadeva. As regards the bow, again,
O chastiser of foes, it was Prithu who first created it. It was with the
aid of this weapon that that son of Vena, while he governed the earth
virtuously for many years, milked her of crops and grain in profusion. It
behoveth thee, O son of Madri, to regard what the Rishis have said, as
conclusive proof. All persons skilled in battle should worship the sword.
I have now told thee truly the first portion of thy query, in detail,
about the origin and creation of the sword, O bull of Bharata's race! By
listening to this excellent story of the origin of the sword, a man
succeeds in winning fame in this world and eternal felicity in the next.'"



SECTION CLXVII

"Vaisampayana said, 'When Bhishma, after having said this, became silent,
Yudhishthira (and the others) returned home. The king addressing his
brothers with Vidura forming the fifth, said, 'The course of the world
rests upon Virtue, Wealth, and Desire. Amongst these three, which is the
foremost, which the second, and which the last, in point of importance?
For subduing the triple aggregate (viz., lust, wrath, and covetousness),
upon which of the first three (viz., Virtue, Wealth, and Desire) should
the mind be fixed? It behoveth you all to cheerfully answer this question
in words that are true.' Thus addressed by the Kuru chief, Vidura, who
was conversant with the science of Profit, with the course of the world,
and with truth (that concerns the real nature of things), and possessed
of great brilliancy of intellect, spoke first these words, recollecting
the contents of the scriptures.'

"Vidura said, 'Study of the various scriptures, asceticism, gift, faith,
performance of sacrifices, forgiveness, sincerity of disposition,
compassion, truth, self-restraint, these constitute possessions of
Virtue. Do thou adopt Virtue. Let not thy heart ever turn away from it.
Both Virtue and Profit have their roots in these. I think that all these
are capable of being included in one term. It is by Virtue that the
Rishis have crossed (the world with all its difficulties). It is upon
Virtue, that all the worlds depend (for their existence). It is by Virtue
that the gods attained to their position of superiority. It is upon
Virtue that Profit or Wealth rests. Virtue, O king, is foremost in point
of merit. Profit is said to be middling. Desire, it is said by the wise,
is the lowest of the three. For this reason, one should live with
restrained soul, giving his attention to Virtue most. One should also
behave towards all creatures as he should towards himself.'

"Vaisampayana continued, 'After Vidura had finished what he had to say,
Pritha's son Arjuna, well skilled in the science of Profit, and
conversant also with the truths of both Virtue and Profit, urged on (by
the drift of Yudhishthira's question), said these words.'

"Arjuna said, 'This world, O king, is the field of action. Action,
therefore, is applauded here. Agriculture, trade, keep of cattle, and
diverse kinds of arts, constitute what is called Profit. Profit, again,
is the end of all such acts. Without Profit or Wealth, both Virtue and
(the objects of) Desire cannot be won. This is the declaration of the
Sruti. Even persons of uncleansed souls, if possessed of diverse kinds of
Wealth, are able to perform the highest acts of virtue and gratify
desires that are apparently difficult of being gratified. Virtue and
Desire are the limbs of Wealth as the Sruti declares. With the
acquisition of Wealth, both Virtue and the objects of Desire may be won.
Like all creatures worshipping Brahman, even persons of superior birth
worship a man possessed of Wealth. Even they that are attired in
deer-skins and bear matted locks on their heads, that are self-rest
rained, that smear their bodies with mire, that have their senses under
complete control, even they that have bald heads and that are devoted
Brahmacharins, and that live separated from one another, cherish a desire
for Wealth. Others attired in yellow robes, bearing long beards, graced
with modesty, possessed of learning, contented, and freed from all
attachments, become desirous of Wealth. Others, following the practices
of their ancestors, and observant of their respective duties, and others
desirous of heaven, do the same. Believers and unbelievers and those that
are rigid practisers of the highest Yoga--all certify to the excellence
of Wealth.[483] He is said to be truly possessed of Wealth who cherishes
his dependants with objects of enjoyment, and afflicts his foes with
punishments. Even this O foremost of intelligent men, is truly my
opinion. Listen, however, now to these two (viz., Nakula and Sahadeva)
who are about to speak.'

"Vaisampayana continued, 'After Arjuna had ceased, the two sons of Madri,
viz., Nakula and Sahadeva, said these words of high import.'

"Nakula and Sahadeva said, 'Sitting or lying, walking and standing, one
should strive after the acquisition of Wealth even by the most vigorous
of means. If Wealth, which is difficult of acquisition and highly
agreeable, be earned, the person that has earned it, without doubt, is
seen to obtain all the objects of Desire. That Wealth which is connected
with Virtue, as also that Virtue which is connected with Wealth, is
certainly like nectar.[484] For this reason, our opinions are as follows.
A person without wealth cannot gratify any desire; similarly, there can
be no Wealth in one that is destitute of Virtue. He, therefore, who is
outside the pale of both Virtue and Wealth, is an object of fear unto the
world. For this reason, one should seek the acquisition of Wealth with a
devoted mind, without disregarding the requirements of Virtue. They who
believe in (the wisdom of) this saying succeed in acquiring whatever they
desire. One should first practise Virtue; next acquire Wealth without
sacrificing Virtue; and then seek the gratification of Desire, for this
should be the last act of one who has been successful in acquiring
Wealth.'

"Vaisampayana continued, 'The twin sons of the Aswins, after having said
these words, remained silent. Then Bhimasena began to say the following.'

"Bhimasena said, 'One without Desire never wishes for Wealth. One without
Desire never wishes for Virtue. One who is destitute of Desire can never
feel any wish. For this reason, Desire is the foremost of all the three.
It is under the influence of Desire that the very Rishis devote
themselves to penances subsisting upon fruits, of living upon roots or
air only. Others possessed of Vedic lore are engaged upon the Vedas and
their branches or upon rites of faith and sacrificial acts, or upon
making gifts or accepting them. Traders, agriculturists, keepers of
cattle, artists and artisans, and those who are employed in rites of
propitiation, all act from Desire. Some there are that dive unto the
depths of the ocean, induced by Desire. Desire, indeed, takes various
forms. Everything is pervaded by the principle of Desire. A man outside
the pale of Desire never is, was, or will be, seen in this world. This, O
king, is the truth. Both Virtue and Wealth are based upon Desire. As
butter represents the essence of curds, even so is Desire the essence of
Profit and Virtue. Oil is better than oil-seeds. Ghee is better than sour
milk. Flowers and fruits are better than wood. Similarly, Desire is
better than Virtue and Profit. As honeyed juice is extracted from
flowers, so is Desire said to be extracted from these two. Desire is the
parent of Virtue and Profit. Desire is the soul of these two. Without
Desire the Brahmanas would never give either sweets or wealth unto
Brahmanas. Without Desire the diverse kinds of action that are seen in
the world would never have been seen. For these reasons, Desire is seen
to be the foremost of the triple aggregate. Approaching beautiful damsels
attired in excellent robes, adorned with every ornament, and exhilarated
with sweet wines, do thou sport with them. Desire, O king, should be the
foremost of the three with us. Reflecting upon the question to its very
roots, I have come to this conclusion. Do not hesitate to accept this
conclusion, O son of Dharma! These words of mine are not of hollow
import. Fraught with righteousness as they are they will be acceptable to
all good men. Virtue, Profit, and Desire should all be equally attended
to. That man who devotes himself to only one of them is certainly not a
superior person. He is said to be middling who devotes himself to only
two of them. He, on the other hand, is the best of his species who
attends to all the three. Having said these words in brief as also in
detail, unto those heroes, Bhima possessed of wisdom, surrounded by
friends, smeared with sandal-paste, and adorned with excellent garlands
and ornaments, remained silent.[485] Then king Yudhishthira the just,
that foremost of virtuous men, possessed of great learning, properly
reflecting for a while upon the words spoken by all of them, and thinking
all those speeches to be false philosophy, himself spoke as follows.'

"Yudhishthira said, 'Without doubt, all of you have settled conclusions
in respect of the scriptures, and all of you are conversant with
authorities. These words fraught with certainty that you have spoken have
been heard by me. Listen now, with concentrated attention, to what I say
unto you. He who is not employed in merit or in sin, he who does not
attend to Profit, or Virtue, or Desire, who is above all faults, who
regards gold and a brick-bat with equal eyes, becomes liberated from
pleasure and pain and the necessity of accomplishing his purposes. All
creatures are subject to birth and death. All are liable to waste and
change. Awakened repeatedly by the diverse benefits and evils of life,
all of them applaud Emancipation. We do not know, however, what
Emancipation is. The self-born and divine Brahman has said that there is
no Emancipation for him who is bound with ties of attachment and
affection. They, however, that are possessed of learning seek Extinction.
For this reason, one should never regard anything as either agreeable or
disagreeable.[486] This view seems to be the best. No one in this world
can act as he pleases. I act precisely as I am made (by a superior power)
to act. The great Ordainer makes all creatures proceed as He wills. The
Ordainer is Supreme. Know this, all of you.[487] No one can, by his acts,
obtain what is unobtainable. That which is to be, takes place. Know this.
And since he who has withdrawn himself from the triple aggregate may
succeed in winning Emancipation, it seems, therefore, that Emancipation
is productive of the highest good.'

"Vaisampayana continued, 'Having listened to all these foremost words
fraught with reason and acceptable to the heart, Bhima and others were
filled with delight and joining their hands, bowed unto that prince o f
Kuru's race. Indeed, those foremost of men, O king, having heard that
speech of the monarch, well adorned with sweet letters and syllables,
acceptable to the heart, and divested of dissonant sounds and words,
began to applaud Yudhishthira highly. The high-souled son of Dharma, in
return, possessed of great energy, praised his convinced auditors; and
once more the king addressed the son of the foremost of rivers, possessed
of a high soul, for enquiring about duties.'"



SECTION CLXVIII

"Yudhishthira said, 'O grandsire, O thou that art possessed of great
wisdom, I shall ask thee a question. It behoveth thee, O enhancer of the
happiness of the Kurus, to discourse to me fully upon it. What kind of
men are said to be of gentle disposition? With whom may the most
delightful friendship exist? Tell us also who are able to do good in the
present time and in the end. I am of opinion that neither swelling
wealth, nor relatives, nor kinsmen, occupy that place which well-wishing
friends occupy. A friend capable of listening to beneficial counsels, and
also of doing good, is exceedingly rare. It behoveth thee, O foremost of
virtuous men, to discourse fully on these topics.'

"Bhishma said, 'Listen to me, O Yudhishthira, as I speak to thee, in
detail, of those men with whom friendships may be formed and those with
whom friendships may not be formed. One that is covetous, one that is
pitiless, one that has renounced the duties of his order, one that is
dishonest, one that is a knave, one that is mean, one that is of sinful
practices, one that is suspicious of all, one that is idle, one that is
procrastinating, one that is of a crooked disposition, one that is an
object of universal obloquy, one that dishonours the life of his
preceptor, one that is addicted to the seven well-known vices, one that
casts off distressed friends, one possessed of a wicked soul, one that is
shameless, one whose sight is ever directed towards sin, one that is an
atheist, one that is a slanderer of the Vedas, one whose senses are not
restrained, one that gives free indulgence to lust, one that is
untruthful, one that is deserted by all, one that transgresses all
restraints, one that is deceitful, one that is destitute of wisdom, one
that is envious, one that is wedded to sin, one whose conduct is bad, one
whose soul has not been cleansed, one that is cruel, one that is a
gambler, one that always seeks to injure friends, one that covets wealth
belonging to others, that wicked-souled wight who never expresses
satisfaction with what another may give him according to the extent of
his means, one that is never pleased with his friends, O bull among men,
one that becomes angry on occasions that do not justify anger, one that
is of restless mind, one that quarrels without cause, that sinful bloke
who feels no scruple in deserting well-meaning friends, that wretch who
is always mindful of his own interests and who, O king, quarrels with
friends when those do him a very slight injury or inflict on him a wrong
unconsciously, one who acts like a foe but speaks like a friend, one who
is of perverse perceptions, one who is blind (to his own good), one who
never takes delight in what is good for himself or others, should be
avoided. One who drinks alcoholic liquors, one who hates others, one who
is wrathful, one who is destitute of compassion, one who is pained at the
sights of other's happiness, one who injures friends, one who is always
engaged in taking the lives of living creatures, one who is ungrateful,
one who is vile, should be avoided. Alliances (of friendship) should
never be formed with any of them. Similarly, no alliance (of friendship)
should be formed with him who is ever intent upon marking the faults of
others. Listen now to me as I indicate the persons with whom alliances
(of friendship) may be formed. They that are well-born, they that are
possessed of eloquence and politeness of speech, they that are endued
with knowledge and science, they that are possessed of merit and other
accomplishments, they that are free from covetousness, they that are
never exhausted by labour, they that are good to their friends, they that
are grateful, they that are possessed of varied information and
knowledge, they that are destitute of avarice, they that are possessed of
agreeable qualities, they that are firm in truth, they that have subdued
their senses, they that are devoted to athletic and other exercises, they
that are of good families, they that are perpetuators of their
races,[488] they that are destitute of faults, they that are possessed of
fame, should be accepted by kings for forming alliances (of friendship)
with them, They, again, O monarch, who become pleased and contented if
one behaves with them according to the best of one's powers, they who
never get angry on occasions that do not justify anger, they who never
become displeased without sufficient cause, those persons who are well
conversant with the science of Profit and who, even when annoyed, succeed
in keeping their minds tranquil, they who devote themselves to the
service of friends at personal sacrifice, they who are never estranged
from friends but who continue unchanged (in their attachment) like a red
blanket made of wool (which does not easily change its colour),[489] they
who never disregard, from anger, those that are poor, they who never
dishonour youthful women by yielding to lust and loss of judgment, they
who never point out wrong paths to friends, they who are trustworthy,
they who are devoted to the practice of righteousness, they who regard
gold and brick-bats with an equal eye, they that adhere with firmness to
friends and well-wishers, they who muster their own people and seek the
accomplishment of the business of friends regardless of their own dignity
and casting off all the marks of their own respectability, should be
regarded as persons with whom alliances (of friendship) should be made.
Indeed, the dominions of that king spread on every direction, like the
light of the lord of the stars, who makes alliances of friendship with
such superior men. Alliances should be formed with men that are
well-practised in weapons, that have completely subdued their anger, that
are always strong in battle and possessed of high birth, good behaviour,
and varied accomplishments. Amongst those vicious men, O sinless one,
that I have mentioned, the vilest, O king, are those that are ungrateful
and that injure friends. Those persons of wicked behaviour should be
avoided by all. This, indeed, is a settled conclusion.'

"Yudhishthira said, 'I desire to hear in detail this description. Tell me
who they are that are called injurers of friends and ungrateful persons.'

"Bhishma said, 'I shall recite to thee an old story whose incidents
occurred in the country, O monarch, of the Mlecchas that lies to the
north. There was a certain Brahmana belonging to the middle country. He
was destitute of Vedic learning. (One day), beholding a prosperous
village, the man entered it from desire of obtaining charity.'[490] In
that village lived a robber possessed of great wealth, conversant with
the distinctive features of all the orders (of men), devoted to the
Brahmanas, firm in truth, and always engaged in my king gifts. Repairing
to the abode of that robber, the Brahmana begged for a alms. Indeed, he
solicited a house to live in and such necessaries of life as would last
for one year. Thus solicited by the Brahmana, the robber gave him a piece
of new cloth with its ends complete,[491] and a widowed woman possessed
of youth. Obtaining all those things from the robber, the Brahmana became
filled with delight. Indeed, Gautama began to live happily in that
commodious house which the robber assigned to him. He began to hold the
relatives and kinsmen of the female slave he had got from the robber
chief. In this way he lived for many years in that prosperous village of
hunters. He began to practise with great devotion the art of archery.
Every day, like the other robbers residing there, Gautama, O king, went
into the woods and slaughtered wild cranes in abundance. Always engaged
in slaughtering living creatures, he became well-skilled in that act and
soon bade farewell to compassion. In consequence of his intimacy with
robbers he became like one of them. As he lived happily in that robber
village for many months, large was the number of wild cranes that he
slew. One day another Brahmana came to that village. He was dressed in
rags and deer-skins and bore matted locks on his head. Of highly pure
behaviour, he was devoted to the study of the Vedas. Of a humble
disposition, frugal in fare, devoted to the Brahmanas, thoroughly
conversant with the Vedas, and observant of Brahmacharya vows, that
Brahmana had been a dear friend of Gautama and belonged to that part of
the country from which Gautama had emigrated. In course of his
wanderings, as already said, the Brahmana came to that robber village
where Gautama had taken up his abode. He never accepted any food if given
by a Sudra and, therefore, began to search for the house of a Brahmana
there (for accepting the duties of hospitality).[492] Accordingly he
wandered in every direction in that village teeming with robber-families.
At last that foremost of Brahmanas came to the house owned by Gautama. It
so happened that just at that time Gautama also, returning from the
woods, was entering his abode. The two friends met. Armed with bow and
sword, he bore on shoulders a load of slaughtered cranes, and his body
was smeared with the blood that trickled down from the bag on his
shoulders. Beholding that man who then resembled a cannibal and who had
fallen away from the pure practices of the order of his birth, entering
his house, the newly-arrived guest, recognising him, O king, said these
words: 'What is this that thou art doing here through folly? Thou art a
Brahmana, and the perpetuator of a Brahmana family. Born in a respectable
family belonging to the Middle country, how is it that thou becomest like
a robber in thy practices? Recollect, O regenerate one, thy famous
kinsmen of former times, all of whom were well-versed in the Vedas. Born
in their race, alas, thou hast become a stigma to it. Awake thyself by
thy own exertions. Recollecting the energy, the behaviour, the learning,
the self-restraint, the compassion (that are thine by the order of thy
birth), leave this thy present abode, O regenerate one!' Thus addressed
by that well-meaning friend of his, O king, Gautama answered him in great
affliction of heart, saying, O foremost of regenerate ones, I am poor. I
am destitute also of a knowledge of the Vedas. Know, O best of Brahmanas,
that I have taken up my abode here for the sake of wealth alone. At thy
sight, however, I am blest today. We shall together set out of this place
tomorrow. Do thou pass the night here with me. Thus addressed, the
newly-arrived Brahmana, full of compassion as he was, passed the night
there, refraining to touch anything. Indeed, though hungry and requested
repeatedly the guest refused to touch any food in that house.'"



SECTION CLXIX

"Bhishma said, 'After that night had passed away and that best of
Brahmanas had left the house, Gautama, issuing from his abode, began to
proceed towards the sea, O Bharata! On the way he beheld some merchants
that used to make voyages on the sea. With that caravan of merchants he
proceeded towards the ocean. It so happened however, O king, that that
large caravan was assailed, while passing through a valley, by an
infuriated elephant. Almost all the persons were killed. Somehow escaping
from that great danger, the Brahmana fled towards the north for saving
his life not knowing whither he proceeded. Separated from the caravan and
led far away from that spot, he began to wander alone in a forest, like
Kimpurusha.[493] At last coming upon a road that led towards the ocean he
journeyed on till he reached a delightful and heavenly forest abounding
in flowering trees. It was adorned with mango trees that put forth
flowers and fruits throughout the year. It resembled the very woods of
Nandana (in heaven) and was inhabited by Yakshas and Kinnaras. It was
also adorned with Salas and palmyras and Tamalas, with clusters of black
aloes, and many large sandal trees. Upon the delightful tablelands that
he saw there, fragrant with perfumes of diverse kinds, birds of the
foremost species were always heard to pour forth their melodies. Other
winged denizens of the air, called Bharundas, and having faces resembling
those of human beings, and those called Bhulingas, and others belonging
to mountainous regions and to the sea, warbled sweetly there, Gautama
proceeded through that forest, listening, as he went, to those delightful
and charming strains of nature's choristers. On his way he beheld a very
delightful and level spot of land covered with golden sands and
resembling heaven itself, O king, for its beauty. On that plot stood a
large and beautiful banian with a spherical top. Possessed of many
branches that corresponded with the parent tree in beauty and size, that
banian looked like an umbrella set over the plain. The spot underneath
that magnificent tree was drenched with water perfumed with the most
fragrant sandal. Endued with great beauty and abounding in delicious
flowers all around, the spot looked like the court of the Grandsire
himself. Beholding that charming and unrivalled spot, abounding with
flowering trees, sacred, and looking like the abode of a very celestial,
Gautama became very much delighted. Arrived there, he sat himself down
with a well-pleased heart. As he sat there, O son of Kunti, a delicious,
charming, and auspicious breeze, bearing the perfume of many kinds of
flowers, began to blow softly, cooling the limbs of Gautama and filling
him with celestial pleasure, O monarch! Fanned by that perfumed breeze
the Brahmana became refreshed, and in consequence of the pleasure he felt
he soon fell asleep. Meanwhile the sun set behind the Asta hills. When
the resplendent luminary entered his chambers in the west and the evening
twilight came, a bird that was the foremost of his species, returned to
that spot, which was his home, from the regions of Brahman. His name was
Nadijangha and he was a dear friend of the creator. He was a prince of
Cranes, possessed of great wisdom, and a son of (the sage) Kasyapa. He
was also known extensively on earth by the name of Rajadharman. Indeed,
he surpassed everyone on earth in fame and wisdom. The child of a
celestial maiden, possessed of great beauty and learning, he resembled a
celestial in splendour. Adorned with the many ornaments that he wore and
that were as brilliant as the sun himself, that child of a celestial girl
seemed to blaze with beauty. Beholding that bird arrived at that spot,
Gautama became filled with wonder. Exhausted with hunger and thirst, the
Brahmana began to cast his eyes on the bird from desire of slaying him.'

"Rajadharman said, 'Welcome, O Brahmana! By good luck have I got thee
today in my abode. The sun is set. The evening twilight is come. Having
come to my abode, thou art today my dear and excellent guest. Having
received my worship according to the rites laid down in the scriptures,
thou mayst go whither thou wilt tomorrow morning.'"



SECTION CLXX

"Bhishma said, 'Hearing these sweet words, Gautama became filled with
wonder. Feeling at the same time a great curiosity, he eyed Rajadharman
without being able to withdraw his gaze from him.'

"Rajadharman said, 'O Brahmana, I am the son of Kasyapa by one of the
daughters of (the sage) Daksha. Possessed of great merits, thou art my
guest today. Thou art welcome, O foremost of Brahmanas!'

"Bhishma continued, 'Having offered him hospitality according to the
rites laid down in the scriptures, the crane made an excellent bed of the
Sala flowers that lay all around. He also offered him several large
fishes caught from the deep waters of the Bhagirathi. Indeed, the son of
Kasyapa offered, for the acceptance of his guest Gautama a blazing fire
and certain large fishes. After the Brahmana had eaten and became
gratified, the bird possessing wealth of penances began to fan him with
his wings for driving off his fatigue. Seeing his guest seated at his
case, he asked him about his pedigree. The man answered, saying, 'I am a
Brahmana known by the name of Gautama,' and then remained silent. The
bird gave his guest a soft bed made of leaves and perfumed with many
fragrant flowers. Gautama laid himself down on it, and felt great
happiness. When Gautama had laid himself down, the eloquent son of
Kasyapa, who resembled Yama himself in his knowledge of duties, asked him
a bout the cause of his arrival there. Gautama answered him, saying, 'I
am, O large-souled one, very poor. For earning wealth[494] I am desirous
of going to the sea.' The son of Kasyapa cheerfully told him: 'It
behoveth thee not to feel any anxiety. Thou shalt succeed, O foremost of
Brahmanas, and shalt return home with properly. The sage Vrihaspati hath
spoken of four kinds of means for the acquisition of wealth, viz.,
inheritance, sudden accession due to luck or the favour of the gods,
acquisition by labour, and acquisition through the aid or kindness of
friends. I have become thy friend. I cherish good feelings towards thee.
I shall, therefore, exert myself in such a way that thou mayst succeed in
acquiring wealth. The night passed away and morning came. Seeing his
guest rise cheerfully from bed, the bird addressed him, saying, 'Go, O
amiable one, along this very route and thou art sure to succeed. At the
distance of about three Yojanas from this place, there is a mighty king
of the Rakshasas. Possessed of great strength, his name is Virupaksha,
and he is a friend of mine. Go to him, O foremost of Brahmanas! That
chief, induced by my request, will, without doubt, give thee as much
wealth as thou desirest.' Thus addressed, O king, Gautama cheerfully set
out from that place, eating on the way, to his fill, fruits sweet as
ambrosia. Beholding the sandal and aloe and birch trees that stood along
the road, and enjoying their refreshing shade, the Brahmana proceeded
quickly. He then reached the city known by the name of Meruvraja. It had
large porches made of stone, and high walls of the same material. It was
also surrounded on every side with a trench, and large pieces of rock and
engines of many kinds were kept ready on the ramparts. He soon became
known to the Rakshasa chief of great intelligence, O king, as a dear
guest sent unto him by the chief's friend (the crane). The chief received
Gautama very gladly. The king of the Rakshasas then, O Yudhishthira,
commanded his attendants, saying, 'Let Gautama be soon brought hither
from the gate.' At the command of the king, certain persons, quick as
hawks, issued from the splendid palace of their ruler, and proceeding to
the gate accosted Gautama. The royal messengers, O monarch, said unto
that Brahmana, 'Come quickly, the king desires to see thee. Thou mayst
have heard of the king of the Rakshasas, Virupaksha, by name, possessed
of great courage. Even he is impatient of seeing thee. Come quickly and
tarry not.' Thus addressed, the Brahmana, forgetting his toil in his
surprise, ran with the messengers. Beholding the great affluence of the
city, he became filled with wonder. Soon he entered the king's palace in
the company of the messengers solicitous of obtaining a sight of the king
of the Rakshasas.'"



SECTION CLXXI

"Bhishma said, 'Led into a spacious apartment, Gautama was introduced to
the king of the Rakshasas. Worshipped by the latter (with the usual
offerings), he took his seat on an excellent seat. The king asked him
about the race of his birth and his practices, his study of the Vedas and
his observance of the Brahmacharya vow. The Brahmana, however, without
answering the other queries, only stated his name and race. The king
having ascertained only the name and the race of his guest, and seeing
that he was destitute of Brahmanic splendour and Vedic studies, next
enquired about the country of his residence.'

"The Rakshasa said, 'Where is thy residence, O blessed one, and to what
race does thy wife belong? Tell us truly, do not fear. Trust us without
anxiety.'

"Gautama said, 'I belong by birth to the Middle country. I live in a
village of hunters. I have married a Sudra spouse who had been a widow.
All this that I tell you is the truth.'

"Bhishma continued, 'The king then began to reflect as to what he should
do. Indeed, the king began to think how he might succeed in acquiring
merit. He said unto himself. 'This man is by birth a, Brahmana. He is,
again a friend of the high-souled Rajadharman. He has been sent to me by
that son of Kasyapa. I must do what is agreeable to my friend. He is very
intimate with me. Indeed, he is my brother, and a dear relative. He is
truly a friend of my heart. On this day of the month of Kartika, a
thousand Brahmanas of the foremost order are to be entertained in my
house. This Gautama also shall be entertained with them and I shall give
wealth unto him too. This is a sacred day. Gautama has come hither as a
guest. The wealth that is to be given away (unto the Brahmanas) is ready.
What is there then to think of?' Just about this time a thousand
Brahmanas, possessed of great learning, with persons purified by baths
and adorned (with sandalpaste and flowers) and attired in long robes of
linen, came to the palace. The Rakshasa king Virupaksha, O monarch,
received the guests, as they came, duly and according to the rites laid
down in the scriptures. At the command of the king, skins were spread out
for them. The royal servants then, O best of the Bharatas, placed mats of
Kusa grass on the ground.[495] Those foremost of Brahmanas, having been
duly worshipped by the king sat down on those seats. The Rakshasa chief
once more worshipped his guests, as provided by the ordinance, with
sesame seeds, green blades of grass, and water. Some amongst them were
selected for representing the Viswedevas, the Pitris, and the deities of
fire. These were smeared with sandal-paste, and flowers were offered unto
them. They were also adored with other kinds of costly offerings. After
such worship, every one of them looked as effulgent as the moon in the
firmament. Then bright and polished plates of gold, adorned with
engravings, and filled with excellent food prepared with ghee and honey,
were given unto those Brahmanas. Every year (on the days of full moon) of
the months of Ashadha and Magha, a large number of Brahmanas used to
receive from the Rakshasa chief, after proper honours, the best kinds of
food that they desired. Especially, on the day of full moon in the month
of Kartika, after the expiry of autumn, the king used to give unto the
Brahmanas much wealth of diverse kinds, including gold, silver, jewels,
gems, pearls, diamonds of great value, stones of the lapis lazuli
variety, deer-skins, and skins of the Ranku deer. Indeed, O Bharata,
throwing a heap of wealth of many kinds for giving it away as Dakshina
(unto his regenerate guests), the mighty Virupaksha, addressing those
foremast of Brahmanas, said unto them, 'Take from these jewels and gems
as much as ye wish and can hope to bear away.' And he also used to say
unto them, O Bharata, these words: 'Taking those plates of gold and
vessels which you have used for your dinner, go ye away, O foremost of
Brahmanas.' When these words were uttered by the high-souled Rakshasa
king (on the occasion of that particular feast), those bulls among
Brahmanas took as much wealth as each desired. Worshipped with those
costly jewels and gems, those best of Brahmanas, attired in excellent
robes, became filled with delight. Once more, the Rakshasa king, having
restrained the Rakshasas that had come to his palace from diverse lands,
addressed those Brahmanas and said, 'This one day, ye regenerate ones, ye
need have no fear from the Rakshasas here. Sport ye as ye wish, and then
go away with speed.' The Brahmanas then, leaving that spot, went away in
all directions with great speed. Gautama also, having taken up a heavy
quantity of gold without any loss of time, went away. Carrying the
burthen with difficulty, he reached that same banian (under which he had
met the crane). He sat himself down, fatigued, toil worn, and hungry.
While Gautama was resting there, that best of birds viz., Rajadharman, O
king, came there. Devoted to friends, he gladdened Gautama by bidding him
welcome. By flapping his wings he began to fan his guest and dispel his
fatigue. Possessed of great intelligence, he worshipped Gautama, and made
arrangements for his food. Having eaten and refreshed himself, Gautama
began to think, 'Heavy is this load that I have taken of bright gold,
moved by covetousness and folly. I have a long way to travel. I have no
food by which to support life on my way. What should I do for supporting
life?' Even these were his thoughts then. It so happened that even upon
much thinking he failed to see any food which he could eat on the way.
Ungrateful as he was, O tiger among men, even this was the thought that
he then conceived, 'This prince of cranes, so large and containing a heap
of flesh, stayeth by my side. Staying and bagging him, I shall leave this
spot and go along with great speed.'"



SECTION CLXXII

"Bhishma said, 'There, under that banian, for the protection of his
guest, the prince of birds had kindled and kept up a fire with high and
blazing flames.[496] On one side of the fire, the bird slept trustfully.
The ungrateful and wicked-souled wretch prepared to slay his sleeping
host. With the aid of that blazing fire he killed the trustful bird, and
having despatched him, became filled with delight, never thinking there
was sin in what he did. Peeling off the feathers and the down, he roasted
the flesh on that fire. Then taking it up with the gold he had brought,
the Brahmana Red quickly from that spot. The next day, the Rakshasa king,
Virupaksha, addressing his son, said, 'Alas, O son, I do not behold
Rajadharman, that best of birds, today. Every morning he repairs to the
regions of Brahman for adoring the Grandsire. While returning, he never
goes home without paying me a visit. These two mornings and two nights
have passed away without his having come to my abode. My mind, therefore,
is not in peace. Let my friend be enquired after. Gautama, who came here,
is without Vedic studies and destitute of Brahmanic splendour. He has
found his way to the abode of my friend. I greatly fear, that worst of
Brahmanas has slain Rajadharman. Of evil practices and wicked
understanding, I read him through by the signs he showed. Without
compassion, of cruel and grim visage, and wicked, that vilest of men is
like a robber. That Gautama has gone to the abode of my friend. For this
reason, my heart has become extremely anxious. O son, proceeding hence
with great speed to the abode of Rajadharman, ascertain whether that
pure-souled bird is still alive. Do not tarry.' Thus addressed by his
sire, the prince, accompanied by other Rakshasas, proceeded with great
speed. Arrived at the foot of that banian, he saw the remains of
Rajadharman. Weeping with grief, the son of the intelligent king of the
Rakshasas, ran with great speed and to the utmost of his power, for
seizing Gautama. The Rakshasas had not to go far when they succeeded in
catching the Brahmana and discovering the body of Rajadharman destitute
of wings, bones, and feet. Taking the captive with them, the Rakshasas
returned with great speed to Meruvraja, and showed the king the mutilated
body of Rajadharman, and that ungrateful and singing wretch, viz.,
Gautama. Beholding the remains of his friend the king, with his
counsellors and priest, began to weep aloud. Indeed, loud was the voice
of lamentation that was heard in his abode. The entire city of the
Rakshasa king, men, women, and children, became plunged in woe. The king
then addressed his son saying, 'Let this sinful wretch be slain. Let
these Rakshasas here feast merrily on his flesh. Of sinful deeds, of
sinful habits, of sinful soul, and inured to sin, this wretch, I think,
should be slain by you.' Thus addressed by the Rakshasa king, many
Rakshasas of terrible prowess expressed their unwillingness to eat the
flesh of that sinner. Indeed, those wanderers of the night, addressing
their king, said, 'Let this vilest of men be given away to the robbers.'
Bending their heads to their king, they told him so, adding, 'It behoveth
thee not to give us this sinful wretch for our food.' The king said unto
them, 'Let it be so! Let this ungrateful wight be given to the robbers
then without delay.' Thus addressed by him, the Rakshasas armed with
lances and battle-axes, hacked that vile wretch into pieces and gave them
away to the robbers. It so happened, however, that the very robbers
refused to eat the flesh of that vile man. Though cannibals, O monarch,
they would not eat an ungrateful person. For one that slays a Brahmana,
for one that drinks alcohol, for one that steals, for one that has fallen
away from a vow, there is expiation, O king. But there is no expiation
for an ungrateful person. That cruel and vile man who injures a friend
and becomes ungrateful, is not eaten by the very cannibals nor by the
worms that feed on carrion.'



SECTION CLXXIII

"Bhishma said, 'The Rakshasa king then caused a funeral pyre to be made
for that prince of cranes and adorned it with jewels and gems, and
perfumes, and costly robes. Setting fire to it with the body of that
prince of birds, the mighty chief of the Rakshasas caused the obsequial
rites of his friend to be performed according to the ordinance. At that
time, the auspicious goddess Surabhi, the daughter of Daksha, appeared in
the sky above the place where the pyre had been set up. Her breasts were
full of milk.[497] From her mouth, O sinless monarch, froth mixed with
milk fell upon the funeral pyre of Rajadharman. At this, the prince of
cranes became revived. Rising up, he approached his friend Virupaksha,
the king of the Rakshasas. At this time, the chief of the celestials
himself came to the city of Virupaksha. Addressing the Rakshasa king,
Indra said, 'By good luck, thou hast revived the prince of cranes.' The
chief of the deities further recited to Virupaksha the old story of the
curse denounced by the Grandsire upon that best of birds named
Rajadharman. Addressing; the king he said, 'Once on a time, O monarch,
this prince of cranes absented himself from the region of Brahman (when
his presence was expected). In wrath the Grandsire said unto this prince
of birds, 'Since this vile crane hath not presented himself today in my
assembly, therefore, that wicked-souled one shall not soon die (so as to
be able to leave the earth).' In consequence of these words of the
Grandsire, the prince of cranes, though slain by Gautama, has come back
to life, through the virtue of the nectar with which his body was
drenched.' After Indra had become silent, Rajadharman, having bowed unto
the chief of the celestials, said 'O first of gods, if thy heart be
inclined towards me for grace, then let my dear friend Gautama be
restored to life!' Hearing these words of his, Vasava, O foremost of men,
sprinkled nectar over the Brahmana Gautama and restored him to life. The
prince of cranes, approaching his friend Gautama, who still bore on his
shoulders the load of gold (that he had got from the king of the
Rakshasas) embraced him and felt great joy. Rajadharman, that prince of
cranes, dismissing Gautama of sinful deeds, together with his wealth,
returned to his own abode. At the due hour he repaired (the next day) to
the Grandsire's region. The latter honoured the high-souled bird with
such attentions as are shown to a guest. Gautama also, returning to his
home in the village of the hunters, begot many sinful children upon his
Sudra wife. A heavy curse was denounced upon him by the gods to the
effect that having begotten, within a few years,[498] upon the body of
his remarried wife many children that ungrateful sinner should sink into
a terrible hell for many years. All this, O Bharata, was recited to me
formerly by Narada. Recollecting the incidents of this grave story, O
bull of Bharata's race, I have recited to thee all its details duly.
Whence can an ungrateful person derive fame? Where is his place? Whence
can he have happiness? An ungrateful person does not deserve to be
trusted. One that is ungrateful can never escape. No person should injure
a friend. He that injures a friend sinks into terrible and everlasting
hell. Every one should be grateful and every one should seek to benefit
his friends. Everything may be obtained from a friend. Honours may be
obtained from friends.[499] In consequence of friends one may enjoy
various objects of enjoyment. Through the exertions of friends, one may
escape from various kinds of danger and distress. He that is wise would
honour his friend with his best attentions. An ungrateful, shameless, and
sinful wight should be shunned by those that are wise. One that injures
his friends is a wretch of his race. Such a sinful wight is the vilest of
men. I have thus told thee, O foremost of all virtuous men, what the
characteristics are of that sinful wretch who is stained by ingratitude
and who injures his friend. What else dost thou wish to hear?'

"Vaisampayana continued, 'Hearing these words spoken by the high-souled
Bhishma, Yudhishthira, O Janamejaya, became highly gratified.'





 SECTION CLXXIV

(Mokshadharma Parva)

"YUDHISHTHIRA SAID, 'THOU hast, O grandsire, discoursed upon the
auspicious duties (of person in distress) connected with the duties of
kings. It behoveth thee now, O king, to tell me those foremost of duties
which belong to those who lead the (four) modes of life.'

"Bhishma said, 'Religion hath many doors. The observance of (the duties
prescribed by) religion can never be futile. Duties have been laid down
with respect to every mode of life. (The fruits of those duties are
invisible, being attainable in the next world.) The fruits, however, of
Penance directed towards the soul are obtainable in this world.[500]
Whatever be the object to which one devotes oneself, that object, O
Bharata, and nothing else, appears to one as the highest of acquisitions
fraught with the greatest of blessings. When one reflects properly (one's
heart being purified by such reflection), one comes to know that the
things of this world are as valueless as straw. Without doubt, one is
then freed from attachment in respect of those things. When the world, O
Yudhishthira, which is full of defects, is so constituted, every man of
intelligence should strive for the attainment of the emancipation of his
soul.'

"Yudhishthira said, 'Tell me, O grandsire, by what frame of soul should
one kill one's grief when one loses one's wealth, or when one's wife, or
son, or sire, dies.'

"Bhishma said, 'When one's wealth is lost, or one's wife or son or sire
is dead, one certainly says to oneself 'Alas, this is a great sorrow!'
But then one should, by the aid of reflection, seek to kill that sorrow.
In this connection is cited the old story of the speech that a regenerate
friend of his, coming to Senajit's court, made to that king. Beholding
the monarch agitated with grief and burning with sorrow on account of the
death of his son, the Brahmana addressed that ruler of very cheerless
heart and said these words, 'Why art thou stupefied? Thou art without any
intelligence. Thyself an object of grief, why dost thou grieve (for
others)? A few days hence others will grieve for thee, and in their turn
they will be grieved for by others. Thyself, myself, and others who wait
upon thee, O king, shall all go to that place whence all of us have come.'

"Senajit said, 'What is that intelligence, what is that penance, O
learned Brahmana, what is that concentration of mind, O thou that hast
wealth of asceticism, what is that knowledge, and what is that learning,
by acquiring which thou dost not yield to sorrow?'

"The Brahmana said, 'Behold, all creatures,--the superior, the middling,
and the inferior,--in consequence of their respective acts, are entangled
in grief. I do not regard even my own self to be mine. On the other hand,
I regard the whole world to be mine. I again think that all this (which I
see) is as much mine as it belongs to others. Grief cannot approach me in
consequence of this thought. Having acquired such an understanding, I do
not yield either to joy or to grief. As two pieces of wood floating on
the ocean come together at one time and are again separated, even such is
the union of (living) creatures in this world. Sons, grandsons, kinsmen,
relatives are all of this kind. One should never feel affection for them,
for separation with them is certain. Thy son came from an invisible
region. He has departed and become invisible. He did not know thee. Thou
didst not know him. Who art thou and for whom dost thou grieve? Grieve
arises from the disease constituted by desire. Happiness again results
from the disease of desire being cured. From joy also springs sorrow, and
hence sorrow arises repeatedly. Sorrow comes after joy, and joy after
sorrow. The joys and sorrows of human beings are revolving on a wheel.
After happiness sorrow has come to thee. Thou shalt again have happiness.
No one suffers sorrow for ever, and no one enjoys happiness for ever. The
body is the refuge of both sorrow and happiness.[501] Whatever acts an
embodied creature does with the aid of his body, the consequence thereof
he has to suffer in that body. Life springs with the springing of the
body into existence. The two exist together, and the two perish
together.[502] Men of uncleansed souls, wedded to worldly things by
various bonds, meet with destruction like embankments of sand in water.
Woes of diverse kinds, born of ignorance, act like pressers of oil-seeds,
for assailing all creatures in consequence of their attachments. These
press them like oil-seeds in the oil-making machine represented by the
round of rebirths (to which they are subject). Man, for the sake of his
wife (and others), commits numerous evil acts, but suffers singly diverse
kinds of misery both in this and the next world. All men, attached to
children and wives and kinsmen and relatives, sink in the miry sea of
grief like wild elephants, when destitute of strength, sinking in a miry
slough. Indeed. O lord, upon loss of wealth or son or kinsmen or
relatives, man suffers great distress, which resembles as regards its
power of burning, a forest conflagration. All this, viz., joy and grief,
existence and non-existence, is dependent upon destiny. One having
friends as one destitute of friends, one having foes as one destitute of
foes, one having wisdom as one destitute of wisdom, each and every one
amongst these, obtains happiness through destiny. Friends are not the
cause of one's happiness. Foes are not the cause of one's misery. Wisdom
is not competent to bring an accession of wealth; nor is wealth competent
to bring an accession of happiness. Intelligence is not the cause of
wealth, nor is stupidity the cause of penury. He only that is possessed
of wisdom, and none else, understands the order of the world. Amongst the
intelligent, the heroic, the foolish, the cowardly, the idiotic, the
learned, the weak, or the strong, happiness comes to him for whom it is
ordained. Among the calf, the cowherd that owns her, and the thief, the
cow indeed belongs to him who drinks her milk.[503] They whose
understanding is absolutely dormant, and they who have attained to that
state of the mind which lies beyond the sphere of the intellect, succeed
in enjoying happiness. Only they that are between the two classes, suffer
misery.[504] They that are possessed of wisdom delight in the two
extremes but not in the states that are intermediate. The sages have said
that the attainment of any of these two extremes constitutes happiness.
Misery consists in the states that are intermediate between the two.[505]
They who have succeeded in attaining to real felicity (which samadhi can
bring), and who have become free from the pleasures and pains of this
world, and who are destitute of envy, are never agitated by either the
accession of wealth or its loss. They who have not succeeded in acquiring
that intelligence which leads to real felicity, but who have transcended
folly and ignorance (by the help of a knowledge of the scriptures), give
way to excessive joy and excessive misery. Men destitute of all notions
of right or wrong, insensate with pride and with success over others,
yield to transports of delight like the gods in heaven.[506] Happiness
must end in misery. Idleness is misery; while cleverness (in action) is
the cause of happiness. Affluence and prosperity dwell in one possessed
of cleverness, but not in one that is idle. Be it happiness or be it
misery, be it agreeable or be it disagreeable, what comes to one should
be enjoyed or endured with an unconquered heart. Every day a thousand
occasions for sorrow, and hundred occasions for fear assail the man of
ignorance and folly but not the man that is possessed of wisdom. Sorrow
can never touch the man that is possessed of intelligence, that has
acquired wisdom, that is mindful of listening to the instructions of his
betters, that is destitute of envy, and that is self-restrained. Relying
upon such an understanding, and protecting his heart (from the influences
of desire and the passions), the man of wisdom should conduct himself
here. Indeed, sorrow is unable to touch him who is conversant with that
Supreme Self from which everything springs and unto which everything
disappears.[507] The very root of that for which grief, or heartburning,
or sorrow is felt or for which one is impelled to exertion, should, even
if it be a part of one's body, be cast off. That object, whatever it may
be in respect of which the idea of meum is cherished, becomes a source of
grief and heart-burning. Whatever objects, amongst things that are
desired, are cast off become sources of happiness. The man that pursues
objects of desire meets with destruction in course of the pursuit.
Neither the happiness that is derived from a gratification of the senses
nor that great felicity which one may enjoy in heaven, approaches to even
a sixteenth part of the felicity which arises from the destruction of all
desires. The acts of a former life, right or wrong, visit, in their
consequences, the wise and the foolish, the brave and the timid. It is
even thus that joy and sorrow, the agreeable and the disagreeable,
continually revolve (as on a wheel) among living creatures. Relying upon
such an understanding, the man of intelligence and wisdom lives at ease.
A person should disregard all his desires, and never allow his wrath to
get the better of him. This wrath springs in the heart and grows there
into vigour and luxuriance. This wrath that dwells in the bodies of men
and is born in their minds, is spoken of by the wise as Death. When a
person succeeds in withdrawing all his desires like a tortoise
withdrawing all its limbs, then his soul, which is self-luminous,
succeeds in looking into itself.[508] That object, whatever it may be, in
respect of which the idea of meum is cherished, becomes a source of grief
and heart-burning.[509] When a person himself feels no fear, and is
feared by no one, when he cherishes no desire and no aversion, he is then
said to attain to the state of Brahma. Casting off both truth and
falsehood, grief and joy, fear and courage, the agreeable and the
disagreeable, thou mayst become of tranquil soul. When a person abstains
from doing wrong to any creature, in thought, word, or deed, he is then
said to attain to a state of Brahma. True happiness is his who can cast
off that thirst which is incapable of being cast off by the misguided,
which does not decay with decrepitude, and which is regarded as a fatal
disease. In this connection, O king, are heard the verses sung by Pingala
about the manner in which she had acquired eternal merit even at a time
that had been very unfavourable. A fallen woman of the name of Pingala,
having repaired to the place of assignation, was denied the company of
her lover through an accident. At that time of great misery, she
succeeded in acquiring tranquillity of soul.'

"Pingala said, 'Alas, I have for many long years lived, all the while
overcome by frenzy, by the side of that Dear Self in whom there is
nothing but tranquillity. Death has been at my door. Before this, I did
not, however approach that Essence of Purity. I shall cover this house of
one column and nine doors (by means of true Knowledge).[510] What woman
is there that regards that Supreme Soul as her dear lord, even when He
comes near?[511] I am now awake. I have been roused from the sleep of
ignorance. I am no longer influenced by desire. Human lovers, who are
really the embodied forms of hell, shall no longer deceive me by
approaching me lustfully. Evil produces good through the destiny or the
acts of a former life. Roused (from the sleep of ignorance), I have cast
off all desire for worldly objects. I have acquired a complete mastery
over my senses. One freed from desire and hope sleeps in felicity.
Freedom from every hope and desire is felicity. Having driven off desire
and hope, Pingala sleeps in felicity.'

"Bhishma continued, 'Convinced with these and other words uttered by the
learned Brahmana, king Senajit (casting off his grief), experienced
delight and became very happy.'"



SECTION CLXXV

"Yudhishthira said, 'Time, which is destructive of every created thing,
is passing on.[512] Tell me, O grandsire, what is that good thing which
should be sought.'

"Bhishma said, 'In this connection, O king, is cited the old narrative of
a discourse between sire and son, O Yudhishthira! A certain Brahmana. O
Partha, who was devoted to the study of the Vedas, got a very intelligent
son who (for this) was called Medhavin.[513] One day, the son, well
conversant with the truths of the religion of Emancipation, and
acquainted also with the affairs of the world, addressed his sire devoted
to the study of the Vedas.'

"The son said, 'What should a wise man do, O father, seeing that the
period of human life is passing away so very quickly? O father, tell me
the course of duties that one should perform, without omitting to mention
the fruits. Having listened to thee, I desire to observe those duties.'

"The sire said, 'O son, observing the Brahmacharya mode of life, one
should first study the Vedas. He should then wish for children for
rescuing his ancestors. Setting up his fire next, he should seek to
perform the (prescribed) sacrifices according to due rites. At last, he
should enter the forest for devoting himself to contemplation.'

"The son said, 'When the world is thus surrounded on all sides and is
thus assailed, and when such irresistible things of fatal consequences
fall upon it, how can you say these words so calmly?'

"The sire said, How is the world assailed? What is that by which it is
surrounded? What, again, are those irresistible things of fatal
consequences that fall upon it? Why dost thou frighten me thus?'

"The son said, 'Death is that by which the world is assailed. Decrepitude
encompasses it. Those irresistible things that come and go away are the
nights (that are continually lessening the period of human life). When I
know that Death tarries for none (but approaches steadily towards every
creature), how can I pass my time without covering myself with the garb
of knowledge?[514] When each succeeding night, passing away lessens the
allotted period of one's existence, the man of wisdom should regard the
day to be fruitless. (When death is approaching steadily) who is there
that would, like a fish in a shallow water, feel happy? Death comes to a
man before his desires have been gratified. Death snatches away a person
when he is engaged in plucking flowers and when his heart is otherwise
set, like a tigress bearing away a ram. Do thou, this very day,
accomplish that which is for thy good. Let not this Death come to thee.
Death drags its victims before their acts are accomplished. The acts of
tomorrow should be done today, those of the afternoon in the forenoon.
Death does not wait to see whether the acts of its victim have all been
accomplished or not. Who knows that Death will not come to him even
today? In prime of age one should betake oneself to the practice of
virtue. Life is transitory. If virtue be practised, fame here and
felicity hereafter will be the consequences. Overwhelmed by ignorance,
one is ready to exert oneself for sons and wives. Achieving virtuous or
vicious acts, one brings them up and aggrandises them. Like a tiger
bearing away a sleeping deer, Death snatches away the man addicted to the
gratification of desire and engaged in the enjoyment of sons and animals.
Before he has been able to pluck the flowers upon which he has set his
heart, before he has been gratified by the acquisition of the objects of
his desire, Death bears him away like a tiger bearing away its prey.
Death overpowers a man while the latter is stilt in the midst of the
happiness that accrues from the gratification of desire, and while, still
thinking, 'This has been done; this is to be done; this has been
half-done.' Death bears away the man, however designated according to his
profession, attached to his field, his shop, or his home, before he has
obtained the fruit of his acts. Death bears away the weak, the strong,
the brave, the timid, the idiotic, and the learned, before any of these
obtains the fruits of his acts. When death, decrepitude, disease, and
sorrow arising from diverse causes, are all residing in thy body, how is
it that thou livest as if thou art perfectly hale? As soon as a creature
is born, Decrepitude and Death pursue him for (effecting) his
destruction. All existent things, mobile and immobile, are affected by
these two. The attachment which one feels for dwelling in villages and
towns (in the midst of fellowmen) is said to be the very mouth of Death.
The forest, on the other hand, is regarded as the fold within which the
senses may be penned. This is declared by the Srutis.[515] The attachment
a person feels for dwelling in a village or town (in the midst of men) is
like a cord that binds him effectually. They that are good break that
cord and attain to emancipation, while they that are wicked do not
succeed in breaking them. He who never injures living creatures by
thought, word, or deed, is never injured by such agencies as are
destructive of life and property.[516] Nothing can resist the messengers
(Disease and Decrepitude) of Death when they advance except Truth which
devours Untruth. In Truth is immortality.[517] For these reasons one
should practise the vow of Truth; one should devote oneself to a union
with Truth; one should accept Truth for one's Veda; and restraining one's
senses, one should vanquish the Destroyer by Truth. Both Immortality and
Death are planted in the body. One comes to Death through ignorance and
loss of judgment; while Immortality is achieved through Truth. I shall,
therefore, abstain from injury and seek to achieve Truth, and
transgressing the sway of desire and wrath, regard pleasure and pain with
an equal eye, and attaining tranquillity, avoid Death like an immortal.
Upon the advent of that season when the sun will progress towards the
north, I shall restraining my senses, set to the performance of the
Santi-sacrifice, the Brahma-sacrifice, the Mind-sacrifice, and the
Work-sacrifice.[518] How can one like me worship his Maker in
animal-sacrifices involving cruelty, or sacrifices of the body, such as
Pisachas only can perform and such as produce fruits that are
transitory?[519] That person whose words, thoughts, penances,
renunciation, and yoga meditation, all rest on Brahma, succeeds in
earning the highest good. There is no eye which is equal to (the eye of)
Knowledge. There is no penance like (that involved in) Truth. There is no
sorrow equal to (that involved in) attachment. There is no happiness
(that which is obtainable from) renunciation. I have sprung from Brahma
through Brahma. I shall devote myself to Brahma, though I am childless. I
shall return to Brahma. I do not require a son for rescuing me. A
Brahmana can have no wealth like to the state of being alone, the state
in consequence of which he is capable of regarding everything with an
equal eye, the practice of truthfulness, good behaviour, patience,
abstention from injury, simplicity, and avoidance of all rites and
visible sacrifices. What use hast thou, O Brahmana, of wealth or kinsmen
and relatives, of wives, when thou shalt have to die? Seek thy Self which
is concealed in a cave. Where are thy grandsires and where thy sire?'[520]

"Bhishma continued, 'Do thou also, O monarch, conduct thyself in that way
in which the sire (in this story), conducts himself, devoted to the
religion of Truth, after having listened to the speech of his son.'



SECTION CLXXVI

"Yudhishthira said, 'Tell me, O grandsire, whence and how happiness and
misery come to those that are rich, as also those that are poor, but who
live in the observance of different practices and rites.'[521]

"Bhishma continued, 'In this connection is cited the old narrative of
what was sung by Sampaka who had obtained tranquillity and achieved
emancipation for himself. In former times a certain Brahmana, rendered
miserable by a bad wife, bad dress, and hunger, and living in the
observance of the vow of renunciation, told me these verses,[522]
'Diverse kinds of sorrow and happiness overtake, from the day of birth
the person that is born on the earth. If he could ascribe either of them
to the action of Destiny, he would not then feel glad when happiness came
or miserable when sorrow overtook him. Though thy mind is divested of
desire, thou bearest yet a heavy load. Thou dost not seek to achieve thy
good (i.e., emancipation). Art thou not successful in controlling thy
mind? If thou goest about, having renounced home and desirable
possessions, thou shalt taste real happiness. A person divested of
everything sleepeth in happiness, and awaketh in happiness. Complete
poverty, in this world, is happiness. It is a good regimen, it is the
source of 'blessings, it is freedom from danger. This foeless path is
unattainable (by persons cherishing desire) and is easily attainable (by
those that are freed from desire). Casting my eyes on every part of the
three worlds, I do not behold the person who is equal to a poor man of
pure conduct and without attachment (to worldly things). I weighed
poverty and sovereignty in a balance. Poverty weighed heavier than
sovereignty and seemed to possess greater merits. Between poverty and
sovereignty there is this great distinction, viz., that the sovereign,
possessed of affluence, is always agitated by anxiety and seems to be
within the very jaws of death. As regards, however, the poor man, who in
consequence of the divestment of all wealth has freed himself from hopes
and emancipated himself, neither fire, nor foe, nor death, nor robbers,
can get the better of him. The very gods applaud such a man who wanders
about according to his sweet will, who lies down on the bare ground with
his arm for a pillow, and who is possessed of tranquillity. Affected by
wrath and cupidity, the man of affluence is stained by a wicked heart. He
casts oblique glances and makes dry speeches.--He becomes sinful, and his
face is always darkened with frowns. Biting his lips, and excited with
wrath, he utters harsh and cruel words. If such a man desires to even
make a gift of the whole world, who is there that would like even to look
at him? Constant companionship with Prosperity stupefies a person of weak
judgment. It drives off his judgment like the wind driving off the
autumnal clouds. Companionship with Prosperity induces him to think,--I
am possessed of beauty! I am possessed of wealth! I am high-born! I meet
with success in whatever I undertake! I am not an ordinary human
being!--His heart becomes intoxicated in consequence of these three
reasons. With heart deeply attached to worldly possessions, he wastes the
wealth hoarded by his sires. Reduced to want, he then regards the
appropriation of other people's wealth as blameless. At this stage, when
he transgresses all barriers and beings to appropriate the possessions of
others from every side, the rulers of men obstruct and afflict him like
sportsmen afflicting with keen shafts a deer that is espied in the woods.
Such a man is then overwhelmed with many other afflictions of a similar
kind that originate in fire and weapons. Therefore, disregarding all
worldly propensities (such as desire for children and wives) together
with all fleeting unrealities (such as the body, etc.,) one should, aided
by one's intelligence, apply proper medicine for the cure of those
painful afflictions. Without Renunciation one can never attain to
happiness. Without Renunciation one can never obtain what is for one's
highest good. Without Renunciation one can never sleep at case.
Therefore, renouncing everything, make happiness thy own. All this was
said to me in past times at Hastinapur by a Brahmana about what Sampaka
had sung. For this reason, I regard Renunciation to be the foremost of
things.'"



SECTION CLXXVII

"Yudhishthira said, 'If any person, desiring to accomplish acts (of
charity and sacrifices), fails to find (the necessary) wealth, and thirst
of wealth overwhelms him, what is that which he must do for obtaining
happiness?'

"Bhishma said, 'He that regards everything (viz., joy and sorrow, honour
and insult, etc.,) with an equal eye, that never exerts himself (for
gratifying his desire for earthly possessions), that practises
truthfulness of speech, that is freed from all kinds of attachment, and
that has no desire for action, is, O Bharata, a happy man. These five,
the ancients say, are the means for the acquisition of perfect
tranquillity or emancipation. These are called Heaven. These are
Religion. These constitute the highest happiness. In this connection is
cited the old narrative of what Manki had sung, when freed from
attachments, Listen to it, O Yudhishthira! Desirous of wealth, Manki
found that he was repeatedly doomed to disappointments. At last with a
little remnant of his property he purchased a couple of young bulls with
a yoke for training them (to agricultural labour). One day the two bulls
properly tied to the yoke, were taken out for training (in the fields).
Shying at the sight of a camel that was lying down on the road, the
animals suddenly ran towards the camel, and fell upon its neck. Enraged
at finding the bulls fall upon its neck, the camel, endued with great
speed, rose up and ran at a quick pace, bearing away the two helpless
creatures dangling on either side of its neck. Beholding his two bulls
thus borne away by that strong camel, and seeing that they were at the
point of death, Manki began to say, 'If wealth be not ordained by
destiny, it can never be acquired by even a clever man exerting himself
with attention and confidence and accomplishing with skill all that is
necessary towards that end. I had, before this, endeavoured by diverse
means and devotion to earn wealth. Behold this misfortune brought about
by destiny to the property I had! My bulls are borne away, rising and
falling, as the camel is running in an uneven course. This occurrence
seems to be an accident.[523] Alas, those dear bulls of mine are dangling
on the camel's neck like a couple of gems! This is only the result of
Destiny. Exertion is futile in what is due to Chance. Or, if the
existence of anything like Exertion (as an agent in the production of
results) be admitted, a deeper search would discover Destiny to be at the
bottom.[524] Hence, the person that desires happiness should renounce all
attachment. The man without attachments, no longer cherishing any desire
for earning wealth, can sleep happily. Ho, it was well said by Suka while
going to the great forest from his father's abode, renouncing
everything![525]--Amongst these two, viz., one who obtains the fruition
of all his wishes, and one who casts off every wish, the latter, who
renounces all, is superior to the former who obtains the fruition of all.
No one could ever attain to the end of desire.[526] Only he that is
destitute of knowledge and judgments feels an avidity for protecting his
body and life.--Forbear from every desire for action. O my Soul that art
possessed by cupidity, adopt tranquillity by freeing thyself from all
attachments! Repeatedly hast thou been deceived (by desire and hope). How
is it that thou dost not still free thyself from attachments? If I am not
one that deserves destruction at thy hands, if I am one with whom thou
shouldst sport in delight, then, O my wealth-coveting Soul, do not induce
me towards cupidity. Thou hast repeatedly lost thy hoarded wealth. O my
wealth-coveting and foolish Soul, when wilt thou succeed in emancipating
thyself from the desire of wealth? Shame on my foolishness! I have become
a toy of thine! It is thus that one becomes a slave of others. No one
born on earth did ever attain to the end of desire, and to one that will
take birth will succeed in attaining to it. Casting off all acts, I have
at last been roused from sleep. I am now awake. Without doubt, O Desire,
thy heart is as hard as adamant, since though affected by a hundred
distresses, thou does not break into a hundred pieces! I know thee, O
Desire, and all those things that are dear to thee! Seeking what is dear
to thee, I shall feel happiness in my own Self.[527] O Desire, I know thy
root. Thou springest from Will.[528]--I shall, therefore, avoid Will.
Thou shalt then be destroyed with thy roots. The desire for wealth can
never be fraught with happiness. If acquired, great is the anxiety that
the acquirer feels. If lost after acquisition, that is felt as death.
Lastly, respecting acquisition itself, it is very uncertain. Wealth
cannot be got by even the surrender of one's person. What can be more
painful than this? When acquired, one is never gratified with its
measure, but one continues to seek it. Like the sweet water of the
Ganges, wealth only increases one's hankering. It is my destruction. I am
now awakened. Do thou, O Desire, leave me! Let that Desire which has
taken refuge in this my body,--this compound of (five) elements,--go
whithersoever it chooses and live happily whithersoever it likes.[529] Ye
all that are not of the Soul, I have no joy in you, for ye follow the
lead of Msire and Cupidity! Abandoning all of you I shall take refuge in
the quality of Goodness.[530] Beholding all creatures in my own body and
my own mind, and devoting my reason to Yoga, my life to the instructions
of the wise, and soul to Brahma, I shall happily rove through the world,
without attachment and without calamities of any kinds, so that thou
mayst not be able to plunge me again into such sorrows![531] If I
continue to be agitated by thee, O Desire, I shall necessarily be without
a path (by which to effect my deliverance). Thou, O Desire, art always
the progenitor of thirst, of grief, and of fatigue and toil. I think the
grief that one feels at the loss of wealth is very keen and far greater
than what one feels under any other circumstances. Kinsmen and friends
disregard him that has lost his wealth. With various kinds of humiliation
that number by thousands, there are many faults in property that are more
painful still. On the other hand, the very small happiness that resides
in wealth is mingled with pain and sorrow.[532] Robbers slay, in the
sight of all, the person that is possessed of wealth, or afflict him with
various kinds of severity, or always fill him with fear. At last, after a
long time, I have understood that the desire for wealth is fraught with
sorrow. Whatever the object, O Desire, upon which thou settest thy heart,
thou forcest me to pursue it! Thou art without judgment. Thou art a fool.
Thou art difficult of being contented. Thou canst not be gratified. Thou
burnest like fire. Thou dost not enquire (in pursuing an object) whether
it is easy or difficult of attainment. Thou canst not be filled to the
brim, like the nether region. Thou wishest to plunge me into sorrow. From
this day, O Desire, I am incapable of living with thee! I who had felt
despair, at first, at the loss of my property, have now attained to the
high state of perfect freedom from attachments. At this moment I no
longer think of thee and thy train. I had, before this, felt great misery
on thy account. I do not (now) regard myself as destitute of
intelligence. Having adopted Renunciation in consequence of loss of my
property, I can now rest, freed from every kind of fever. I cast thee
off, O Desire, with all the passions of my heart. Thou shalt not again
dwell with me or sport with me. I shall forgive them that will slander or
speak ill of me. I shall not injure even when injured. If anybody from
aversion speaks disagreeable words of me, disregarding those words I
shall address him in agreeable speeches. In contentment of heart and with
all my senses at case, I shall always live upon what may be got by me. I
shall not contribute to the gratification of the wishes entertained by
thee that art my foe. Freedom from attachment, emancipation from desire,
contentment, tranquillity, truth, self-restraint, forgiveness, and
universal compassion are the qualities that have now I come to me.
Therefore, let Desire, cupidity, thirst, miserliness avoid me. I have now
adopted the path of Goodness. Having cast off Desire and Cupidity, great
is my happiness now. I shall no longer yield to the influence of Cupidity
and no longer suffer misery like a person of uncleansed soul. One is sure
to obtain happiness according to the measure of the desires he may be
able to cast off. Truly, he who yields himself up to Desire always
suffers misery. Whatever passions connected with Desire are cast off by a
person, all appertain to the quality of Passion. Sorrow and shamelessness
and discontent all arise from Desire and Wealth. Like a person plunging
in the hot season into a cool lake, I have now entered into Brahma, I
have abstained from work. I have freed myself from grief. Pure happiness
has now come to me. The felicity that results from the gratification of
Desire, or that other purer felicity which one enjoys in heaven, does not
come to even a sixteenth part of that which arises upon the abandonment
of all kinds of thirst! Killing the principle of desire, which with the
body makes an aggregate of seven, and which is a bitter foe, I have
entered the immortal city of Brahma and shall pass my days there in
happiness like a king!' Relying upon such intelligence, Manki freed
himself from attachments, casting off all desires and attaining to Brahma
that abode of the highest felicity. Indeed, in consequence of the loss of
his two bulls Manki attained to immortality. Indeed, because he cut the
very roots of desire, he attained, through that means, to high felicity.'"



SECTION CLXXVIII

"Bhishma continued, 'In this connection is also cited the old narrative
of the verses sung by Janaka the ruler of the Videhas, who had attained
to tranquillity of soul. What the monarch said was, 'Unlimited is my
wealth. At the same time I have nothing, if the whole of (my kingdom)
Mithila be consumed in a conflagration, I shall incur no loss.' In the
connection is also cited the speech of Vodhya uttered in respect of this
very topic, viz., freedom from attachments. Listen to it O Yudhishthira!
Once on a time the royal son of Nahusha (Yayati) questioned the Rishi
Vodhya who had, in consequence of the abandonment of desire, attained to
tranquillity of soul and who had an intimate acquaintance with the
scriptures. The monarch said, 'O thou of great wisdom, give me
instructions about tranquillity. What is that under standing relying upon
which thou succeedest in wandering over the world in tranquillity of soul
and disengaged from all acts?'

"Vodhya said, 'I conduct myself according to the instructions of others
but never instruct others myself. I shall, however, mention the
indications of those instructions (according to which my conduct is
framed). Thou mayst catch their spirit by reflection. My six preceptors
are Pingala, the osprey, the snake, the bee in the forest, the maker of
shafts (in the story), and the maiden (in the story)!'[533]

"Bhishma continued, 'Hope is very powerful (in agitating the heart), O
King! Freedom from hope is high felicity. Reducing hope to an absence of
expectation, Pingala sleeps in peace.[534] Beholding an osprey with meat
in his beaks, others, that have not found any meat, assail and destroy
him. A certain osprey, by altogether abstaining from meat obtained
felicity. To build a house for one's own self is productive of sorrow and
not of happiness. The snake, taking up his residence in another
creature's abode, lives in felicity. The ascetics live happily, betaking
themselves to mendicancy, without being injured by any creature, like
bees in the forest. A certain maker of shafts, while employed at his
work, was so deeply attentive to it that he did not notice the king who
passed by his side. When many are together, dispute ensues. Even when two
reside together, they are sure to converse. I, however, wander alone like
the anklet made of sea-shells in the wrist of the maiden in the
story.'"[535]



SECTION CLXXIX

"Yudhishthira said, 'O thou that art conversant with the conduct of men,
tell me by what conduct a person may succeed in this world, freed from
grief. How also should a person act in this world so that he may attain
to an excellent end?'

"Bhishma said, 'In this connection is cited the old story of the
discourse between Prahlada and the sage Ajagara. Once on a time king
Prahlada of great intelligence questioned a wandering Brahmana of great
intelligence and a cleansed and tranquil soul.'

"Prahlada said, 'Freed from desire, with a cleansed soul, possessed of
humility and self-restraint, without desire of action, free from malice,
agreeable in speech, endued with dignity and intelligence and wisdom,
thou livest (in simplicity) like a child. Thou never covetest any kind of
gain, and never grievest at any kind of loss. Thou art always contented,
O Brahmana, and dost not seem to regard anything in the world. While all
other creatures are being borne away in the current of desire and
passion, thou art perfectly indifferent to all acts appertaining to
Religion, Profit, and Pleasure. Thou seemest to be in a state of quietude
(without the possibility of agitation). Disregarding all objects of the
senses, thou movest like an emancipated self, only witnessing everything
(but never taking part in anything). What, O sage, is thy wisdom, what
thy learning, and what thy behaviour (in consequence of which all this
becomes possible)? Tell me this without delay, if, O Brahmana, thou
thinkest it will do me good!'

"Bhishma continued, 'That intelligent Brahmana who was well-conversant
with the duties of the world, thus questioned by Prahlada, answered him
in sweet words of grave import. Behold, O Prahlada, the origin of
creatures, their growth, decay, and death, are traceable to no
(intelligible) cause. It is for this that I do not indulge in either joy
or sorrow.[536] All the propensities (for action) that exist in the
universe may be seen to flow from the very natures of the creatures (to
which they inhere). All things (in the universe) are depended on their
respective natures. Hence, I am not delighted with anything.[537] Behold,
O Prahlada, all kinds of union have an aptitude for disunion. All
acquisitions are certain to end in destruction. Hence I never set my
heart upon the acquisition of any object. All things possessed of
attributes are certain to meet with destruction. What remains there for a
person then to do who (like me) is conversant with both the origin and
the end of things? Of all things, large or small, born in the ocean of
waters, the end is noticeable. I see also the death, which is manifest, O
chief of Asuras, of all things, mobile and immobile, belonging to the
land. O best of Danavas, death comes in season unto even the strongest of
winged creatures which range the sky. I see again that the luminous
bodies, large and small, which move in the firmament, fall down when
their time comes. Beholding all created things Possessed of knowledge, to
be thus liable to be affected by death, and thinking all things to be
possessed of the same nature, I sleep in peace without any anxiety of
heart. If I get without trouble a copious repast, I do not scruple to
enjoy it. On the other hand, I pass many days, together without eating
anything. Sometimes people feed me with costly viands in profusion,
sometimes with a small quantity, sometimes with even less, and sometimes
I get no food whatever. I sometimes eat only a portion of a grain;
sometimes the dry sesame cakes from which the oil has been pressed out, I
sometimes eat rice and other food of the richest kind. Sometimes I sleep
on an elevated bedstead of the best kind. Sometimes I sleep on the bare
ground. Sometimes my bed is made within a fine palace or mansion. I am
sometimes clad in rags, sometimes in sackcloth, sometimes in raiments of
fine texture, sometimes in deer-skins, sometimes in robes of the
costliest kind. I never reject such enjoyments as are consistent with
virtue and as are obtained by me without effort. I do not, at the same
time, strive for attaining such objects as are difficult of acquisition.
The rigid vow I have adopted is called Ajagara.[538] That vow can secure
immortality. It is auspicious and griefless. It is incomparable and pure.
It is consistent with the counsels of the wise. It is disapproved by
persons of foolish understanding who never follow it. With a pure heart I
conduct myself according to it. My mind never swerves from this vow. I
have not swerved from the practices of my order. I am abstemious in
everything. I know the past and the present. Divested of fear and wrath
and cupidity and errors of judgment, I follow this vow with a pure heart.
There are no restrictions in respect of food and drink and other objects
of enjoyment for one practising this vow. As everything is dependent on
destiny, there is no observance of the considerations of time and place
for one like us. The vow I follow contributes to true happiness of the
heart. It is never observed by those that are wicked. I follow it with a
pure heart. Induced by cupidity, men pursue different kinds of wealth. If
baffled in the pursuit, they become depressed by sorrow. Reflecting
properly upon all this by the aid of my intelligence which has penetrated
the truths of things, I follow this vow with a pure heart. I have seen
persons in distress seeking, for the acquisition of wealth, the shelter
of men, good and bad. Devoted to tranquillity, and with my passions under
control, I follow this vow with a pure heart. Beholding, by the aid of
truth, that happiness and misery, loss and gain, attachment and
renunciation, death and life, are all ordained by destiny, I follow this
vow with a pure heart. Divested of fear and attachment and errors of
judgment and pride, and endued with wisdom, intelligence, and
understanding, and devoted to tranquillity and hearing that large snakes
without moving enjoy the fruit that comes to them of itself, I follow
their practice with a pure heart. Without restrictions of any kind in
respect of bed and food, endued by my nature with self-restraint,
abstemiousness, pure vow, truth, and purity of conduct, and without any
desire to store (for future use) the rewards of action, I follow, with a
delighted and pure heart, this vow. All causes of sorrow have fled from
me in consequence of my having driven off the object of desire. Having
received an accession of light, I follow this vow with a pure heart, for
controlling my soul which is thirsty and unrestrained but which is
capable (under proper culture) of depending upon itself (without the
necessity of external objects to keep it engaged). Without paying any
heed to the concerns towards which my heart, mind, words would like to
lead me, and marking that the happiness which is connected with these is
both difficult of acquisition and fleeting in respect of duration, I
follow this vow with a pure heart. Learned men possessed of great
intelligence, desirous of proclaiming their own feats, have while
establishing their own theories and censuring those of others, said this
and that on this topic which is incapable of being settled by
disputation. Foolish men fail to understand this vow in a proper light.
I, however, see it to be destructive of Ignorance. Regarding it also as
fraught with immortality and as a remedy against diverse kinds of evil, I
wander among men, having subdued all faults and having freed myself from
thirst (after worldly goods)!'

"Bhishma continued, 'That high-souled person who, having freed himself
from attachments and divested himself of fear, cupidity; foolishness, and
wrath, follows this Ajagara vow, or indulges in this sport, as it may be
called, certainly succeeds in passing his days in great delight.'"



SECTION CLXXX

"Yudhishthira said, 'Which of these, O grandsire, viz., kinsmen, or acts,
or wealth, or wisdom should be the refuge of a person? Questioned by me,
answer me this!'

"Bhishma said, 'Wisdom is the refuge of creatures. Wisdom is regarded as
the highest of acquisitions. Wisdom is the highest felicity in the world.
Wisdom is heaven in the estimation of the good and virtuous. It was
through wisdom that Vali, Prahlada, Namuchi, and Manki, when they lost
their (earthly) prosperity, succeeded in acquiring felicity. What is
there that is superior to wisdom? In this connection is cited the old
story of the discourse between Indra and Kasyapa. Listen to it, O
Yudhishthira! Once on a time a prosperous Vaisya, in the enjoyment of
prosperity, and proud of his affluence, threw down, by negligently
driving his car, a Rishi's son of rigid vows named Kasyapa, devoted to
penances. Prostrated on the ground, the young man, in exceeding pain,
gave way to his wrath; and under the influence of despair resolved,
saying, 'I shall cast off my life. A poor man has no need of life in this
world.' While the Brahmana was lying in that state, silent and agitated,
deprived of energy and at the point of death, Indra appeared on the scene
in the form of a jackal and addressing him, said, 'All (inferior)
creatures covet birth in the human race. Among men again, the status of a
Brahmana is much desired. Thou, O Kasyapa, art a human being! Amongst
human beings, thou art again a Brahmana. Among Brahmanas, thou art again
one that is conversant with the Vedas. Having obtained that which is
attainable with very great difficulty, it behoveth thee not to give up
life from folly! All kinds Of (worldly) acquisitions are fraught with
pride. The declaration of the Srutis in that respect is perfectly true.
Thou lookest the picture of contentment. In forming such a resolve (which
is so derogatory of thy own self) about casting off thy life, thou actest
from cupidity! O, they are crowned with success that have hands! I
eagerly wish for the status of those creatures that have hands! We covet
hands as eagerly as you covet riches. There is no acquisition that is
more valuable than the acquisition of hands. Behold, O Brahmana, I cannot
extract this thorn that has entered my body, or crush these insects and
worms that are biting and afflicting me greatly! They that have bestowed
upon them two hands with ten fingers, succeed in throwing away or
crushing the worms (by scratching) that bite their limbs. They succeed in
constructing shelters for themselves from rain, cold, and heat. They
succeed also in enjoying excellent clothes for themselves, good food,
comfortable beds, and excellent habitations. Lying on this Earth, they
that have hands enjoy kine and other animals and cause them to carry
burthens or drag their vehicles, and by the aid of diverse means bring
those animals under sway (for their own purposes). Those living creatures
that are without tongues, that are helpless, of little strength, and
destitute of hands, bear all the several kinds of misery (indicated
above). By good luck, O ascetic, thou art not like them. By good luck,
thou art not a jackal, nor a worm, nor a mouse, nor a frog, nor an animal
of any other miserable order. With this measure of gain (that thou hast
won), thou shouldst, O Kasyapa, be contented! How happy, again, shouldst
thou feel at the thought that amongst living creatures thou art a
superior Brahmana! These worms are biting me! For want of hands I am
unable to drive them off. Behold this my miserable plight! I do not cast
off life because to do so is a very sinful act, and lest, indeed, I fall
into a more miserable order of existence! This order of existence, viz.,
that of a jackal, to which I now belong is rather tolerable. Miserable as
it is, there are many orders of existence below it that are more
miserable still. By birth certain classes of creatures become happier
than others who become subject to great woe. But I never see that there
is any order of being which can be said to be in the possession of
perfect happiness. Human beings, obtaining affluence, next wish for
sovereignty. Having achieved sovereignty their next wish is for the
status of gods. Having won that status they then wish for the chiefdom of
the celestials. If thou becomest affluent, thou wilt never succeed in
becoming a king (for thou art a Brahmana by birth), nor in becoming a god
(because, in reality, thy status of Brahmanahood is equal if not superior
to that of a god). If by any means (led away by the alluring prospect of
heavenly bliss) thou becomest a god (instead of attaining to a superior
position), thou wilt then covet for the chiefdom of the gods. In no
condition wilt thou be contented. Contentment does not result from
acquisition of desirable objects. Thirst is never slaked although there
is profusion of water.[539] The thirst for acquisition only blazes up
with each fresh acquisition like a fire with new faggots thrown into it.
In thee there is grief. But joy also dwells in thee. Both happiness and
misery dwell in thee. Why then shouldst thou yield to grief? One should
shut up, like birds in a cage, the very springs, viz., the understanding
and the senses of, all one's desires and acts. There can be no cutting of
a second head, nor of a third hand. That which does not exist can produce
no fear. One that is not acquainted with the enjoyment a certain object
affords, never feels a desire for that object. Desires arise from the
actual experience of the pleasures that touch or sight, or hearing gives.
Thou hast no idea of the taste of the wine called Varuni or of the meat
of the birds called Ladwaka. There is no drink and no food more delicious
than these. Thou hast no idea also, O Kasyapa, of every other superior
kind of drink and food that exists among men, for thou hast never tasted
it. Without doubt, therefore, not to taste, not to see, should be the vow
of a man if he is to win happiness. Creatures that have hands, without
doubt, become strong and earn wealth. Men are reduced by men to a state
of servitude, and are repeatedly afflicted (at the hands of their own
species) with death, imprisonment, and other tortures. Although such is
their condition, yet even they (without yielding to grief) laugh and
sport and indulge in merriment. Others again, though endued with might of
arms, and possessed of knowledge and great energy of mind, follow
censurable, sinful, and miserable professions. They seek to change such
professions for other pursuits (that are more dignified) but then they
are bound by their own acts (of a previous life) and by the force of
Destiny. The vilest man of the Pukkasa or the Chandala orders never
wishes to cast off his life. He is quite contented with the order of his
birth. Behold the illusion in this respect! Beholding those amongst thy
species that are destitute of arms, or struck with palsy, or afflicted
with other diseases, thou canst regard thyself as very happy and
possessed of valuable accompaniments amongst the members of thy own
order. If this thy regenerated body remains safe and sound, and free from
disease, and all thy limbs remain perfect, thou art sure of never
incurring any reproach amongst men. It would not behove thee, O Brahmana,
to cast off thy life even if any blame, founded on fact and capable of
bringing about thy dismissal from caste, attached to thee! Rise, and
practise virtue. It is not meet that thou shouldst throw away thy life!
If, O regenerate one, thou listen to me and place credence on my words,
thou wilt then obtain the highest reward of the religion inculcated in
the Vedas. Do thou set thyself to Vedic studies, and duly maintain thy
sacred fire, and observe truth, and self-restraint, and charity. Never
compare thyself boastfully with another. They who, by devoting themselves
to the study of the Vedas, become competent for performing sacrifices for
themselves and others, have no need to indulge in any kind of regret or
fear any kind of evil. They that are born under an auspicious
constellation on an auspicious lunation and at an auspicious hour, strive
their best for performing sacrifices, practising charity, and procreating
children, and desiring to pass their time cheerfully in those acts, at
last win very great happiness.[540] They, on the other hand, that are
born under evil constellations, inauspicious lunations, and at evil
hours, become destitute of sacrifices and progeny and at last fall into
the Asura order.[541] In my former life I had much useless learning. I
always sought for reasons and had very little faith. I was a slanderer of
the Vedas. I was destitute of the (fourfold) objects of life, and was
devoted to that science of argumentation which is based upon ocular or
tangible proofs.[542] I used to utter words based on (plausible) reasons.
Indeed, in assemblies, I always spoke of reasons (and never faith). I
used to speak irreverently of the declarations of the Srutis and address
Brahmanas in domineering tones. I was an unbeliever, skeptical of
everything, and though really ignorant, proud of my learning. This status
of a jackal that I have obtained in this life is the consequence, O
regenerate one, of those sins of mine! If even after hundreds of days and
nights I that am a jackal can once again obtain the status of humanity, I
shall then pass my life in contentment, heedful of the true objects of
existence, and engaged in sacrifices and gifts. I shall then know what
should be known, and avoid what should be avoided!' Thus addressed, the
ascetic Kasyapa, rising up, said, 'O, thou art certainly possessed of
knowledge and great intelligence! I am really surprised at all this!'
With eyes whose vision was extended by knowledge, the Brahmana then
beheld that being who had addressed him to be Indra, chief of the gods
and the lord of Sachi. Kasyapa then worshipped that god having the best
of steeds for the animal that bore him. Receiving afterwards the god's
permission, the Brahmana returned to his abode.'"



SECTION CLXXXI

"Yudhishthira said, 'Tell me, O grandsire, if gifts, sacrifices,
penances, and dutiful services returned to preceptors, are productive of
wisdom and high felicity.'[543]

'Bhishma said, 'If the mind becomes affected by desire, wrath and other
evil passions, it then runs towards sin. If one's acts are stained by
sin, one is obliged to dwell in painful regions. Sinful men take birth in
indigent circumstances and repeatedly suffer the pangs of famine, woe,
fear, and death. Those that are virtuous in their acts, and possessed of
faith, and that have their senses under control, become born as affluent
men and repeatedly sport in festivities and heaven and happiness.
Unbelievers, with their arms manacled, are sent to regions rendered
inaccessible by carnivorous beasts and elephants and full of terrors in
consequence of snakes and robbers. What more need be said of them? They,
on the other hand, who have reverence for gods and guests, who are
liberal, who are fond of good and honest men, go, in consequence of their
acts of charity, along that happy way which belongs to persons of
cleansed souls. They that have no reverence for virtue are as vile among
men as seedless grains among corn or the gnat among birds. That which is
ordained in consequence of the acts of a past life pursues the actor even
if the latter strives his best for leaving it behind.[544] It sleeps when
he sleeps and does whatever else he does.[545] Like his shadow it rests
when he rests, proceeds when he proceeds, and acts when he acts. Whatever
acts a man does he has certainly to obtain the fruits thereof. Death is
dragging all creatures who are surely destined to fall (into orders of
existence they deserve) and who are surely 'liable to enjoy or suffer
that which has been ordained as the consequence of their acts. The acts
of a past life develop their consequences in their own proper time even
as flowers and fruits, without extraneous efforts of any kind, never fail
to appear when their proper time comes. After the consequences, as
ordained, of the acts of a past life, have been exhausted (by enjoyment
or sufferings), honour and disgrace, gain and loss, decay and growth, no
longer flow or appear in respect of any one. This happens
repeatedly.[546] A creature while still in the mother's womb enjoys or
suffers the happiness or the misery that has been ordained for him in
consequence of his own acts. In childhood or youth or old age, at
whatever period of life one does an act good or bad, the consequences
thereof are sure to visit him in his next life at precisely the same
period. As a calf recognises and approaches its parent in the midst of
even a thousand kine, even so the acts of a past life recognise and visit
the doer in his new life. Washed in water a (dirty) piece of cloth
becomes clean. Similarly, men burning in repentance obtain endless
happiness by proper penances.[547] Those that can take up their residence
in the woods and by performing austerities for a long period can wash
themselves of their sins, succeed in obtaining the objects on which they
set their hearts. As no one can mark the track of birds in the sky or of
fishes in the water, similarly, the track of persons whose souls have
been cleansed by knowledge cannot be marked by any.[548] There is no need
of any more eloquence or any more reference to sinful acts. Suffice it to
say that one should, with proper judgment and as befits one best, do what
is for one's good. This is the means by which wisdom and high felicity
may be achieved.'"



SECTION CLXXXII

"Yudhishthira said, 'Whence has this universe consisting of mobile and
immobile creatures been created? Whom does it go to when destruction sets
in? Tell me this, O grandsire! Indeed, by whom has this universe with its
oceans, its firmament, its mountains, its clouds, its lands, its fire,
and its wind, been created. How were all objects created? Whence this
division into separate orders of existence? Whence are their purity and
impurity, and the ordinances about virtue and vice? Of what kind is the
life of living creatures? Where also do they go who die. Tell us
everything about this and the other world.'

"Bhishma said, 'In this connection is cited the old narrative of the
sacred words that Bhrigu said in reply to the questions of Bharadwaja.
Beholding the great Rishi Bhrigu blazing with energy and splendour,
seated on the Kailasa summit, Bharadwaja addressed him in the following
words.'

"Bharadwaja said, 'By whom was this world with its ocean, its firmament,
its mountains, its clouds, its lands, its fire, and its wind, created?
How were all creatures first created? Whence this distinction of castes?
Whence the purity and the impurity of (behaviour), and whence the
ordinances about virtue and vice, for living creatures? Of what kind is
the life of living creatures? Where do they go who die? It behoveth thee
to tell me everything about this and the other world.' Thus addressed
about his doubts by Bharadwaja, the illustrious and regenerate Rishi
Bhrigu who resembled Brahma itself, replied unto him, saying these words.'

"Bhrigu said, 'There is a Primeval Being, known to the great Rishis, of
the name of Manasa. He is without beginning and without end. That Divine
Being is incapable of being penetrated by weapons. He is without decay
and is Immortal. He is said to be Unmanifest. He is Eternal, Undecaying,
and Unchangeable. Through Him are creatures born and through Him they
die. He first created a Divine Being known by the name of Mahat.[549]
Mahat created Consciousness. That Divine Being created Space. That
puissant Being is the holder of all created objects. From Space was born
Water, and from Water were born Fire and Wind. Through the union of Fire
and Wind was born the Earth. Self-born Manasa then created a divine Lotus
pregnant with Energy. From that Lotus sprang Brahman, that Ocean of
Veda.[550] The Srutis say that as soon as born, that divine Being uttered
the words, 'I am He!' For this He came to be called by the name of
Consciousness. He has all created things for his body and He is their
Creator.[551] These five elements that we see are that Brahman of great
energy. The mountains are his bones. The earth is his fat and flesh. The
oceans are his blood. Space is his stomach. The Wind is his breath. Fire
is his energy. The rivers are his arteries and veins. Agni and Soma,
otherwise called the Sun and the Moon, are called his eyes. The firmament
above is his head. The earth is his two feet. The cardinal and subsidiary
points of the horizon are his arms. Without doubt, He is incapable of
being known and His Soul is inconceivable by even persons crowned with
ascetic success. The Divine Being, who pervades the whole universe, is
also known by the name of Ananta (Infinite). He lives in Consciousness,
and is incapable of being known by persons of uncleansed souls. Asked by
thee I have now told thee of Him who created Consciousness for evoking
into existence all created objects, and from whom this universe has
sprung.'

"Bharadwaja said, 'What is the extent of the firmament, of the points of
the horizon, of the surface of this earth, and of the Wind? By telling me
the truth, solve my doubts.'

"Bhrigu said, 'The sky thou seest above is Infinite. It is the abode of
persons crowned with ascetic success and of divine beings. It is
delightful, and consists of various regions. Its limits cannot be
ascertained. The Sun and the Moon cannot see, above or below, beyond the
range of their own rays. There where the rays of the Sun and the Moon
cannot reach are luminaries[552] which are self-effulgent and which
possess splendour like that of the Sun or the fire. Know this, O giver of
honours, that possessed of far-famed splendour, even these last do not
behold the limits of the firmament in consequence of the inaccessibility
and infinity of those limits. This Space which the very gods cannot
measure is fall of many blazing and self-luminous worlds each above the
other. Beyond the limits of land are oceans of water. Beyond water is
darkness. Beyond darkness is water again, and beyond the last is fire.
Downwards, beyond the nether regions, is water. Beyond water is the
region belonging to the great snakes. Beyond that is sky once more, and
beyond the sky is water again. Even thus there is water and sky
alternately without end. Even such are the limits of the Divinity
represented by water. The very gods are unable to ascertain limits of
fire and wind and water. The nature of fire, wind, water, and land, is
like that of space. They are distinguished through want of true
Knowledge. Sages read in diverse scriptures the limits that have been
declared of the three worlds and the ocean. Who is there, however, that
would set limits to what cannot be grasped by vision and what is
inaccessible (in all its parts)? If even it becomes possible to ascertain
the limits of the firmament which is the track of the gods and beings
crowned with ascetic success, it can never be possible to set limits to
that which is limitless and known by the name of the Infinite, to that
which correspond with the name by which it is known, viz., what has been
called the high-souled Manasa? When again His form is sometimes
contracted and sometimes expanded, how can any one else except one that
is equal to Him, be able to comprehend His limits? From the Lotus (of
which I have already spoken) was first created the Omniscient lord,
Brahman, endued with form, of essence comprised of Righteousness, and the
Creator of all mobile and immobile things.

"Bharadwaja said, 'If Brahman sprang from the Lotus, then it is the Lotus
that should be regarded as the First-born and not Brahman. Why, however,
is Brahma said to be the first? Do thou remove that doubt of mine.'

"Bhrigu said, 'The Earth it is that is called the Lotus. It was created
for giving a seat unto that form of Manasa which became Brahman. Reaching
up to heaven itself, the Sumeru became the pericarp of the Lotus.
Remaining within it, the puissant Lord of the Universe created all the
worlds.'"



SECTION CLXXXIII

"Bharadwaja said, 'Tell me, O best of Brahmanas, how the puissant Brahman
residing within Meru, created these diverse kinds of objects.'

"Bhrigu said, 'The great Manasa (in his form of Brahman) created the
diverse kinds of objects by fiat of Will. For the protection then of all
creatures, he first created water. Water is the life of all creatures,
and it is water which aids their growth. If there be no water, all
creatures would perish. The whole universe is pervaded by water. Earth,
mountains, clouds, and all things which have form, should all be known as
transformations of water. They have all been produced by the
solidification of that element.'

Bharadwaja said, 'How did water spring? How Fire and Wind? How also was
the earth created? I have great doubts on these points.'

"Bhrigu said, 'O regenerate one, in very ancient times called the
Brahma-kalpa, the high-souled Rishis of the regenerate order, when they
assembled together, felt this very doubt about the creation of the
universe. Re-straining speech, they remained immovable, engaged in
(ascetic) contemplation. Having given up all food, they subsisted upon
air alone, and remained thus for a thousand celestial years. At the end
of that period, certain words as sacred as those of the Vedas
simultaneously reached the ears of all. Indeed, this celestial voice was
heard in the firmament to say, 'Formerly there was only infinite Space,
perfectly motionless and immovable. Without sun, moon, stars, and wind,
it seemed to be asleep. Then water sprang into existence like something
darker within darkness. Then from the pressure of water arose wind. As an
empty vessel without a hole appears at first to be without any sound, but
when filled with water, air appears and makes a great noise, even so when
infinite Space was filled with water, the wind arose with a great noise,
penetrating through the water.[553] That wind, thus generated by the
pressure of the ocean of water, still moveth. Coming into (unobstructed)
Space, its motion is never stopped. Then in consequence of the friction
of wind and water, fire possessed of great might and blazing energy,
sprang into existence, with flames directed upwards. That fire dispelled
the darkness that had covered Space. Assisted by the wind, fire drew
Space and Water together. Indeed, combining with the wind, fire became
solidified. While failing from the sky, the liquid portion of fire
solidified again and became what is known as the earth. The earth or
land, in which everything is born, is the origin of all kinds of taste,
of all kinds of scent, of all kinds of liquids, and of all kinds of
animals.'"



SECTION CLXXXIV

"Bharadwaja said, 'When the high-souled Brahman has created thousands of
creatures, why is it that only these five elements which he created
first, which pervade all the universe and which are great creatures, have
come to have the name of creatures applied to them exclusively?'[554]

"Bhrigu said, 'All things that belong to the category of the Infinite or
the Vast receive the appellation of Great. It is for this reason that
these five elements have come to be called Great creatures. Activity is
wind. The sound that is heard is space. The heat that is within it is
fire. The liquid juices occurring in it are water. The solidified matter,
viz., flesh and bones, are earth. The bodies (of living creatures) are
thus made of the five (primeval) elements. All mobile and immobile
objects are made of these five elements. The five senses also of living
creatures partake of the five elements. The ear partakes of the
properties of space, the nose of earth; the tongue of water; touch of
wind; and the eyes of light (of fire).'

"Bharadwaja said, 'If all mobile and immobile objects be composed of
these five elements, why is it that in all immobile objects those
elements are not visible? Trees do not appear to have any heat. They do
not seem to have any motion. They are again made up of dense particles.
The five elements are not noticeable in them. Trees do not hear: they do
not see; they are not capable of the perceptions of scent or taste. They
have not also the perception of touch. How then can they be regarded as
composed of the five (primeval) elements? It seems to me that in
consequence of the absence of any liquid material in them, of any heat,
of any earth, of any wind, and of any empty space, trees cannot be
regarded as compounds of the five (primeval) elements.'

"Bhrigu said, 'Without doubt, though possessed of density, trees have
space within them. The putting forth of flowers and fruits is always
taking place in them. They have heat within them in consequence of which
leaf, bark, fruit, and flower, are seen to droop. They sicken and dry up.
That shows they have perception of touch. Through sound of wind and fire
and thunder, their fruits and flowers drop down. Sound is perceived
through the ear. Trees have, therefore, ears and do hear. A creeper winds
round a tree and goes about all its sides. A blind thing cannot find its
way. For this reason it is evident that trees have vision. Then again
trees recover vigour and put forth flowers in consequence of odours, good
and bad, of the sacred perfume of diverse kinds of dhupas. It is plain
that trees have scent.[555] They drink water by their roots. They catch
diseases of diverse kinds. Those diseases again are cured by different
operations. From this it is evident that trees have perceptions of taste.
As one can suck up water through a bent lotus-stalk, trees also, with the
aid of the wind, drink through their roots. They are susceptible of
pleasure and pain, and grow when cut or lopped off. From these
circumstances I see that trees have life. They are not inanimate. Fire
and wind cause the water thus sucked up to be digested. According, again,
to the quantity of the water taken up, the tree advances in growth and
becomes humid. In the bodies of all mobile things the five elements
occur. In each the proportions are different. It is in consequence of
these five elements that mobile objects can move their bodies. Skin,
flesh, bones, marrow, and arteries and veins, that exist together in the
body are made of earth. Energy, wrath, eyes, internal heat, and that
other heat which digest the food that is taken, these five, constitute
the fire that occurs in all embodied creatures.[556] The ears, nostrils,
mouth, heart, and stomach, these five, constitute the element of space
that occurs in the bodies of living creatures. Phlegm, bile, sweat, fat,
blood, are the five kinds of water that occur in mobile bodies. Through
the breath called Prana a living creature is enabled to move. Through
that called Vyana, they put forth strength for action. That called Apana
moves downwards. That called Samana resides within the heart. Through
that called Udana one eructates and is enabled to speak in consequence of
its piercing through (the lungs, the throat, and the mouth). These are
the five kinds of wind that cause an embodied creature to live and move.
The properties of scent an embodied creature knows through the
earth-element in him. From the water-element he perceives taste. From the
fire-element represented by the eyes, he perceives forms, and from the
wind-element he obtains the perception of touch. Scent, touch, taste,
vision, and sound, are regarded as the (general) properties of every
mobile and immobile object. I shall first speak of the several kinds of
scent. They are agreeable, disagreeable, sweet, pungent, far-going,
varied, dry, indifferent. All these nine kinds of scent are founded upon
the earth-element. Light is seen by the eyes and touch through the
wind-element. Sound, touch, vision and taste are the properties of water.
I shall speak (in detail) now of the perception of taste. Listen to me.
High-souled Rishis have spoken of diverse kinds of taste. They are sweet,
saltish, bitter, astringent, sour, and pungent. These are the six kinds
of taste appertaining to the water-element. Light contributes to the
vision of form. Form is of diverse kinds. Short, tall, thick,
four-cornered, round, white, black, red, blue, yellow, reddish, hard,
bright, smooth, oily, soft, and terrible. These are the sixteen different
kinds of form which constitute the property of light or vision. The
property of the wind-element is touch. Touch is of various kinds: warm,
cold, agreeable.. disagreeable, indifferent, burning, mild, soft, light,
and heavy. Both sound and touch are the two properties of the
wind-element. These are the eleven properties that appertain to the wind.
Space has only one property. It is called sound. I shall now tell thee
the different kinds of sound. They are the seven original notes called
Shadja, Rishabha, Gandhara, Mahdhyama, Panchama, Dhaivata and Nishada.
These are the seven kinds of the property that appertains to space. Sound
inheres like the Supreme Being in all space though attached especially to
drums and other instruments. Whatever sound is heard from drums small and
large, and conchs, and clouds, and cars, and animate and inanimate
creatures, are all included in these seven kinds of sound already
enumerated. Thus sound, which is the property of space, is of various
kinds. The learned have said sound to be born of space. When raised by
the different kinds of touch, which is the property of the wind, it may
be heard. It cannot however, be heard, when the different kinds of touch
are inceptive. The elements, mingling with their counterparts in the
body, increase and grow. Water, fire, wind are always awake in the bodies
of living creatures. They are the roots of the body. Pervading the five
life-breaths (already mentioned) they reside in the body.'"



SECTION CLXXXV

"Bharadwaja said, 'How does bodily fire or heat, entering the body,
reside there? How also does the wind, obtaining space for itself, cause
the body to move and exert itself?'

"Bhrigu said, 'I shall, O regenerate one, speak to thee of the course in
which the wind moves, and how, O sinless one, that mighty element causes
the bodies of living creatures to move and exert themselves. Heat resides
within the head (brain) and protects the body (from perishing). The wind
or breath called Prana, residing within the head and the heat that is
there, cause all kinds of exertion. That Prana is the living creature,
the universal soul, the eternal Being, and the Mind, Intellect, and
Consciousness of all living creatures, as also all the objects of the
senses.[557] Thus the living creature is, in every respect, caused by
Prana to move about and exert. Them in consequence of the other breath
called Samana, every one of the senses is made to act as it does. The
breath called Apana, having recourse to the heat that is in the urethra
and the abdominal intestines, moves, engaged in carrying out urine and
faeces. That single breath which operates in these three, is called Udana
by those that are conversant with science. That breath which operates,
residing in all the joints of men's bodies, is called Vyana. There is
heat in the bodies of living creatures which is circulated all over the
system by the breath Samana. Residing thus in the body, that breath
operates upon the different kinds of watery and other elementary
substances and all bad humours. That heat, residing between Apana and
Prana, in the region of the navel, operates, with the aid of those two
breaths, in digesting all food that is taken by a living creature. There
is a duct beginning from the mouth down to the anal canal. Its extremity
is called the anus. From this main duct numerous subsidiary ones branch
out in the bodies of all living creatures.[558] In consequence of the
rush of the several breaths named above (through these ducts), those
breaths mingle together. The heat (that dwells in Prana) is called
Ushman. It is this heat that causes digestion in all creatures possessed
of bodies. The breath called Prana, the bearer of a current of heat,
descends (from the head) downwards to the extremity of the anal canal and
thence is sent upwards once more. Coming back to its seat in the head, it
once more sends down the heat it bears. Below the navel is the region of
digested matter. Above it is that for the food which is taken. In the
navel are all the forces of life that sustain the body. Urged by the ten
kinds of breaths having Prana for their first, the ducts (already
mentioned), branching out from the heart, convey the liquid juices that
food yields, upwards, downwards, and in transverse directions.[559] The
main duct leading from the mouth to the anus is the path by which yogins,
vanquishers of fatigue, of perfect equanimity in joy and sorrow, and
possessed of great patience, succeed in attaining to Brahma by holding
the soul within the brain.[560] Even thus is heat panted in the breaths
called Prana and Apana and others, of all embodied creatures. That heat
is always burning there like a fire placed in any (visible) vessel.'



SECTION CLXXXVI

"Bharadwaja said, 'If it is the wind that keeps us alive, if it is the
wind that causes us to move and exert, if it is the wind that causes us
to breathe and to speak, then it seems that life is worth little. If the
animal heat (that digests all food) be of the nature of fire, and if it
is that fire which assists at digestion by dissolving the food we take,
then life is worth little. When an animal dies, that which is called its
life is never seen leaving it. Only the breath leaves it, and the
internal heat becomes extinguished. If life were nothing else, than wind,
or if life depended only on the wind, then it could have been seen like
the external sea of air, and when passing out it would have mingled with
that air. If life dependest upon air, and if it ended with the escape of
that air from the body, it would then mingle with another portion of air
(that exists externally) like a portion of water escaping into the great
ocean and thereby only changing the place of its residence. If a quantity
of water be thrown into a well, or if the flame of a lamp be thrown into
a blazing fire, either of them, entering a homogeneous element, loses its
independent or separate existence. If life were air, it also, when the
animal died, would mingle with the great ocean of air outside. How can we
say that there is life in this animal body which is made up of the five
(primal) elements? If one of those elements disappear, the union of the
other four becomes dissolved. The element of water drieth up if food be
not taken. The element of air disappears if the breath be restrained. The
element of space disappears if the excretions cease. So also the element
of fire becomes extinguished if food does not go in. The element of earth
breaks in pieces in consequence of diseases, wounds, and other
sufferings. If only one of the five becomes afflicted, the union, being
dissolved, the five go away into five different directions. When the body
which is a union of the elements, becomes separated into five
ingredients, whither doth life go? What doth it then know? What doth it
then hear? What doth it then say? This cow (that is given away to a holy
Brahmana), it is said, will rescue me in the other world. The animal,
however, that is given away, itself dies. Whom then will this cow rescue?
The taker of the cow (in gift) and the giver are both equal (in being
both subject to death). Both of them meet with extinction in this world.
How then will they meet again? How will the person that has been eaten up
by birds, or that has been broken in pieces by a fall from a mountain
summit, or that has been consumed by fire, regain life? The root of a
tree that has been cut down does not grow up again. Only the seeds put
forth sprouts. Where is the person who having died comes back (to some
sort of new existence)? Only seeds were originally created. All this
universe is the result of seeds in succession. They that die, die to
perish Seeds result from seeds.'"



SECTION CLXXXVII

"Bhrigu said, 'There is no destruction of the living creature, or of what
is given, or of our other acts. The creature that dies only goes into
another form. The body along dissolves away. The living creature, though
depending upon the body, does not meet with destruction when the body is
destroyed. It is not seen after the destruction of the physical frame
just as fire is not seen after the consumption of the fuel with which it
was ignited.'

"Bharadwaja said, 'If there is no destruction of the living creature like
that of fire, I submit, fire itself is not seen after consumption of the
fuel (that ignited it). When the supply of fuel is stopped, the fire
becomes extinguished, and, as far as I know, becomes annihilated. That
should surely be regarded to have met with destruction which has no
longer any action, which furnishes no proof of its existence, and which
no longer occupies any space.'

"Bhrigu said, 'It is true that upon the consumption of fuel fire is no
longer seen. It mingles with space because there is no longer any visible
object in which to inhere, and hence it becomes incapable of perception
by us. Similarly, upon leaving the body, the creature lives in space, and
cannot be seen in consequence of its extreme subtility as is doubtless
the case with fire. It is fire or heat that sustains the breaths called
Prana and the others. Know that that heat (thus existing) is called life
or the living agent. That heat which is the sustainer of the breaths,
becomes extinguished in consequence of the suppression of breath. Upon
that heat in the physical frame being extinguished, the frame itself
loses animation. Falling down, it is transformed into earth, for that is
its ultimate destination. The breath that is in all mobile and immobile
objects mingles with space, and the heat that is in them follows that
breath. These three (viz., space, air, and tire), mingle together. The
other two (viz., water and earth), exist together in the form of earth.
There is wind where space is, and there is fire where wind is. They are
formless, it should be known, and become endued with form only in respect
of embodied creatures.'

"Bharadwaja said, 'If in the physical frames of all living creatures
there are heat, wind, earth, space and water, what, then, are the
indications of living agent? Tell me these, O sinless one! I desire to
know the nature of the life that is in the bodies of living
beings,--bodies made up of the five primal elements, engaged in the five
acts, endued with the five senses and possessed of animation. Upon the
dissolution of the body which is a union of flesh and blood, and a mass
of fat, sinews and bones, that which is the living agent cannot be seen.
If this body, composed of the five elements, be destitute of what is
called life, who or what then is that which feels misery upon the
appearance of either bodily or mental pain? The living agent hears what
is said, with the aid of the ears. It, however, happens again, O great
Rishi, that the same agent hears not when the Mind is otherwise engaged.
It seems, therefore, that that which is called the living agent serves no
purpose. The whole scene that the living agent sees with eyes acting in
concert with the mind, the eye beholds not, even when lying before it, if
the mind be otherwise engaged. Then again, when it is under the influence
of sleep, that agent neither sees nor smells, nor hears, nor speaks, nor
experiences the perceptions of touch and taste. Who or what then is that
which feels joy, becomes angry, gives way to sorrow, and experiences
tribulation? What is that which wishes, thinks, feels aversion, and
utters words?'

"Bhrigu said, 'The mind also is made of the five elements in common with
the body. For this reason it is of no consequence with respect to the
acts mentioned by thee. Only the one internal Soul sustaineth the body.
It is he that perceives smell, taste, sound, touch and form and other
properties (that exist in external nature). That Soul, pervading all the
limbs, is the witness (of the acts) of the mind endued with five
attributes and residing within the body composed of the five elements. It
is he who feels pleasure and pain, and when separated from him the body
no longer experiences them. When there is no longer any perception of
form or of touch, when there is no heat in the fire that resides within
the body,--indeed, when that animal heat becomes extinguished,--the body,
in consequence of its abandonment by the Soul, meets with destruction.
The whole universe is composed of water. Water is the form of all
embodied creatures. In that water is the Soul which is displayed in the
mind. That Soul is the Creator Brahman who exists in all things. When the
Soul becomes endued with vulgar attributes, it comes to be called
Kshetrajna. When freed from those attributes, it comes to be called
Paramatman or Supreme Soul. Know that Soul. He is inspired with universal
benevolence. He resides in the body like a drop of water in a lotus. Know
well that which is called Kshetrajna and which has universal benevolence.
Darkness, Passion, and Goodness are the attributes of the living agent.
The learned say that the Soul has Consciousness and exists with the
attributes of life. The soul exerts and causes everything to exert.
Persons that have a knowledge of the Soul say that the Soul is different
from life. It is the Supreme Soul that has created the seven worlds and
sets them agoing. There is no destruction of the living agent when the
dissolution of the body takes place. Men destitute of intelligence say
that it dies. That is certainly untrue. All that the living agent does is
to go from one unto another body. That which is called death is only the
dissolution of the body. It is thus that the Soul, wrapped in diverse
forms, migrates from form to form, unseen and unnoticed by others.
Persons possessed of true Knowledge behold the Soul by their keen and
subtile intelligence. The man of wisdom, living on frugal fare, and with
heart cleansed of all sins, devoting himself to yoga meditation, succeeds
every night, before sleep and after sleep, in beholding his Soul by the
aid of his Soul.[561] In consequence of a contented heart, and by
abandoning all acts good and bad, one can obtain infinite happiness by
depending upon one's own Soul. The king, of fiery effulgence, residing
within the mind is called the living agent. It is from that Lord of
everything that this creation has sprung. Even this is the conclusion to
be arrived at in the enquiry into the origin of creatures and the soul.'



SECTION CLXXXVIII

"Bhrigu said, 'Brahman first created a few Brahmanas who came to be
called Prajapatis (lords of creation). Possessed of splendour equal to
that of the fire or the Sun, they were created out of the energy of that
First-born Being. The puissant Lord then created Truth, Duty, Penance,
the eternal Vedas, all kinds of pious acts, and Purity, for enabling
creatures to attain to heaven (by practising them). After this, the
Deities and the Danavas, the Gandharvas, the Daityas, the Asuras, the
great snakes, the Yakshas, the Rakshasas, the Serpents, the Pisachas, and
human beings with their four divisions, viz., Brahmanas, Kshatriyas,
Vaisyas, and Sudras, O best of regenerate ones, and all the other orders
of creatures that exist, were created. The complexion the Brahmanas
obtained was white; that which the Kshatriyas obtained was red; that
which the Vaisyas got was yellow; and that which was given to the Sudras
was black.'

"Bharadwaja said, 'If the distinction between the four orders (of human
beings) be made by means only of colour (attribute), then it seems that
all the four orders have been mingled together.[562] Lust, wrath, fear,
cupidity, grief, anxiety, hunger, toil, possess and prevail over all men.
How can men be distinguished by the possession of attributes? The bodies
of all men emit sweat, urine, faeces, phlegm, bile, and blood. How then
can men be distributed into classes? Of mobile objects the number is
infinite; the species also of immobile objects are innumerable. How,
then, can objects of such very great diversity be distributed into
classes?'

"Bhrigu said, 'There is really no distinction between the different
orders. The whole world at first consisted of Brahmanas. Created (equal)
by Brahman, men have, in consequence of their acts, become distributed
into different orders. They that became fond of indulging in desire and
enjoying pleasures, possessed of the attributes of severity and wrath,
endued with courage, and unmindful of the duties of piety and
worship,--these Brahmanas possessing the attribute of Passion,--became
Kshatriyas. Those Brahmanas again who, without attending to the duties
laid down for them, became possessed of both the attributes of Goodness
and Passion, and took to the professions of cattle-rearing and
agriculture, became Vaisyas. Those Brahmanas again that became fond of
untruth and injuring other creatures, possessed of cupidity,--engaged in
all kinds of acts for a living, and fallen away from purity of behaviour,
and thus wedded to the attribute of Darkness, became Sudras. Separated by
these occupations, Brahmanas, falling away from their own order, became
members of the other three orders. All the four orders, therefore, have
always the right to the performance of all pious duties and of
sacrifices. Even thus were the four orders at first created equal by
Brahman who ordained for all of them (the observances disclosed in) the
words of Brahma (in the Vedas). Through cupidity alone, many fell away,
and became possessed by ignorance. The Brahmanas are always devoted to
the scriptures on Brahma; and mindful of vows and restraints, are capable
of grasping the conception of Brahma. Their penances therefore, never go
for nothing. They amongst them are not Brahmanas that are incapable of
understanding that every created thing is Supreme Brahma. These, falling
away, became members of diverse (inferior) orders. Losing the light of
knowledge, and betaking themselves to an unrestrained course of conduct,
they take birth as Pisachas and Rakshasas and Pretas and as individuals
of diverse Mleccha species. The great Rishis who at the beginning sprang
into life (through Brahman's Will) subsequently created, by means of
their penances, men devoted to the duties ordained for them and attached
to the rites laid down in the Eternal Vedas. That other Creation,
however, which is eternal and undecaying, which is based upon Brahma and
has sprung from the Primeval God, and which has its refuge upon yoga, is
a mental one.'"[563]



 SECTION CLXXXIX

"Bharadwaja said, 'By what acts does one become a Brahmana? By what, a
Kshatriya? O best of regenerate ones, by what acts again does one become
a Vaisya or a Sudra? Tell me this, O foremost of speakers.'

"Bhrigu said, 'That person is called a Brahmana who has been sanctified
by such rites as those called jata and others; who is pure in behaviour;
who is engaged in studying the Vedas; who is devoted to the six
well-known acts (of ablutions every morning and evening, silent
recitation of mantras, pouring libations on the sacrificial fire,
worshipping the deities, doing the duties of hospitality to guests, and
offering food to the Viswedevas); who is properly observant of all pious
acts; who never takes food without having offered it duly to gods and
guests; who is filled with reverence for his preceptor; and who is always
devoted to vows and truth. He is called a Brahmana in whom are truth,
gifts, abstention from injury to others, compassion, shame,
benevolence,[564] and penance. He who is engaged in the profession of
battle, who studies the Vedas, who makes gifts (to Brahmanas) and takes
wealth (from those he protects) is called a Kshatriya. He who earns fame
from keep of cattle, who is employed in agriculture and the means of
acquiring wealth, who is pure in behaviour and attends to the study of
the Vedas, is called a Vaisya.[565] He who takes pleasure in eating every
kind of food, who is engaged in doing every kind of work, who is impure
in behaviour, who does not study the Vedas, and whose conduct is unclean,
is said to be a Sudra. If these characteristics be observable in a Sudra,
and if they be not found in a Brahmana, then such a Sudra is no Sudra,
and, such a Brahmana is no Brahmana. By every means should cupidity and
wrath be restrained. This as also self-restraint, are the highest results
of Knowledge. Those two passions (viz., cupidity and wrath), should, with
one's whole heart, be resisted. They make their appearance for destroying
one's highest good. One should always protect one's prosperity from one's
wrath, one's penances from pride; one's knowledge from honour and
disgrace; and one's soul from error. That intelligent person, O
regenerate one, who does all acts without desire of fruit, whose whole
wealth exists for charity, and who performs the daily Homa, is a real
Renouncer.[566] One should conduct oneself as a friend to all creatures,
abstaining from all acts of injury. Rejecting the acceptance of all
gifts, one should, by the aid of one's own intelligence, be a complete
master of one's passions. One should live in one's soul where there can
be no grief. One would then have no fear here and attain to a fearless
region hereafter. One should live always devoted to penances, and with
all passions completely restrained; observing the vow of taciturnity, and
with soul concentrated on itself; desirous of conquering the unconquered
senses, and unattached in the midst of attachments. All things that can
be perceived by the senses are called Manifest. All, however, that is
Unmanifest, that is beyond the ken of the senses, that can be ascertained
only by the subtile senses, should be sought to be known.[567] If there
be no faith, one will never succeed in attaining to that subtile sense.
Therefore, one should hold oneself in faith. The mind should be united
with Prana, and Prana should then be held within Brahma. By dissociating
oneself from all attachments, one may obtain absorption into Brahma.
There is no need of attending to any other thing. A Brahmana can easily
attain to Brahma by the path of Renunciation. The indications of a
Brahmana are purity, good behaviour and compassion unto all creatures.'"



SECTION CXC

"Bhrigu said, 'Truth is Brahma; Truth is Penance; it is Truth that
creates all creatures. It is by Truth that the whole universe is upheld;
and it is with the aid of Truth that one goes to heaven. Untruth is only
another form of Darkness. It is Darkness that leads downwards. Those who
are afflicted by Darkness and covered by it fail to behold the lighted
regions of heaven. It has been said that Heaven is Light and that Hell is
Darkness. The creatures that dwell in the universe may obtain both heaven
and hell. In this world also, truth and untruth lead to opposite courses
of conduct and opposite indications, such as Righteousness and
Unrighteousness, light and darkness, pleasure and pain. Amongst these,
that which is Truth is Righteousness; that which is Righteousness is
Light; and that which is Light is Happiness. Similarly, that which is
Untruth is Unrighteousness; that which is Unrighteousness is Darkness;
and that which is Darkness is Sorrow or Misery. In this respect it is
said that they that are possessed of wisdom, beholding that the world of
lire is overwhelmed with sorrow, both bodily and mental, and with
happiness that is sure to end in misery, never suffer themselves to be
stupefied. He that is Wise will strive to rescue himself from sorrow. The
happiness of living creatures is unstable both here and hereafter.[568]
The happiness of creatures that are overwhelmed by Darkness disappears
like the splendour of the Moon when afflicted by Rahu.[569] Happiness is
said to be of two kinds, viz., bodily and mental. Both in this and the
other world, the visible and the invisible fruits (of action) are
specified (in the Vedas) for the sake of happiness.[570] There is nothing
more important than happiness and among the fruits or consequences of the
triple aggregate. Happiness is desirable. It is an attribute of the Soul.
Both Virtue and Profit are sought for its sake. Virtue is its root. This,
indeed, is its origin. All acts have for their end the attainment of
happiness.'

"Bharadwaja said, 'You have said that happiness is the highest object, I
do not comprehend this. This attribute of the soul that (you say) is so
desirable is not sought by the Rishis who are regarded to be engaged in
something promising a higher reward. It is heard that the Creator of the
three worlds, viz., the puissant Brahman, lives alone, observant of the
vow of Brahmacharya. He never devotes himself to the happiness obtainable
from the gratification of desire. Also, the divine Master of the
universe, the lord of Uma, reduced Kama (the deity of desire) to
extinction. For this reason, we say that happiness is not acceptable to
high-souled people. Nor does it appear to be a high attribute of the
Soul. I cannot put faith in what thy divine self has said, viz., that
there is nothing higher than happiness. That there are two kinds of
consequences in respect of our acts, viz., the springing of happiness
from good acts and of sorrow from sinful, acts, is only a saying that is
current in the world.'

"Bhrigu said, 'On this it is said as follows: from Untruth springs
Darkness. They that are overwhelmed by Darkness pursue only
Unrighteousness and not Righteousness, being overmastered by wrath,
covetousness, malice, falsehood, and similar evils. They never obtain
happiness either here or hereafter, On the other hand, they are afflicted
by various kinds of disease and pain and trouble. They are also tortured
by Death, imprisonment, and diverse other griefs of that kind, and by the
sorrows, attending on hunger and thirst and toil. They are also pained by
the numerous bodily griefs that arise from rain and wind and burning heat
and exceeding cold. They are also overwhelmed by numerous mental griefs
caused by loss of wealth and separation from friends, as also by griefs
caused by decrepitude and death. They that are not touched by these
diverse kinds of physical and mental afflictions, know what happiness is.
These evils are never found in heaven. There delicious breezes blow. In
heaven there is also perpetual fragrance. In heaven there is no hunger,
no thirst, no decrepitude, no sin. In this world there is both happiness
and misery. In hell there is only misery. Therefore, happiness is the
highest object of acquisition. The Earth is the progenitrix of all
creatures. Females partake of her nature. The male animal is like
Prajapati himself. The vital seed, it should be known, is the creative
energy. In this way did Brahman ordain in days of old that the creation
should go on. Each, affected by his own acts, obtains happiness or
misery.'"[571]



SECTION CXCI

"Bharadwaja said, 'What has been said to be the consequence of gift? What
of Righteousness? What of conduct? What of Penances well-performed? What
of the study and recitation of the Vedas? And what of pouring libations
upon the fire?'

'Bhrigu said, 'By pouring libations on the sacred fire, sin is burnt. By
study of the Vedas one obtains blessed tranquillity. By gift, one obtains
pleasure and articles of enjoyment. By Penances, one acquires blessed
heaven. Gift is said to be of two kinds: gifts for the other world, and
those for this. Whatever is given to the good attends the giver in the
other world. Whatever is given to those that are not good produces
consequences enjoyable here. The consequences of gifts are commensurate
with the gifts themselves.'

"Bharadwaja said, 'What course of duties should be performed by whom?
What also are the characteristics of duty? How many kinds of duty are
there? It behoveth thee to tell me these.'[572]

"Bhrigu said, 'Those wise men who are engaged in practising the duties
laid down for them succeed in obtaining heaven as their reward. By doing
otherwise people become guilty of folly.'

"Bharadwaja said, 'It behoveth thee to tell me about the four modes of
life that were formerly laid down by Brahman, and the practices ordained
for each of them.'

"Bhrigu said, 'In days of yore, the divine Brahman, for benefiting the
world, and for the protection of righteousness, indicated four modes of
life.[573] Amongst them, residence in the abode of the preceptor is
mentioned as the first (in order of time). He who is in this mode of life
should have his soul cleansed by purity of conduct, by Vedic rites, and
by restraints and vows and humility. He should worship the morning and
evening twilights, the Sun, his own sacred fire, and the deities. He
should cast off procrastination and idleness. He should cleanse his soul
by saluting his preceptor, by studying the Vedas, and by listening to his
preceptor's instructions. He should perform his ablutions thrice (viz.,
in the morning, noon, and evening). He should lead a life of celibacy;
attend to his sacred fire; dutifully serve his preceptor; daily go out on
a round of mendicancy (for supporting himself); and give ungrudgingly
unto his preceptor the whole of what is obtained in alms. Willingly
accomplishing everything that the commands of his preceptor may indicate,
he should be ready to receive such Vedic instruction as his preceptor may
give him as a favour.[574] On this subject there is a verse: That
Brahmana who obtains his Veda by attending with reverence upon his
preceptor, succeeds in attaining to heaven and obtains the fruition of
all his desires. The domestic mode of life is called the second (in point
of time). We shall explain to you all the pious acts and indications of
that mode. Those who having completed their residence in the preceptor's
abode return home, who are of pious conduct, who desire the fruits of a
virtuous course of behaviour with spouses in their company, have this
mode of life ordained for them. In it Virtue, Wealth, and Pleasure, may
all be obtained. It is (thus) suited to the cultivation of the triple
aggregate. Acquiring wealth by irreproachable acts, or with wealth of
high efficacy which is obtained from recitation of the Vedas, or living
upon such means as are utilised by the regenerate Rishis,[575] or with
the produce of mountains and mines, or with the wealth represented by the
offerings made in sacrifices and on the termination of vows and other
observances, and those made unto deities, the householder should lead
this mode of life. That mode of life is regarded as the root of all the
others. They who are residents in the abodes of preceptors, they who lead
lives of mendicancy, and others who live in the observance of vows and
restraints to which they are pledged, derive from this mode the means
they live upon, the offerings they make unto the Pitris and the deities,
and, in short, their entire support. The third mode of life is called the
Forest-life. For those that lead it, there is no storing of wealth and
articles.[576] Generally, these pious and good men, subsisting upon good
food, and engaged in studying the Vedas, roam ever the earth for
journeying to tirthas and visiting diverse realms. Standing up, advancing
forward, sweet speeches uttered in sincerity, gifts according to the
measure of the giver's competence, offer of seats and beds of the best
kind, and presents of excellent food, are some of the means for showing
them regard. On this subject there is a verse: If a guest turns away from
a house with expectations unfulfilled, he is supposed to take away the
merits of the householder and leave the latter all his misdeeds. Then
again in the domestic mode of life the deities are gratified by
sacrifices and other religious rites; the Pitris by the performance of
obsequial rites; the Rishis by cultivation of (Vedic) knowledge, by
listening to the instructions of preceptors, and by committing to memory
the scriptures; and lastly the Creator by begetting children.[577] On
this subject there are two verses: One in the observance of this mode of
life should speak upon all creatures words breathing affection and
agreeable to the ears. To give pain, to inflict mortifications, and harsh
words, are all censurable. Insult, arrogance, and deceit, also should be
avoided. Abstention from injury, truth, and absence of wrath, produce the
merit of penances in all the (four) modes of life. In the domestic mode
of life these are allowed, viz., the use and enjoyment of floral
garlands, ornaments, robes, perfumed oils and unguents; enjoyment of
pleasures derived from dancing and music, both vocal and instrumental,
and all sights and scenes that are agreeable to the sight; the enjoyment
of various kinds of viands and drinks belonging to the principal orders
of edibles, viz., those that are swallowed, those that are lapped, those
that are quaffed, and those that are sucked; and the enjoyment of
pleasures derivable from sports and every kind of amusement and the
gratification of desires. That man who in the observance of this mode of
life seeks the acquisition of the triple aggregate (viz., Religion,
Wealth, and Pleasure), with that of the great end of the three attributes
of Goodness and Passion and Darkness,[578] enjoys great happiness here
and at last attains to the end that is reserved for persons that are
virtuous and good.[579] Even that householder who observes the duties of
his mode of life by following the practice of picking up fallen grains of
corn from the cracks of fields and who abandons sensual pleasure and
attachment to action, does not find it difficult to obtain heaven.'"



SECTION CXCII

"Bhrigu said, 'Forest recluses seeking the acquisition of virtue go to
sacred waters and rivers and springs, and undergo penances in lone and
secluded woods abounding with deer and buffaloes and boars and tigers and
wild elephants. They forsake all kinds of robes and food and enjoyments
for which people living in society have a taste. They subsist
abstemiously upon wild herbs and fruits and roots and leaves of diverse
kinds. The bare ground is their seat. They lie down on the bare earth or
rocks or pebbles or gravel or sand or ashes. They cover their limbs with
grass and animal skins and barks of trees. They never shave their heads
and beards or pare their nails. They perform their ablutions at regular
intervals. They pour libations on the ground, as also on the sacred fire
at the proper time without fail. They never enjoy any rest till
completion of their daily gathering of the sacred fuel (for their homa
fires) and sacred grass and flowers (for sacrifice and worship) and till
they have swept and rubbed clean (their sacrificial altars). They bear
without the least regard cold and heat, and rain and wind, and,
therefore, the skin of their bodies is cracked all over; and in
consequence of observing and laying down for themselves various kinds of
rites and vows and acts, their flesh and blood and skin and bones become
emaciated.[580] Endued with great patience and fortitude, they live,
always practising the quality of goodness. That person who, with
restrained soul, observes such a course of duties originally ordained by
regenerate Rishis, burns all his sins like fire and obtains regions of
felicity difficult of attainment.'

"I shall now describe the conduct of those called Parivrajakas. That is
as follows: freeing themselves from attachment to the sacred fire,
wealth, spouse and children, and robes, seats, beds, and such other
objects of enjoyment, and breaking the bonds of affection, they roam
about, regarding with an equal eye a clump of earth or rock and gold.
They never set their hearts on the acquisition or enjoyment of the triple
aggregate. They cast an equal eye on foes and friends and neutrals or
strangers. They never injure, in thought, word, or deed, immobile things
or creatures that are viviparous, or oviparous or born of filth, or
called vegetables. They have no homes. They roam over hills and
mountains, upon shores of rivers or seas, under shades of trees, and
among temples of deities. They may go to towns or villages for residence.
In a town, however, they should not live for more than five nights, while
in a village their residence should never exceed one night. Entering a
town or a village, they should, for the support of life, repair to the
abodes of only Brahmanas of liberal deeds.[581] They should never ask for
any alms except what is thrown into the (wooden) bowls they carry. They
should free themselves from lust, wrath, pride, cupidity, delusion,
miserliness, deceit, slander, vanity, and injury to living creatures. On
this subject there are some verses: that person, who, observing the vow
of taciturnity, roveth without giving any creature cause of fear, is
never inspired with any fear himself by any creature. That learned person
who performs the Agnihotra (not by kindling of, external fire but) with
the aid of the fire that is his own body, indeed, who poureth libations
into his own mouth and upon the fire that exists in his own body,
succeeds in attaining to numerous regions of felicity in consequence of
that fire being fed with such libations obtained by a life of
eleemosynation. That person of regenerate birth who observes in the
aforesaid way this mode of life having Emancipation for its end, with a
pure heart and with an understanding freed from resolution, attains to
Brahma after the manner of a tranquil ray of light that is not fed by any
blazing fuel.'

"Bharadwaja said, 'Beyond this region (that we inhabit) there is a region
that we have heard of but never seen. I desire to know all about it. It
behoveth thee to describe it to me.'

"Bhrigu said, 'Towards the north, on the other side of Himavat, which is
sacred and possessed of every merit, there is a region that is sacred,
blessed, and highly desirable. That is called the other world.[582] The
men that inhabit that region are righteous in act, pious, of pure hearts,
freed from cupidity and errors of judgment, and not subject to
afflictions of any kind. That region is, indeed, equal to heaven,
possessed as it is of such excellent attributes. Death comes there at the
proper season. Diseases never touch the inhabitants.[583] Nobody
cherishes any desire for the wives of other people. Every one is devoted
to his own wife. These people do not afflict or kill one another, or
covet one another's things. There no sin occurs, no doubt arises.[584]
There the fruits of all (religious) acts are visible. There some enjoy
seats and drinks and viands of the best kind, and live within palaces and
mansions. There some, adorned with ornaments of gold, surround themselves
with every article of enjoyment. There are, again, some that eat very
abstemiously, for only keeping body and soul together. There some, with
great toil, seek to hold the life-breaths.[585] Here (in this region that
is inhabited by us), some men are devoted to righteousness and some to
deceit. Some are happy and some miserable; some are poor and some rich.
Here toil, and fear and delusion, and painful hunger make their
appearance. Here cupidity for wealth is also seen, a passion that
stupefies even those that are learned amongst men. Here diverse opinions
prevail, broached by those that do deeds which are righteous or sinful.
That man possessed of wisdom who knows all those opinions which may be
divided into two kinds, is never stained by sin. Deceit With fraud,
theft, slander, malice, oppression, injury, treachery, and untruth, and
vices that detract from the merit of his penances who practises them. He,
on the other hand, possessed of learning, who avoids them, finds the
merit of his penances increased. Here there is much reflection about acts
that are righteous and those that are unrighteous. This region that we
inhabit is the field of action. Having done good and evil here, one
obtains good for his good acts and evil for acts that are evil.[586] Here
the very Creator in days of yore, and all the gods with the Rishis,
having performed proper penances, become cleansed and attain to
Brahma.[587] The northern portion of the earth is highly auspicious and
sacred. Those belonging to this region (that we inhabit) that are doers
of righteous deeds or that show regard for yoga, become born in that
region. Others (that are of a different disposition) take their births in
the intermediate species. Some again, when their allotted periods run
out, become lost on earth.[588] Employed in feeding upon one another and
stained by cupidity and delusion, these mea return to this very region
without being able to go (after death) to that northern region. Those men
of wisdom who with vows and observant of Brahmacharyya listen with
veneration to the instructions of preceptors, succeed in knowing the ends
reserved for all classes of men. I have now told thee in brief the course
of duties ordained by Brahman. He, indeed, is said to be possessed of
intelligence who knows what is righteousness and what its reverse in this
world.'

"Bhishma continued, 'Thus, O king, did Bhrigu speak unto Bharadwaja of
great energy. Of soul highly virtuous, the latter became filled with
wonder and worshipped the great sage with veneration. Thus, O monarch,
the origin of the universe has been narrated to thee in detail. What, O
thou of great wisdom, dost thou wish to hear after this?"'



SECTION CXCIII

"Yudhishthira said, 'I think, O grandsire, that thou art acquainted with
everything, O thou that art conversant with duties. I desire to hear thee
discourse to me, O sinless one, of the ordinances about conduct.'

"Bhishma said, 'They that are of bad conduct, of bad acts, of wicked
understanding, and excessive rashness, are called evil or wicked men.
They, however, that are called good are distinguished by purity of
conduct and practices. They are good men who never answer calls of nature
on the high roads, in cow-pens, or in fields overgrown with paddy. Having
finished the necessary acts one should perform his ablutions in
river-water and gratify the deities with oblations of water. This is said
to be the duty of all men. Surya should be always worshipped. One should
not sleep after sunrise. Morning and evening the prayers (ordained in the
scriptures) should be said, sitting with face turned towards the east and
towards the west respectively. Washing the five limbs,[589] one should
eat silently with face turned towards the east. One should never
disparage the food which one is to eat. One should eat food that is good
to the taste. After eating one should wash one's hands and rise.[590] One
should never go to sleep at night with wet feet. The celestial Rishi
Narada said that these are indications of good conduct. One should every
day circumambulate a sacred spot, a bull, a sacred image, a cow-pen, a
place where four roads meet, a pious Brahmana, and sacred tree. One
should not make distinctions between one's guests and attendants and
kinsmen in matters of food. Equality (in this respect) with servants is
applauded. Eating (twice a day) in the morning and evening is an
ordinance of the gods. It is not laid down that one should eat (once
more) at any intermediate period. He who eats according to this rule
acquires the merit of a fast.[591] At the hours ordained for Homa one
should pour libations on the sacred fire. Without seeking the
companionship of other people's wives, the man of wisdom who seeks his
own wife in her season acquires the merit of Brahmacharyya. The remnants
of a Brahmana's dish are like ambrosia. They are like the lacteal
sustenance that is yielded by the mother's breast. People highly prize
those remnants. The good, by eating them attain to Brahma. He who pounds
turf to clay (for making sacrificial altars), or he who cuts grass (for
making sacrificial fuel), or he who uses his nails only (and not weapons
of any kind) for eating (sanctified meat), or he who always subsists on
the remnants of Brahmana's dishes, or he who acts, induced by desire for
reward, has not to live long in the world.[592] One who has abstained
from meat (under any vow) should not take meat even if it be sanctified
with mantras from the Yajurveda. One should also avoid the flesh about
the vertebral column (of any animal) and the flesh of animals not slain
in sacrifices.[593] Whether at one's own place or in a strange land, one
should never cause one's guest to fast. Having obtained alms and other
fruits of optional acts, one should offer them to one's seniors. One
should offer seats to one's seniors and salute them with respect. By
worshipping one's seniors, one obtains long life, fame, and prosperity.
One should never behold the Sun at the moment of rising, nor should one
turn one's gaze towards a naked woman that is another man's spouse.
Congress with one's wife (in her season) is not sinful but it is an act
that should always be done in privacy. The heart of all sacred spots and
shrines is the Preceptor. The heart of all pure and cleansing things is
Fire. All acts done by a good and pious person are good and laudable,
including even the touching of the hair of a cow's tail. Every time one
meets with another, one should make polite enquiries. The saluting of
Brahmanas every morning and evening is ordained. In temples of gods, amid
cows, in performing the rites of religion laid down for Brahmanas, in
reading the Vedas, and in eating, the right hand should be raised.[594]
The worship of Brahmanas, morning and evening, according to due rites,
produces great merit. In consequence of such worship the stock-in-trade
of the merchant, become abundant and the produce of the agriculturist.
Great also becomes the yield of all kinds of corn and the supply of all
articles that the senses can enjoy becomes copious. When giving eatables
to another (seated at his dish), one should say, 'Is it sufficient?' When
presenting drink, one should ask, 'Will it gratify,' and when giving
sweetened milk and rice, or sugared gruel of barley, or milk with sesame
or pease, one should ask 'Has it fallen?'[595] After shaving, after
spitting, after bathing, and after eating, people should worship
Brahmanas with reverence, Such worship is sure to bestow longevity on
sickly men. One should not pass urine with face turned towards the sun,
nor should one see one's own excreta. One should not lie on the same bed
with a woman, nor eat with her. In addressing seniors one should never
apply the pronoun you to them or take their names. Thouing or the taking
of names is not censurable in addressing inferiors or equals in age.[596]
The hearts of sinful men betray the sins committed by them. Those sinful
men that conceal their conscious sins from good men meet with
destruction. Only ignorant fools seek to conceal the sins which they
commit consciously. It is true that human beings do not see those sins
but the gods see them. A sin concealed by another sin leads to fresh
sins. An act of merit, again, if concealed by an act of merit, increases
the merit. The acts of a virtuous man always follow in the wake of
virtue. A man destitute of understanding never thinks of the sins
committed by him. Those sins, however, overtake the doer that has fallen
away from the scriptures. As Rahu comes to Chandra (at his proper time),
those sinful acts come to the foolish man.[597] The objects that are
stored with expectation are scarcely enjoyed. Such storing is never
applauded by the wise, for death waits for no one (but snatches his prey
whether the latter be ready or unready). The wise have said that the
righteousness of all creatures is an attribute of the mind. For this
reason, one should, in one's mind, do good to all.[598] One should
practise virtue singly. In the practice of virtue one has no need for the
help of others. If one obtains only the ordinances of the scriptures,
what can an associate do?[599] Righteousness is the origin of mankind.
Righteousness is the ambrosia of the gods. After death, men enjoy,
through Righteousness, eternal happiness.'



SECTION CXCIV

"Yudhishthira said, 'Tell me, O grandsire, what and of what nature is
that which is called by the name of Adhyatma and which is laid down for
every person.[600] O thou that art acquainted with Brahma, whence has
this universe consisting of mobile and immobile things, been created?
When universal destruction sets in, to whom does it go? It behoveth thee
to discourse to me upon this topic.'[601]

"Bhishma said 'This, Adhyatma, O son of Pritha, that thou askest me
about, I will presently discourse upon. It is highly agreeable and
productive of great felicity. Great teachers have (before this) show the
truths about Creation and the Destruction (of the universe). Knowing
those truths, a person may obtain, even in this world, great satisfaction
and felicity. Such knowledge may lead also to the acquisition of great
fruits, and it is highly beneficial to all creatures. Earth, air, space,
water, and light numbered as the fifth, are regarded as Great Creatures.
These constitute both the origin and the destruction of all created
objects. Unto him from whom these great primal elements take their
origin, they return repeatedly, severing themselves from all creatures
(into whose compositions they enter), even like the waves of the ocean
(subsiding into that from which they seem to take their rise). As the
tortoise stretches its limbs and withdraws them again, even so the
Supreme Soul creates all objects and again withdraws into Himself. The
Creator places the five primal elements in all created objects in
different proportions. The living creature, however, does not see it
(through ignorance). Sound, the organs of hearing, and all holes,--these
three,--spring from Space as their progenitor. Touch, action, and skin
are the triple attributes of the Wind. Form, eye, and digestion are the
triple attributes of Fire or Energy. Taste, all liquid secretions, and
the tongue represent the three attributes of Water. Scents, the nose, and
the body are the triple properties of Earth. The great (primal) elements
are five. The mind is the sixth. The senses and the mind, O Bharata, are
(the sources of all) the perceptions of a living creature.[602] The
seventh is called the understanding; and the eighth is the soul.[603] The
senses are for perceiving; the mind (unable to deal with those
perceptions) produces uncertainty. The understanding reduces all
perceptions to certainty. The Soul exists as a witness (without acting).
All that is above the two feet, all that is behind, and all that is
above, are seen by the Soul. Know that the Soul pervades the entire being
without any space being left unoccupied. All men should know the senses,
the mind, and the understanding fully. The three states or qualities
called Darkness, Passion, and Goodness, exist, dependent on the senses,
the mind, and the understanding.[604] Man, by apprehending with the aid
of his intelligence, the manner in which creatures come and leave the
world, is sure to gradually attain to steadfast tranquillity. The three
qualities (already mentioned, viz., Darkness, Passion, and Goodness),
lead the understanding (to worldly attachments). In this respect, the
Understanding (or Intelligence) is identical with the Senses and the
Mind. The Understanding, therefore, is identical with the six (the five
senses and the mind), and also with the objects comprehended by it. When,
however, the Understanding is destroyed, the three qualities (of
Darkness, Passion, and Goodness) are incapable of leading to action.[605]
This universe of immobile and mobile things consists of that
intelligence. It is from that Intelligence that everything arises and it
is into it that everything subsides. For this reason, the scriptures
indicate that everything is a manifestation of Intelligence. That by
which one hears is the ear. That by which one smells is called the organ
of smell, and that by which one distinguishes the tastes is called the
tongue. By the coat that covers the body one acquires perception of
touch. That which is called the Intelligence undergoes
modifications.[606] When the Intelligence desires anything it comes to be
called Mind. The foundations upon which the Intelligence rests are five
in number, each serving a different purpose. They are called the senses.
The invisible principle, viz., Intelligence rests on them. The
Intelligence that exists in a living creature concerns itself with the
three states (called Passion, Darkness, and Goodness). Sometimes it
obtains joy and sometimes misery. Sometimes it becomes divested of both
joy and misery. Even thus the Intelligence exists in the minds of all
men. Sometimes the Intelligence which is made up of the triple states
(already mentioned), transcends those three states (by yoga), like the
lord of rivers, viz., the Ocean, with his surges, transgressing his high
continents.[607] That Intelligence which transcends the three qualities
exist in the mind in a pure state of (unmodified) existence: alone. The
quality of Darkness, however, that impels to action, soon pursues it. At
that time, the Intelligence sets all the senses to action. The properties
of the three are even thus: joy dwells in Goodness; sorrow in Passion;
delusion in Darkness. All the states that exist (of the mind) are
included in the three (that have been named). I have now, O Bharata, told
thee about the course of the Understanding. An intelligent man should
subdue all his senses.. The three qualities of Goodness, Passion, and
Darkness, are always attached to living creatures. Three kinds of
intelligence also are noticeable in every creature, viz., that which
depends upon Goodness, that upon Passion, and that upon Darkness, O
Bharata. The quality of Goodness brings happiness; the quality of Passion
produces sorrow; and if these two combine with the quality of Darkness,
then neither happiness nor sorrow is produced (but, instead, only
delusion or error). Every state of happiness that appears in the body or
the mind is said to be due to the quality of Goodness. A state of sorrow,
disagreeable to oneself', that comes, is due to nothing but the quality
of Passion. One should never think of it with fear.[608] That state,
again, which is allied with delusion and error, and in consequence of
which one knows not what to do, which is unascertainable and unknown,
should be regarded as belonging to the quality of Darkness.[609]
Gladness, satisfaction, delight, happiness, tranquillity of heart, these
are the properties of the state of Goodness. Man sometimes obtains a
measure of them. Discontent, heart-burning, grief, cupidity,
vindictiveness are all indications of the state of Passion. They are seen
with or without adequate causes for producing them. Disgrace, delusion,
error, sleep and stupefaction, that overtake one through excess of
ill-luck, are the various properties of the state of Darkness.[610] That
person whose mind is far-reaching, capable of extending in all
directions, mistrustful in respect of winning the objects it desires, and
well-restrained, is happy both here and hereafter.[611] Mark the
distinction between these two subtile things, viz., Intelligence and
Soul. One of these (viz., intelligence), puts forth the qualities. The
other (viz., the Soul), does nothing of the kind. A gnat and a fig may be
seen to be united with each other. Though united, each however is
distinct from the other. Similarly, Intelligence and Soul, though
distinguished from each other, by their respective natures, yet they may
always be seen to exist in a state of union. A fish and water exist in a
state of union, Each, however, is different from the other. The same is
the case with Intelligence and Soul. The qualities do not know the Soul,
but the Soul knows them all. The Soul is the spectator of the qualities
and regards them all as proceeding from itself. The soul, acting through
the senses, the mind, and the understanding numbering as the seventh, all
of which are inactive and have no self-consciousness, discovers the
objects (amid which it exists) like a (covered) lamp showing all objects
around it by shedding its rays through an aperture in the covering. The
understanding or Intelligence creates all the qualities. The Soul only
beholds them (as a witness). Even such is certainly the connection
between the intelligence and the Soul.[612] There is no refuge on which
either Intelligence or Soul depends. The Understanding creates the mind,
but never the qualities. When the soul, by means of the mind,
sufficiently restrains the rays that emanate from the senses, it is then
that it becomes manifest (to the Understanding) like a lamp burning
within a vessel that covers it. That person who renounces all ordinary
acts, practises penances, devotes himself to study the Soul, taking a
delight therein, and regards himself as the Soul of all creatures,
acquires a high end. As an aquatic fowl, while moving over the waters, is
never drenched in that element, even thus does a person of wisdom move
(in the world) among creatures. By the aid of one's intelligence one
should act in the world after this fashion, without grief, without joy,
with an equal eye for all, and destitute of malice and envy. One living
in this way succeeds in creating the qualities (instead of being oneself
affected by them), like a spider creating threads.[613] The qualities
should, indeed, be regarded as the threads of the spider. Some say that
the qualities in respect of such men are not lost. Some say that they are
all lost. Those who say that they are not lost rely upon the revealed
scriptures (viz., the Srutis), which do not contain any declaration to
the contrary. They, on the other hand, who say that the qualities are all
lost rely on the Smritis. Reflecting upon both these opinions, one should
judge oneself as to which of them is right. One should thus get over this
hard and knotty question which is capable c f disturbing the
understanding by doubt, and thereby win happiness. When that doubt will
be removed, one will no longer have to indulge in sorrow of any kind. Men
of filthy hearts may by knowledge obtain success like persons plunging in
a well-filled stream purifying themselves of all filth. One who has to
cross a broad river does not feel happy at only seeing the other shore.
If the case were otherwise (i.e., if by only beholding the other shore
one could reach it by a boat), then might one become happy. The matter is
otherwise with one acquainted with the Truth. The mere knowledge of Truth
will bring him happiness. As soon as such knowledge begins to bear
fruits, the person may be regarded to have reached the other shore. They
who thus know the Soul as freed from all worldly objects and is but the
One, are said to obtain high and excellent knowledge.[614] A person by
knowing the origin and the end of all creatures, which is even such, and
by reflecting upon the matter, gradually obtains infinite happiness. He
that has understood the triple aggregate (viz., that it is liable to
destruction instead of being eternal), and reflecting upon it, casts it
away, succeeds by yoga to behold the Truth and obtain perfect felicity.
The Soul is incapable of being seen unless the senses, which are employed
on diverse objects and are difficult of being controlled, be all duly
restrained. He that knows this is really wise. What other indication is
there of a wise man? Acquiring this knowledge, men possessed of
intelligence regard themselves to be crowned with success. That which
inspires the ignorant with fear can never inspire fear in persons of
Knowledge. There is no higher end for anybody (than Emancipation). In
consequence, however, of the excess or otherwise of good qualities, the
sages say that differences are observable in respect of the degree of
Emancipation. A person by acting without expectation of fruits succeeds
(by those acts) in annihilating his sinful acts of a former period. To
one possessed of wisdom, the acts of a former period (thus washed off)
and those of this life also (which are accomplished without expectation
of fruit), do not become productive of any disagreeable consequence (such
as immurement in hell). But how can acts, if he continues to be engaged
in accomplishing acts, bring about what is agreeable (viz.,
Emancipation)?[615] People censure a person that is afflicted (with lust,
envy, and other evil passions). Those vices hurl the person in his next
life into diverse kinds of inferior orders.[616] Mark with close
attention the vicious in this world who grieve exceedingly for the loss
of their possessions (such as sons and wives, etc.). Behold also those
that are gifted with judgment and who never grieve when thrown into
similar circumstances. Those that are conversant with both (i.e., with
gradual Emancipation and immediate Emancipation), deserve to be called
truly wise.'"[617]



SECTION CXCV

"Bhishma said, 'I shall now, O son of Pritha, discourse to thee upon the
four kinds of yoga meditation. The great Rishis, obtaining a knowledge of
the same, attain to eternal success even here. Great Rishis gratified
with knowledge, with hearts set upon Emancipation, and conversant with
yoga, act in such a way that their yoga meditation may get on properly.
These, O son of Pritha, being freed from the faults of the world, never
come back (for rebirth). Liberated from liability to rebirth, they live
in their original Soul-state.[618] Freed from the influence of all pairs
of opposites (such as heat and cold, joy and sorrow, etc.), ever existing
in their own (original) state, liberated (from attachments), never
accepting anything (in gift), they live in places free from the
companionship of wives and children, without others with whom disputes
may arise, and favourable to perfect tranquillity of heart. There such a
person, restraining speech, sits like a piece of wood, crushing all the
senses, and with mind undividedly united by the aid of meditation (with
the Supreme Soul). He has no perception of sound through the ear; no
perception of touch through the skin; no perception of form through the
eye; no perception of taste through the tongue. He has no perception also
of scents through the organ of smell. Immersed in yoga, he would abandon
all things, rapt in meditation. Possessed of great energy of mind, he has
no desire for anything that excites the five senses. The wise man,
withdrawing his five senses into the mind, should then fix the unstable
mind with the five senses (into the Intellect). Possessed of patience,
the yogin should fix his mind which always wanders (among worldly
objects), so that his five gates (under the influence of training) may be
made stable in respect of things that are themselves unstable. He should,
in the firmament of the heart, fix his mind into the path of meditation,
making it independent of the body or any other refuge. I have spoken of
the path of meditation as the first, since the yogin has first to crush
his senses and the mind (and direct them to that path). The mind, which
constitutes the sixth, when thus restrained, seeks to flash out like the
capricious and flighty lightning moving in frolic among the clouds. As a
drop of water on a (lotus) leaf is unstable and moves about in all
directions, even so becomes the yogin's mind when first fixed on the path
of meditation. When fixed, for a while the mind stays in that path. When,
however, it strays again into the path of the wind, it becomes as flighty
as the wind. The person conversant with the ways of yoga-meditation,
undiscouraged by this, never regarding the loss of the toil undergone,
casting aside idleness and malice, should again direct his mind to
meditation. Observing the vow of silence, when one begins to set his mind
on yoga, then discrimination, knowledge, and power to avoid evil, are
gained by him.[619] Though feeling annoyed in consequence of the
flightiness of his mind, he should fix it (in meditation). The yogin
should never despair, but seek his own good. As a heap of dust or ashes;
or of burnt cow-dung, when drenched with water, does not seem to be
soaked, indeed, as it continues dry if drenched partially, and requires
incessant drenching before it becomes thoroughly soaked, even thus should
the yogin gradually control all his senses. He should gradually withdraw
them (from all objects). The man that acts in this way succeeds in
controlling them. One, O Bharata, by oneself directing one's mind and
senses to the path of meditation, succeeds in bringing them under perfect
control by steadfast yoga. The felicity that he feels who has succeeded
in controlling his mind and senses is such that its like can never be
obtained through Exertion or Destiny.[620] United with such felicity, he
continues to take a pleasure in the act of meditation. Even in this way
yogins attain to Nirvana which is highly blessed.'"



SECTION CXCVI

"Yudhishthira said, 'Thou hast discoursed on the four modes of life and
their duties. Thou hast also spoken of the duties of kings. Thou hast
recited many histories of diverse kinds and connected with diverse
topics. I have also heard from thee, O thou of great intelligence, many
discourses connected with morality. I have, however, one doubt. It
behoveth thee to resolve it. I wish, O Bharata, to hear of the fruits
that silent Reciters of sacred mantras acquire (by their practice). What
are the fruits that have been indicated for such men? What is that region
to which they go after death? It behoveth thee also, O sinless one, to
tell me all the rules that have been laid down in respect of such silent
recitation? When the word Reciter is uttered, what shall I understand by
it? Is such a man to be regarded as following the ordinances of Sankhya
or yoga or work?[621] Or, is such a man to be regarded as observing the
ordinances about (mental) sacrifices? How is the path of the Reciters to
be called? Thou art, as I think, of universal knowledge. Tell me all
this.'

"Bhishma said, 'In this connection is cited the old history of what
transpired between Yama, Time, and a certain Brahmana. Sages conversant
with the means of attaining to Emancipation have spoken of two methods,
viz., the Sankhya and the yoga. Amongst these, in the former, which is
otherwise called the Vedanta, Renunciation has been preached with respect
to silent recitation. The declarations of the Vedas preach Abstention
(from rites), are fraught with tranquillity, and are concerned with
Brahma.[622] Indeed, the two paths spoken of by sages bent on achieving
what is for their good, viz., Sankhya and yoga, are such that they are
both concerned and again unconcerned (with silent recitations).[623] The
manner in which silent recitation is connected (with each of the two
paths) and the cause I shall now explain. In both as in the case of
silent recitation, are needed the subduing of the senses and the fixing
of the mind (after withdrawal from external objects); as also truth
keeping up of the (sacred) fire, residence in solitude, meditation,
penance, self-restraint, forgiveness, benevolence, abstemiousness in
respect of food, withdrawal from worldly attachments, the absence of
talkativeness, and tranquillity. These constitute a sacrifice in acts
(leading to the fruition of desire about heaven or felicity in next
life).[624] Listen now to the course that consists of abstention (from
acts). The manner in which the acts of the Reciter observing the vow of
Brahmacharya may cease, I will presently declare. Such a person should
conduct himself in every way according to what has been (already) said by
me.[625] Betaking himself to the path of abstention, he should seek to
extinguish his dependence on both the External and the Internal. Sitting
on kusa grass, with kusa in hand, and binding his coronal locks with
kusa, he should surround himself with kusa and have kusa for robes.
Bowing unto all earthly concerns, he should take leave of them and never
think of them. Assuming equability by the aid of his mind, he should fix
his mind on the mind itself. Reciting the highly beneficial composition
(viz., the Gayatri), he meditates with the aid of his intellect on Brahma
alone. Afterwards he leaves off even that, being then absorbed in
concentrated contemplation.[626] In consequence of his dependence on the
strength of the Gayatri which he recites, this concentrated contemplation
will come of itself. By penances he attains to purity of soul, and
self-restraint, and cessation of aversion and desire. Freed from
attachment and delusion, above the influence of all pairs of opposites
(such as heat and cold, joy and sorrow, etc.), he never grieves and never
suffers himself to be drawn towards worldly objects. He does not regard
himself as the actor nor as the enjoyer or sufferer of the consequences
of his acts. He never, through selfishness, fixes his mind on anything.
Without being employed in the acquisition of wealth, he abstains also
from disregarding or insulting others, but not from work. The work in
which he is employed is that of meditation; he is devoted to meditation,
and seeks meditation unalterably. By meditation he succeeds in bringing
about concentrated contemplation, and then gradually leaves off
meditation itself. In that state he enjoys the felicity which attaches to
the abandonment of all things. Having thoroughly mastered the principle
of desire he casts off his life-breaths and then enters into the Brahmic
body. Or, if he does not desire to enter into the Brahmic body, he at
once goes upwards into the region of Brahma and has never to undergo
rebirth. Having become tranquillity's self, and being freed from all
kinds of calamity, such a person, by depending upon his own intelligence,
succeeds in attaining to that Soul which is pure and immortal and which
is without a stain.'"



SECTION CXCVII

"Yudhishthira said, 'Thou hast said that as regards Reciters, they obtain
this very high end.[627] I beg to enquire whether this is their only end
or there is any other to which they attain.'

"Bhishma said, 'Listen with concentrated attention, O puissant monarch,
to the end that silent Reciters attain, and to the diverse kinds of hell
into which they sink, O bull among men! That Reciter who does not at
first conduct himself according to the method that has been laid down,
and who cannot complete the ritual or course of discipline laid down, has
to go to hell.[628] That Reciter who goes on without faith, who is not
contented with his work, and who takes no pleasure in it, goes to hell,
without doubt. They who follow the ritual with pride in their hearts, all
go to hell. That Reciter who insults and disregards others has to go to
hell. That man who betakes himself to silent recitation under the
influence of stupefaction and from desire of fruit, obtains all those
things upon which his heart becomes set.[629] That Reciter whose heart
becomes set upon the attributes that go by the name of divinity, has to
incur hell and never becomes freed from it.[630] That Reciter who betakes
himself to recitation under the influence of attachments (to earthly
objects such as wealth, wives etc.) obtain those objects upon which their
hearts are set. That Reciter of wicked understanding and uncleansed soul
who sets himself to his work with an unstable mind, obtains an unstable
end or goes into hell. That Reciter who is not endued with wisdom and who
is foolish, becomes stupefied or deluded; and in consequence of such
delusion has to go to hell where he is obliged to indulge in
regrets.[631] If a person of even firm heart, resolving to complete the
discipline, betakes himself to recitation, but fails to attain to
completion in consequence of his having freed himself from attachments by
a violent stretch without genuine conviction of their inutility or
harmful character, he also has to go to hell[632].

"Yudhishthira said, 'When the Reciter attains to the essence of that
which exists in its own nature (without being anything like created or
born objects), which is Supreme, which is indescribable and
inconceivable, and which dwells in the syllable om forming the subject of
both recitation and meditation (indeed, when Reciters to a state of
Brahma), why is it that they have again to take birth in embodied forms?'

"Bhishma, said, 'In consequence of the absence of true knowledge and
wisdom, Reciters obtain diverse descriptions of hell. The discipline
followed by Reciters is certainly very superior. These, however, that I
have spoken of, are the faults that appertain to it.'"



SECTION CXCVIII

"Yudhishthira said, 'Tell me what description of hell is obtained by a
Reciter? I feel, O king, a curiosity to know this. It behoveth thee to
discourse on the subject.'

"Bhishma said, 'Thou hast sprung from a portion of the god of
righteousness. Thou art by nature observant of righteousness. Listen, O
sinless one, with undivided attention, to these words resting on
righteousness as their basis. Those regions that are owned by the
high-souled gods, that are of diverse aspects and colours, of diverse
descriptions and productive of diverse fruits, and that are of great
excellence, those ears again that: move at the will of the riders, those
beautiful mansions and hells, those various pleasure-gardens embellished
with golden lotuses, those regions that belong to the four Regents and
Sukra and Vrihaspati and the Maruts and Viswedevas and Sadhyas and the
Aswins, and the Rudras and the Adityas and the Vasus, and other denizens
of heaven, are, O sire, spoken of as hells, when compared with the region
of the Supreme Soul. The region last spoken of is without any fear (of
change for the worse), uncreate (and therefore, in its true nature),
without pain of any kind (such as ignorance and delusion), without any
agreeable or disagreeable element, beyond the reach of the three
attributes (of Sattwa, Rajas, and Tamas), freed from the eight incidents,
(viz., the five primal elements, the senses, the: mind, and the
intellect), without the three (distinctions between the knower, the
known, and act of knowing); freed also from the four attributes (seeing,
hearing, thinking, and knowing),[633] without the fourfold causes (of
knowledge), without joy and delight and sorrow and disease. Time (in his
forms of past, present, and future) arises there for use. Time is not the
ruler there. That supreme region is the ruler of Time as also of Heaven.
That Reciter who becomes identified with his Soul (by withdrawing
everything into it) goes thither. He has, after this, never to feel any
sorrow. This region is called Supreme. The other regions (of which I have
first spoken) are hell. I have not told thee of all those regions that
are called hell. Indeed, in comparison with that foremost of regions all
the others are called hell.'



SECTION CXCIX

"Yudhishthira said, 'Thou hadst referred to the dispute between Time,
Mrityu, Yama, Ikshvaku, and a Brahmana. It behoveth thee to narrate the
story in full.'

"Bhishma said, 'In connection with this subject that I am discoursing
upon, is cited the old history of what transpired between Surya's son
Ikshvaku and a certain Brahmana, and Time and Mrityu. Listen to me as to
what occurred, and what was the conversation that took place between
them, and the place where it happened. There was a certain Brahmana of
great fame and pious behaviour. He was a Reciter. Possessed of great
wisdom, he was conversant with the six Angas (of the Vedas). He was of
the Kusika race and son of Pippalada.[634] He acquired (by his
austerities) spiritual insight into the Angas.[635] Residing at the foot
of Himavat, he was devoted to the Vedas. Silently reciting the Gayatri
composition, he practised severe austerities for attaining to Brahma. A
thousand years passed over his head while he was engaged in the
observance of vows and fasts. The goddess (of Gayatri or Savitri) showed
herself to him and said, 'I am gratified with thee.' Continuing to recite
the sacred mantra, the Brahmana remained silent and spoke not a word to
the goddess. The goddess felt compassion for him and became highly
gratified. Then that progenitrix of the Vedas applaud that recitation in
which the Brahmana had been engaged. After finishing his recitation (for
that day) the Brahmana stood up and, bending his head, prostrated himself
before the goddess's feet. The righteous-souled Reciter, addressing the
goddess, said, 'By good luck, O goddess, thou hast been gratified with me
and shown thyself to me. If, indeed, thou art gratified with me, the boon
I ask is that my heart may take pleasure in act of recitation.'

"Savitri said, 'What dost thou ask, O regenerate Rishi? What wish of
thine shall I accomplish? Tell me, O foremost of Reciters, everything
will be as thou wishest.' Thus addressed by the goddess, the Brahmana,
conversant with duties, replied, saying, 'Let my wish about continuing my
recitations go on increasing every moment. Let also, O auspicious
goddess, the absorption of my mind into Samadhi be more complete.' The
goddess sweetly said, 'Let it be as thou wishest.' Desiring to do good to
the Brahmana, the goddess once again addressed him, saying, 'Thou shalt
not have to go to hell, i.e., thither where great Brahmanas go. Thou
shalt go into the region of Brahma which is uncreate and free from every
fault. I go hence, but that which thou hast asked me shall happen.[636]
Go on reciting with restrained soul and rapt attention. The god Dharma
will in person come to thee. Time, Mrityu. and Yama also will all
approach thy presence. There will be a dispute here between them and thee
on a question of morality.'

'Bhishma continued, 'Having said these words, the goddess went back to
her own abode. The Brahmana. continued engaged in recitation for a
thousand celestial years. Restraining wrath, and always controlling self,
he passed his time, firmly devoting himself to truth and freed from
malice. Upon the completion of his observance by the intelligent
Brahmana, Dharma, gratified with him, showed his person unto that
regenerate individual.'

'Dharma said, 'O regenerate one, behold me who am Dharma. I have come
here for seeing thee. Thou hast won the reward of this recitation in
which thou hadst been engaged. Listen to ma as to what that reward is.
Thou hast won all the regions of felicity which appertain to either gods
or men. O good man, thou shalt ascend above all the abodes of the
deities. O ascetic, cast off thy vital breaths then, and go unto whatever
regions thou pleasest. By casting off thy body thou wilt win many regions
of felicity.'

"The Brahmana said, 'What business have I with those regions of felicity
of which thou speakest? O Dharma, go whithersoever thou pleasest. I will
not, O puissant lord, cast off this body which is subject to much
happiness and misery.'

"Dharma said, 'Thy body, O foremost of ascetics, should certainly be cast
off. Do thou ascend to heaven, O Brahmana! Or, tell us what else should
please thee, O sinless one!'

"The Brahmana said, 'I do not, O puissant lord, wish to reside in heaven
itself without this body of mine. Leave me, O Dharma! I have no desire to
go to heaven itself without my own body.'

"Dharma said, 'Without (thus) setting thy heart on thy body, cast it off
and be happy Go into regions that are free from the attribute of Passion.
Indeed, going thither, thou shalt never have to feel any misery.'

"The Brahmana said, 'O highly-blessed one, I take great pleasure in
recitation. What need have I for those eternal regions of which thou
speakest? Indeed, O puissant lord, I do not desire to go to heaven with
even this body of mine.'

"Dharma said, 'If thou dost not wish to cast off thy body, behold, O
regenerate one, there is Time, and there is Mrityu, and there is Yama,
who are all approaching thee!'

'Bhishma continued, 'After Dharma had said this, Vivaswat's son (Yama),
Time, and Mrityu,--the trio (who snatch away all creatures from the
earth), approached that Brahmana, O blessed king, and addressed him thus.'

"Yama said, 'I am Yama. I say unto thee that a high reward awaits thee
for these well-performed penances of thine, and for this pious conduct
that thou hast observed.'

"Time said, 'Thou hast won a high reward which is, indeed, commensurate
with this course of recitation that thou hast finished. The time is come
for thee to ascend to heaven.. I am Time and I have come to thee.'

"Mrityu said, 'O thou that art conversant with righteousness, know me for
Mrityu herself in her proper form. I have come to thee in person, urged
by Time, for bearing thee hence, O Brahmana.'

"The Brahmana said, 'Welcome to Surya's son, to Time possessed of high
soul, to Mrityu, and to Dharma! What shall I accomplish for you all.

"Bhishma continued, 'In that meeting, the Brahmana gave them water to
wash their feet, and the usual articles of the Arghya. Highly gratified,
he then addressed them, saying, 'What shall I do for you all by exerting
my own might?' Just at that time, 01 monarch, (king) Ikshvaku, who had
set out on a sojourn to holy waters and shrines, came to that spot where
those deities had been assembled together. 'The royal sage Ikshvaku bowed
his head and worshipped them all. That best of kings then enquired after
the welfare of all of them. The Brahmana gave the king a seat, as also
water to wash his feet, and the usual Arghya. Having next made the usual
enquiries of courtesy, he said, 'Thou art welcome, O great monarch! Tell
me all this thy wishes! Let thy noble self tell me what I shall have to
accomplish for thee by putting forth my might.'

"The king said, 'I am a king. Thou art a Brahmana in the observance of
the six well-known duties. (1 cannot ask), I will give thee some wealth.
That is well-known. Tell me how much I shall give thee.'

"The Brahmana said, 'There are two kinds of Brahmanas, O monarch!
Morality of righteousness also is of two kinds; addiction to work, and
abstention from work. As regards myself, I have abstained from acceptance
of gifts. Give presents unto them, O, king, that are addicted to the duty
of work and acceptance. I shall not, therefore, accept anything in gift.
On the other hand, I ask thee, what is for thy good? What, indeed, shall
I give thee? Tell me, O foremost of kings, and I shall accomplish it with
the aid of my penances.'

"The king said, 'I am a Kshatriya. I do not know how to say the word
'Give.' The only thing, O best of regenerate persons, that we can say (by
way of asking) is Give (us) battle.'

"The Brahmana said, 'Thou art content with the observance of the duties
of thy order. Similarly, I am content with the duties of mine, O king!
There is, therefore, little difference between us. Do as thou pleasest!'

"The king said, 'Thou saidst these words first, viz., 'I shall give thee
according to my might.' I, therefore, solicit thee, O regenerate one.
Give me the fruits of this recitation (which thou hast gone through).'

"The Brahmana said, 'Thou wert boasting that thy utterances always
solicit battle. Why then dost thou not solicit battle with me?'

"The king said, 'It has been said that Brahmanas are armed with the
thunder of speech, and that Kshatriyas have might of arms. Hence, learned
Brahmana, this wordy warfare has set in between thee and me.'

"The Brahmana said, 'As regards myself, even that is my resolution today.
What shall I give thee according to my might? Tell me, O king of kings,
and I shall give thee, having wealth of my own. Do not tarry.'

"The king said, 'If, indeed, thou desirest to give me anything, then give
me the fruits thou hast earned by practising recitation for these
thousand years.'

"The Brahmana said, 'Take the highest fruit of the recitations I have
gone through. Indeed, take half, without any scruple, of that fruit. Or,
O king, if thou wishest, take without any scruple the entire fruits of my
recitations.'

"The king said, 'Blessed be thou, I have no need for the fruits of thy
recitations which I solicited. Blessings on thy head. I am about to leave
thee. Tell me, however, what those fruits are (of thy recitations).'

"The Brahmana said, 'I have no knowledge of the fruits I have won. I
have, however, given thee those fruits that I have acquired by
recitation. These, viz., Dharma and Time, and Yama, and Mrityu, are
witnesses (of the act of gift).'

"The king said, 'What will the fruits, that are unknown, of these thy
observances, do for me? If thou dost not tell me what the fruits are of
thy recitations, let those fruits be thine, for without doubt I do not
wish for them.'

"The Brahmana said, 'I will not accept any other utterance (from thee). I
have given thee the fruits of my recitations. Let, O royal sage, both thy
words and mine become true. As regards my recitations, I never cherished
any specific desire to accomplish. How then, O tiger among kings, should
I have any knowledge of what the fruits are of those recitations? Thou
saidst, 'Give!' I said 'I give!' I shall not falsify these words. Keep
the truth. Be calm! If thou request to keep my word, O king, great will
be thy sin due to falsehood. O chastiser of foes, it does not become thee
to utter what is untrue. Similarly, I dare not falsify what I have
uttered. I have, before this, unhesitatingly said, 'I give!' If,
therefore, thou art firm in truth, accept my gift. Coming here, O king,
thou didst solicit of me the fruits of my recitations. Therefore, take
what I have given away, if, indeed, thou art firm in truth. He who is
addicted to falsehood had neither this world nor the next. Such a person
fails to rescue his (deceased) ancestors. How again shall he succeed in
doing good to his (unborn) progeny? The rewards of sacrifices and gifts,
as also of fasts and religious observances, are not so efficacious in
rescuing (a person from evil and hell) as Truth, O bull among men, in
both this and the next world. All the penances that have been undergone
by thee and all those that thou wilt undergo in the future for hundreds
and thousands of years do not possess efficacy greater than that of
Truth. Truth is one un deteriorating Brahma. Truth is the one
undeteriorating Penance. Truth is the one undeteriorating sacrifice.
Truth is the one undeteriorating Veda. Truth is awake in the Vedas. The
fruits attached to Truth have been said to be the highest. From Truth
arise Righteousness and Self-restraint. Everything rests on Truth. Truth
is the Vedas and their branches. Truth is Knowledge. Truth is the
Ordinance. Truth is the observance of vows and fasts. Truth is the
Primeval Word Om. Truth is the origin of creatures. Truth is their
progeny. It is by Truth that the Wind moves. It is by Truth that the Sun
gives heat. It is by Truth that Fire burns. It is on Truth that Heaven
rests. Truth is Sacrifice, Penance, Vedas, the utterance of Samans,
Mantras, and Saraswati. It hath been heard by us that once on a time
Truth and all religious observances were placed on a pair of scales. When
both were weighed, that scale on which Truth was, seen to be heavier.
There is Truth where Righteousness is. Everything increaseth through
Truth. Why, O king, dost thou wish to do an act that is stained with
falsehood? Be firm in Truth. Do not act falsely, O monarch! Why wouldst
thou falsify thy words 'Give (me),' which thou hast uttered? If thou
refusest, O monarch, to accept the fruits that I have given thee of my
recitations, thou shalt then have to wander over the world, fallen away
from Righteousness! That person who does not give after having promised,
and he also that does not accept after having solicited, are both stained
with falsehood. It behoveth thee, therefore, not to falsify thy own
words.'

"The king said, 'To fight and protect (subjects) are the duties of
Kshatriyas. It is said that Kshatriyas are givers (of presents). How then
shall I take anything from thee (in gift)?'

"The Brahmana said, 'I never insisted on thee, O king (for accepting
anything from me in the first instance). I did not seek thy house.
Thyself, coming here, didst solicit me. Why then dost thou not take?'

"Dharma said, 'Know ye both that I am Dharma himself. Let there be no
dispute between you. Let the Brahmana become endued with the reward
attaching to gift, and let the monarch also obtain the merit of Truth.'

"Heaven said, 'Know, O great king, that I am Heaven's self in my embodied
form, come hither in person. Let this dispute between you cease. You are
both equal in respect of the merit or rewards earned.'

"The king said, 'I have no use with Heaven. Go, O Heaven, to the place
you have come from. If this learned Brahmana desires to repair to thee,
let him take the rewards that I have won (by my acts in life).'

"The Brahmana said, 'In my younger days I had, through ignorance,
stretched my hand (for acceptance of gifts). At present, however, I
recite the Gayatri, observing the duty of abstention.[637] Why dost thou,
O king, tempt me thus, me who have for a long time observed the duty of
abstention? I shall myself do what my duty is. I do not wish to have any
share of the rewards won by thee, O monarch! I am devoted to penances and
to study of the Vedas, and I have abstained from acceptance.'

"The king said, 'If, O Brahmana, thou art really to give me the excellent
reward of thy recitation, then let half that reward be mine, thyself
taking at the same time half the reward that I myself have won by my
acts. Brahmanas are engaged in the duty of acceptance. Persons born in
the royal order are engaged in the duty of giving. If thou art not
unaware of the duties (laid down for both the orders), let our fruits be
equal (according to the suggestion I have made). Or, if thou dost not
wish to be my equal in respect of our rewards, take then the whole of the
rewards that I may have won. Do take the merit I have won, if thou
wishest to show me grace.'

"Bhishma continued, 'At this time, two individuals of very ungainly
aspect came there. Each had his arm upon the other's shoulder; both were
ill-dressed. They said these words, 'Thou owest me nothing. I really owe
thee. If we dispute in this way, here is the king who ruleth individuals.
I say truly, thou owest me nothing! Thou speakest falsely. I do owe thee
a debt. Both of them, waxing very hot in dispute, then addressed the
king, saying, 'See, O monarch, that none of us may become stained with
sin.'

"Virupa said, 'I woe my companion, Vikrita, O monarch, the merits of the
gift of a cow. I am willing to pay off that debt. This Vikrita, however,
refuses to take repayment.'[638]

"Vikrita said, 'This Virupa, O monarch, oweth me nothing. He speaks a
falsehood with the appearance of truth, O king.'

"The king said, "Tell me, O Virupa, what is that which thou owest thy
friend here. It is my resolution to hear thee and then do what is proper.'

"Virupa said, 'Hear attentively, O king, all the circumstances in detail,
about how I owe my companion, viz., this Vikrita, O ruler of men. This
Vikrita had, in bygone days, for the sake of winning merit, O sinless
one, given away an auspicious cow, O royal sage, unto a Brahmana devoted
to penances as the study of the Vedas. Going unto him, O king, I begged
of him the reward of that act. With a pure heart, Vikrita made a gift to
me of that reward. I then, for my purification, did some good acts. I
also purchased two kapila cows with calves, both of which used to yield
large quantities of milk. I then made a present, according to due rites
and with proper devotion, of those two cows unto a poor Brahmana living
by the Unchha[639] method. Having formerly accepted the gift from my
companion, I desire, O lord, even here, to give him return twice the
reward![640] The circumstances being such, O tiger among men, who amongst
us two shall be innocent and who guilty (according to your judgment)?
Disputing with each other about this, we have both come to thee, O
monarch! Whether thou judgest rightly or wrongly, establish both of us in
peace. If this my companion does not wish to take from me in return a
gift equal to what he gave me, thou shalt have to judge patiently and set
us both on the right track.'

"The king said, 'Why do you not accept payment that is sought to be made
of the debt that is owing to thee? Do not delay, but accept payment of
what thou knowest is thy due.'

"Vikrita said, 'This one says that he owes me. I say unto him that what I
gave I gave away. He doth not, therefore, owe me anything. Let him go
whithersoever he wishes.'

"The king said, 'He is ready to give thee. Thou., however, art unwilling
to take. This does not seem proper to me. I think that thou deservest
punishment for this. There is little doubt in this.'

"Vikrita said, 'I made a gift to him, O royal sage! How can I take it
back? If I am guilty in this, do thou pronounce the punishment, O
puissant one.'

"Virupa said, 'If thou refusest to take when I am ready to give, this
king will certainly punish thee, for he is an upholder of justice.'

"Vikrita said, 'Solicited by him I gave him what was my own. How shall I
now retake that? Thou mayst go away. Thou hast my leave.'

"The Brahmana said, 'Thou hast heard, O king, the words of these two. Do
thou take without scruple that which I have pledged myself to give thee.'

"The king said, 'This matter is, indeed, as deep (in importance) as an
unfathomable pit. How will the pertinacity of this Reciter end? If I do
not accept what has been given by this Brahmana, how shall I avoid being
stained with a great sin?' The royal sage then said unto the two
disputants, 'Go ye both, having won your respective objects. I should see
that kingly duties, vested in me, may not become futile. It is settled
that kings should observe the duties laid down for them. To my
misfortune, however, the course of duties prescribed for Brahmanas has
possessed my wretched self.'[641]

"The Brahmana said, 'Accept, O king! I owe thee. Thou didst solicit it,
and I also have become pledged (to give thee). If, however, thou refuse
to take, O monarch, I shall without doubt curse thee.'

"The king said, 'Fie on kingly duties, the settled conclusion about the
operation of which is even such. I should, however, take what thou
givest, for only this reason, viz., rendering the two courses of duty
exactly equal.[642] This is my hand, that was never before (stretched
forth for acceptance of gifts), is now stretched forth (for acceptance as
also) for giving away. Give me what thou owest me.'

"The Brahmana said, 'If I have won any fruits by reciting the Gayatri,
accept them all.'

"The king said, 'These drops of water, behold, O foremost of Brahmanas,
have fallen upon my hand. I also desire to give thee. Accept my gift. Let
there be equality between us (through thy accepting my gift as I have
accepted thine).'

"Virupa said, 'Know, O king, that we two are Desire and Wrath. It hath
been by us that thou hast been induced to act in this way. Thou hast made
a gift in return to the Brahmana. Let there be equality between thee and
this regenerate person in respect of regions--of felicity in the next
world. This Vikrita really does not owe me anything. We appealed to thee
for thy own sake. Time, Dharma, Mrityu, and we two, have examined
everything about thee, here in thy very presence, by producing this
friction between thee and that Brahmana. Go now, as thou choosest, to
those regions of felicity which thou hast won by means of thy deeds.'

"Bhishma continued, 'I have now told thee how Reciters obtain the fruits
(of their recitation) and what, indeed, is their end, what the spot, and
what the regions, that a Reciter may win. A Reciter of Gayatri goes to
the supreme god Brahman, or repairs to Agni or enters the region of
Surya. If he sports there in his (new) energetic form, then stupefied by
such attachment, he catches the attributes of those particular
regions.[643] The same becomes the case with him if he goes to Soma, or
Vayu, or Earth, or Space. The fact is, he dwells in all these, with
attachment, and displays the attributes peculiar to those regions. If,
however, he goes to those regions after having freed himself from
attachments, and feels a. mistrust (respecting the felicity he enjoys)
and wishes for That Which is Supreme and Immutable, he then enters even
That. In that case he attains to the ambrosia of ambrosia, to a state
free from desire and destitute of separate consciousness. He becomes
Brahma's self freed from the influence of opposites, happy, tranquil, and
without pain.[644] Indeed, he attains to, that condition which is free
from pain, which is tranquillity's self, which is; called Brahma, whence
there is no return, and which is styled the One and Immutable. He becomes
freed from the four means of apprehension,[645] the six conditions, and
also the other six and ten attributes.[646] Transcending the Creator
(Brahman), he attains to absorption into the One Supreme Soul. Or, if
under the influence of attachments, he wishes not for such absorption,
but desires to have a separate existence as dependent on that Supreme
Cause of everything, then obtains the fruition of everything for which he
cherishes a wish. Or, if he looks (with aversion) upon all regions of
felicity, which have been (as previously stated) called hells, he then,
driving off desire and freed from everything, enjoys supreme felicity
even in those very regions.[647] Thus, O monarch, I have discoursed to
thee about the end attained by Reciters. I have told thee everything.
What else thou wishest to hear?'"



SECTION CC

"Yudhishthira said, 'Tell me, O grandsire, what reply was given by either
the Brahmana or the monarch to Virupa after the conclusion of the
latter's speech. What kind of end was it, amongst those described by
thee, that they obtained? What, indeed, was the discourse that happened
between them, and what did they do there?'

"Bhishma said, 'The Brahmana, saying, 'Let it be as thou hast said,
'worshipped Dharma and Yama and Time and Mrityu and Heaven, all of whom
were worthy of worship. He also worshipped all those foremost of
Brahmanas that had come there by bending his head unto them. Addressing
the monarch then, he said, 'Endued with the reward of my recitations, O
royal sage, attain thou to a position of eminence. With thy leave I shall
set myself to my recitations again. O thou of great might, the goddess
Savitri gave me a boon, saying, 'Let thy devotion to recitations be
continuous.'

"The king said, 'If thy success (in recitation) has b.-come fruitless (in
consequence of thy having given away those fruits unto me), and if thy
heart be set upon practising again, go, O learned Brahmana, half and half
with me, and let the reward of thy recitations themselves be thine.'[648]

"The Brahmana said, 'Thou hast made strenuous efforts before all these
persons (for making me a sharer of the rewards in store for thee as the
consequences of thy own acts). Let us then become equal in respect of our
rewards (in next life), and let us go to receive that end which is ours.'
Knowing the resolve to which they came there, the chief of the gods came
to that spot, accompanied by the deities and the Regents of the world.
The Sadhyas, the Viswas, the Mantras, diverse kinds of loud and sweet
music, the Rivers, the Mountains, the Seas, the Sacred Waters, the
Penances, the Ordinances about yoga, the Vedas, the Sounds that accompany
the singing of the Samans, Saraswati, Narada, Parvata, Viswavasu, the
Hahas, the Huhus, the Gandharva Chitrasena with all the members of his
family, the Nagas, the Sadhyas, the Munis, the god of gods, viz.,
Prajapati, and the inconceivable and thousand-headed Vishnu himself, came
there. Drums and trumpets were beat and blown in the firmament. Celestial
flowers were rained down upon those high-souled beings. Bands of Apsaras
danced all around. Heaven, in his embodied form, came there. Addressing
the Brahmana, he said, 'Thou hast attained to success. Thou art highly
blessed.' Next addressing the monarch, he said, 'Thou also, O king, hast
attained to success.' Those two persons then, O monarch (viz., the
Brahmana and the king), having done good to each other, withdrew their
senses from the objects of the world. Fixing the vital breaths Prana,
Apana, Samana, Udana and Vyana in the heart, they concentrated the mind
in Prana and Apana united together. They then placed the two united
breaths in the abdomen, and directed their gaze to the tip of the nose
and then immediately below the two eye-brows. They next held the two
breaths, with the aid of the mind, in the spot that intervenes between
the two eye-brows, bringing them there very gradually. With bodies
perfectly inactive, they were absorbed with fixed gaze. Having control
over their souls, they then placed the soul within the brain. Then
piercing the crown of the high-souled Brahmana a fiery flame of great
splendour ascended to heaven. Loud exclamations of woe, uttered by all
creatures, were then heard on all sides. Its praises hymned by all, that
splendour then entered Brahman's self. The Great grandsire, advancing
forward, addressed that splendour which had assumed a form of the
tallness of a span, saying, 'Welcome!' And once more he uttered these
words, 'Verily, Reciters attain to the same end with the yogins. The
attainment by the yogin of his end is an object of direct vision unto all
these (here assembled). As regards Reciters, there is this distinction,
that the honour is ordained for them of Brahman's advancing forward to
receive them (after their departure from earth).[649] Dwell thou in me.'
Thus spoke Brahman and once more imparted consciousness into that
splendour. Indeed, the Brahmana then, freed from all anxieties, entered
the mouth of the Creator. The monarch (Ikshvaku) also, after the same
manner, entered the divine Grandsire like that foremost of Brahmanas. The
(assembled) deities saluted the self-born and said, 'A very superior end
is, indeed, ordained for Reciters. This exertion (that we have seen thee
put forth) is for Reciters. As regards ourselves, we came hither for
beholding it. Thou hast made these two equal, rendered them equal honour,
and bestowed upon them an equal end. The high end that is reserved for
both yogins and Reciters has been seen by us today. Transcending all
regions (of felicity), these two are capable of going whithersoever they
wish.'

"Brahman said, 'He also that would read the great Smriti (viz., the
Veda), and he too, who would read the other auspicious Smritis that
follow the former (viz., Manu's and the rest), would, in this way, attain
to the same region with me. He also who is devoted to yoga, will, without
doubt, acquire in this manner, after death, the regions that are mine. I
go hence. Go ye all to your respective places for the accomplishment of
your ends.'

"Bhishma continued, 'Having said these words, that foremost of gods
disappeared there and then. The assembled deities, having previously
taken his leave, returned to their respective abodes. All those
high-souled beings, having honoured Dharma, proceeded with well-pleased
hearts, O monarch, walking behind that great deity. These are the rewards
of reciters and this their end. I have described them to thee as I myself
had heard of them. What else, O monarch, dost thou wish to hear of?'"



SECTION CCI

"Yudhishthira said, 'What are the fruits of the yoga represented by
Knowledge, of all the Vedas, and of the (various) observances and vows?
How also may the creature-soul be known? Tell us, this, O grandsire!'

"Bhishma said, 'In this connection is cited the old narrative of the
discourse between that lord of creatures, viz., Manu, and the great
Rishi, Vrihaspati. In days of old, the foremost of celestial Rishis,
viz., Vrihaspati, who was a disciple of Manu, bowed to his preceptor and
addressing that lord and first of all creatures, said, 'What is the cause
(of the universe)? Whence have the ordinances (about sacrifices and other
pious observances) flowed? What are those fruits which the learned say
are attached to Knowledge? Tell me also truly, O illustrious one, what is
that which the very, Vedas have not been able to reveal? What are those
fruits which are adored by eminent personages conversant with the science
of Artha, with the Vedas, and with the Mantras, through sacrifices and
plentiful gifts of kine? Whence do those fruits arise? Where are they to
be found? Tell me also this old history, viz., whence have the earth, all
earthly objects, wind, sky, aquatic creatures, water, heaven, and the
denizens of heaven, all sprung? Man's inclinations tend towards that
object about which he seeks knowledge. I have no knowledge of that
Ancient and Supreme one. How shall I rescue myself from a false display
of inclinations towards Him?[650] The Riks, all the Samanas, all the
Yajuses, the Chhandas, Astronomy, Nirukta, Grammar, Sankalpa, and Siksha,
I have studied. But I pave no knowledge of the nature of the great
creatures (the five primal elements) that enter into the composition of
everything.[651] Tell me all I have asked thee, by using only simple
assertions and distinguishing adjectives or attributes. Tell me what the
fruits are of Knowledge and what those fruits that are attached to
sacrifices and other religious rites. Explain to me how also an embodied
being departs from his body and how he attains to another body.'

"Manu said, 'That which is agreeable to one is said to constitute one's
happiness. Similarly, that which is disagreeable to one is said to
constitute one's misery.--By this I shall obtain happiness and keep off
misery--from a sentiment like this flow all religious acts. The efforts
for the acquisition of Knowledge, however, arise from a sentiment for
avoiding both happiness and misery.[652] The ordinances about sacrifices
and other observances, that occur in the Vedas, are all connected with
desire. He, however, who liberates himself from desire, succeeds in
attaining to Brahma. That man who, from desire of winning happiness,
walks in the path of acts which are of diverse kinds, has to go to
hell.'[653]

"Vrihaspati said, 'Men's aspirations are concerned with the acquisition
of the agreeable which ends in happiness, and the avoidance of the
disagreeable which brings misery. Such acquisition and such avoidance
again are accomplished by acts.'[654]

"Manu said, 'It is by liberating oneself from acts that one succeeds in
entering into Brahma. The ordinances about acts have flowed for that very
end.[655] The ordinances about acts tempts only those whose hearts are
not free from desire. By liberating oneself from acts (as already said)
one acquires the highest state. One desirous of felicity (Emancipation),
betaking oneself to religious rites, becomes purified (from attachments)
by acts having for their object the purification of the soul, and at last
wins great splendour. By liberating oneself from acts, one acquires the
highest end, viz., Brahma, which is very much above the reward that acts
give. Creatures have all been created by Mind and Act. These again are
the two best paths adored by all. Outward acts produce fruits that are
transitory as also eternal. For acquiring the latter there is no other
means than abandonment of fruits by the mind.[656] As the eye, when night
passes away and the veil of darkness is removed from it, leads its
possessor by its own power, so the Understanding, when it becomes endued
with Knowledge, succeeds in beholding all evils that are worthy of
avoidance.[657] Snakes, sharp-pointed kusa blades, and pits, men avoid
when they perceive them lie on their way. If some tread upon or fall into
them, they do so through ignorance. Behold the superiority of the fruits
of knowledge (over those of ignorance). Mantras applied duly, sacrifices,
the presents called Dakshina, gift of food, and concentration of the mind
(for divine contemplation),--these are the five acts that are said to be
productive of fruits, there being none else. Acts have (the three)
attributes (of Sattwa, Rajas, and Tamas) for their soul. The Vedas say
this. (The Vedas consist of Mantras). The Mantras, therefore, have the
same three attributes, since it is with Mantras that acts are to be
accomplished. The ritual also must be liable to the same three
attributes. The fruits of action depend upon the mind. It is the embodied
creature that enjoys those fruits.[658] All excellent kinds of sound,
form, taste, touch, and scent, are the fruits of acts, being attainable
in the region of acts (i.e., heaven). As regards, however, the fruits of
knowledge, man acquires them even here before death.[659] Whatever acts
are accomplished by means of the body, one enjoys the fruits thereof in a
state of physical existence. The body is, indeed, the framework to which
happiness inheres, as also the framework to which misery inheres.[660]
Whatever acts are accomplished by means of words, their fruits are to be
enjoyed in a state in which words can be spoken. Similarly, whatever acts
are accomplished by the mind, their fruits are enjoyed in a state in
which one is not freed from the mind.[661] Devoted to the fruits of acts,
whatever kind of acts (Sattwika or Rajasika or Tamasika) a person
covetous of fruits accomplishes, the fruits, good or bad, that he
actually enjoys partake of their character. Like fishes going against a
current of water, the acts of a past life come to the actor. The embodied
creature experiences happiness for his good acts, and misery for his evil
ones. Him from whom this universe hath sprung. Him by knowing whom
persons of cleansed souls transgress this world, Him who has not been
expressed by Vedic mantras and words. I will now indicate. Listen to me
as I speak of that highest of the high. Himself liberated from the
several kinds of taste and scent, and sound and touch and form. He is
incapable of being grasped by the senses, unmanifest, without colour, the
One, and He has created the five kinds of objects[662] for His creatures.
He is neither female, nor male, nor of the neuter sex. He is neither
existent, nor non-existent, nor existent-nonexistent.[663] Only those
that are acquainted with Brahma behold Him. He knoweth no direction."'



SECTION CCII

"Manu said, 'From that eternal and undeteriorating One first sprang
Space; from space came Wind; from wind came Light; from light came Water;
from water sprang the Universe; and from the universe, all things that
occur in it. The bodies of all (earthly) things, (after dissolution),
first enter into water, thence to light or heat, thence to the wind, and
thence to space. They that seek Emancipation have not to return from
space. On the other hand, they attain to Brahma. The refuge of
Emancipation, viz., Brahma, is neither hot, nor cold, neither mild nor
fierce, neither sour nor astringent, neither sweet nor bitter. He is not
endued with sound, or scent, or form. He transcends all these and
everything, and is without dimensions.[664] The skin perceives touch; the
tongue, taste; the nose, scent; the ears, sounds; and the eyes, forms.
Men not conversant with Adhyatma succeed not in beholding what is above
these. Having withdrawn the tongue from tastes, the nose from scents, the
ears from touch, and the eyes from forms, one succeeds in beholding one's
own self (as independent of the senses and the mind and, therefore, of
attributes).[665] It hath been said that that which is the Cause of the
actor, the act, the material with which the act is done, the place and
the time of the act, and the inclinations and propensities in respect of
happiness and misery, is called the Self (or Soul). That which pervades
everything, which does everything (assuming the forms of living
creatures), that which exists in the universe even as the mantras
declare,[666] that which is the cause of all, that which is the highest
of the high, and that which is One without a second and does all things,
is the Cause. Everything else is effect. It is seen that a person, in
consequence of the acts performed by him, obtains results both good and
evil, which (though apparently incompatible with each other, still) dwell
together in harmony. Indeed, as the good and evil fruits born of their
own acts dwell together in the bodies of creatures which are their
refuge, even so Knowledge dwells in the body.[667] As a lighted lamp,
while burning, discovers other objects before it, even so the five senses
which are like lamps set on high trees, find out their respective objects
when lighted by Knowledge.[668] As the various ministers of a king,
uniting together, give him counsel, even so the five senses that are in
the body are all subservient to Knowledge. The latter is superior to all
of them. As the flames of fire, the current of the wind, the rays of the
sun, and the waters of rivers, go and come repeatedly, even so the bodies
of embodied creatures are going and coming repeatedly.[669] As a person
by taking up an axe cannot, by cutting open a piece of wood, find either
smoke or fire in it, even so one cannot, by cutting open the arms and
feet and stomach of a person, see the principle of knowledge, which, of
course, has nothing in common with the stomach, the arms and the feet. As
again, one beholds both smoke and fire in wood by rubbing it against
another piece, so a person of well-directed intelligence and wisdom, by
uniting (by means of yoga) the senses and the soul, may view the Supreme
Soul which, of course, exists in its own nature.[670] As in the midst of
a dream one beholds one's own body lying on the ground as something
distinct from one's own self, even so a person, endued with the five
senses, the mind, and the understanding, beholds (after death) his own
body and then goes from one into another form[671]. The Soul is not
subject to birth, growth, decay, and destruction. In consequence of the
acts of life being endued with effects, the Soul, clothed in body, passes
from this body (when deprived of animation) into another, unseen by
others.[672] No one can behold with the eye the form of the Soul. The
Soul cannot, again, form the subject of any one's touch. With those
(i.e., the senses), the Soul accomplishes no act. The senses do not
approach the Soul. The Soul, however, apprehends them all. As anything,
placed in a blazing fire before a spectator, assumes a certain colour in
consequence of the light and heat that operates upon it, without taking
any other hue or attribute, even so the Soul's form is seen to take its
colour from the body. After the same manner, man, casting off one body,
enters another, unseen by all. Indeed, casting off his body to the (five)
great primal elements, he assumes a form that is similarly made of the
same (five) elements. The embodied creature (upon the destruction of his
body) enters space, wind, fire, water, and earth in such a way that each
particular element in his body mingles with the particular element (out
of his body) with whose nature it is consonant. The senses also, which
are engaged in diverse occupations and dependent on the five elements
(for the exercise of their functions), enter these five elements that
call forth their functions. The ear derives its capacity from space; and
the sense of scent from the earth. Form, which is the property of the
eye, is the consequence of light or fire. Fire or heat has been said to
be the dependent cause of water. The tongue which has for its property
taste becomes merged into water. The skin which has touch for its
property becomes lost in the wind whose nature it partakes. The fivefold
attributes, (viz., sound, etc.) dwell in the (five) great creatures
(viz., the five primal elements). Those fivefold objects of the senses
(viz., space, etc.) dwell in the (five) senses. All these again (viz.,
the fivefold attributes, the fivefold elements, and the five senses)
follow the lead of the mind. The mind follows the lead of the
Understanding, and the Understanding follows the lead of That which
exists in its true and undefiled nature (viz., the Supreme Soul).[673]
The doer in his new body receives all the good and bad acts done by him
as also all acts done by him in his past existence. All these acts done
in this life and the next ones to come follow the mind even as aquatic
animals pass along a genial current. As a quickly-moving and restless
thing becomes an object of sight, as a minute object appears to be
possessed of large dimensions (when seen through spectacles), as a mirror
shows a person his own face (which cannot otherwise be seen), even so the
Soul (though subtile and invisible) become an object of the
Understanding's apprehension.'"[674]



SECTION CCIII

"Manu said, 'The mind united with the senses, recollects after a long
time the impressions of the objects received in the past. When the senses
are all suspended (in respect of their functions),[675] the Supreme (the
Soul), in the form of the Understanding, exists in its own true nature.
When the Soul (at such a time) does not in the least regard all those
objects of the senses in respect of their simultaneity or the reverse in
point of time but mustering them from all directions holds them before it
together, it necessarily happens that he wanders among all things that
are incongruous. He is, therefore, the (silent) Witness. Hence the Soul
encased in body is something having a distinct and independent
existence.[676] There is Rajas, there is Tamas, and there is Sattwa, the
third. There are again three states of the understanding, viz., waking,
dreaming, and sound sleep. The Soul has knowledge of the pleasures and
pains, which are all contradictory, of those states, and which partake of
the nature of the threefold attributes first mentioned.[677] The Soul
enters the senses like the wind entering the fire in a piece of
wood.[678] One cannot behold the form of the Soul by one's eye, nor can
the sense of touch, amongst the senses, apprehend it. The Soul is not,
again, an object of apprehension by the ear. It may, however, be seen by
the aid of the Srutis and the instructions of the wise. As regards the
senses, that particular sense which apprehends it loses upon such
apprehension its existence as a sense.[679] The senses cannot themselves
apprehend their respective forms by themselves. The Soul is omniscient
(inasmuch as it apprehends both the knower and the known). It beholds all
things. Being omniscient, it is the Soul that beholds the senses
(without, as already said, the senses being able to apprehend it). Nobody
has seen the other side of the Himavat mountains, nor the reverse of the
moon's disc. Yet it cannot be said that these do not exist. Similarly,
though never apprehended by the senses, yet nobody can say that the Soul,
which dwells in all creatures, which is subtile, and which has knowledge
for its essence, does not exist. People see the world reflected on the
moon's disc in the form of spots. Though seeing, they do not know that it
is the world that is so reflected there. Even such is the knowledge of
the Soul. That knowledge must come of itself. The Soul depends upon the
Soul itself. Men of wisdom, reflecting on the formlessness of visible
objects before birth and after destruction, behold by the aid of
intelligence, the formlessness of objects that have apparent forms, So
also although the Sun's motion cannot be seen, yet persons, by watching
its rising and setting, conclude that the sun has motion.[680] Similarly,
those who are endued with wisdom and learning behold the Soul by the aid
of the lamp of intelligence, though it is at a great distance from them,
and seek to merge the fivefold elements, which are near, into
Brahma.[681] Verily, an object cannot be accomplished without the
application of means. Fishermen catch fish by means of nets made of
strings. Animals are captured by employing animals as are the means.
Birds are caught by employing birds as the means. Elephants are taken by
employing elephants. In this way, the Soul may be apprehended by the
principle of knowledge. We have heard that only a snake can see a snake's
legs. After the same manner one beholds, through Knowledge, the Soul
encased in subtile form and dwelling within the gross body. People
cannot, through their senses, know the senses. Similarly, mere
Intelligence at its highest cannot behold the Soul which is supreme. The
moon, on the fifteenth day of the dark fortnight, cannot be seen in
consequence of its form being hid. It cannot be said, however, that
destruction overtakes it, Even such is the case with the Soul dwelling in
the body. On the fifteenth day of the dark fortnight, the gross body of
the moon becomes invisible. After the same manner, the Soul, when
liberated from the body, cannot be apprehended. As the moon, gaining
another point in the firmament begins to shine once more, similarly, the
Soul obtaining a new body, begins to manifest itself once more. The
birth, growth and disappearance of the moon can all be directly
apprehended by the eye. These phenomena, however, appertain to the gross
form of that luminary. The like are not the attributes of the Soul. The
moon, when it shows itself after its disappearance on the fifteenth day
of the dark fortnight, is regarded as the same luminary that had become
invisible. After the same manner, notwithstanding the changes represented
by birth, growth and age, a person is regarded as the same individual
without any doubt of his identity. It cannot be distinctly seen how Rahu
approaches and leaves the moon. After the same manner, the Soul cannot be
seen how it leaves one body and enters another.[682] Rahu becomes visible
only when it exists with the sun or the moon. Similarly, the Soul becomes
an object of apprehension only when it exists with the body. When
liberated from the sun or the moon, Rahu can no longer be seen.
Similarly, the Soul, liberated from the body, can no longer be seen. Then
again, as the moon, even when it disappears on the fifteenth day of the
dark fortnight, is not deserted by the constellations and the stars, the
Soul also, even though separated from the body, is not deserted by the
fruits of the acts it has achieved in that body.'"



SECTION CCIV

"Manu said, 'As in a dream this manifest (body) lies (inactive) and the
enlivening spirit in its subtile form, detaching itself from the former,
walks forth after the same manner, in the state called deep slumber (or
death), the subtile form with all the senses becomes inactive and the
Understanding, detached from it remains awake. The same is the case with
Existence and Non-Existence.[683] As when quantity of water is clear,
images reflected in it can be seen by the eye, after the same manner, if
the senses be unperturbed, the Soul is capable of being viewed by the
understanding. If, however, the quantity of water gets stirred, the
person standing by it can no longer see those images. Similarly, if the
senses become perturbed, the Soul can no longer be seen by the
understanding. Ignorance begets Delusion. Delusion affects the mind. When
the mind becomes vitiated, the five senses which have the mind for their
refuge become vitiated also. Surcharged with Ignorance, and sunk in the
mire of worldly objects, one cannot enjoy the sweets of contentment or
tranquillity. The Soul (thus circumstanced), undetached from its good and
evil acts, returns repeatedly unto the objects of the world, in
consequence of sin one's thirst is never slaked. One's thirst is slaked
only when one's sin is destroyed. In consequence of attachment to worldly
objects, which has a tendency to perpetuate itself, one wishes for things
other than those for which one should wish, and accordingly fails to
attain to the Supreme.[684] From the destruction of all sinful deeds,
knowledge arises in men. Upon the appearance of Knowledge, one beholds
one's Soul in one's understanding even as one sees one's own reflection
in a polished mirror. One obtains misery in consequence of one's senses
being unrestrained. One obtains happiness in consequence of one's senses
being restrained. Therefore, one should restrain one's mind by
self-effort from objects apprehended by the senses.[685] Above the senses
is the mind; above the mind is the understanding; above the understanding
is the Soul; above the Soul is the Supreme or Great. From the Unmanifest
hath sprung the Soul; from the Soul hath sprung the Understanding; from
the Understanding hath sprung the Mind. When the Mind becomes associated
with the senses, then it apprehends sound and the other objects of the
senses. He who casts off those objects, as also all that are manifest, he
who liberates himself from all things that arise from primordial matter,
being so freed, enjoys immortality.[686] The Sun rising diffuses his
rays. When he sets, he withdraws unto himself those very rays that were
diffused by him. After the same manner, the Soul, entering the body,
obtains the fivefold objects of the senses by diffusing over them his
rays represented by the senses. When, however, he turns back, he is said
to set by withdrawing those rays unto himself.[687] Repeatedly led along
the path that is created by acts, he obtains the fruits of his acts in
consequence of his having followed the practice of acts.[688] Desire for
the objects of the senses keeps away from a person who does not indulge
in such desire. The very principle of desire, however, leaves him who has
beheld his soul, which, of course, is entirely free from desire.[689]
When the Understanding, freed from attachment to the objects of the
senses, becomes fixed in the mind, then does one succeed in attaining to
Brahma, for it is there that the mind with the understanding withdrawn
into it can possibly be extinguished. Brahma is not an object of touch,
or of hearing, or of taste, or of sight, or of smell, or of any deductive
inference from the Known. Only the Understanding (when withdrawn from
everything else) can attain to it. All objects that the mind apprehends
through 'the senses are capable of being withdrawn into the mind; the
mind can be withdrawn into the understanding; the Understanding can be
withdrawn into the Soul, and the Soul into the Supreme.[690] The senses
cannot contribute to the success of the mind. The mind cannot apprehend
the Understanding. The Understanding cannot apprehend the manifested
Soul. The Soul, however, which is subtile, beholds those all.'"



SECTION CCV

"Manu said, 'Upon the appearance of the physical and mental sorrow, one
does not become able to practise yoga. It is advisable, therefore, for
one not to brood over such sorrow. The remedy for sorrow is abstention
from brooding over it. When sorrow is brooded over, it comes aggressively
and increases in violence. One should relieve mental sorrow by wisdom,
while physical sorrow should be cured by medicaments. Wisdom teaches
this. One should not, while under sorrow, behave like a child. The man of
wisdom should never cherish a desire for youth, beauty, length of life,
accumulation of wealth, health, and the companionship of those that are
dear, all of which are transitory. One should not grieve singly for a
sorrow that affects a whole community. Without grieving, one should, if
one sees an opportunity, seek to apply a remedy. Without doubt, the
measure of sorrow is much greater than that of happiness in life. To one
who is content with the objects of the senses, death that is disagreeable
comes in consequence of his stupefaction. That man who avoids both sorrow
and happiness succeeds verily in attaining to Brahma. Such persons, who
are possessed of wisdom, have never to grieve.[691] Worldly possessions
bring about sorrow. In protecting them thou canst not have any happiness.
They are again earned with misery. One should not therefore, regard their
loss.[692] Pure Knowledge (or Brahma) is regarded (by ignorance) as
existing in the diverse forms that are objects of Knowledge. Know that
mind is only an attribute of Knowledge. When the mind becomes united with
the faculties of knowledge, then the Understanding (which bodies forth
the forms of things) sets in.[693] When the Understanding, freed from the
attributes of action, becomes directed towards the mind (after being
withdrawn from outward objects), then does it succeed in knowing Brahma
by meditation or Yoga ending in complete absorption (samadhi)? The
Understanding flowing from Ignorance, and possessed of the senses and
attributes, runs towards external objects, like a river issuing from a
mountain summit and flowing towards other regions. When the
Understanding, withdrawn into the mind, succeeds in absorbing itself into
contemplation that is free from attributes, it attains to a knowledge of
Brahma like the touch of gold on a touchstone. The mind is the
apprehender of the objects of the senses. It must first be extinguished
(before Brahma can be attained). Dependent upon the attributes of objects
that are before it, the mind can never show that which is without
attributes. Shutting up all the doors constituted by the senses, the
Understanding should be withdrawn into the mind. In this state, when
absorbed in contemplation, it attains to the knowledge of Brahma. As the
fivefold great creatures (in their gross form) upon the destruction of
the attributes by which they are known, become withdrawn (into their
subtile form called Tanmatra), after the same manner the Understanding
may dwell in the mind alone, with the senses all withdrawn from their
objects. When the Understanding, though possessed of the attribute of
certainty, dwells in the mind, busied with the internal, even then it is
nothing but the mind (without being anything superior to it). When the
mind or consciousness, which attains to excellence through contemplation,
succeeds in identifying attributes with what are considered as their
possessors, then can it cast off all attributes and attain to Brahma
which is without attributes.[694] There is no indication that is fit
enough for yielding a knowledge of what is Unmanifest (Brahma). That
which cannot form the subject of language, cannot be acquired by any one.
With cleansed soul, one should seek to approach the Supreme Brahma,
through the aid afforded by penances, by inferences, by self-restraint,
by the practices and observances as laid down for one's own order, and by
the Vedas. Persons of clear vision (besides seeing the Supreme within
themselves), seek him in even external forms by freeing themselves from
attributes. The Supreme, which is called by the name of Jneya (i.e., that
which should be known), in consequence of the absence of all attributes
or of its own nature, can never be apprehended by argument. When the
Understanding becomes freed from attributes, then only it can attain to
Brahma. When unemancipated from attributes, it falls back from the
Supreme. Indeed, such is the nature of the understanding that it rushes
towards attributes and moves among them like fire among fuel. As in the
state called Sushupti (deep and dreamless slumber) the five senses exist
freed from their respective functions, after the same manner the Supreme
Brahma exists high above Prakriti, freed from all its attributes.
Embodied creatures thus betake themselves to action in consequence of
attributes. When they abstain therefrom, they attain to Emancipation.
Some again (by action) go to heaven. The living creature, primordial
nature, the understanding, the objects of the senses, the senses,
consciousness, conviction of personal identity, are called creatures (for
they are subjected to destruction). The original creation of all these
flowed from the Supreme. Their second or succeeding creation is due to
the action of couples or pairs (of opposite sexes) and is confined to all
things save the primal five, and is restrained by laws in consequence of
which the same species produce the same species. From righteousness
(living) creatures obtain a high end, and from sinfulness they earn an
end that is low. He who is unemancipated from attachments, encounters
rebirth; while he who is emancipated therefrom, attains to Knowledge (or
Brahma).'"



SECTION CCVI

"Manu said, 'When the fivefold attributes are united with the five senses
and the mind, then is Brahma seen by the individual like a thread passing
through a gem. As a thread, again, may lie within gold or pearl or a
coral or any object made of earth, even so one's soul, in consequence of
one's own acts, may live within a cow, a horse, a man, an elephant, or
any other animal, or within a worm or an insect. The good deeds an
individual performs in a particular body produce rewards that the
individual enjoys in that particular body. A soil, apparently drenched
with one particular kind of liquid, supplies to each different kind of
herb or plant that grows on it the sort of juice it requires for itself.
After the same manner, the Understanding, whose course is witnessed by
the soul, is obliged to follow the path marked out by the acts of
previous lives.[695] From knowledge springs desire. From desire springs
resolution. From resolution flows action. From action proceed fruits
(i.e., consequences, good and bad). Fruits, therefore, are dependent on
actions as their cause. Actions have the understanding for their cause.
The understanding has knowledge for its cause; and knowledge has the Soul
for its cause. That excellent result which is achieved in consequence of
the destruction of knowledge, of fruits, of the understanding, and of
acts, is called Knowledge of Brahma.[696] Great and high is that
self-existent Essence, which yogins behold. They that are devoid of
wisdom, and whose understandings are devoted to worldly possessions never
behold that which exists in the Soul itself. Water is superior to the
Earth in extension; Light is superior to Water; Wind is superior to
Light; Space is superior to Wind; Mind is superior to Space;
Understanding is superior to Mind; Time is superior to Understanding. The
divine Vishnu, whose is this universe, is superior to Time. That god is
without beginning, middle, and end. In consequence of his being without
beginning, middle, and end, he is Unchangeable. He transcends all sorrow,
for sorrow has limits.[697] That Vishnu hath been called the Supreme
Brahma. He is the refuge or object of what is called the Highest. Knowing
Him, they that are wise, freed from everything that owns the power of
Time, attain to what is called Emancipation. All these (that we perceive)
are displayed in attributes. That which is called Brahma, being without
attributes, is superior to these.[698] Abstention from acts is the
highest religion. That religion is sure to lead to deathlessness
(Emancipation). The Richs, the Yajuses, and the Samans, have for their
refuge the body. They flow from the end of the tongue. They cannot be
acquired without effort and are subject to destruction. Brahma, however,
cannot be acquired in this way, for (without depending upon the body) it
depends upon that (i.e., the knower or Soul) which has the body for its
refuge. Without beginning, middle, or end, Brahma cannot be acquired by
exertion (like to what is necessary for the acquirement of the Vedas).
The Richs, the Samans, the Yajuses have each a beginning. Those that have
a beginning have also an end. But Brahma is said to be without beginning.
And because Brahma hath neither beginning nor end, it is said to be
infinite and unchangeable. In consequence of unchangeableness, Brahma
transcends all sorrow as also all pairs of opposites. Through
unfavourable destiny, through inability to find out the proper means, and
through the impediments offered by acts, mortals succeed not in beholding
the path by which Brahma may be reached. In consequence of attachment to
worldly possessions, of a vision of the joys of the highest heaven, and
of coveting something other than Brahma, men do not attain to the
Supreme.[699] Others beholding worldly objects covet their possession.
Desirous of such objects, they have no longing for Brahma in consequence
of its transcending all attributes.[700] How shall he that is attached to
attributes which are inferior, arrive at a knowledge of him that is
possessed of attributes that are superior? It is by inference that one
can arrive at a knowledge of Him that transcends all this in attributes
and form. By subtile intelligence alone can we know Him. We cannot
describe Him in words. The mind is seizable by the mind, the eye by
eye.[701] By knowledge the understanding can be purified of its dross.
The understanding may be employed for purifying the mind. By the mind
should the senses be controlled. Achieving all this, one may attain to
the Unchangeable. One who has, by contemplation, become freed from
attachments, and who has been enriched by the possession of a discerning
mind, succeeds in attaining to Brahma which is without desire and above
all attributes. As the wind keeps away from the fire that is embedded
within a piece of wood, even so persons that are agitated (by desire for
worldly possessions) keep away from that which is Supreme. Upon the
destruction of all earthly objects, the mind always attains to That which
is higher than the Understanding; while upon their separation the mind
always acquires that which is below the Understanding. That person, who,
in conformity with the method already described, becomes engaged in
destroying earthly objects, attains to absorption into the body of
Brahma.[702] Though the Soul is unmanifest; yet when clothed with
qualities, its acts become unmanifest. When dissolution (of the body)
comes, it once more becomes manifest. The Soul is really inactive. It
exists, united with the senses that are productive of either happiness or
sorrow. United with all the senses and endued with body, it takes refuge
in the five primal elements. Through want of power, however, it fails to
act when deprived of force by the Supreme and Unchangeable. No man sees
the end of the earth but knows this, viz., that the earth's end Will
surely come.[703] Man, agitated here (by attachments), is surely led to
his last refuge like the wind leading a vessel tossed on the sea to a
safe harbour at last. The Sun, spreading his rays, becomes the possessor
of an attribute, (viz., the lighter of the world): withdrawing his rays
(at the hour of setting), he once more becomes an object divested of
attributes. After the same manner, a person, abandoning all distinctions
(attachments), and betaking himself to penances, at last enters the
indestructible Brahma which is divested of all attributes. By discerning
Him who is without birth, who is the highest refuge of all righteous
persons, who is self-born, from whom everything springs and unto whom all
things return, who is unchangeable, who is without beginning, middle, and
end, and who is certainty's self and supreme, a person attains to
immortality (Emancipation).'"



SECTION CCVII

"Yudhishthira said, 'O grandsire, O thou of great wisdom, I desire to
hear in detail, O chief of the Bharatas, of that lotus-eyed and
indestructible one, who is the Creator of everything but who has been
created by none, who is called Vishnu (in consequence of his pervading
everything), who is the origin of all creatures and unto whom all
creatures return, who is known by the names of Narayana and Hrishikesa
and Govinda and Kesava, and who is incapable of being vanquished by any
one.'

"Bhishma said, 'I have heard of this subject from Jamadagni's son Rama,
while he discoursed on it, from the celestial Rishi Narada, and from
Krishna-Dwaipayana. Asita-Devala, O son, Valmiki of austere penances, and
Markandeya, speak of Govinda as the Most Wonderful and the Supreme.
Kesava, O chief of Bharata's race, is the divine and puissant Lord of
all. He is called Purusha, and pervades everything, having made himself
many. Listen now, O Yudhishthira of mighty arms, to those attributes
which great Brahmanas say are to be met with in the high-souled wielder
of Saranga. I shall also, O prince of men, recite to thee those acts
which persons conversant with old histories ascribe to Govinda. He is
said to be the Soul of all creatures, the high-souled one, and the
foremost of all beings. He created (by his will) the five-fold elements,
viz., Wind, Light, Water, Space, and Earth. That puissant Lord of all
things, that high-souled one, that foremost of all beings, having created
the earth, laid himself down on the surface of the waters. While thus
floating upon the waters, that foremost of all beings, that refuge of
every kind of energy and splendour, created Consciousness, the first-born
of beings in the universe. We have heard that He created Consciousness
along with the Mind,--Consciousness which is the refuge of all created
things. That Consciousness upholds all creatures and both the past and
the future. After that great Being, O mighty-armed one, viz.,
Consciousness, had sprung, an exceedingly beautiful lotus, possessed of
effulgence like the Sun's, grew out of the navel of the Supreme Being
(floating on the waters). Then, O son, the illustrious and divine
Brahman, the Grandsire of all creatures, sprang into existence from that
lotus, irradiating all the points of the horizon with his effulgence.
After the high-souled Grandsire had, O mighty-armed one, thus sprung from
the primeval lotus, a great Asura of the name of Madhu, having no
beginning, started into birth, springing from the attribute or Darkness
(Tamas). The foremost of all Beings, (viz., the Supreme Divinity), for
benefiting Brahman, slew that fierce Asura of fierce deeds, engaged even
then in the fierce act (of slaying the Grand-sire). From this slaughter,
O son, (of the Asura named Madhu), all the gods and the Danavas and men
came to call that foremost of all righteous persons by the name of
Madhusudana (slayer of Madhu).[704] After this, Brahman created, by a
flat of his will, seven sons with Daksha completing the tale. They were
Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, (and the already
mentioned Daksha). The eldest born, viz., Marichi, begat, by a fiat of
his will, a son named Kasyapa, full of energy and the foremost of all
persons conversant with Brahma. From his toe, Brahman had, even before
the birth of Marichi, created a son. That son, O chief of Bharata's race,
was Daksha, the progenitor of creatures.[705] Unto Daksha were first born
three and ten daughters, O Bharata, the eldest of whom was called Diti.
Marichi's son Kasyapa, O sire, who was conversant with all duties and
their distinctions, who was of righteous deeds and great fame, became the
husband of those thirteen daughters. The highly-blessed Daksha (besides
the three and ten already spoken of) next begat ten other daughters. The
progenitor of creatures, viz., the righteous Daksha, bestowed these upon
Dharma. Dharma became father of the Vasus, the Rudras of immeasurable
energy, the Viswedevas, the Sadhyas, and the Maruts, O Bharata. Daksha
next begat seven and twenty other younger daughters. The highly-blessed
Soma became the husband of them all. The other wives of Kasyapa gave
birth to Gandharvas, horses, birds, kine, Kimpurushas, fishes, and trees
and plants. Aditi gave birth to the Adityas. the foremost ones among the
gods, and possessed of great strength. Amongst them Vishnu took birth in
the form of a dwarf. Otherwise called Govinda, he became the foremost of
them all. Through his prowess, the prosperity of the gods increased. The
Danavas were vanquished. The offspring of Diti were the Asuras. Danu gave
birth to the Danavas having Viprachitti for their foremost. Diti gave
birth to all the Asuras of great strength.

"The slayer of Madhu also created the Day and the Night, and the Season
in their order, and the Morn and the Even. After reflection, he also
created the clouds, and all the (other) immobile and mobile objects.
Possessed of abundant energy, he also created the Viswas and the earth
with all things upon her. Then the highly blessed and puissant Krishna, O
Yudhishthira, once again created from his mouth a century of foremost
Brahmanas. From his two arms, he created a century of Kshatriyas, and
from his thighs a century of Vaisyas. Then, O bull of Bharata's race,
Kesava created from his two feet a century of Sudras. Possessed of great
ascetic merit, the slayer of Madhu, having thus created the four orders
of men, made Dhatri (Brahman) the lord and ruler of all created beings.
Of immeasurable effulgence, Brahman became also the expositor of the
knowledge of the Vedas. And Kesava made him, called Virupaksha, the ruler
of the spirits and ghosts and of those female beings called the Matrikas
(mothers). And he made Yama the ruler of the Pitris and of all sinful
men.[706] The Supreme Soul of all creatures also made Kuvera the lord of
all treasures. He then created Varuna the lord of waters and governor of
all aquatic animals. The puissant Vishnu made Vasava the chief of all the
deities. In those times, men lived as long as they chose to live, and
were without any fear of Yama. Sexual congress, O chief of the Bharatas,
was then not necessary for perpetuating the species. In those days
offspring were begotten by flat of the will. In the age that followed,
viz., Treta, children were begotten by touch alone. The people of that
age even, O monarch, were above the necessity of sexual congress. It was
in the next age, viz., Dwapara, that the practice of sexual congress
originated, O king, to prevail among men. In the Kali age, O monarch, men
have come to marry and live in pairs.

"I have now told thee of the supreme Lord of all creatures. He is also
called the Ruler of all and everything. I shall now, O son of Kunti,
speak to thee about the sinful creatures of the earth. Listen to me.[707]
Those men, O king, are born in the southern region and are called
Andrakas, Guhas, Pulindas, Savaras, Chuchukas, Madrakas.[708] Those that
are born in the northern region, I shall also mention. They are Yamas,
Kamvojas, Gandharas, Kiratas and Barbaras. All of them, O sire, are
sinful, and move on this Earth, characterised by practices similar to
those of Chandalas and ravens and vultures. In the Krita age, O sire,
they were nowhere on earth. It is from the Treta that they have had their
origin and began to multiply, O chief of Bharata's race. When the
terrible period came, joining Treta and the Dwapara, the Kshatriyas,
approaching one another, engaged themselves in battle.[709]

"Thus, O chief of Kuru's race, this universe was started into birth by
the high-souled Krishna. That observer of all the worlds, viz., the
celestial Rishi Narada, has said that Krishna is the Supreme God.[710]
Even Narada, O king, admits the supremacy of Krishna and his eternity, O
mighty-armed chief of Bharata's race.[711] Thus, O mighty-armed one, is
Kesava of unvanquishable prowess. That lotus-eyed one, is not a mere man.
He is inconceivable.'"



SECTION CCVIII

"Yudhishthira asked, 'Who were the first Prajapatis, O bull of Bharata's
race? What highly-blessed Rishis are there in existence and on which
points of the compass do each of them dwell?'

"Bhishma said., 'Hear me, O chief of the Bharatas, about what thou askest
me. I shall tell thee who the Prajapatis were and what Rishis are
mentioned as dwelling on which point of the horizon. There was at first
one Eternal, Divine, and Self-born Brahman. The Self-born Brahman begat
seven illustrious sons. They were Marichi, Atri, Angiras, Pulastya,
Pulaha, Kratu, and the highly-blessed Vasishtha who was equal to the
Self-born himself. These seven sons have been mentioned in the Puranas as
seven Brahmanas. I shall now mention all the Prajapatis who came after
these. In Atri's race was born the eternal and divine Varhi the ancient,
who had penances for his origin. From Varhi the ancient sprang the ten
Prachetasas. The ten Prachetasas had one son between them, viz., the
Prajapati called by the name of Daksha. This last has two names in the
world, viz., Daksha and Kasyapa. Marichi had one son called Kasyapa. This
last also has two names. Some call him Arishtanemi, and some Kasyapa.
Atri had another son born of his lions, viz., the handsome and princely
Soma of great energy. He performed penances for a thousand celestial
Yugas. The divine Aryaman and they who were born unto him as his sons, O
monarch, have been described as setters of commands, and creators of all
creatures. Sasavindu had ten thousand wives. Upon each of them their lord
begat a thousand sons, and so the tale reached ten hundred thousands.
Those sons refused to call anybody else save themselves as Prajapatis.
The ancient Brahmanas bestowed an appellation on the creatures of the
world, derived from Sasavindu. That extensive race of the Prajapati
Sasavindu became in time the progenitor of the Vrishni race. These that I
have mentioned are noted as the illustrious Prajapatis. After this, I
shall mention the deities that are the lords of the three worlds. Bhaga,
Ansa, Aryyaman, Mitra, Varna, Savitri, Dhatri, Vivaswat of great might,
Tvashtri, Pushan, Indra, and Vishnu known as the twelfth,--these are the
twelve Adityas, all sprung from Kasyapa. Nasatya and Dasra are mentioned
as the two Aswins. These two are the sons of the illustrious Martanda,
the eighth in the above tale. These were called first the gods and the
two classes of Pitris. Tvashtri had many sons. Amongst them were the
handsome and famous Viswarupa, Ajaikapat, Ahi, Bradhna, Virupaksha, and
Raivata. Then there were Hara and Vahurupa, Tryamvaka the chief of the
Deities, and Savitrya, Jayanta and Pinaki the invincible. The
highly-blessed Vasus, eight in number, have formerly been enumerated by
me. These were reckoned as gods at the time of the Prajapati Manu. These
were at first called the gods and the Pitris. Amongst the Siddhas and the
Sadhyas there were two classes in consequence of conduct and youth. The
deities were formerly considered to be of two classes, viz., the Ribhus
and the Maruts. Thus have the Viswas, the gods and the Aswins, been
enumerated. Amongst them, the Adityas are Kshatriyas, and the Maruts are
Vaisyas. The two Aswins, engaged in severe penances, have been said to be
Sudras. The deities sprung from Angirasa's line have been said to be
Brahmanas. This is certain. Thus have I told thee about the fourfold
order among the gods. The person who, after rising from his bed at morn,
recites the names of these deities, becomes cleansed of all his sins
whether committed by himself intentionally or Unintentionally, or whether
born of his intercourse with others. Yavakriti, Raivya, Arvavasu,
Paravasu, Ausija, Kashivat, and Vala have been said to be the sons of
Angiras. These, and Kanwa son of Rishi Medhatithi, and Varhishada, and
the well-known seven Rishis who are the progenitors of the three worlds,
all reside in the East. Unmucha, Vimucha, Svastyatreya of great energy,
Pramucha, Idhmavaha, and the divine Dridhavrata, and Mitravaruna's son
Agastya of great energy, these regenerate Rishis all reside in the south.
Upangu, Karusha, Dhaumya, Parivyadha of great energy, and those great
Rishis called Ekata, Dwita, and Trita, and Atri's son, viz., the
illustrious and puissant Saraswata, these high-souled ones reside in the
west. Atreya, and Vasishtha, and the great Rishi Kasyapa, and Gautama,
Bharadwaja, and Viswamitra, the son of Kusika, and the illustrious son of
the high-souled Richika, viz., Jamadagni,--these seven live in the north.
Thus have I told thee about the great Rishis of fiery energy that live in
the different points of the compass. Those high-souled ones are the
witnesses of the universe, and are the creators of all the worlds. Even
thus do they dwell in their respective quarters. By reciting their names
one is cleansed of all one's sins. A person by repairing to those points
becomes cleansed of all his sins and succeeds in returning home in
safety'"



SECTION CCIX

"Yudhishthira said, 'O grandsire, O thou of great wisdom and invincible
prowess in battle, I wish to hear in detail of Krishna who is immutable
and omnipotent. O bull among men, tell me truly everything about his
great energy and the great feats achieved by him in days of old. Why did
that puissant one assume the form of an animal, and for achieving what
particular act? Tell me all this, O mighty warrior!'

"Bhishma said, 'Formerly, on one occasion, while out ahunting, I arrived
at the hermitage of Markandeya. There I beheld diverse classes of
ascetics seated by thousands. The Rishis honoured me by the offer of
honey and curds. Accepting their worship, I reverentially saluted them in
return. The following that I shall recite was narrated there by the great
Rishi Kasyapa. Listen with close attention to that excellent and charming
account. In former days, the principal Danavas, endued with wrath and
cupidity, and mighty Asuras numbering by hundreds and drunk with might,
and innumerable other Danavas that were invincible in battle, became
exceedingly jealous of the unrivalled prosperity of the gods. Oppressed
(at last) by the Danavas, the gods and the celestial Rishis, failing to
obtain peace, fled away in all directions. The denizens of heaven saw the
earth looking like one sunk in sore distress. Overspread with mighty
Danavas of terrible mien, the earth seemed to be oppressed with a heavy
weight. Cheerless and griefstricken, she seemed as if going down into the
nether depths. The Adityas, struck with fear, repaired to Brahman, and
addressing him, said, 'How, O Brahman, shall we continue to bear these
oppressions of the Danavas?' The Self-born answered them, saying, 'I have
already ordained what is to be done in this matter. Endued with boons,
and possessed of might, and swelling with pride, those senseless wretches
do not know that Vishnu of invisible form, that God incapable of being
vanquished by the very deities all acting together, hath assumed the form
of a boar. That Supreme Deity, rushing to the spot whither those wretches
among Danavas, of terrible aspect, are dwelling in thousands below the
earth, will slay them all.' Hearing these words of the Grandsire,
foremost ones among the deities felt great joy. Sometime after, Vishnu
those of mighty energy, encased in the form of a Boar, penetrating into
the nether regions, rushed against those offspring of Diti. Beholding
that extraordinary creature, all the Daityas, uniting together and
stupefied by Time, quickly proceeded against it for exerting their
strength, and stood surrounding it. Soon after, they all rushed against
that Boar and seized it simultaneously. Filled with rage they endeavoured
to drag the animal from every side. Those foremost of Danavas, of huge
bodies, possessed of mighty energy, swelling with strength, succeeded
not, however, O monarch, in doing anything to that Boar. At this they
wondered much and then became filled with fear. Numbering in thousands,
they regarded that their last hour had come. Then that Supreme God of all
the gods, having yoga for his soul and yoga for his companion, became
rapt in yoga, O chief of the Bharatas, and began to utter tremendous
roars, agitating those Daityas and Danavas. All the worlds and the ten
points of the compass resounded with those roars, which, for this reason,
agitated all creatures and filled them with fear. The very gods with
Indra at their head became terror-stricken. The whole universe became
stilled in consequence of that sound. It was a dreadful time. All mobile
and immobile beings became stupefied by that sound. The Danavas,
terrified by that sound, began to fall down lifeless, paralysed by the
energy of Vishnu. The Boar, with its hoofs, began to pierce those enemies
of the gods, those denizens of the nether regions, and tear their flesh,
fat, and bones. In consequence of those tremendous roars, Vishnu came to
be called by the name of Sanatana.[712] He is also called Padmanabha. He
is the foremost of yogins. He is the Preceptor of all creatures, and
their supreme Lord. All the tribes of the gods then repaired to the
Grandsire. Arrived at the presence, those illustrious ones a dressed the
Lord of the universe, saying, 'What sort of a noise is this, O puissant
one? We do not understand it. Who is this one, or whose is this sound at
which the universe hath been stupefied? With the energy of this sound or
of its maker, the gods and the Danavas have all been deprived of their
senses.' Meanwhile, O mighty-armed one, Vishnu in his porcine form was in
sight of the assembled gods, his praises hymned by the great Rishis.'

"The Grandsire said, 'That is the Supreme God, the Creator of all beings,
the soul of all creatures, the foremost of all yogins. Of huge body and
great strength, he cometh here, having slain the foremost ones among the
Danavas. He is the Lord of all beings, the master of yoga, the great
ascetic, the Soul of all living beings. Be still, all of you. He is
Krishna, the destroyer of all obstacles and impediments.[713] That
Supreme God, of immeasurable splendour, that great refuge of all
blessings, having achieved a most difficult feat that is incapable of
being accomplished by others, has returned to his own unmixed
nature.[714] It is He from whose navel the primeval lotus had sprung. He
is the foremost of yogins. Of supreme soul, He is the creator of all
beings. There is no need for sorrow or fear or grief, ye foremost of
gods! He is the Ordainer. He is the Creating Principle. He is
all-destroying Time. It is He who upholds all the world. The roars that
have alarmed you are being uttered by that high-souled one. Of mighty
arms, He is the object of the universal worship. Incapable of
deterioration, that lotus-eyed one is the origin of all beings and their
lord.'"



SECTION CCX

"Yudhishthira said, 'Tell me, O sire, of that high yoga by which, O
Bharata, I may obtain Emancipation, O foremost of speakers, I desire to
know everything about that yoga truly.'

"Bhishma said, 'In this connection is cited the old narrative of the
discourse between a preceptor and his disciple on the subject of
Emancipation. There was a regenerate preceptor who was the foremost of
Rishis. He looked like a mass of splendour. Possessed of a high soul, he
was firm in truth and a complete master of his senses. Once on a time, a
disciple of great intelligence and close attention, desirous of obtaining
what was for his highest good, touched the preceptor's feet, and standing
with joined hands before him, said, If, O illustrious one, thou hast been
gratified with the worship I have offered thee, it behoveth thee to solve
a great doubt of mine. Whence am I and whence art thou? Tell me this
fully. Tell me also what is the final cause. Why also, O best of
regenerate ones, when the material cause in all beings is the same, their
origin and destruction happen in such dissimilar ways? It beseems thee, O
thou of great learning, also to explain the object of the declarations in
the Vedas (about difference of rites in respect of different classes of
men), the meaning of the injunctions of the Smritis and of those
injunctions which apply to all cases of men.'[715]

"The preceptor said, 'Listen, O disciple, O thou of great wisdom! This
that thou hast asked me is undisclosed in the very Vedas and is the
highest subject for thought or discourse. It is called Adhyatma and is
the most valuable of all branches of learning and of all sacred
institutes. Vasudeva is the Supreme (cause) of the universe. He is the
origin of the Vedas (viz., Om). He is Truth, Knowledge, Sacrifice,
Renunciation, Self-restraint, and Righteousness. Persons conversant with
the Vedas know Him as All-pervading, Eternal, Omnipresent, the Creator
and the Destroyer, the Unmanifest, Brahma, Immutable. Hear now the story
of Him who took his birth in Vrishni's race. A Brahmana should hear of
the greatness of that God of gods, viz., Him called Vishnu of
immeasurable energy, from the lips of Brahmanas. A person of the royal
order should hear it from persons of that order. One who is a Vaisya
should hear it from Vaisyas, and a high-souled Sudra should hear it from
Sudras. Thou deservest to hear it. Listen now to the auspicious account
of Krishna, that narrative which is the foremost of all narratives.
Vasudeva is the wheel of Time, without beginning and without end.
Existence and Non-existence are the attributes by which His real nature
is known. The universe revolves like a wheel depending upon that Lord of
all beings. O best of men, Kesava, that foremost of all beings, is said
to be that which is Indestructible, that which is Unmanifest, that which
is Immortal, Brahma, and Immutable. The highest of the high, and without
change or deterioration himself, he created the Pitris, the gods, the
Rishis, the Yakshas, the Rakshasas, the Nagas, the Asuras, and human
beings. It is He who also created the Vedas and the eternal duties and
customs of men. Having reduced everything into non-existence, he once
more, in the beginning of a (new) yuga, creates Prakriti (primordial
matter). As the diverse phenomena of the several seasons appear one after
another according to the season that comes, after the like manner
creatures start forth into existence at the beginning of every
(celestial) yuga. Corresponding with those creatures that start into life
is the knowledge of rules and duties that have for their object the
regulation of the world's course.[716] At the end of every (celestial)
yuga (when universal destruction sets in) the Vedas and all other
scriptures disappear (like the rest). In consequence of the grace of the
Self-born, the great Rishis, through their penances, first re-acquire the
lost Vedas and the scriptures. The Self-born (Brahman) first acquired the
Vedas. Their branches called the Angas were first acquired by (the
celestial preceptor) Vrihaspati. Bhrigu's son (Sukra) first acquired the
science of morality that is so beneficial for the universe. The science
of music was acquired by Narada; that of arms by Bharadwaja; the history
of the celestial Rishis by Gargya: that of medicine by the
dark-complexioned son of Atri. Diverse other Rishis, whose names are
connected therewith, promulgated diverse other sciences such as Nyaya,
Vaiseshika, Sankhya, Patanjala, etc. Let that Brahma which those Rishis
have indicated by arguments drawn from reason, by means of the Vedas, and
by inferences drawn from the direct evidence of the senses, be adored.,
Neither the gods nor the Rishis were (at first) able to apprehend Brahma
which is without beginning and which is the highest of the high. Only the
divine creator of all things, viz., the puissant Narayana, had knowledge
of Brahma. From Narayana, the Rishis, the foremost ones among the deities
and the Asuras, and the royal sages of old, derived the knowledge of that
highest remedy of the cure of sorrow. When primordial matter produces
existences through the action of the primal energy, the universe with all
its potencies begins to flow from it. From one lighted lamp thousands of
other lamps are capable of being lighted. After the same manner,
primordial matter produces thousands of existent things. In consequence,
again, of its infinity primordial matter is never exhausted. From the
Unmanifest flows the Understanding determined by acts. The Understanding
produces Consciousness. From Consciousness proceeds Space. From Space
proceeds Wind. From the Wind proceeds Heat. From Heat proceeds Water, and
from Water is produced the Earth. These eight constitute primordial
Prakriti. The universe rests on them. From those Eight have originated
the five organs of knowledge, the five organs of action, the five objects
of the (first five) organs, and the one, viz., the Mind, forming the
sixteenth, which is the result of their modification. The ear, the skin,
the two eyes, the tongue, and the nose are the five organs of knowledge.
The two feet, the lower duct, the organ of generation, the two arms, and
speech, are the five organs of action. Sound, touch, form, taste, and
smell are the five objects of the senses, covering all the things. The
Mind dwells upon all the senses and their objects. In the perception of
taste, it is the Mind that becomes the tongue, and in speech it is the
Mind that becomes words. Endued with the different senses, it is the Mind
that becomes all the objects that exist in its apprehension. These
sixteen, existing in their respective forms, should be known as deities.
These worship Him who creates all knowledge and dwells within the body.
Taste is the attribute of water; scent is the attribute of earth; hearing
is the attribute of space; vision is the attribute of fire or light; and
touch should be known as the attribute of the wind. This is the case with
all creatures at all times. The Mind, it has been said, is the attribute
of existence. Existence springs from the Unmanifest (of Prakriti) which,
every intelligent person should know, rests in That which is the Soul of
all existent beings. These existences, resting upon the supreme Divinity
that is above Prakriti and that is without any inclination for action,
uphold the entire universe of mobiles and immobiles. This sacred edifice
of nine doors[717] is endued with all these existences. That which is
high above them, viz., the Soul, dwells within it, pervading it all over.
For this reason, it is called Purusha. The Soul is without decay and not
subject to death. It has knowledge of what is manifest and what is
unmanifest. It is again all-pervading, possessed of attributes, subtile,
and the refuge of all existences and attributes. As a lamp discovers all
objects great or small (irrespective of its own size), after the same
manner the Soul dwells in all creatures as the principle of knowledge
(regardless of the attributes or accidents of those creatures). Urging
the ear to hear what it hears, it is the Soul that hears. Similarly,
employing the eye, it is the Soul that sees. This body furnishes the
means by which the Soul derives knowledge. The bodily organs are not the
doers, but it is the Soul that is the doer of all acts. There is fire in
wood, but it can never be seen by cutting open a piece of wood. After the
same manner, the Soul dwells within the body, but it can never be seen by
dissecting the body. The fire that dwells in wood may be seen by
employing proper means, viz., rubbing the wood with another piece of
wood. After the same manner, the Soul which dwells within the body may be
seen by employing proper means, viz., yoga. Water must exist in rivers.
Rays of light are always attached to the sun. After the same manner, the
Soul has a body. This connection does not cease because of the constant
succession of bodies that the Soul has to enter.[718] In a dream, the
Soul, endued with the fivefold senses, leaves the body and roves over
wide areas. After the same manner, when death ensues, the Soul (with the
senses in their subtile forms) passes out of one body for entering
another. The Soul is bound by its own former acts. Bound by its own acts
done in one state of existence, it attains to another state. Indeed, it
is led from one into another body by its own acts which are very powerful
in respect of their consequences. How the owner of a human body, leaving
off his body, enters another, and then again into another, how, indeed,
the entire range of beings is the result of their respective acts (of
past and present lives), I will presently tell you.'"



SECTION CCXI

"Bhishma said, 'All immobile and mobile beings, distributed into four
classes, have been said to be of unmanifest birth and unmanifest death.
Existing only in the unmanifest Soul, the Mind is said to possess the
attributes of the unmanifest.[719] As a vast tree is ensconced within a
small unblown Aswattha flower and becomes observable only when it comes
out, even so birth takes place from what is unmanifest. A piece of iron,
which is inanimate, runs towards a piece of loadstone. Similarly,
inclinations and propensities due to natural instincts, and all else, run
towards the Soul in a new life.[720] Indeed, even as those propensities
and possessions born of Ignorance and Delusion, and inanimate in respect
of their nature, are united with Soul when reborn, after the same manner,
those other propensities and aspirations of the Soul that have their gaze
directed towards Brahma become united with it, coming to it directly from
Brahma itself.[721] Neither earth, nor sky, nor heaven, nor things, nor
the vital breaths, nor virtue and vice, nor anything else, existed
before, save the Chit-Soul. Nor have they any necessary connection with
even the Chit-Soul defiled by Ignorance.[722] The Soul is eternal. It is
indestructible. It occurs in every creature. It is the cause of the Mind.
It is without attributes, This universe that we perceive hath been
declared (in the Vedas) to be due to Ignorance or Delusion. The Soul's
apprehensions of form, etc., are due to past desires.[723] The Soul, when
it becomes endued with those causes (viz., desire), is led to the state
of its being engaged in acts. In consequence of that condition (for those
acts again produce desires to end in acts anew and so on),--this vast
wheel to existence revolves, without beginning and without end.[724] The
Unmanifest, viz., the Understanding (with the desires), is the nave of
that wheel. The Manifest (i.e., the body with the senses) constitutes its
assemblage of spokes, the perceptions and acts from its circumference.
Propelled by the quality of Rajas (Passion), the Soul presides over it
(witnessing its revolutions). Like oilmen pressing oilseeds in their
machine, the consequences born of Ignorance, assailing the universe (of
creatures) which is moistened by Rajas, press or grind it in that wheel.
In that succession of existences, the living creature, seized by the idea
of Self in consequence of desire, engages itself in acts. In the union of
cause and effect, those acts again become (new causes).[725] Effects do
not enter into causes. Nor do causes enter into effects. In the
production of effects, Time is the Cause. The primordial essences (eight
in number as mentioned before), and their modifications six-(teen in
number), fraught with causes, exists in a state of union, in consequence
of their being always presided over by the Soul. Like dust following the
wind that moves it, the creature-Soul, divested of body, but endued still
with inclinations born of Passion and Darkness and with principles of
causes constituted by the acts of the life that is over, moves on,
following the direction that the Supreme Soul gives it. The Soul,
however, is never touched by those inclinations and propensities. Nor are
these touched by the Soul that is superior to them. The wind, which is
naturally pure, is never stained by the dust it bears away.[726] As the
wind is truly separate from the dust it bears away, even so, the man of
wisdom should know, is the connection between that which is called
existence or life and the Soul. No one should take it that the Soul, in
consequence of its apparent union with the body and the senses and the
other propensities and beliefs and unbeliefs, is really endued therewith
as its necessary and absolute qualities. On the other hand, the Soul
should be taken as existing in its own nature. Thus did the divine Rishi
solve the doubt that had taken possession of his disciple's mind.
Notwithstanding all this, people depend upon means consisting of acts and
scriptural rites for casting off misery and winning happiness. Seeds that
are scorched by fire do not put forth sprouts. After the same manner, if
everything that contributes to misery be consumed by the fire of true
knowledge, the Soul escapes the obligation of rebirth in the world.'



SECTION CCXII

"Bhishma said, 'Persons engaged in the practice of acts regard the
practice of acts highly. Similarly, those that are devoted to Knowledge
do not regard anything other than Knowledge. Persons fully conversant
with the Vedas and depending upon the utterances contained in them, are
rare. They that are more intelligent desire the path of abstention from
acts as the better of the two, viz., heaven and emancipation.[727]
Abstention from acts is observed by those that are possessed of great
wisdom. That conduct, therefore, is laudable. The intelligence which
urges to abstention from acts, is that by which one attains to
Emancipation. Possessed of body, a person, through folly, and endued with
wrath and cupidity and all the propensities born of Passion and Darkness,
becomes attached to all earthly objects. One, therefore, who desires to
destroy one's connection with the body, should never indulge in any
impure act. On the other hand, one should create by one's acts a path for
attaining to emancipation, without wishing for regions of felicity (in
the next world).[728] As gold, when united with iron, loses its purity
and fails to shine, even so Knowledge, when existing with attachment to
earthly objects and such other faults, fails to put forth its
splendour.[729] He who, influenced by cupidity and following the dictates
of desire and wrath, practises unrighteousness, transgressing the path of
righteousness, meets with complete destruction.[730] One who is desirous
of benefiting oneself should never follow, with excess of attachments,
earthly possessions represented by the objects of the senses. If one does
it, wrath and joy--and sorrow arise from one another (and make one
miserable). When every one's body is made up of the five original
elements as also of the three attributes of Goodness, Passion, and
Darkness, whom shall one adore and whom shall one blame with what words?
Only they that are fools become attached to the objects of the senses. In
consequence of folly they do not know that their bodies are only
modifications.[731]

As a house made of earth is plastered over with earth, even so this body
which is made of earth is kept from destruction by food which is only a
modification of earth. Honey and oil and milk and butter and meat and
salt and treacle and grain of all kinds and fruit and roots are all
modifications of earth and water. Recluses living in the wilderness,
giving up all longing (for rich and savoury food), take simple food, that
is again unsavoury, for only supporting the body. After the same manner,
a person that dwells in the wilderness of the world, should be ready for
labour and should take food for passing through life, like a patient
taking medicine.[732] A person of noble soul, examining all things of an
earthly nature that come upon him, by the aid of truth, purity, candour,
a spirit of renunciation, enlightenment, courage, forgiveness, fortitude,
intelligence, reflection, and austerities, and desirous of obtaining
tranquillity, should restrain his senses. All creatures, stupefied, in
consequence of Ignorance, by the attributes of Goodness and Passion and
Darkness, are continually revolving like a wheel. All faults, therefore,
that are born of Ignorance, should be closely examined and the idea of
Self which has its origin in Ignorance, and which is productive of
misery, should be avoided. The fivefold elements, the senses, the
attributes of Goodness, Passion, and Darkness, the three worlds with the
Supreme Being himself, and acts, all rest on Self-consciousness.[733] As
Time, under its own laws, always displays the phenomena of the seasons
one after another, even so one should know that Consciousness in all
creatures is the inducer of acts.[734] Tamas (from which proceeds
Consciousness) should be known as productive of delusions. It is like
Darkness and is born of Ignorance. To the three attributes of Goodness,
Passion, and Darkness are attached all the joys and sorrows (of
creatures). Listen now to those consequences that spring from the
attributes of Goodness, Passion, and Darkness. Contentment, the
satisfaction that arises from joy, certainty, intelligence, and
memory,--these are the consequences born of the attribute of Goodness. I
shall now mention the consequences of Passion and Darkness. Desire,
wrath, error, cupidity, stupefaction, fear, and fatigue, belong to the
attribute of Passion. Cheerlessness, grief, discontent, vanity, pride,
and wickedness, all belong to Darkness. Examining the gravity or
lightness of these and other faults that dwell in the Soul, one should
reflect upon each of them one after another (for ascertaining which of
them exist, which have become strong or weak, which have been driven off,
and which remain).'

"Yudhishthira said, 'What faults are abandoned by persons desirous of
Emancipation? What are those that are weakened by them? What are the
faults that come repeatedly (and are, therefore, incapable of being got
rid of)? What, again, are regarded as weak, through stupefaction (and,
therefore, as permissible)? What, indeed, are those faults upon whose
strength and weakness a wise man should reflect with the aid of
intelligence and of reasons? I have doubts upon these subjects. Discourse
to me on these, O grandsire!'

"Bhishma said, 'A person of pure Soul, by extracting all his faults by
their roots, succeeds in obtaining Emancipation. As an axe made of steel
cuts a steel chain (and accomplishing the act becomes broken itself),
after the same manner, a person of cleansed Soul, destroying all the
faults that spring from Darkness and that are born with the Soul (when it
is reborn), succeeds in dissolving his connection with the body (and
attaining Emancipation).[735] The qualities having their origin in
Passion, those that spring from Darkness, and those stainless one
characterised by purity (viz., those included under the quality of
Goodness), constitute as it were the seed from which all embodied
creatures have grown. Amongst these, the attribute of Goodness alone is
the cause through which persons of cleansed Souls succeed in attaining to
Emancipation. A person of cleansed soul, therefore, should abandon all
the qualities born of Passion and Darkness. Then again, when the quality
of Goodness becomes freed from those of Passion and Darkness, it becomes
more resplendent still. Some say that sacrifices and other acts performed
with the aid of mantras, and which certainly contribute to the
purification of the Soul, are evil or cruel acts. (This view is not
correct). On the other hand, those acts are the chief means for
dissociating the Soul from all worldly attachments, and for the
observance of the religion of tranquillity. Through the influence of the
qualities born of Passion, all unrighteous acts are performed, and all
acts fraught with earthly purposes as also all such acts as spring from
desire are accomplished. Through qualities born of Darkness, one does all
acts fraught with cupidity and springing from wrath. In consequence of
the attribute of Darkness, one embraces sleep and procrastination and
becomes addicted to all acts of cruelty and carnal pleasure. That person,
however, who, possessed of faith and scriptural knowledge, is observant
of the attribute of Goodness, attends only to all good things, and
becomes endued with (moral) beauty and soul free from every taint.'



SECTION CCXIII

"Bhishma said, 'From the attribute of Passion arises delusion or loss of
judgment. From the attribute of Darkness, O bull of Bharata's race, arise
wrath and cupidity and fear and pride. When all these are destroyed, one
becomes pure. By obtaining purity, a person succeeds in arriving at the
knowledge of the Supreme Soul which is resplendent with effulgence,
incapable of deterioration, without change, pervading all things, having
the unmanifest for his refuge, and the foremost of all the deities.
Invested in His maya, men fall away from knowledge and become senseless,
and in consequence of their knowledge being darkened, yield to
wrath.[736] From wrath, they become subject to desire. From desire spring
cupidity and delusion and vanity and pride and selfishness. From such
selfishness proceeds various kinds of acts.[737] From acts spring diverse
bonds of affection and from those bonds of affection spring sorrow or
misery and from acts fraught with joy and sorrow proceeds the liability
to birth and death.[738] In consequence of the obligation of birth, the
liability is incurred of a residence within the womb, due to the union of
vital seed and blood. That residence is defiled with excreta and urine
and phlegm, and always fouled with blood that is generated there.
Overwhelmed by thirst, the Chit-Soul becomes bound by wrath and the rest
that have been enumerated above. It seeks, however, to escape those
evils. In respect of this, women must be regarded as instruments which
set the stream of Creation agoing. By their nature, women are Kshetra,
and men are Kshetrajna in respect of attributes. For this reason, persons
of wisdom should not pursue women in especial (among other objects of the
world).[739] Indeed, women are like frightful mantra-powers. They stupefy
persons reft of wisdom. They are sunk in the attribute of Passion. They
are the eternal embodiment of the senses.[740] In consequence of the keen
desire that men entertain for women, off-spring proceed from them, due to
(the action of) the vital seed. As one casts off from one's body such
vermin as take their birth there but as are not on that account any part
of oneself, even so should one cast off those vermin of one's body that
are called children, who, though regarded as one's own, are not one's own
in reality. From the vital seed as from sweat (and other filth) creatures
spring from the body, influenced by the acts of previous lives or in the
course of nature. Therefore, one possessed of wisdom should feel no
regard for them.[741] The attribute of Passion rests on that of Darkness.
The attribute of Goodness, again, rests on that of Passion. Darkness
which is unmanifest overspreads itself on Knowledge, and causes the
phenomena of Intelligence and Consciousness.[742] That knowledge
possessing the attributes of Intelligence and Consciousness has been said
to be the seed of embodied Souls. That, again, which is the seed of such
knowledge is called the Jiva (or Chit-Soul).[743] In consequence of acts
and the virtue of time, the Soul goes through birth and repeated rounds
of rebirth. As in a dream the Soul sports as if invested with a body
which, of course, is due to the action of the mind, after the same
manner, it obtains in the mother's womb a body in consequence of
attributes and propensities having (past) acts for their origin. Whatever
senses while it is there, are awakened by past acts as the operating
cause, become generated in Consciousness in consequence of the mind
co-existing with attachments.[744] In consequence of the past thoughts of
sound that are awakened in it, the Soul, subjected to such influences,
receives the organ of hearing. Similarly, from attachment to forms, its
eye is produced, and from its longing after scent its organ of smelling.
From thoughts of touch it acquires the skin. In the same way the
five-fold breaths are acquired by it, viz., Prana, Apana, Vyana, Udana,
and Samana, which contribute to keep the body agoing. Encased in body
with all limbs fully developed in consequence (as shown above) of past
acts, the Soul takes birth, with sorrow, both physical and mental, in the
beginning, middle, and end. It should be known that sorrow springs from
the very fact of acceptance of body (in the womb). It increases with the
idea of Self. From renunciation of these (attachments which are the cause
of birth), sorrow meets with an end. He that is conversant with sorrow's
end attains to Emancipation.[745] Both the origin and the destruction of
the senses rest in the attribute of Passion. The man of wisdom should act
with proper scrutiny with the aid of the eye constituted by the
scriptures.[746] The senses of knowledge, even if they succeed in earning
all their objects, never succeed in overwhelming the man that is without
thirst. The embodied Soul, by making its senses weak, escapes the
obligation or rebirth.'"[747]



SECTION CCXIV

"Bhishma said, 'I shall now tell thee what the means are (for conquering
the senses) as seen with the eye of the scriptures. A person, O king,
will attain to the highest end by the help of such knowledge and by
framing his conduct accordingly. Amongst all living creatures man is said
to be the foremost.

Among men, those that are regenerate have been called the foremost; and
amongst the regenerate, they that are conversant with the Vedas. These
last are regarded as the souls of all living creatures. Indeed, those
Brahmanas that are conversant with the Vedas are regarded as all-seeing
and omniscient. They are persons who have become conversant with Brahma.
As a blind man, without a guide, encounters many difficulties on a road,
so has a person destitute of knowledge to encounter many obstacles in the
world. For this reason, those that are possessed of knowledge are
regarded as superior to the rest. Those that are desirous of acquiring
virtue practise diverse kinds of rites according to the dictates of the
scriptures. They do not, however, succeed in attaining to Emancipation,
all that they gain being those good qualities of which I shall presently
speak.[748] Purity of speech, of body, and of mind, forgiveness, truth,
steadiness, and intelligence,--these good qualities are displayed by
righteous persons observant of both kinds of religion. That which is
called Brahmacharya (religion of abstention or yoga) is regarded as the
means of attaining to Brahma. That is the foremost of all religions. It
is by the practice of that religion that one obtains the highest end
(viz., Emancipation). Brahmacharya is divested of all connection with the
five vital breaths, mind, understanding, the five senses of perception,
and the five senses of action. It is on that account free from all the
perceptions that the senses give. It is heard only as a word, and its
form, without being seen, can only be conceived. It is a state of
existence depending only on the mind. It is free from all connection with
the senses. That sinless state should be attained to by the understanding
alone. He that practises it duly attains to Brahma; he that practises it
half and half, attains to the condition of the gods; while he that
practises it indifferently, takes birth among Brahmanas and possessed of
learning attains to eminence. Brahmacharya is exceedingly difficult to
practise. Listen now to the means (by which one may practise it). That
regenerate person who betakes himself to it should subdue the quality of
Passion as soon as it begins to manifest itself or as soon as it begins
to be powerful. One that has betaken oneself to that vow should not speak
with women. He should never cast his eyes on an undressed woman. The
sight of women, under even indifferent circumstances, fills all
weak-minded men with Passion. If a person (while observing this vow)
feels a desire for woman rising in his heart, he should (as an expiation)
observe the vow called Krichcchra and also pass three days in water.[749]
If desire is entertained in course of a dream, one should, diving in
water, mentally repeat for three times the three Riks by
Aghamarshana.[750] That wise man who has betaken himself to the practice
of this vow should, with an extended and enlightened mind, burn the sins
in his mind which are all due to the quality of Passion. As the duct that
bears away the refuse of the body is very closely connected with the
body, even so the embodied Soul is very closely connected with the body
that confines it. The different kinds of juices, passing through the
network of arteries, nourish men's wind and bile and phlegm, blood and
skin and flesh, intestines and bones and marrow, and the whole body. Know
that there are ten principal ducts. These assist the functions of the
five senses. From those ten branch out thousands of other ducts that are
minuter in form. Like rivers filling the ocean at the proper season, all
these ducts, containing juices nourish the body. Leading to the heart
there is a duct called Manovaha. It draws from every part of the human
body the vital seed which is born of desire. Numerous other ducts
branching out from that principal one extend into every part of the body
and bearing the element of heat cause the sense of vision (and the rest).
As the butter that lies within milk is churned up by churning rods, even
so the desires that are generated in the mind (by the sight or thought of
women) draw together the vital seed that lies within the body. In the
midst of even our dreams passion having birth in imagination assails the
mind, with the result that the duct already named, viz., Manovaha, throws
out the vital seed born of desire. The great and divine Rishi Atri is
well-conversant with the subject of the generation of the vital seed. The
juices that are yielded by food, the duct called Manovaha, and the desire
that is born of imagination,--these three are the causes that originate
the vital seed which has Indra for its presiding deity. The passion that
aids in the emission of this fluid is, therefore, called Indriya. Those
persons who know that the course of vital seed is the cause of (that
sinful state of things called) intermixture of castes, are men of
restrained passions. Their sins are regarded to have been burnt off, and
they are never subjected to rebirth. He that betakes himself to action
simply for the purposes of sustaining his body, reducing with the aid of
the mind the (three) attributes (of Goodness, Passion, and Darkness) into
a state of uniformity, and brings at his last moments the vital breaths
to the duct called Manovaha, escapes the obligation of rebirth.[751] The
Mind is sure to gain Knowledge. It is the Mind that takes the form of all
things. The minds of all high-souled persons, attaining to success
through meditation, become freed from desire, eternal, and luminous.[752]
Therefore, for destroying the mind (as mind), one should do only sinless
deeds and freeing oneself from the attributes of Passion and Darkness,
one is sure to attain to an end that is very desirable.[753] Knowledge
(ordinarily) acquired in younger days becomes weakened with decrepitude.
A person, however, of ripe understanding succeeds, through the auspicious
effects of past lives, in destroying his desires.[754] Such a person, by
transcending the bonds of the body and the senses like a traveller
crossing a path full of obstacles, and transgressing all faults he sees,
succeeds in tasting the nectar (of Emancipation).'"



SECTION CCXV

"Bhishma said, 'Living creatures, by being attached to objects of the
senses which are always fraught with evil, become helpless. Those
high-souled persons, however, who are not attached to them, attain to the
highest end. The man of intelligence, beholding the world over-whelmed
with the evils constituted by birth, death, decrepitude, sorrow, disease,
and anxieties, should exert themselves for the attainment of
Emancipation. He should be pure in speech, thought, and body; he should
be free from pride. Of tranquil soul and possessed of knowledge, he
should lead a life of mendicancy, and pursue happiness without being
attached to any worldly object. Again, if attachment be seen to possess
the mind in consequence of compassion to creatures, he should, seeing
that the universe is the result of acts, show indifference in respect of
compassion itself.[755] Whatever good, acts are performed, or whatever
sin (is perpetrated), the doer tastes the consequences. Hence, one
should, in speech, thought, and deed, do only acts that are good.[756] He
succeeds in obtaining happiness who practises abstention from injuring
(others), truthfulness of speech, honesty towards all creatures, and
forgiveness, and who is never heedless. Hence one, exercising one's
intelligence, should dispose one's mind, after training it, on peace
towards all creatures.[757] That man who regards the practice of the
virtues enumerated above as the highest duty, as conducive to the
happiness of all creatures, and as destructive of all kinds of sorrow, is
possessed of the highest knowledge, and succeeds in obtaining happiness.
Hence (as already said), one should, exercising one's intelligence,
dispose one's mind, after training it, on peace towards all creatures.
One should never think of doing evil to others. One should not covet what
is far above one's power to attain. One should not turn one's thoughts
towards objects that are non-existent. One should, on the other hand,
direct one's mind towards knowledge by such persistent efforts as are
sure to succeed.[758] With the aid of the declarations of the Srutis and
of persistent efforts calculated to bring success, that Knowledge is sure
to flow. One that is desirous of saying good words or observing a
religion that is refined of all dross, should utter only truth that is
not fraught with any malice or censure. One that is possessed of a sound
heart should utter words that are not fraught with dishonesty, that are
not harsh, that are not cruel, that are not evil, and that are not
characterised by garrulity. The universe is bound in speech. If disposed
to renunciation (of all worldly objects) then should one proclaim,[759]
which a mind fraught with humility and a cleansed understanding, one's
own evil acts.[760] He who betakes himself to action, impelled thereto by
propensities fraught with the attribute of Passion, obtains much misery
in this world and at last sinks into hell. One should, therefore,
practise self-restraint in body, speech, and mind. Ignorant persons
bearing the burdens of the world are like robbers laden with their booty
of straggling sheep (secreted from herds taken out for pasture). The
latter are always regardful of roads that are unfavourable to them (owing
to the presence of the king's watch).[761] Indeed, as robbers have to
throw away their spoil if they wish for safety, even so should a person
cast off all acts dictated by Passion and Darkness if he is to obtain
felicity. Without doubt, a person that is without desire, free from the
bonds of the world, contented to live in solitude, abstemious in diet,
devoted to penances and with senses under control, that has burnt all his
sorrows by (the acquisition of) knowledge, that takes a pleasure in
practising all the particulars of yoga discipline, and that has a
cleansed soul, succeeds, in consequence of his mind being withdrawn into
itself, in attaining to Brahma or Emancipation.[762] One endued with
patience and a cleansed soul, should, without doubt, control one's
understanding. With the understanding (thus disciplined), one should next
control one's mind, and then with the mind overpower the objects of the
senses. Upon the mind being thus brought under control and the senses
being all subdued, the senses will become luminous and gladly enter into
Brahma. When one's senses are withdrawn into the mind, the result that
occurs is that Brahma becomes manifested in it. Indeed, when the senses
are destroyed., and the soul returns to the attribute of pure existence,
it comes to be regarded as transformed into Brahma. Then again, one
should never make a display of one's yoga power. On the other hand, one
should always exert to restrain one's senses by practising the rules of
yoga. Indeed, one engaged in the practice of yoga rules should do all
those acts by which one's conduct and disposition may become pure.[763]
(Without making one's yoga powers the means of one's subsistence) one
should rather live upon broken grains of corn, ripe beans, dry cakes of
seeds from which the oil has been pressed out, pot-herbs, half-ripe
barley, flour of fried pulses, fruits, and roots, obtained in alms.[764]
Reflecting upon the characteristics of time and place, one should
according to one's inclinations observe, after proper examination, vows
and rules about fasts. One should not suspend an observance that has been
begun. Like one slowly creating a fire, one should gradually extend an
act that is prompted by knowledge. By doing so, Brahma gradually shines
in one like the Sun. The Ignorance which has Knowledge for its resting
ground, extends its influence over all the three states (of waking,
dreaming and dreamless slumber). The Knowledge, again, that follows the
Understanding, is assailed by Ignorance.[765] The evil-hearted person
fails to obtain a knowledge of the Soul in consequence of taking it as
united with the three states although in reality it transcends them all.
When, however, he succeeds in apprehending the limits under which the
two, viz., union with the three states and separation from them, are
manifested, it is then that he becomes divested of attachment and attains
to Emancipation. When such an apprehension has been attained, one
transcends the effects of age, rises superior to the consequences of
decrepitude and death, and obtains Brahma which is eternal, deathless,
immutable, undeteriorating.'"



SECTION CCXVI

"Bhishma said, 'The yogin who wishes to always practise sinless
Brahmacharya and who is impressed with the faults attaching to dreams
should, with his whole heart, seek to abandon sleep. In dreams, the
embodied soul, affected by the attributes of Passion and Darkness, seems
to become possessed of another body and move and act influenced by
desire.[766] In consequence of application for the acquisition of
knowledge and of continued reflection and recapitulation, the yogin
remains always awake. Indeed, the yogin can keep himself continually
awake by devoting himself to knowledge. On this topic it has been asked
what is this state in which the embodied creature thinks himself
surrounded by and engaged in objects and acts? True it is that the
embodied being, with its senses really suspended, still thinks itself to
be possessed of body with all the senses of knowledge and of action. As
regards the question started, it is said that that master of yoga, named
Hari, comprehends truly how it happens. The great Rishis say that the
explanation offered by Hari is correct and consistent with reason. The
learned say that it is in consequence of the senses being worn out with
fatigue, dreams are experienced by all creatures. (Though the senses are
suspended) the mind, however, never disappears (or becomes inactive) and
hence arise dreams. This is said by all to be their noted cause. As the
imaginings of a person that is awake and engaged in acts, are due only to
the creative power of the mind, after the same manner the impressions in
a dream appertain only to the mind. A person with desire and attachment
obtains those imaginings (in dreams) based upon the impressions of
countless lives in the past. Nothing that impresses the mind once is ever
lost, and the Soul being cognisant of all those impressions causes them
to come forth from obscurity.[767] Whichever among the three attributes
of Goodness, Passion, and Darkness is brought about by the influence of
past acts and by whichever amongst them the mind is affected for the time
being in whatever way, the elements (in their subtile forms) display or
indicate accordingly (in the way of images).[768] After images have thus
been produced, the particular attribute of Goodness or Passion or
Darkness that may have been brought by past act rises in the mind and
conduces to its last result, viz., happiness or misery. Those images
having wind, bile, and phlegm for their chief causes, which men apprehend
through ignorance and in consequence of propensities fraught with Passion
and Darkness, cannot, it has been said, be easily discarded.[769]
Whatever objects again a person perceives in the mind (while wakeful)
through the senses in a state of perspicuity are apprehended by the mind
in dreams while the senses are obscured in respect of their
functions.[770] The Mind exists unobstructedly in all things. This is due
to the nature of the Soul. The Soul should be comprehended. All the
elements and the objects they compose exist in the Soul.[771] In the
state called dreamless slumber (sushupti), the manifest human body which,
of course, is the door of dreams, disappears in the mind. Occupying the
body the mind enters the soul which is manifest and upon which all
existent and non-existent things depend, and becomes transformed into a
wakeful witness with certainty of apprehension. Thus dwelling in pure
Consciousness which is the soul of all things; it is regarded by the
learned as transcending both Consciousness and all things in the
universe.[772] That yogin who in consequence of desire covets any of the
divine attributes (of Knowledge or Renunciation, etc.) should regard a
pure mind to be identical with the object of his desire. All things rest
in a pure mind or soul.[773] This is the result attained to by one who is
engaged in penances. That yogin, however, who has crossed Darkness or
ignorance, becomes possessed of transcending effulgence. When darkness or
ignorance has been transcended, the embodied Soul becomes Supreme Brahma,
the cause of the universe.[774] The deities have penances and Vedic
rites. Darkness (or pride and cruelty), which is destructive of the
former, has been adopted by the Asuras. This, viz., Brahma, which has
been said to have Knowledge only for its attribute, is difficult of
attainment by either the deities or the Asuras. It should be known that
the qualities of Goodness, Passion and Darkness belong to the deities and
the Asuras. Goodness is the attribute of the deities; while the two
others belong to the Asuras. Brahma transcends all those attributes. It
is pure Knowledge. It is Deathlessness. It is pure effulgence. It is
undeteriorating. Those persons of cleansed souls who know Brahma attain
to the highest end. One having knowledge for one's eye can say this much
with the aid of reason and analogy. Brahma which is indestructible can be
comprehended by only withdrawing the senses and the mind (from external
objects into the soul itself).'"[775]



SECTION CCXVII

"Bhishma said, 'He cannot be said to know Brahma who does not know the
four topics (viz., dreams, dreamless slumber, Brahma as indicated by
attributes, and Brahma as transcending all attributes), as also what is
Manifest (viz., the body), and what is Unmanifest (the chit-soul), which
the great Rishi  (Narayana) has described as Tattwam.[776] That which is
manifest should be known as liable to death. That which is unmanifest
(viz., the chit-soul), should be known as transcending death. The Rishi
Narayana has described the religion of Pravritti. Upon that rests the
whole universe with its mobile and immobile creatures. The religion of
Nivritti again leads to the unmanifest and eternal Brahma.[777] The
Creator (Brahma) has described the religion of Pravritti. Pravritti
implies rebirth or return. Nivritti, on the other hand, implies the
highest end. The ascetic who desires to discriminate with exactitude
between good and evil, who is always bent on understanding the nature of
the Soul, and who devotes himself to the religion of Nivritti, attains to
that high end.[778] One desirous of accomplishing this, should know both
the Unmanifest and Purusha of which I shall speak presently. That, again,
which is different from both the Unmanifest and Purusha, and which
transcends them both, and which is distinguished from all beings, should
be particularly viewed by one possessed of intelligence.[779] Both
Prakriti and Purusha are without beginning and without end. Both are
incapable of being known by their like. Both are eternal and
indestructible. Both are greater than the greatest (of being). In these
they are similar. They are points of dissimilarity again between them.
(Of these I shall speak presently). Prakriti is fraught with the three
attributes (of Goodness, Passion, and Darkness). It is also engaged in
creation. The true attributes of Kshetrajna (Purusha or the Soul) should
be known to be different.[780] Purusha is the apprehender of all the
transformations of Prakriti (but cannot be apprehended himself). He
transcends (in respect of his original nature) all attributes. As regards
Purusha and the Supreme Soul again, both of them are in-comprehensible.
In consequence again of both of them being without attributes by which
they can be distinguished, both are highly distinguished from all
else.[781] A turbaned person has his head circled with three folds of a
piece of cloth. (The person, however, is not identical with the turban he
wears). After the same manner the embodied Soul is invested with the
three attributes of Goodness, Passion, and Darkness. But though thus
invested, the Soul is not identical with those attributes. Hence these
four topics, which are covered by these fourfold considerations, should
be understood.[782] One who understands all this is never stupefied when
one has to draw conclusions (in respect of all subjects of enquiry). He
that is desirous of attaining to high prosperity should become pure in
mind, and betaking himself to austere practices in respect of the body
and the senses, should devote himself to yoga without desire of fruits.
The universe is pervaded by yoga power secretly circulating through every
part of it and illumining it brightly. The sun and the moon shine with
effulgence in the firmament of the heart in consequence of yoga power.
The result of yoga is Knowledge. Yoga is talked of very highly in the
world.[783] Whatever acts are destructive of Passion and Darkness
constitute yoga in respect of its real character. Brahmacharya and
abstention from injury are said to constitute yoga of the body; while
restraining mind and speech properly are said to constitute yoga of the
mind. The food that is obtained in alms from regenerate persons
conversant with the ritual is distinguished from all other food. By
taking that food abstemiously, one's sins born of Passion begin to fade.
A yogin subsisting upon such food finds his senses gradually withdrawn
from their objects. Hence, he should take only that measure of food which
is strictly necessary for the support of his body. (Another advice that
may be offered is that) that knowledge which one obtains gradually by
mind devoted to yoga should cheerfully be made one's own during one's
last moments by a forcible stretch of power.[784] The embodied Soul, when
divested of Rajas (does not immediately attain to Emancipation but)
assumes a subtile form with all the senses of perception and moves about
in space. When his mind becomes unaffected by acts, he, in consequence of
such renunciation (loses that subtile form and) becomes merged in
Prakriti (without however, yet attaining to Brahma or Emancipation which
transcends Prakriti).[785] After the destruction of this gross body, one
who through absence of heedlessness escapes from all the three bodies
(viz., the gross, the subtile and the karana) succeeds in attaining to
Emancipation.[786] The birth and death of creatures always depend upon
the cause constituted by original Ignorance (or Avidya). When knowledge
of Brahma arises, necessity no longer pursues the person. Those, however,
that accept what is the reverse of truth (by believing that to be Self
which is really not-Self) are men whose understandings are always taken
up with the birth and death of all existent things. (Such people never
dream even of Emancipation).[787] Supporting their bodies by aid of
patience, withdrawing their hearts from all external objects by the aid
of their understanding, and withdrawing themselves from the world of
senses, some yogins adore the senses in consequence of their
subtility.[788] Some amongst them, with mind cleansed by yoga, proceeding
according to (the stages indicated in) the scriptures and reaching the
highest, succeed in knowing it by the aid of the understanding and dwell
in that which is the highest and which without resting on any other thing
rests on itself.[789] Some worship Brahma in images. Some worship Him as
existing with attributes. Some repeatedly realise the highest Divinity
which has been described to be like a flash of lightning and which is
again indestructible.[790] Others who have burnt their sins by penances,
attain to Brahma in the end. All those high-souled persons attain to the
highest end. With the eye of scripture one should observe the subtile
attributes of these several forms, as distinguished by attributes, of
Brahma that are (thus) worshipped by men. The yogin who has transcended
the necessity of depending on the body, who has cast off all attachments,
and whose mind is devoted to yoga abstraction, should be known as another
instance of Infinity, as the Supreme Divinity, or as that which it
Unmanifest.[791] They whose hearts are devoted to the acquisition of
knowledge succeed first in freeing themselves from the world of mortals.
Subsequently, by casting off attachments they partake of the nature of
Brahma and at last attain to the highest end.

"Thus have persons conversant with the Vedas spoken of the religion that
leads to the attainment of Brahma. They who follow that religion
according to the measure of their knowledge all succeed in obtaining the
highest end. Even those persons who succeed in acquiring knowledge that
is incapable of being shaken (by the assaults of scepticism) and that
makes its possessors free from attachments of every kind, attain to
various high regions after death and become emancipated according to the
measure of their knowledge. Those persons of pure hearts who have imbibed
contentment from knowledge, and who have cast off all desires and
attachments, gradually approach in respect of their nature, nearer and
nearer to Brahma which has the unmanifest for his attribute, which is
divine, and without birth and death. Realising that Brahma dwells in
their Souls, they become themselves immutable and have never to return
(to the earth). Attaining to that supreme state which is indestructible
and eternal, they exist in felicity. The knowledge with respect to this
world is even this: it exists (in the case of erring persons). It does
not exist (in the case of those who have not been stupefied by error).
The whole universe, bound up in desire, is revolving like a wheel. As the
fibres of a lotus-stalk overspread themselves into every part of the
stalk, after the same manner the fibres of desire, which have neither
beginning nor end, spread themselves over every part of the body. As a
weaver drives his threads into a cloth by means of his shuttle, after the
same manner the threads that constitute the fabric of the universe are
woven by the shuttle of Desire. He who properly knows transformations of
Prakriti, Prakriti herself and Purusha, becomes freed from Desire and
attains to Emancipation.[792] The divine Rishi Narayana, that refuge of
the universe, for the sake of compassion towards all creatures, clearly
promulgated these means for the acquisition of immortality.'"



SECTION CCXVIII

"Yudhishthira said, 'By following what conduct, O thou that art
conversant with all courses of conduct, did Janaka, the ruler of Mithila
versed in the religion of Emancipation, succeed in attaining to
Emancipation, after casting off all worldly enjoyments?'

"Bhishma said, 'In this connection is cited the following old narrative
of the particular conduct by which that ruler, thoroughly conversant with
all courses of conduct, succeeded in achieving the highest felicity.
There was a ruler in Mithila of the name of Janadeva of Janaka's race. He
was ever engaged in reflecting upon the courses of conduct that might
lead to the attainment of Brahma. A century of preceptors always used to
live in his palace, lecturing him upon the diverse courses of duty
followed by people who had betaken themselves to diverse modes of
life.[793] Given to the study of the Vedas, he was not very well
satisfied with the speculations of his instructors on the character of
the Soul, and in their doctrines of extinction upon the dissolution of
the body or of rebirth after death. Once upon a time a great ascetic of
the name of Panchasikha, the son of Kapila, having roamed over the whole
world, arrived at Mithila. Endued with correct conclusions in respect of
all speculations about the diverse duties connected with renunciation, he
was above all pairs of opposites (such as heat and cold, happiness and
misery), and of doubts he had none. He was regarded as the foremost of
Rishis. Dwelling wherever he pleased, he desired to place before the
reach of all men eternal felicity that is so difficult of attainment. It
seemed that he went about, amazing the world, having assumed the form of
none else than that great Rishi, that lord of creatures, whom the
followers of the Sankhya doctrine knew by the name of Kapila. He was the
foremost of all the disciples of Asuri and was called the undying. He had
performed a mental Sacrifice that had lasted for thousand years.[794] He
was firm in mind, and had completed all the rites and sacrifices that are
enjoined in the scriptures and that lead to the attainment of Brahma. He
was fully conversant with the five sheaths that cover the soul.[795] He
was devoted to the five acts connected with the adoration of Brahma, and
had the five qualities (of tranquillity, self-restraint, etc.). Known (as
already said) by the name of Panchasikha, he had approached one day a
large concourse of Rishis following the Sankhya doctrines and enquired of
them about the highest object of human acquisition, viz., the Unmanifest
or that upon which the five Purushas or sheaths (already named)
rest.[796] For the sake of obtaining a knowledge of the Soul, Asuri had
enquired of his preceptor. In consequence of the latter's instructions
and of his own penances, Asuri understood the distinction between the
body and the Soul and had acquired celestial vision.[797] In that
concourse of ascetics, Asuri made his exposition of the Immutable One,
and Indestructible Brahma which is seen in diverse forms. Panchasikha
became a disciple of Asuri. He lived on human milk. There was a certain
Brahmani of the name of Kapila. She was the wife of Asuri.[798]
Panchasikha was accepted by her as a son and he used to suck her breasts.
In consequence of this, he came to be known as the son of Kapila and his
understanding became fixed on Brahma. All this, about the circumstances
of his birth and those that led to his becoming the son of Kapila, was
said unto me by the divine Rishi.[799] The latter also told me about the
omniscience of Panchasikha. Conversant with all courses of duty,
Panchasikha, after having himself acquired high knowledge, (came to
Janaka) and knowing that that king had equal reverence for all his
preceptors, began to amaze that century of preceptors (by an exposition
of his doctrine fraught), with abundant reasons. Observing the talent of
Kapileya, Janaka became exceedingly attached to him, and abandoning his
hundred preceptors, began to follow him in particular. Then Kapileya
began to discourse unto Janaka, who had according to the ordinance bent
his head unto him (as a disciple should) and who was fully competent to
apprehend the sage's instructions, upon that high religion of
Emancipation which is explained in Sankhya treatises. Setting forth in
the first place the sorrows of birth, he spoke next of the sorrows of
(religious) acts. Having finished that topic he explained the sorrows of
all states of life ending even with that in the high region of the
Creator.[800] He also discoursed upon that Delusion for whose sake is the
practice of religion, and acts, and their fruits, and which is highly
untrustworthy, destructible, unsteady, and uncertain.[801] Sceptics say
that when death (of the body) is seen and is a matter of direct evidence
witnessed by all, they who maintain, in consequence of their faith in the
scriptures, that something distinct from the body, called the Soul,
exists are necessarily vanquished in argument. They also urge that one's
death means the extinction of one's Soul, and that sorrow, decrepitude,
and disease imply (partial) death of the Soul. He that maintains, owing
to error, that the Soul is distinct from the body and exists after the
loss of body, cherishes an opinion that is unreasonable.[802] If that be
regarded as existent which does not really exist in the world, then it
may be mentioned that the king, being regarded so, is really never liable
to decrepitude or death. But is he, on that account, to be really
believed to be above decrepitude and death?[803] When the question is
whether an object exists or does not exist, and when that whose existence
is asserted presents all the indications of non-existence, what is that
upon which ordinary people rely in settling the affairs of life? Direct
evidence is the root of both inference and the scriptures. The scriptures
are capable of being contradicted by direct evidence. As to inference,
its evidentiary effect is not much. Whatever be the topic, cease to
reason on inference alone. There is nothing else called jiva than this
body. In a banian seed is contained the capacity to produce leaves and
flowers and fruits and roots and bark. From the grass and water that is
taken by a cow are produced milk and butter, substances whose nature is
different from that of the producing causes. Substances of different
kinds when allowed to decompose in water for some time produce spirituous
liquors whose nature is quite different from that of those substances
that produce them. After the same manner, from the vital seed is produced
the body and its attributes, with the understanding, consciousness, mind,
and other possessions. Two pieces of wood, rubbed together, produce fire.
The stone called Suryakanta, coming in contact with the rays of the Sun,
produces fire. Any solid metallic substance, heated in fire, dries up
water when coming in contact with it. Similarly, the material body
produces the mind and its attributes of perception, memory, imagination,
etc. As the loadstone moves iron, similarly, the senses are controlled by
the mind.[804] Thus reason the sceptics. The sceptics, however, are in
error. For the disappearance (of only the animating force) upon the body
becoming lifeless (and not the simultaneous extinction of the body upon
the occurrence of that event) is the proof (of the truth that the body is
not the Soul but that the Soul is something separate from the body and
outlives it certainly. If, indeed, body and Soul had been the same thing,
both would have disappeared at the same instant of time. Instead of this,
the dead body may be seen for some time _after_ the occurrence of death.
Death, therefore, means the flight from the body of something that is
different from the body). The supplication of the deities by the very men
who deny the separate existence of the Soul is another good argument for
the proposition that the Soul is separate from the body or has existence
that may be independent of a gross material case. The deities to whom
these men pray are incapable of being seen or touched. They are believed
to exist in subtile forms. (Really, if a belief in deities divested of
gross material forms does no violence to their reason, why should the
existence of an immaterial Soul alone do their reason such violence)?
Another argument against the sceptic is that his proposition implies a
destruction of acts (for if body and Soul die together, the acts also of
this life would perish,--a conclusion which no man can possibly come to
if he is to explain the inequalities or condition witnessed in the
universe).[805] These that have been mentioned, and that have material
forms, cannot possibly be the causes (of the immaterial Soul and its
immaterial accompaniments of perception, memory, and the like). The
identity of immaterial existences with objects that are material cannot
be comprehended. (Hence objects that are themselves material cannot by
any means be causes for the production of things immaterial).--Some are
of opinion that there is rebirth and that it is caused by Ignorance, the
desire for acts, cupidity, heedlessness, and adherence to other faults.
They say that Ignorance (Avidya) is the soul. Acts constitute the seed
that is placed in that soil. Desire is the water that causes that seed to
grow, in this way they explain rebirth. They maintain that that ignorance
being ingrained in an imperceptible way, one mortal body being destroyed,
another starts I up immediately from it; and that when it is burnt by the
aid of knowledge, the destruction of existence itself follows or the
person attains to what is called Nirvana. This opinion also is erroneous.
[This is the doctrine of Buddhists]. It may be asked that when the being
that is thus reborn is a different one in respect of its nature, birth,
and purposes connected with virtue and vice why should I then be regarded
to have any identity with the being that was? Indeed, the only inference
that can be drawn is that the entire chain of existences of a particular
being is not really a chain of connected links (but that existences in
succession are unconnected with one another).[806] Then, again if the
being that is the result of a rebirth be really different from what it
was in a previous phase of existence, it may be asked what satisfaction
can arise to a person from the exercise of the virtue of charity, or from
the acquisition of knowledge or of ascetic power, since the acts
performed by one are to concentrate upon another person in another phase
of existence (without the performer himself being existent to enjoy
them?) Another result of the doctrine under refutation would be that one
in this life may be rendered miserable by the acts of another in a
previous life, or having become miserable may again be rendered happy. By
seeing, however, what actually takes place in the world, a proper
conclusion may be drawn with respect to the unseen.[807] The separate
Consciousness that is the result of rebirth is (according to what may be
inferred from the Buddhistic theory of life) different from the
Consciousness that had preceded it in a previous life. The manner,
however, in which the rise or appearance of that separate Consciousness
is explained by that theory does not seem to be consistent or reasonable.
The Consciousness (as it existed in the previous life) was the very
reverse of eternal, being only transitory, extending as it did till
dissolution of the body. That which had an end cannot be taken as the
cause for the production of a second Consciousness appearing after the
occurrence of the end. If, again, the very loss of the previous
Consciousness be regarded as the cause of the production of the second
Consciousness, then upon the death of a human body being brought about by
a heavy bludgeon, a second body would arise from the body that is thus
deprived of animation.[808] Once more, their doctrine of extinction of
life (or Nirvana or Sattwasankshaya) is exposed to the objection that
that extinction will become a recurring phenomenon like that of the
seasons, or the year, or the yuga, or heat, or cold, or objects that are
agreeable or disagreeable.[809] If for the purpose of avoiding these
objections, the followers of this doctrine assert the existence of a Soul
that is permanent and unto which each new Consciousness attaches, they
expose themselves to the new objection that that permanent substance, by
being overcome with decrepitude, and with death that brings about
destruction, may in time be itself weakened and destroyed. If the
supports of a mansion are weakened by time, the mansion itself is sure to
fall down at last.[810] The senses, the mind, wind, blood, flesh, bones
(and all the constituents of the body), one after another, meet with
destruction and enter each into its own productive cause.[811] If again
the existence of an eternal Soul be asserted that is immutable, that is
the refuge of the understanding, consciousness, and other attributes of
the usual kind, and that is dissociated from all these, such an assertion
would be exposed to a serious objection, for then all that is usually
done in the world would be unmeaning, especially with reference to the
attainment of the fruits of the charity and other religious acts. All the
declarations in the Srutis inciting to those acts, and all acts connected
with the conduct of men in the world, would be equally unmeaning, for the
Soul being dissociated from the understanding and the mind, there is no
one to enjoy the fruits of good acts and Vedic rites.[812] Thus diverse
kinds of speculations arise in the mind. Whether this opinion is right or
that is right, there is no means of settling. Engaged in reflecting on
those opinions, particular persons follow particular lines of
speculation. The understandings of these, directed to particular
theories, become wholly taken up with them and are at last entirely lost
in them. Thus all men are rendered miserable by pursuits, good or bad.
The Vedas along, bringing them back to the right path, guide them along
it, like grooms conducting their elephants.[813] Many men, with weakened
minds, covet objects that are fraught with great happiness. These,
however, have soon to meet with a much larger measure of sorrow, and
then, forcibly torn from their coveted meat, they have to own the sway of
death. What use has one, who is destined to destruction and whose life is
unstable, with kinsmen and friends and wives and other possessions of
this kind? He who encounters death after having cast off all these,
passes easily out of the world and has never to return. Earth, space,
water, heat and wind, always support and nourish the body. Reflecting
upon this, how can one feel any affection for one's body? Indeed, the
body, which is subject to destruction, has no joy in it. Having heard
these words of Panchasikha that were free from deception, unconnected
with delusion (because discouraging sacrifices and other Vedic acts),
highly salutary, and treating of the Soul, king Janadeva became filled
with wonder, and prepared himself to address the Rishi once more.'"



SECTION CCXIX

"Bhishma said, 'Janadeva of the race of Janaka, thus instructed by the
great Rishi Panchasikha, once more asked him about the topic of existence
or nonexistence after death.'

"Janadeva said, 'O illustrious one, if no person retains any knowledge
after departing from this state of being, if, indeed, this is true, where
then is the difference between Ignorance and Knowledge? What do we gain
then by knowledge and what do we lose by ignorance? Behold, O foremost of
regenerate persons, that if Emancipation be: such, then all religious
acts and vows end only in annihilation. Of what avail would then the
distinction be between heedfulness and heedlessness? If Emancipation
means dissociation from all objects of pleasurable enjoyment or an
association with objects that are not lasting, for what then would men
cherish a desire for action, or, having set themselves to action,
continue to devise the necessary means for the accomplishment of desired
ends? What then is the truth (in connection with this topic)?'

"Bhishma continued, 'Beholding the king enveloped in thick darkness,
stupefied by error, and become helpless, the learned Panchasikha
tranquillised him by once more addressing him in the following words, 'In
this (Emancipation) the consummation is not Extinction. Nor is that
consummation any kind of Existence (that one can readily conceive). This
that we see is a union of body, senses, and mind. Existing independently
as also controlling one another, these go on acting. The materials that
constitute the body are water, space, wind, heat, and earth. These exist
together (forming the body) according to their own nature. They disunite
again according to their own nature. Space and wind and heat and water
and earth,--these five objects in a state of union constitute the body.
The body is not one element. Intelligence, stomachic heat, and the vital
breaths, called Prana, etc., that are all wind,--these three are said to
be organs of action. The senses, the objects of the senses (viz., sound,
form, etc.), the power (dwelling in those objects) in consequence of
which they become capable of being perceived, the faculties (dwelling in
the senses) in consequence of which they succeed in perceiving them, the
mind, the vital breaths called Prana, Apana and the rest, and the various
juices and humours that are the results of the digestive organs, flow
from the three organs already named.[814] Hearing, touch, taste, vision,
and scent,--these are the five senses. They have derived their attributes
from the mind which, indeed, is their cause. The mind, existing as an
attribute of Chit has three states, viz., pleasure, pain, and absence of
both pleasure and pain. Sound, touch, form, taste, scent, and the objects
to which they inhere,--these till the moment of one's death are causes
for the production of one's knowledge. Upon the senses rest all acts
(that lead to heaven), as also renunciation (leading to the attainment of
Brahma), and also the ascertainment of truth in respect of all topics of
enquiry. The learned say that ascertainment (of truth) is the highest
object of existence, and that it is the seed or root of Emancipation; and
with respect to Intelligence, they say that leads to Emancipation and
Brahma.[815] That person who regards this union of perishable attributes
(called the body and the objects of the senses) as the Soul, feels, in
consequence of such imperfection of knowledge, much misery that proves
again to be unending. Those persons, on the other hand, who regard all
worldly objects as not-Soul, and who on that account cease to have any
affection or attachment for them, have never to suffer any sorrow for
sorrow, in their case stands in need of some foundation upon which to
rest. In this connection there exists the unrivalled branch of knowledge
which treats of Renunciation. It is called Samyagradha. I shall discourse
to thee upon it. Listen to it for the sake of thy Emancipation.
Renunciation of acts is (laid down) for all persons who strive earnestly
for Emancipation. They, however, who have not been taught correctly (and
who on that account think that tranquillity may be attained without
renunciation) have to bear a heavy burthen of sorrow. Vedic sacrifices
and other rites exist for renunciation of wealth and other possessions.
For renunciation of all enjoyments exist vows and fasts of diverse kinds.
For renunciation of pleasure and happiness, exist penances and yoga.
Renunciation, however, of everything, is the highest kind of
renunciation. This that I shall presently tell thee is the one path
pointed out by the learned for that renunciation of everything. They that
betake themselves to that path succeed in driving off all sorrow. They,
however, that deviate from it reap distress and misery.[816] First
speaking of the five organs of knowledge having the mind for the sixth,
and all of which dwell in the understanding, I shall tell thee of the
five organs of action having strength for their sixth. The two hands
constitute two organs ok action. The two legs are the two organs for
moving from one place to another. The sexual organ exists for both
pleasure and the continuation of the species. The lower duct, leading
from the stomach downwards, is the organ for expulsion of all used-up
matter. The organs of utterance exist for the expression of sounds. Know
that these five organs of action appertain or belong to the mind. These
are the eleven organs of knowledge and of action (counting the mind). One
should quickly cast off the mind with the understanding.[817] In the act
of hearing, three causes must exist together, viz., two ears, sound, and
the mind. The same is the case with the perception of touch; the same
with that of form; the same with that of taste and smell.[818] These
fifteen accidents or attributes are needed for the several kinds of
perception indicated. Every man, in consequence of them, becomes
conscious of three separate things in respect of those perceptions (viz.,
a material organ, its particular function, and the mind upon which that
function acts). There are again (in respect of all perceptions of the
mind) three classes, viz., those that appertain to Goodness, those that
appertain to Passion, and those that appertain to Darkness. Into them
run, three kinds of consciousness, including all feelings and emotions.
Raptures, satisfaction, joy, happiness, and tranquillity, arising in the
mind from any Perceptible cause or in the absence of any apparent cause,
belong to the attribute of Goodness. Discontent, regret, grief, cupidity,
and vindictiveness, causeless or occasioned by any perceptible cause, are
the indications of the attribute known as Passion. Wrong judgment,
stupefaction, heedlessness, dreams, and sleepiness, however caused,
belong to the attribute of Darkness. Whatever state of consciousness
exists, with respect to either the body or the mind, united with joy or
satisfaction, should be regarded as due to the quality of Goodness.
Whatever state of consciousness exists united with any feeling of
discontent or cheerlessness should be regarded as occasioned by an
accession of the attribute of Passion into the mind. Whatever state, as
regards either the body or the mind, exists with error or heedlessness,
should be known as indicative of Darkness which is incomprehensible and
inexplicable. The organ of hearing rests on space; it is space itself
(under limitations); (Sound has that organ for its refuge). (Sound,
therefore, is a modification of space). In perceiving sound, one may not
immediately acquire a knowledge of the organ of hearing and of space. But
when sound is perceived, the organ of hearing and space do not long
remain unknown. (By destroying the ear, sound and space, may be
destroyed; and, lastly, by destroying the mind all may be destroyed). The
same is the case with the skin, the eyes, the tongue, and the nose
constituting the fifth. They exist in touch, form, taste, and smell. They
constitute the faculty of perception and they are the mind.[819] Each
employed in its own particular function, all the five organs of action
and five others of knowledge exist together, and upon the union, of the
ten dwells the mind as the eleventh and upon the mind the understanding
as the twelfth. If it be said that these twelve do not exist together,
then the consequence that would result would be death in dreamless
slumber. But as there is no death in dreamless slumber, it must be
conceded that these twelve exist together as regards themselves but
separately from the Soul. The co-existence of those twelve with the Soul
that is referred to in common speech is only a common form of speech with
the vulgar for ordinary purposes of the world. The dreamer, in
consequence of the appearance of past sensual impressions, becomes
conscious of his senses in their subtile forms, and endued as he already
is with the three attributes (of goodness, passion, and darkness), he
regards his senses as existing with their respective objects and,
therefore, acts and moves about with an imaginary body after the manner
of his own self while awake.[820] That dissociation of the Soul from the
understanding and i the mind with the senses, which quickly disappears,
which has no stability, and which the mind causes to arise only when
influenced by darkness, is felicity that partakes, as the learned say, of
the nature of darkness and is experienced in this gross body only. (The
felicity of Emancipation certainly differs from it).[821] Over the
felicity of Emancipation also, the felicity, viz., which is awakened by
the inspired teaching of the Vedas and in which no one sees the slightest
tincture of sorrow,--the same indescribable and truth concealing darkness
seems to spread itself (but in reality the felicity of Emancipation is
unstained by darkness).[822] Like again to what occurs in dreamless
slumber, in Emancipation also, subjective and objective existences (from
Consciousness to objects of the senses, all included), which have their
origin in one's acts, are all discarded. In some, that are overwhelmed by
Avidya, these exist, firmly grafted with them. Unto others who have
transcended Avidya and have won knowledge, they never come at any
time.[823] They that are conversant with speculations about the character
of Soul and not-Soul, say that this sum total (of the senses, etc.) is
body (kshetra). That existent thing which rests upon the mind is called
Soul (kshetrajna). When such is the case, and when all creatures, in
consequence of the well-known cause (which consists of ignorance, desire,
and acts whose beginning cannot be conceived), exist, due also to their
primary nature (which is a state of union between Soul and body), (of
these two) which then is destructible, and how can that (viz., the Soul),
which is said to be eternal, suffer destruction?[824] As small rivers
falling into larger ones lose their forms and names, and the larger ones
(thus enlarged) rolling into the ocean, lose their forms and names too,
after the same manner occurs that form of extinction of life called
Emancipation.[825] This being the case, when jiva which is characterised
by attributes, is received into the Universal Soul, and when all its
attributes disappear, how can it be the object of mention by
differentiation? One who is conversant with that understanding which is
directed towards the accomplishment of Emancipation and who heedfully
seeks to know the Soul, is never soiled by the evil fruits of his acts
even as a lotus leaf though dipped in water is never soaked by it. When
one becomes freed from the very strong bonds, many in number, occasioned
by affection for children and spouses and love for sacrifices and other
rites, when one casts off both joy and sorrow and transcends all
attachments, one then attains to the highest end and entering into the
Universal Soul becomes incapable of differentiation. When one has
understood the declarations of the Srutis that lead to correct inferences
(about Brahma) and has practised those auspicious virtues which the same
and other scriptures inculcate, one may lie down at ease, setting at
nought the fears of decrepitude and death. When both merits and sins
disappear, and the fruits, in the form of joy and sorrow, arising
therefrom, are destroyed, men, unattached to everything, take refuge at
first on Brahma invested with personality, and then behold impersonal
Brahma in their understandings.[826] Jiva in course of its downward
descent under the influence of Avidya lives here (within its cell formed
by acts) after the manner of a silk-worm residing within its cell made of
threads woven by itself. Like the freed silk-worm again that abandons its
cell, jiva also abandons its house generated by its acts. The final
result that takes place is that its sorrows are then destroyed like a
clump of earth falling with violence upon a rocky mass.[827] As the Ruru
casting off its old horns or the snake casting off its slough goes on
without attracting any notice, after the same manner a person that is
unattached casts off all his sorrows. As a bird deserts a tree that is
about to fall down upon a piece of water and thus severing itself from it
alights on a (new) resting place, after the same manner the person freed
from attachments casts off both joy and sorrow and dissociated even from
his subtile and subtiler forms attains to that end which is fraught with
the highest prosperity.[828] Their own ancestor Janaka, the chief of
Mithila, beholding his city burning in a conflagration, himself
proclaimed, 'In this conflagration nothing of mine is burning.' King
Janadeva, having listened to these words capable of yielding immortality
and uttered by Panchasikha, and arriving at the truth after carefully
reflecting upon everything that the latter had said, cast off his sorrows
and lived on in the enjoyment of great felicity. He who reads this
discourse, O king, that treat of emancipation and who always reflects
upon it, is never pained by any calamity, and freed from sorrow, attains
to emancipation like Janadeva, the ruler of Mithila after his meeting
with Panchasikha.'"



SECTION CCXX

"Yudhishthira said, 'By doing what does one acquire happiness, and what
is that by doing which one meets with woe? What also is that, O Bharata,
by doing which one becomes freed from fear and sojourns here crowned with
success (in respect of the objects of life)?'

"Bhishma said, 'The ancients who had their understandings directed to the
Srutis, highly applauded the duty of self-restraint for all the orders
generally but for the. Brahmanas in especial. Success in respect of
religious rites never occurs in the case of one that is not
self-restrained. Religious rites, penances, truth,--all these are
established upon self-restraint. Self-restraint enhances one's energy.
Self-restraint is said to be sacred. The man of self-restraint becomes
sinless and fearless and wins great results. One that is self-restrained
sleeps happily and wakes happily. He sojourns happily in the world and
his mind always remains cheerful. Every kind of excitement is quietly
controlled by self-restraint. One that is not self-restrained fails in a
similar endeavour. The man of self-restraint beholds his innumerable foes
(in the form of lust, desire, and wrath, etc.), as if these dwell in a
separate body. Like tigers and other carnivorous beasts, persons
destitute of self-restraint always inspire all creatures with dread. For
controlling these men, the Self-born (Brahman) created kings. In all the
(four) modes of life, the practice or self-restraint is distinguished
above all other virtues. The fruits of self-restraint are much greater
than those obtainable in all the modes of life. I shall now mention to
thee the indications of those persons who prize self-restraint
highly.[829] They are nobility, calmness of disposition, contentment,
faith, forgiveness, invariable simplicity, the absence of garrulity,
humility, reverence for superiors, benevolence, compassion for all
creatures, frankness, abstention from talk upon kings and men in
authority, from all false and useless discourses, and from applause and
censure of others. The self-restrained man becomes desirous of
emancipation and, quietly bearing present joys and griefs, is never
exhilarated or depressed by prospective ones. Destitute of vindictiveness
and all kinds of guile, and unmoved by praise and blame, such a man is
well-behaved, has good manners, is pure of soul, has firmness or
fortitude, and is a complete master of his passions. Receiving honours in
this world, such a man in afterlife goes to heaven. Causing all creatures
to acquire what they cannot acquire without his aid, such a man rejoices
and becomes happy.[830] Devoted to universal benevolence, such a man
never cherishes animosity for any one. Tranquil like the ocean at a dead
calm, wisdom fills his soul and he is never cheerful. Possessed of
intelligence, and deserving of universal reverence, the man of
self-restraint never cherishes fear of any creature and is feared by no
creature in return. That man who never rejoices even at large
acquisitions and never feels sorrow when overtaken by calamity, is said
to be possessed of contented wisdom. Such a man is said to be
self-restrained. Indeed, such a man is said to be a regenerate being.
Versed with the scriptures and endued with a pure soul, the man of
self-restraint, accomplishing all those acts that are done by the good,
enjoys their high fruits. They, however, that are of wicked soul never
betake themselves to the path represented by benevolence, forgiveness,
tranquillity, contentment, sweetness of speech, truth, liberality and
comfort. Their path consists of lust and wrath and cupidity and envy of
others and boastfulness. Subjugating lust and wrath, practising the vow
of Brahmacharya and becoming a complete master of his senses, the
Brahmana, exerting himself with endurance in the austerest of penances,
and observing the most rigid restraints, should live in this world,
calmly waiting for his time like one seeming to have a body though fully
knowing that he is not subject to destruction.'"



SECTION CCXXI

"Yudhishthira said, 'The three regenerate classes, who are given to
sacrifices and other rites, sometimes eat the remnants, consisting of
meat and wine, of sacrifices in honour of the deities, from motives of
obtaining children and heaven. What, O grandsire, is the character of
this act?'

"Bhishma said, 'Those who eat forbidden food without being observant of
the sacrifices and vows ordained in the Vedas are regarded as wilful men.
(They are regarded as fallen even here). Those, on the other hand, who
eat such food in the observance of Vedic sacrifices and vows and induced
by the desire of fruits in the shape of heaven and children, ascend to
heaven but fall down on the exhaustion of their merits.'[831]

"Yudhishthira said, 'Common people say that fasting is tapas (penances).
Is fasting, however, really so, or is penance something different?'

"Bhishma said, 'People do regard fast, measured by months or fortnights
or days, as penance. In the opinion, however of the good, such is not
penance. On the other hand, fast is an impediment to the acquisition of
the knowledge of the Soul.[832] The renunciation of acts (that is so
difficult for all) and humility (consisting in the worship of all
creatures and consideration for them all) constitute the highest penance.
That is distinguished above all kinds of penance. He who betakes himself
to such penance is regarded as one that is always fasting and that is
always leading a life of Brahmacharya. Such a Brahmana will become a Muni
always, a deity evermore, and sleepless forever, and one engaged in the
pursuit of virtue only, even if he lives in the bosom of a family. He
will become a vegetarian always, and pure for ever. He will become an
eater always of ambrosia, and an adorer always of gods and guests.
Indeed, he will be regarded as one always subsisting on sacrificial
remnants, as one ever devoted to the duty of hospitality, as one always
full of faith, and as one ever worshipping gods and guests.'

"Yudhishthira said, 'How can one practising such penance come to be
regarded as one that is always fasting or as one that is ever devoted to
the vow of Brahmacharya, or as one that is always subsisting upon
sacrificial remnants or as one that is ever regardful of guests?'

"Bhishma said, 'He will be regarded as one that is always fasting if he
eats once during the day and once during the night at the fixed hours
without eating anything during the interval. Such a Brahmana, by always
speaking the truth and by adhering always to wisdom, and by going to his
wife only in her season and never at other times, becomes a Brahmacharin
(celibate). By never eating meat of animals not killed for sacrifice, he
will become a strict vegetarian. By always becoming charitable he will
become ever pure, and by abstaining from sleep during the day he will
become one that is always wakeful. Know, O Yudhishthira, that that man
who eats only after having fed his servants and guests becomes an eater
always of ambrosia. That Brahmana who never eats till gods and guests are
fed, wins, by such abstention, heaven itself. He is said to subsist upon
sacrificial remnants, who eats only what remains after feeding the gods,
the Pitris, servants, and guests. Such men win numberless regions of
felicity in next life. To their homes come, with Brahman himself, the
gods and the Apsaras. They who share their food with the deities and the
Pitris pass their days in constant happiness with their sons and
grandsons and at last, leaving off this body, attain to a very high end.'"



SECTION CCXXII

"Yudhishthira said, 'In this world, O Bharata, acts good and bad attach
themselves to man for the purpose of producing fruits for enjoyment or
endurance. Is man, however, to be regarded as their doer or is he not to
be regarded so? Doubt fills my mind with respect to this question. I
desire to hear this in detail from thee, O grandsire!'

"Bhishma said, 'In this connection, O Yudhishthira, is cited the old
narrative of a discourse between Prahlada and Indra. The chief of the
Daityas, viz., Prahlada, was unattached to all worldly objects. His sins
had been washed away. Of respectable parentage, he was possessed of great
learning. Free from stupefaction and pride, ever observant of the quality
of goodness, and devoted to various vows, he took praise and censure
equally. Possessed of self-restraint, he was then passing his time in an
empty chamber. Conversant with the origin and the destruction of all
created objects, mobile and immobile, he was never angry with things that
displeased him and never rejoiced at the accession of objects that were
agreeable. He cast an equal eye upon gold and a clump of earth. Steadily
engaged in study of the Soul and in acquiring Emancipation, and firm in
knowledge, he had arrived at fixed conclusions in respect of truth.
Acquainted with what is supreme and what is not so among all things,
omniscient and of universal sight, as he was seated one day in a solitary
chamber with his senses under complete control, Sakra approached him, and
desirous of awakening him, said these words, 'O king, I behold all those
qualities permanently residing in thee by which a person wins the esteem
of all. Thy understanding seems to be like that of a child, free from
attachment and aversion. Thou knowest of the Soul. What, thinkest thou,
is the best means by which a knowledge of the Soul may be attained? Thou
art now bound in cords, fallen off from thy former position, brought
under the sway of thy foes, and divested of prosperity. Thy present
circumstances are such as may well inspire grief. Yet how is it, O
Prahlada, that thou dost not indulge in grief? Is this due, O son of
Diti, to the acquisition of wisdom or is it on account of thy fortitude?
Behold thy calamities, O Prahlada, and yet thou seemest like one that is
happy and tranquil.' Thus urged by Indra, the chief of the Daityas,
endued with determinate conclusions in respect of truth, replied unto the
former in these sweet words indicative of great wisdom.'

"Prahlada said, 'He who is unacquainted with the origin and the
destruction of all created objects, is, in consequence of such ignorance,
stupefied. He, however, who is conversant with these two things, is never
stupefied. All kinds of entities and non-entities come into being or
cease in consequence of their own nature. No kind of personal exertion is
needed (for the production of such phenomena).[833] In the absence,
therefore, of personal exertion, it is evident that no personal agent
exists for the production of all this that we perceive. But though (in
reality) the person (or the chit) never does anything, yet (through the
influence of Ignorance) a consciousness in respect of angry overspreads
itself on it. He who regards himself as the doer of acts good or bad,
possesses a wisdom that is vitiated. Such a person is, according to my
judgment, unacquainted with the truth.[834] If, O Sakra, the being called
person were really the actor, then all acts undertaken for his own
benefit would certainly be crowned with success. None of those acts would
be defeated. Among even persons struggling their utmost the suspension of
what is not desired and the occurrence of what is desired are not to be
seen. What becomes then of personal exertion? In the case of some, we see
that without any exertion on their part, what is not desired is suspended
and what is desired is accomplished. This then must be the result of
Nature. Some persons again are seen to present extraordinary aspects, for
though possessed of superior intelligence they have to solicit wealth
from others that are vulgar in features and endued with little
intelligence. Indeed, when all qualities, good or bad, enter a person,
urged by Nature, what ground is there for one to boast (of one's superior
possessions)? All these flow from Nature. This is my settled conclusion.
Even Emancipation and knowledge of self, according to me, flow from the
same source.

"In this world all fruits, good or bad, that attach themselves to
persons, are regarded as the result of acts. I shall now discourse to
thee in full on the subject of acts. Listen to me. As a crow, while
eating some food, proclaims the presence of that food (to the members of
its species) by its repeated cawing, after the same manner all our acts
only proclaim the indications of Nature. He who is acquainted with only
the transformations of Nature but not with Nature that is supreme and
exists by herself, feels stupefaction in consequence of his ignorance.
He, however, who understands the difference between Nature and her
transformations is never stupefied. All existent things have their origin
in Nature. In consequence of one's certainty of conviction in this
respect, one would never be affected by pride or arrogance. When I know
what the origin is of all the ordinances of morality and when I am
acquainted with the unstability of all objects, I am incapable, O Sakra,
of indulging in grief. All this is endued with an end. Without
attachments, without pride, without desire and hope, freed from all
bonds, and dissociated from everything, I am passing my time in great
happiness, engaged in beholding the appearance and disappearance of all
created objects. For one that is possessed of wisdom, that is
self-restrained, that is contented, that is without desire and hope, and
that beholds all things with the light of self-knowledge, no trouble or
anxiety exists, O Sakra! I have no affection or aversion for either
Nature or her transformations. I do not behold any one now who is my foe
nor any one who is mine own. I do not O, Sakra, at any time covet either
heaven, or this world, or the nether regions. It is not the case that
there is no happiness in understanding the Soul. But the Soul, being
dissociated from everything, cannot enjoy felicity. Hence I desire
nothing.'

"Sakra said, 'Tell me the means, O Prahlada, by which this kind of wisdom
may be attained and by which this kind of tranquillity may be made one's
own. I solicit thee.'

"Prahlada said, 'By simplicity, by heedfulness, by cleansing the Soul, by
mastering the passions, and by waiting upon aged seniors, O Sakra, a
person succeeds in attaining to Emancipation. Know this, however, that
one acquires wisdom from Nature, and that the acquisition of tranquillity
also is due to the same cause. Indeed, everything else that thou
perceivest is due to Nature.

"Thus addressed by the lord of the Daityas, Sakra became filled with
wonder, and commended those words, O king, with a cheerful heart. The
lord of the three worlds then, having worshipped the lord of the Daityas,
took his leave and proceeded to his own abode.'"



SECTION CCXXIII

"Yudhishthira said, 'Tell me, O grandsire, by adopting what sort of
intelligence may a monarch, who has been divested of prosperity and
crushed by Time's heavy bludgeon, still live on this earth.'

"Bhishma said, 'In this connection is cited the old narrative of the
discourse between Vasava and Virochana's son, Vali. One day Vasava, after
having subjugated all the Asuras, repaired to the Grandsire and joining
his hands bowed to him and enquired after the whereabouts of Vali. Tell
me, O Brahman, where I may now find that Vali whose wealth continued
undiminished even though he used to give it away as lavishly as he
wished. He was the god of wind. He was Varuna. He was Surya. He was Soma.
He was Agni that used to warm all creatures. He became water (for the use
of all). I do not find where he now is. Indeed, O Brahman, tell me where
I may find Vali now. Formerly, it was he who used to illumine all the
points of the compass (as Surya) and to set (when evening came). Casting
off idleness, it was he who used to pour rain upon all creatures at the
proper season. I do not now see that Vali. Indeed, tell me, O Brahmana,
where I may find that chief of the Asuras now.'

"Brahman said, 'It is not becoming in thee, O Maghavat, to thus enquire
after Vali now. One should not, however, speak an untruth when one is
questioned by another. For this reason, I shall tell thee the whereabouts
of Vali. O lord of Sachi, Vali may now have taken his birth among camels
or bulls or asses or horses, and having become the foremost of his
species may now be staying in an empty apartment.'

"Sakra said, 'If, O Brahman, I happen to meet with Vali in an empty
apartment, shall I slay him or spare him? Tell me how I shall act.'

"Brahman said, 'Do not, O Sakra, injure Vali, Vali does not deserve
death. Thou shouldst, on the other hand, O Vasava, solicit instruction
from him about morality, O Sakra, as thou pleasest.'

"Bhishma continued, 'Thus addressed by the divine Creator, Indra roamed
over the earth, seated on the back of Airavata and attended by
circumstances of great splendour. He succeeded in meeting with Vali, who,
as the Creator had said, was living in an empty apartment clothed in the
form of an ass.'

"Sakra said, 'Thou art now, O Danava, born as an ass subsisting on chaff
as thy food. This thy order of birth is certainly a low one. Dost thou or
dost thou not grieve for it? I see what I had never seen before, viz.,
thyself brought under the sway of thy enemies, divested of prosperity and
friends, and shorn of energy and prowess. Formerly, thou used to make
progress through the worlds with thy train consisting of thousands of
vehicles and thousands of kinsmen, and to move along, scorching everybody
with thy splendour and counting us as nought. The Daityas, looking up to
thee as their protector, lived under thy sway. Through thy power, the
earth used to yield crops without waiting for tillage. Today, however, I
behold thee overtaken by this dire calamity. Dost thou or dost thou not
indulge in grief for this? When formerly thou usedst, with pride
reflected in thy face, to divide on the eastern shores of the ocean thy
vast wealth among thy kinsmen, what was the state of thy mind then?
Formerly, for many years, when blazing with splendour, thou usedst to
sport, thousands of celestial damsels used to dance before thee. All of
them were adorned with garlands of lotuses and all had companions bright
as gold. What, O lord of Danavas, was the state of thy mind then and what
is it now? Thou hadst a very large umbrella made of gold and adorned with
jewels and gems. Full two and forty thousand Gandharvas used in those
days to dance before thee.[835] In thy sacrifices thou hadst a stake that
was very large and made entirely of gold. On such occasions thou wert to
give away millions upon millions of kine. What, O Daitya, was the state
of thy mind then? Formerly, engaged in sacrifice, thou hadst gone round
the whole earth, following the rule of the hurling of the Samya: What was
the state of thy mind then?[836] I do not now behold that golden jar of
thine, nor that umbrella of thine, nor those fans. I behold not also, O
king of the Asuras, that garland of thine which was given to thee by the
Grandsire.'

"Vali said, 'Thou seest not now, O Vasava, my jar and umbrella and fans.
Thou seest not also my garland, that gift of the Grandsire. Those
precious possessions of mine about which thou askest are now buried in
the darkness of a cave. When my time comes again, thou wilt surely behold
them again. This conduct of thine, however, does not become thy fame or
birth. Thyself in prosperity, thou desirest to mock me that am sunk in
adversity. They that have acquired wisdom, and have won contentment
therefrom, they that are of tranquil souls, that are virtuous and good
among creatures, never grieve in misery nor rejoice in happiness. Led,
however, by a vulgar intelligence, thou indulgest in brag, O Purandara!
When thou shalt become like me thou shalt not then indulge in speeches
like these.'"



SECTION CCXXIV

"Bhishma said, 'Once more, laughing at Vali who was sighing like a snake,
Sakra addressed him for saying something more pointed than what had said
before.[837]

"Sakra said, 'Formerly, attended by a train consisting of thousands of
vehicles and kinsmen, thou usedst to make thy progresses, scorching all
the worlds with thy splendour and regarding us as nought. Thou art now,
however, deserted by both kinsmen and friends. Beholding this miserable
plight that has overtaken thee, dost thou or dost thou not indulge in
grief? Formerly, all the worlds were under thy sway and great was thy
joy. I ask, dost thou or dost thou not indulge in grief now, for this
fall of thine in respect of external splendour?'

"Vali said, 'Considering all this to be transitory,--due, indeed, to the
course of time,--I do not, O Sakra, indulge in grief. These things have
an end. These bodies that creatures have, O chief of celestials, are all
transitory. For that reason, O Sakra, I do not grieve (for this asinine
form of mine). Nor is this form due to any fault of mine. The animating
principle and the body come into existence together, in consequence of
their own nature. They grow together, and meet with destruction together.
Having obtained this form of existence I have not been permanently
enslaved by it. Since I know this, I have no cause for sorrow in
consequence of that knowledge. As the final resting-place of all rivers
is the ocean, even so the end of all embodied creatures is death. Those
persons that know this well are never stupefied, O wielder of the
thunderbolt! They, however, who are overwhelmed with Passion and loss of
judgment, do not know this, they whose understanding is lost, sink under
the weight of misfortune. A person who acquires a keen understanding
succeeds in destroying all his sins. A sinless person acquires the
attribute of Goodness, and having acquired it becomes cheerful. They,
however, that deviate from the attribute of Goodness, and obtain repeated
rebirths, are obliged to indulge in sorrow and grief, led on by desire
and the objects of the senses. Success or the reverse, in respect of the
attainment of all objects of desire, life or death, the fruits of action
that are represented by pleasure or pain, I neither dislike nor like.
When one slays another, one slays only that other's body. That man, who
thinks that it is he who slays another, is himself slain. Indeed, both of
them are ignorant of the truth, viz., he who slays and he who is
slain.[838] That person, O Maghavat, who having killed or vanquished any
one brags of his manliness, should know that he is not the actor but the
act (of which he boasts) has been accomplished by a real agent (who is
different). When the question comes as to who is it that causes the
creation and the destruction of things in the world, it is generally
regarded that some person (who has himself been caused or created) has
caused the act (of creation or destruction). Know, however, that the
person who is so regarded has (as already said) a creator. Earth, light
or heat, space, water, and wind constituting the fifth--from these do all
creatures spring. (When this is known to me) what sorrow can I feel (for
this change in my condition)? one that is possessed of great learning,
one that has not much of learning, one that is possessed of strength, one
that is destitute of strength, one that is possessed of personal beauty,
and one that is very ugly, one that is fortunate and one that is not
blessed by fortune, are all swept away by Time, which is too deep to be
fathomed, by its own energy. When I know that I have been vanquished by
Time, what sorrow can I feel (for this alteration in my circumstances)?
One that burns anything burns a thing that has been already burnt. One
that slays, only slays a victim already slain. One that is destroyed has
been before destroyed. A thing that is acquired by a person is that which
is already arrived and intended for his acquisition. This Time is like an
ocean. There is no island in it. Where, indeed, is its other shore? Its
boundary cannot be seen. Reflecting even deeply, I do not behold the end
of this continuous stream that is the great ordainer of all things and
that is certainly celestial. If I did not understand that it is Time that
destroys all creatures, then, perhaps, I would have felt the emotions of
joy and pride and wrath, O lord of Sachi! Hast thou come here to condemn
me, having ascertained that I am now bearing the form of an ass that
subsists upon chaff and that is now passing his days in a lonely spot
remote from the habitations of men? If I wish, even now I can assume
various awful forms beholding any one of which thou wouldst beat a hasty
retreat from my presence. It is Time that gives everything and again
takes away everything. It is Time that ordains all things. Do not, O
Sakra, brag of thy manliness. Formerly, O Purandara, on occasions of my
wrath everything used to become agitated. I am acquainted, however, O
Sakra, with the eternal attributes of all things in the world. Do thou
also know the truth. Do not suffer thyself to be filled with wonder.
Affluence and its origin are not under one's control. Thy mind seems to
be like that of a child. It is the same as it was before. Open thy eyes,
O Maghavat, and adopt an understanding established on certitude and
truth. The gods, men, the Pitris, the Gandharvas, the snakes, and the
Rakshasas, were all under my sway in days gone by. Thou knowest this, O
Vasava! Their understandings stupefied by ignorance, all creatures used
to flatter me, saying, 'Salutations to that point of the compass whither
Virochana's son Vali may now be staying!' O lord of Sachi, I do not at
all grieve when I think of that honour (which is no longer paid to me). I
feel no sorrow for this fall of mine. My understanding is firm in this
respect, viz., that I will live obedient to the sway of the Ordainer. It
is seen that some one of noble birth, possessed of handsome features, and
endued with great prowess, lives in misery, with all his counsellors and
friends. This happens because of its having been ordained.[839]
Similarly, some one born in an ignoble race, devoid of knowledge, and
with even a stain on his birth, is seen, O Sakra, to live in happiness
with all his counsellors and friends.

This also happens because of its having been ordained. An auspicious and
beautiful woman, O Sakra, is seen to pass her life in misery. Similarly,
an ugly woman with every inauspicious mark is seen to pass her days in
great happiness. That we have now become so is not due to any act of
ours, O Sakra! That thou art now so is not due, O wielder of the
thunderbolt, to any act of thine. Thou hast not done anything, O thou of
hundred sacrifices, in consequence of which thou art now enjoying this
affluence. Nor have I done anything in consequence of which I have now
been divested of affluence, Affluence and its reverse come one after
another. I now behold thee blazing with splendour, endued with
prosperity, possessed of beauty, placed at the head of all the deities,
and thus roaring at me. This would never be but for the fact of Time
standing near after having assailed me. Indeed, if Time had not assailed
me I would have today killed thee with only a blow of my fists
notwithstanding the fact of thy being armed with the thunder. This,
however, is not the time for putting forth my prowess. On the other hand,
the time that has come is for adopting a behaviour of peace and
tranquillity. It is Time that establishes all things. Time works upon all
things and leads them to their final consummation.[840] I was the
worshipped lord of the Danavas. Burning all with my energy, I used to
roar in strength and pride. When Time hath assailed even myself, who is
there whom he will not assail? Formerly, O chief of the deities, singly I
bore the energy of all the twelve illustrious Adityas with thyself
amongst them. It was I that used to bear up water and then to shower it
as rain, O Vasava! It was I that used to give both light and heat unto
the three worlds. It was I that used to protect and it was I that used to
destroy. It was I that gave and it was I that took. It was I that used to
bind and it was I that used to unbind. In all the worlds I was the one
puissant master. That sovereign sway which I had, O chief of the
celestials, is no more. I am now assailed by the forces of Time. Those
things, therefore, are no longer seen to shine in me. I am not the doer
(of acts that are apparently done by me). Thou art not the doer (of acts
done by thee). None else, O lord of Sachi, is the doer (of those acts).
It is Time, O Sakra, that protects or destroys all things.[841] Persons
conversant with the Vedas say that Time (Eternity) is Brahma. The
fortnights and months are his body. That body is invested with days and
nights as its robes. The seasons are his senses. The year is his mouth.
Some people, in consequence of their superior intelligence, say that all
this (the entire universe) should be conceived as Brahma. The Vedas,
however, teach, that the five sheaths that invest the Soul should be
regarded as Brahma. Brahma is deep and inaccessible like a vast ocean of
waters. It hath been said that it hath neither beginning nor end, and
that it is both indestructible and destructible.[842] Though it is
without attributes by itself, yet it enters all existent objects and as
such assumes attributes. Those persons that are conversant with truth
regard Brahma as eternal. Through the action of Ignorance, Brahma causes
the attributes of materiality to invest the Chit or Soul which is
immaterial spirit (having knowledge only for its attribute). That
materiality, however, is not the essential attribute of the Soul, for
upon the appearance of a knowledge of the true cause of everything, that
materiality ceases to invest the Soul.[843] Brahma in the form of Time is
the refuge of all creatures. Where wouldst thou go transcending that
Time? Time or Brahma, indeed, cannot be avoided by running nor by staying
still. All the five senses are incapable of perceiving Brahma. Some have
said that Brahma is Fire; some that he is Prajapati; some that he is the
Seasons; some that he is the Month; some that he is the Fortnight; some
that he is the Days; some that he is the Hours; some that he is the
Morning; some that he is the Noon; some that he is the Evening; and some
that he is the Moment. Thus diverse people speak diversely of him who is
single. Know that he is Eternity, under whose sway are all things. Many
thousands of Indras have passed away, O Vasava, each of whom was
possessed of great strength and prowess. Thou also, O lord of Sachi,
shalt have to pass away after the same manner. Thee, too, O Sakra, that
art possessed of swelling might and that art the chief of the deities,
when thy hour comes, all-powerful Time will extinguish! Time sweeps away
all things. For this reason, O Indra, do not brag. Time is incapable of
being quieted by either thee or me or by those gone before us. This regal
prosperity that thou hast attained and that thou thinkest to be beyond
comparison, had formerly been possessed by me. It is unsubstantial and
unreal. She does not dwell long in one place. Indeed, she had dwelt in
thousands of Indras before thee, all of whom, again, were very much
superior to thee. Unstable as she is, deserting me she hath now
approached thee, O chief of the deities! Do not, O Sakra, indulge in such
brag again. It behoveth thee to become tranquil. Knowing thee to be full
of vanity, she will very soon desert thee.'"



SECTION CCXXV

"Bhishma said, 'After this, he of hundred sacrifices beheld the goddess
of Prosperity, in her own embodied form that blazed splendour, issue out
of the form of the high-souled Vali. The illustrious chastiser of Paka,
beholding the goddess blazing with radiance, addressed Vali in these
words, with eyes expanded in wonder.'

"Sakra said, 'O Vali, who is this one, thus shining with splendour, thus
decked with head plumes, thus adorned with golden bracelets on her upper
arms, and thus emitting a halo of glory on all sides in consequence of
her energy that is issuing out of thy body.'

"Vali said, 'I do not know whether she is an Asura damsel or a celestial
one or a human one. Thou mayst not ask her thyself. Do what pleases thee.'

"Sakra said, 'O thou of sweet smiles, who art thou that art possessed of
such radiance and adorned with plumes that thus issuest from the body of
Vali. I do not know thee. Kindly tell me thy name. Who, indeed, art thou
that thus standest here as Maya herself, blazing with thy own splendour,
after having deserted the lord of the Daityas? O, tell me this as I
question thee.'

"Sree said, 'Virochana did not know me. This Vali also that is the son of
Virochana knows me not. The learned called me by the name of
Duhshaha.[844] Some knew me by the name of Vidhitsa.[845] I have other
names also, O Vasava! They are Bhuti, Lakshmi, and Sree.[846] Thou
knowest me not, O Sakra, nor doth any one among the deities know me.'

"Sakra said, 'O lady that is difficult of being borne, why do you desert
Vali now after having lived in him for a long time? Is it due to any act
of mine or is it due to any act that Vali has done?'

"Sree said, 'Neither the Creator nor the Ordainer rules me. It is Time
that moves me from one place to another. Do not, O Sakra, disregard Vali.'

"Sakra said, 'For what reason, O goddess adorned with plumes, do you
desert Vali? Why also do you approach me (for living in me)? Tell me
this, O thou of sweet smiles!'

'Sree said, 'I live in truth, in gifts, in good vows, in penances, in
prowess, and in virtue. Vali hath fallen off from all these. Formerly, he
was devoted to the Brahmanas. He was truthful and had controlled his
passions. Latterly, however, he began to cherish feelings of animosity
towards the Brahmanas and touched clarified butter with soiled
hands.[847] Formerly, he was always engaged in the performance of
sacrifices. At last, blinded by ignorance and afflicted by Time he began
to boast before all persons, saying that his adorations towards me were
ceaseless. Deserting him (for these faults) I shall henceforth, O Sakra,
dwell in thee. Thou shouldst bear me without heedlessness, and with
penances and prowess.'

"Sakra said, 'O thou that dwellest amid lotuses, there is not a single
person among gods, men, and all creatures, that can bear thee for ever.'

"Sree said, 'Truly, O Purandara, there is none among gods, Gandharvas,
Asuras, or Rakshasas, that can bear me for ever.'

"Sakra said, 'O auspicious lady, tell me how I should conduct myself so
that thou mayst dwell in me always. I shall certainly obey thy behests.
It behoveth thee to answer me truly.'

"Sree said, 'O chief of the deities, I shall tell thee as to how I may be
enabled to dwell in thee always. Divide me into four parts according to
the ordinance laid down in the Vedas.'

"Sakra said, 'I shall assign the habitations according to their strength
and power in bearing thee. As regards myself, I shall always take care, O
Lakshmi, that I may not offend thee in any way. Amongst men, the earth,
that progenitrix of all things, bear them all. She shall bear a fourth
part of thyself. I think she hath the strength to do it.'

"Sree said, 'Here, I yield up a quarter of myself. Let it be established
on the earth. Do thou, after this, make a proper disposition, O Sakra,
for my second quarter.'

"Sakra said, 'The waters, among men, in their liquid form, do various
services to human beings. Let the waters bear a fourth part of thy
person. They have the strength to bear a portion of thine.'

"Sree said, 'I yield up another quarter of mine that is to be established
in the waters. Do thou, after this, O Sakra, assign a proper place for my
third quarter.'

"Sakra said, 'The Vedas, the sacrifices, and the deities are all
established in Fire. Fire will bear thy third quarter, when it is placed
therein.'

"Sree said, 'Here I yield up my third quarter which is to be placed in
Fire. Do thou, O Sakra, after this, assign a proper place for my last
quarter.'

"Sakra said, 'They that are good among men, devoted to Brahmanas, and
truthful in speech, may bear thy fourth quarter. The good have the power
to bear it.'

"Sree said, 'Here I yield up my fourth quarter that is to be placed among
the good. My portions thus assigned to different creatures, do thou
continue to protect me, O Sakra.'

"Sakra said, 'Listen to these words of mine. I have thus distributed thee
among different creatures. Those among creatures that will offend against
thee shall be chastised by me. The chief of the Daityas, viz., Vali, thus
deserted by Sree, then said these words.'

"Vali said, 'At present the Sun shines as much in the east as in the
west, and as much in the north as in the south. When, however, the Sun,
withdrawing himself from all sides, will shine only upon the region of
Brahman situated in the middle of Sumeru, then will again occur a great
battle between the gods and the Asuras, and in that fight I shall
certainly vanquish all of you. When the Sun, withdrawing himself from all
sides, will shine fixedly upon only the region of Brahman, then will
again occur a great battle between the gods and the Asuras, and in that
fight I shall surely conquer all of you.'[848]

"Sakra said, 'Brahman hath commanded me saying that I should never kill
thee. It is for this reason, O Vali, that I do not hurl my thunderbolt
upon thy head. Go whithersoever thou wishest, O chief of the Daityas! O
great Asura, peace to thee! No time will come when the Sun will shine
from only the meridian. The Self-born (Brahman) hath before this ordained
the laws that regulate the Sun's motions. Giving light and heat to all
creatures, he goes on ceaselessly. For six months he travels in a
northward course and then for the other six in a southward course. The
sun travels by these courses (one after another), creating winter and
summer for all creatures.'

"Bhishma continued, 'Thus addressed by Indra, O Bharata, Vali, the chief
of the Daityas, proceeded towards the south. Purandara proceeded towards
the north. The thousand-eyed Indra, after having listened to this speech
of Vali which was characterised by an entire absence of pride, then
ascended the skies.'



SECTION CCXXVI

"Bhishma said, 'In this connection is also cited the old narrative of the
discourse between him of a hundred sacrifices and the Asura Namuchi, O
Yudhishthira. When the Asura Namuchi, who was conversant with the birth
and the death of all creatures, was sitting, divested of prosperity but
untroubled at heart like the vast ocean in perfect stillness, Purandara
addressed him these: words, 'Fallen off from thy place, bound with cords,
brought under the sway of thy foes, and divested of prosperity, dost
thou, O Namuchi, indulge in grief or passest thou thy days cheerfully?'

"Namuchi answered, 'By indulging in such sorrow as cannot be warded off
one only wastes one's body and gladdens one's foes. Then, again, no one
can lighten another's sorrow by taking any portion of it upon oneself.
For these reasons, O Sakra, I do not indulge in sorrow. All this that
thou seest hath one end.[849] Indulgence in sorrow destroys personal
comeliness, prosperity, life, and virtue itself, O chief of the deities!
Without doubt, suppressing that sorrow which comes upon oneself and which
is born of an improper disposition of the mind, one possessed of true
knowledge should reflect in one's mind of that which is productive of the
highest good and which dwells in the heart itself.[850] When one sets
one's mind upon what is for one's highest good, without doubt, the result
that takes place is that one's objects are all accomplished.[851] There
is One Ordainer, and no second. His control extends over the being that
lies within the womb. Controlled by the great Ordainer I go on as He sets
me on, like water running along a downward path. Knowing what is
existence and what is emancipation, and understanding also that the
latter is superior to the former, I do not, however, strive for attaining
to it. Doing acts that tend towards the direction of virtue and also
those that tend towards the opposite direction, I go on as He sets me on.
One gets those things that are ordained to be got. That which is to
happen actually happens. One has repeatedly to reside in such wombs in
which one is placed by the Ordainer. One has no choice in the matter.
That person is never stupefied, who when placed in any particular
condition, accepts it as that which he was ordained to be placed in. Men
are affected by pleasure and pain that come by turns in course of Time.
There is no personal agency (in the matter of pleasure or pain to any
one). In this lies sorrow, viz., that he that dislikes sorrow regards
himself as the actor.[852] Amongst Rishis, gods, great Asuras, persons
fully conversant with the three Vedas, and ascetics in the forest, who is
there whom calamities do not approach? Those, however, that are
conversant with the Soul and that which is not-Soul never fear
calamities. The person of wisdom, naturally standing immovable like
Himavat, never gives way to wrath; never suffers himself to be attached
to the objects of the senses; never languishes in sorrow or rejoices in
happiness. When overwhelmed with even great afflictions, such a person
never gives way to grief. That person is a very superior one whom even
great success cannot gladden and even dire calamities cannot afflict, and
who bears pleasure and pain, and that which is between them both, with an
unmoved heart. Into whatever condition a person may fall, he should
summon cheerfulness without yielding to sorrow. Indeed, even thus should
one drive off from one's self one's swelling grief that is born in one's
mind and that is (if not dispelled) sure to give pain. That assembly of
learned persons engaged in the discussion of duties based upon both the
Srutis and the Smritis is not a good assembly,--indeed, that does not
deserve to be called by the name of assembly,--entering which a wicked
man does not become penetrated with fear (born of his wicked deeds). That
man is the foremost of his species who having dived into and enquired
after righteousness succeeds in acting according to the conclusions to
which he arrives.[853] The acts of a wise man are not easily
comprehensible. He that is wise, is never Stupefied when afflictions come
upon him. Even if he falls away from his position like Gautama in his old
age, in consequence of the direct calamity, he does not suffer himself to
be stupefied.[854] By any of these, viz., mantras, strength, energy,
wisdom, prowess, behaviour, conduct, or the affluence of wealth, can a
person acquire that which has not been ordained to be acquired by him?
What sorrow then is there for the non-acquisition of that upon which one
has set one's heart? Before I was born, they that have the matter in
their hands had ordained what I am to do and suffer. I am fulfilling what
was thus ordained for me. What then can death do to me? One obtains only
that which has been ordained to be obtained. One goes thither whither it
was ordained that one is to go. Those sorrows and joys are obtained that
are ordained to be obtained. That man who knowing this fully, does not
suffer himself to be stupefied, and who is contented under both happiness
and sorrow, is regarded as the foremost of his species.'"



SECTION CCXXVII

"Yudhishthira said, 'What, indeed, is good for a man that is sunk in dire
distress, when loss of friends or loss of kingdom, O monarch has
occurred? In this world, O bull of Bharata's race, thou art the foremost
of our instructors. I ask thee this. It behoveth thee to tell me what I
ask.'

"Bhishma said, 'For one that has been deprived of sons and wives and
pleasures of every kind and wealth, and that has been plunged into dire
distress, fortitude is of the highest good, O king! The body is never
emaciated of one that is always possessed of fortitude. Grieflessness
bears happiness within it, and also health that is a superior possession.
In consequence again of this health of body, once may again acquire
prosperity. That wise man, O sire, who adheres to a course of righteous
conduct (while afflicted by distress) succeeds in acquiring prosperity,
patience, and perseverance in the accomplishment of all his objects. In
this connection is once more cited the old narrative of the discourse
between Vali and Vasava, O Yudhishthira! After the battle between the
gods and the Asuras, in which a large number of Daityas and Danavas fell,
had come to an end. Vali became king. He was deceived by Vishnu who once
more established his sway over all the worlds. He, of a hundred
sacrifices was once more invested with the sovereignty of the deities.
After the rule of the deities had thus been re-established, and the four
orders of men had been re-established in the practice of their respective
courses of duty, the three worlds once more swelled with prosperity, and
the Self-born became glad at heart. At that time, accompanied by the
Rudras, the Vasus, the Adityas, the Aswins, the celestial Rishis, the
Gandharvas, the Siddhas, and other superior orders of beings, the
puissant Sakra, seated in splendour on his four-tusked prince of
elephants, called Airavata, made a progress through all the worlds. One
day, while thus engaged, the wielder of the thunderbolt beheld
Virochana's son Vali within a certain mountain cave on the sea-shore.
Seeing the prince of Danavas, he approached him. Beholding the chief of
the deities, viz., Indra, thus seated on the back of Airavata and
surrounded by the several orders of the celestials, the prince of the
Daityas showed no signs of sorrow or agitation. Indra also, seeing Vali
staying unmoved and fearless, addressed him from the back of his foremost
of elephants, saying, 'How is it, O Daitya, that thou art so unmoved? Is
it due to thy heroism or thy having waited with reverence upon aged
persons? Is it due to thy mind having been cleansed by penances? To
whatever cause it may be due, this frame of mind is certainly very
difficult of attainment. Hurled from a position that was certainly the
highest, thou art now divested of all thy possessions, and thou hast been
brought under the sway of thy foes. O son of Virochana, what is that by
having recourse to which thou dost not grieve although the occasion is
for grief? Formerly, when thou wert invested with the sovereignty of thy
own order, unrivalled pleasures were thine. Now, however, thou art
divested of thy wealth and jewels and sovereignty. Tell us why thou art
so unmoved. Thou wert before this a god, seated on the throne of thy sire
and grandsires. Beholding thyself stripped today by thy foes, why dost
thou not grieve? Thou art bound in Varuna's noose and hast been struck
with my thunderbolt. Thy wives have been taken away and thy wealth also.
Tell us why thou dost not indulge in grief. Divested of prosperity and
fallen away from affluence, thou indulgest not in grief. This, indeed, is
something that is very remarkable. Who else, O Vali, than one like thee,
could venture to bear the burthen of existence after being shorn of the
sovereignty of the three worlds?' Hearing without any pain these and
other cutting speeches that Indra addressed to him, asserting the while
his own superiority over him, Vali, the son of Virochana, fearlessly
answered his interrogator, saying the following words.'

"Vali said, 'When calamities have oppressed me, O Sakra, what dost thou
gain by such brag now? Today I behold thee, O Purandara, stand before me
with the thunderbolt upraised in thy hand! Formerly, however, thou
couldst not bear thyself so. Now thou hast by some means gained that
power. Indeed, who else than thou could utter such cruel speeches? That
person who, though able to punish, shows compassion towards a heroic foe
vanquished and brought under his sway, is truly a very superior
individual. When two persons fight, victory in the battle is certainly
dubious. One of the two certainly becomes victorious, and the other
becomes vanquished. O chief of the deities, let not thy disposition be
such! Do not imagine that thou hast become the sovereign of all creatures
after having conquered all with thy might and prowess! That we have
become so is not, O Sakra, the result of any act of ours.[855] That thou
hast become so, O wielder of the thunderbolt, is not the result of any
act of thine. What I am now thou wilt be in the future. Do not disregard
me, thinking that thou hast done an exceedingly difficult feat. A person
obtains happiness and misery one after another in course of Time. Thou
hast, O Sakra, obtained the sovereignty of the universe in course of Time
but not in consequence of any especial merit in thee. It is Time that
leads me on in his course. That same Time leads thee also onward. It is
for this that I am not what thou art today, and thou also art not what we
are! Dutiful services done to parents, reverential worship of deities,
due practice of any good quality,--none of these can bestow happiness on
any one. Neither knowledge, nor penances, nor gifts, nor friends, nor
kinsmen can rescue one that is afflicted by Time. Men are incapable of
averting, by even a thousand means, an impending calamity. Intelligence
and strength go for nothing in such cases. There is no rescuer of men
that are afflicted by Time's course. That thou, O Sakra, regarded thyself
as the actor lies at the root of all sorrow. If the ostensible doer of an
act is the real actor thereof, that doer then would not himself be the
work of some one else (viz., the Supreme Being). Hence, because the
ostensible doer is himself the product of another, that another is the
Supreme Being above whom there is nothing higher. Aided by Time I had
vanquished thee. Aided by Time thou hast vanquished me. It is Time that
is the mover of all beings that move. It is Time that destroys all
beings. O Indra, in consequence of thy intelligence being of the vulgar
species thou seest not that destruction awaits all things. Some, indeed,
regard thee highly as one that has acquired by his own acts the
sovereignty of the universe. For all that, how can one like us that know
the course of the world, indulge in grief in consequence of having been
afflicted by Time, or suffer our understanding to be stupefied, or yield
to the influence of error? Shall my understanding or that of one like me,
even when we are overwhelmed by Time, coming in contact with a calamity,
suffer itself to be destroyed like a wrecked vessel at sea?[856] Myself,
thyself, and all those who will in future become the chiefs of the
deities, shall have, O Sakra, to go the way along which hundreds of
Indras have gone before thee. When thy hour matures itself, Time will
surely destroy thee like me,--thee that art now so invincible and that
now blazest with unrivalled splendour. In Time's course many thousands of
Indras and of deities have been swept off yuga after yuga. Time, indeed,
is irresistible. Having attained to thy present position, thou regardest
thyself very highly, even as the Creator of all beings, the divine and
eternal Brahman. This position of thine had been attained by many before
thee. With none did it prove stable or unending. In consequence, however,
of a foolish understanding, thou alone regardest it to be immutable and
eternal. Thou trustest in that which is not deserving of trust. Thou
deemest that to be eternal which is not eternal. O chief of the deities,
one that is overwhelmed and stupefied by Time really regards oneself
after this manner. Led by folly thou regardest thy present regal
prosperity to be thine. Know, however, that it is never stable in respect
of either thee or me or others. It had belonged to innumerable persons
before thee. Passing over them, it has now become thine. It will stay
with thee, O Vasava, for some time and then prove its instability. Like a
cow abandoning one drinking ditch for another, it will surely desert thee
for somebody else. So many sovereigns have gone before thee that I
venture not to make an enumeration. In the future also, O Purandara,
innumerable sovereigns will rise after thee. I do not behold those rulers
now that had formerly enjoyed this earth with her trees and plants and
gems and living creatures and waters and mines. Prithu, Aila, Maya,
Bhima, Naraka, Samvara, Aswagriva, Puloman, Swarbhanu, whose standard was
of immeasurable height, Prahlada, Namuchi, Daksha, Vipprachitti,
Virochana, Hrinisheva, Suhotra, Bhurihan, Pushavat, Vrisha, Satyepsu,
Rishava, Vahu, Kapilaswa, Virupaka, Vana, Kartaswara, Vahni,
Viswadanshtra, Nairiti, Sankocha, Varitaksha, Varaha, Aswa, Ruchiprabha,
Viswajit, Pratirupa, Vrishanda, Vishkara, Madhu, Hiranyakasipu, the
Danava Kaitabha, and many others that were Daityas and Danavas and
Rakshasas, these and many more unnamed, belonging to remote and remoter
ages, great Daityas and foremost of Danavas, whose names we have
heard,--indeed, many foremost of Daityas of former times,--having gone
away, leaving the Earth. All of them were afflicted by Time. Time proved
stronger than all of them. All of them had worshipped the Creator in
hundreds of sacrifices. Thou art not the one person that hast done so.
All of them were devoted to righteousness and all of them always
performed great sacrifices. All of them were capable of roaming through
the skies, and all were heroes that never showed their backs in battle.
All of them had very strong frames and all had arms that resembled heavy
bludgeons. All of them were masters of hundreds of illusions, and all
could assume any form they wished. We have never heard that having
engaged themselves in battle any of them had ever sustained a defeat. All
were firm observers of the vow of truth, and all of them sported as they
wished. Devoted to the Vedas and Vedic rites, all of them were possessors
of great learning. Possessed of great might, all of them had acquired the
highest prosperity and affluence. But none of those high-souled
sovereigns had the least tincture of pride in consequence of sovereignty.
All of them were liberal, giving unto each what each deserved. All of
them behaved properly and duly towards all creatures. All of them were
the offspring of Daksha's daughters. Endued with great strength, all were
lords of the creation. Scorching all things with the energy all of them
blazed with splendour. Yet all of them were swept off by time. As regards
thee, O Sakra, it is evident that when thou shalt have, after enjoying
the earth, to leave her, thou wilt not be able to control thy grief. Cast
off this desire that thou cherishest for objects of affection and
enjoyment. Cast off this pride that is born of prosperity. If thou actest
in this manner, thou wilt then be able to bear the grief that attends the
loss of sovereignty. When the hour of sorrow comes, do not yield to
sorrow. Similarly, when the hour of joy comes, do not rejoice.
Disregarding both the past and the future, live contentedly with the
present. When Time that never sleeps came upon me that had always been
heedful of my duties, turn thy heart to the ways of peace, O Indra, for
that same Time will very soon come over thee! Thou piercest me with thy
words, and thou seemest to be bent upon inspiring dread in me. Indeed,
finding me collected, thou regardest thy own self very highly. Time had
first assailed me. It is even now behind thee. I was at first vanquished
by Time. It was for that reason that thou didst afterwards succeed in
vanquishing me for which thou roarest in pride thus. Formerly, when I
happened to become angry, what person was there on earth that could stand
before me in battle? Time, however, is stronger. He has overwhelmed me.
It is for this reason, O Vasava, that thou art able to stand before me!
Those thousand (celestial years), that are the measure of thy sway, will
surely come to an end. Thou shalt then fall and thy limbs will become as
miserable as mine now even though I am possessed of mighty energy. I have
fallen away from the high place that is occupied by the sovereign of the
three worlds. Thou art now the actual Indra in heaven. In this delightful
world of living beings, thou art now, in consequence of Time's course, an
object of universal adoration. Canst thou say what is that by having done
which thou hast become Indra today and what also is that by having done
which we have fallen off from the position we had? Time is the one
creator and destroyer. Nothing else is cause (in the universe for the
production of any effect). Decline, fall, sovereignty, happiness, misery,
birth and death,--a learned person by encountering any of these neither
rejoices nor indulges in sorrow. Thou, O Indra, knowest us. We also, O
Vasava, know thee. Why then dost thou brag in this fashion before me,
forgetting, O shameless one, that it is Time that hath made thee what
thou art? Thou didst thyself witness what my prowess was in those days.
The energy and might I used to display in all my battles, furnish
sufficient evidence. The Adityas, the Rudras, the Sadhyas, the Vasus, and
the Maruts, O lord of Sachi, were all vanquished by me. Thou knowest it
well thyself, O Sakra, that in the great encounter between the gods and
the Asuras, the assembled deities were quickly routed by me by the fury
of my attack. Mountains with their forests and the denizens that lived in
those forests, were repeatedly hurled by us. Many were the mountain
summits with craggy edges that I broke on thy head. What, however, can I
do now? Time is incapable of being resisted. If it were not so, do not
think that I would not have ventured to kill thee with that thunderbolt
of thine with even a blow of my fist. The present, however, is not the
hour with me for the display of prowess. The hour that hath come is such
that I should adopt tranquillity now and tolerate everything. It is for
this reason, O Sakra, that I put up with all this insolence of thine.
Know, however, that I am less able to bear insolence than even thou. Thou
braggest before one who, upon his time having matured, is surrounded on
all sides by Time's conflagration and bound strongly in Time's cords.
Yonder stands that dark individual who is incapable of being resisted by
the world. Of fierce form, he stands there, having bound me like an
inferior animal bound with cords. Gain and loss, happiness and misery,
lust and wrath, birth and death, captivity and release,--these all one
encounters in Time's course. I am not the actor. Thou art not the actor.
He is the actor who, indeed, is omnipotent. That Time ripens me (for
throwing me down) like a fruit that has appeared on a tree. There are
certain acts by doing which one person obtains happiness in Time's
course. By doing those very acts another obtains misery in the course of
Time. Versed as I am with the virtues of Time, it behoves me not to
indulge in grief when it is Time that has assailed me. It is for this
reason, O Sakra, that I do not grieve. Grief cannot do us any good. The
grief of one that indulges in grief never dispels one's calamity. On the
other hand, grief destroys one's power. It is for this that I do not
indulge in grief.'

"Thus addressed by the chief of the Daityas, he of a hundred sacrifices,
viz., the puissant and thousand-eyed chastiser of Paka, restrained his
wrath and said these words.'

"Sakra said, 'Beholding this upraised arm of mine, equipped with the
thunderbolt, and those nooses of Varuna, who is there whose understanding
would not be agitated, including the very Destroyer himself that
compasses the death of all beings? Thy understanding, however, so firm
and so endued with vision of the truth, hath not been agitated. O thou of
invincible prowess, verily, thou art unmoved today in consequence of thy
fortitude. Beholding all things in this universe to be fleeting, who is
there in it, endued with body, that would venture to repose confidence on
either his body or all the objects of his desire? Like thyself I also
know that this universe is not eternal, and that it has been thrown into
Time's conflagration that is dreadful though hidden from the view, that
is continuously burning, and that is truly endless. Every one is assailed
here by Time. Nothing among beings that are subtile or gross enjoys an
immunity from Time's sway. All things are being cooked in Time's
cauldron. Time has no master. Time is ever heedful. Time is always
cooking all things within itself. No one who has once entered the domain
of Time which is ceaselessly going on, can escape therefrom. All embodied
beings may be heedless of Time, but Time is heedful and is broad awake
behind them. No one has ever been seen to have driven off Time from him.
Ancient and eternal, and the embodiment of justice, Time is uniform in
respect of all living creatures. Time cannot be avoided, and there is no
retrogression in its course. Like a usurer adding up his interest, Time
adds up its subtile portions represented by kalas, and lavas, and
kashthas, and kshanas, and months, and days and nights. Like the current
of a river washing away a tree whose roots are reached by it, Time,
getting at him who says, 'This I will do today but this other act I will
do tomorrow' sweeps him away. Time sweeps away one and men exclaim, 'I
saw him a little while ago. How has he died?' Wealth, comforts, rank,
prosperity, all fall a prey to Time. Approaching every living creature,
Time snatches away his life. All things that proudly raise their heads
high are destined to fall down. That which is existent is only another
form of the non-existent. Everything is transitory and unstable. Such a
conviction is, however, difficult to come at. Thy understanding, so firm
and endued with true vision, is unmoved. Thou dost not, even mentally,
realise what thou wert some time ago. Time that is strong, assailing the
universe, cooks it within itself and sweeps away everything without
consideration of seniority of years or the reverse. For all that, one
that is being dragged by Time is unconscious of the noose thrown round
one's neck. People, given to jealousy and vanity and cupidity to lust,
wrath, and fear, to desire, heedlessness, and pride, suffer themselves to
be stupefied. Thou, however, art acquainted with the truth of existence.
Thou art possessed of learning and endued with wisdom and penance. Thou
beholdest Time as clearly as if it were an emblic myrobalan on the palm
of thy hand. O son of Virochana, fully conversant art thou with the topic
of Time's conduct. Thou art well-versed in all branches of knowledge.
Thou art of cleansed Soul and a thorough master of thy persons. Thou art,
for this, an object of affection with all persons endued with wisdom.
Thou hast, with thy understanding, fully comprehended the whole universe.
Though thou hast enjoyed every kind of happiness, thou art never attached
to anything, and hence thou hast not been stained by anything. The
qualities of Passion and Darkness do not soil thee for thou hast
conquered thy senses. Thou waitest only upon thy Soul which is divested
of both joy and sorrow. The friend of all creatures, without animosity,
with thy heart set upon tranquillity, beholding thee thus, my heart is
inclined to compassion towards thee. I do not desire to afflict an
enlightened person like thee by keeping him in an enchained condition.
Abstention from injury is the highest religion. I feel compassion towards
thee. These nooses of Varuna, with which thou hast been bound, will
loosen Time's course in consequence of the misconduct of men. Blessed be
thou, O great Asura! When the daughter-in-law will set the aged
mother-in-law to work, when the son, through delusion, will command the
sire to work for him, when Sudras will have their feet washed by
Brahmanas and have sexual congress fearlessly with women of regenerate
families, when men will discharge the vital seed into forbidden wombs,
when the refuse of houses will begin to be carried upon plates and
vessels made of white brass, and when sacrificial offerings intended for
the deities will begin to be borne upon forbidden vessels, when all the
four orders will transgress all restraints, then these bonds of thine
will begin one by one, to loosen. From us thou hast no fear. Wait
quietly. Be happy. Be divested of all sorrow. Let thy heart be cheerful.
Let no illness be thine.' Having said these words unto him, the divine
Indra, having the prince of elephants for his vehicle, left that spot.
Having vanquished all the Asuras, the chief of the deities rejoiced in
gladness and became the one sole lord of all the worlds. The great Rishis
hymned the praises of that lord of all mobile and immobile creatures. The
deity of fire once more began to bear the libations of clarified butter
that were poured (by all) into his visible form, and the great god took
charge of the nectar that was committed to his care. His praises hymned
by the foremost of Brahmanas engaged in sacrifices, the lord Indra,
blazing with splendour, his wrath pacified, and his heart tranquillised,
became gladdened, and returning to his own abode in heaven, began to pass
his days in great happiness.'"[857]



SECTION CCXXVIII

"Yudhishthira said, 'Tell me, O grandsire, the indications of future
greatness and future fall in respect of a person.'

"Bhishma said, 'The mind itself, blessed be thou, indicates the
premonitory symptoms of one's future prosperity and future fall. In this
connection is cited the old story of the discourse between Sree and
Sakra. Listen to it, O Yudhishthira! The great ascetic Narada, of energy
whose effulgence is as immeasurable as Brahma itself, with sins all
destroyed, capable of beholding through the prosperity of his penances
both this and the other world at once, and the equal of the celestial
Rishis in the region of the Creator, roved according to his pleasure
through the triple world. One day, rising up at dawn, he wished to
perform his ablutions, and for that purpose went to the river Ganga as
she issued out of the pass known by the name of Dhruva and plunged into
the stream.[858] At that time the thousand-eyed Indra also, the wielder
of the thunderbolt, and the slayer of Samvara and Paka, came to the very
bank where Narada was. The Rishi and the deity, both of souls under
perfect command, finished their ablutions, and having completed their
silent recitations, sat together. They employed the hour in reciting and
listening to the excellent narratives told by the great celestial Rishis
descriptive of many good and high deeds. Indeed, with concentrated
attention the two were engaged in such pleasant discourse on ancient
history.[859] While sitting there they beheld the rising Sun casting his
thousand rays right before him. Seeing the full orb, both of them stood
up and hymned his praises. Just at that time they beheld in the sky, in a
direction opposite to that of the rising star of day, some luminous
object, resplendent as blazing fire and that seemed to be a second star
of day. And they saw, O Bharata, that that luminous object was gradually
approaching towards them both. Riding upon Vishnu's vehicle adorned with
Garuda and Surya himself, that object blazed forth with unrivalled
splendour, and seemed to illumine the three worlds. The object they saw
was none other than Sree herself, attended by many Apsaras endued with
splendid beauty. Indeed, she looked like a large solar disc herself,
possessed of effulgence resembling that of fire. Adorned with ornaments
that looked like veritable stars, she wore a wreath that resembled a
garland of pearls. Indra saw that goddess called Padma having her
habitation in the midst of lotuses. Descending from her foremost of cars,
that unrivalled lady began to approach towards the lord of the three
worlds and the celestial Rishi Narada. Followed by Narada, Maghavat also
proceeded towards that lady. With joined hands, he offered himself up to
her, and versed as he was with all things, he worshipped her with
reverence and sincerity never surpassed. The adorations over, the lord of
celestials, O king, addressed Sree in the following words.'

"Sakra said, 'O thou of sweet smiles, who, indeed, art thou and for what
business hast thou come here? O thou of fair brows, whence dost thou come
and whither wilt thou proceed, O auspicious lady?'

"Sree said, 'In the three worlds full of the seeds of auspiciousness, all
creatures, mobile and immobile, strive with their whole hearts to win an
association with me. I am that Padma, that Sree decked with lotuses, who
sprang from the lotus that blooms at the touch of the rays of Surya, for
the prosperity of all creatures. I am called Lakshmi, Bhuti, and Sree, O
slayer of Vala! I am Faith, I am Intelligence, I am Affluence, I am
Victory, and I am Immutability. I am Patience, I am Success, I am
Prosperity. I am Swaha, I am Swadha, I am Reverence, I am Fate, and I am
Memory. I dwell at the van and on the standards of victorious and
virtuous sovereigns, as also in their homes and cities and dominions. I
always reside, O slayer of Vala, with those foremost of men, viz., heroes
panting after victory and unretreating from battle. I also reside for
ever with persons that are firmly attached to virtue, that are endued
with great intelligence, that are devoted to Brahma, that are truthful in
speech, that are possessed of humility, and that are liberal. Formerly, I
dwelt with the Asuras in consequence of my disposition of being bound by
truth and merit Seeing, however, that the Asuras have assumed adverse
natures, I have left then and wish to reside in thee.'

"Sakra said, 'O thou of fair face, in consequence of what behaviour of
the Asuras didst thou dwell with them? What didst thou see there for
which thou hast come hither, having deserted the Daityas and the Danavas?'

"Sree said, I attach myself steadfastly to those that are devoted to the
duties of their own order, to those that never fall away from patience,
to those that take a pleasure in walking along the path which leads to
heaven. I always reside with those that are distinguished for liberality,
for study of the scriptures, for sacrifices, for other scriptural rites,
and for worship of Pitris, deities, preceptors, seniors, and guests.
Formerly, the Danavas used to keep their abodes clean, to keep their
women under control, to pour libations on the sacrificial fire, to wait
dutifully on their preceptors, to restrain their passions, to be obedient
to the Brahmanas, and to be truthful in speech. They were full of faith;
they kept their wrath under control; they practised the virtue of
charity; they never envied others; they used to maintain their friends
and advisers, and their spouses; they were never jealous. Formerly, they
never assailed one another, filled with wrath. They were all contented
and never felt pain at the sight of other people's affluence and
prosperity. They were all charitable and economical; of respectable
conduct, and endued with compassion. They were excessively inclined to
grace, possessed of simplicity of conduct, steadfast in faith, and had
their passions under complete control. They used to keep their servants
and counsellors contented, and were grateful and endued with sweet
speech. They used to serve every one as each deserved in consequence of
his position and honour. They were endued with shame. They were of rigid
vows. They used to perform their ablutions on every sacred day. They used
to smear themselves properly with perfumes and suspicious unguents. They
were also to adorn their persons duly. They were observant of fasts and
penances, were trustful, and utterers of Vedic hymns. The Sun never rose
upon them while they lay asleep. They never outslept the moon. They
always abstained from curds and pounded barley. They used every morning
to look at clarified butter and other auspicious articles, and with
senses withdrawn they used to recite the Vedas and worship Brahmanas with
gifts. Their discourse was always virtuous, and they never accepted
gifts. They always went to sleep at midnight and never slept during the
day. They always used to take pleasure in showing compassion for the
distressed, the helpless, the aged, the weak, the sick, and women, and
enjoyed all their possessions by sharing these with them. They always
used to assume and comfort the agitated, the cheerless, the anxious, the
terrified, the diseased, the weak and emaciated, the robbed, and the
afflicted. They followed the dictates of virtue and never injured one
another. They were ready and well-disposed for action of every kind (that
deserved to be accomplished). They used to serve and wait with reverence
upon seniors and aged individuals. They duly worshipped Pitris, deities,
and guests, and ate every day what was left after gratifying these. They
were firmly devoted to truth and penances. None amongst them ate singly
any food that was good, and none had congress with other people's wives.
As regards compassion, they behaved towards all creatures as towards
their own selves. They never allowed the emission of the vital seed into
empty space, into inferior animals, into forbidden wombs, or on sacred
days. They were always distinguished for gifts, for cleverness, for
simplicity, for hopeful exertion, for humility, for friendliness, and for
forgiveness. And, O puissant one, truth, charity, penance, purity,
compassion, soft speeches and absence of animosity towards friends,--all
these were always in them. Slumber, procrastination, fretfulness, envy,
and want of foresight, discontent, melancholy, cupidity never assailed
them. In consequence of the Danavas having been distinguished for these
good qualities, I dwelt with them from the beginning of the creation for
many yugas together. Times were altered, and that alteration brought
about an alteration in the character of the Danavas. I saw that virtue
and morality deserted them and they began to own the sway of lust and
wrath. Persons, though themselves inferior in attainments, began to
cherish animosities towards seniors in age possessed of superior
qualifications, and while the latter, possessed of virtue and merit, used
to speak upon proper topics in the midst of assemblies, the former began
to ridicule or laugh at them. When reverend seniors in age came, the
younger individuals, seated at their ease, refused to adore the former by
rising up and saluting them with respect. In the presence of sires, sons
began to exercise power (in matters that concerned sires alone). They
that were not in receipt of wages accepted service and shamelessly
proclaimed the fact, Those amongst them that succeeded in amassing great
wealth by doing unrighteous and censurable deeds came to be held in
esteem.[860] During the night they began to indulge in loud screams and
shrieks. Their homa fires ceased to send bright and upward flames. Sons
began to lord it over sires, and wives dominated over husbands. Mothers,
fathers, aged seniors, preceptors, guests, and guides ceased to command
respect for their superior status. People ceased to bring up with
affection their own offspring but began to desert them. Without giving
away the defined portion in alms and reserving the fixed portion for
offering it unto the gods, every one ate what he had. Indeed, without
offering their goods to the deities in sacrifices and without sharing
them with the Pitris, the gods, guests, and reverend seniors, they
appropriated them to their own use shamelessly. Their cooks no longer
professed any consideration for purity of mind, deed, and word. They ate
what had been left uncovered. Their corn lay scattered in yards, exposed
to devastation by crows and rats. Their milk remained exposed, and they
began to touch clarified butter with hands unwashed after eating.[861]
Their spades, domestic knives, baskets, and dishes and cups of white
brass, and other utensils began to lie scattered in their houses. Their
housewives abstained from looking after these. They no longer attained to
the repairs of their houses and walls. Tethering their animals they
abstained from giving them food and drink.[862] Disregarding children
that only looked on, and without having fed their dependants, the Danavas
ate what they had. They began to prepare payasa and krisara and dishes of
meat and cakes and sashkuli (not for gods and guests) but for their own
slaves, and commenced to eat the flesh of animals not killed in
sacrifices.[863] They used to sleep even after the sun had risen. They
made night of their morns. Day and night disputes and quarrels waxed in
every house of theirs. They that were not respectable amongst them no
longer showed any respect for those that deserve respect while the latter
were seated in any place. Fallen off from their defined duties, they
ceased to reverence those that had betaken themselves to the woods for
leading a life of peace and divine contemplation. Intermixture of castes
freely commenced among them. They ceased to attend to purity of person or
mind. Brahmanas learned in the Vedas ceased to command respect among
them. Those again that were ignorant of Richs were not condemned or
punished. Both were treated on a footing of equality, those, that is,
that deserved respect and those that deserved no respect. Their servant
girls became wicked in behaviour, and began to wear necklaces of gold and
other ornaments and fine robes, and used to remain in their houses or go
away before their very eyes. They began to derive great pleasure from
sports and diversions in which their women were dressed as men and their
men as women. Those amongst their ancestors that were affluent had made
gifts of wealth unto deserving persons. The descendants of the donors,
even when in prosperous conditions, began to resume, for their unbelief,
those gifts. When difficulties threatened the accomplishment of any
purpose and friend sought the counsel of friend, that purpose was
frustrated by the latter even if he had any interest of the slightest
value to subserve by frustrating it. Amongst even their better classes
have appeared traders and dealers in goods, intent upon taking the wealth
of others. The Sudras amongst them have taken to the practice of
penances. Some amongst them have begun to study, without making any rules
for regulating their hours and food. Others have begun to study, making
rules that are useless. Disciples have abstained from rendering obedience
and service to preceptors. Preceptors again have come to treat disciples
as friendly companions. Fathers and mothers are worn out with work, and
have abstained from indulging in festivities. Parents in old age,
divested of power over sons, have been forced to beg their food of the
latter. Amongst them, even persons of wisdom, conversant with the Vedas,
and resembling the ocean itself in gravity of deportment, have begun to
betake themselves to agriculture and such other pursuits. Persons who are
illiterate and ignorant have begun to be fed at Sraddhas.[864] Every
morning, disciples, instead of approaching preceptors for making dutiful
enquiries for ascertaining what acts awaited accomplishment and for
seeking commissions which they are to discharge, are themselves waited
upon by preceptors who discharge those functions. Daughters-in-law, in
the presence of their husbands' mothers and fathers, rebuke and chastise
servants and maids, and summoning their husband's lecture and rebuke
them. Sires, with great care, seek to keep sons in good humour, or
dividing through fear their wealth among children, live in woe and
affliction.[865] Even persons enjoying the friendship of the victims,
beholding the latter deprived of wealth in conflagrations or by robbers
or by the king, have begun to indulge in laughter from feelings of
mockery. They have become ungrateful and unbelieving and sinful and
addicted to adulterous congress with even the spouses of their
preceptors. They have betaken themselves to eating forbidden food. They
have transgressed all bounds and restraints. They have become divested of
that splendour which had distinguished them before. In consequence of
these and other indications of wicked conduct and the reversal of their
former nature, I shall not, O chief of the gods, dwell among them any
longer. I have, therefore, come to thee of my own accord. Receive me with
respect, O lord of Sachi! Honoured by thee, O chief of the celestials, I
shall receive honour from all other deities. There, where I reside, the
seven other goddesses with Jaya for their eighth, who love me, who are
inseparably associated with me, and who depend upon me, desire to live.
They are Hope, Faith, Intelligence, Contentment, Victory, Advancement,
and Forgiveness. She who forms the eighth, viz., Jaya, occupies the
foremost place amongst them, O chastiser of Paka. All of them and myself,
having deserted the Asuras, have come to thy domains. We shall henceforth
reside among the deities who are devoted to righteousness and faith.

"After the goddess had said so, the celestial Rishi Narada, and Vasava,
the slayer of Vritra, for gladdening her, offered her a joyful welcome.
The god of wind,--that friend of Agni, then began to blow gently through
heaven, bearing delicious odours, refreshing all creatures with whom he
came into contact, and contributing to the felicity of every one of the
senses. All the deities (hearing the news) assembled together in a pure
and desirable spot and waited there in expectation of beholding Maghavat
seated with Lakshmi beside him. Then the thousand-eyed chief of the gods,
accompanied by Sree and his friend the great Rishi, and riding upon a
splendid car drawn by green horses, came into that assembly of the
celestials, receiving honour from all. Then the great Rishi Narada, whose
prowess was known to all the celestials, observing a sign that the
wielder of the thunderbolt made and which Sree herself approved of,
welcomed the advent of the goddess there and proclaimed it as exceedingly
auspicious. Heaven's firmament became clear and bright and began to
shower nectar upon the region of the self-born Grandsire. The celestial
kettle-drums, though struck by none, began to beat, and all the points of
the horizon, becoming clear, seemed ablaze with splendour. Indra began to
pour rain upon crops that commenced to appear each at its proper season.
No one then deviated from the path of righteousness. The earth became
adorned with many mines filled with jewels and gems, and the chant of
Vedic recitations and other melodious sounds swelled up on the occasion
of that triumph of the celestials. Human beings, endued with firm minds,
and all adhering to the auspicious path that is trod by the righteous,
began to take pleasure in Vedic and other religious rites and acts. Men
and gods and Kinnaras and Yakshas and Rakshasas all became endued with
prosperity and cheerfulness. Not a flower,--what need then be said of
fruits,--dropped untimely from a tree even if the god of wind shook it
with force. All the kine began to yield sweet milk whenever milked by
men, and cruel and harsh words ceased to be uttered by any one. They who,
from desire of advancement, approach before assemblies of Brahmanas, and
read this narrative of the glorification of Sree by all the deities with
Indra at their head, deities that are competent to grant every
wish,--succeed in winning great prosperity. These then O chief of the
Kurus, are the foremost indications of prosperity and adversity. Urged on
by thee, I have told thee all. It behoves thee to bear thyself according
to the instructions conveyed herein, understanding them after careful
reflection!'



SECTION CCXXIX

"Yudhishthira said, 'By what disposition, what course of duties, what
knowledge, and what energy, does one succeed in attaining to Brahma which
is immutable and which is beyond the reach of primordial nature.'[866]

"Bhishma said, 'One that is engaged in the practice of the religion of
nivritti, that eats abstemiously, and that has his senses under complete
control, can attain to Brahma which is immutable and which is above
primordial nature. In this connection is cited the old narrative, O
Bharata, of the discourse between Jaigishavya and Asita. Once on a time
Asita-Devala addressed Jaigishavya who was possessed of great wisdom and
fully acquainted with the truths of duty and morality.'

"Devala said, 'Thou art not gladdened when praised. Thou dost not give
way to wrath when blamed or censured. What, indeed, is thy wisdom? Whence
hast thou got it? And what, indeed, is the refuge of that wisdom?'

"Bhishma said, 'Thus questioned by Devala, the pure Jaigishavya of
austere penances, said those words of high import, fraught with full
faith and profound sense.'

"Jaigishavya said, 'O foremost of Rishis, I shall tell thee of that which
is the highest end, that which is the supreme goal, that which is
tranquillity, in the estimation of all persons of righteous acts. They, O
Devala, who behave uniformly towards those that praise them and those
that blame them, they who conceal their own vows and good acts, they who
never indulge in recriminations, they who never say even what is good
when it is calculated to injure (instead of producing any benefit), they
who do not desire to return injury for injury received, are said to be
men possessed of wisdom.[867] They never grieve for what is yet to come.
They are concerned with only what is before them and acts as they should.
They never indulge in sorrow for what is past or even call it to their
minds. Possessed of power and regulated minds, they do at their pleasure,
according to the way in which it should be done, what waits for them to
do in respect of all objects, O Devala, if solicited regardfully
thereto.[868] Of mature knowledge, of great wisdom, with wrath under
complete control, and with their passions kept under sway, they never do
an injury to any one in thought, word, or deed. Destitute of envy, they
never injure others, and possessed of self-control, they are never pained
at the sight of other people's prosperity. Such men never indulge in
exaggerated speeches, or set themselves in praising others, or in
speaking ill of them. They are again never affected by praise and blame
uttered by others in respect of them. They are tranquil in respect of all
their desires, and are engaged in the good of all creatures. They never
give way to wrath, or indulge in transports of joy, or injure any
creature. Untying all the knots of their hearts, they pass on very
happily. They have no friends nor are they the friends of others. They
have no foes nor are they the foes of other creatures. Indeed, men that
can live in this way can pass their days for ever in happiness. O best of
regenerate ones, they who acquire a knowledge of the rules of morality
and righteousness, and who observe those rules in practice, succeed in
winning joy, while they who fall off from the path of righteousness are
afflicted by anxieties and sorrow. I have now betaken myself to the path
of righteousness. Decried by others, why shall I get annoyed with them,
or praised by others, why shall I be pleased? Let men obtain whatsoever
objects they please from whatsoever pursuits in which they engage
themselves. (I am indifferent to acquisitions and losses). Praise and
blame are unable to contribute to my advancement or the reverse. He that
has understood the truths of things becomes gratified with even disregard
as if it were ambrosia. The man of wisdom is truly annoyed with regard as
if it were poison. He who is freed from all faults sleeps fearlessly both
here and hereafter even if insulted by others. On the other hand, he who
insults him, suffers destruction. Those men of wisdom who seek to attain
to the highest end, succeed in obtaining it by observing conduct such as
this. The man who has vanquished all his senses is regarded to have
performed all the sacrifices. Such a person attains to the highest rung,
viz., that of Brahma, which is eternal and which transcends the reach of
primordial nature. The very gods, the Gandharvas, the Pisachas, and the
Rakshasas, cannot reach the rung which is his who has attained to the
highest end.'"



SECTION CCXXX

"Yudhishthira said, 'What man is there who is dear to all, who gladdens
all persons, and who is endued with every merit and every accomplishment?'

"Bhishma said, 'In this connection I shall recite to thee the words that
Kesava, asked by Ugrasena, said unto him on a former occasion.'

"Ugrasena said, 'All persons seem to be very solicitous of speaking of
the merits of Narada. I think that celestial Rishi, must really be
possessed of every kind of merit. I ask thee, tell me this, O Kesava!'

"Vasudeva said, 'O chief of the Kukkuras, listen to me as I mention in
brief those good qualities of Narada with which I am acquainted, O king!
Narada is as learned in the scriptures as he is good and pious in his
conduct. And yet, on account of his conduct, he never cherishes pride
that makes one's blood so hot. It is for this reason that he is
worshipped everywhere. Discontent, wrath, levity, and fear, these do not
exist in Narada. He is free from procrastination, and possessed of
courage. For this he is worshipped everywhere. Narada deserves the
respectful worship of all. He never falls back from his words through
desire or cupidity. For this he is worshipped everywhere. He is fully
conversant with the principles that lead to the knowledge of the soul,
disposed to peace, possessed of great energy, and a master of his senses.
He is free from guile, and truthful in speech. For this he is worshipped
with respect everywhere. He is distinguished by energy, by fame, by
intelligence, by knowledge, by humility, by birth, by penances, and by
years. For these he is everywhere worshipped with respect. He is of good
behaviour. He dresses and houses himself well. He eats pure food. He
loves all. He is pure in body and mind. He is sweet-speeched. He is free
from envy and malice. For this he is everywhere worshipped with respect.
He is certainly always employed in doing good to all people. No sin
dwells in him. He never rejoices at other people's misfortunes. For this
he is everywhere worshipped with respect. He always seeks to conquer all
earthly desires by listening to Vedic recitations and attending to the
Puranas. He is a great renouncer and he never disregards any one.[869]
For this he is everywhere worshipped with respect. He casts an equal eye
on all; and, therefore, he has no one whom he loves and none whom he
hates. He always speaks what is agreeable to the hearer. For this he is
everywhere worshipped with respect. He is possessed of great learning in
the scriptures. His conversation is varied and delightful. His knowledge
and wisdom are great. He is free from cupidity. He is free also from
deception. He is large-hearted. He has, conquered wrath and cupidity. For
this he is everywhere worshipped with respect. He has never quarrelled
with any one for any subject connected with profit or pleasure. All
faults have been torn away by him. For this he is everywhere worshipped
with respect. His devotion (to Brahma) is firm. His soul is blameless. He
is well-versed in the Srutis. He is free from cruelty. He is beyond the
influence of delusion or faults. For this he is worshipped everywhere
with respect. He is unattached to all such things as are objects of
attachment (for others). For all that he seems to be attached to all
things.[870] He is never long subject to the influence of any doubt. For
this he is everywhere worshipped with respect. He has no yearning for
objects connected with profit and pleasure. He never glorifies his own
self. He is free from malice. He is mild in speech. For this he is
everywhere worshipped with respect. He observes the hearts, different
from one another, of all men, without blaming any of them. He is
well-versed in all matters connected with the origin of things. He never
disregards or shows hatred for any kind of science. He lives according to
his own standard of morality. He never suffers his time to pass away
fruitlessly. His soul is under his control For this he is everywhere
worshipped with respect. He has toiled in subjects that deserve the
application of toil. He has earned knowledge and wisdom. He is never
satiated with yoga. He is always attentive and ready for exertion. He is
ever heedful. For this he is everywhere worshipped with respect. He has
never to feel shame for any deficiency of his. He is very attentive. He
is always engaged by others in accomplishing what is for their good. He
never divulges the secrets of others. For this he is everywhere
worshipped with respect. He never yields to transports of joy on
occasions of making even valuable acquisitions. He is never pained at
losses. His understanding is firm and stable. His soul is unattached to
all things. For this he is everywhere worshipped with respect. Who,
indeed, is there that will not love him who is thus possessed of every
merit and accomplishment, who is clever in all things, who is pure in
body and mind, who is entirely auspicious, who is well-versed with the
course of time and its opportuneness for particular acts, and who is
well-acquainted with all agreeable things?'"



SECTION CCXXXI

"Yudhishthira said, 'I desire, O thou of Kuru's race, to know what the
origin and what the end is of all creatures; what is the nature of their
meditation and what are their acts; what are the divisions of time, and
what the allotted periods of life in the respective epochs. I desire also
to know in full the truth about the genesis and the conduct of the world;
the origin of creatures into the world and the manner of their going on.
Indeed, whence their creation and destruction? O best of virtuous
persons, if thou art minded to favour us, do tell us this about which I
ask thee. Having heard before this excellent discourse of Bhrigu unto the
regenerate sage Bharadwaja which thou didst recite, my understanding,
purged of ignorance, has become exceedingly attached to yoga, and
withdrawn from worldly objects rests upon heavenly purity. I ask thee
about the subject, therefore, once more. It behoves thee to discourse to
me (more elaborately).'

"Bhishma said, 'In this connection I shall recite to thee an old
narrative of what the divine Vyasa said unto his son Suka when the latter
had questioned the former. Having studied the illimitable Vedas with all
their branches and the Upanishads, and desirous of leading a life of
Brahmacharya in consequence of his having earned excellence of religious
merit, Suka addressed these very questions, about which his doubts had
been solved, to his father the island-born Rishi who had removed (by
study and contemplation) all doubts connected with the topic of the true
import of duties.'

"Suka said, 'It behoveth thee to tell me who the Creator is of all
beings, as fixed by a knowledge of time,[871] and what the duties are
that should be accomplished by a Brahmana.'

"Bhishma said, 'Unto his son who had questioned him, the sire, having a
knowledge of both the past and future, conversant with all duties and
endued with omniscience, thus discoursed on the subject.'

"Vyasa said, 'Only Brahma, which is without beginning and without end,
unborn, blazing with effulgence, above decay, immutable, indestructible,
inconceivable, and transcending knowledge, exists before the
Creation.[872] The Rishis, measuring time, have named particular portions
by particular names. Five and ten winks of the eye make what is called a
Kashtha. Thirty Kashthas would make what is called a Kala. Thirty Kalas,
with the tenth part of a Kala added, make what is known as a Muhurta.
Thirty Muhurtas make up one day and night. Thirty days and nights are
called a month, and twelve months are called a year. Persons conversant
with mathematical science say that a year is made up of two ayanas
(dependent on sun's motion), viz., the northern and the southern. The sun
makes the day and the night for the world of man. The night is for the
sleep of all living creatures, and the day is for the doing of action. A
month of human beings is equal to a day and night of the Pitris. That
division (as regards the Pitris) consists in this: the lighted fortnight
(of men) is their day which is for the doing of acts; and the dark
fortnight is their night for sleep. A year (of human beings) is equal to
a day and night of the gods. The division (as regards the gods) consists
in this: the half year for which the sun travels from the vernal to the
autumnal equinox is the day of the deities, and the half year for which
the sun travels from the latter to the former is their night. Computing
by the days and nights of human beings about which I have told thee, I
shall speak of the day and night of Brahman and his years also. I shall,
in their order, tell thee the number of years, that are (thus) for
different purposes computed differently in respect of the Krita, the
Treta, the Dwapara, and the Kali yugas. Four thousand years (of the
deities) is the duration of the first or Krita age. The morning of that
epoch consists of four hundred years and its evening is of four hundred
years. (The total duration, therefore, of the Krita yuga is four thousand
and eight hundred years of the deities). As regards the other yugas, the
duration of each gradually decreases by a quarter in respect of both the
substantive period with the conjoining portion and the conjoining portion
itself. (Thus the duration of the Treta is three thousand years and its
morning extends for three hundred years and its evening for three
hundred). The duration of the Dwapara also is two thousand years, and its
morning extends for two hundred years and its evening also for two
hundred. The duration of the Kali yuga is one thousand years, and its
morning extends for one hundred years, and its evening for one
hundred.[873] These periods always sustain the never-ending and eternal
worlds. They who are conversant with Brahma, O child, regard this as
Immutable Brahma. In the Krita age all the duties exists in their
entirety, along with Truth. No knowledge or object came to men of that
age through unrighteous or forbidden means.[874] In the other yugas,
duty, ordained in the Vedas, is seen to gradually decline by a quarter in
each. Sinfulness grows in consequence of theft, untruth, and deception.
In the Krita age, all persons are free from disease and crowned with
success in respect of all their objects, and all live for four hundred
years. In the Treta, the period of life decreases by a quarter. It has
also been heard by us that, in the succeeding yugas, the words of the
Vedas, the periods of life, the blessings (uttered by Brahmanas), and the
fruits of Vedic rites, all decrease gradually. The duties set down for
the Krita yuga are of one kind. Those for the Treta are otherwise. Those
for the Dwapara are different. And those for the Kali are otherwise. This
is in accordance with that decline that marks every succeeding yuga. In
the Krita, Penance occupies the foremost place. In the Treta, Knowledge
is foremost. In the Dwapara, Sacrifice has been said to be the foremost,
In the Kali yuga, only Gift is the one thing that has been laid down. The
learned say that these twelve thousand years (of the deities) constitute
what is called a yuga. A thousand such yugas compose a single day of
Brahman.[875] The same is the duration of Brahman's night. With the
commencement of Brahman's day the universe begins to start into life.
During the period of universal dissolution the Creator sleeps, having
recourse to yoga-meditation. When the period of slumber expires, He
awakes. That then which is Brahman's day extends for a thousand such
yugas. His nights also extends for a thousand similar yugas. They who
know this are said to know the day and the night. On the expiry of His
night, Brahman, waking up, modifies the indestructible chit by causing it
to be overlaid with Avidya. He then causes Consciousness to spring up,
whence proceeds Mind which is identical with the Manifest.'"[876]



SECTION CCXXXII

"Vyasa said, 'Brahma is the effulgent seed from which, existing as it
does by itself, hath sprung the whole universe consisting of two kinds of
being, viz., the mobile and the immobile.[877] At the dawn of His day,
waking up. He creates with the help of Avidya this universe. At first
springs up that which is called Mahat. That Mahat is speedily transformed
into Mind which is the soul of the Manifest.[878] Overwhelming the Chit,
which is effulgent, with Avidya, Mind creates seven great beings.[879]
Urged by the desire of creating, Mind, which is far-reaching, which has
many courses, and which has desire and doubt for its principal
indications, begins to create diverse kinds of objects by modifications
of itself. First springs from it Space. Know that its property is Sound.
From Space, by modification, arises the bearer of all scents, viz., the
pure and mighty Wind. It is said to possess the attribute of Touch. From
Wind also, by modification, springs Light endued with effulgence.
Displayed in beauty, and called also Sukram, it starts into existence,
thus, possessing the attribute of Form. From Light, by modification,
arises Water having Taste for its attribute. From Water springs Earth
having Scent for its attribute. These are said to represent initial
creation.[880] These, one after another, acquire the attributes of the
immediately preceding ones from which they have sprung. Each has not only
its own special attribute but each succeeding one has the attributes of
all the preceding ones. (Thus Space has only Sound for its attribute.
After Space comes Wind, which has, therefore, both Sound and Touch for
its attributes. From Wind comes Light or Fire, which has Sound, Touch,
and Form for its attributes. From Light is Water, which has Sound, Touch,
Form, and Taste for its attributes. From Water is Earth, which has Sound,
Touch, Form, Taste, and Scent for its attributes). If anybody, perceiving
Scent in Water, were from ignorance to say that it belongs to Water, he
would fall into an error, for Scent is the attribute of Earth though it
may exist in a state of attachment with Water and also Wind. These seven
kinds of entities, possessing diverse kinds of energy, at first existed
separately from one another. They could not create objects without all of
them coming together into a state of commingling. All these great
entities coming together, and commingling with one another, form the
constituent parts of the body which are called limbs.[881] In consequence
of the combination of those limbs, the sum total, invested with form and
having six and ten constituent parts, becomes what is called the body.
(When the gross body is thus formed), the subtile Mahat, with the
unexhausted residue of acts, then enters that combination called the
gross body.[882] Then the original Creator of all beings, having by his
Maya divided Himself, enters that subtile form for surveying or
overlooking everything. And inasmuch as he is the original Creator of all
beings he is on that account called the Lord of all beings.[883] It is he
who creates all beings mobile and immobile. After having thus assumed the
form of Brahman he creates the worlds of the gods, the Rishis, the
Pitris, and men; the rivers, the seas, and the oceans, the points of the
horizon, countries and provinces, hills and mountains, and large trees,
human beings, Kinnaras, Rakshasas, birds, animals domestic and wild, and
snakes. Indeed, he creates both kinds of existent things, viz., those
that are mobile and those that are immobile; and those that are
destructible and those that are indestructible. Of these created objects
each obtains those attributes which it had during the previous Creation;
and each, indeed, obtains repeatedly the same attributes at every
subsequent Creation. Determined in respect of character by either
injuriousness or peacefulness, mildness or fierceness, righteousness or
unrighteousness, truthfulness or untruthfulness, each creature, at every
new creation, obtains that particular attribute which it had cherished
before. It is in consequence of this that that particular attribute
attaches to it. It is the Ordainer himself who attaches variety to the
great entities (of Space, Earth, etc.), to the objects of the senses
(such as form, etc.), and to size or bulk of existent matter, and
appoints the relations of creatures with those multiform entities.
Amongst men who have devoted themselves to the science of things, there
are some who say that, in the production of effects, exertion is supreme.
Some learned persons say that Destiny is supreme, and some that it is
Nature which is the agent. Others say that Acts flowing from (personal)
exertion, and Destiny, produce effects, aided by Nature. Instead of
regarding any of these as singly competent for the production of effects,
they say that it is the union of all three that produces all effects. As
regards this subject,[884] some say that such is the case; some, that
such is not the case; some, that both of these are not the case; and
some, that it is not that the reverse of both are not. These, of course,
are the contentions of those that depend on Acts, with reference to
objects. They however, whose vision is directed to truth regard Brahma as
the cause.[885] Penance is the highest good for living creatures. The
roots of penance are tranquillity and self-restraint. By penance one
obtains all things that one wishes for in one's mind. By penance one
attains to that Being who creates the universe. He who (by penance)
succeeds in attaining to that Being becomes the puissant master of all
beings. It is by Penance that the Rishis are enabled to read the Vedas
ceaselessly. At the outset the Self-born caused those excellent Vedic
sounds, that are embodiments of knowledge and that have neither beginning
nor end to (spring up and) flow on (from preceptor to disciple). From
those sounds have sprung all kinds of actions. The names of the Rishis,
all things that have been created, the varieties of form seen in existent
things, and the course of actions, have their origin in the Vedas.[886]
Indeed, the Supreme Master of all beings, in the beginning, created all
things from the words of the Vedas. Truly, the names of the Rishis, and
all else that has been created, occur in the Vedas. Upon the expiration
of his night (i.e., at the dawn of his day), the uncreate Brahman
creates, from prototypes that existed before, all things which are, of
course, well-made by Him.[887] In the Vedas hath been indicated the topic
of the Soul's Emancipation, along with the ten means constituted by study
of the Vedas, adoption of the domestic mode of life, penances, observance
of duties common to all the modes of life, sacrifices, performance of all
such acts as lead to pure fame, meditation which is of three kinds, and
that kind of emancipation which is called success (Siddhi) attainable in
this life.[888] That incomprehensible Brahma which has been declared in
the words of the Vedas, and which has been indicated more clearly in the
Upanishads by those who have an insight into the Vedas, can be realised
by gradually following the practices referred to above.[889] Unto a
person who thinks he has a body, this consciousness of duality, fraught
again with that of pairs of opposites, is born only of acts in which he
is engaged. (That consciousness of duality ceases during dreamless
slumber or when Emancipation has been attained). That person, however,
who has attained to Emancipation, aided by his knowledge, forcibly drives
off that consciousness of duality. Two Brahmas should be known, viz., the
Brahma represented by sound (i.e., the Vedas), and secondly that which is
beyond the Vedas and is supreme. One that is conversant with Brahma
represented by sound succeeds in attaining to Brahma that is Supreme. The
slaughter of animals is the sacrifice laid down for the Kshatriyas. The
growing of corn is the sacrifice laid down for the Vaisyas. Serving the
three other orders is the sacrifice laid down for the Sudras. Penances
(or worship of Brahma) is the sacrifice laid down for the Brahmanas. In
the Krita age the performance of sacrifices was not necessary. Such
performance became necessary in the Treta age. In the Dwapara, sacrifices
have begun to fall off. In the Kali, the same is the case with them. In
Krita age, men, worshipping only one Brahma, looked upon the Richs, the
Samans, the Yajuses and the rites and sacrifices that are performed from
motives of advantage, as all different from the object of their worship,
and practised only Yoga, by means of penances. In the Treta age, many
mighty men appeared that swayed all mobile and immobile objects. (Though
the generality of men in that age were not naturally inclined to the
practice of righteousness, yet those great leaders forced them to such
practice.) Accordingly, in that age, the Vedas, and sacrifices and the
distinctions between the several orders, and the four modes of life,
existed in a compact state. In consequence, however, of the decrease in
the period of life in Dwapara, all these, in that age, fall off from that
compact condition. In the Kali age, all the Vedas become so scarce that
they may not be even seen by men. Afflicted by iniquity, they suffer
extermination along with the rites and sacrifices laid down in them. The
righteousness which is seen in the Krita age is now visible in such
Brahmanas as are of cleansed souls and as are devoted to penances and the
study of the scriptures. As regards the other yugas, it is seen that
without at once giving up the duties and acts that are consistent with
righteousness, men, observant of the practices of their respective
orders, and conversant with the ordinance of the Vedas are led by the
authority of the scriptures, to betake themselves from motives of
advantage and interest to sacrifices and vows and pilgrimages to sacred
waters and spots.[890] As in the season of rains a large variety of new
objects of the immobile order are caused to come forth into life by the
showers that fall from the clouds, even so many new kinds of duty or
religious observances are brought about in each yuga. As the same
phenomena reappear with the reappearance of the seasons, even so, at each
new Creation the same attributes appear in each new Brahman and Hara. I
have, before this, spoken to thee of Time which is without beginning and
without end, and which ordains this variety in the universe. It is that
Time which creates and swallows up all creatures. All the innumerable
creatures that exist subject to pairs of opposites and according to their
respective natures, have Time for their refuge. It is Time that assumes
those shapes and it is Time that upholds them.[891] I have thus
discoursed to thee, O son, on the topics about which thou hadst inquired,
viz., Creation, Time, Sacrifices and other rites, the Vedas, the real
actor in the universe, action, and the consequences of action.'"



SECTION CCXXXIII

"Vyasa said, 'I shall now tell thee, how, when his day is gone and his
night comes, he withdraws all things unto himself, or how the Supreme
Lord, making this gross universe exceedingly subtile, merges everything
into his Soul. When the time comes for universal dissolution, a dozen
Suns, and Agni with his seven flames, begin to burn. The whole universe,
wrapt by those flames, begins to blaze forth in a vast conflagration. All
things mobile and immobile that are on the earth first disappear and
merge into the substance of which this planet is composed. After all
mobile and immobile objects have thus disappeared, the earth, shorn of
trees and herbs, looks naked like a tortoise shell. Then water takes up
the attribute of earth, viz., scent. When earth becomes shorn of its
principal attribute, that element is on the eve of dissolution. Water
then prevails. Surging into mighty billows and producing awful roars,
only water fills this space and moves about or remains still. Then the
attribute of water is taken by Heat, and losing its own attribute, water
finds rest in that element. Dazzling flames of fire, ablaze all around,
conceal the Sun that is in the centre of space. Indeed, then, space
itself, full of those fiery flames, burns in a vast conflagration. Then
Wind comes and takes the attribute, viz., form of Heat or Light, which
thereupon becomes extinguished, yielding to Wind, which, possessed of
great might, begins to be awfully agitated. The Wind, obtaining its own
attribute, viz., sound, begins to traverse upwards and downwards and
transversely along all the ten points. Then Space takes the attribute,
viz., sound of Wind, upon which the latter becomes extinguished and
enters into a phase of existence resembling that of unheard or unuttered
sound. Then Space is all that remains, that element whose attribute,
viz., sound dwells in all the other elements, divested of the attributes
of form, and taste, and touch, and scent, and without shape of any kind,
like sound in its unmanifest state of existence. Then sound, which is the
attribute of space, is swallowed up by Mind which is the essence of all
things that are manifest. Thus Mind which in itself is unmanifest
withdraws all that is manifested by Mind. This withdrawal of Mind as
displayed into Mind as undisplayed or subtile, is called the destruction
of the vast external universe.[892] Then Chandrama's having made Mind
(thus) withdraw its attribute into itself, swallows it up. When Mind,
ceasing to exist, thus enters into Chandramas, the other attributes that
are owned by Iswara are all that remain. This Chandramas, which is called
also Sankalpa, is then, after a very long time, brought under Iswara's
sway, then reason being that that Sankalpa has to perform a very
difficult act, viz., the destruction of Chitta or the faculties that are
employed in the process called judgment. When this has been effected, the
condition reached is said to be of high Knowledge. Then Time swallows up
this Knowledge, and as the Sruti declares, Time itself, in its turn, is
swallowed up by Might, or Energy. Might or energy, however, is (again)
swallowed up by Time, which last is then brought under her sway by Vidya.
Possessed of Vidya, Iswara then swallows up non-existence itself into his
Soul. That is Unmanifest and Supreme Brahma. That is Eternal, and that is
the Highest of the High. Thus all existent creatures are withdrawn into
Brahma. Truly hath this, which should be conceived (with the aid of the
scriptures) and which is a topic of Science, been thus declared by Yogins
possessed of Supreme Souls, after actual experience. Even thus doth the
Unmanifest Brahma repeatedly undergo the processes of Elaboration and
Withdrawal (i.e., Creation and Destruction), and even thus Brahman's Day
and Night each consist of a thousand yugas.'"[893]



SECTION CCXXXIV

"Vyasa said, 'Thou hadst asked me about the Creation of all beings; I
have now narrated that to thee in full. Listen to me as I tell thee now
what the duties are of a Brahmana. The rituals of all ceremonies for
which sacrificial fees are enjoined, commencing with Jatakarma and ending
with Samavartana, depend for their performance upon a preceptor competent
in the Vedas.[894] Having studied all the Vedas and having displayed a
submissive behaviour towards his preceptor during his residence with him,
and having paid the preceptor's fee, the youth should return home with a
thorough knowledge of all sacrifices.[895] Receiving the permission of
his preceptor, he should adopt one of the four modes of life and live in
it in due observance of its duties till he casts off his body. He should
either lead a life of domesticity with spouses and engaged in creating
offspring, or live in the observance of Brahmacharya; or in the forest in
the company of his preceptor, or in the practice of the duties laid down
for a yati. A life of domesticity is said to be the root of all the other
modes of life. A self-restrained householder who has conquered all his
attachments to worldly objects always attains to success (in respect of
the great object of life). A Brahmana, by begetting children, by
acquiring a knowledge of the Vedas, and by performing sacrifices, pays
off the three debts he owes.[896] He should then enter the other modes of
life, having cleansed himself by his acts. He should settle in that place
which he may ascertain to be the most sacred spot on earth, and he should
strive in all matters that lead to fame, for attaining to a position of
eminence. The fame of Brahmanas increases through penances that are very
austere, through mastery of the various branches of knowledge, through
sacrifices, and through gifts. Indeed, a person enjoys endless regions of
the righteous (in the next world) as long as his deeds or the memory
thereof lasts in this world. A Brahmana should teach, study, officiate at
other people's sacrifices, and offer sacrifices himself. He should not
give away in vain or accept other people's gifts in vain. Wealth,
sufficient in quantity, that may come from one who is assisted in a
sacrifice, from a pupil, or from kinsmen (by marriage) of a daughter,
should be spent in the performance of sacrifice or in making gifts.
Wealth coming from any of these sources should never be enjoyed by a
Brahmana singly.[897] For a Brahmana leading a life of domesticity there
is no means save the acceptance of gifts for the sake of the deities, or
Rishis, or Pitris, or preceptor or the aged, or the diseased, or the
hungry.[898] Unto those that are persecuted by unseen foes, or those that
are striving to the best of their power to acquire knowledge, one should
make gifts from one's own possessions, including even cooked food, more
than one can fairly afford.[899] Unto a deserving person there is nothing
that cannot be given. They that are good and wise deserve to have even
the prince of steeds, called Uchchaisravas, belonging to Indra
himself.[900] Of high vows (king) Satyasandha, having, with due humility,
offered his own life-breaths for saving those of a Brahmana, ascended to
heaven. Sankriti's son Rantideva, having given only lukewarm water to the
high-souled Vasishtha, ascended to heaven and received high honours
there. Atri's royal son Indradamana, possessed of great intelligence,
having given diverse kinds of wealth to a deserving person, acquired
diverse regions of felicity in the next world. Usinara's son Sivi, having
given away his own limbs and the dear son of loins for the sake of a
Brahmana, ascended to heaven from this world. Pratardana, the ruler of
Kasi, having given away his very eyes to a Brahmana, obtained great fame
both here and hereafter. King Devavridha, having given away a very
beautiful and costly umbrella, with eight golden ribs, proceeded to
heaven with all the people of his kingdom. Sankriti of Atri's race,
possessed of great energy, having given instruction to his disciples on
the subject of Impersonal Brahma, proceeded to regions of great felicity.
Amvarisha of great prowess, heaving given unto the Brahmanas eleven
Arvudas of kine, proceeded to heaven with all the people of his kingdom.
Savitri, by giving away her ear-rings, and king Janamejaya, by giving
away his own body, both proceeded to high regions of felicity. Yuvanaswa,
the son of Vrishadarbha, by giving away diverse kinds of gems, a fine
mansion, and many beautiful women, ascended to heaven. Nimi, the ruler of
the Videhas, gave away his kingdom, Jamadagni's son (Rama) gave away the
whole earth; and Gaya gave away the earth with all her towns and cities,
unto the Brahmanas. Once when the clouds ceased to pour, Vasishtha,
resembling Brahman himself, kept alive all creatures like Prajapati
keeping them alive (by his energy and kindness). Karandhama's son Marutta
of cleansed soul, by giving away his daughter to Angiras, speedily
ascended to heaven. Brahmadatta, the ruler of the Panchalas, possessed of
superior intelligence, by giving away two precious jewels called Nidhi
and Sankha unto some of the foremost of the Brahmanas, obtained many
regions of felicity. King Mitrasaha, having given his own dear wife
Madayanti unto the high-souled Vasishtha, ascended to heaven with that
wife of his. The royal sage Sahasrajit, possessed of great fame having
cast off dear life itself for the sake of a Brahmana, ascended to regions
of great felicity. King Satadyumna, having given to Mudgala a mansion
made of gold and full of every object of comfort and use, ascended to
heaven. The king of the Salwas, known by the name of Dyutimat, possessed
of great prowess, gave unto Richika his entire kingdom and ascended to
heaven. The Royal sage Madiraswa, by giving away his daughter of slender
waist to Hiranyahasta, ascended to such regions as are held in esteem by
the very gods. The royal sage Lomapada, of great prowess, by giving away
his daughter Santa to Rishyasringa, obtained the fruition of all his
wishes. King Prasenajit, of great energy, by giving away a hundred
thousand kine with calves, ascended to excellent regions of felicity.
These and many others, possessed of great and well-ordered souls and
having their senses under control, ascended, by means Of gifts and
penances, to heaven. Their fame will last as long as the earth herself
will last. All of them have, by gifts, sacrifices and procreation of
issue, proceeded to heaven.'"



SECTION CCXXXV

"Vyasa said, 'The knowledge called Trayi which occurs in the Vedas and
their branches should be acquired. That knowledge is to be derived from
the Richs, the Samans, and the sciences called Varna and Akshara. There
are besides, the Yajuses and the Atharvans. In the six kinds of acts
indicated in these, dwells the Divine Being. They that are well-versed in
the declarations of the Vedas, that have knowledge of the Soul, that are
attached to the quality of Goodness, and that are highly blessed, succeed
in understanding the origin and the end of all things. A Brahmana should
live in the observance of the duties laid down in the Vedas. He should do
all his acts like a good man of restrained soul. He should earn his
livelihood without injuring any creature. Having derived knowledge from
the good and wise, he should control his passions and propensities.
Well-versed in the scriptures, he should practise those duties that have
been laid down for him, and do all acts in this world guided by the
quality of goodness. Leading even the domestic mode of life., the
Brahmana should be observant of the six acts already spoken of.[901] His
heart full of faith, he should worship the deities in the five well-known
sacrifices. Endued with patience, never heedless, having self-control,
conversant with duties, with a cleansed soul, divested of joy, pride, and
wrath, the Brahmana should never sink in languor. Gifts, study of the
Vedas, sacrifices, penances, modesty, guilelessness, and
self-restraint,--these enhance one's energy and destroy one's sins. One
endued with intelligence should be abstemious in diet and should conquer
one's senses. Indeed, having subdued both lust and wrath, and having
washed away all his sins, he should strive for attaining to Brahma. He
should worship the Fire and Brahmanas, and bow to the deities. He should
avoid all kinds of inauspicious discourse and all acts of unrighteous
injury. This preliminary course of conduct is first laid down for a
Brahmana. Subsequently, when knowledge comes, he should engage himself in
acts, for in acts lies success.[902] The Brahmana who is endued with
intelligence succeeds in crossing the stream of life that is so difficult
to cross and that is so furious and terrible, that has the five senses
for its waters that has cupidity for its source, and wrath for its mire.
He should never shut his eyes to the fact that Time stands behind him in
a threatening attitude.--Time who is the great stupefier of all things,
and who is armed with very great and irresistible force, issuing from the
great Ordainer himself. Generated by the current of Nature, the universe
is being ceaselessly carried along. The mighty river of Time, overspread
with eddies constituted by the years, having the months for its waves and
the seasons for its current, the fortnights for its floating straw and
grass, and the rise and fall of the eyelids for its froth, the days and
the nights for its water, and desire and lust for its terrible
crocodiles, the Vedas and sacrifices for its rafts, and the righteousness
of creatures for its islands, and Profit and Pleasure for its springs,
truthfulness of speech and Emancipation for its shores, benevolence for
the trees that float along it, and the yugas for the lakes along its
course,--the mighty river of Time,--which has an origin as inconceivable
as that of Brahma itself, is ceaselessly bearing away all beings created
by the great Ordainer towards the abode of Yama.[903] Persons possessed
of wisdom and patience always succeed in crossing this awful river by
employing the rafts of knowledge and wisdom. What, however, can senseless
fools, destitute of similar rafts do (when thrown into that furious
stream)? That only the man of wisdom succeeds in crossing this stream and
not he that is unwise, is consistent with reason. The former beholds from
a distance the merits and faults of everything. (Accordingly, he succeeds
in adopting or rejecting what is deserving of adoption or rejection). The
man, however, of unstable and little understanding, and whose soul is
full of desire and cupidity, is always filled with doubt. Hence the man
destitute of wisdom never succeeds in crossing that river. He also who
sits inactively (in doubt) can never pass it over. The man destitute of
the raft of wisdom, in consequence of his having to bear the heavy weight
of great faults, sinks down. One that is seized by the crocodile of
desire, even if possessed of knowledge, can never make knowledge one's
raft.[904] For these reasons, the man of wisdom and intelligence should
strive to float over the stream of Time (without sinking in it). He
indeed, succeeds in keeping himself afloat who becomes conversant with
Brahma. One born in a noble race, abstaining from the three duties of
teaching, officiating at other's sacrifices and accepting gifts, and
doing only the three other acts, viz., studying, sacrificing, and giving,
should, for those reasons, strive to float over the stream. Such a man is
sure to cross it aided by the raft of wisdom. One who is pure in conduct,
who is self-restrained and observant of good vows, whose soul is under
control, and who is possessed of wisdom, certainly wins success in this
and the other world. The Brahmana leading a domestic mode of life should
conquer wrath and envy, practise the virtues already named, and
worshipping the deities in the five sacrifices, eat after having fed the
deities, Pitris, and guests. He should conform to those duties which are
observed by the good; he should do all his acts like a person of governed
soul; and he should, without injuring any creature, draw his substance by
adopting a course that is not censurable. One who is well-versed in the
truths of the Vedas and the other branches of knowledge, whose behaviour
is like that of a person of well-governed soul, who is endued with a
clear vision, who observes those duties that are laid down for his order,
who does not, by his acts, produce an inter-mixture of duties, who
attends to the observances set down in the scriptures, who is full of
faith, who is self-restrained, who is possessed of wisdom, who is
destitute of envy and malice, and who is well-conversant with the
distinctions between righteousness and inequity, succeeds in crossing all
his difficulties. That Brahmana who is possessed of fortitude, who is
always heedful, who is self-restrained, who is conversant with
righteousness, whose soul is under control, and who has transcended joy,
pride, and wrath, has never to languish in grief. This is the course of
conduct that was ordained of old for a Brahmana. He should strive for the
acquisition of Knowledge, and do all the scriptural acts. By living thus,
he is sure to obtain success. One who is not possessed of clear vision
does wrong even when one wishes to do right. Such a person, by even
exercising his judgment, does such acts of virtue as partake of the
nature of inequity. Desiring to do what is right, one does what is wrong.
Similarly, desiring to do what is wrong one does what is right. Such a
person is a fool. Not knowing, the two kinds of acts, one has to undergo
repeated rebirths and deaths.'"



SECTION CCXXXVI

"Vyasa said, 'If Emancipation be desirable, then knowledge should be
acquired. For a person who is borne now up and now down along the stream
of Time or life, knowledge is the raft by which he can reach the shore.
Those wise men who have arrived at certain conclusions (regarding the
character of the soul and that which is called life) by the aid of
wisdom, are able to assist the ignorant in crossing the stream of time or
life with the raft of knowledge. They, however, that are ignorant, are
unable save either themselves or others. He who has freed himself from
desire and all other faults, and who has emancipated himself from all
attachments, should attend to, these two and ten requirements of yoga,
viz., place, acts, affection, objects, means, destruction, certainty,
eyes, food, suppression, mind and survey.[905] He who wishes to obtain
superior Knowledge, should, by the aid of his understanding, restrain
both speech and mind. He who wishes to have tranquillity, should, by the
aid of his knowledge, restrain his soul. Whether he becomes compassionate
or cruel, whether he becomes conversant with all the Vedas or ignorant of
the Richs, whether he becomes righteous and observant of sacrifices or
the worst of sinners, whether he becomes eminent for prowess and wealth
or plunged into misery, that person who directs his mind towards these
(attributes that I have spoken of), is sure to cross the ocean of life
which is so difficult to cross. Without speaking of the results of the
attainment of Brahma by yoga, it may be said that he who sets himself to
only enquiring after the Soul transcends the necessity of observing the
acts laid down in the Vedas. The body with jiva within it is an excellent
car. When sacrifices and religious rites are made its upastha, shame its
varutha, Upaya and Apaya its kuvara, the breath called Apana its aksha,
the breath called Prana its yuga, knowledge and the allotted period of
existence its points for tying the steeds, heedfulness its handsome
vandhura, the assumption of good behaviour its nemi, vision, touch,
scent, and hearing its four steeds, wisdom its nabhi, all the scriptures
its pratoda, certain knowledge of the scriptural declarations its driver,
the soul its firmly-seated rider, faith and self-restraint its
fore-runners, renunciation its inseparable companion following behind and
bent upon doing it good, purity the path along which it goes, meditation
(or union with Brahma) its goal, then may that car reach Brahma and shine
there in effulgence.[906] I shall now tell thee the speedy means that
should be adopted by the person who would equip his car in such a fashion
for passing through this wilderness of the world in order to reach the
goal constituted by Brahma that is above decrepitude and destruction. To
set the mind upon one thing at a time is called Dharana.[907] The Yogin
observing proper vows and restraints, practises in all seven kinds of
Dharana. There are, again, as many kinds of Dharanas arising out of
these, upon subjects that are near or remote.[908] Through these the
Yogin gradually acquires mastery over Earth, Wind, Space, Water, Fire,
Consciousness, and Understanding. After this he gradually acquires
mastery over the Unmanifest.[909] I shall now describe to thee the
conceptions in their order that are realised by particular individuals
amongst those that are engaged in yoga according to the rules and
ordinances that have been laid down. I shall tell thee also of the nature
of the success that attaches to yoga commenced (according to rules) by
him who looks within his own self.[910] The Yogin, that abandons his
gross body, following the instructions of his preceptor, beholds his soul
displaying the following forms in consequence of its subtility. To him in
the first stage, the welkin seems to be filled with a subtile substance
like foggy vapour.[911] Of the Soul which has been freed from the body,
even such becomes the form. When this fog disappears, a second (or new)
form becomes visible. For, then, the Yogin beholds within himself, in the
firmament of his heart, the form of Water. After the disappearance of
water, the form of Fire displays itself. When this disappears, the form
that becomes perceivable is that of Wind as effulgent as a well-tempered
weapon of high polish. Gradually, the form displayed by Wind becomes like
that of the thinnest gossamer. Then having acquired whiteness, and also,
the subtlety of air, the Brahman's soul is said to attain the supreme
whiteness and subtlety of Ether. Listen to me as I tell thee the
consequences of these diverse conditions when they occur. That Yogin who
has been able to achieve the conquest of the earth-element, attains by
such lordship to the power of Creation. Like a second Prajapati endued
with a nature that is perfectly imperturbable, he can from his own body
create all kinds of creatures. With only his toe, or with his hand or
feet, that person can singly cause the whole Earth to tremble who has
achieved the lordship of the Wind. Even this is the attribute of the Wind
as declared in the Sruti. The Yogin, who has achieved the lordship of
Space, can exist brightly in Space in consequence of his having attained
to uniformity with that element, and can also disappear at will. By
lordship over Water, one can (like Agastya) drink up rivers, lakes, and
oceans. By lordship over Fire, the Yogin becomes so effulgent that his
form cannot be looked at. He becomes visible only when he extinguishes
his consciousness of individuality,--these five elements come within his
sway. When the Understanding, which is the soul of the five elements and
of the consciousness of individuality,[912] is conquered the Yogin
attains to Omnipotence, and perfect Knowledge (or perception freed from
doubt and uncertainty with respect to all things), comes to him. In
consequence of this, the Manifest becomes merged into the Unmanifest or
Supreme Soul from which the world emanates and becomes what is called
Manifest.[913] Listen now to me in detail as I expound the science of the
Unmanifest. But first of all listen to me about all that is Manifest as
expounded in the Sankhya system of philosophy. In both the Yoga and the
Sankhya, systems, five and twenty topics of knowledge have been treated
in nearly the same way. Listen to me as I mention their chief features.
That has been said to be Manifest which is possessed of these four
attributes, viz., birth, growth, decay, and death. That which is not
possessed of these attributes is said to be Unmanifest. Two souls are
mentioned in the Vedas and the sciences that are based upon them. The
first (which is called Jivatman) is endued with the four attributes
already mentioned, and has a longing for the four objects or purposes
(viz., Religion, Wealth, Pleasure and Emancipation). This soul is called
Manifest, and it is born of the Unmanifest (Supreme Soul). It is both
Intelligent and non-Intelligent. I have thus told thee about Sattwa
(inert matter) and Kshetrajna (immaterial spirit). Both kinds of Soul, it
is said in the Vedas, become attached to objects of the senses. The
doctrine of the Sankhyas is that one should keep oneself aloof or
dissociated from objects of the senses. That Yogin who is freed from
attachment and pride, who transcends all pairs of opposites, such as
pleasure and pain, heat and cold, etc., who never gives way to wrath or
hate, who never speaks an untruth, who, though slandered or struck, still
shows friendship for the slanderer or the striker, who never thinks of
doing ill to others, who restrains the three, viz., speech, acts, and
mind, and who behaves uniformly towards all creatures, succeeds in
approaching the presence of Brahman. That person who cherishes no desire
for earthly objects, who is not unwilling to take what comes, who is
dependent on earthly objects to only that extent which is necessary for
sustaining life, who is free from cupidity, who has driven off all grief,
who has restrained his senses, who goes through all necessary acts, who
is regardless of personal appearance and attire, whose senses are all
collected (for devotion to the true objects of life), whose purposes are
never left, unaccomplished,[914] who bears himself with equal
friendliness towards all creatures, who regards a clod of earth and a
lump of gold with an equal eye, who is equally disposed towards friend
and foe, who is possessed of patience, who takes praise and blame
equally,[915] who is free from longing with respect to all objects of
desire, who practises Brahmacharya, and who is firm and steady in all his
vows and observances, who has no malice or envy for any creature in the
universe, is a Yogin who according to the Sankhya system succeeds in
winning Emancipation. Listen now to the way and the means by which a
person may win Emancipation through Yoga (or the system of Patanjali).
That person who moves and acts after having transcended the puissance
that the practice of Yoga brings about (in the initial stages), succeeds
in winning Emancipation.[916] I have thus discoursed to thee on those
topics (viz., Emancipation according to the Sankhya system and that
according to the Yoga system) which are dissimilar if the speaker be
disposed to treat them as such (but which in reality, are one and the
same).[917] Thus can one transcend all pairs of opposites. Thus can one
attain to Brahma.'"[918]



SECTION CCXXXVII

"Vyasa said, 'Borne up and down in life's ocean, he that is capable of
meditation seizes the raft of Knowledge and for achieving his
Emancipation adheres to Knowledge itself (without extending his arms
hither and thither for catching any other support).'[919]

"Suka said, 'What is that Knowledge? Is it that learning by which, when
error is dispelled, the truth becomes discovered? Or, is it that course
of duties consisting of acts to be done or achieved, by the aid of which
the object sought may be understood or attained? Or, is it that course of
duties, called abstention from acts, by which an extension of the Soul is
to be sought? Do tell me what it is, so that by its aid, the two, viz.,
birth and death, may be avoided.'[920]

"Vyasa said, 'That fool who believing that all this exists in consequence
of its own nature without, in fact, an existent refuge or foundation,
fills by such instruction the aspirations of disciples, dispelling by his
dialectical ingenuity the reasons the latter might urge to the contrary,
succeeds not in attaining to any truth.[921] They again who firmly
believe that all Cause is due to the nature of things, fail to acquire
any truth by even listening to (wiser) men or the Rishis (who are capable
of instructing them).[922] Those men of little intelligence who stop (in
their speculations), having adopted either of these doctrines, indeed,
those men who regard nature as the cause, never succeed in obtaining any
benefit for themselves.[923] This belief in Nature (as the producing and
the sustaining Cause), arising as it does from a mind acting under the
influence of error, brings about the destruction of the person who
cherishes it. Listen now to the truth with respect to these two doctrines
that maintain (1) that things exist by their own nature and (2) that they
flow (in consequence of their own nature) from others that are different
from and that precede them.[924] Wise men apply themselves to agriculture
and tillage, and the acquisition of crops (by those means) and of
vehicles (for locomotion) and seats and carpets and houses. They attend
also to the laying of pleasure-gardens, the construction of commodious
mansions, and the preparation of medicines, for diseases of every kind.
It is wisdom (which consists in the application of means) that leads to
the fruition of purposes. It is wisdom that wins beneficial results. It
is wisdom that enables kings to exercise and enjoy sovereignty although
they are possessed of attributes equal to those of persons over whom they
rule.[925] It is by wisdom that the high and the low among beings are
distinguished. It is by wisdom that the superior and the inferior ones
among created objects are understood. It is wisdom or knowledge that is
the highest refuge of all things.[926] All the diverse kinds of created
things have four kinds of birth. They are viviparous, oviparous,
vegetables, and those born of filth. Creatures, again, that are mobile
should be known to be superior to those that are immobile. It is
consistent with reason that intelligent energy, inasmuch as it
differentiates (all non-intelligent matter), should be regarded as
superior to.(non-intelligent) matter.[927] Mobile creatures, that are
innumerable, and of two kinds, viz., those that have many legs and those
that have two. The latter, however, are superior to the former. Bipeds,
again are of two species, viz., those that live on land and those that
are otherwise. Of these, the former are superior to the latter. The
superior ones eat diverse kinds of cooked food.[928] Bipeds moving on
land are of two kinds viz., middling or intermediate, and those that are
foremost. Of these, the middling or intermediate are regarded as superior
(to the former) in consequence of their observance of the duties of
caste.[929] The middling or intermediate ones are said to be of two
kinds, viz., those that are conversant with duties, and those that are
otherwise. Of those, the former are superior in consequence of their
discrimination in respect of what should be done and what should not.
Those conversant with duties are said to be of two kinds, viz., those
that are acquainted with the Vedas and those that are otherwise. Of these
the former are superior, for the Vedas are said to dwell in them.[930]
Those that are acquainted with the Vedas are said to be of two kinds,
viz., those that lecture on the Vedas and those that are otherwise. Of
these, the former, who are fully conversant with the Vedas, with the
duties and the rites laid down in them, and the fruits of those duties
and rites, are superior in consequence of their publishing all those
duties and rites. Indeed, all the Vedas with the duties laid down in them
are said to flow from them. Preceptors of the Vedas are of two kinds,
viz., those that are conversant with the Soul and those that are
otherwise. Of these, the former are superior in consequence of their
knowledge of what is meant by Birth and Death.[931] As regards duties,
they are, again, of two kinds (viz., Pravritti and Nivritti). He who is
conversant with duties is said to be omniscient or possessed of universal
knowledge. Such a man is a Renouncer. Such a man is firm in the
accomplishment of his purposes. Such a man is truthful, pure (both
outwardly and inwardly), and possessed of puissance.[932] The gods know
him for a Brahmana who is devoted to knowledge of Brahma (and not him who
is conversant with only the duties of Pravritti). Such a man is versed
also in the Vedas and earnestly devoted to the study of the Soul.[933]
They that have true knowledge behold their own Soul as existing both in
and out. Such men, O child, are truly regenerate and such men are
gods.[934] Upon these rests this world of Beings, in them dwell this
whole universe. There is nothing that is equal to their greatness.
Transcending birth and death and distinctions and acts of every kind,
they are the lords of the four kinds of creatures and are the equals of
the Self-born himself.'"[935]



SECTION CCXXXVIII

"Vyasa said, 'These, then, are the obligatory acts ordained for
Brahmanas. One possessed of knowledge always attains to success by going
through (the prescribed) acts. If no doubt arises in respect of acts,
then acts done are sure to lead to success. The doubt to which we refer
is this: whether acts are obligatory or whether they are optional.[936]
As regards this (doubt about the true character of acts, it should be
said that), if acts are ordained for man for inducing knowledge (by which
alone Brahma or Emancipation is to be attained, even then) they should be
regarded as obligatory (and not optional). I shall now discourse on them
by the light of inferences and experience. Listen to me.[937] With
respect to acts some men say that Exertion is their cause. Others say
that Necessity is their cause. Others, again, maintain that Nature is the
cause. Some say that acts are the result of both Exertion and Necessity.
Some maintain that acts flow from Time, Exertion, and Nature. Some say
that of the three (viz., Exertion, Necessity, and Nature), one only (and
not the other two) is the cause. Some are of opinion that all the three
combined are the cause.[938] Some persons that are engaged in the
performance of acts say, with respect to all objects, that they exist,
that they do not exist, that they cannot be said to exist, that they
cannot be said not to exist, that it is not that they cannot be said to
exist, and lastly, that it is not that they cannot be said not to exist.
(These then are the diverse views entertained by men). They, however,
that are Yogins, behold Brahma to be the universal cause. The men of the
Treta, the Dwapara, and the Kali Yugas are inspired with doubts. The men,
however, of the Krita Yuga are devoted to penances, possessed of tranquil
souls, and observant of righteousness.[939] In that age all men regard
the Richs, the Samans, and the Yajuses as identical not withstanding
their apparent diversity. Analysing desire and aversion, they worship
only penance.[940] Devoted to the practice of penances, steadfast in
them, and rigid in their observance, one obtains the fruition of all
desires by penances alone. By penance one attains to that by becoming
which one creates the universe. By penance one becomes that in
consequence of which one becomes the puissant master of all things.[941]
That Brahma has been expounded in the declarations of the Vedas. For all
that, Brahma is inconceivable by even those that are conversant with
those declarations. Once more has Brahma been declared in the Vedanta.
Brahma, however, cannot be beheld by means of acts.[942] The sacrifice
ordained for Brahmans consists in japa (meditation and recitation), that
for Kshatriyas consists in the slaughter of (clean) animals for the
gratification of the deities; that for Vaisyas consists in the production
of crops and, the keep of domestic animals; and that for Sudras in menial
service of the: three other orders. By observing the duties laid down for
him and by studying the Vedas and other scriptures, one becomes a Dwija
(regenerate). Whether one does any other act or not, one becomes a
Brahmana by becoming the friend of all creatures.[943] In the beginning
of Treta, the Vedas and sacrifices and the divisions of caste and the
several modes of life existed in, their entirety. In consequence,
however, of the duration of life being decreased in Dwapara, those are
overtaken by decline. In the Dwapara age as also in the Kali, the Vedas
are overtaken by perplexity. Towards the close of Kali again, it is
doubtful if they ever become even visible to the eye.[944] In that age,
the duties of the respective order disappear, and men become afflicted by
iniquity. The juicy attributes of kine, of the earth, of water, and
(medicinal and edible) herbs, disappear.[945] Through (universal)
iniquity the Vedas disappear and with them all the duties inculcated in
them as also the duties in respect of the four modes of life. They who
remain observant of the duties of their own order become afflicted, and
all mobile and immobile objects undergo a change for the worse.[946] As
the showers of heaven cause all products of the earth to grow, after the
same manner the Vedas, in every age, cause all the angas to grow.[947]
Without doubt, Time assumes diverse shapes. It has neither beginning nor
end. It is Time which produces all creatures and again devours them. I
have already spoken of it to thee. Time is the origin of all creatures;
Time is that which makes them grow; Time is that which is their
destroyer; and lastly it is time that is their ruler. Subject to pairs of
opposites (such as heat and cold, pleasure and pain, etc.), creatures of
infinite variety rest on Time according to their own natures (without
being otherwise than how they have been ordained by supreme Brahma).'[948]



SECTION CCXXXIX

"Bhishma said, 'Thus addressed (by his sire), Suka, highly applauding
these instructions of the great Rishi, set himself about asking the
following, question relating to the import of duties that lead to
Emancipation.'

"Suka said, 'By what means doth one possessed of wisdom, conversant with
the Vedas, observant of sacrifices, endued with wisdom, and free from
malice, succeed in attaining to Brahma which is incapable of being
apprehended by either direct evidence or inference, and unsusceptible of
being indicated by the Vedas? Asked by me, tell me by what means is
Brahma to be apprehended? Is it by penance, by Brahmacharya, by
renunciation of everything, by intelligence, by the aid of the Sankhya
philosophy, or by Yoga? By what means may what kind of singleness of
purpose be attained by men, with respect to both, viz., the mind and the
senses? It behoveth thee to expound all this to me.'[949]

"Vyasa said, 'No man ever attains to success by means other than the
acquisition of knowledge, the practice of penances, the subjugation of
the senses, and renunciation of everything.[950] The great entities (five
in number) represent the first (or initial) creation of the Self-born.
They have been very largely placed in embodied creatures included in the
world of life.[951] The bodies of all embodied creatures are derived from
earth. The humours are from water. Their eyes are said to be derived from
light. Prana, Apana (and the three other vital breaths) have the wind for
their refuge. And, lastly, all unoccupied apertures within them (such as
the nostrils, the cavities of the ear, etc.) are of Space. In the feet
(of living creatures) is Vishnu. In their arms is Indra. Within the
stomach is Agni desirous of eating. In the ears are the points of the
horizon (or the compass) representing the sense of hearing. In the tongue
is speech which is Saraswati.[952] The ears, skin, eyes, tongue and nose
forming the fifth, are said to be the sense of knowledge. These exist for
the purposes of apprehension of their respective objects. Sound, touch,
form, taste and scent forming the fifth, are the objects of the (five)
senses. These should always be regarded as separate from (or independent
of) the senses. Like the charioteer setting his well-broken steeds along
the paths he pleases, the mind sets the senses (along directions it
pleases). The mind, in its turn, is employed by the knowledge sitting in
the heart.[953] The mind is the lord of all these senses in respect of
employing them in their functions and guiding or restraining them.
Similarly, the knowledge is the lord of the mind (in employing, and
guiding or restraining it).[954] The senses, the objects of the senses,
the attributes of those objects represented by the word nature,
knowledge, mind, the vital breaths, and Jiva dwell in the bodies of all
embodied creatures.[955] The body within which the knowledge dwells has
no real existence. The body, therefore, is not the refuge of the
knowledge. Primordial Nature (Prakriti) having the three attributes (of
Goodness and Passion and Darkness) is the refuge of the knowledge which
exists only in the form of a sound. The Soul also is not the refuge of
the knowledge. It is Desire that creates the knowledge. Desire, however,
never creates the three attributes.[956] The man of wisdom, capable of
subduing his senses, beholds the seventeenth, viz., the Soul, as
surrounded by six and ten attributes, in his own knowledge by the aid of
the mind. The Soul cannot be beheld with the aid of the eye or with that
of all the senses. Transcending all, the Soul becomes visible by only the
light of the mind's lamp. Divested of the properties of sound and touch
and form, without taste and scent, indestructible and without a body
(either gross or subtile) and without senses, it is nevertheless beheld
within the body. Unmanifest and supreme, it dwells in all mortal bodies.
Following the lead of the preceptor and the Vedas, he who beholds it
hereafter becomes Brahma's self. They that are possessed of wisdom look
with an equal eye upon a Brahmana possessed of knowledge and disciples, a
cow, an elephant, a dog, and a Chandala.[957] Transcending all things,
the Soul dwells in all creatures mobile and immobile. Indeed, all things
are pervaded by it.[958] When a living creature beholds his own Soul in
all things, and all things in his own Soul, he is said to attain to
Brahma. One occupies that much of the Supreme Soul as is commensurate
with what is occupied in one's own soul by Vedic sound.[959]He that can
always realise the identity of all things with his own self certainly
attains to immortality. The very gods are stupefied in the track of that
trackless man who constitutes himself the soul of all creatures, who is
engaged in the good of all beings, and who desire to attain to (Brahma
which is) the final refuge (of all things).[960] Indeed, the track which
is pursued by men of knowledge is as visible as that of birds in the sky
or of fish in water. Time of its own power, cooks all entities within
itself. No one, however, knows That in which Time, in its turn, is itself
cooked.[961] That (of which I speak) does not occur above, or in the
middle or below, or in transverse or in any other direction. That is to
tangible entity; it is not to be found in any place.[962] All these
worlds are within That. There is nothing in these worlds that exists out
of that. Even if one goes on ceaselessly with the celerity of a shaft
impelled from the bow-string, even if one goes on with the speed of the
mind, itself, one would not still reach the end of that which is the
cause of all this.[963] That is so gross that there is nothing grosser.
His hands and feet extend everywhere. His eyes, head, and face are
everywhere. His ears are everywhere in the universe. He exists
overwhelming all things. That is minuter than the minutest, that is the
heart of all entities. Existing, without doubt, that is still
imperceptible. Indestructible and destructible,--these are the dual forms
of existence of the (Supreme) Soul. In all mobile and immobile entities
the existence it displays is destructible; while the existence it
displays in Chaitanya is celestial, immortal, and indestructible. Though
the lord of a existent beings both mobile and immobile, though inactive
and divested of attributes, it enters, nevertheless, the well-known
mansion of nine doors and becomes engaged in action.[964] Men of wisdom
who are capable of beholding the other shore say that the Unborn (or the
Supreme Soul) becomes invested with the attribute of action in
consequence of motion, pleasure and pain, variety of form, and the nine
well-known possessions.[965] That indestructible Soul which is said to be
invested with the attribute of action is nothing else than that
indestructible Soul which is said to be inactive. A person of knowledge,
by attaining to that indestructible essence, gives up for good both life
and birth.'"[966]



 SECTION CCXL

"Vyasa said, 'O excellent son, asked by thee, I have told thee truly what
the answer to thy question should be according to the doctrine of
knowledge as expounded in the Sankhya system. Listen now to me as I
expound to thee all that should be done (for the same end) according to
the Yoga doctrine. The uniting together of Intellect and Mind, and all
the Senses, and the all-pervading Soul is said to be Knowledge of the
foremost kind. That Knowledge should be acquired (through the preceptor's
aid) by one that is of a tranquil disposition, that has mastered his
senses, that is capable (by meditation) of turning his gaze on the Soul,
that takes a pleasure in (such) meditation, that is endued with
intelligence and pure in acts. One should seek to acquire this Knowledge
by abandoning those five impediments of Yoga which are known to the wise,
viz., desire, wrath, cupidity, fear, and sleep. Wrath is conquered by
tranquillity of disposition. Desire is conquered by giving up all
purposes. By reflecting with the aid of the understanding upon topics
worthy of reflection,[967] one endued with patience succeeds in
abandoning sleep. By steady endurance one should restrain one's organs of
generation and the stomach (from unworthy or sinful indulgence). One
should protect one's hands and feet by (using) one's eyes. One should
protect one's eyes and ears by the aid of one's mind, one's mind and
speech by one's acts. One should avoid fear by heedfulness, and pride by
waiting upon the wise. Subduing procrastination, one should, by these
means, subdue these impediments of Yoga. One should pay one's adorations
to fire and the Brahmanas, and one should bow one's head to the deities.
One should avoid all kinds of inauspicious discourse, and speech that is
fraught with malice, and words that are painful to other minds. Brahma is
the effulgent seed (of everything). It is, again, the essence of that
seed whence is all this.[968] Brahma became the eye, in the form of this
mobile and immobile universe, of all entities that took birth.[969]
Meditation, study, gift, truth, modesty, simplicity, forgiveness, purity
of body, purity of conduct, subjugation of the senses, these enhance
one's energy, which (when enhanced) destroys one's sins. By behaving
equally towards all creatures and by living in contentment upon what is
acquired easily and without effort, one attains to the fruition of all
one's objects and succeeds in obtaining knowledge. Cleansed of all sins,
endued with energy, abstemious in diet, with senses under complete
control, one should, after having subdued both desire and wrath, seek to
attain to Brahma,[970] Firmly uniting the senses and the mind (having
drawn them away from all external objects) with gaze fixed inwards, one
should, in the still hours of evening or in those before dawn, place
one's mind upon the knowledge. If even one of the five senses of a human
being be kept unrestrained, all his wisdom may be seen to escape through
it like water through an unstopped hole at the bottom of a leathern bag.
The mind in the first instance should be sought to be restrained by the
Yogin after the manner of a fisherman seeking at the outset to render
that one among the fish powerless from which there is the greatest danger
to his nets. Having first subdued the mind, the Yogin should then proceed
to subdue his ears, then his eyes, then his tongue, and then his nose.
Having restrained these, he should fix them on the mind. Then withdrawing
the mind from all purposes, he should fix it on the knowledge. Indeed,
having restrained the five senses, the Yati should fix them on the mind.
When these the mind for their sixth become concentrated in the knowledge,
and thus concentrated remain steady and untroubled, then Brahma becomes
perceptible like a smokeless fire of blazing flames or the Sun of
effulgent radiance. Indeed, one then beholds in oneself one's soul like
lightning fire in the skies. Everything then appears in it and it appears
in everything in consequence of its infinitude. Those high-souled
Brahmanas that are possessed of wisdom, that are endued with fortitude,
that are possessed of high knowledge, and that are engaged in the good of
all creatures, succeed in beholding it. Engaged in the observance of
austere vows, the Yogin who conducts himself thus for six months, seated
by himself on an isolated spot, succeeds in attaining to an equality with
the Indestructible.[971] Annihilation, extension, power to present varied
aspects in the same person or body, celestial scents, and sounds, and
sights, the most agreeable sensations of taste and touch, pleasurable
sensations of coolness and warmth, equality with the wind, capability of
understanding (by inward light) the meaning of scriptures and every work
of genius, companionship of celestial damsels,--acquiring all these by
Yoga the Yogin should disregard them and merge them all in the
knowledge.[972] Restraining speech and the senses one should practise
Yoga during the hours after dusk, the hours before dawn, and at dawn of
day, seated on a mountain summit, or at the foot of a goodly tree, or
with a tree before him.[973] Restraining all the senses within the heart,
one should, with faculties concentrated, think on the Eternal and
Indestructible like a man of the world thinking of wealth and other
valuable possessions. One should never, while practising Yoga, withdraw
one's mind from it. One should with devotion betake oneself to those
means by which one may succeed in restraining the mind that is very
restless. One should never permit oneself to fall away from it. With the
senses and the mind withdrawn from everything else, the Yogin (for
practice) should betake himself to empty caves of mountains, to temples
consecrated to the deities, and to empty houses or apartments, for living
there. One should not associate with another in either speech, act, or
thought. Disregarding all things, and eating very abstemiously, the Yogin
should look with an equal eye upon objects acquired or lost. He should
behave after the same manner towards one that praises and one that
censures him. He should not seek the good or the evil of one or the
other. He should not rejoice at an acquisition or suffer anxiety when he
meets with failure or loss. Of uniform behaviour towards all beings, he
should imitate the wind.[974] Unto one whose mind is thus turned to
itself, who leads a life of purity, and who casts an equal eye upon all
things,--indeed, unto one who is ever engaged in Yoga thus for even six
months,--Brahma as represented by sound appears very vividly.[975]
Beholding all men afflicted with anxiety (on account of earning wealth
and comfort), the Yogin should view a clod of earth, a piece of stone,
and a lump of gold with an equal eye. Indeed, he should withdraw himself
from this path (of earning wealth), cherishing an aversion for it, and
never suffer himself to be stupefied. Even if a person happens to belong
to the inferior order, even if one happens to be a woman, both of them,
by following in the track indicated above, will surely attain to the
highest end.[976] He that has subdued his mind beholds in his own self,
by the aid of his own knowledge the Uncreate, Ancient, Undeteriorating,
and Eternal Brahma,--That, viz., which can not be attained to except by
fixed senses,--That which is subtiler than the most subtile, and grosser
than the most gross, and which is Emancipation's self.'[977]

"Bhishma continued, 'By ascertaining from the mouths of preceptors and by
themselves reflecting with their minds upon these words of the great and
high-souled Rishi spoken so properly, persons possessed of wisdom attain
to that equality (about which the scriptures say) with Brahman himself,
till, indeed, the time when the universal dissolution comes that swallows
up all existent beings.'"[978]



SECTION CCXLI

"Suka said, 'The declarations of the Vedas are twofold. They once Jay
down the command, 'Do all acts.' They also indicate (the reverse,
saying), 'Give up acts.' I ask, 'Whither do persons go by the aid of
Knowledge and whither by the aid of acts?'[979] I desire to hear this. Do
tell me this. Indeed, these declarations about knowledge and acts are
dissimilar and even contradictory.'

"Bhishma continued, 'Thus addressed, the son of Parasara said these words
unto his son, 'I shall expound to thee the two paths, viz., the
destructible and the indestructible, depending respectively upon acts and
knowledge. Listen with concentrated attention, O child, to me, as I tell
thee the place that is reached by one with the aid of knowledge, and that
other place which is reached with the aid of acts. The difference between
these two places is as great as the limitless sky. The question that thou
hast asked me has given me such pain as an atheistic discourse gives to a
man of faith. These are the two paths upon which the Vedas are
established; the duties (acts) indicated by Pravritti, and those based on
Nivritti that have been treated of so excellently.[980] By acts, a living
creature is destroyed. By knowledge, however, he becomes emancipated. For
this reason, Yogins who behold the other side of the ocean of life never
betake themselves to acts. Through acts one is forced to take rebirth,
after death, with a body composed of the six and ten ingredients. Through
knowledge, however, one becomes transformed into that which is Eternal,
Unmanifest, and Immutable. One class of persons that are however of
little intelligence, applaud acts. In consequence of this they have to
assume bodies (one after another) ceaselessly. Those men whose
perceptions are keen in respect of duties and who have attained to that
high understanding (which leads to knowledge), never applaud acts even as
persons that depend for their drinking water upon the supply of streams
never applaud wells and tanks. The fruit that one obtains of acts
consists of pleasure and pain, of existence and non-existence. By
knowledge, one attains to that whither there is no occasion for grief;
whither one becomes freed from both birth and death; whither one is not
subject to decrepitude; whither one transcends the state of conscious
existence.[981] whither is Brahma which is Supreme, Unmanifest,
immutable, ever-existent, imperceptible, above the reach of pain,
immortal, and transcending destruction; whither all become freed from the
influence of all pairs of opposites (Like pleasure and pain, etc.), as
also of wish or purpose.[982] Reaching that stage, they cast equal eyes
on everything, become universal friends and devoted to the good of all
creatures. There is a wide gulf, O son, between one devoted to knowledge
and one devoted to acts. Know that the man of knowledge, without
undergoing destruction, remains existent for ever like the moon on the
last day of the dark fortnight existing in a subtle (but undestroyed)
form. The great Rishi (Yajnavalkya in Vrihadaranayaka) has said this more
elaborately. As regards the man devoted to acts, his nature may be
inferred from beholding the new-born moon which appears like a bent
thread in the firmament.[983] Know, O son, that the person of acts takes
rebirth with a body with eleven entities, for its ingredients, that are
the results of modification, and with a subtile form that represents a
total of six and ten.[984] The deity who takes refuge in that (material)
form, like a drop of water on a lotus leaf, should be known as Kshetrajna
(Soul), which is Eternal, and which succeeds by Yoga in transcending both
the mind and the knowledge.[985] Tamas, Rajas, and Sattwa are the
attributes of the knowledge. The knowledge is the attribute of the
individual soul residing within the body. The individual soul, in its
turn, comes from the Supreme Soul.[986] The body with the soul is said to
be the attribute of jiva. It is jiva that acts and cause all bodies to
live. He who has created the seven worlds is said by those that are
acquainted with what is Kshetra (and what is Kshetrajna) to be above
jiva.'"



SECTION CCXLII

"Suka said, 'I have now understood that there are two kinds of creation,
viz., one commencing with Kshara (which is universal), and which is from
the (universal) Soul. The other, consisting of the senses with their
objects, is traceable to the puissance of the knowledge. This last
transcends the other and is regarded to be the foremost.[987] I desire,
however, to once more hear of that course of righteousness which runs in
this world, regulated by the virtue of Time and according to which all
good men frame their conduct.[988] In the Vedas there are both kinds of
declarations, viz., do acts and avoid acts. How shall I succeed in
ascertaining the propriety of this or that? It behoveth thee to expound
this clearly.[989] Having obtained, through thy instructions, a thorough
knowledge of the course of conduct of human beings, having purified
myself by the practice of only righteousness, and having cleansed my
understanding, I shall, after casting off my body, behold the
indestructible Soul.'[990]

"Vyasa said, 'The course of conduct that was first established by Brahma
himself was duly observed by the wise and pious persons of old, viz., the
great Rishis of ancient times. The great Rishis conquer all the worlds by
the practice of Brahmacharya. Seeking all things that are good for
himself by fixing the mind on the knowledge,[991] practising severe
austerities by residing in the forest and subsisting on fruits and roots,
by treading on sacred spots, by practising universal benevolence, and by
going on his rounds of mendicancy at the proper time to the huts of
forest recluses when these become smokeless and the sound of the husking
rod is hushed, a person succeeds in attaining to Brahma.[992] Abstaining
from flattery and from bowing thy heads to others, and avoiding both good
and evil, live thou in the forest by thyself, appeasing hunger by any
means that comes by the way.'

"Suka said, 'The declarations of the Vedas (already referred to in
respect of acts) are, in the opinion of the vulgar, contradictory.
Whether this is authoritative or that is so, when there is this conflict,
how can they be said to be scriptural?[993] I desire to hear this: how
can both be regarded as authoritative? How, indeed, can Emancipation be
obtained without violating the ordinance about the obligatory character
of acts?'

"Bhishma continued, 'Thus addressed, the son of Gandhavati, viz., the
Rishi, applauding these words of his son possessed of immeasurable
energy, replied unto him, saying the following.'

"Vyasa said, 'One that is a Brahmacharin, one that leads a life of
domesticity, one that is a forest recluse, and one that leads a life of
(religious) mendicancy, all reach the same high end by duly observing the
duties of their respective modes of life. Or, if one and the same person,
freed from desire and aversion, practises (one after another) all these
four modes of life according to the ordinances that have been laid down,
he is certainly fitted (by such conduct) to understand Brahma. The four
modes of life constitute a ladder or flight of steps. That flight is
attached to Brahma. By ascending that Right one--succeeds in reaching the
region of Brahma. For the fourth part of his life, the Brahmacharin,
conversant--with the distinctions of duty and freed from malice, should
live with his preceptor or his preceptor's son. While residing in the
preceptor's house, he should go to bed after the preceptor has gone to
his, and rise therefrom before the preceptor rises from his.[994] All
such acts again as should be done by the disciple, as also those which
should be done by a menial servant, should be accomplished by him.
Finishing these he should humbly take his stand by the side of the
preceptor. Skilled in every kind of work, he should conduct himself like
a menial servant, doing every act for his preceptor. Having accomplished
all acts (without leaving any portion undone), he should study, sitting
at the feet of his preceptor, with eager desire to learn. He should
always behave with simplicity, avoid evil, speech, and take lessons only
when his preceptor invites him for it.[995] Become pure in body and mind,
and acquiring cleverness and other virtues, he should now and then speak
what is agreeable. Subduing his senses, he should look at his preceptor
without eyes of longing curiosity.[996] He should never eat before his
preceptor has eaten; never drink before his preceptor has drunk; never
sit down before his preceptor has sat down; and never go to bed before
his preceptor has gone to bed. He should gently touch his preceptor's
feet with upturned palms, the right foot with the right and the left with
the left. Reverentially saluting the preceptor, he should say unto him,
'O illustrious one, teach me. I shall accomplish this (work), O
illustrious one! This (other work) I have already accomplished. O
regenerate one, I am ready to accomplish whatever else thy reverend self
may be pleased to command.' Having said all this, and having duly offered
himself unto him (thus), he should accomplish whatever acts of his
preceptor wait for accomplishment, and having completed them inform the
preceptor once more of their completion. Whatever scents or tastes the
Brahmacharin may abstain from while actually leading a life of
Brahmacharya may be used by him after his return from the preceptor's
abode. This is consistent with the ordinance. Whatever observances have
been elaborately laid down for Brahmacharins (in the scriptures) should
all be regularly practised by him. He should, again, be always near his
preceptor (ready within call). Having contributed to his preceptor's
gratification in this way to the best of his powers, the disciple should,
from that mode of life, pass into the others (one after another) and
practise the duties of each. Having (thus) passed a fourth part of his
life in the study of the Vedas, and observance of vows and fasts, and
having given the preceptor the (final) fee, the disciple should,
according to the ordinance, take his leave and return home (for entering
into a life of domesticity).[997] Then, having taken spouses, obtaining
them in the ways indicated in the ordinances, and having carefully
established the domestic fire, he should, observant all the while of vows
and fasts, become a house-holder and pass the second period of life.'"



SECTION CCXLIII

"Vyasa said, 'Observant of meritorious vows, the householder, for the
second period of life, should dwell in his house, having taken spouses
according to the ways indicated in the ordinance and having established
afire (of his own). As regards the domestic mode of life, four kinds of
conduct have been laid down by the learned. The first consists of keeping
a store of grain sufficient to last for three years. The second consists
of keeping a store to last for one year. The third consists of providing
for the day without thinking of the morrow. The fourth consists of
collecting grain after the manner of the pigeon.[998] Of these, each
succeeding one is superior in point of merit to that which precedes it,
according to what has been laid down in the scriptures.[999] A
householder observing the first kind of conduct may practise all the six
well-known duties (viz., sacrifice on his own account, sacrifice on that
of others, teaching, learning, making gifts, and accepting gifts). He who
observes the second kind of conduct should practise three only, of these
duties (viz., learning, giving, and taking). He who observes the third
kind of conduct should practise only two of the duties of domesticity
(viz., learning and giving). The householder practising the fourth kind
of domesticity should observe only one duty (viz., learning the
scriptures). The duties of the householder are all said to be exceedingly
meritorious. The householder should never cook any food for only his own
use; nor should be slaughter animals (for food) except in
sacrifices.[1000] If it be an animal which the householder desires to
kill (for food), or if it be a tree which he wishes to cut down (for
fuel), he should do either act according to the ritual laid down in the
Yajuses for that much is due to both animate and inanimate existences.
The house-holder should never sleep during the day, or during the first
part of the night, or during the last part thereof. He should never eat
twice between morning and evening, and should never summon his wife to
bed except in her season. In his house, no Brahmana should be suffered to
remain unfed or unworshipped. He should always worship such guests as are
presenters of sacrificial offerings, as are cleansed by Vedic lore and
observance of excellent vows, as are high-born and conversant with the
scriptures, as are observers of the duties of their own order, as are
self-restrained, mindful of all religious acts, and devoted to penances.
The scriptures ordain that what is offered to the deities and the Pitris
in sacrifices and religious rites is meant for the service of guests like
these. In this mode of life the scriptures ordain that a share of the
food (that is cooked) should be given unto every creature (irrespective
of his birth or character), unto one, that is, who for the sake of show
keeps his nails and beard, unto one who from pride displays what his own
(religious) practices are, unto one who has improperly abandoned his
sacred fire, and even unto one who has injured his preceptor. One leading
a domestic mode of life should give (food) unto Brahmacharins and
Sannyasins. The householder should every day become an eater of vighasa,
and should every day eat amrita. Mixed with clarified butter, the remains
of the food that is offered in sacrifices constitute amrita. That
householder who eats after having fed (all relatives and) servants is
said to eat vighasa. The food that remains after the servants have been
fed is called vighasa, and that which is left after the presentation of
sacrificial offerings is called amrita. One leading a domestic mode of
life should be content with his own wedded wife. He should be
self-restrained. He should avoid malice and subdue his senses. He should
never quarrel with his Ritwik, Purohita, and preceptor, with his maternal
uncle, guests and dependants, with the aged and the young in years, with
those that are afflicted with diseases, with those that practise as
physicians, with kinsmen, relatives, and friends, with his parents, with
women that belong to his own paternal family, with his brother and son
and wife, with his daughter, and with his servants. By avoiding disputes
with these, the householder becomes cleansed of all sins. By conquering
such disputes, he succeeds in conquering all the regions of felicity (in
the world hereafter). There is no doubt in this.[1001] The preceptor (if
duly reverenced) is able to lead one to the regions of Brahman. The
father (if reverenced) can lead to the regions of Prajapati. The guest is
puissant enough to lead to the region of Indra. The Ritwik has power in
respect of the regions of the deities. Female relatives of the paternal
line have lordship in respect of the regions of the Apsaras, and kinsmen
(by blood), in respect of the region of the Viswedevas. Relatives by
marriage and collateral kinsmen have power in respect of the several
quarters of the horizon (viz., north, etc.), and the mother and the
maternal uncle have power over the earth. The old, the young, the
afflicted the wasted have power over the sky.[1002] The eldest brother is
like unto the sire himself (to all his younger brothers). The wife and
the son are one's own body. One's menial servants are one's own shadow.
The daughter is an object of great affection. For these reason, a
house-holder endued with learning, observant of duties, and possessed of
endurance, should bear, without warmth or anxiety of heart every kind of
annoyance and even censure from the last named relatives. No righteous
household should do any act, urged by considerations of wealth. There are
three courses of duty in respect of a life of domesticity. Of these, that
which comes next (in the order of enumeration) is more meritorious than
the preceding one.[1003] As regards the four (principal) modes of life
also, the same rule of merit applies, viz., the one that comes after is
superior to the one preceding it. Accordingly, domesticity is superior to
Brahmacharya, forest life is superior to domesticity, and a life of
mendicancy or complete renunciation is superior to a forest life. One
desirous of prosperity should accomplish all those duties and rites that
have been ordained in the scriptures in respect of those modes. That
kingdom grows in prosperity where these highly deserving persons live,
viz., those that lead a life of domesticity according to the Kumbhadhanya
method, they that lead it according to the Unchha method, and they that
lead it according to the Kapoti method.[1004] That man who cheerfully
leads a life of domesticity in the observance of those duties, succeeds
in sanctifying ten generations of his ancestors above and ten generations
of descendants below. A householder, duly observing the duties of
domesticity, obtains an end that yields felicity equal to what occurs in
the regions attained by great kings and emperors. Even this is the end
that has been ordained for those who have subdued their senses. For all
high-souled householders heaven has been ordained. That heaven is
equipped with delightful cars for each (moving at the will of the rider).
Even that is the delightful heaven indicated in the Vedas. For all
householders of restrained souls, the regions of heaven constitute the
high reward. The Self-born Brahman ordained that the domestic mode of
life should be the productive cause of heaven. And since it has been so
ordained, a person, by gradually attaining to the second mode of life,
obtains happiness and respect in heaven. After this comes that high and
superior mode of life, called the third, for those that are desirous of
casting off their bodies. Superior to that of householders, that is the
life of forest recluses,--of those, that is, who waste their bodies (by
diverse kinds of austerities) into skeletons overlaid with dried skins.
Listen as I discourse to thee upon it.'"



SECTION CCXLIV

"Bhishma said, "Though hast been told what the duties of domesticity are
as ordained by the wise. Listen now, O Yudhishthira, to what those duties
are that have been next spoken of. Gradually abandoning the domestic
mode, one should enter the third mode which is excellent. It is the mode
in which wives afflict themselves by means of Austerities. It is the mode
practised by those that live as forest recluses. Blessed be thou, O son,
listen to the duties observed by those that lead this mode of life in
which occur the practices of all men and all modes of life. Listen,
indeed, to the duties of those that are denizens of sacred spots and that
have resorted to this mode after proper deliberation!'

"Vyasa said, 'When the householder beholds wrinkles on his body and white
hair on his head, and children of his children, he should then retire
into the forest. The third part of his life he should pass in the
observance of the Vanaprastha mode. He should attend to those fires to
which he had attended as a householder. Desirous of sacrificing, he
should adore the deities (according to the rituals ordained). Observant
of vows and abstemious in diet, he should eat only once, the time thereof
being the sixth part of the day. He should be always heedful. Attending
to his fires, he should keep some kine, waiting upon them
dutifully.[1005] He should attend to all the rituals of a sacrifice. He
should live upon rice growing indigenously, upon wheat growing under
similar circumstances, upon grain of other kinds, growing wildly (and
belonging to none). He should eat what remains after feeding guests. In
this the third mode of life, he should present offerings of clarified
butter in the five well-known Sacrifices.[1006] Four kinds of courses of
conduct have been laid down for observance in the Vanaprastha mode of
life. Some collect only what is needed for the day. Some collect stores
to last for a month. Some store grain and other necessaries sufficient to
last for twelve years. Forest recluses may act in these ways for
worshipping guests and performing sacrifices. They should during the
season of the rains, expose themselves to rain and betake themselves to
water during the autumn. During the summer they should sit in the midst
of four fires with the sun burning overhead. Throughout the year,
however, they should be abstemious in diet.[1007] They sit and sleep on
the bare earth. They stand on only their toes. They content themselves
with the bare earth and with small mats of grass (owning no other
furniture for seat or bed). They perform their ablutions morning, noon,
and evening (preparatory to sacrifices). Some amongst them use only teeth
for cleaning grain. Others use only stones for that purpose.[1008] Some
amongst them drink, only during the lighted fortnight, the gruel of wheat
(or other grain) boiled very lightly.[1009] There are many who drink
similar gruel only during the dark fortnight. Some eat what only comes by
the way (without seeking to obtain it). Some adopting rigid vows, live
upon only roots, some upon only fruits, some upon only flowers, duly
observing the method followed by the Vaikhanasas. These and other diverse
observances are adopted by those men of wisdom and piety. The fourth is
(the mode called Renunciation) based upon the Upanishads. The duties laid
down for it may be observed in all the modes of life equally. This mode
differing from the others comes _after_ domesticity and forest life. In
this very Yuga, O son, many learned Brahmanas conversant with the truths
of all things, have been known to observe this mode. Agastya, the seven
Rishis (viz., Atri, Angiras, Pulastya, Pulaha, Vasishtha, Narada, and
Kratu), Madhucchandas, Aghamarshana, Sankriti Sudivatandi who lived
withersoever he pleased and was content to take what came (without ever
seeking for anything).[1010] Ahovirya Kavya, Tandya, the learned
Medhatithi, Karmanirvaka of mighty energy, and Sunyapala who had exerted
himself greatly (for acquiring ascetic puissance) were the authors of
this course of duties, and themselves observing them have all proceeded
to heaven. Many great Rishis, O son, who had the puissance to behold
immediately the fruits of their ascetic merit,[1011] those numerous
ascetics who are known by the name of Yayavaras, many Rishis of very
austere penances and possessed of accurate knowledge in respect of
distinctions of duty, and many other Brahmanas too numerous to mention,
adopted the forest mode of life. The Vaikhanasas, the Valikhilyas, the
Saikatas, all of whom were devoted to austere penances,[1012] who were
steadfast in virtue, who had subdued their senses, and who used to behold
the fruits of their penances immediately, adopted this mode of life and
finally ascended to heaven. Freed from fear and not counted among the
stars and planets, these have become visible in the firmament as luminous
bodies.[1013] When the fourth or last part of life is reached, and when
one is weakened by decrepitude and afflicted by disease, one should
abandon the forest mode of life (for the fourth mode called
Renunciation). Performing a sacrifice that is capable of being completed
in a single day and in which the Dakshina should be everything of which
he may be possessed, he should himself perform his own Sraddha. Withdrawn
from every other object, he should devote himself to his own self, taking
pleasure in himself, and resting also on his own self.[1014] He should
establish all his sacrificial fires (thenceforth) upon his own self, and
give up all kinds of ties and attachments. (In case he fails to attain to
complete Renunciation) he should always perform such sacrifices and rites
as are completed in a single day.[1015] When, however, from performance
of the (ordinary) sacrifices of sacrificers, the Sacrifice in Self
proceeds, then (may he discontinue all ordinary sacrifices, and) unto the
three fires duly sacrifice in his own Self for the sake of his
Emancipation.[1016] Without finding fault with his food he should eat
five or six mouthfuls, offering them duly unto five vital airs uttering
(every time the well-known) mantras of the Yajurveda.[1017] Engaged in
the observance of austerities while leading the life of a forest recluse,
one should shave off one's hair and bristles and pare off one's nails,
and having cleansed oneself by acts, pass into the fourth and last mode
of life that is fraught with great holiness.[1018] That regenerate person
who enters the fourth mode of life, giving pledges of assurance unto all
creatures, succeeds in earning many regions of blazing effulgence
hereafter and ultimately attains to the Infinite.[1019] Of excellent
disposition and conduct, with sins all washed off, the person who is
conversant with his own self never desires to do any act for either this
or the other world. Freed from wrath and from error, without anxiety and
without friendship, such a person lives in this world like one totally
uninterested in its concerns. One (in the observance of Sannyasa) should
not feel reluctant in discharging the duties included in Yama and those
also that walk behind them (and are included in niyama). Such a one
should with energy live according to the ordinances in respect of his own
mode, and throw away Vedic study and the sacred thread that is indicative
of the order of his birth. Devoted to righteousness and with his senses
under complete control, such a one, possessed of knowledge of self,
attains undoubtedly to the end for which he strives.[1020] After the
third is the fourth mode of life. It is very superior, and fraught with
numerous high virtues. It transcends in point of merit the three other
modes of life. It is said to occupy the highest place. Listen to me as I
discourse upon the duties that belong to that mode which is pre-eminent
and which is the high refuge of all!'"



SECTION CCXLV

"Suka said, 'While living in the due observance of the duties of the
foremost of life, how should one, who seeks to attain to That which is
the highest object of knowledge, set one's soul on Yoga according to the
best of one's power?'

"Vyasa said, 'Having acquired (purity of conduct and body) by the
practice of the first two modes of life, viz., Brahmacharya and
domesticity, one should, after that, set one's soul on Yoga in the third
mode of life. Listen now with concentrated attention to what should be
done for attaining to the highest object of acquisition![1021] Having
subdued all faults of the mind and of heart by easy means in the practice
of the first three modes of life (viz., pupilage, domesticity, and
seclusion) one should pass into the most excellent and the most eminent
of all the modes, viz., Sannyasa or Renunciation. Do thou then pass thy
days, having acquired that purity. Listen also to me. One should, alone
and without anybody to assist him or bear him company, practise Yoga for
attaining to success (in respect of one's highest object of acquisition).
One who practises Yoga without companionship, who beholds everything as a
repetition of his own self, and who never discards anything (in
consequence of all things being pervaded by the Universal Soul), never
falls away from Emancipation. Without keeping the sacrificial fires and
without a fixed habitation, such a person should enter a village for only
begging his food. He should provide himself for the day without storing
for the morrow. He should betake himself to penances, with heart fixed on
the Supreme.[1022] Eating little and that even under proper regulations,
he should not eat more than once a day. The other indications of a
(religious) mendicant are the human skull, shelter under trees, rags for
wearing, solitude unbroken by the companionship of any one, and
indifference to all creatures.[1023] That person into whom words enter
like affrighted elephants into a well, and from whom they never come back
to the speaker, is fit to lead this mode of life which has Emancipation
for its object.[1024] The mendicant (or Renouncer) should never take note
of the evil acts of any person. He should never hear what is said in
dispraise of others. Especially should he avoid speaking evil of a
Brahmana. He should always say only what is agreeable to the Brahmanas.
When anything is said in dispraise (of himself), he should (without
answering) remain perfectly silent. Such silence, indeed, is the medical
treatment prescribed for him. That person in consequence of whose single
self the place he occupies becomes like the eastern sky, and who can make
a spot teeming with thousands of men and things appear to himself
perfectly solitary or unoccupied, is regarded by the deities to be a true
Brahmana.[1025] Him the gods know for a Brahmana who clothes himself with
whatever comes by the way, who subsists upon whatever he gets, and who
sleeps on whatever spot he finds. Him the gods know for a Brahmana who is
afraid of company as of a snake; of the full measure of gratification
(from sweet viands and drinks) as of hell; and of women as of a
corpse.[1026] Him the gods know for a Brahmana who is never glad when
honoured and never angry when insulted, and who has given assurances of
compassion unto all creatures. One in the observance of the last mode of
life should not view death with joy. Nor should he view life with joy. He
should only wait for his hour like a servant waiting for the behest (of
his master). He should purify his heart of all faults. He should purify
his speech of all faults. He should cleanse himself of all sins. As he
has no foes, what fear can assail him? He who fears no creature and whom
no creature fears, can have no fear from any quarter, freed as he is from
error of every kind. As the footprints of all other creatures that move
upon legs are engulfed within those of elephants, after the same manner
all ranks and conditions are absorbed within Yoga[1027]. After the same
manner, every other duty and observance is supposed to be engulfed within
the one duty of abstention from injury (to all creatures).[1028] He lives
an everlasting life of felicity who avoids injuring other creatures. One
who abstains from injury, who casts an equal eye upon all creatures, who
is devoted to truth, who is endued with fortitude, who has his senses
under control, and who grants protection to all beings, attains to an end
that is beyond compare. The condition called death succeeds not in
transcending such a person who is content with self-knowledge, who is
free from fear, and who is divested of desire and expectancy. On the
other hand, such a person succeeds in transcending death. Him the gods
know for a Brahmana who is freed from attachments of every kind, who is
observant of penances, who lives like space which while holding
everything is yet unattached to any thing, who has nothing which he calls
his own, who leads a life of solitude, and whose is tranquillity of soul.
The gods know him for a Brahmana whose life is for the practice of
righteousness, whose righteousness is for the good of them that wait
dutifully upon him, and whose days and nights exist only for the
acquisition of merit.[1029] The gods know him for a Brahmana who is freed
from desire, who never exerts himself for doing such acts as are done by
worldly men, who never bends his head unto any one, who never flatters
another, (and who is free from attachments of every kind). All creatures
are pleased with happiness and filled with fear at the prospect of grief.
The man of faith, therefore, who should feel distressed at the prospect
of filling other creatures with grief, must abstain entirely from acts of
every kind.[1030] The gift of assurances of harmlessness unto all
creatures transcends in point of merit all other gifts. He who, at the
outset, forswears the religion of injury, succeeds in attaining to
Emancipation (in which or) whence is the assurance of harmlessness unto
all creatures.[1031] That man who does not pour into his open mouth even
the five or six mouthfuls that are laid down for the forest recluse, is
said to be the navel of the world, and the refuge of the universe. The
head and other limbs, as also the acts good and bad, become possessed by
Fire. Such a man, who sacrifices in his own self, makes a liberation of
his senses and mind into the fire that dwells within the limited space of
his own heart. In consequence again of his pouring such a libation into
such a fire within his own self, the universe with all creatures
including the very gods, becomes gratified.[1032] They who apprehend the
Jiva-soul that is endued with effulgence, that is enveloped in three
cases, that has three attributes for its characteristics, to be Iswara
partaking of that which is foremost, viz., the nature of the Supreme
Soul, becomes object of great regard in all the worlds. The very gods
with all human beings speak highly of their merits. He who succeeds in
beholding in the soul that resides in his own body all the Vedas, space
and the other objects of perception, the rituals that occur in
scriptures, all those entities that are comprehensible in sound only and
the superior nature of the Supreme Soul, is sought to be worshipped by
the very deities as the foremost of all beings. He who sees in the soul
that resides within his body, that foremost of beings which is not
attached to the earth, which is immeasurable in even the (measureless)
firmament, which is made of gold, which is born of the egg and resides
within the egg, which is equipped with many feathers, and which has two
wings like a bird, and which is rendered effulgent by many rays of light,
is sought to be worshipped by the very deities as the foremost of all
beings.[1033] The very deities worship him in whose understanding is set
the wheel of Time, which is constantly resolving, which knows no decay,
which swallows up the period of existence of every creature, which has
the six seasons for its naves, which is equipped with two and ten radii
consisting of the two and ten months, which has excellent joint, and
towards whose gaping mouth proceeds this universe (ready to be
devoured).[1034] The Supreme Soul is the capacious unconsciousness of
dreamless slumber. That Unconsciousness is the body of the universe. It
pervadeth all created things. Jiva, occupying a portion of that capacious
unconsciousness gratifies the deities. These last, being gratified,
gratify the open mouth of that unconsciousness.[1035] Endued with
effulgence as also with the principle of eternity, Jiva is without a
beginning. It acquires (by following particular paths) infinite regions
of eternal happiness. He of whom no creature is afraid, has never to fear
any creature. He who never does anything censurable and who never
censures another, is said to be a truly regenerate person. Such a man
succeeds in beholding the Supreme Soul. He whose ignorance has been
dispelled and whose sins have been washed away, never enjoys either here
or hereafter the happiness that is enjoyed by others (but attains to
complete Emancipation). A person in the observance of the fourth mode of
life wanders on the earth like one unconnected with everything. Such a
one is freed from wrath and error. Such a one regards a clod of earth and
lump of gold with an equal eye. Such a man never stores anything for his
use. Such a one has no friends and foes. Such a one is utterly regardless
of praise or blame, and of the agreeable and the disagreeable.'"



SECTION CCXLVI

"Vyasa said, 'The Jiva-soul is endued with all those entities that are
modifications of Prakriti. These do not know the Soul but the Soul knows
them all. Like a good driver proceeding with the aid of strong,
well-broken, and high-mettled steeds along the paths he selects, the Soul
acts with the aid of these, called the senses, having the mind for their
sixth. The objects of the senses are superior to the senses themselves.
The mind is superior to those objects. The understanding is superior to
the mind. The Soul, also called Mahat, is superior to the understanding.
Superior to Mahat is the Unmanifest (or Prakriti). Superior to the
Unmanifest is Brahma. There is nothing Superior to Brahma. That is the
highest limit of excellence and the highest goal. The Supreme Soul is
concealed in every creature. It is not displayed for ordinary men to
behold. Only Yogins with subtile vision behold the Supreme Soul with the
aid of their keen and subtile understanding. Merging the senses having
the mind for their sixth and all the objects of the senses into the inner
Soul by the aid of the Understanding, and reflecting upon the three
states of consciousness, viz., the object thought, the act of thinking,
and the thinker, and abstaining by contemplation from every kind of
enjoyment, equipping his mind with the knowledge that he is Brahma's
self, laying aside at the same time all consciousness of puissance, and
thereby making his soul perfectly tranquil, the Yogin obtains that to
which immortality inheres. That person, however, who happens to be the
slave of all his senses and whose ideas of right and wrong have been
confounded, already liable as he is to death, actually meets with death
by such surrender of self to (the passions).[1036] Destroying all
desires, one should merge the gross Understanding into one's subtile
Understanding. Having thus merged the gross into the subtile
Understanding, one is sure to become a second Kalanjara mountain.[1037]
By purifying his heart, the Yogin transcends both righteousness and its
reverse. By purifying his heart and by living in his own true nature, he
attains to the highest happiness.[1038] The indication of that purity of
heart (of which I speak) is that one who has attained to experiences that
state of unconsciousness (with respect of all one's surroundings) which
one experiences in dreamless slumber. The Yogin who has attained to that
state lives like the steady flame of a lamp that burns in a place where
the atmosphere is perfectly still. Becoming abstemious in diet, and
having cleansed his heart, that Yogin who applies his Soul to the Soul
succeeds in beholding the Soul in the Soul.[1039] This discourse, O son,
intended for thy instruction, is the essence of all the Vedas. The truths
herein disclosed are incapable of being understood by the aid of
inference alone or by that of mere study of the scriptures. One must
understand it oneself by the aid of faith. By churning the wealth that is
contained in all religious works and in all discourses based on truth, as
also the ten thousand Richs, this nectar hath been raised. As butter from
curds and fire from wood, even hath this been raised for the sake of my
son,--this that constituteth the knowledge of all truly wise men. This
discourse, O son, fraught with solid instruction, is intended for
delivery unto Snatakas.[1040] It should never be imparted to one that is
not of tranquil soul, or one that is not self-restrained, or one that
hath not undergone penances. It should not be communicated to one that is
not conversant with the Vedas, or one that doth not humbly wait upon
one's preceptor, or one that is not free from malice, or one that is not
possessed of sincerity and candour, or one that is of reckless behaviour.
It should never be communicated to one whose intellect hath been consumed
by the science of disputation, or one that is vile or low. Unto that
person, however, who is possessed of fame, or who deserveth applause (for
his virtues), or who is of tranquil soul, or possessed of ascetic merit,
unto a Brahmana who is such, unto one's son or dutiful disciple, this
discourse containing the very essence of duties should be communicated,
but on no account should it be communicated to others. If any person
makes a gift of the whole earth with all her treasures, unto one
conversant with truth, the latter would still regard the gift of this
knowledge to be very much superior to that gift. I shall now discourse to
thee on a subject that is a greater mystery than this, a subject that is
connected with the Soul, that transcends the ordinary understandings of
human beings, that has been beheld by the foremost of Rishis, that has
been treated in the Upanishads, and that forms the topic of thy inquiry.
Tell me what, after this is in thy mind? Tell me in what thou has still
any doubt? Listen, for here I am, O son, faces turned towards all
directions. The Sun and the Moon are thy two seated before thee! Upon
what indeed, shall I once more speak to thee?'"



SECTION CCXLVII

"Suka said, 'O illustrious one, O foremost of Rishis, once again
discourse to me on Adhyatma more elaborately. Tell me what, indeed, is
Adhyatma and whence does it come?'[1041]

"Vyasa said, 'That, O son, which is regarded as Adhyatma with reference
to human beings, I shall now mention to thee, and listen to the
explanation I give (of Adhyatma). Earth, water, light, wind, and space,
are the great entities that form the component parts of all creatures,
and, though really one, are yet regarded different like the waves of the
ocean (which though identical with respect to their constituent substance
are yet counted as different from one another). Like a tortoise
stretching out its limbs and withdrawing them again, the great entities
(already named), by dwelling in numberless small forms, undergo
transformations (called creation and destruction). All this universe of
mobile and immobile objects hath for its component parts these five
entities. Everything, in respect of its creation and destruction, is
referable to this fivefold entity. These five entities occur in all
existent things. The Creator of all things, however, hath made an unequal
distribution of those entities (by placing them in different things in
different proportions) for serving different ends.'[1042]

"Suka said, 'How may one succeed in understanding that unequal
distribution (of the five great entities of which thou speakest) in the
diverse things of the universe? Which amongst them are the senses and
which the attributes? How may this be understood?'

"Vyasa said, 'I shall explain thee this duly one after another. Listen
with concentrated attention to the subject as I expound how what I have
said actually happens. Sound, the sense of hearing, and all the cavities
within the body,--these three--have space for their origin. The vital
breaths, the action of the limbs and touch form the attributes of the
wind. Form, eyes, and the digestive fire within the stomach, are
originated by light. Taste, tongue, and all the humours,--these
three,--are from water. Scent, nose, and the body,--these three,--are the
attributes of earth. These, then, as I have expounded to thee, are the
transformations of the five (great) entities with senses. Touch is said
to be the attribute of the wind; taste of water; form of light. Sound is
said to have its origin in space, and scent is said to be the property of
earth. Mind, Understanding, and Nature,--these three,--spring from their
own previous states, and attaining (at each rebirth) to a position higher
than the attributes (which form their respective objects), do not
transcend those attributes.[1043] As the tortoise stretches out its limbs
and withdraws them once again within itself, even so the Understanding
creates the senses and once again withdraws them into itself.[1044] The
consciousness of personal identity that arises in respect of that which
is above the soles of the feet and below the crown of the head, is
principally due to the action of the Understanding.[1045] It is the
understanding that is transformed into the (five) attributes (of form,
scent, etc.). It is understanding also that is transformed into the
(five) senses with the mind for the sixth. When the Understanding is
absent, where are the attributes?[1046] In man there are five senses. The
mind is called the sixth (sense). The Understanding is called the
seventh. The Soul is the eighth. The eyes (and the other senses) are for
only receiving impressions of form (and scent, etc.). The mind exists for
doubting (the accuracy of those impressions). The Understanding settles
those doubts. The Soul is said only to witness every operation without
mingling with them. Rajas, Tamas, and Sattwa,--these three,--arise from
their own counterparts. These exist equal in all creatures (viz., the
deities and human beings, etc.). These are called attributes and should
be known by the actions they induce.[1047] As regards those actions all
such states in which one becomes conscious of oneself as united with
cheerfulness or joy and which are tranquil and pure, should be known as
due to the attribute of Sattwa. All such states in either the body or the
mind, as are united with sorrow, should be regarded as due to the
influence of the attribute called Rajas. All such states again as exist
with stupefication (of the senses, the mind or the understanding) whose
cause is unascertainable, and which are incomprehensible (by either
reasons or inward light), should be known as ascribable to the action of
Tamas. Delight, cheerfulness, joy, equanimity, contentment of heart, due
to any known cause or arising otherwise, are all effects of the attribute
of Sattwa. Pride, untruthfulness of speech, cupidity, stupefication,
vindictiveness, whether arising from any known cause or otherwise, are
indications of the quality of Rajas. Stupefaction of judgment,
heedlessness, sleep, lethargy, and indolence, from whatever cause these
may arise, are to be known as indications of the quality of Tamas.'"[1048]



SECTION CCXLVIII

"Vyasa said, 'The mind creates (within itself) numerous ideas (of objects
or existent things). The Understanding settles which is which. The heart
discriminates which is agreeable and which is disagreeable. These are the
three forces that impel to acts. The objects of the senses are superior
to the senses. The mind is superior to those objects. The understanding
is superior to mind. The Soul is regarded as superior to Understanding.
(As regards the ordinary purposes of man) the Understanding is his Soul.
When the understanding, of its own motion, forms ideas (of objects)
within itself, it then comes to be called Mind.[1049] In consequence of
the senses being different from one another (both in respect of their
objects and the manner of their operation), the Understanding (which is
one and the same) present different aspect in consequence of its
different modifications. When it hears, it becomes the organ of hearing,
and when it touches, it becomes the organ of touch. Similarly, when it
sees, it becomes the organ of vision, and when it tastes, it becomes the
organ of taste, and when it smells, it becomes the organ of scent. It is
the Understanding that appears under different guises (for different
functions) by modification. It is the modifications of the Understanding
that are called the senses. Over them is placed as their presiding chief
(or overseer) the invisible Soul. Residing in the body, the Understanding
exists in the three states (of Sattwa, Rajas, and, Tamas). Sometimes it
obtains cheerfulness, sometimes it gives way to grief; and sometimes its
condition becomes such that it is united with neither cheerfulness nor
grief. The Understanding, however, whose chief function (as already said)
is to create entities, transcends those three states even as the ocean,
that lord of rivers, prevails against the mighty currents of the rivers
that fall into it.[1050] When the Understanding desires for anything, it
comes to be called by the name of Mind. The senses again, though
(apparently different) should all be taken as included within the
Understanding. The senses, which are engaged in bearing impressions of
form, scent etc., should all be subdued.[1051] When a particular sense
becomes subservient to the Understanding, the latter though in reality
not different (from that sense), enters the Mind in the form of existent
things. Even this is what happens with the senses one after another
(separately and not simultaneously) with reference to the ideas that are
said to be apprehended by them.[1052] All the three states that exist
(viz., Sattwa, Rajas, and Tamas), inhere to these three (viz., Mind,
Understanding, and Consciousness) and like the spokes of a car-wheel
acting in consequence of their attachment to the circumference of the
wheel, they follow the different objects (that exist in Mind,
Understanding, and Consciousness).[1053] The mind must make a lamp of the
senses for dispelling the darkness that shuts out the knowledge of the
Supreme Soul. This knowledge that is acquired by Yogins with the aid of
all especial agency of Yoga, is acquired without any especial efforts by
men that abstain from worldly objects.[1054] The universe is of this
nature (viz., it is only a creation of the understanding). The man of
knowledge, therefore, is never stupefied (by attachment to things of this
world). Such a man never grieves, never rejoices, and is free from envy
(at seeing another possessing a larger share of earthly objects). The
Soul is incapable of being seen with the aid of the senses whose nature
is to wander among all (earthly) objects of desire. Even righteous men,
whose senses are pure, fail to behold the soul with their aid, what then
should be said of the vicious whose senses are impure? When, however, a
person, with the aid of his mind, tightly holds their reins, it is then
that his Soul discovers itself like an object (unseen in darkness)
appearing to the view in consequence of the light of a lamp. Indeed, as
all things become visible when the darkness that envelopes them is
dispelled, even the soul becomes visible when the darkness that covers it
is removed.[1055] As an aquatic fowl, though moving on the water, is
never drenched by that element, after the same manner the Yogin of freed
soul is never soiled by the imperfections of the three attributes (of
Sattwa, Rajas, and Tamas). After the same manner, the man of wisdom, by
even enjoying all earthly objects without being attached to any of them,
is never soiled by faults of any kind that arise in the case of others
from such enjoyment. He who avoids acts after having done them
duly,[1056] and takes delight in the one really existent entity, viz.,
the Soul, who has constituted himself the soul of all created beings, and
who succeeds in keeping himself aloof from the three attributes, obtains
an understanding and senses that are created by the Soul. The qualities
are incapable of apprehending the Soul. The Soul, however, apprehends
them always. The Soul is the witness that beholds the qualities and duly
calls them up into being. Behold, this is the difference between the
understanding and the Soul both of which are exceedingly subtile. One of
them creates the qualities. The other never creates them. Though they are
different from each other by nature, yet they are always united. The fish
living in the water is different from the element in which it lives. But
as the fish and the water forming its home are always united, after the
same manner Sattwa and Kshetrajna exists in a state of union. The gnat
born within a rotten fig is really not the fig but different from it.
Nevertheless, as the gnat and the fig are seen to be united with each
other, even so are Sattwa and Kshetrajna. As the blade in a clump of
grass, though distinct from the clump, nevertheless exists in a state of
union with it, even so these two, though different from each other, each
existing in its own self, are to be seen in a state of constant union.'"



SECTION CCXLIX

"Vyasa said, 'The objects by which one is surrounded are created by the
understanding. The Soul, without being connected with them, stands aloof,
presiding over them. It is the understanding that creates all objects.
The three primary qualities are continually being transformed (for the
production of objects). The Kshetrajna or Soul, endued with puissance,
presides, over them all, without, however, mingling with them.[1057] The
objects which the understanding creates partake of its own nature.
Indeed, as the spider creates threads (which partakes of its own material
substance), the objects created by the understanding partake of the
nature of the understanding. Some maintain that the qualities, when
driven away by Yoga or knowledge, do not cease to exist. They say this
because when once gone, the indications only of their return are not
perceptible. (But that is no evidence of their actual destruction).
Others say that when dispelled by knowledge, they are at once destroyed
never to return.[1058] Reflecting upon these two opinions properly, one
should strive one's best according to the way one thinks proper. It is by
this way that one should attain to eminence and take refuge in one's own
Soul alone.[1059] The Soul is without beginning and without end.
Comprehending his Soul properly man should move and act, without giving
way to wrath, without indulging in joy, and always free from envy.
Cutting by this means the knot that is in one's heart, the knot whose
existence is due to the operation of the faculties of the understanding,
which is hard (to open or cut), but which nevertheless is capable of
being destroyed by knowledge, one should live happily, without giving way
to grief (for anything that happens), and with one's doubts dispelled.
Know that they who mingle in the affairs of this world are as distressed
in body and mind as persons ignorant of the art of swimming when they
slip from the land and fall into a large and deep river. The man of
learning, however, being conversant with the truth, is never distressed,
for he feels like one walking over solid land. Indeed, he who apprehends
his Soul to be such, viz., as presenting only the character of Chit which
has knowledge alone for its indication, is never distressed. Indeed, a
person, by thus comprehending the origin and end of all creatures, and by
thus apprehending their inequalities or distinctions, succeeds in
attaining to high felicity. This knowledge is the possession of a
Brahmana in especial by virtue of his birth. Knowledge of the Soul, and
felicity like that which has been adverted to, are each fully sufficient
to lead to emancipation.[1060] By acquiring such knowledge one really
becomes learned. What else is the indication of a person of knowledge?
Having acquired such knowledge, they that are wise among men regard
themselves crowned with success and become emancipated.[1061] Those
things that become sources of fear unto men destitute of knowledge do not
become sources of fear unto those that are endued with knowledge. There
is no end higher than the eternal end which is obtained by a person
possessed of knowledge. One beholds with aversion all earthly objects of
enjoyment which are, of course, fraught with faults of every kind.
Another, beholding others betake themselves with pleasure to such
objects, is filled with sorrow. As regards this matter, however, they
that are conversant with both objects, behold, viz., that which is
fictitious and that which is not so, never indulge in sorrow and are
truly happy.[1062] That which a man does without expectation of fruits
destroys his acts of a former life. The acts, however, of such a person
both of this and his previous life cannot lead to Emancipation. On the
other hand, such destruction of former acts and such acts of this life
cannot lead to what is disagreeable (viz., hell), even if the man of
wisdom engages in acts.'"[1063]



SECTION CCL

"Suka said, 'Let thy reverence tell me of that which is the foremost of
all duties, indeed, of that duty above which no higher one exists in this
world.'

"Vyasa said, 'I shall now tell thee of duties having a very ancient
origin and laid down by the Rishis, duties that are distinguished above
all others. Listen to me with undivided attention. The senses that are
maddening should carefully be restrained by the understanding like a sire
restraining his own inexperienced children liable to fall into diverse
evil habits. The withdrawal of the mind and the senses from all unworthy
objects and their due concentration (upon worthy objects) is the highest
penance. That is the foremost of all duties. Indeed, that is said to be
the highest duty. Directing, by the aid of the understanding, the senses
having the mind for their sixth, and without, indeed, thinking of worldly
objects which have the virtue of inspiring innumerable kinds of thought,
one should live contented with one's own self. When the senses and the
mind, withdrawn from the pastures among which they usually run loose,
come back for residing in their proper abode, it is then that thou wilt
behold in thy own self the Eternal and Supreme Soul.[1064] Those
high-souled Brahmanas that are possessed of wisdom succeed in beholding
that Supreme and Universal Soul which is like unto a blazing fire in
effulgence. As a large tree endued with numerous branches and possessed
of many flowers and fruits does not know in which part it has flowers and
in which it has fruits, after the same manner the Soul as modified by
birth and other attributes, does not know whence it has come and whither
it is to go. There is, however, an inner Soul, which beholds (knows)
everything.[1065] One sees the Soul oneself with the aid of the lighted
lamp of knowledge. Beholding, therefore, thyself with thy own self, cease
to regard thy body as thyself and attain thou to omniscience. Cleansed of
all sins, like unto a snake that has cast off its slough, one attains to
high intelligence here and becomes free from every anxiety and the
obligation of acquiring a new body (in a subsequent birth). Its current
spreading in diverse directions, frightful is this river of life bearing
the world onward in its course. The five senses are its crocodiles. The
mind and its purposes are the shores. Cupidity and stupefaction of
judgment are the grass and straw that float on it, covering its bosom.
Lust and wrath are the fierce reptiles that live in it. Truth forms the
tirtha by its miry banks. Falsehood forms its surges, anger its mire.
Taking its rise from the Unmanifest, rapid is its current, and incapable
of being crossed by persons of uncleansed souls. Do thou, with the aid of
the understanding cross that river having desires for its alligators. The
world and its concerns constitute the ocean towards which that river
runs. Genus and species constitute its unfathomable depth that none can
understand. One's birth, O child, is the source from which that stream
takes its rise. Speech constitutes its eddies. Difficult to cross, only
men of learning and wisdom and understanding succeed in crossing it.
Crossing it, thou wilt succeed in freeing thyself from every attachment,
acquiring a tranquil heart, knowing the Soul, and becoming pure in every
respect. Relying them on a purged and elevated understanding, thou wilt
succeed in becoming Brahma's self. Having dissociated thyself from every
worldly attachment, having acquired a purified Soul and transcending
every kind of sin, look thou upon the world like a person looking from
the mountain top upon creatures creeping below on the earth's surface.
Without giving way to wrath or joy, and without forming any cruel wish,
thou wilt succeed in beholding the origin and the destruction of all
created objects. They that are endued with wisdom regard such an act to
be the foremost of all things. Indeed, this act of crossing the river of
life is regarded by the foremost of righteous persons, by ascetics
conversant with the truth, to be the highest of all acts that one can
accomplish. This knowledge of the all-pervading Soul is intended to be
imparted to one's son. It should be inculcated unto one that is of
restrained senses, that is honest in behaviour, and that is docile or
submissive. This knowledge of the Soul, of which I have just now spoken
to thee, O child, and the evidence of whose truth is furnished by the
Soul itself, is a mystery,--indeed, the greatest of all mysteries, and
the very highest knowledge that one can attain. Brahma hath no
sex,--male, female, or neuter. It is neither sorrow nor happiness. It
hath for its essence the past, the future, and the present. Whatever
one's sex, male or female, the person that attains to the knowledge of
Brahma hath never to undergo rebirth. This duty (of Yoga) hath been
inculcated for attaining to exemption from rebirth.[1066] These words
that I have used for answering thy question lead to Emancipation in the
same way as the diverse other opinions advanced by diverse other sages
that have treated of this subject. I have expounded the topic to thee
after the manner in which it should be expounded. Those opinions
sometimes become productive of fruit and sometimes not. (The words,
however, that I have used are of a different kind, for these are sure to
lead to success).[1067] For this reason, O good child, a preceptor, when
asked by a contented, meritorious, and self-restrained son or disciple,
should, with a delighted heart, inculcate, according to their true
import, these instructions that I have inculcated for the benefit of
thee, my son!'"



SECTION CCLI

"Vyasa said, 'One should not show any affection for scents and tastes and
other kinds of enjoyment. Nor should one accept ornaments and other
articles contributing to the enjoyment of the senses of scent and taste.
One should not covet honour and achievements and fame. Even this is the
behaviour of a Brahmana possessed of vision.[1068] He that hath studied
all the Vedas, having waited dutifully on his preceptor and observed the
vow of Brahmacharya, he that knows all the Richs, Yajuses, and Samans, is
not a regenerate person.[1069] One that behaves towards all creatures as
if one is their kinsman, and one that is acquainted with Brahma, is said
to be conversant with all the Vedas. One that is divested of desire
(being contented with knowledge of the Soul), never dies. It is by such a
behaviour and such a frame of mind that one becomes a truly regenerate
person.[1070] Having performed only various kinds of religious rites and
diverse sacrifices completed with gift of Dakshina, one does not acquire
the status of a Brahmana if he is devoid of compassion and hath not given
up desire.[1071] When one ceases to fear all creatures and when all
creatures cease to fear one, when one never desires for anything nor
cherishes aversion for anything, then he is said to attain to the status
of Brahma. When one abstains from injuring all creatures in thought,
speech, and act, then he is said to acquire the status of Brahma. There
is only one kind of bondage in this world, viz., the bondage of desire,
and no other. One that is freed from the bondage of desire attains to the
status of Brahma. Freed from desire like the Moon emerged from murky
clouds, the man of wisdom, purged of all stains, lives in patient
expectation of his time. That person into whose mind all sorts of desire
enter like diverse streams falling into the ocean without being able to
enhance its limits by their discharge, succeeds in obtaining
tranquillity, but not he who cherishes desire for all earthly objects.
Such a person becomes happy in consequence of the fruition of all his
wishes, and not he who cherishes desire for earthly objects. The latter,
even if he attains to heaven, has to fall away from it.[1072] The Vedas
have truth for their recondite object. Truth hath the subjugation of the
senses for its recondite object. The subjugation of the senses hath
charity for its recondite object. Charity hath penance for its recondite
object. Penance hath renunciation for its recondite object. Renunciation
hath happiness for its recondite object. Happiness hath heaven for its
recondite object. Heaven hath tranquillity for its recondite
object.[1073] For the sake of contentment thou shouldst wish to obtain a
serene understanding which is a precious possession, being indicative of
Emancipation, and which, scorching grief and all purposes or doubts
together with thirst, destroys them completely in the end.[1074] One
possessed of those six attributes, viz., contentment, grieflessness,
freedom from attachment, peacefulness, cheerfulness, and freedom from
envy, is sure to become full or complete.[1075] They that, transcending
all consciousness of body, know the Soul which resides within the body
and which is understood by only persons of wisdom with the aid of the six
entities (already mentioned, viz., the Vedas and truth, etc.) when
endowed with only the attribute of Sattwa, and with the aid also of the
other three (viz., instruction, meditation and Yoga), succeed in
attaining to Emancipation.[1076] The man of wisdom, by understanding the
Soul which presides within the body, which is divested of the attributes
of birth and death, which exists in its own nature, which being
uninvested with attributes requires no act of purification, and which is
identical with Brahma, enjoys beatitude that knows no termination. The
gratification that the man of wisdom obtains by restraining his mind from
wandering in all directions and fixing it wholly on the Soul is such that
its like cannot be attained by one through any other means. He is said to
be truly conversant with the Vedas who is conversant with that which
gratifies one whose stomach is empty, which pleases one who is indigent,
and which invigorates one whose limbs are dry. Suspending his senses that
have been duly restrained from unworthy indulgence, he who lives engaged
in Yoga meditation, is said to be a Brahmana. Such a person is said to be
distinguished above others. Such a person is said to derive his joys from
the Soul. With reference to one who lives after having weakened desire
and devoting himself to the highest topic of existence, it should be said
that his happiness is continuously enhanced like the lunar disc (in the
lighted fortnight).[1077] Like the Sun dispelling darkness, felicity
dispels the sorrows of that Yogin who transcends both the gross and the
subtile elements, as also Mahat and the Unmanifest.[1078] Decrepitude and
death cannot assail that Brahmana who has got beyond the sphere of acts,
who has transcended the destruction of the Gunas themselves, and who is
no longer attached to worldly objects.[1079] Indeed, when the Yogin,
freed from everything, lives in a state transcending both attachment and
aversion, he is said to transcend even in this life his senses and all
their objects. That Yogin, who having transcended Prakriti attains to the
Highest Cause, becomes freed from the obligation of a return to the world
in consequence of his having attained to that which is the
highest.'"[1080]



SECTION CCLII

"Vyasa said, 'Unto a disciple that wishes to enquire after Emancipation
after having transcended all pairs of opposites and accomplished the
concerns of both profit and religion, an accomplished preceptor should
first recount all that has been said in the foregoing section, which is
elaborate, on the topic of Adhyatma.[1081] Space, wind, light, water and
earth counted as the fifth, and bhava and abhava and time, exist in all
living creatures having the five for their constituent ingredients.[1082]
Space is unoccupied interval. The organs of hearing consist of space. One
conversant with the science of entities endued with form should know that
space has sound for its attribute. The feet (that assist at locomotion)
have wind for their essence. The vital breaths are made of wind. The
sense of touch (skin) has wind for its essence, and touch is the
attribute of wind. Heat, the digestive fire in the stomach, light that
discovers all things, the warmth that is in the body, and eye counted as
the fifth, are all of light which has form of diverse colours for its
attribute. Liquefied discharges, solubility, and all kinds of liquid
matter are of water. Blood, marrow, and all else (in the body) that is
cool, should be known to have water for their essence. The tongue is the
sense of taste, and taste is regarded as the attribute of water. All
solid substances are of earth, as also bones, teeth, nails, beard, the
bristles on the body, hair, nerves, sinews, and skin. The nose is called
the sense of scent. The object of that sense, viz., scent, should be
known as the attribute of earth. Each subsequent element possesses the
attribute or attributes of the preceding one besides its own. [1083] In
all living creatures again are the (three) supplementary entities (viz.,
avidya, kama, and karma).[1084] The Rishis thus declared the five
elements and the effects and attributes flowing from or belonging to
them. The mind forms the ninth in the calculation, and the understanding
is regarded as the tenth. The Soul, which is infinite, is called the
eleventh. It is regarded as this all and as the highest. The mind has
doubt for its essence. The understanding discriminates and causes
certainty. The Soul (which, as already said, is infinite), becomes known
as Jiva invested with body (or jivatman) through consequences derived
from acts.[1085] That man who looketh upon the entire assemblage of
living creatures to be unstained, though endued with all these entities
having time for their essence, has never to recur to acts affected by
error.'"[1086]



SECTION CCLIII

"Vyasa said, 'Those that are conversant with the scriptures behold, with
the aid of acts laid down in the scriptures, the Soul which is clothed in
a subtile body and is exceedingly subtile and which is dissociated from
the gross body in which it resides.[1087] As the rays of the Sun that
course in dense masses through every part of the firmament are incapable
of being seen by the naked eye though their existence is capable of being
inferred by reason, after the same manner, existent beings freed from
gross bodies and wandering in the universe are beyond the ken of human
vision.[1088] As the effulgent disc of the Sun is beheld in the water in
a counter-image, after the same manner the Yogin beholds within gross
bodies the existent self in its counter-image.[1089] All those souls
again that are encased in subtile forms after being freed from the gross
bodies in which they resided, are perceptible to Yogins who have
subjugated their senses and who are endued with knowledge of the soul.
Indeed, aided by their own souls, Yogins behold those invisible beings.
Whether asleep or awake, during the day as in the night, and during the
night as in day time, they who apply themselves to Yoga after casting off
all the creations of the understanding and the Rajas born of acts, as
also the very puissance that Yoga begets, succeed in keeping their linga
form under complete control.[1090] The Jiva that dwells in such Yogins,
always endued with the seven subtile entities (viz., Mahat,
consciousness, and the five tanmatras of the five elemental entities),
roves in all regions of bliss, freed from decrepitude and death. I say
'always', and 'freed from death' only in accordance with the common form
of speech, for in reality, that linga form is terminable.[1091] That man,
however, who (without having been able to transcend them) is under the
influence of his mind and understanding, discriminates, even in his
dreams, his own body from that of another and experiences (even then)
both pleasure and pain.[1092] Yes, in even his dreams he enjoys happiness
and suffers misery; and yielding to wrath and cupidity, meets with
calamities of various kinds. In his dreams he acquires great wealth and
feels highly gratified: accomplishes meritorious acts, and (sees and
hears, etc.) as he does in his wakeful hours. Wonderful it is to note
that jiva, which has to lie within the uterus and amid much internal
heat, and which has to pass a period of full ten months in that place, is
not digested and reduced to destruction like food within the stomach. Men
overwhelmed by the qualities of Rajas and Tamas never succeed in
beholding within the gross body: the Jiva-soul which is a portion of the
Supreme Soul of transcendent effulgence and which lies within the heart
of every creature. They who betake themselves to the science of Yoga for
the purpose of obtaining (a knowledge) of that Soul transcending the
inanimate and gross body, the imperceptible linga body, and the karana
body that is not destroyed on the occasion of even the universal
destruction.[1093] Amongst the duties that have been laid down for the
different modes of life including the fourth mode (or Sannyasa), these to
which I have adverted, which have yoga for their foremost, and which
imply a cessation of every operation of the Mind and the understanding,
have been laid down by Sandilya (in the Chandogya Upanishad).[1094]
Having comprehended the seven subtile entities (viz., the senses, the
objects of the mind, Mind, Understanding, Mahat, Unmanifest or Prakriti,
and Purusha), having comprehended also the Supreme cause of the universe
with the six attributes (viz., omniscience, contentment, unlimited
comprehension, independence, eternal wakefulness, and omnipotence), and
lastly having understood that the universe is only a modification of
Avidya endued with the three qualities, one succeeds in beholding (guided
by the scriptures), high Brahma.'"[1095]



SECTION CCLIV

"Vyasa said, 'There is a wonderful tree, called Desire, in the heart of a
man. It is born of the seed called Error. Wrath and pride constitute its
large trunk. The wish for action is the basin around its foot (for
holding the water that is to nourish it). Ignorance is the root of that
tree, and heedlessness is the water that gives it sustenance. Envy
constitutes its leaves. The evil acts of past lives supply it with
vigour. Loss of judgment and anxiety are its twigs; grief forms its large
branches; and fear is its sprout. Thirst (after diverse objects) that is
(apparently) agreeable forms the creepers that twine round it on every
side. Excessively greedy men, bound in chains of iron, sitting around
that fruit-yielding tree, pay their adorations to it, in expectation of
obtaining its fruit.[1096] He who, subduing those chains, cutteth down
that tree and seeks to cast off both sorrow and joy, succeeds in
attaining to the end of both.[1097] That foolish man who nourishes this
tree by indulgence in the objects of the senses is destroyed by those
very objects in which he indulges after the manner of a poisonous pill
destroying the patient to whom it is administered.[1098] A dexterous
person, however, by the aid of Yoga, forcibly teareth up and cutteth with
the sword of samadhi, the far-reaching root of this tree.[1099] One who
knows that the end of all acts undertaken from only the desire of fruit
is rebirth or chains that bind, succeeds in transcending all sorrow. The
body is said to be a city. The understanding is said to be its mistress.
The mind dwelling within the body is the minister of that mistress whose
chief function is to decide. The senses are the citizen that are employed
by the mind (upon the service of the mistress). For cherishing those
citizens the mind displays a strong inclination for acts of diverse
kinds. In the matter of those acts, two great faults are observable,
viz., Tamas and Rajas.[1100] Upon the fruits of those acts rest those
citizens along with the chiefs of the city (viz., Mind, Understanding,
and Consciousness).[1101] The two faults (already spoken of) live upon
the fruits of those acts that are accomplished by forbidden means. This
being the case, the understanding, which of itself is unconquerable (by
either Rajas or Tamas), descends to a state of equality with the mind (by
becoming as much tainted as the mind that serves it). Then again the
senses, agitated by the stained mind, lose their own stability. Those
objects again for whose acquisition the understanding strives (regarding
them to be beneficial) become productive of grief and ultimately Meet
with destruction. Those objects, after destruction, are recollected by
the mind, and accordingly they afflict the mind even after they are lost.
The understanding is afflicted at the same time, for the mind is said to
be different from the understanding only when the mind is considered in
respect of its chief function of receiving impressions about whose
certainty it is no judge. In reality, however, the mind is identical with
the understanding.[1102] The Rajas (productive of only sorrow and evil of
every kind) that is in the understanding then overwhelms the Soul itself
that lies over the Rajas-stained understanding like an image upon a
mirror.[1103] It is the mind that first unites in friendship with Rajas.
Having united itself, it seizes the soul, the understanding, and the
senses (like a false minister seizing the king and the citizens after
having conspired with a foe) and makes them over to Rajas (with which it
has united itself).'"



SECTION CCLV

"Bhishma said, 'Do thou, O son, O sinless one, listen once more, with
feelings of great pride, to the words that fell from the lips of the
Island-born Rishi on the subject of the enumeration of the entities. Like
unto a blazing fire (for having transcended all ignorance), the great
Rishi said these words unto his son who resembled a fire wrapped in
smoke.[1104] Instructed by what he said, I also, O son, shall again
expound to thee that certain knowledge (which dispels ignorance). The
properties possessed by earth are immobility, weight, hardness,
productiveness, scent, density, capacity to absorb scents of all kinds,
cohesion, habitableness (in respect of vegetables and animals), and that
attribute of the mind which is called patience of the capacity to bear.
The properties of water are coolness, taste, moisture, liquidity,
softness, agreeableness, tongue, fluidity, capacity to be congealed, and
power to melt many earthly products.[1105] The properties of fire are
irresistible energy, inflammability, heat, capacity t o soften, light,
sorrow, disease, speed, fury, and invariably upward motion. The
properties of the wind are touch that is neither hot nor cool, capacity
to assist the organ of speech, independence (in respect of motion),
strength, celerity, power to assist all kinds of emission or discharge,
power to raise other objects, breaths inhaled and exhaled, life (as the
attribute of Chit) and birth (including death). The properties of space
are sound, extension, capacity of being enclosed, absence of refuge for
resting upon absence of all necessity for such refuge, status of being
unmanifest, capacity for modification, incapacity for producing
resistance, material cause for producing the sense of hearing, and the
unoccupied portions of the human body. These are the fifty properties, as
declared, that constitute, the essence of the five elementary
entities.[1106] Patience, reasoning or disputation, remembrance,
forgetfulness or error, imagination, endurance, propensity towards good,
propensity towards evil, and restlessness,--these are the properties of
the mind. Destruction of both good and evil thoughts (i.e., dreamless
slumber), perseverance, concentration, decision, and ascertainment of all
things resting upon direct evidence, constitute the five properties of
the understanding.'

"Yudhishthira said, 'How can the understanding be said to have five
properties? How again, can the five senses be spoken of as properties (of
the five elementary entities)? Expound to me, O grandsire, all this that
seems to be very abstruse.'

"Bhishma said, 'The understanding is said to possess altogether sixty
properties, for the understanding includes the five elements.[1107] All
those properties exist in a state of union with the Soul. The Vedas
declare, O son, that the elements, their (fifty) properties (together
with the mind and the understanding and their nine and five properties)
are all created by Him who is above all deterioration. These (one and
seventy) entities, therefore, are not eternal (like the Soul). The
theories contradicting the Revelation that have in the previous Vedas, O
son, been placed before thee (about the origin of the Universe and its
other incidents) are all defective in the eye of reason. Carefully
attending, however, in this world to all that I have said unto thee about
the Supreme Brahma, do thou, after attaining to the puissance that the
knowledge of Brahma offers, seek to win tranquillity of heart.'"[1108]



SECTION CCLVI

"Yudhishthira said, 'These lords of earth that lie on the earth's surface
amid their respective hosts, these princes endued with great might, are
now reft of animation. Every one of these mighty monarchs was possessed
of strength equal to that of ten thousand elephants. Alas! these have all
been slain by men possessed of equal prowess and might. I do not behold
any one else (in the world) that could slay any of these men in
battle.[1109] All of them were endued with great prowess, great energy,
and great strength. Possessed also of great wisdom, they are now lying on
the bare ground, deprived of life. With respect to all these men that are
deprived of life, the word that is used is that they are dead. Of
terrible prowess, all these kings are said to be dead. On this subject a
doubt has arisen in my mind. Whence is animation and whence is death? Who
is it that dies? (Is it the gross body, the subtile body, or the Soul,
that dies)? Whence is death? For what reason also doth death takeaway
(living creatures)? O grandsire, tell me this, O thou that resemblest a
celestial!'

"Bhishma said, 'In days of old, in the Krita age, O son, there was a king
of the name of Anukampaka. His cars and elephants and horses and men
having been reduced in number, he was brought under the sway of his foes
in battle. His son named Hari, who resembled Narayana himself in
strength, was in that battle slain by his foes along with all his
followers and troops. Afflicted with grief on account of the death of his
son, and himself brought under the sway of foes, the king devoted himself
thence to a life of tranquillity. One day, while wandering without a
purpose he met the sage Narada on the earth. The monarch told Narada all
that had happened, viz., the death of his son in battle and his own
capture by his enemies. Having heard his words, Narada, possessed of
wealth of penances, then recited to him the following narrative for
dispelling his grief on account of the death of his son.'

"Narada said, 'Listen now, O monarch, to the following narrative of
rather lengthy details as these had occurred. I myself heard it formerly,
O king! Endued with great energy, the Grandsire, at the time of the
creation of the universe, created a large number of living beings. These
multiplied greatly, and none of them met with death. There was no part of
the universe that was not overcrowded with living creatures, O thou of
unfading glory! Indeed, O king, the three worlds seemed to swell with
living beings, and became as it were breathless. Then, O monarch, the
thought arose in the Grandsire's mind as to how he should destroy that
overgrown population. Reflecting on the subject, the Self-born, however,
could not decide what the means should be by which the destruction of
life was to be brought about. Thereupon, O king, Brahman gave way to
wrath, and in consequence of his wrath a fire issued out of his body.
With that fire born of his wrath, the Grandsire burnt all the quarters of
the universe, O monarch. Indeed, that conflagration born of the Divine
lord's anger, O king, burnt heaven and earth and the firmament and the
whole universe with all its mobile and immobile beings. Truly, when the
Grandsire thus gave way to wrath, all mobile and immobile beings began to
be consumed by the irresistible energy of that passion. Then the divine
and auspicious Sthanu, that slayer of hostile heroes, that lord of the
Vedas and the scriptures, filled with compassion, sought to gratify
Brahman. When Sthanu came to Brahman from motives of benevolence, the
great God burning with energy, addressed him, saying, 'Thou deservest
boons at my hands. What desire of thine shall I accomplish? I shall do
thee good by accomplishing whatever is in thy breast.'"



SECTION CCLVII

"Sthanu said, 'Know, O lord, that my solicitations to thee are on behalf
of the created beings of the universe. These beings have been created by
thee. Do not be angry with them, O grandsire! By the fire born of thy
energy, O illustrious one, all the created beings are being consumed.
Beholding them placed in such a plight, I am penetrated with compassion.
Do not be angry with them, O lord of the universe.'

"The lord of all created beings said, 'I am not angry, nor it is my wish
that all the created beings should cease to exist. It is only for
lightening the burthen of the earth that destruction is desirable. The
goddess Earth, afflicted with the weight of creatures, solicited me, O
Mahadeva, for destroying them, especially as She seemed to sink under
their burthen into the water. When after exercising my intelligence for
even a long while I could not hit upon the means by which to accomplish
the destruction of this overgrown population, it was then that wrath took
possession of my breast.'

"Sthanu said, 'Do not give way to wrath, O lord of the deities, with
respect to this matter about the destruction of living creatures. Be
gratified. Let not these mobile and immobile beings be destroyed. All
tanks, all kinds of grass and herbs, all immobile beings, and all mobile
creatures also of the four varieties, are being consumed. The whole
universe is about to be denuded of beings. Be gratified, O divine lord! O
thou of righteous heart, even this is the boon that I solicit at thy
hands. If destroyed, these creatures would not come back. Therefore, let
this energy of thine be neutralised by thy own energy. Actuated by
compassion for all created beings find some means so that, O Grandsire,
these living creatures may not burn. Oh, let not these living creatures
perish with even their descendants thus destroyed. Thou hast appointed me
as the presider over the consciousness of all living creatures, O lord of
all the lords of the universe. All this mobile and immobile universe of
life, O lord of the universe, hath sprung from thee. Pacifying thee, O
god of gods, I beg of thee that living creatures may repeatedly come back
into the world, undergoing repeated deaths.'

"Narada continued, 'Hearing these words of Sthanu, the divine Brahman of
restrained speech and mind himself suppressed that energy of his within
his own heart. Suppressing that fire that had been devastating the
universe, the illustrious Brahman, adored of all, and possessed of
illimitable puissance, then arranged for both birth and death in respect
of all living creatures. After the Selfborn had withdrawn and suppressed
that fire, there came out, from all the outlets of his body, a lady
attired in robes of black and red, with black eyes, black palms, wearing
a pair of excellent ear-rings, and adorned with celestial ornaments.
Having sprung from Brahman's body, the lady took her station on his
right. The two foremost of deities thereupon looked at her. Then, O king,
the puissant Selfborn, the original cause of all the worlds, saluted her
and said, 'O Death, slay these creatures of the universe. Filled with
anger and resolved to bring about the destruction of created beings, I
have called thee.[1110] Do thou, therefore, commence to destroy all
creatures foolish or learned. O lady, slay all created beings without
making exception in anybody's favour. At my command thou wilt win great
prosperity.' Thus addressed, the goddess, Death, adorned with a garland
of lotuses, began to reflect sorrowfully and shed copious tears. Without
allowing her tears, however, to fall down, she held them, O king, in her
joined palms. She then besought the Self-born, impelled by the desire of
doing good to mankind.'"



SECTION CCLVIII

"Narada said, 'The large-eyed lady, controlling her grief by an effort of
her own, addressed the Grandsire, with joined hands and bending in an
attribute of humility like a creeper. And she said, 'How, O foremost of
speakers, shall a lady like me that has sprung from thee proceed to
accomplish such a terrible feat,--a feat, that is, which is sure to
inspire all living creatures with dread? I fear to do aught that is
iniquitous. Do thou appoint such work for me as is righteous. Thou seest
that I am frightened. Oh, cast a compassionate glance upon me. I shall
not be able to cut off living creatures,--infants, youths, and aged
ones,--who have done me no injury. O lord of all creatures, I bow to
thee, be gratified with me. I shall not be able to cut off dear sons and
loved friends and brothers and mothers and fathers. If these die (through
my act), their surviving relatives will surely curse me. I am filled with
fear at the prospect of this.[1111] The tears of the sorrow-stricken
survivors will burn me for eternity. I am very much afraid of them (whose
relatives I shall have to cut off). I seek thy protection. All sinful
creatures (slain by me) will have to sink into the infernal regions. I
seek to gratify thee, O boon-giving god! Extend to me thy grace, O
puissant lord! I seek the gratification of this wish, O Grandsire, of all
the worlds. O foremost of all the gods, I seek, through thy grace, even
this object, viz., permission to undergo severe austerities.'

"The Grandsire said, 'O Death, thou hast been intended by me for the
destruction of all creatures. Go, and set thyself to the task of slaying
all. Do not reflect (upon the propriety or otherwise of this act). This
must certainly be. It cannot be otherwise. O sinless one, O lady of
faultless limbs, do thou accomplish the behest I have uttered.' Thus
addressed, O thou of Mighty arms, the lady called Death, O conqueror of
hostile cities, spoke not a word, but humbly stood there with her eyes
upturned towards the puissant Lord of all creatures. Brahman addressed
her repeatedly, but the lady seemed to be herself deprived of life.
Beholding her thus, the god of gods, that lord of lords, became silent.
Indeed, the Self-born, by an effort of his will, became gratified.
Smiling, the lord of all the worlds then cast his eyes on the universe.
It has been heard by us that when that unconquered and illustrious lord
subdued his wrath, the lady (called Death) went away from his side.
Leaving Brahman's side without having promised to accomplish the
destruction of living creatures, Death quickly proceeded, O king, to the
sacred spot known by the name of Dhenuka. There the goddess practised the
severest austerities for five and ten billions of years, all the while
standing upon one foot.[1112] After she practised such exceedingly severe
austerities in that place, Brahman of great energy once more said unto
her, 'Do thou accomplish my behest, O Death!' Disregarding this command,
the lady once more practised penances standing upon one foot for twenty
billions of years, O giver of honours! And once more, O son, she led a
life in the woods with the deer for another long period consisting of ten
thousand billions of years.[1113] And once, O foremost of men, she passed
twice ten thousand years, living upon air only as her sustenance. Once
again, O monarch, she observed the excellent vow of silence for eight
thousand years, passing the whole time in water. Then that maiden, O best
of kings, went to the river Kausiki. There she began to pass her days in
the observance of another vow, living the while upon only water and air.
After this, O monarch, the blessed maiden proceeded to the Ganges and
thence to the mountains of Meru. Moved by the desire of doing good to all
living creatures, she stood perfectly motionless there like a piece of
wood. Proceeding thence to the summit of Himavat where the deities had
performed their great sacrifice, she stood there for another hundred
billions of years, supporting her weight upon only the toes of her feet
with the object of gratifying the Grandsire with such an act of
austerity. Wending thither, the Creator and Destroyer of the universe
again addressed her saying, 'Upon what art thou engaged, O daughter?
Accomplish those words of mine.' Addressing the divine Grandsire, the
maiden once more said, 'I am unable to cut off living creatures, O god! I
seek to gratify thee (so that I may be excused of this behest).'
Frightened at the prospect of demerit she prayed the Grandsire for being
excused of obedience to his command, the Grandsire silenced her, and once
more addressed her, saying, 'No demerit will accrue, O Death! Do thou, O
auspicious maiden, set thyself to the task of destroying living
creatures. That which I have uttered, O amiable girl, cannot certainly be
falsified. Eternal righteousness shall now take refuge in thee. Myself
and all the deities shall always be employed in seeking thy good. This
other wish that is in thy heart I grant thee. Living creatures shall be
afflicted by disease, and (dying) shall cast the blame on thee. Thou
shalt become a male in all male beings, a female in all female beings,
and a eunuch in all those that are of the third sex.[1114] Thus addressed
by Brahman, O king, the maiden at last said, with joined hands unto that
high-souled and undeteriorating lord of all the deities, these words, 'I
am unable to obey thy command.' The great God, without relenting, again,
said unto her, 'O Death, do thou kill men. I shall so ordain that thou
shalt not incur any demerit by doing this, O auspicious lady! Those tear
drops that I see fallen from thy eyes, and that thou still boldest in thy
joined hands, shall take the form of terrible diseases and even they
shall destroy men when their hours come. When the end comes of living
creatures, thou shalt despatch Desire and Wrath together against them.
Immeasurable merit shall be thine. Thou shalt not incur iniquity, being
thyself perfectly equal in thy behaviour.[1115] By doing this thou wilt
only observe righteousness instead of sinking thyself into iniquity. Do
thou, therefore, set thy heart upon the task at hand, and addressing
Desire and Wrath begin to slay all living creatures.' Thus addressed,
that lady, called by the name of Death, became afraid of Brahman's curse
and answered him, saying, 'Yes!' From that time she began to despatch
Desire and Wrath as the last hours of living creatures and through their
agency to put a stop to their life-breaths. Those tears that Death had
shed are the diseases by which the bodies of men become afflicted. At the
destruction, therefore, of living creatures, one should not,
understanding, with the aid of the intelligence (to what cause such
destruction is due), give way to grief. As the senses of all creatures
disappear when the latter become plunged into dreamless sleep and return
once more when they awake, after the same manner all human beings, upon
the dissolution of their bodies, have to go into the other world and
return thence to this, O lion among kings! The element called wind, that
is endued with terrible energy and mighty prowess and deafening roars,
operates as the life in all living creatures. That wind, when the bodies
of living creatures are destroyed, escaping from the old becomes engaged
in diverse functions in diverse new bodies. For this reason, the wind is
called the lord of the senses and is distinguished above the other
elements constituting the gross body. The gods, without exception, (when
their merits cease), have to take birth as mortal creatures on earth.
Similarly, all mortal creatures also (when they acquire sufficient
merit), succeed in attaining to the status of gods. Therefore, O lion
among kings, do not grieve for thy son. Thy son has attained to heaven
and is enjoying great happiness there! It was thus, O monarch, that Death
was created by the Self-born and it is in this way that she cuts off duly
all living creatures when their hours come. The tears she had shed become
diseases, which, when their last hours come, snatch away all beings
endued with life.'"



SECTION CCLIX

"Yudhishthira said, 'All men that inhabit this earth are filled with
doubts in respect of the nature of righteousness. Who is this that is
called Righteousness? Whence also does Righteousness come? Tell me this,
O Grandsire! Is Righteousness for service in this world or is it for
service in the next world? Or, is it for service both here and hereafter?
Tell me this, O grandsire!'

"Bhishma said, 'The practices of the good, the Smritis, and the Vedas,
are the three indications (sources) of righteousness. Besides these, the
learned have declared that the purpose (for which an act is accomplished)
is the fourth indication of righteousness.[1116] The Rishis of old have
declared what acts are righteous and also classified them as superior or
inferior in point of merit. The rules of righteousness have been laid
down for the conduct of the affairs of the world. In both the worlds,
that is, here and hereafter, righteousness produces happiness as its
fruits. A sinful person unable to acquire merit by subtile ways, becomes
stained with sin only. Some are of opinion that sinful persons can never
be cleansed of their sins. In seasons of distress, a person by even
speaking an untruth acquires the merit of speaking the truth, even as a
person who accomplishes an unrighteous act acquires by that very means
the merit of having done a righteous act. Conduct is the refuge of
righteousness. Thou shouldst know what righteousness is, aided by
conduct.[1117] (It is the nature of man that he neither sees nor
proclaims his own faults but notices and proclaims those of others). The
very thief, stealing what belongs to others, spends the produce of his
theft in acts of apparent virtue. During a time of anarchy, the thief
takes great pleasure in appropriating what belongs to others. When
others, however, rob him of what he has acquired by robbery, he then
wishes forthwith for a Icing (for invoking punishment on the head of the
offenders). At even such a time, when his indignation for offended rights
of property is at its highest, he secretly covets the wealth of those
that are contended with their own. Fearlessly and without a doubt in his
mind (when he is himself the victim of a robbery) he repairs to the
king's palace with a mind cleansed of every sin. Within even his own
heart he does not see the stain of any evil act.[1118] To speak the truth
is meritorious. There is nothing higher than truth. Everything is upheld
by truth, and everything rests upon truth. Even the sinful and ferocious,
swearing to keep the truth amongst themselves, dismiss all grounds of
quarrel and uniting with one another set themselves to their (sinful)
tasks, depending upon truth. If they behaved falsely towards one another,
they would then be destroyed without doubt. One should not take what
belongs to others. That is an eternal obligation. Powerful men regard it
as one that has been introduced by the weak. When, however, the destiny
of these men becomes adverse, this injunction then meets with their
approval. Then again they that surpass others in strength or prowess do
not necessarily become happy.[1119] Therefore, do not ever set thy heart
on any act that is wrong. One behaving in this way hath no fear of
dishonest men or thieves or the king. Not having done any injury to any
one, such a man lives fearlessly and with a pure heart. A thief fears
everybody, like a deer driven from the woods into the midst of an
inhabited village. He thinks other people to be as sinful as himself. One
that is of pure heart is always filled with cheerfulness and hath no fear
from any direction. Such a person never sees his own misconduct in
others.[1120] Persons engaged in doing good to all creatures have said
that the practice of charity is another high duty. They that are
possessed of wealth think that this duty has been laid down by those that
are indigent. When, however, those wealthy men meet with poverty in
consequence of some turn of fortune, the practice of charity then
recommends itself to them. Men that are exceedingly wealthy do not
necessarily meet with happiness.[1121] Knowing how painful it is to
himself, a person should never do that to others which he dislikes when
done to him by others.[1122] What can one who becomes the lover of
another man's wife say to another man (guilty of the same transgression)?
it is seen, however, that even such a one, when he sees his lady with
another lover, becomes unable to forgive the act.[1123] How can one who,
to draw breath himself think of preventing another by a murderous act,
from doing the same? Whatever wishes one entertains with respect to one's
ownself, one should certainly cherish with respect to another. With the
surplus wealth one may happen to own one should relieve the wants of the
indigent. It is for this reason that the Creator ordained the practice of
increasing one's wealth (by trade or laying it out at interest).[1124]
One should walk alone that path by proceeding along which one may hope to
meet with the deities; or, at such times when wealth is gained, adherence
to the duties of sacrifice and gift is laudable. [1125] The sages have
said that the accomplishment of the objects by means of agreeable
(pacific) means is righteousness. See, O Yudhishthira, that even this is
the criterion that has been kept in view in declaring the indications of
righteousness and iniquity.[1126] In days of old the Creator ordained
righteousness endowing it with the power of holding the world together.
The conduct of the good, that is fraught with excellence, is subjected to
(numerous) restraints for acquiring righteousness which depends upon many
delicate considerations. The indications of righteousness have now been
recounted to thee, O foremost one of Kuru's race! Do not, therefore, at
any time set thy understanding upon any act that is wrong.'"



SECTION CCLX

"Yudhishthira said, 'Thou sayest that righteousness or duty depends upon
delicate considerations, that is indicated by the conduct of those that
are called good, that it is fraught with restraints (from numerous acts),
and that its indications are also contained in the Vedas. It seems to me,
however, that I have a certain inward light in consequence of which I can
discriminate between right and wrong by inferences.[1127] Numerous
questions that I had intended to ask thee have all been answered by thee.
There is one question, however, that I shall presently ask. It is not
prompted, O king, by desire of empty disputation. All these embodied
creatures, it seems, take birth, exist, and leave their bodies, of their
own nature. Duty and its reverse, therefore, cannot be ascertained, O
Bharata, by study of the scriptures alone.[1128] The duties of a person
who is well off are of one kind. Those of a person who has fallen into
distress are of another kind. How can duty respecting seasons of distress
be ascertained by reading the scriptures alone?[1129] The acts of the
good, thou hast said, constitute righteousness (or duty). The good,
however, are to be ascertained by their acts. The definition, therefore,
has for its foundation, a begging of the question, with the result that
what is meant by conduct of the good remains unsettled. It is seen that
some ordinary person commits unrighteousness while apparently achieving
righteousness. Some extraordinary persons again may be seen who achieve
righteousness by committing acts that are apparently unrighteous.[1130]
Then, again, the proof (of what I say) has been furnished by even those
that are well conversant with the scriptures themselves, for it has been
heard by us that the ordinances of the Vedas disappear gradually in every
successive age. The duties in the Krita age are of one kind. Those in the
Treta are of another kind, and those in the Dwapara are again different.
The duties in the Kali age, again, are entirely of another kind. It
seems, therefore, that duties have been laid down for the respective ages
according to the powers of human beings in the respective ages. When,
therefore, all the declarations in the Vedas do not apply equally to all
the ages, the saying that the declarations of the Vedas are true is only
a popular form of speech indulged in for popular satisfaction. From the
Srutis have originated the Smritis whose scope again is very wide. If the
Vedas be authority for everything, then authority would attach to the
Smritis also for the latter are based on the former. When, however, the
Srutis and the Smritis contradict each other, how can either be
authoritative? Then again, it is seen that when some wicked persons of
great might cause certain portions of certain courses of righteous acts
to be stopped, these are destroyed for ever.[1131] Whether we know it or
know it not, whether we are able to ascertain it or not to ascertain it,
the course of duty is finer than the edge of a razor and grosser than
even a mountain. Righteousness (in the form of sacrifices and other
religious acts) at first appears in the form of the romantic edifices of
vapour seen in the distant sky. When, however, it is examined by the
learned, it disappears and becomes invisible.[1132] Like the small ponds
at which the cattle drink or the shallow aqueducts along cultivated
fields that dry up very soon, the eternal practices inculcated in the
Smritis, falling into discontinuance, at last disappear totally (in the
Kali age). Amongst men that are not good some are seen to become
hypocrites (in respect of the acquisition of righteousness) by suffering
themselves to be urged by desire. Some become so, urged by the wishes of
others. Others, numbering many, tread in the same path, influenced by
diverse other motives of a similar character.[1133] It cannot be denied
that such acts (though accomplished by persons under the influence of
evil passions) are righteous. Fools, again, say that righteousness is an
empty sound among those called good. They ridicule such persons and
regard them as men destitute of reason. Many great men, again, turning
back (from the duties of their own order) betake themselves to the duties
of the kingly order. No such conduct, therefore, is to be seen (as
observed by any man), which is fraught with universal benevolence.[1134]
By a certain course of conduct one becomes really meritorious. That very
course of conduct obstructs another in the acquisition of merit. Another,
by practising at his pleasure that conduct, it is seen, remains
unchanged.[1135] Thus that conduct by which one becomes meritorious
impedes another in the acquisition of merit. One may thus see that all
courses of conduct are seen to lose singleness of purpose and character.
It seems, therefore, that only that which the learned of ancient times
called righteousness is righteousness to this day: and through that
course of conduct (which the learned so settled) the distinctions and
limitations (that govern the world) have become eternal.'"[1136]



SECTION CCLXI

"Bhishma said, 'In this connection is cited the old narrative of the
conversation of Tuladhara with Jajali on the topic of righteousness.
There was once a Brahmana of the name of Jajali who lived in a certain
forest, practising the ways of a forest-recluse.[1137] Of austere
penances, he proceeded on a certain occasion towards the sea-shore, and
having arrived there began to practise the most severe penances.
Observing many vows and restraints, his food regulated by many rules of
fast, his body clad in rags and skins, bearing matted locks on his head
his entire person smeared with filth and clay, that Brahmana possessed of
intelligence passed many years there, suspending speech (and engaged in
Yoga meditation). Possessed of great energy, that regenerate ascetic, O
monarch, while living within the waters (of the sea), roamed through all
the worlds with the speed of the mind, desirous of seeing all
things.[1138] Having beheld the whole earth bounded by the ocean and
adorned with rivers and lakes and woods, the ascetic one day, while
sitting under the water, began to think in this strain, 'In this world of
mobile and immobile creatures there is none equal to me. Who can roam
with me among the stars and planets in the firmament and dwell again
within the waters.' Unseen by the Rakshasas while he repeated this to
himself, the Pisachas said unto him, 'It behoves thee not to say so.
There is a man, named Tuladhara, possessed of great fame and engaged in
the business of buying and selling. Even he, O best of regenerate
persons, is not worthy of saying such words as thou sayest.' Thus
addressed by those beings, Jajali of austere penances replied unto them,
saying, 'I shall see that famous Tuladhara who is possessed of such
wisdom.' When the Rishi said those words, those superhuman beings raised
him from the sea, and said unto him, 'O best of regenerate persons, go
thou along this road.' Thus addressed by those beings, Jajali proceeded
onwards with a cheerless heart. Arrived at Varanasi he met Tuladhara whom
he addressed saying the following words.'

"Yudhishthira said, 'What, O sire, are those difficult feats that Jajali
had performed before in consequence of which he had acquired such high
success? It behoveth thee to describe them to me.'

"Bhishma said, 'Jajali had become engaged in penances of the severest
austerities. He used to perform ablutions morning and evening. Carefully
tending his fires, he was devoted to the study of the Vedas.
Well-conversant with the duties laid down for forest recluses, Jajali (in
consequence of his practices) seemed to blaze with effulgence.[1139] He
continued to live in the woods, engaged all the while in penances. But he
never regarded himself as one that had acquired any merit by his acts. In
the season of the rains he slept under the open sky. In autumn he sat in
water. In summer he exposed himself to the sun and the wind. Still he
never regarded himself as one that had acquired any merit through such
acts. He used to sleep on diverse kinds of painful beds and also on the
bare earth. Once on a time, that ascetic, while standing under the sky in
the rainy season, received on his head repeated downpours from the
clouds. He had to pass through the woods repeatedly. What with exposure
to the rains and what with the filth they caught, the locks of that
sinless Rishi became entangled and intertwined with one another. On one
occasion, that great ascetic, abstaining entirely from food and living
upon air only, stood in the forest like a post of wood. Unmoved at heart,
he stood there, without once stirring an inch. While he stood there like
a wooden post, perfectly immovable, O Bharata, a pair of Kulinga birds, O
king, built their nest on his head. Filled with compassion, the great
Rishi suffered that feathery couple in building their nest among his
matted locks with shreds of grass. And as the ascetic stood there like a
post of wood, the two birds lived with confidence on his head happily.
The rains passed away and autumn came. The couple, urged by desire,
approached each other according to the law of the Creator, and in
complete confidence laid their eggs, O king, on the head of that Rishi.
Of rigid vows and possessed of energy, the ascetic knew it. Knowing what
the birds had done, Jajali moved not. Firmly resolved to acquire merit,
no act that involved the slightest injury to others could recommend
itself to him. The feathery couple going away and moving every day from
and to his head, happily and confidently lived there, O puissant king!
When in the progress of time the eggs became mature and young ones came
out, they began to grow up in that nest, for Jajali moved not in the
least. Firm in the observance of his vows, the righteous-souled Rishi
continued to hold and protect those eggs by standing on that very spot
perfectly motionless and rapt in Yoga meditation. In course of time the
young ones grew and became equipped with wings. The Muni knew that the
young Kulingas had attained to that stage of development. That foremost
of intelligent men, steady in the observance of vows, one day beheld
those young ones and became filled with pleasure. The parent-birds,
seeing their young ones equipped with wings, became very happy and
continued to dwell in the Rishi's head with them in perfect safety. The
learned Jajali saw that when the young birds became equipped with wings
they took to the air every evening and returned to his head without
having proceeded far. He still stood motionless on that spot. Sometimes,
after he saw that, left by their parents, they went out by themselves and
returned again by themselves. Jajali still moved not. A little while
after, the young birds going away in the morning passed the whole day out
of his sight, but came back in the evening for dwelling in the nest.
Sometimes, after that, leaving their nest for five days at a stretch,
they returned on the sixth day. Jajali still moved not. Subsequently,
when their strength became fully developed they left him and returned not
at all even after many days. At last, on one occasion, leaving him, they
came not even after a month. Then, O king, Jajali left that spot. When
they had thus gone away for good, Jajali wondered much, and thought that
he had achieved ascetic success. Then pride entered his heart. Firm in
the observance of vows, the great ascetic, seeing the birds thus leave
him after having been reared on his head, thought highly of himself, and
became filled with delight. He, then, bathed in a stream and poured
libations on the sacred fire, and paid his adorations to the rising Sun
indeed, having thus caused those chataka birds to grow on his head,
Jajali, that foremost of ascetics, began to slap his armpits and proclaim
loudly through the sky, '_I have won great merit_.' Then an invisible
voice arose in the sky and Jajali heard these words, 'Thou art not equal,
O Jajali, to Tuladhara in point of righteousness. Possessed of great
wisdom, that Tuladhara lives at Baranasi. Even he is not fit to say what
thou sayest, O regenerate one.' Hearing these words, Jajali became filled
with wrath, and desirous of meeting Tuladhara, O monarch, began to roam
over the whole earth, observing the vow of silence and passing the night
at that spot where evening overtook him.[1140] After a considerable time
he reached the city of Baranasi, and saw Tuladhara engaged in selling
miscellaneous articles.[1141] As soon as the shop-keeper Tuladhara beheld
the Brahmana arrived at his place, he cheerfully stood up and worshipped
the guest with proper salutations.[1142]

"Tuladhara said, 'Without doubt, O Brahmana, it is known to me that thou
hast come to _me_. Listen, however, O foremost of regenerate persons, to
what I say. Living on a low land near the sea-shore thou underwentest
very austere penances. But thou hadst no consciousness of having achieved
righteousness or merit. When thou didst at last attain to ascetic
success, certain birds were born on thy head. Thou tookest great care of
the little creatures. When at last those birds became equipped with wings
and when they began to leave thy head for going hither and thither in
search of food, it was then that, in consequence of having thus assisted
at the birth of those Chatakas, thou begannest to feel the impulse of
pride, O Brahmana, thinking thou hadst achieved great merit.[1143] Then,
O foremost of regenerate persons, thou heardest in the sky a voice that
referred to me. The words thou didst hear filled thee with wrath, and as
the consequence thereof thou art here. Tell me, what wish of thine I
shall accomplish, O best of Brahmanas!'"



SECTION CCLXII

"Bhishma said, 'Thus addressed by the intelligent Tuladhara on that
occasion, Jajali of great intelligence, that foremost of ascetics, said
these words unto him.'

"Jajali said, 'Thou sellest all kinds of juices and scents, O son of a
trader, as also (barks and leaves of) large trees and herbs and their
fruits and roots. "How hast thou succeeded in acquiring a certitude or
stability of understanding? Whence hath this knowledge come to thee? O
thou of great intelligence, tell me all this in detail.'

"Bhishma continued, 'Thus addressed by that Brahmana possessed of I great
fame, Tuladhara of the Vaisya order, well-acquainted with the truths
touching the interpretations of morality and contented with knowledge,
discoursed to Jajali who had undergone severe penances, upon the ways of
morality.[1144]

"Tuladhara said, 'O Jajali, I know morality, which is eternal, with all
its mysteries. It is nothing else than that ancient morality which is
known to all, and which consists of universal friendliness, and is
fraught with beneficence to all creatures.[1145] That mode of living
which is founded upon a total harmlessness towards all creatures or (in
case of actual necessity) upon a minimum of such harm, is the highest
morality. I live according to that mode, O Jajali! This my house hath
been built with wood and grass cut by other people's hands. Lac dye, the
roots of Nymphaea lotus, filaments of the lotus, diverse kinds of good
scents[1146] and many kinds of liquids, O regenerate Rishi, with the
exception of wines, I purchase from other people's hand and sell without
cheating. He, O Jajali, is said to know what morality or righteousness
is, who is always the friend of all creatures and who is always engaged
in the good of all creatures, in thought, word, and deed. I never solicit
any one. I never quarrel with any one, I never cherish aversion for any
one. I never cherish desire for anything. I cast equal eyes upon all
things and all creatures. Behold, O Jajali, this is my vow! My scales are
perfectly even, O Jajali, with respect to all creatures.[1147] I neither
praise nor blame the acts of others, viewing this variety in the world, O
foremost of Brahmanas, to be like the variety observable in the
sky.[1148] Know, O Jajali, that I cast equal eye upon all creatures. O
foremost of intelligent men, I see no difference between a clod of earth
a piece of stone, and a lump of gold. As the blind, the deaf, and they
that are destitute of reason, are perfectly consoled for the loss of
their senses, after the same manner am I consoled, by their example (for
the enjoyments I abstain from).[1149] As they that are overtaken by
decrepitude, they that are afflicted by disease, and they that are
weakened and emaciated, have no relish for enjoyments of any kind, after
the same manner have I ceased to feel any relish for wealth or pleasure
or enjoyments. When a person fears nothing and himself is not feared,
when he cherishes no desire and hath no aversion for anything, he is then
said to attain to Brahma. When a person does not conduct himself sinfully
towards any creature in thought, word, or deed, then is he said to attain
to Brahma. There is no past, no future. There is no morality or
righteousness. He who is not an object of fear with any creature succeeds
in attaining to a state in which there is no fear.[1150] On the other
hand, that person who for harshness of speech and severity of temper, is
a source of trouble unto all creatures even as death itself, certainly
attains to a state which abounds with fear. I follow the practices of
high-souled and benevolent men of advanced years who with their children
and children's children live in the due observance of the ordinance laid
down in the scriptures.[1151] The eternal practices (laid down in the
Vedas) are entirely given up by one who suffers himself to be stupefied
by some errors that he may have noticed in the conduct of those that are
admittedly good and wise. One, however, that is endued with learning, or
one that has subdued one's senses, or one that is possessed of strength
of mind, succeeds in attaining to Emancipation, guided by that very
conduct.[1152] That wise man who, having restrained his senses,
practiseth, with a heart cleansed from all desire of injuring others, the
conduct that is followed by those called good, is sure, O Jajali, to
acquire the merit of righteousness (and Emancipation which is its
fruits). In this world, as in a river, a piece of wood that is being
borne away by the current as it pleases, is seen to come into contact
(for some time) with another piece that is being similarly borne away.
There, on the current, other pieces of wood that had been joined
together, are seen again to separate from one another. Grass, sticks, and
cowdung cakes are seen to be united together. This union is due to
accident and not to purpose or design.[1153] He of whom no creature is
frightened in the least is himself, O ascetic, never frightened by any
creature. He, on the other hand, O learned man, of whom every creature is
frightened as of a wolf, becomes himself filled with fear as aquatic
animals when forced to leap on the shore from fear of the roaring Vadava
fire.[1154] This practice of universal harmlessness hath arisen even
thus. One may follow it by every means in one's power. He who has
followers and he who has wealth may seek to adopt it. It is sure to lead
also to prosperity and heaven.[1155] Inconsequence of their ability to
dispel the fears of others, men possessed of wealth and followers are
regarded as foremost by the learned. They that are for ordinary happiness
practise this duty of universal harmlessness for the sake of fame; while
they that are truly skilled, practise the same for the sake of attaining
to Brahma.[1156] Whatever fruits one enjoys by penances, by sacrifices,
by practising liberality, by speaking the truth, and by paying court to
wisdom, may all be had by practising the duty of harmlessness. That
person who gives unto all creatures the assurance of harmlessness obtains
the merit of all sacrifices and at last wins fearlessness for himself as
his reward. There is no duty superior to the duty of abstention from
injuring other creatures. He of whom, O great ascetic, no creature is
frightened in the least, obtains for himself fearlessness of all
creatures. He of whom everybody is frightened as one is of a snake
ensconced within one's (sleeping) chamber, never acquires any merit in
this world or in the next. The very gods, in their search after it,
become stupefied in the track of that person who transcends all states,
the person, viz., who constitutes himself the soul of all creatures and
who looketh upon all creatures as identical with his own self.[1157] Of
all gifts, the assurance of harmlessness to all creatures is the highest
(in point of merit). I tell thee truly, believe me, O Jajali! One who
betakes himself to acts at first wins prosperity, but then (upon the
exhaustion of his merit) he once more encounters adversity. Beholding the
destruction of (the merits of) acts, the wise do not applaud acts. There
is no duty, O Jajali, that is not prompted by some motive (of happiness).
Duty, however, is very subtile. Duties have been laid down in the Vedas
for the sake of both Brahma and heaven.[1158] The subject of duties hath
many secrets and mysteries. It is so subtile that it is not easy to
understand it fully. Amongst diverse conflicting ordinances, some succeed
in comprehending duty by observing the acts of the good.[1159] Why dost
thou not consume them that emasculate bulls and bore their noses and
cause them to bear heavy burthens and bind them and put them under
diverse kinds of restraint, and that eat the flesh of living creatures
after slaying them? Men are seen to own men as slaves, and by beating, by
binding, and by otherwise subjecting them to restraints, cause them to
labour day and night. These people are not ignorant of the pain that
results from beating and fastening in chains.[1160] In every creature
that is endued with the five senses live all the deities. Surya,
Chandramas, the god of wind, Brahman, Prana, Kratu, and Yama (these dwell
in living creatures), There are men that live by trafficking in living
creatures! When they earn a living by such a sinful course, what scruples
need they feel in selling dead carcases? The goat is Agni. The sheep is
Varuna. The horse is Surya. Earth is the deity Virat. The cow and the
calf are Soma. The man who sells these can never obtain success. But what
fault can attach to the sale of oil, or of Ghrita, or honey, or drugs, O
regenerate one? There are many animals that grow up in ease and comfort
in places free from gnats and biting insects. Knowing that they are loved
dearly by their mothers, men persecute them in diverse ways, and lead
them into miry spots abounding with biting insects. Many draft animals
are oppressed with heavy burthens. Others, again, are made to languish in
consequence of treatment not sanctioned by the scriptures. I think that
such acts of injury done to animals are in no way distinguished from
foeticide. People regard the profession of agriculture to be sinless.
That profession, however, is certainly fraught with cruelty. The
iron-faced plough wounds the soil and many creatures that live in the
soil. Cast thy eyes, O Jajali, on those bullocks yoked to the plough.
Kine are called in the Srutis the Unslayable. That man perpetrates a
great sin who slays a bull or a cow.[1161] In days of yore, many Rishis
with restrained senses addressed Nahusha, saying, 'Thou hast, O king,
slain a cow which is declared in the scriptures to be like unto one's
mother. Thou hast also slain a bull, which is declared to be like unto
the Creator himself.[1162] Thou hast perpetrated an evil act, O Nahusha,
and we have been exceedingly pained at it.' For cleansing Nahusha,
however, they divided that sin into a hundred and one parts and
converting the fragments into diseases cast them among all
creatures.[1163] Thus, O Jajali, did those highly-blessed Rishis cast
that sin on all living creatures, and addressing Nahusha who had been
guilty of foeticide, said, 'We shall not be able to pour libations in thy
sacrifice.' Thus said those high-souled Rishis and Yatis conversant with
the truths of all things, having ascertained by their ascetic power that
king Nahusha had not been intentionally guilty of that sin.[1164] These,
O Jajali, are some of the wicked and dreadful practices that are current
in this world. Thou practisest them because they are practised by all men
from ancient times, and not because they agree with the dictates of thy
cleansed understanding. One should practise what one considers to be
one's duty, guided by reasons, instead of blindly following the practices
of the world. Listen now, O Jajali, as to what my behaviour is towards
him that injures and him that praises me. I regard both of them in the
same light. I have none whom I like and none whom I dislike. The wise
applauded such a course of conduct as consistent with duty or religion.
Even this course of conduct, which is consistent with reasons, is
followed by Yatis. The righteous always observe it with eyes possessed of
improved vision.'"



SECTION CCLXIII

"Jajali said, 'This course of duty that thou, O holder of scales,
preachest, closes the door of heaven against all creatures and puts a
stop to the very means of their subsistence. From agriculture comes food.
That food offers subsistence even to thee. With the aid of animals and of
crops and herbs, human beings, O trader, are enabled to support their
existence. From animals and food sacrifices flow. Thy doctrines smack of
atheism. This world will come to an end if the means by which life is
supported have to be abandoned.'

"Tuladhara said, 'I shall now speak on the object of the means of
sustenance. I am not, O Brahmana, an atheist. I do not blame Sacrifices.
The man, however, is very rare that is truly conversant with Sacrifice. I
bow to that Sacrifice which is ordained for Brahmanas. I bow also to them
that are conversant with that Sacrifice. Alas, the Brahmanas, having
given up the Sacrifice that is ordained for them, have betaken themselves
to the performance of Sacrifices that are for Kshatriyas.[1165] Many
persons of faith, O regenerate one, that are covetous and fond of wealth,
without having understood the true meaning of the declarations of the
Srutis, and proclaiming things that are really false but that have the
show of truth, have introduced many kinds of Sacrifices, saying, 'This
should be given away in this Sacrifice. This other thing should be given
away in this other Sacrifice. The first of this is very laudable.' The
consequence, however, of all this, O Jajali, is that theft and many evil
acts spring up.[1166] It should be known that only that sacrificial
offering which was acquired by righteous means can gratify the gods.
There are abundant indications in the scriptures that the worship of the
deities may be accomplished with vows, with libations poured on the fire,
with recitations or chanting of the Vedas, and with plants and herbs.
From their religious acts unrighteous persons get wicked offspring. From
covetous men are born children that are covetous, and from those that are
contented spring children that are contented. If the sacrificer and the
priest suffer themselves to be moved by desire of fruit (in respect of
the Sacrifices they perform or assist in), their children take the stain.
If, on the other hand, they do not yield to desire of fruit, the children
born to them become of the same kind. From Sacrifices spring progeny like
clear water from the firmament. The libations poured on the sacrificial
fire rise up to the Sun. From the Sun springs rain. From rain springs
food. From food are born living creatures. In former days, men
righteously devoted to Sacrifices used to obtain therefrom the fruition
of all their wishes. The earth yielded crops without tillage. The
blessing uttered by the Rishis produced herbs and plants.[1167] The men
of former times never performed Sacrifices from desire of fruits and
never regarded themselves as called upon to enjoy those fruits. Those who
somehow perform sacrifices, doubting the while their efficacy take birth
in their next lives as dishonest, wily, and greedy men exceedingly
covetous of wealth. That man who by the aid of false reasoning holds up
all the authoritative scriptures as fraught with evil, is certain to go,
for such sinful act of his, into the regions of the sinful. Such a man is
certainly possessed of a sinful soul, O foremost of Brahmanas, and always
remains here, bereft of wisdom.[1168] That man who regards those acts
obligatory which have been laid down in the Vedas and directed to be
accomplished every day, who is penetrated with fear if he fails to
accomplish them any day, who takes all the essentials of Sacrifice as
identical with Brahma, and who never regards himself as the actor, is
truly a Brahmana.[1169] If the acts of such a person become incomplete,
or if their completion be obstructed by all unclean animals, even then
those acts are, as heard by us, of superior efficacy. If, however, those
acts are done from desire of fruit (and their completion be obstructed by
such impediments), then expiation would become necessary. They who covet
the acquisition of the highest object of life (viz., Emancipation), who
are bereft of cupidity in respect of all kinds of worldly wealth, who
discard all provision for the future, and who are freed from envy, betake
themselves to practice of truth and self-restraint as their
Sacrifice.[1170] They that are conversant with the distinction between
body and soul, that are devoted to Yoga, and that meditate on the
Pranava, always succeed in gratifying others.[1171] The universal Brahma
(viz., Pranava), which is the soul of the deities, dwells in him who is
conversant with Brahma. When, therefore, such a man eats and is
gratified, all the deities, O Jajali, become gratified and are
contented.[1172] As one who is gratified with all kinds of taste feels no
desire for any particular taste, after the same manner one who is
gratified with knowledge hath everlasting gratification which to him is a
source of perfect bliss. Those wise men who are the refuge of
righteousness and whose delight is in righteousness, are persons that
have certain knowledge of what is to be done and what should not be done.
One possessed of such wisdom always regards all things in the universe to
have sprung from his own Self.[1173] Some that are endued with knowledge,
that strive to reach the other shore (of this ocean of life), and that
are possessed of faith, succeed in attaining to the region of Brahman,
which is productive of great blessings, highly sacred, and inhabited by
righteous persons,--a region which is freed from sorrow, whence there is
no return, and where there is no kind of agitation or pain. Such men do
not covet heaven. They do not adore Brahma in costly sacrifices. They
walk along the path of the righteous. The Sacrifices they perform are
performed without injury to any creature.[1174] These men know trees and
herbs and fruits and roots as the only sacrificial offerings. Covetous
priests, for they are desirous of wealth, never officiate at the
sacrifices of these (poor) men. These regenerate men, although all their
acts have been completed, still perform sacrifices from desire of doing
good to all creatures and constituting their own selves as sacrificial
offerings.[1175] For this reason, grasping priests officiate at the
Sacrifices of only those misguided persons who, without endeavouring to
attain to Emancipation, seek for heaven. As regards those, however, that
are really good, they always seek, by accomplishing their own duties, to
cause others to ascend to heaven. Looking at both these kinds of
behaviour, O Jajali, I have (abstained from injuring any creature in the
world and have) come to regard all creatures with an equal heart.[1176]
Endued with wisdom, many foremost of Brahmanas perform Sacrifices (which
with respect to their fruits are of two kinds, for some of them lead to
Emancipation whence there is no return, and others lead to regions of
bliss whence there is return). By performing those Sacrifices, they
proceed, O great ascetic, along paths trodden by the gods. Of one class
of Sacrificers (viz., they who sacrifice from desire of fruit) there is
return (from the region which they reach). Of those, however, that are
truly wise (viz., those who sacrifice without being urged thereto by
desire of fruit), there is no return. Although both classes of
sacrificers, O Jajali, proceed along the path trodden by the deities (in
consequence of the sacrifices they perform), yet such is the difference
between their ultimate ends.[1177] In consequence of the success that
attends the purposes formed in the mind of such men, bulls, without being
forced thereto, willingly set their shoulders to the plough for assisting
at tillage and to the yoke for dragging their cars, and kine pour forth
milk from udders untouched by human hands. Creating sacrificial stakes
(and other necessaries of Sacrifice) by simple flats of the will, they
perform many kinds of Sacrifice well-completed with abundant
presents.[1178] One who is of such a cleansed soul may slaughter a cow
(as an offering in Sacrifice).[1179] They, therefore, that are not of
that kind should perform Sacrifices with herbs and plants (and not
animals). Since Renunciation hath such merit, it is for that reason that
I have kept it before my eyes in speaking to thee.[1180] The gods know
him for a Brahmana who has given up all desire of fruit, who hath no
exertion in respect of worldly acts, who never bows down his head unto
any one, who never utters the praises of others, and who is endued with
strength though his acts have all been weakened.[1181] What, O Jajali,
will be the end of him who doth not recite the Vedas, unto others, who
doth not perform Sacrifices (properly), who doth not make gifts unto
(deserving) Brahmanas, and who followeth an avocation in which every kind
of desire is indulged? By properly reverencing, however, the duties that
appertain to Renunciation, one is sure of attaining to Brahma.'[1182]

"Jajali said, 'We had never before, O son of a trader, heard of these
recondite doctrines of ascetics that perform only mental Sacrifices.
These doctrines are exceedingly difficult of comprehension. It is for
this reason that I ask thee (about them). The sages of olden days were
not followers of those doctrines of Yoga. Hence, the sages that have
succeeded them have not propounded them (for general acceptance).[1183]
If thou sayest that only men of brutish minds fail to achieve sacrifices
in the soil of the Soul, then, O son of a trader, by what acts would they
succeed in accomplishing their happiness? Tell me this, O thou of great
wisdom! Great is my faith in thy words.'[1184]

"Tuladhara said, 'Sometimes sacrifices performed by some persons do not
become sacrifices (in consequence of the absence of faith of those that
perform them). These men, it should be said, are not worthy of performing
any sacrifice (internal or external). As regards the faithful, however,
only one thing, viz., the cow, is fit for upholding all sacrifices by
means of full libations of clarified butter, milk, and curds, the hair at
end of her tail, her horns, and her hoofs.[1185] (The Vedas declare that
sacrifices cannot be performed by an unmarried man). In performing
sacrifices, however, according to the mode I have pointed out (viz., by
abstaining from slaughter of animals and dedicating only clarified
butter, etc.), one may make Faith one's wedded wife, for dedicating such
(innocent) offerings to the deities. By duly reverencing such sacrifices,
one is sure to attain to Brahma.[1186] To the exclusion of all animals
(which are certainly unclean as offering in sacrifices), the rice-ball is
a worthy offering in sacrifices. All rivers are as sacred as the
Saraswati, and all mountains are sacred. O Jajali, the Soul is itself a
Tirtha. Do not wander about on the earth for visiting sacred places. A
person, by observing these duties (that I have spoken of and that do not
involve injury to other creatures), and by seeking the acquisition of
merit agreeably to his own ability, certainly succeeds in obtaining
blessed regions hereafter.'[1187]

"Bhishma continued, 'These are the duties, O Yudhishthira, which
Tuladhara applauded,--duties that are consistent with reason, and that
are always observed by those that are good and wise.'"



SECTION CCLXIV

"Tuladhara said, 'See with thy own eyes, O Jajali, who, viz., those that
are good or those that are otherwise, have adopted this path of duty that
I have spoken of. Thou shalt then understand properly how the truth
stands. Behold, many birds are hovering in the sky. Amongst them are
those that were reared on thy head, as also many hawks and many others of
other species. Behold, O Brahmana, those birds have contracted their
wings and legs for entering their respective nests. Summon them, O
regenerate one! There those birds, treated with affection by thee, are
displaying their love for thee that art their father. Without doubt, thou
art their father, O Jajali! Do thou summon thy children.'

"Bhishma continued, 'Then those birds, summoned by Jajali, made answer
agreeably to the dictates of that religion which is not fraught with
injury to any creature.[1188] All acts that are done without injuring any
creature become serviceable (to the doer) both here and hereafter. Those
acts, however, that involve injury to others, destroy faith, and faith
being destroyed, involves the destroyer in ruin. The sacrifices of those
that regard acquisition and non-acquisition in the same light, that are
endued with faith that are self-restrained, that have tranquil minds, and
that perform sacrifices from a sense of duty (and not from desire of
fruit), become productive of fruit.[1189] Faith with respect to Brahma is
the daughter of Surya, O regenerate one. She is the protectress and she
is the giver of good birth. Faith is superior to the merit born of
(Vedic) recitations and meditation.[1190] An act vitiated by defect of
speech is saved by Faith. An act vitiated by defect of mind is saved by
Faith. But neither speech nor mind can save an act that is vitiated by
want of Faith.[1191] Men conversant with the occurrences of the past
recite in this connection the following verse sung by Brahman. The
offerings in sacrifices of a person that is pure (in body and acts) but
wanting in Faith, and of another that is impure (in respect of their
worthiness of acceptance). The food, again, of a person conversant with
the Vedas but miserly in behaviour, and that of a usurer that is liberal
in conduct,[1192] the deities after careful consideration, had held to be
equal (in respect of their worthiness of acceptance). The' Supreme Lord
of all creatures (viz., Brahman) then told them that they had committed
an error. The food of a liberal person is sanctified by Faith. The food,
however, of the person that is void of Faith is lost in consequence of
such want of Faith. The food of a liberal usurer is acceptable but not
the food of a miser.[1193] Only one person in the world, viz., he that is
bereft of Faith, is unfit to make offerings to the deities. The food of
only such a man is unfit to be eaten. This is the opinion of men
conversant with duties. Want of Faith is a high sin. Faith is a cleanser
of sins. Like a snake casting off its slough, the man of Faith succeeds
in casting off all his sin. The religion of abstention with Faith is
superior to all things considered sacred. Abstaining from all faults of
behaviour, he who betakes himself to Faith, becomes sanctified. What need
hath such a person of penances, or of conduct, or of endurance? Every man
has Faith. Faith, however, is of three kinds, viz., as affected by
Sattwa, by Rajas and by Tamas, and according to the kind of Faith that
one has, one is named. Persons endued with goodness and possessed of
insight into the true import of morality have thus laid down the subject
of duties. We have, as the result of our enquiries, got all this from the
sage Dharmadarsana. O thou of great wisdom, betake thyself to Faith, for
thou shalt then obtain that which is superior. He who has Faith (in the
declarations of the Srutis), and who acts according to their import (in
the belief that they are good for him), is certainly of righteous soul. O
Jajali, he who adheres to his own path (under the influence of Faith) is
certainly a superior person.'

"Bhishma continued, 'After a short while, Tuladhara and Jajali, both of
whom had been endued with great wisdom, ascended to heaven and sported
there in great happiness,[1194] having reached their respective places
earned by their respective acts. Many truths of this kind were spoken of
by Tuladhara. That eminent person understood this religion (of abstention
from injury) completely. These eternal duties were accordingly proclaimed
by him. The regenerate Jajali, O son of Kunti, having heard these words
of celebrated energy, betook himself to tranquillity. In this way, many
truths of grave import were uttered by Tuladhara, illustrated by examples
for instruction. What other truths dost thou wish to hear?'"



SECTION CCLXV

"Bhishma said, 'In this connection is cited an old narrative of what was
recited by king Vichakhy through compassion for all creatures. Beholding
the mangled body of a bull, and hearing the exceedingly painful groans of
the kine in a cow-slaying sacrifice, and observing the cruel Brahmanas
that gathered there for assisting at the ceremonies, that king[1195]
uttered these words, 'Prosperity to all the kine in the world.' When the
slaughter had commenced, these words expressive of a blessing (to those
helpless animals) were pronounced. And the monarch further said, 'Only
those that are transgressors of defined limits, that are destitute of
intelligence, that are atheists and sceptics, and that desire the
acquisition of celebrity through sacrifices and religious rites speak
highly of the slaughter of animals in sacrifices.[1196] The
righteous-souled Manu has applauded (the observance of) harmlessness in
all (religious) acts. Indeed, men slaughter animals in sacrifices, urged
by only the desire of fruit.[1197] Hence, guided by authority (in respect
of slaughter and abstention from slaughter or harmlessness) one
conversant (with the scriptures) should practise the true course of duty
which is exceedingly subtile. Harmlessness to all creatures is the
highest of all duties. Living in the vicinity of an inhabited place and
injuring oneself to the observance of rigid vows, and disregarding the
fruits indicated of Vedic acts, one should give up domesticity, adopting
a life of Renunciation. Only they that are mean are urged by the desire
of fruit.[1198] Reverentially mentioning sacrifices and trees and
sacrificial stakes, men do not eat tainted meat. This practice, however,
is not worthy of applause.[1199] Wine, fish, honey, meat, alcohol, and
preparations of rice and sesame seeds, have been introduced by knaves.
The use of these (in sacrifices) is not laid down in the Vedas. The
hankering after these arises from pride, error of judgment, and cupidity.
They that are true Brahmanas realise the presence of Vishnu in every
sacrifice. His worship, it has been laid down, should be made with
agreeable Payasa. (The leaves and flowers of) such trees as have been
indicated in the Vedas, whatever act is regarded as worthy and whatever
else is held as pure by persons of pure hearts and cleansed natures and
those eminent for knowledge and holiness, are all worthy of being offered
to the Supreme Deity and not unworthy of His acceptance.'[1200]

"Yudhishthira said, 'The body and all sorts of dangers and calamities are
continually at war with each other. How, therefore, will a person who is
totally free from the desire of harming and who on this account will not
be able to act, succeed in keeping up his body?'[1201]

"Bhishma said, 'One should, when able, acquire merit and act in such a
way that one's body may not languish and suffer pain, and that death may
not come.'"[1202]



SECTION CCLXVI

"Yudhishthira said, 'Thou, O grandsire, art our highest preceptor in the
matter of all acts that are difficult of accomplishment (in consequence
of the commands of superiors on the one hand and the cruelty that is
involved in them on the other). I ask, how should one judge of an act in
respect of either one's obligation to do it or of abstaining from it? Is
it to be judged speedily or with delay?'

"Bhishma said, 'In this connection is cited the old story of what
occurred with respect to Chirakarin born in the race of Angirasa. Twice
blessed be the man that reflects long before he acts. One that reflects
long before he acts is certainly possessed of great intelligence. Such a
man never offends in respect of any act. There was once a man of great
wisdom, of the name of Chirakarin, who was the son of Gautama. Reflecting
for a long time upon every consideration connected with proposed acts, he
used to do all he had to do. He came to be called by the name of
Chirakarin because he used to reflect long upon all matters, to remain
awake for a long time, to sleep for a long time, and to take a long time
in setting himself to the accomplishment of such acts as he accomplished.
The clamour of being an idle man stuck to him. He was also regarded as a
foolish person, by every person of a light understanding and destitute of
foresight. On a certain occasion, witnessing an act of great fault in his
wife, the sire Gautama passing over his other children, commanded in
wrath this Chirakarin, saying, 'Slay thou this woman.' Having said these
words without much reflection, the learned Gautama, that foremost of
persons engaged in the practice of Yoga, that highly blessed ascetic,
departed for the woods. Having after a long while assented to it, saying,
'So be it,' Chirakarin, in consequence of his very nature, and owing to
his habit of never accomplishing any act without long reflection, began
to think for a long while (upon the propriety or otherwise of what he was
commanded by his sire to do). How shall I obey the command of my sire and
yet how avoid slaying my mother? How shall I avoid sinking, like a wicked
person, into sin in this situation in which contradictory obligations are
dragging me into opposite directions? Obedience to the commands of the
sire constitutes the highest merit. The protection of the mother again is
a clear duty. The status of a son is fraught with dependence. How shall I
avoid being afflicted by sin? Who is there that can be happy after having
slain a woman, especially his mother? Who again can obtain prosperity and
fame by disregarding his own sire? Regard for the sire's behest is
obligatory. The protection of my mother is equally a duty. How shall I so
frame my conduct that both obligations may be discharged? The father
places his own self within the mother's womb and takes birth as the son,
for continuing his practices, conduct, name and race. I have been
begotten as a son by both my mother and my father. Knowing as I do my own
origin, why should I not have this knowledge (of my relationship with
both of them)? The words uttered by the sire while performing the initial
rite after birth, and those that were uttered by him on the occasion of
the subsidiary rite (after the return from the preceptor's abode) are
sufficient (evidence) for settling the reverence due to him and indeed,
confirm the reverence actually paid to him.[1203] In consequence of his
bringing up the son and instructing him, the sire is the son's foremost
of superiors and the highest religion. The very Vedas lay it down as
certain that the son should regard what the sire says as his highest
duty. Unto the sire the son is only a source of joy. Unto the son,
however, the sire is all in all. The body and all else that the son owns
have the sire alone for their giver. Hence, the behests of the sire
should be obeyed without ever questioning them in the least. The very
sins of one that obeys one's sire are cleansed (by such obedience). The
sire is the giver of all articles of food, of instructions in the Vedas,
and of all other knowledge regarding the world. (Prior to the son's
birth) the sire is the performer of such rites as Garbhadhana and
Simantonnayana.[1204] The sire is religion. The sire is heaven. The sire
is the highest penance. The sire being gratified, all the deities are
gratified. Whatever words are pronounced by the sire become blessings
that attach to the son. The words expressive of joy that the sire utters
cleanse the son of all his sins. The flower is seen to fall away from the
stalk. The fruit is seen to fall away from the tree. But the sire,
whatever his distress, moved by parental affection, never abandons the
son. These then are my reflections upon the reverence due from the son to
the sire. Unto the son the sire is not an ordinary object. I shall now
think upon (what is due to) the mother. Of this union of the five
(primal) elements in me due to my birth as a human being, the mother is
the (chief) cause as the firestick of fire.[1205] The mother is as the
fire-stick with respect to the bodies of all men. She is the panacea for
all kinds of calamities. The existence of the mother invests one with
protection; the reverse deprives one of all protection. The man who,
though divested of prosperity, enters his house, uttering the words, 'O
mother!'--hath not to indulge in grief. Nor doth decrepitude ever assail
him. A person whose mother exists, even if he happens to be possessed of
sons and grandsons and even if he counts a hundred years, looks like a
child of but two years of age. Able or disabled, lean or robust, the son
is always protected by the mother. None else, according to the ordinance,
is the son's protector. Then doth the son become old, then doth he become
stricken with grief, then doth the world look empty in his eyes, when he
becomes deprived of his mother. There is no shelter (protection against
the sun) like the mother. There is no refuge like the mother. There is no
defence like the mother. There is no one so dear as the mother. For
having borne him in her womb the mother is the son's Dhatri. For having
been the chief cause of his birth, she is his Janani. For having nursed
his young limbs into growth, she is called Amva. For bringing forth a
child possessed of courage she is called Virasu. For nursing and looking
after the son she is called Sura. The mother is one's own body. What
rational man is there that would slay his mother, to whose care alone it
is due that his own head did not lie on the street-side like a dry gourd?
When husband and wife unite themselves for procreation, the desire
cherished with respect to the (unborn) son are cherished by both, but in
respect of their fruition more depends upon the mother than on the
sire.[1206] The mother knows the family in which the son is born and the
father who has begotten him. From the moment of conception the mother
begins to show affection to her child and takes delight in her. (For this
reason, the son should behave equally towards her). On the other hand,
the scriptures declare that the offspring belongs to the father alone. If
men, after accepting the hands of wives in marriage and pledging
themselves to earn religious merit without being dissociated from them,
seek congress with other people's wives, they then cease to be worthy of
respect.[1207] The husband, because he supports the wife, is called
Bhartri, and, because he protects her, he is on that account called Pati.
When these two functions disappear from him, he ceases to be both Bhartri
and Pati.[1208] Then again woman can commit no fault. It is man only that
commits faults. By perpetrating an act of adultery, the man only becomes
stained with guilt.[1209] It has been said that the husband is the
highest object with the wife and the highest deity to her. My mother gave
up her sacred person to one that came to her in the form and guise of her
husband. Women can commit no fault. It is man who becomes stained with
fault. Indeed, in consequence of the natural weakness of the sex as
displayed in every act, and their liability to solicitation, women cannot
be regarded as offenders. Then again the sinfulness (in this case) is
evident of Indra himself who (by acting in the way he did) caused the
recollection of the request that had been made to him in days of yore by
woman (when a third part of the sin of Brahmanicide of which Indra
himself was guilty was cast upon her sex). There is no doubt that my
mother is innocent. She whom I have been commanded to slay is a woman.
That woman is again my mother. She occupies, therefore, a place of
greater reverence. The very beasts that are irrational know that the
mother is unslayable. The sire must be known to be a combination of all
the deities together. To the mother, however, attaches a combination of
all mortal creatures and all the deities.[1210]--In consequence of his
habit of reflecting long before acting, Gautama's son Chirakarin, by
indulging in those reflections, passed a long while (without
accomplishing the act he had been commanded by his sire to accomplish).
When many days had expired, his sire Gautama's returned. Endued with
great wisdom, Medhatithi of Gautama's race, engaged in the practice of
penances, came back (to his retreat), convinced, after having reflected
for that long time, of the impropriety of the chastisement he had
commanded to be inflicted upon his wife. Burning with grief and shedding
copious tears, for repentance had come to him in consequence of the
beneficial effects of that calmness of temper which is brought about by a
knowledge of the scriptures, he uttered these words, 'The lord of the
three worlds, viz., Purandara, came to my retreat, in the guise of a
Brahmana asking for hospitality. He was received by me with (proper)
words, and honoured with a (proper) welcome, and presented in due form
with water to wash his feet and the usual offerings of the Arghya. I also
granted him the rest he had asked for. I further told him that I had
obtained a protector in him. I thought that such conduct on my part would
induce him to behave towards me as a friend. When, however,
notwithstanding all this, he misbehaved himself, my wife Ahalya could not
be regarded to have committed any fault. It seems that neither my wife,
nor myself, nor Indra himself who while passing through the sky had
beheld my wife (and become deprived of his senses by her extraordinary
beauty), could be held to have offended. The blame really attaches to the
carelessness of my Yoga puissance.[1211] The sages have said that all
calamities spring from envy, which, in its turn, arises from error of
judgment. By that envy, also, I have been dragged from where I was and
plunged into an ocean of sin (in the form of wife-slaughter). Alas, I
have slain a woman,--a woman that is again my wife--one, that is, who, in
consequence of her sharing her lord's calamities came to be called by the
name of Vasita,--one that was called Bharya owing to the obligation I was
under of supporting her. Who is there that can rescue me from this sin?
Acting heedlessly I commanded the high-souled Chirakarin (to slay that
wife of mine). If on the present occasion he proves true to his name then
may he rescue me from this guilt. Twice blessed be thou, O Chirakaraka!
If on this occasion thou hast delayed accomplishing the work, then art
thou truly worthy of thy name. Rescue me, and thy mother, and the
penances I have achieved, as also thy own self, from grave sins. Be thou
really a Chirakaraka today! Ordinarily, in consequence of thy great
wisdom thou takest a long time for reflection before achieving any act.
Let not thy conduct be otherwise today! Be thou a true Chirakaraka today.
Thy mother had expected thy advent for a long time. For a long time did
she bear thee in her womb. O Chirakaraka, let thy habit of reflecting
long before acting be productive of beneficial results today. Perhaps, my
son Chirakaraka is delaying today (to achieve my bidding) in view of the
sorrow it would cause me (to see him execute that bidding). Perhaps, he
is sleeping over that bidding, bearing it in his heart (without any
intention of executing it promptly). Perhaps, he is delaying, in view of
the grief it would cause both him and me, reflecting upon the
circumstances of the case.' Indulging in such repentance, O king, the
great Rishi Gautama then beheld his son Chirakarin sitting near him.
Beholding his sire come back to their abode, the son Chirakarin,
overwhelmed with grief, cast away the weapon (he had taken up) and bowing
his head began to pacify Gautama. Observing his son prostrated before him
with bent head, and beholding also his wife almost petrified with shame,
the Rishi became filled with great joy. From that time the highsouled
Rishi, dwelling in that lone hermitage, did not live separately from his
spouse or his heedful son. Having uttered the command that his wife
should be slain he had gone away from his retreat for accomplishing some
purpose of his own. Since that time his son had stood in an humble
attitude, weapon in hand, for executing that command on his mother.
Beholding that his son prostrated at his feet, the sire thought that,
struck with fear, he was asking for pardon for the offence he had
committed in taking up a weapon (for killing his own mother). The sire
praised his son for a long time, and smelt his head for a long time, and
for a long time held him in a close embrace, and blessed him, uttering
the words, 'Do thou live long!' Then, filled with joy and contented with
what had occurred, Gautama, O thou of great wisdom, addressed his son and
said these words, 'Blessed be thou, O Chirakaraka! Do thou always reflect
long before acting. By thy delay in accomplishing my bidding thou hast
today made me happy for ever.' That learned and best of Rishis then
uttered these verses upon the subject of the merits of such cool men as
reflect for a long time before setting their hands to any action. If the
matter is the death of a friend, one should accomplish it after a long
while. If it is the abandonment of a project already begun, one should
abandon it after a long while. A friendship that is formed after a long
examination lasts for a long time. In giving way to wrath, to
haughtiness, to pride, to disputes, to sinful acts, and in accomplishing
all disagreeable tasks he that delays long deserves applause. When the
offence is not clearly proved against a relative, a friend, a servant, or
a wife, he that reflects long before inflicting the punishment is
applauded.' Thus, O Bharata, was Gautama pleased with his son, O thou of
Kuru's race, for that act of delay on the latter's part in doing the
former's bidding. In all acts a man should, in this way, reflect for a
long time and then settle what he should do. By conducting himself in
this way one is sure to avoid grief for a long time. That man who never
nurses his wrath for a long while, who reflects for a long time before
setting himself to the performance of any act, never does any act which
brings repentance. One should wait for a long while upon those that are
aged, and sitting near them show them reverence. One should attend to
one's duties for a long time and be engaged for a long while in
ascertaining them. Waiting for a long time upon those that are learned,
are reverentially serving for a long time those that are good in
behaviour, and keeping one's soul for a long while under proper
restraint, one succeeds in enjoying the respect of the world for a long
time. One engaged in instructing others on the subject of religion and
duty, should, when asked by another for information on those subjects,
take a long time to reflect before giving an answer. He may then avoid
indulging in repentance (for returning an incorrect answer whose
practical consequences may lead to sin).--As regards Gautama of austere
penances, that Rishi, having adored the deities for a long while in that
retreat of his, at last ascended to heaven with his son.'"



SECTION CCLXVII

"Yudhishthira said, 'How, indeed, should the king protect his subjects
without injuring anybody. I ask thee this, O grandsire, tell me, O
foremost of good men!'

"Bhishma said, 'In this connection is cited the old narrative of the
conversation between Dyumatsena and king Satyavat. We have heard that
upon a certain number of individuals having been brought out for
execution at the command of his sire (Dyumatsena), prince Satyavat said
certain words that had never before been said by anybody else.[1212]
'Sometimes righteousness assumes the form of iniquity, and iniquity
assumes the form of righteousness. It can never be possible that the
killing of individuals can ever be a righteous act.'

"Dyumatsena said, 'If the sparing of those that deserve to be slain be
righteousness, if robbers be spared, O Satyavat, then all distinctions
(between virtue and vice) would disappear. 'This is mine',--'This (other)
is not his'--ideas like these (with respect to property) will not (if the
wicked be not punished) prevail in the Kali age. (If the wicked be not
punished) the affairs of the world will come to a deadlock. If thou
knowest how the world may go on (without punishing the wicked), then
discourse to me upon it.'

"Satyavat said, 'The three other orders (viz., the Kshatriyas, Vaisyas,
and Sudras) should be placed under the control of the Brahmanas. If those
three orders be kept within the bonds of righteousness, then the
subsidiary classes (that have sprung from intermixture) will imitate them
in their practices. Those amongst them that will transgress (the commands
of the Brahmanas) shall be reported to the king.--'This one heeds not my
commands,'--upon such a complaint being preferred by a Brahmana, the king
shall inflict punishment upon the offender. Without destroying the body
of the offender the king should do that unto him which is directed by the
scriptures. The king should not act otherwise, neglecting to reflect
properly upon the character of the offence and upon the science of
morality. By slaying the wicked, the king (practically) slays a large
number of individuals that are innocent. Behold, by slaying a single
robber, his wife, mother, father and children are all slain (because they
become deprived of the means of life). When injured by a wicked person,
the king should, therefore, reflect deeply on the question of
chastisement.[1213] Sometimes a wicked man is seen to imbibe good
behaviour from a righteous person. Then again from persons that are
wicked, good children may be seen to spring. The wicked, therefore,
should not be torn up by the roots. The extermination of the wicked is
not consistent with eternal practice. By smiting them gently they may be
made to expiate their offences. By depriving them of all their wealth, by
chains and immurement in dungeons, by disfiguring them (they may be made
to expiate their guilt). Their relatives should not be persecuted by the
infliction of capital sentences on them. If in the presence of the
Purohita and others,[1214] they give themselves up to him from desire of
protection, and swear, saying, 'O Brahmana, we shall never again commit
any sinful act,' they would then deserve to be let off without any
punishment. This is the command of the Creator himself. Even the Brahmana
that wears a deer-skin and the wand of (mendicancy) and has his head
shaved, should be punished (when he transgresses).[1215] If great men
transgress, their chastisement should be proportionate to their
greatness. As regards them that offend repeatedly, they do not deserve to
be dismissed without punishment as on the occasion of their first
offence.'[1216] "Dyumatsena said, 'As long as those barriers within which
men should be kept are not transgressed, so long are they designated by
the name of Righteousness. If they who transgressed those, barriers were
not punished with death, those barriers would soon be destroyed. Men of
remote and remoter times were capable of being governed with ease.[1217]
They were very truthful (in speech and conduct). They were little
disposed to disputes and quarrels. They seldom gave way to anger, or, if
they did, their wrath never became ungovernable. In those days the mere
crying of fie on offenders was sufficient punishment. After this came the
punishment represented by harsh speeches or censures. Then followed the
punishment of fines and forfeitures. In this age, however, the punishment
of death has become current. The measure of wickedness has increased to
such an extent that by slaying one others cannot be restrained.[1218] The
robber has no connection with men, with the deities, with the Gandharvas,
and with the Pitris. What is he to whom? He is not anybody to any one.
This is the declaration of the Srutis.[1219] The robber takes away the
ornaments of corpses from cemeteries, and swearing apparel from men
afflicted by spirits (and, therefore, deprived of senses). That man is a
fool who would make any covenant with those miserable wretches or exact
any oath from them (for relying upon it).'[1220]

"Satyavat said, 'If thou dost not succeed in making honest men of those
rogues and in saving them by means unconnected with slaughter, do thou
then exterminate them by performing some sacrifice.[1221] Kings practise
severe austerities for the sake of enabling their subjects go on
prosperously in their avocations. When thieves and robbers multiply in
their kingdoms they become ashamed.. They, therefore, betake themselves
to penances for suppressing thefts and robberies and making their
subjects live happily. Subjects can be made honest by being only
frightened (by the king). Good kings never slay the wicked from motives
of retribution. (On the other hand, if they slay, they slay in
sacrifices, when the motive is to do good to the slain), Good kings
abundantly succeed in ruling their subjects properly with the aid of good
conduct (instead of cruel or punitive inflictions). If the king acts
properly, the superior subjects imitate him. The inferior people, again
in their turn, imitate their immediate superiors. Men are so constituted
that they imitate those whom they regard as their superiors.[1222] That
king who, without restraining himself, seeks to restrain others (from
evil ways) becomes an object of laughter with all men in consequence of
his being engaged in the enjoyment of all worldly pleasures as a slave of
his senses. That man who, through arrogance or error of judgment, offends
against the king in any way, should be restrained by every means. It is
by this way that he is prevented from committing offences anew. The king
should first restrain his own self if he desires to restrain others that
offend. He should punish heavily (if necessary) even friends and near
relatives. In that kingdom where a vile offender does not meet with heavy
afflictions, offences increase and righteousness decreases without doubt.
Formerly, a Brahmana. endued with clemency and possessed of learning,
taught me this. Verily, to this effect, O sire, I have been instructed by
also our grandsire of olden days, who gave such assurances of
harmlessness to people, moved by pity. Their words were, 'In the Krita
age, kings should rule their subjects by adopting ways that are entirely
harmless. In the Treta age, kings conduct themselves according to ways
that conform with righteousness fallen away by a fourth from its full
complement. In the Dwapara age, they proceed according to ways conforming
with righteousness fallen away by a moiety, and in the age that follows,
according to ways conforming with righteousness fallen away by
three-fourth. When the Kati age sets in, through the wickedness of kings
and in consequence of the nature of the epoch itself, fifteen parts of
even that fourth portion of righteousness disappear, a sixteenth portion
thereof being all that then remains of it. If, O Satyavat, by adopting
the method first mentioned (viz., the practice of harmlessness),
confusion sets in, the king, considering the period of human life, the
strength of human beings, and the nature of the time that has come,
should award punishments.[1223] Indeed, Manu, the son of the Self-born,
has, through compassion for human beings, indicated the way by means of
which men may adhere to knowledge (instead of harmfulness) for the sake
of emancipation.'"[1224]



SECTION CCLXVIII

"Yudhishthira said, 'Thou hast already explained to me, O grandsire, how
the religion of Yoga, which leads to the six well-known attributes, may
be adopted and practised without injuring any creature. Tell me, O
grandsire, of that religion which leads to both results, viz., Enjoyment
and Emancipation. Amongst these two, viz., the duties of domesticity and
those of Yoga, both of which lead to the same end, which is superior?'

"Bhishma said, 'Both courses of duty are highly blessed. Both are
extremely difficult of accomplishment. Both are productive of high
fruits. Both are practised by those that are admittedly good. I shall
presently discourse to thee on the authoritativeness of both those
courses of duty, for dispelling thy doubts about their true import.
Listen to me with concentrated attention. In this connection is instanced
the old narrative of the discourse between Kapila and the cow. Listen to
it, O Yudhishthira![1225] It has been heard by us that in days of old
when the deity Tvashtri came to the place of king Nahusha, the latter,
for discharging the duties of hospitality, was on the point of killing a
cow agreeably to the true, ancient, and eternal injunction of the Vedas.
Beholding that cow tied for slaughter, Kapila of liberal soul, ever
observant of the duties of Sattwa, always engaged in restraining his
senses, possessed of true knowledge, and abstemious in diet, having
acquired an excellent understanding that was characterised by faith,
perfectly fearless, beneficial, firm, and ever directed towards truth,
uttered this word once, viz.,--'Alas ye Vedas!'--At that time a Rishi, of
the name of Syumarasmi, entering (by Yoga power) the form of that cow,
addressed the Yati Kapila, saying, 'Hist O Kapila! If the Vedas be
deserving (in consequence of those declarations in them that sanction the
slaughter of living creatures), whence have those other duties (fraught
with entire harmlessness to all creatures) come to be regarded as
authoritative?[1226] Men devoted to penances and endued with
intelligence, and who have the Srutis and knowledge for their eyes,
regard the injunctions of the Vedas, which have been declared through and
compiled by the Rishis, to be the words of God himself.[1227] What can
anybody say (by way of censure or praise) with respect to the contents of
the Vedas when these happen to be the words of the Supreme Being himself
who is freed from desire of fruit, who is without the fever (of envy and
aversion), who is addicted to nothing, and who is destitute of all
exertion (in consequence of the immediate fruition of all his wishes)?'

"Kapila said, 'I do not censure the Vedas. I do not wish to say anything
in derogation of them. It hath been heard by us that the different
courses of duty laid down for the different modes of life, all lead to
the same end. The Sannyasin attains to a high end. The forest-recluse
also attains to a high end. Both the other two also, viz., the
householder and the Brahmacharin, reach the same end. All the four modes
of life have always been regarded as Deva-yana ways. The relative
strength or weakness of these, as represented by their relative
superiority or inferiority, hath been declared in the character of their
respective ends.[1228]--Knowing these, accomplish acts which lead to
heaven and other blessings,--this is a Vedic declaration.--Do not
accomplish acts,--this also is another binding declaration of the Vedas.
If abstention from acts be meritorious, then their accomplishment must be
exceedingly reprehensible. When the scriptures stand thus, the strength
or weakness of particular declarations must be very difficult to
ascertain. If thou knowest of any course of duty which is superior to the
religion of harmlessness, and which depends upon direct evidence instead
of that of the scriptures, do thou then discourse to me upon it.'

"Syumarasmi said, 'One should perform sacrifice from desire of
heaven,--this Sruti is constantly heard by us. Thinking first of the
fruit (that is to be attained), one makes preparations for sacrifice.
Goat, horse, cow, all species of birds, domestic or wild, and herbs and
plants, are food of (other) living creatures. This is heard by us.[1229]
Food again has been directed to be taken day after day morning and
evening. Then again the Sruti declares that animals and grain are the
limbs of Sacrifice.[1230] The Lord of the universe created them along
with Sacrifice. The puissant Lord of all creatures caused the deities to
perform sacrifices with their aid. Altogether seven (domestic) and seven
(wild) animals are indicated as fit for sacrifice. Instead of all being
equally fit, each succeeding one is inferior to each preceding one. The
Vedas again declare that the whole universe is appointed for sacrifice.
Him also that is called Purusha the Vedas have appointed for the same
purpose.[1231] This again hath been sanctioned by men of remote and
remoter times. What man of learning is there that does not select,
according to his own ability, individuals from among living creatures for
sacrifice?[1232] The inferior animals, human beings, trees, and herbs,
all wish for the attainment of heaven. There is no means, however, except
sacrifice, by which they can obtain the fruition of that desire. The
deciduous herbs, animals, trees, creepers, clarified butter, milk, curds,
meat and other approved things (that are poured on the sacrificial fire),
land, the points of the compass, faith, and time which brings up the tale
of twelve, the Richs, the Yajuses, the Samans, and the sacrificer himself
bringing up the tale to sixteen, and Fire which should be known as the
householder,--these seventeen are said to be the limbs of sacrifice.
Sacrifice, the Sruti declares, is the root of the world and its course.
With clarified butter, milk, curds, dung, curds mixed with milk, skin,
the hair in her tail, horns, and hoofs, the cow alone is able to furnish
all the necessaries of sacrifice. Particular ones amongst these that are
laid down for particular sacrifices, coupled with Ritwijas and presents
(to the priests themselves and other Brahmanas) together sustain
sacrifices.[1233] By collecting these things together, people accomplish
sacrifices[1234]. This Sruti, consistent with the truth, is heard that
all things have been created for the performance of sacrifice. It was
thus that all men of ancient time set themselves to the performance of
sacrifices. As regards that person, however, who performs sacrifices
because of the conviction that sacrifices should be performed and not for
the sake of fruit or reward, it is seen that he does not injure any
creature or bear himself with hostility to anything, or set himself to
the accomplishment of any worldly task.[1235] Those things that have been
named as the limbs of sacrifice, and those other things that have been
mentioned as required in sacrifices and that are indicated in the
ordinances, all uphold one another (for the completion of sacrifices)
when used according to the approved ritual.[1236] I behold also the
Smritis compiled by he Rishis, into which the Vedas have been introduced.
Men of learning regard them as authoritative in consequence of their
following the Brahmanas.[1237] Sacrifices have the Brahmanas for that
progenitor, and truly they rest upon the Brahmanas. The whole universe
rests upon sacrifice, and sacrifice rests upon the universe.[1238] The
syllable Om is the root from which the Vedas have sprung. (Every rite,
therefore, should commence with the utterance of that syllable of vast
import). Of him who has uttered for him the syllables Om, Namas, Swaha,
Svadha, and Vashat, and who has, according to the extent of his ability,
performed sacrifices and other rites, there is no fear in respect of next
life in all the three worlds. Thus say the Vedas, and sages crowned with
ascetic success, and the foremost of Rishis. He in whom are the Richs,
the Yajuses, the Samans, and the expletives necessary for completing the
rhythm of the Samans according to the rules laid down in Vedic grammars,
is, indeed, a Brahmana.[1239] Thou knowest, O adorable Brahmana, what the
fruits are of Agnihotra, of the Soma-sacrifice, and of the other great
sacrifices. I say, for this reason, one should sacrifice and assist at
other people's sacrifices, without scruples of any kind. One who performs
such sacrifices as lead to heaven (such as Jyotishtoma, etc.) obtains
high rewards hereafter in the form of heavenly beatitude. This is
certain, viz., that they who do not perform sacrifices have neither this
world nor the next. They who are really conversant with the declarations
of the Vedas regard both kinds of declarations (viz., those that incite
to acts and those that preach abstention) as equally authoritative.'"



SECTION CCLXIX

"Kapila said, 'Beholding that all the fruits that are attainable by acts
are terminable instead of being eternal, Yatis, by adopting
self-restraint and tranquillity, attain to Brahma through the path of
knowledge. There is nothing in any of the worlds that can impede them
(for by mere fiats of their will they crown all their wishes with
success). They are freed from the influence of all pairs of opposites.
They never bow down their heads to anything or any creature. They are
above all the bonds of want. Wisdom is theirs. Cleansed they are from
every sin. Pure and spotless they live and rove about (in great
happiness). They have, in their own understandings, arrived at settled
conclusions in respect of all destructible objects and of a life of
Renunciation (by comparing the two together). Devoted to Brahma, already
become like unto Brahma, they have taken refuge in Brahma. Transcending
grief, and freed from (the equality of) Rajas, theirs are acquisitions
that are eternal. When the high end that is these men's is within reach
of attainment, what need has one for practising the duties of the
domestic mode of life?'[1240]

"Syumarasmi said, 'If, indeed, that be the highest object of acquisition,
if that be truly the highest end (which is attained by practising
Renunciation) then the importance of the domestic mode of life becomes
manifest, because without the domestic mode no other mode of life ever
becomes possible. Indeed, as all living creatures are able to live in
consequence of their dependence on their respective mothers, after the
same manner the three other modes of life exist in consequence of their
dependence upon the domestic mode. The householder who leads the life of
domesticity, performs sacrifices, and practises penances. Whatever is
done by anybody from desire of happiness has for its root the domestic
mode of life. All living creatures regard the procreation of offspring as
a source of great happiness. The procreation of offspring, however,
becomes impossible in any other mode of life (than domesticity). Every
kind of grass and straw, all plants and herbs (that yield corn or grain),
and others of the same class that grow on hills and mountains, have the
domestic mode of life for their root. Upon those depend the life of
living creatures. And since nothing else is seen (in the universe) than
life, domesticity may be looked upon as the refuge of the entire
universe.[1241] Who then speaks the truth that says that domesticity
cannot lead to the acquisition of Emancipation? Only those that are
destitute of faith and wisdom and penetration, only those that are
destitute of reputation that are idle and toil-worn, that have misery for
their share in consequence of their past acts, only those that are
destitute of learning, behold the plenitude of tranquillity in a life of
mendicancy. The eternal and certain distinctions (laid down in the Vedas)
are the causes that sustain the three worlds. That illustrious person of
the highest order who is conversant with the Vedas, is worshipped from
the very date of his birth. Besides the performance of Garbhadhana, Vedic
mantras become necessary for enabling persons of the regenerate classes
to accomplish all their acts in respect of both this and the other
world.[1242] In cremating his body (after death), in the matter of his
attainment of a second body, in that of his drink and food after such
attainment, in that of giving away kine and other animals for helping him
to cross the river that divides the region of life from that of Yama, in
that of sinking funeral cakes in water--Vedic mantras are necessary. Then
again the three classes of Pitris, viz., the Archishmats, the Varhishads,
and the Kravyads, approve of the necessity of mantras in the case of the
dead, and mantras are allowed to be efficient causes (for attainment of
the objects for which these ceremonies and rites have been directed to be
performed). When the Vedas say this so loudly and when again human beings
are said to owe debts to the Pitris, the Rishis, and the gods, how can
any one attain to Emancipation?[1243] This false doctrine (of incorporeal
existence called Emancipation), apparently dressed in colours of truth,
but subversive of the real purport of the declarations of the Vedas, has
been introduced by learned men reft of prosperity and eaten up by
idleness. That Brahmana who performs sacrifices according to the
declarations of the Vedas is never seduced by sin. Through sacrifices,
such a person attains to high regions of felicity along with the animals
he has slain in those sacrifices, and himself, gratified by the
acquisition of all his wishes succeeds in gratifying those animals by
fulfilling their wishes. By disregarding the Vedas, by guile, or by
deception, one never succeeds in attaining to the Supreme. On the other
hand, it is by practising the rites laid down in the Vedas that one
succeeds in attaining to Brahma.'

"Kapila said, '(If acts are obligatory, then) there are the Darsa, the
Paurnamasa, the Agnihotra, the Chaturmasya, and other acts for the man of
intelligence. In their performance is eternal merit. (Why then perform
acts involving cruelty)? Those that have betaken themselves to the
Sannyasa, mode of life, that abstain from all acts, that are endued with
patience, that are cleansed (of wrath and every fault), and that are
conversant with Brahma, succeed by such knowledge of Brahma in paying off
the debts (thou speakest of) to the gods (the Rishis, and the Pitris)
represented to be so very fond of libations poured in sacrifices.[1244]
The very gods become stupefied in tracing the track of that trackless
person who constitutes himself the soul of all creatures and who looks
upon all creatures with an equal eye. Through instructions received from
the preceptor one knows that which dwells within this frame to be of a
four-fold nature, having besides four doors and four mouths. In
consequence of (their possession of) two arms, the organ of speech, the
stomach, and the organ of pleasure, the very gods are said to have four
doors. One should, therefore, strive one's best to keep those doors under
control.[1245] One should not gamble with dice. One should not
appropriate what belongs to another. One should not assist at the
sacrifice of a person of ignoble birth. One should not, giving way to
wrath, smite another with hands or feet. That intelligent man who
conducts himself in this way is said to have his hands and feet
well-controlled. One should not indulge in vociferous abuse or censure.
One should not speak words that are vain. One should forbear from knavery
and from calumniating others. One should observe the vow of truthfulness,
be sparing of speech, and always heedful.' By conducting oneself in this
way one will have one's organ of speech well-restrained. One should not
abstain entirely from food. One should not eat too much. One should give
up covetousness, and always seek the companionship of the good. One
should eat only so much as is needed for sustaining life. By conducting
oneself in this way one succeeds in properly controlling the door
represented by one's stomach. One should not, O hero, lustfully take
another wife when one has a wedded spouse (with whom to perform all
religious acts). One should never summon a woman to bed except in her
season. One should confine oneself to one's own wedded spouse without
seeking congress with other women. By conducting oneself in this way one
is said to have one's organ of pleasure properly controlled. That man of
wisdom is truly a regenerate person who has all his four doors, viz., the
organ of pleasure, the stomach, the two arms (and two feet), and the
organ of speech, properly controlled. Everything becomes useless of that
person whose doors are not well-controlled. What can the penance of such
a man do? What can his sacrifices bring about? What cart be achieved by
his body? The gods know him for a Brahmana who has cast off his upper
garment, who sleeps on the bare ground, who makes his arm a pillow, and
whose heart is possessed of tranquillity.[1246] That person who, devoted
to contemplation, singly enjoys all the happiness that wedded couples
enjoy, and who turns not his attention to the joys and griefs of others,
should be known for a Brahmana.[1247] That man who rightly understands
all this as it exists in reality and its multiform transformations, and
who knows what the end is of all created objects, is known by the gods
for a Brahmana.[1248] One who hath no fear from any creature and from
whom no creature hath any fear and who constitutes himself the soul of
all creatures, should be known for a Brahmana. Without having acquired
purity of heart which is the true result of all pious acts such as gifts
and sacrifices, men of foolish understandings do not succeed in obtaining
a knowledge of what is needed in making one a Brahmana even when
explained by preceptors. Destitute of a knowledge of all this, these men
desire fruits of a different kind, viz., heaven and its joys.[1249]
Unable to practise even a small part of that good conduct which has come
down from remote times, which is eternal, which is characterised by
certitude, which enters as a thread in all our duties, and by adopting
which men of knowledge belonging to all the modes of life convert their
respective duties and penances into terrible weapons for destroying the
ignorance and evils of worldliness, men of foolish understandings regard
acts that are productive of visible fruits, that are fraught with the
highest puissance, and that are deathless, as fruitless after all and as
deviations (from the proper course) not sanctioned by the scriptures. In
truth, however, that conduct, embracing as it does practices the very
opposite of those that are seen in seasons of distress, is the very
essence of heedfulness and is never affected by lust and wrath and other
passions of a similar kind.[1250] As regards sacrifices again, it is very
difficult to ascertain all their particulars. If ascertained, it is very
difficult to observe them in practice. If practised, the fruits to which
they lead are terminable. Mark this well. (And marking this, do thou
betake thyself to the path of knowledge).'

"Syumarasmi said, 'The Vedas countenance acts and discountenance them.
Whence then is their authority when their declarations thus contradict
each other? Renunciation of acts, again, is productive of great benefit.
Both these have been indicated in the Vedas. Do thou discourse to me on
this subject, O Brahmana!'

"Kapila said, 'Betaking yourselves to the path of the good (viz., Yoga),
do you even in this life realise its fruits by the direct evidence of
your senses. What, however, are the visible results of those other
objects which you (men of acts) pursue?'

"Syumarasmi said, 'O Brahmana, I am Syumarasmi by name. I have come here
for acquiring knowledge. Desirous of doing good to myself I have started
this conversation in artless candour and not from desire of disputation.
The dark doubt has taken possession of my mind. O illustrious one, solve
it to me. Thou hast said that they who take the path of the good (viz.,
Yoga), by which Brahma is attained, realise its fruits by the direct
evidence of their senses. What, indeed, is that which is so realisable by
the direct evidence of the senses and which is pursued by yourselves?
Avoiding all sciences that have disputation only for their foremost
object, I have so studied the Agama as to have July mastered their true
meaning. By Agama I understand the declarations of the Vedas. I also
include la that word those sciences based on logic which have for their
object the bringing out of the real meaning of the Vedas.[1251] Without
avoiding the duties laid down for the particular mode of life which one
may lead, one should pursue the practices laid down in Agama. Such
observance of the practices laid down in Agama crowns one with success.
In consequence of the certainty of the conclusions of Agama, the success
to which the latter leads may be said to be almost realisable by direct
evidence. As a boat that is tied to another bound for a different port,
cannot take its passengers to the port they desire to reach, even so
ourselves, dragged by our acts due to past desires, can never cross the
interminable river of birth and death (and reach the heaven of rest and
peace we may have in view). Discourse to me on this topic, O illustrious
one! Teach me as a preceptor teaches a disciple. No one can be found
amongst men that has completely renounced all worldly objects, nor one
that is perfectly contented with oneself, nor one that has transcended
grief, nor one that is perfectly free from disease, nor one that is
absolutely free from the desire to act (for one's own benefit), nor one
that has an absolute distaste for companionship, nor one that has
entirely abstained from acts of every kind. Even men like yourself are
seen to give way to joy and indulge in grief as persons like ourselves.
Like other creatures the senses of persons like yourselves have their
functions and objects. Tell me, in what then, if we are to investigate
the question of happiness, does pure felicity consist for all the four
orders of men and all the four modes of life who and which have, as
regards their inclinations, the same resting ground.'

"Kapila said, 'Whatever the Sastras according to which one performs the
acts one feels inclined to do, the ordinances laid down in it for
regulating those acts never become fruitless. Whatever again the school
of opinion according to which one may conduct oneself, one is sure to
attain to the highest end by only observing the duties of self-restraint
of Yoga. Knowledge assists that man in crossing (this interminable river
of life and death) who pursues knowledge. That conduct, however, which
men pursue after deviating from the path of knowledge, afflicts them (by
subjecting them to the evils of life and death). It is evident that ye
are possessed of knowledge and dissociated from every worldly object that
may produce distress. But have any of you at any time succeeded in
acquiring that knowledge in consequence of which everything is capable of
being viewed as identical with one Universal Soul?[1252] Without a
correct apprehension of the scriptures, some there are, fond only of
disputation, who, in consequence of being overwhelmed by desire and
aversion, become the slaves of pride and arrogance. Without having
correctly understood the meaning of scriptural declarations, these
robbers of the scriptures, these depredators of Brahma, influenced by
arrogance and error, refuse to pursue tranquillity and practise
self-restraint.[1253] These men behold fruitlessness on every side, and
if (by chance) they succeed in obtaining the puissance of knowledge they
never impart it to others for rescuing them. Made up entirely of the
quality of Tamas, they have Tamas only for their refuge. One becomes
subject to all the incidents of that nature which one imbibes.
Accordingly, of him who hath Tamas for his refuge, the passions of envy,
lust, wrath, pride, falsehood, and vanity, continually grow, for one's
qualities have one's nature for their spring. Thinking in this strain and
beholding these faults (through the aid of instructions secured from
preceptors), Yatis, who covet the highest end, betake themselves to Yoga,
leaving both good and ill.'[1254]

"Syumarasmi said, 'O Brahmana, all that I have said (about the laudable
character of acts and the opposite character of Renunciation) is strictly
conformable to the scriptures. It is, however, very true that without a
correct apprehension of the meaning of the scriptures, one does not feel
inclined to obey what the scriptures really declare. Whatever conduct is
consistent with equity is consistent with the scriptures. Even that is
what the Sruti declares. Similarly, whatever conduct is inconsistent with
equity is inconsistent with the scriptures. This also is declared by the
Sruti. It is certain that no one can do an act that is scriptural by
transgressing the scriptures. That again is unscriptural which is against
the Vedas. The Sruti declares this. Many men, who believe only what
directly appeals to their senses, behold only this world (and not what is
addressed in the scriptures to Faith). They do not behold what the
scriptures declare to be faults. They have, accordingly, like ourselves,
to give way to grief. Those objects of the senses with which men like you
are concerned are the same with which other living creatures are
concerned. Yet in consequence of your knowledge of the soul and their
ignorance of it, how vast is the difference that exists between you and
them! All the four orders of men and all the four modes of life, however
different their duties, seek the same single end (viz., the highest
happiness). Thou art possessed of unquestioned talents and abilities. For
ascertaining that particular course of conduct (amongst those various
duties) which is well calculated to accomplish the desired end, thou
hast, by discoursing to me on the Infinite (Brahma), filled my soul with
tranquillity. As regards ourselves, in consequence of our inability to
understand the Soul we are destitute of a correct apprehension of the
reality. Our wisdom is concerned with things that are low, and we are
enveloped in thick darkness. (The course of conduct, however, that thou
hast indicated for enabling one to attain to Emancipation, is exceedingly
difficult of practice). Only he who is devoted to Yoga, who has
discharged all his duties, who is capable of roving everywhere depending
only on his own body, who has brought his soul under perfect control, who
has transcended the requirements of the science of morality and who
disregards the whole world (and everything belonging to it), can
transgress the declarations of the Vedas with respect to acts, and say
that there is Emancipation.[1255] For one, however, who lives in the
midst of relatives, this course of conduct is exceedingly difficult to
follow. Gift, study of the Vedas, sacrifices, begetting offspring,
simplicity of dealing, when by practising even these no one succeeds in
attaining to Emancipation, fie on him who seeks to attain to it, and on
Emancipation itself that is sought! It seems that the labour spent upon
attaining to it is all fruitless. One becomes chargeable with atheism if
one disregards the Vedas by not doing the acts they direct. O illustrious
one, I desire to hear without delay about that (Emancipation) which comes
in the Vedas after the declarations in favour of acts. Do tell me the
truth, O Brahmana! I sit at thy feet as a disciple. Teach me kindly! I
wish to know as much about Emancipation as is known to thee, O learned
one!'



SECTION CCLXX

"Kapila said, 'The Vedas are regarded as authoritative by all. People
never disregard them. Brahma is of two kinds, viz., Brahma as represented
by sound, and Brahma as Supreme (and intangible).[1256] One conversant
with Brahma represented by sound succeeds in attaining to Supreme Brahma.
Commencing with the rites of Garbhadhana, that body which the sire
creates with the aid of Vedic mantras is cleansed (after birth) by Vedic
mantras.[1257] When the body has been cleansed with purificatory rites
(performed with the aid of Vedic mantras), the owner there of come to be
called a Brahmana and becomes a vessel fit for receiving knowledge of
Brahma. Know that the reward of acts is purity of heart which only leads
to Emancipation. I shall presently speak to thee of that. Whether purity
of heart has been attained or not (by performance of acts) is what can be
known to the person himself who has attained it. It can never be known
with the aid of either the Vedas or inference. They that cherish no
expectation, that discard every kind of wealth by not storing anything
for future use, that are not covetous, and that are free from every kind
of affection and aversion, perform sacrifices because of the conviction
that their performance is a duty. To make gifts unto deserving persons is
the end (right use) of all wealth. Never addicted at any time to sinful
acts, observant of those rites that have been laid down in the Vedas,
capable of crowning all their wishes with fruition, endued with certain
conclusions through pure knowledge, never giving way to wrath,--never
indulging in envy, free from pride and malice, firm in Yoga,[1258] of
unstained birth, unstained conduct, and unstained learning, devoted to
the good of all creatures, there were in days of yore many men, leading
lives of domesticity and thoroughly devoted to their own duties, there
were many kings also of the same qualifications, devoted to Yoga (like
Janaka, etc.), and many Brahmanas also of the same character (like
Yajnavalkya and others).[1259] They behaved equally towards all creatures
and were endued with perfect sincerity. Contentment was theirs, and
certainty of knowledge. Visible were the rewards of their righteousness,
and pure were they in behaviour and heart. They were possessed of faith
in Brahma of both forms.[1260] At first making their hearts pure, they
duly observed all (excellent) vows. They were observant of the duties of
righteousness on even occasions of distress and difficulty, without
failing off in any particular. Uniting together they used to perform
meritorious acts. In this they found great happiness. And inasmuch as
they never tripped, they had never to perform any expiation. Relying as
they did upon the true course of righteousness, they became endued with
irresistible energy. They never followed their own understandings in the
matter of earning merit but followed the dictates of the scriptures alone
for that end. Accordingly they were never guilty of guile in the matter
of performing acts of righteousness.[1261] In consequence of their
observing unitedly the absolute ordinances of the scriptures without
betaking themselves ever to the rites laid down in the alternative, they
were never under the necessity of performing expiation.[1262] There is no
expiation for men living in the observance of the ordinances laid down in
the scriptures. The Sruti declares that expiation exists for only men
that are weak and unable to follow the absolute and substantive
provisions of the sacred law. Many Brahmanas there were of this kind in
days of old, devoted to the performance of sacrifices, of profound
knowledge of the Vedas, possessed of purity and good conduct, and endued
with fame. They always worshipped Brahma in the sacrifices, and were free
from desire. Possessed of learning they transcended all the bonds of
life. The sacrifices of these men, their (knowledge of the) Vedas, their
acts performed in obedience to the ordinances, their study of the
scripture at the fixed hours, and the wishes they entertained, freed as
they were from lust and wrath, observant as they were of pious conduct
and acts notwithstanding all difficulties, renowned as they were for
performing the duties of their own order and mode of life, purified as
their souls were in consequence of their very nature, characterised as
they were by thorough sincerity, devoted as they were to tranquillity,
and mindful as they were of their own practices, were identical with
Infinite Brahma. Even this is the eternal Sruti heard by us.[1263] The
penances of men that were so high-souled, of men whose conduct and acts
were so difficult of observance and accomplishment, of men whose wishes
were crowned with fruition in consequence of the strict discharge of
their duties, became efficacious weapons for the destruction of all
earthly desires. The Brahmanas say that that Good Conduct, which is
wonderful, whose origin may be traced to very ancient times, which is
eternal and whose characteristics are unchangeable, which differs from
the practices to which even the good resort in seasons of distress and
represents their acts in other situations, which is identical with
heedfulness, over which lust and wrath and other evil passions can never
prevail, and in consequence of which there was (at one time) no
transgression in all mankind, subsequently came to be distributed into
four subdivisions, corresponding with the four modes of life by persons
unable to practise its duties in minute detail and entirety.[1264] They
that are good, by duly observing that course of Good Conduct after
adoption of the Sannyasa mode of life, attain to the highest end. They
also that betake themselves to the forest mode reach the same high end
(by duly observing that conduct). They too that observe the domestic mode
of life attain to the highest end (by duly practising the same conduct);
and, lastly, those that lead the Brahmacharya mode obtain the same (end
by a due observance of the same conduct).[1265] Those Brahmanas are seen
to shine in the firmament as luminaries shedding beneficent rays of light
all around. Those myriads of Brahmanas have become stars and
constellations set in their fixed tracks. In consequence of contentment
(or Renunciation) they have all attained to Infinity as the Vedas
declare. If such men have to come back to the world through the wombs of
living creatures, they are never stained by sins which have the
unexhausted residue of previous acts for their originating cause. Indeed,
one who has led the life of a Brahmacharin and waited dutifully upon his
preceptor, who has arrived at settled conclusions (in respect of the
soul), and who has devoted himself to Yoga thus, is truly a Brahmana. Who
else would deserve to be called a Brahmana? When acts alone determine who
is a Brahmana and who is not, acts (good or bad) must be held to indicate
the happiness or misery of a person. As regards those that have by
conquering all evil passions acquired purity of heart, we have heard the
eternal Sruti that in consequence of the Infinity to which they attain
(through beholding the universal soul) and of the knowledge of Brahma
(they acquire through the declarations of Srutis), they behold everything
to be Brahma. The duties (of tranquillity, self-restraint, abstention
from acts, renunciation, devotion, and the abstraction of Samadhi)
followed by those men of pure hearts, that are freed from desire, and
that have Emancipation only for their object, for acquisition of the
knowledge of Brahma, are equally laid down for all the four orders of men
and all the four modes of life. Verily, that knowledge is always acquired
by Brahmanas of pure hearts and restrained soul.[1266] One whose soul is
for Renunciation based upon contentment is regarded as the refuge of true
knowledge. Renunciation, in which is that knowledge which leads to
Emancipation, and which is highly necessary for a Brahmana, is eternal
(and comes down from preceptor to pupil for ever and ever).[1267]
Renunciation sometimes exists mixed with the duties of other modes. But
whether existing in that state or by itself, one practises it according
to the measure of one's strength (that depends upon the degree of one's
absence of worldly desires). Renunciation is the cause of supreme benefit
unto every kind of person. Only he that is weak, fails to practise it.
That pure-hearted man who seeks to attain to Brahma becomes rescued from
the world (with its misery).'[1268]

"Syumarasmi said, 'Amongst those that are given up to enjoyment (of
property), they that make gifts, they that perform sacrifices, they that
devote themselves to the study of the Vedas, and they that betake
themselves to a life of Renunciation after having acquired and enjoyed
wealth and all its pleasures, when they depart from this world, who is it
that attains to the foremost place in heaven? I ask thee this, O
Brahmana! Do thou tell me truly.'

"Kapila said, 'Those who lead a life of domesticity are certainly
auspicious and acquire excellence of every kind. They are unable,
however, to enjoy the felicity that attaches to Renunciation. Even thou
mayst see this.'[1269]

"Syumarasmi said, 'Ye depend upon knowledge as the means (for the
attainment of Emancipation). Those who lead lives of domesticity have
planted their faith in acts. It has, however, been said that the end of
all modes of life is Emancipation.[1270] No difference, therefore, is
observable between them in respect of either their superiority or
inferiority of puissance. O illustrious one, do thou tell me then how
stands the matter truly.'

"Kapila said, 'Acts only cleanse the body. Knowledge, however, is the
highest end (for which one strives).[1271] When all faults of the heart
are cured (by acts), and when the felicity of Brahma becomes established
in knowledge, benevolence, forgiveness, tranquillity, compassion,
truthfulness, and candour, abstention from injury, absence of pride,
modesty, renunciation, and abstention from work are attained. These
constitute the path that lead to Brahma. By those one attains to what is
the Highest. That the cure of all faults of the heart is the result of
acts becomes intelligible to the wise man when these are attained. That,
indeed, is regarded as the highest end which is obtained by Brahmanas
endued with wisdom, withdrawn from all acts, possessed of purity and the
certitude of knowledge. One who succeeds in acquiring a knowledge of the
Vedas, of that which is taught by the Vedas (viz., Brahma as represented
in acts), and the minutiae of acts, is said to be conversant with the
Vedas. Any other man is only a bag of wind.[1272] One who is conversant
with the Vedas knows everything, for everything is established on the
Vedas. Verity, the present, past, and future all exist in the
Vedas.[1273] This one conclusion is deducible from all the scriptures,
viz., that this universe exists and does not exist. To the man of
knowledge this (all that is perceived) is both sat and asat. To him, this
all is both the end and the middle.[1274] This truth rests upon all the
Vedas, viz., that when complete Renunciation takes place one obtains what
is sufficient. Then again the highest contentment follows and rests upon
Emancipation,[1275] which is absolute, which exists as the soul of all
mortal and immortal things, which is well-known as such universal soul,
which is the highest object of knowledge as being identical with all
mobile and immobile things, which is full, which is perfect felicity,
which is without duality, which is the foremost of all things, which is
Brahma, which is Unmanifest and the cause also, whence the Unmanifest has
sprung, and which is without deterioration of any kind.[1276] Ability to
subdue the senses, forgiveness, and abstention from work in consequence
of the absence of desire,--these three are the cause of perfect felicity.
With the aid of these three qualities, men having understanding for their
eyes succeed in reaching that Brahma which is uncreate, which is the
prime cause of the universe, which is unchangeable and which is beyond
destruction. I bow to that Brahma, which is identical with him that knows
it.'"[1277]



SECTION CCLXXI

"Yudhishthira said, 'The Vedas, O Bharata, discourse of Religion. Profit,
and Pleasure. Tell me, however, O grandsire, the attainment of which
(amongst these three) is regarded as superior.'

"Bhishma said, 'I shall, in this connection, recite to thee the ancient
narrative of the benefit that Kundadhara in days of old had conferred
upon one who was devoted to him. Once on a time a Brahmana destitute of
wealth sought to acquire virtue, induced by the desire of fruit. He
continually set his heart upon wealth for employing it in the celebration
of sacrifices. For achieving his purpose he set himself to the practice
of the austerest penances. Resolved to accomplish his purpose, he began
to worship the deities with great devotion. But he failed to obtain
wealth by such worship of the deities. He thereupon began to reflect,
saying unto himself, 'What is that deity, hitherto unadored by men, who
may be favourably disposed towards me without delay?' While reflecting in
this strain with a cool mind, he beheld stationed before him that
retainer of the deities, viz., the Cloud called Kundadhara. As soon as he
beheld that mighty-armed being, the Brahmana's feelings of devotion were
excited, and he said unto himself, 'This one will surely bestow
prosperity upon me. Indeed, his form indicates as much. He lives in close
proximity to the deities. He has not as yet been adored by other men. He
will verily give me abundant wealth without any delay.' The Brahmana,
then, having concluded thus, worshipped that Cloud with dhupas and
perfumes and garlands of flowers of the most superior kind, and with
diverse kinds of offerings. Thus worshipped, the Cloud became very soon
pleased with his worshipper and uttered these words fraught with benefit
to that Brahmana, 'The wise have ordained expiation for one guilty of
Brahmanicide, or of drinking alcohol or of stealing, or of neglecting all
meritorious vows. There is no expiation, however, for one that is
ungrateful.[1278] Expectation hath a child named Iniquity. Ire, again, is
regarded to be a child of Envy. Cupidity is the child of Deceit.
Ingratitude, however, is barren (and hath no offspring). After this, that
Brahmana, stretched on a bed of Kusa grass, and penetrated with the
energy of Kundadhara, beheld all living beings in a dream. Indeed, in
consequence of his absence of passion, penances, and devotion, that
Brahmana of cleansed soul, standing aloof from all (carnal) enjoyments,
beheld in the night that effect of his devotion to Kundadhara. Indeed, O
Yudhishthira, he beheld the high-souled Manibhadra of great effulgence
stationed in the midst of the deities, employed in giving his orders.
There the gods seemed to be engaged in bestowing kingdoms and riches upon
men, induced by their good deeds, and in taking them away when men fell
off from goodness.[1279] Then, O bull of Bharata's race, Kundadhara of
great effulgence, bending himself low, prostrated himself on the ground
before the gods in the presence of all the Yakshas. At the command of the
gods the high-souled Manibhadra addressed the prostrate Kundadhara and
said, 'What does Kundadhara want?' Thereupon Kundadhara replied, 'If,
indeed, the gods are pleased with me, there, that Brahmana reverences me
greatly. I pray for some favour being shown to him, something, that is,
that may bring him happiness.' Hearing this, Manibhadra, commanded by the
gods, once more said unto Kundadhara of great intelligence these words,
'Rise, rise up, O Kundadhara! Thy suit is successful. Be thou happy. If
this Brahmana be desirous of wealth, let wealth be given to him, that is,
as much wealth as this thy friend desires. At the command of the gods I
shall give him untold wealth.' Kundadhara, then, reflecting upon the
fleeting and unreal character of the status of humanity, set his heart, O
Yudhishthira, upon inclining the Brahmana to penances. Indeed, Kundadhara
said, 'I do not, O giver of wealth, beg for wealth on behalf of this
Brahmana. I desire the bestowal of another favour upon him. I do not
solicit for this devotee of mine mountains of pearls and gems or even.
the whole earth with all her riches. I desire, however, that he should be
virtuous. Let his heart find pleasure in virtue. Let him have virtue for
his stay. Let virtue be the foremost of all objects with him. Even this
is the favour that meets with my approval.' Manibhadra said, 'The fruits
of virtue are always sovereignty and happiness of diverse kinds. Let this
one enjoy those fruits, always freed from physical pain of every kind.'

"Bhishma continued, 'Thus addressed, Kundadhara, however, of great
celebrity, repeatedly solicited virtue alone for that Brahmana. The gods
were highly pleased at it. Then Manibhadra said, 'The gods are all
pleased with thee as also with this Brahmana. This one shall become a
virtuous-souled person. He shall devote his mind to virtue.' The Cloud,
Kundadhara, became delighted, O Yudhishthira, at thus having been
successful in obtaining his wish. The boon that he had got was one that
was unattainable by anybody else. The Brahmana then beheld scattered
around him many delicate fabrics of cloth. Without minding them at all
(although so costly), the Brahmana came to disrelish the world.'

"The Brahmana said, 'When this one doth not set any value upon good
deeds, who else will? I had better go to the woods for leading a life of
righteousness.'[1280]

"Bhishma continued, 'Cherishing a distaste for the world, and through the
grace also of the gods, that foremost of Brahmanas entered the woods and
commenced to undergo the austerest of penances. Subsisting upon Such
fruits and roots as remained after serving the deities and guests, the
mind of that regenerate person, O monarch, was firmly set upon virtue.
Gradually, the Brahmana, renouncing fruits and roots, betook himself to
leaves of trees as his food. Then renouncing leaves, he took to water
only as his subsistence. After that he passed many years by subsisting
upon air alone. All the while, his strength did not diminish. This seemed
exceedingly marvellous. Devoted to virtue and engaged in the practice of
the severest austerities, after a long time he acquired spiritual vision.
He then reflected, saying unto himself, 'If, being gratified with
anybody, I give him wealth, my speech would never be untrue.'[1281] With
a face lighted up by smiles, he once more began to undergo severer
austerities. And once more, having won (higher) success, he thought that
he could, by a fiat of the will, then create the very highest objects.
'If, gratified with any person whatsoever I give him even sovereignty, he
will immediately become a king, for my words will never be untrue.' While
he was thinking in this way, Kundadhara, induced by his friendship for
the Brahmana and no less by the ascetic success which the Brahmana had
achieved, showed himself, O Bharata (unto his friend and devotee).
Meeting with him the Brahmana offered him worship according to the
observances ordained. The Brahmana, however, felt some surprise, O king.
Then Kundadhara addressed the Brahmana, saying, 'Thou hast now got an
excellent and spiritual eye. Behold with this vision of thine the end
that is attained by kings, and survey all the worlds besides.' The
Brahmana then, with his spiritual vision, beheld from a distance
thousands of kings sunk in hell.'

"Kundadhara said, 'After having worshipped me with devotion thou didst
get sorrow for thy share, what then would have been the good done to thee
by me, and what the value of my favour? Look, look for what end men
desire the gratification of carnal enjoyments. The door of heaven is
closed unto men.'

"Bhishma continued, 'The Brahmana then beheld many men living in this
world, embracing lust, and wrath, and cupidity, and fear, and pride, and
sleep and procrastination, and inactivity.'

"Kundadhara said, 'With these (vices) all human beings are enchained. The
gods are afraid of men. These vices, at the command of the gods, mar and
disconcert on every side.[1282] No man can become virtuous unless
permitted by the gods. (In consequence of their permission) thou hast
become competent to give away kingdoms and wealth through thy penances.'

"Bhishma continued, 'Thus addressed, the righteous-souled Brahmana,
bending his head unto that Cloud, prostrated himself on the ground, and
said, 'Thou hast, indeed, done me a great favour. Unconscious of the
great affection shown by thee towards me, I had through the influence of
desire and cupidity, failed to display good will towards thee.' Then
Kundadhara said unto that foremost of regenerate persons, 'I have
forgiven thee,' and having embraced him with his arms disappeared there
and then. The Brahmana then roamed through all the worlds, having
attained to ascetic success through the grace of Kundadhara. Through the
puissance gained from virtue and penances, one acquires competence to
sail through the skies and to fructify all one's wishes and purposes, and
finally attain to the highest end. The gods and Brahmanas and Yakshas and
all good men and Charanas always adore those that are virtuous but never
those that are rich or given up to the indulgence of their desires. The
gods are truly propitious to thee since thy mind is devoted to virtue. In
wealth there may be a very little happiness but in virtue the measure of
happiness is very great.'"



SECTION CCLXXII

"Yudhishthira said, 'Amongst the diverse kinds of sacrifices, all of
which, of course, are regarded to have but one object (viz., the
cleansing of the heart or the glory of God), tell me, O grandsire, what
that sacrifice is which has been ordained for the sake only of virtue and
not for the acquisition of either heaven or wealth!'[1283]

"Bhishma said, 'In this connection I shall relate to thee the history,
formerly recited by Narada, of a Brahmana who for performing sacrifices,
lived according to the unchha mode.'

"Narada said, 'In one of the foremost of kingdoms that was distinguished
again for virtue, there lived a Brahmana. Devoted to penances and living
according to the unchha mode, that Brahmana was earnestly engaged in
adoring Vishnu in sacrifices.[1284] He had Syamaka for his food, as also
Suryaparni and Suvarchala and other kinds of potherbs that were bitter
and disagreeable to the taste. In consequence, however, of his penances,
all these tasted sweet.[1285] Abstaining from injuring any creature, and
leading the life of a forest recluse, he attained to ascetic success.
With roots and fruits, O scorcher of foes, he used to adore Vishnu in
sacrifices that were intended to confer heaven upon him.[1286] The
Brahmana, whose name was Satya, had a wife named Pushkaradharini. She was
pure-minded, and had emaciated herself by the observance of many austere
vows. (Herself having been of a benevolent disposition, and her husband
being thus addicted to sacrifices that were cruel), she did not approve
of the conduct of her lord. Summoned, however, to take her seat by his
side as his spouse (for the performance of a sacrifice), she feared to
incur his curse and, therefore, comforted herself with his conduct. The
garments that invested her body consisted of the (cast off) plumes of
peacocks. Although unwilling, she still performed that sacrifice at the
command of her lord who had become its Hotri. In that forest, near to the
Brahmana's asylum, lived a neighbour of his, viz., the virtuous Parnada
of Sukra's race, having assumed the form of a deer. He addressed that
Brahmana, whose name was Satya, in articulate speech and said unto him
these words, 'Thou wouldst be acting very improperly,[1287] if this
sacrifice of thine were accomplished in such a manner as to be defective
in mantras and other particulars of ritual. I, therefore, ask thee to
slay and cut me in pieces for making libations therewith on thy
sacrificial fire. Do this and becoming blameless ascend to heaven.' Then
the presiding goddess of the solar disc, viz., Savitri, came to that
sacrifice in her own embodied form and insisted upon that Brahmana in
doing what he desired by that deer to do. Unto that goddess, however, who
thus insisted, the Brahmana replied, saying, 'I shall not slay this deer
who lives with me in this same neighbourhood.'[1288] Thus addressed by
the Brahmana, the goddess Savitri desisted and entered the sacrificial
fire from desire of surveying the nether world, and wishing to avoid the
sight of (other) defects in that sacrifice.[1289] The deer, then, with
joined hands, once more begged of Satya (to be cut in pieces and poured
into the sacrificial fire). Satya, however, embraced him in friendship
and dismissed him, saying, 'Go!'[1290] At this, the deer seemed to leave
that place. But after he had gone eight steps he returned, and said,
'Verily, do thou slay me. Truly do I say, slain by thee I am sure to
attain to a righteous end. I give thee (spiritual) vision. Behold the
celestial Apsaras and the beautiful vehicles of the high-souled
Gandharvas.' Beholding (that sight) for a protracted space of time, with
longing eyes, and seeing the deer (solicitous of sacrifice), and thinking
that residence in heaven is attainable by only slaughter, he approved (of
the counsels the deer had given). It was Dharma himself who had become a
deer that lived in those woods for many years. (Seeing the Brahmana
tempted by the prospect he beheld), Dharma provided for his salvation and
counselled him, saying, 'This (viz., slaughter of living creatures) is
not conformable to the ordinances about Sacrifices.[1291] The penances,
which had been of very large measure, of that Brahmana whose mind had
entertained the desire of slaying the deer, diminished greatly in
consequence of that thought itself. The injuring of living creatures,
therefore, forms no part of sacrifice.[1292] Then the illustrious Dharma
(having assumed his real form), himself assisted that Brahmana, by
discharging the priestly office, to perform a sacrifice. The Brahmana,
after this, in consequence of his (renewed) penances, attained to that
state of mind which was his spouse's.[1293] Abstention from injury is
that religion which is complete in respect of its rewards. The religion,
however, of cruelty is only thus far beneficial that it leads to heaven
(which has a termination). I have spoken to thee of that religion of
Truth which, indeed, is the religion of those that are utterers of
Brahma.'"[1294]



SECTION CCLXXIII

"Yudhishthira said, 'By what means doth a man become sinful, by what doth
he achieve virtue, by what doth he attain to Renunciation, and by what
doth he win Emancipation?'

"Bhishma said, 'Thou knowest all duties. This question that thou askest
is only for confirmation of thy conclusions. Listen now to Emancipation,
and Renunciation, and Sin, and Virtue to their very roots. Perceiving any
one of the five objects (viz., form, taste, scent, sound, and touch),
desire runs after it at first. Indeed, obtaining them within the purview
of the senses, O chief of Bharata's race, desire or aversion springs
up.[1295] One, then, for the sake of that object (i.e., for acquisition
of what is liked and avoidance of what is disliked) strives and begins
acts that involve much labour. One endeavours one's best for repeatedly
enjoying those forms and scents (and the three other objects of the
remaining three senses) that appear very agreeable. Gradually,
attachment, and aversion, and greed, and errors of judgment arise. The
mind of one overwhelmed by greed and error and affected by attachment and
aversion is never directed to virtue. One then begins with hypocrisy to
do acts that are good. Indeed, with hypocrisy one then seeks to acquire
virtue, and with hypocrisy one likes to acquire wealth. When one
succeeds, O son of Kuru's race, in winning wealth with hypocrisy, one
sets one's heart to such acquisition wholly. It is then that one begins
to do acts that are sinful, notwithstanding the admonitions of
well-wishers and the wise, unto all which he makes answers plausibly
consistent with reason and conformable to the injunctions of the
scriptures. Born of attachment and error, his sins, of three kinds,
rapidly increase, for he thinks sinfully, speaks sinfully, and acts
sinfully. When he fairly starts on the way of sin, they that are good
mark his wickedness. They, however, that are of a disposition similar to
that of the sinful man, enter into friendship with him. He succeeds not
in winning happiness even here. Whence then would he succeed in winning
happiness hereafter? It is thus that one becomes sinful. Listen now to me
as I speak to thee of one that is righteous. Such a man, inasmuch as he
seeks the good of others, succeeds in winning good for himself. By
practising duties that are fraught with other people's good, he attains
at last to a highly agreeable end. He who, aided by his wisdom, succeeds
beforehand in beholding the faults above adverted to, who is skilled in
judging of what is happiness and what is sorrow and how each is brought
about, and who waits with reverence upon those that are good, makes
progress in achieving virtue, both in consequence of his habit and such
companionship of the good. The mind of such a person takes delight in
virtue, and he lives on, making virtue his support. If he sets his heart
on the acquisition of wealth, he desires only such wealth as may be
acquired in righteous ways. Indeed, he waters the roots of only those
things in which he sees merit. In this way, doth one become righteous and
acquires friends that are good. In consequence of his acquisition of
friends, of wealth, and of children, he sports in happiness both here and
hereafter. The mastery (in respect of enjoyment) that a living creature
attains over sound, touch, taste, form, and scent, O Bharata, represents
the fruit of virtue.[1296] Remember this. Having obtained the fruit of
virtue, O Yudhishthira, such a man does not give himself up to joy.
Without being contented with such (visible) fruits of virtue he betakes
himself to Renunciation, led on by the eye of knowledge. When, having
acquired the eye of knowledge, he ceases to take pleasure in the
gratification of desire, in taste and in scent, when he does net allow
his mind to run towards sound, touch and form, it is then that he
succeeds in freeing himself from desire.[1297] He does not, however, even
then cast off virtue or righteous acts. Beholding then all the worlds to
be liable to destruction, he strives to cast off virtue (with its rewards
in the form of heaven and its happiness) and endeavours to attain to
Emancipation by the (well-known) means.[1298] Gradually abandoning all
sinful acts he betakes himself to Renunciation, and becoming
righteous-souled succeeds at last in attaining to Emancipation. I have
now told thee, O son, of that about which thou hadst asked me, viz., the
topics of Sin, Righteousness, Renunciation, and Emancipation, O Bharata!
Thou shouldst, therefore, O Yudhishthira, adhere to virtue in all
situations. Eternal is the success, O son of Kunti, of thee that adherest
to righteousness.'"[1299]



SECTION CCLXXIV

"Yudhishthira said, 'Thou hast said, O grandsire, the Emancipation is to
be won by means and not otherwise. I desire to hear duly what those means
are.'

"Bhishma said, 'O thou of great wisdom, this enquiry that thou hast
addressed to me and that is connected with a subtle topic, is really
worthy of thee, since thou, O sinless one, always seekest to accomplish
all thy objects by the application of means. That state of mind which is
present when one sets oneself to make an earthen jar for one's use,
disappears after the jar has been completed. After the same manner, that
cause which urges persons who regard virtue as the root of advancement
and prosperity ceases to operate with them that seek to achieve
Emancipation.[1300] That path which leads to the Eastern Ocean is not the
path by which one can go to the Western Ocean. There is only one path
that leads to Emancipation. (It is not identical with any of those that
lead to arty other object of acquisition). Listen to me as I discourse on
it to thee in detail. One should, by practising forgiveness, exterminate
wrath, and by abandoning--all purposes, root out desire. By practising
the quality of Sattwa[1301] one should conquer sleep. By heedfulness one
should keep off fear, and by contemplation of the Soul one should conquer
breath.[1302] Desire, aversion, and lust, one should dispel by patience;
error, ignorance, and doubt, by study of truth. By pursuit after
knowledge one should avoid insouciance and inquiry after things of no
interest.[1303] By frugal and easily digestible fare one should drive off
all disorders and diseases. By contentment one should dispel greed and
stupefaction of judgment, and all worldly concerns should be avoided by a
knowledge of the truth.[1304] By practising benevolence one should
conquer iniquity, and by regard for all creatures one should acquire
virtue. One should avoid expectation by the reflection that it is
concerned with the future; and one should cast off wealth by abandoning
desire itself. The man of intelligence should abandon affection by
recollecting that everything (here) is transitory. He should subdue
hunger by practising Yoga. By practising benevolence one should keep off
all ideas of self-importance, and drive off all sorts of craving by
adopting contentment. By exertion one should subdue procrastination, and
by certainty all kinds of doubt, by taciturnity, loquaciousness, and by
courage, every kind of fear.[1305] Speech and mind are to be subdued by
the Understanding, and the Understanding, in its turn, is to be kept
under control by the eye of knowledge. Knowledge, again, is to be
controlled by acquaintance with the Soul, and finally the Soul is to be
controlled by the Soul.[1306] This last is attainable by those that are
of pure-acts and endued with tranquillity of soul,[1307] the means being
the subjugation of those five impediments of Yoga of which the learned
speak. By casting off desire and wrath and covetousness and fear and
sleep, one should, restraining speech, practise what is favourable to
Yoga, viz., contemplation, study, gift, truth, modesty, candour,
forgiveness, purity of heart, purity in respect of food, and the
subjugation of the senses. By these one's energy is increased, sins are
dispelled, wishes crowned with fruition, and knowledge (of diverse kinds)
gained. When one becomes cleansed of one's sins and possessed of energy
and frugal of fare and the master of one's senses, one then, having
conquered both desire and wrath, seeks to attain to Brahma. The avoidance
of ignorance (by listening to and studying the scriptures), the absence
of attachment (in consequence of Renunciation) freedom from desire and
wrath (by adoption of contentment and forgiveness), the puissance that is
won by Yoga, the absence of pride and haughtiness, freedom from anxiety
(by subjugation of every kind of fear), absence of attachment of anything
like home and family,--these constitute the path of Emancipation. That
path is delightful, stainless, and pure. Similarly, the restraining of
speech, of body, and of mind, when practised from the absence of desire,
constitutes also the path of Emancipation.'"[1308]



SECTION CCLXXV

"Bhishma said, 'In this connection is cited the old narrative of the
discourse that took place between Narada and Asita-Devala. Once on a time
Narada, beholding that foremost of intelligent men, viz., Devala of
venerable years, seated at his ease, questioned him about the origin and
the destruction of all creatures.'

"Narada said, 'Whence, O Brahmana, hath this universe, consisting of
mobile and immobile objects, been created? When again doth the
all-embracing destruction come, into whom doth it merge? Let thy learned
self discourse to me on this.'

"Asita said, 'Those from which the Supreme Soul, when the time comes,
moved by the desire of existence in manifold, forms, creates all
creatures, are said by persons conversant with objects to be the five
great essences.[1309] (After this) Time, impelled by the Understanding
creates other objects from those (five primal essences).'[1310] He that
says that there is anything else besides these (i.e., the five primal
essences, Kala, and the Understanding), says what is not true. Know, O
Narada, that these five are eternal, indestructible, and without
beginning and without end. With Kala as their sixth, these five primal
essences are naturally possessed of mighty energy. Water, Space, Earth,
Wind, and Heat,--these are those five essences. Without doubt, there is
nothing higher or superior to these (in point of puissance or energy).
The existence of nothing else (than five) can be affirmed by any one
agreeably to the conclusions derivable from the Srutis or arguments drawn
from reason. If any one does assert the existence of anything else, then
his assertion would verily be idle or vain. Know that these six enter
into the production of all effects. That of which are all these (which
thou perceivest) is called Asat.[1311] These five, and Kala (or Jiva),
the potencies of past acts, and ignorance,--these eight eternal essences
are the causes of the birth and destruction of all creatures.[1312] When
creatures are destroyed it is into these that they enter; and when they
take birth, it is again from them they do so. Indeed, after destruction,
a creature resolves itself into those five primal essences. His body is
made of earth; his ear has its origin in space; his eye hath light for
its cause; his life (motion) is of wind, and his blood is of water,
without doubt. The two eyes, the nose, the two ears, the skin, and the
tongue (constituting the fifth), are the senses. These, the learned know,
exist for perception of their respective objects.[1313] Vision, hearing,
smelling, touching, and tasting are the functions of the senses. The five
senses are concerned with five objects in five ways. Know, by the
inference of reason, their similitude of attributes.[1314] Form, scent,
taste, touch, and sound, are the five properties that are (respectively)
apprehended by the five senses in five different ways. These five
properties, viz., form, scent, taste, touch, and sound, are not really
apprehended by the _senses_ (for these are inert), but it is the Soul
that apprehends them _through_ the senses. That which is called Chitta is
superior to the multitude of senses. Superior to Chitta is Manas.
Superior to Manas is Buddhi, and superior to Buddhi is Kshetrajna.[1315]
At first a living creature perceives different objects through the
senses. With Manas he reflects over them, and then with the aid of Buddhi
he arrives at certitude of knowledge. Possessed of Buddhi, one arrives at
certainty of conclusions in respect of objects perceived through the
senses. The five senses, Chitta, Mind and Understanding (which is the
eighth in the tale),--these are regarded as organs of knowledge by those
conversant with the science of Adhyatma. The hands, the feet, the anal
duct, the membrum virile, the mouth (forming the fifth in the tale),
constitute the five organs of action. The mouth is spoken of as an organ
of action because it contains the apparatus of speech, and that of
eating. The feet are organs of locomotion and the hands for doing various
kinds of work. The anal duct and the membrum, virile are two organs that
exist for a similar purpose, viz., for evacuation. The first is for
evacuation of stools, the second for that of urine as also of the vital
seed when one feels the influence of desire. Besides these, there is a
sixth organ of action. It is called muscular power. These then are the
names of the six organs of action according to the (approved) treatises
bearing on the subject. I have now mentioned to thee the names of all the
organs of knowledge and of action, and all the attributes of the five
(primal) essences.[1316] When in consequence of the organs being
fatigued, they cease to perform their respective functions, the owner of
those organs, because of their suspension, is said to sleep. If, when the
functions of these organs are suspended, the functions of the mind do not
cease, but on the other hand the mind continues to concern itself with
its objects, the condition of consciousness is called Dream. During
wakefulness there are three states of the mind, viz., that connected with
Goodness, that with Passion, and that with Darkness. In dream also the
mind becomes concerned with the same three states. Those very states,
when they appear in dreams, connected with pleasurable actions, come to
be regarded with applause. Happiness, success, knowledge, and absence of
attachment are the indications of (the wakeful man in whom is present)
the attribute of Goodness. Whatever states (of Goodness, Passion, or
Darkness) are experienced by living creatures, as exhibited in acts,
during their hours of Wakefulness, reappear in memory during their hours
of steep when they dream. The passage of our notions as they exist during
wakefulness into those of dreams, and that of notions as they exist in
dreams into those of wakefulness, become directly apprehensible in that
state of consciousness which is called dreamless slumber. That is
eternal, and that is desirable.[1317] There are five organs of knowledge,
and five of actions; with muscular power, mind, understanding, and
Chitta, and with also the three attributes of Sattwa, Rajas, and Tamas,
the tale, it has been said, comes up to seventeen. The eighteenth in the
enumeration is he who owneth the body, Indeed, he who lives in this body
is eternal. All those seventeen (with Avidya or Ignorance making
eighteen), dwelling in the body, exist attached to him who owns the body.
When the owner disappears from the body, those eighteen (counting Avidya)
cease to dwell together in the body. Or, this body made up of the five
(primal) essences is only a combination (that must dissolve away). The
eighteen attributes (including Avidya), with him that owneth the body,
and counting stomachic heat numbering twentieth in the tale, form that
which is known as the Combination of the Five. There is a Being called
Mahat, which, with the aid of the wind (called Prana), upholds this
combination containing the twenty things that have been named, and in the
matter of the destruction of that body the wind (which is generally
spoken of as the cause) is only the instrument in the hands of that same
Mahat. Whatever creature is born is resolved once more into the five
constituent elements upon the exhaustion of his merits and demerits; and
urged again by the merits and demerits won in that life enters into
another body resulting from his acts.[1318] His abodes always resulting
from Avidya, desire, and acts, he migrates from body to body, abandoning
one after another repeatedly, urged on by Time, like a person abandoning
house after house in succession. They that are wise, and endued with
certainty of knowledge, do not give way to grief upon beholding this
(migration). Only they that are foolish, erroneously supposing
relationships (where relationship in reality there is none) indulge in
grief at sight of such changes of abode. This Jiva is no one's relation;
there is none again that may be said to belong to him. He is always
alone, and he himself creates his own body and his own happiness and
misery. This Jiva is never born, nor doth he ever die. Freed from the
bond of body, he succeeds sometimes in attaining to the highest end.
Deprived of body, because freed through the exhaustion of acts from
bodies that are the results of merits and demerits, Jiva at last attains
to Brahma. For the exhaustion of both merits and demerits, Knowledge has
been ordained as the cause in the Sankhya school. Upon the exhaustion of
merit and demerit, when Jiva attains to the status of Brahma,[1319] (they
that are learned in the scriptures) behold (with the eye of the
scriptures) the attainment of Jiva to the highest end.'"



SECTION CCLXXVI

"Yudhishthira said, 'Cruel and sinful that we are, alas, we have slain
brothers and sires and grandsons and kinsmen and friends and sons. How, O
grandsire, shall we dispel this thirst for wealth. Alas, through that
thirst we have perpetrated many sinful deeds.'

"Bhishma said, 'In this connection is cited the old narrative of what was
said by the ruler of the Videhas unto the enquiring Mandavya. The ruler
of the Videhas said, 'I have nothing (in this world), yet I live in great
happiness. If the whole of Mithila (which is said to be my kingdom) burn
in a conflagration, nothing of mine will be burnt down. Tangible
possessions, however valuable, are a source of sorrow to men of
knowledge; while possessions of even little value fascinate the
foolish.[1320] Whatever happiness exists here, derivable from the
gratification of desire, and whatever heavenly happiness exists of high
value, do not come up to even a sixteenth part of the felicity that
attends the total disappearance of desire. As the horns of a cow grow
with the growth of the cow itself, after the same manner the thirst for
wealth increases with increasing acquisitions of wealth. Whatever the
object for which one feels an attachment, that object becomes a source of
pain when it is lost. One should not cherish desire. Attachment to desire
leads to sorrow. When wealth has been acquired, one should apply it to
purposes of virtue. One should even then give up desire.[1321] The man of
knowledge always looks upon other creatures even as he looks upon
himself. Having cleansed his soul and attained to success, he casts off
everything here.[1322] By casting off both truth and falsehood, grief and
joy, the agreeable and disagreeable, fearlessness and fear, one attains
to tranquillity, and becomes free from every anxiety. That thirst (for
earthly things) which is difficult of being cast off by men of foolish
understanding, which wanes not with the wane of the body, and which is
regarded as a fatal disease (by men of knowledge), one who succeeds in
casting off is sure to find felicity. The man of virtuous soul, by
beholding his own behaviour that has become bright as the moon and free
from evil of every kind, succeeds in happily attaining to great fame both
here and hereafter.' Hearing these words of the king, the Brahmana became
filled with joy, and applauding what he heard, Mandavya betook himself to
the path of Emancipation.'"



SECTION CCLXXVII

"Yudhishthira said, 'Time, that is fraught, with terror unto all
creatures, is running his course. What is that source of good after which
one should strive? Tell me this, O grandsire!'

"Bhishma said, 'In this connection is cited the old narrative of a
discourse between a sire and a son. Listen to it, O Yudhishthira! Once on
a time, O son of Pritha, a regenerate person devoted only to the study of
the Vedas had a very intelligent son who was known by the name of
Medhavin. Himself conversant with the religion of Emancipation, the, son
one day asked his father who was not conversant with that religion and
who was engaged in following the precepts of the Vedas, this question.'

"The son said, 'What should a man of intelligence do, O sire, knowing
that the period of existence allotted to men runs fast away? Tell me this
truly and in proper order, O father, so that, guided by thy instructions
I may set myself to the acquisition of virtue.'

"The sire said, 'Having studied the Vedas all the while observing the
duties of Brahmacharya, O son, one should then desire for offspring for
the sake of rescuing one's sires. Having established one's fire then and
performing the sacrifices that are ordained, one should then retire into
the woods and (having lived as a forest-recluse) one should then become a
Muni (by casting off everything and calmly waiting for dissolution).'

"The son said, 'When the world is thus assailed and thus besieged on all
sides, and when such irresistible (bolts) are falling in every direction,
how can you speak so calmly?'

"The sire said, 'How is the world assailed? By what is it besieged? What
are those irresistible bolts that are falling on every side? Dost thou
frighten me with thy words?'

"The son said, 'The world is assailed by Death. It is besieged by what is
it besieged? What are those irresistible bolts that are falling on every
side? Dost thou frighten me with thy words?'

"The son said, 'The world is assailed by Death. It is besieged by
Decrepitude. Days and Nights are continually falling (like bolts). Why do
you not take heed of these? When I know that Death does not wait here for
any one (but snatches all away suddenly and without notice), how can I
possibly wait (for his coming) thus enveloped in a coat of Ignorance and
(heedlessly) attending to my concerns? When as each night passes away the
period of every one's life wears away with it, when, indeed, one's
position is similar to that of a fish in a piece of shallow water, who
can feel happy? Death encounters one in the very midst of one's concerns,
before the attainment of one's objects, finding one as unmindful as a
person while engaged in plucking flowers.[1323] That which is kept for
being done tomorrow should be done today; and that which one thinks of
doing in the afternoon should be done in the forenoon. Death does not
wait, mindful of one's having done or not done one's acts. Do today what
is for thy good (without keeping it for tomorrow). See that Death, who is
irresistible, may not overcome thee (before you accomplish thy acts). Who
knows that Death will not come to one this very day? Before one's acts
are completed, Death drags one away. One should, therefore, commence to
practise virtue while one is still young (without waiting for one's old
age). for life is uncertain. By acquiring virtue one is sure to eternal
happiness both here and hereafter. Overpowered by folly one girds up
one's loins for acting on behalf of one's sons and wives. By
accomplishing acts foul or fair, one gratifies these (relatives). Him
possessed of sons and animals, and with mind devotedly attached to them,
Death seizes and runs away like a tiger bearing away a sleeping
deer.[1324] While one is still engaged in winning diverse objects of
desire, and while still unsatiated with one's enjoyment, Death seizes one
and runs away like a she-wolf seizing a sheep and running away with it.
'This has been done',--'this remains to be done',--'this other is half
done',--one may say thus to oneself; but Death, unmindful of one's desire
to finish one's unfinished acts, seizes and drags one away. One that has
not yet obtained the fruit of what one has already done, amongst those
attached to action, one busied with one's field or shop or house, Death
seizes and carries away. The weak, the strong; the wise, the brave, the
idiotic, the learned, or him that has not yet obtained the gratification
of any of his desires, Death seizes and bears away. Death, decrepitude,
disease, sorrow, and many things of a similar kind, are incapable of
being avoided by mortals. How, then, O father, canst thou sit so at thy
ease? As soon as a creature is born, Decrepitude and Death come and
possess him for his destruction. All these forms of existence mobile and
immobile, are possessed by these two (viz., Decrepitude and Death). When
the soldiers that compose Death's army are on their march, nothing can
resist them, except that one thing, viz., the power of Truth, for in
Truth alone Immortality dwells. The delight that one feels of residing in
the midst of men is the abode of Death. The Sruti declares that that
which is called the forest is the true fold for the Devas, while the
delight one feels in dwelling in the midst of men is, as it were, the
cord for binding the dweller (and making him helpless).[1325] The
righteous cut it and escape. The sinful do not succeed in cutting it (and
freeing themselves). He who does not injure other creatures in thought,
word and deed, and who never injures others by taking away their means of
sustenance, is never injured by any creature.[1326] For these reasons,
one should practise the vow of truth, be steadily devoted to the vow of
truth, and should desire nothing but the truth. Restraining all one's
senses and looking upon all creatures with an equal eye, one should
vanquish Death with the aid of Truth. Both Immortality and Death are
planted in the body. Death is encountered from folly, and Immortality is
won by Truth. Transcending desire and wrath, and abstaining from injury,
I shall adopt Truth and happily achieving what is for my good, avoid
Death like an Immortal. Engaged in the Sacrifice that is constituted by
Peace, and employed also in the Sacrifice of Brahma, and restraining my
senses, the Sacrifices I shall perform are those of speech, mind, and
acts, when the sun enters his northerly course.[1327] How can one like me
perform an Animal Sacrifice which is fraught with cruelty? How can one
like me, that is possessed of wisdom, perform like a cruel Pisacha, a
Sacrifice of Slaughter after the manner of what is laid down for the
Kshatriyas,--a Sacrifice that is, besides, endued with rewards that are
terminable? In myself have I been begotten by my own self. O father,
without seeking to procreate offspring, I shall rest myself on my own
self. I shall perform the Sacrifice of Self, I need no offspring to
rescue me.[1328] He whose words and thoughts are always well-restrained,
he who has Penances and Renunciation, and Yoga, is sure to attain to
everything through these. There is no eye equal to Knowledge. There is no
reward equal to Knowledge. There is no sorrow equal to attachment. There
is no happiness equal to Renunciation. For a Brahmana there can be no
wealth like residence in solitude, an equal regard for all creatures,
truthfulness of speech, steady observance of good conduct, the total
abandonment of the rod (of chastisement), simplicity, and the gradual
abstention from all acts.[1329] What need hast thou with wealth and what
need with relatives and friends, and what with spouses? Thou art a
Brahmana and thou hast death to encounter. Search thy own Self that is
concealed in a cave. Whither have thy grandsires gone and whither thy
sire too?'[1330]

"Bhishma said, 'Hearing these words of his son, the sire acted in the way
that was pointed out, O king! Do thou also act in the same way, devoted
to the religion of Truth.'"



SECTION CCLXXVIII

"Yudhishthira said, 'Of what behaviour must a man be, of what acts, of
what kind of knowledge, and to what must he be devoted, for attaining to
Brahma's place which transcends Prakriti and which is unchangeable?'

"Bhishma said, 'One that is devoted to the religion of Emancipation,
frugal in fare, and the master of one's senses, attains to that high
place which transcends Prakriti and is unchangeable.[1331] Retiring from
one's home, regarding gain and loss in the same light, restraining the
senses, and disregarding all objects of desire even when they are ready
(for enjoyment), one should adopt a life of Renunciation.[1332] Neither
with eye, nor with word, nor in thought, should one disparage another.
Nor should one speak evil of any person either in or out of his hearing.
One should abstain from injuring any creature, and conduct oneself
observing the course of the Sun.[1333] Having come into this life, one
should not behave with unfriendliness towards any creature. One should
disregard opprobrious speeches, and never in arrogance deem oneself as
superior to another. When sought to be angered by another, one should
still utter agreeable speeches. Even when calumniated, one should not
calumniate in return. One should not behave in a friendly or an
unfriendly way in the midst of human beings. One should not go about
visiting many houses in one's round of mendicancy. Nor should one go to
any house having received a previous invitation (to dinner).[1334] Even
when bespattered with filth (by others), one should, resting firmly in
the observance of one's duties, refrain from addressing such bespatterers
in disagreeable speeches. One should be compassionate. One should abstain
from returning an injury. One should be fearless; one should refrain from
self-laudation. The man of restrained senses should seek his dole of
charity in a householder's abode when the smoke has ceased to rise from
it, when the sound of the husking rod is hushed, when the hearth-fire is
extinguished, when all the inmates have finished their meals, or when the
hour is over for setting the dishes.[1335] He should content himself with
only as much as is barely necessary for keeping body and soul together.
Even that much of food which produces gratification should not be coveted
by him. When he fails to obtain what he wants, he should not suffer
himself to cherish discontent. Success, again, in obtaining what he
wants, should not make him glad.[1336] He should never wish for such
things as are coveted by ordinary men. He should never eat at anybody's
house when respectfully invited thereto. One like him should reprobate
such gains as are obtained with honour.[1337] He should never find fault
(on account of staleness, etc.) with the food placed before him, nor
should he applaud its merits. He should covet a bed and a seat that are
removed from the haunts of men. The places he should seek are such as a
deserted house, the foot of a tree, a forest, or a cave. Without allowing
his practices to be known by others, or concealing their real nature by
appearing to adopt others (that are hateful or repulsive), he should
enter his own Self.[1338] By association with Yoga and dissociation from
company, he should be perfectly equable, steadily fixed, and uniform. He
should not earn either merit or demerit by means of acts.[1339] He should
be always gratified, well-contented, of cheerful face and cheerful
senses, fearless, always engaged in mental recitation of sacred mantras,
silent, and wedded to a life of Renunciation. Beholding the repeated
formation and dissolution of his own body with the senses that result
from and resolve into the elemental essences, and seeing also the advent
and departure of (other) creatures, he should become free from desire and
learn to cast equal eyes upon all, subsisting upon both cooked and
uncooked food. Frugal in respect of his fare, and subjugating his senses,
he achieves tranquillity of Self by Self.[1340] One should control the
(rising) impulses of words, of the mind, of wrath, of envy, of hunger,
and of lust. Devoted to penances for cleansing his heart, he should never
allow the censures (of others) to afflict his heart. One should live,
having assumed a status of neutrality with respect to all creatures, and
regard praise and blame as equal. This, indeed, is the holiest and the
highest path of the Sannyasa mode of life. Possessed of high soul, the
Sannyasin should restrain his senses from all things and keep himself
aloof from all attachments. He should never repair to the places visited
by him and the men known to him while leading the prior modes of life.
Agreeable to all creatures, and without a fixed home, he should be
devoted to the contemplation of Self. He should never mingle with
house-holders and forest-recluses. He should eat such food as he may
obtain without effort (and without having thought of it
beforehand).[1341] He should never suffer joy to possess his heart. To
those that are wise such a life of Renunciation is the means for the
attainment of Emancipation. To those, however, that are fools the
practice of these duties is exceedingly burthensome. The sage Harita
declared all this to be the path by which Emancipation is to be achieved.
He who sets forth from his home, having assured all creatures of his
perfect harmlessness, attains to many bright regions of felicity which
prove unending or eternal.'"



SECTION CCLXXIX

"Yudhishthira said, 'All men speak of ourselves as highly fortunate. In
truth, however, there is no person more wretched than ourselves. Though
honoured by all the world, O best of the Kurus, and though we have been
born among men, O grandsire, having been begotten by the very gods, yet
when so much sorrow has been our lot, it seems, O reverend chief, that
birth alone in an embodied form is the cause of all sorrow. Alas, when
shall we adopt a life of Renunciation that is destructive of
sorrow?[1342] Sages of rigid vows freed from the seven and ten (i.e., the
five breaths, mind, understanding, and the ten organs of knowledge and
action), from the five faults of Yoga (viz., desire, wrath, covetousness,
fear, and sleep) that constitute the chief causes (for binding man to
repeated rounds of earthly life), and from the other eight, viz., the
five objects of the senses and the three attributes (of Sattwa, Rajas,
and Tamas), have never to incur rebirth. When, O scorcher of foes, shall
we succeed in abandoning sovereignty for adopting a life of renunciation?'

"Bhishma said, 'Everything, O great monarch, hath an end. Everything hath
bounds assigned to it. Even rebirth, it is well-known, hath an end. In
this world there is nothing that is, immutable. Thou thinkest, O king,
that this (viz., the affluence with which thou art invested is a fault).
That it is not so is not true, in regard to our present topic of
disquisition. Ye, however, are conversant with virtue, and have
readiness. It is certain, therefore, that ye shall attain to the end of
your sorrow, (viz., Emancipation) in time.[1343] Jiva equipped with body,
O king, is not the author of his merits and demerits (or their fruits as
represented by happiness and misery). On the other hand, he becomes
enveloped by the Darkness (of Ignorance having attachment and aversion
for its essence) that is born of his merits and demerits.[1344] As the
wind impregnated with dust of antimony once again seizes the
efflorescence of realgar and (though itself destitute of colour) assumes
the hues of the substances which it has seized and tinges the different
points of the compass (which represent its own hueless progenitor, viz.,
space), after the same manner, Jiva, though himself colourless, assumes a
hue in consequence of being enveloped by Darkness and variegated by the
fruits of action, and travels from body to body (making his own stainless
and immutable progenitor appear as stained and changeful).[1345] When
Jiva succeeds in dispelling by means of Knowledge, the Darkness that
invests him in consequence of Ignorance, then Immutable Brahma becomes
displayed (in all His glory). The Sages say that reversion to Immutable
Brahma is incapable of being achieved by Acts. Thyself, others in the
world, and the deities too, should reverence them that have achieved
Emancipation. All the great Rishis never desist from culture of
Brahma.[1346] In this connection is cited that discourse which was sung
(by the preceptor of the Daityas) in days of old. Listen, O monarch, with
undivided attention to the course of conduct that was followed by the
Daitya Vritra after he became divested of all his prosperity. Depending
only upon his intelligence, he did not indulge in sorrow, in the midst of
his enemies, although he was deprived of sovereignty, O Bharata! Unto
Vritra, when in days of old he was reft of sovereignty, (his preceptor)
Usanas said, 'I hope, O Danava, that in consequence of thy defeat thou
dost not cherish any grief?'

"Vritra said, 'Without doubt, having understood, by the aid of truth and
penances, the advent and departure of all living creatures, I have ceased
to indulge in either grief or joy. Urged by Time creatures sink
helplessly in hell. Some again, the sages say, go to heaven. All these
pass their time in contentment. Passing their allotted periods in heaven
and hell, and with some portion of their merits and demerits unexhausted
(by enjoyment and suffering), they repeatedly take birth, impelled by
Time. Chained by the bonds of Desire, creatures pass through myriads of
intermediate life and fall helplessly into hell.[1347] I have seen that
creatures come and go even thus. The lesson inculcated in the Scriptures
is that one's acquisitions correspond with one's acts.[1348] Creatures
take birth as men or as intermediate animals or as gods and go to hell.
Having acted in lives, that are past in such a way as to deserve them,
all creatures, subject to the ordinances of the Destroyer, meet with
happiness and misery, the agreeable and the disagreeable. Having enjoyed
the measure of weal or woe that corresponds with their acts, creatures
always come back by the old path,[1349] which is measured by the measure
of acts.' Then the illustrious Usanas addressed the Asura Vritra who was
thus talking of the highest refuge of the creation, saying, 'O
intelligent Daitya, why, O child, dost thou utter such foolish
rhapsodies?'

"Vritra said, 'The severe penances which I underwent from greed of
victory are well-known to thee as also to other sages. Appropriating
diverse scents and diverse kinds of tastes that other creatures had for
enjoying, I swelled up with my own energy, afflicting the three worlds.
Decked with myriads of effulgent rays I used to rove through the skies
(on my celestial car), incapable of being defeated by any creature and
fearing none. I achieved great prosperity through my penances and lost it
again through my own acts. Relying on my fortitude, however, I do not
grieve for this change. Desirous (in days of yore) of fighting the great
Indra, the high-souled ruler of the heavens, I beheld in that battle the
illustrious Hari, the puissant Narayana.[1350] He who is called
Vaikuntha, Purusha, Ananta, Sukla, Vishnu, Sanatana, Munjakesa,
Harismasru, and the Grandsire of all creatures.[1351] Without doubt,
there is still a remnant (to be enjoyed by me) of the rewards attaching
to that penance represented by a sight of the great Hari. It is in
consequence of that unexhausted remnant that I have become desirous of
asking thee, O illustrious one, about the fruits of action![1352] Upon
which order (of men) hath been established high Brahma prosperity? In
what mariner, again, doth high prosperity fall off? From whom do
creatures spring and live? Through whom again do they act? What is that
high Fruit by attaining to which a creature succeeds in living eternally
as Brahma? By what Act or by what Knowledge can that fruit be achieved?
It behoveth thee, O learned Brahmana, to expound these to me.'

"Recapitulated by me, O lion among kings, listen with undivided
attention, O bull of men, with all thy brothers, to what the sage Usanas
then said after he had been thus addressed by that prince of Danavas.'"



SECTION CCLXXX

"Usanas said, 'I bow to that divine and illustrious and puissant Being
who holds this earth with the firmament in his arms. I shall speak to
thee of the pre-eminent greatness of that Vishnu whose head, O best of
the Danavas, is that Infinite place (called Emancipation).'

"While they were thus conversing with each other there came unto them the
great sage Sanatkumara of righteous soul for the purpose of dispelling
their doubts. Worshipped by the prince of Asuras and by the sage Usanas,
that foremost of sages sat down on a costly seat. After Kumara of great
wisdom had been seated (at his ease), Usanas said unto him, 'Discourse to
this chief of the Danavas on the pre-eminent greatness of Vishnu.'
Hearing these words, Sanatkumara uttered the following, fraught with
grave import, upon the pre-eminent greatness of Vishnu unto the
intelligent chief of the Danavas, 'Listen, O Daitya, to everything about
the greatness of Vishnu. Know, O scorcher of foes, that the entire
universe rests on Vishnu. O thou of mighty arms, it is He who creates all
creatures mobile and immobile. In course of Time it is He, again, who
withdraws all things and in Time it is He who once more casts them forth
from Himself. Into Hari all things merge at the universal destruction and
from Him all things again come forth. Men possessed of scriptural lore
cannot obtain him by such lore. Nor can He be obtained by Penances, nor
by Sacrifices. The only means by which He can be attained is by
restraining the Senses. Nor that sacrifices are entirely useless towards
such an end. For one, by relying upon both external and internal acts,
and upon one's own mind, can purify (them) by one's own understanding. By
such means, one succeeds in enjoying infinity in the world.[1353] As a
goldsmith purifies the dross of his metal by repeatedly casting it into
the fire with very persistent efforts of his own, after the same manner
Jiva succeeds in cleaning himself by his course through hundreds of
births. Some one may be seen to purify himself in only one life by mighty
efforts. As one should with care wipe stains from off one's person before
they become thick, after the same manner one should, with vigorous
efforts, wash off one's faults.[1354] By mixing only a few flowers with
them, grains of sesame cannot be made to cast off their own odour (and
become at once fragrant). After the same manner, one cannot, by cleansing
one's heart only a little, succeed in beholding the Soul. When, however,
those grains are perfumed repeatedly with the aid of a large quantity of
flowers, it is then that they cast off their own odour and assume that of
the flowers with which they are mixed. After this manner, faults, in the
form of attachments to all our environments, are dispelled by the
understanding in course of many lives, with the aid of a large dose of
the attribute of the Sattwa, and by means of efforts born of
practice.[1355] Listen, O Danava, by what means creatures attached to
acts and those unattached to them attain the causes that lead to their
respective states of mind.[1356] Listen to me with undivided attention. I
shall, in their due order, discourse to thee, O puissant Danava, as to
how creatures betake themselves to action and how they give up
action.[1357] The Supreme Lord creates all creatures mobile and immobile.
He is without beginning and without end. Unendued with attributes of any
kind, he assumes attributes (when he chooses to create). He is the
universal Destroyer, the Refuge of all things, the Supreme Ordainer, and
pure Chit.[1358] In all creatures it is He who dwells as the mutable and
the immutable. It is He who, having eleven modifications for His essence,
drinketh this universe with His rays.[1359] Know that the Earth is His
feet. His head is constituted by Heaven. His arms, O Daitya, are the
several points of the compass or the horizon. The intermediate space is
His ears. The light of His eye is the Sun, and His mind is in the Moon.
His understanding dwells always in Knowledge, and His tongue is in
Water.[1360] O best of Danavas, the Planets are in the midst of His
brows. The starts and constellations are from the light of His eyes. The
Earth is in His feet. O Danava! Know also that the attributes of Rajas,
Tamas, and Sattwa are of Him. He is the fruit (or end) of all the modes
of life, and He it is who should be known as the fruit (or reward) of all
(pious) acts (such as Japa and Sacrifice, etc.).[1361] The Highest and
Immutable, He is also the fruit of abstention from all work. The Chandas
are the hair on His body, and Akshara (or Pranava) is His word. The
diverse orders (of men) and the modes of life are His refuge. His mouths
are many. Duty (or religion) is planted in his heart. He is Brahma; He is
the highest Righteousness; He is Sat and He is Asat;[1362] He is Sruti;
He is the scriptures; He is the Sacrificial vessel; He is the six and ten
Ritwijes; He is all the Sacrifices; He is the Grandsire (Brahman); He is
Vishnu; He is the twin Aswins; and He is Purandara;[1363] He is Mitra; He
is Varuna; He is Yama; He is Kuvera the lord of treasures. Although the
Ritwijes seem to behold Him as separate, He is, however, known to them as
one and the same. Know that this entire universe is under the control of
One divine Being.[1364] The Veda that is in the soul, O prince of
Daityas, regards the unity of various creatures. When a living creature
realises this unity in consequence of true knowledge, he is then said to
attain to Brahma. The period of time for which one creation exists or for
which if ceases to exist is called a Kalpa. Living creatures exist for a
thousand millions of such Kalpas. Immobile creatures also exist for an
equal period. The period for which a particular creation exists is
measured by many thousands of lakes (in the following way), O Daitya!
Conceive a lake that is one Yojana in width, one Krosa in depth, and five
hundred Yojanas in length. Imagine many thousands of such lakes. Seek
then to dry up those lakes by taking from them, only once a day, as much
water as may be taken up with the end of a single hair. The number of
days would pass in drying them up completely by this process represents
the period that is occupied by the life of one creation from its first
start to the time of its destruction.[1365] The highest Evidence (for all
things) says that creatures have six colours, viz., Dark, Tawny, Blue,
Red, Yellow, and White. These colours proceed from mixtures in various
proportions of the three attributes of Rajas, Tamas, and Sattwa. Where
Tamas predominates, Sattwa falls below the mark, and Rajas keeps to the
mark, the result is the colour called Dark. When Tamas predominates as
before, but the relations between Sattwa and Rajas are reversed, the
result is the colour called Tawny. When Rajas predominates, Sattwa falls
below the mark, and Tamas keeps to the mark, the result is the colour
called Blue. When Rajas predominates as before and the proportion is
reversed between Sattwa and Tamas, the result is the intermediate colour
called Red. That Colour is more agreeable (than the preceding one). When
Sattwa predominates, Rajas falls below the mark and, Tamas keeps to the
mark, the result is the colour called Yellow. It is productive of
happiness. When Sattwa predominates and the proportion is reversed
between Rajas and Tamas, the result is the colour called White. It is
productive of great happiness.[1366] The White is the foremost colour. It
is sinless in consequence of its being free from attachment and aversion.
It is without grief, and free from the toil involved in Pravritti. Hence,
White, O prince of Danavas, leads to success (or Emancipation). Jiva, O
Daitya, having undergone thousands of births derived through the womb,
attains to success.[1367] That success is the identical end which the
divine Indra declared after having studied many auspicious spiritual
treatises and which has for its essence the apprehension of the Soul. The
end again that creatures obtain is dependent oil their colour, and
colour, in its turn, depends upon the character of the Time that sets in,
O Daitya![1368] The stages of existence, O Daitya, through which Jiva
must pass are not unlimited. They are fourteen hundreds of thousands ill
number. In consequence of them Jiva ascends, stays, and falls down as the
case may be.[1369] The end that is attained by a Jiva of dark flue is
very low, for he becomes addicted to acts that lead to hell and then has
to rot in hell.[1370] The learned say that in consequence of his
wickedness, the continuance (in such form) of a Jiva is measured by many
thousands of Kalpas.[1371] Having passed many hundred thousands of years
in that condition, Jiva then attains to the colour called Tawny (and
becomes born as an intermediate creature). In that condition he dwells
(for many long years), in perfect helplessness. At last when his sins are
exhausted (in consequence of his having endured all the misery they are
capable of bringing), his mind, casting off all attachments, cherishes
Renunciation.[1372] When Jiva becomes endued with the quality of Sattwa,
he then dispels everything connected with Tamas by the aid of his
intelligence, and exerts (for achieving what is for his good). As the
result of this, Jiva attains to the colour called Red. If the quality of
Sattwa, however, be not gained, Jiva then travels in a round of rebirths
in the world of inert, having attained to the colour called Blue.[1373]
Having attained to that end (viz., Humanity) and having been afflicted
for the duration of one creation by the bonds born of his own acts, Jiva
then attains to the colours called Yellow (or becomes a Deity). Existing
in that condition for the space of a hundred creations, he then leaves it
(for becoming a human being) to return to it once more.[1374] Having
attained to the Yellow colour, Jiva exists for thousands of Kalpas,
sporting as a Deva. Without, however, being emancipated (even then), he
has to stay in hell, enjoying or enduring the fruits of his acts of past
Kalpas and wandering through nine and ten thousand courses.[1375] Know
that Jiva becomes freed from the hell (of acts) as represented by heaven
or godship. After the same manner, Jiva gets, off from the other births
(corresponding with the other colours). Jiva sports for many long Kalpas
in the world of Devas. Falling thence, he once more obtains the status of
Humanity. He then stays in that condition for the space of a hundred and
eight Kalpas. He then attains once more to the status of a Deva. If while
in the status of humanity (for the second time) he falleth through (evil
acts as represented by) Kala (in the form of Kali), he then sinks into
the Dark colour and thus occupies the very lowest of all stages of
existence.

"I shall tell thee now, O foremost of Asuras, how Jiva succeeds in
effecting his Emancipation. Desirous of Emancipation, Jiva, relying upon
seven hundred kinds of acts every one of which is characterised by a
predominance of the attribute of Sattwa, gradually courses through Red
and Yellow and at last attains to White. Arrived here, Jiva travels
through several regions that are most adorable and that have the Eight
well-known regions of felicity beneath them, and all the while pursues
that stainless and effulgent form of existence which is Emancipation's
self.[1376] Know that the Eight (already referred to and) which are
identical with the Sixty (subdivided into) hundreds, are, unto those that
are highly effulgent, only creations of the mind (without having any real
or independent existence). The highest object of acquisition with one
that is White of hue, is that condition (called Turiya) which transcends
the three other states of consciousness, viz., Wakefulness and Dream and
Dreamless slumber.[1377] As regards that Yogin who is unable to abandon
the felicities that Yoga-puissance brings about, he has to dwell (in one
and the same body) for one century of Kalpas in auspiciousness and after
that in four other regions (called Mahar, Jana, Tapas, and Satya). Even
that is the highest end of one belonging to the sixth colour, and who is
Unsuccessful though crowned with success, and who has transcended all
attachments and passions.[1378] That Yogin, again, who falls off from
Yoga practices after having attained the measure of eminence described
already resides in heaven for a century of Kalpas with the, unexhausted
remnant of his past acts (to be exhausted by enjoyment or endurance as
the case may be), and with the seven (viz., the five senses of knowledge
and mind and understanding) purged of all stains in consequence of their
predisposition or proneness towards the attribute of Sattwa. And the
expiry of that period, such a person has to come to the world of men
where he attains to great eminence.[1379] Turning back from the world of
men, he departs for attaining to new forms of existence that run higher
and higher in the upward scale. While engaged in this, he courseth
through seven regions for seven times, his puissance being always
increased in consequence of his Samadhi and the re-awakening from
it.[1380] The Yogin who is desirous of final Emancipation suppresses by
Yoga-knowledge the seven, and continues to dwell in the world of life,
freed from attachments; and taking those seven for certain means of
grief, he casts them off and attains afterwards to that state which is
Indestructible and Infinite. Some say that that is the region of
Mahadeva; some, of Vishnu; some, of Brahman; some, of Sesha; some, of
Nara; some, of the effulgent Chit; and some, of the All-pervading.[1381]
When universal destruction comes, those persons who have succeeded in
completely consuming by Knowledge their gross and subtle and karana
bodies, always enter into Brahma. All their Senses also which have action
for their essence and which are not identical with Brahma, merge into the
same. When the time of universal destruction comes, those Jivas who have
attained to the position of Devas and who have an unexhausted remnant of
the fruits of acts to enjoy or endure, revert to those stages of life in
the subsequent Kalpa which had been theirs in the previous one. This is
due to the similarity of every successive Kalpa to every previous one.
Those again whose acts, at the time of universal destruction, have been
exhausted by enjoyment or endurance in respect of their fruits, falling
down from heaven, take birth among men, in the subsequent Kalpa, for
without Knowledge one cannot destroy one's acts in even a hundred Kalpas.
All superior Beings again, endued with similar powers and similar forms,
revert to their respective destinies at a new creation after a universal
destruction, ascending and descending precisely in the same manner as
during the creation that is dissolved.[1382] As regards, again, the
person who is conversant with Brahma, as long as he continues to enjoy
and endure the unexhausted remnant of his acts of previous Kalpas, it is
said that all creatures and the two stainless sciences live in his body.
When his Chitta becomes cleansed by Yoga, and when he practises Samyama,
this perceptible universe appears to him as only his own fivefold
senses.[1383] Enquiring with a cleansed mind, Jiva attains to a high and
stainless end. Thence he attains to a spot which knows no deterioration,
and thence attains to eternal Brahma that is so difficult of
acquisition.[1384] Thus, Of thou of great might, I have discoursed to
thee of the eminence of Narayana!'

"Vritra said, 'These words of thine, I see, perfectly according with the
truth. Indeed, when this is so, I have no (cause of grief). Having
listened to thy words, O thou of great powers of mind, I have become
freed from sorrow and sin of every kind. O illustrious Rishi, O holy one,
I see this wheel of Time, endued with mighty energy, of the most
effulgent and Infinite Vishnu, has been set in motion. Eternal is that
station, from which all kinds of creation spring. That Vishnu is the
Supreme Soul. He is the foremost of Beings. In Him this entire universe
rests.'

"Bhishma continued, 'Having said these words, O son of Kunti, Vritra cast
off his life-breaths, uniting his soul (in Yoga, with the supreme Soul),
and attained to the highest station.'

"Yudhishthira said, 'Tell me, O grandsire, whether this Janardana
(Krishna) is that illustrious and puissant Lord of whom Sanatkumara spoke
unto Vritra in days of old.'

"Bhishma said, 'The Highest Deity, endued with the six attributes of
(puissance, etc.) is at the Root. Staying there, the Supreme Soul, with
his own energy, creates all these diverse existent things.[1385] Know
that this Kesava who knows no deterioration is from His eighth portion.
Endued with the highest Intelligence, it is this Kesava who creates the
three worlds with an eighth portion (of His energy). Coming immediately
after Him who lies at the Root, this Kesava who is eternal (compared with
all other existent things), changes at the end of each Kalpa. He,
however, who lies at the Root and who is endued with supreme might and
puissance, lies in the waters when universal destruction comes (in the
form of the potential Seed of all things). Kesava is that Creator of pure
Soul who courseth through all the eternal worlds.[1386] Infinite and
Eternal as He is, He fills all space (with emanations from Himself) and
courseth through the universe (in the form of everything that constitutes
the universe). Freed as He is from limitations of every kind such as the
possession of attributes would imply, he suffers himself to be invested
with Avidya and awakened to Consciousness, Kesava of Supreme Soul creates
all things. In Him rests this wondrous universe in its entirety.'

"Yudhishthira said, 'O thou that art conversant with the highest object
of knowledge, I think that Vritra saw beforehand the excellent end that
awaited him. It is for this, O grandsire, that he was happy and did not
yield to grief (in view of his coming Death). He who is White of hue, who
has taken birth in a pure or stainless race, and who has attained to the
rank of a Sadhya, doth not, O sinless one, come back (into the world for
re-birth). Such a person, O grandsire, is freed from both hell and the
status of all intermediate creatures. He, however, who has attained to
either the Yellow or the Red hue, is seen sometimes to be overwhelmed by
Tamas and fall among the order of Intermediate creatures. As regards
ourselves, we are exceedingly afflicted and attached to objects that are
productive of sorrow or indifference or joy. Alas, what will the end be
to which we shall attain? Will it be the Blue or the Dark which is the
lowest of all hues?'

"Bhishma continued, 'Ye are Pandavas. Ye have been born in a stainless
race. Ye are of rigid vows. Having sported in joy in the regions of the
gods, ye shall come back to the world of men. Living happily as long as
the creation lasts, all of you at the next new creation will be admitted
among the gods, and enjoying all kinds of felicities ye will at last be
numbered among the Siddhas. Let no fear be yours. Be you cheerful.'"



SECTION CCLXXXI

"Yudhishthira said, 'How great was the love of virtue possessed by Vritra
of immeasurable energy, whose knowledge was incomparable and whose
devotion to Vishnu was so great. The status occupied by Vishnu of
immeasurable energy is exceedingly difficult of apprehension. How, O
tiger among kings, could Vritra (who was an Asura) comprehended it (so
well)? Thou hast spoken of Vritra's acts. I too have listened to thee in
full faith. In consequence, however, of my seeing that one point (in thy
discourse) is unintelligible (and that, therefore, it requires
explanation), my curiosity has been roused for questioning thee
again.[1387] How, indeed, was Vritra, who was virtuous, devoted to
Vishnu, endued with knowledge of truth derivable from a just
comprehension of the Upanishads and Vedanta, vanquished by Indra, O
foremost of men? O chief of the Bharatas, resolve me this doubt. Indeed,
tell me, O tiger among kings, how Vritra was vanquished by Sakra![1388] O
grandsire, O thou of mighty arms, tell me in detail how the battle took
place (between the chief of the deities and the foremost of Asuras). My
curiosity to hear it is very great.'

Bhishma said, 'In days of yore, Indra, accompanied by the celestial
forces, proceeded on his car, and beheld the Asura Vritra stationed
before him like a mountain. He was full five hundred Yojanas in height, O
chastiser of foes, and three hundred Yojanas in circumference. Beholding
that form of Vritra, which was incapable of being vanquished by the three
worlds united together, the celestial became penetrated with fear and
full of anxiety. Indeed, suddenly seeing that gigantic form of his
antagonist, O king, Indra was struck with palsy in the lower extremities.
Then, on the eve of that great battle between the deities and the Asuras,
there arose loud shouts from both sides, and drums and other musical
instruments began to beat and blow. Beholding Sakra stationed before him,
O thou of Kuru's race, Vritra felt neither awe nor fear, nor was he
disposed to muster all his energies for the fight.[1389] Then the
encounter commenced, inspiring the three worlds with terror, between
Indra, the chief of the deities, and Vritra of high soul. The entire
welkin was enveloped by the combats of both sides with swords and axes
and lances and darts and spears and heavy clubs and rocks of diverse
sizes and bows of loud twang and diverse kinds of celestial weapons and
fires and burning brands. All the celestials with Grandsire at their
head, and all the highly-blessed Rishis, came to witness the battle, on
their foremost of cars; and the Siddhas also, O bull of Bharata's race,
and the Gandharvas, with the Apsaras, on their own beautiful and foremost
of cars, came there (for the same purpose). Then Vritra, that foremost of
virtuous persons, quickly overwhelmed the welkin and the chief of the
deities with a thick shower of rocks. The celestials, at this, filled
with rage, dispelled with their showers of arrows that thick downpour of
rocks showered by Vritra in battle. Then Vritra, O tiger among the Kurus,
possessed of mighty strength and endued with large powers of illusion,
stupefied the chief of the deities by fighting wholly with the aid of his
powers of illusion. When he of a hundred sacrifices, thus afflicted by
Vritra. was overcome by stupefaction, the sage Vasishtha restored him to
his senses by uttering Somanas.'[1390]

"Vasishtha said, 'Thou art the foremost of the gods, O chief of the
deities, O slayer of Daityas and Asuras! The strength of the three worlds
is in thee! Why, then, O Sakra, dost thou languish so! There, Brahman,
and Vishnu, and Siva, that lord of the universe, the illustrious and
divine Soma, and all the highest Rishis (stand, beholding thee)! Do not,
O Sakra, yield to weakness, like an ordinary person! Firmly resolved on
battle, slay thy foes, O chief of the celestials! There, that Master of
all the worlds, viz., the Three-eyed (Siva), the adored of all the
worlds, is eyeing thee! Cast off this stupefaction, O chief of the
celestials! There, those regenerate Rishis, headed by Vrihaspati, are
praising thee, for thy victory, in celestial hymns.'[1391]

"Bhishma continued, 'While Vasava of great energy was thus being restored
to consciousness by the high-souled Vasishtha, his strength became
greatly enhanced. The illustrious chastiser of Paka then, relying upon
his intelligence, had recourse to high Yoga and with its aid dispelled
these illusions of Vritra. Then Vrihaspati, the son of Angiras, and those
foremost of Rishis possessed of great prosperity, beholding the prowess
of Vritra, repaired to Mahadeva, and impelled by the desire of benefiting
the three worlds, urged him to destroy the great Asura. The energy of
that illustrious lord of the universe thereupon assumed the character of
a fierce fever and penetrated the body of Vritra the lord of
Asuras.[1392] The illustrious and divine Vishnu, adored of all the
worlds, bent upon protecting the universe, entered the thunderbolt of
Indra. Then Vrihaspati of great intelligence and Vasishtha of exceeding
energy, and all the other foremost of Rishis, repairing to Him of a
hundred sacrifices, viz., the boon-giving Vasava, the adored of all the
worlds, addressed him, saying, 'Slay Vritra, O puissant one, without
delay!'

"Maheswara said, 'Yonder, O Sakra, stands the great Vritra, accompanied
by a great force. He is the soul of the universe, capable of going
everywhere, endued with large powers of illusion, and possessed of great
celebrity. This foremost of Asuras is, therefore, incapable of being
vanquished by even the three worlds united together. Aided by Yoga, do
thou slay him, O chief of the deities. Do not disregard him. For full
sixty thousand years, O chief of the celestials, Vritra practised the
severest penances for obtaining strength. Brahman gave him the boons he
had solicited, viz., the greatness that belongs to Yogins, large powers
of illusion, excess of might, and superabundant energy. I impart to thee
my energy, O Vasava! The Danava has now lost his coolness. Do thou,
therefore, slay him now with thy thunderbolt!'

"Sakra said, 'Before thy eyes, O foremost of gods, I shall, through thy
grace, slay with my thunderbolt this invincible son of Diti.'

"Bhishma continued, 'When the great Asura or Daitya was overtaken by that
fever (born of Mahadeva's energy), the deities and the Rishis, filled
with joy, uttered loud cheers, At the same time drums, and conchs of loud
blare, and kettle drums and tabors began to beat and blow by thousands.
Suddenly all the Asuras became afflicted with the loss of memory. In a
trice, their powers of illusion also disappeared. The Rishis and the
deities, ascertaining the foe to be thus possessed, uttered the praises
of both Sakra and Isana, and began to urge the former (to make no delay
in destroying Vritra). The form that Indra assumed on the eve of the
encounter, while seated on his car and while his praises were being
hymned by the Rishis, became such that none could look at it without
awe.'"[1393]



SECTION CCLXXXII

"Bhishma said, 'Listen, O king, to me as I tell thee the symptoms that
appeared on the body of Vritra when he was overtaken by that fever (born
of the energy of Mahadeva). The heroic Asura's mouth began to emit flames
of fire. He became exceedingly pale. His body began to tremble all over.
His breath became hard and thick. His hairs stood on end. His memory, O
Bharata, issued out of his mouth in the form of a fierce, dreadful, and
inauspicious jackal. Burning and blazing meteors fell on his right and
left. Vultures and kanakas and cranes, gathering together, uttered fierce
cries, as they wheeled over Vritra's head. Then, in that encounter,
Indra, adored by the gods, and armed with the thunderbolt, looked hard at
the Daitya as the latter sat on his car. Possessed by that violent fever,
the mighty Asura, O monarch, yawned and uttered inhuman cries.[1394]
While the Asura was yawning Indra hurled his thunderbolt at him. Endued
with exceedingly great energy and resembling the fire that destroys the
creation at the end of the Yuga, that thunderbolt overthrew in a trice
Vritra of gigantic form. Loud shouts were once more uttered by the gods
on all sides when they beheld Vritra slain, O bull of Bharata's race!
Having slain Vritra, Maghavat, that foe of the Danavas, possessed of
great fame, entered heaven with that thunderbolt pervaded by Vishnu. Just
then, O thou of Kuru's race, the sin of Brahmanicide (in her embodied
form), fierce and awful and inspiring all the worlds with dread, issued
out of the body of the slain Vritra. Of terrible teeth and awful, hideous
for ugliness, and dark and tawny, with hair dishevelled, and dreadful
eyes, O Bharata, with a garland of skulls round her neck, and looking
like an (Atharvan) Incantation (in its embodied form), O bull of
Bharata's race, covered all over with blood, and clad in rags and barks
of trees, O thou of righteous soul, she came out of Vritra's body. Of
such dreadful form and mien, O monarch, she sought the wielder of the
thunderbolt (for possessing him). A little while after, O thou of Kuru's
race, the slayer of Vritra, on some purpose connected with the good of
the three worlds, was proceeding towards heaven. Beholding Indra of great
energy thus proceeding on his mission, she seized the chief of the
deities and from that moment stuck to him.[1395] When the sin of
Brahmanicide thus stuck to his person and inspired him with terror, Indra
entered the fibres of a lotus-stalk and dwelt there for many long years.
But the sin of Brahmanicide pursued him closely. Indeed, O son of Kuru,
seized by her, Indra became deprived of all his energies. He made great
efforts for driving her from him, but all those efforts proved abortive.
Seized by her, O bull of Bharata's race, the chief of the deities at last
presented himself before the Grandsire and worshipped him by bending his
head low. Understanding that Sakra was possessed by the sin of
Brahmanicide,[1396] Brahman began to reflect, O best of the Bharatas,
(upon the means of freeing his suppliant). The grandsire at last, O thou
of mighty arms, addressed Brahmanicide in a sweet voice as if from the
desire of pacifying her, and said, 'O amiable one, let the chief of the
celestials, who is a favourite of mine, be freed from thee. Tell me, what
I shall do for thee. What wish of thine shall I accomplish?'

"Brahmanicide said, 'When the Creator of the three worlds, when the
illustrious god adored by the universe, hath been pleased with me, I
regard my wishes as already accomplished. Let my residence be now
appointed. Desirous of preserving the worlds, this rule had been made by
thee. It was thou, O lord, that didst introduced this important
ordinance.[1397] As thou hast been gratified with me, O righteous Lord, O
puissant Master of all the worlds, I shall certainly leave Sakra! But
grant me an abode to dwell in.'

"Bhishma continued, 'The Grandsire replied unto Brahmanicide, saying, 'So
be it!' Indeed, the Grandsire discovered means for dispelling
Brahmanicide from the person of Indra. The Self-create recollected the
high-souled Agni. The latter immediately presented himself to Brahman and
said these words, 'O illustrious and divine Lord, O thou that are without
any defect, I have appeared before thee. It behoveth thee to say what I
shall have to accomplish.'

"Brahman said, 'I shall divide this sin of Brahmanicide into several
portions. For freeing Sakra from her, do thou take a fourth portion of
that sin.'

"Agni said, 'How shall I be rescued from her, O Brahman? O puissant Lord,
do thou appoint the way. I desire to know the means (of my own rescue) in
detail, O adored of all the worlds!'

"Brahman said, 'Unto that man who, overwhelmed by the quality of Tamas,
will abstain from offering thee as an oblation, when he beholds thee in
thy blazing form, seeds, herbs, and juices, that portion of Brahmanicide
which thou wilt take upon thyself shall immediately enter, and leaving
thee shall dwell in him. O carrier off oblations, let the fever of thy
heart be dispelled.'

"Bhishma said, 'Thus addressed by the Grandsire the eater of oblations
and sacrificial offerings accepted his command. A fourth of that sin then
entered his person, O king! The Grandsire then summoned the trees, the
herbs, and all kinds of grass to him, and solicited them to take upon
themselves a fourth of that sin. Addressed by him, the trees and herbs
and grasses became as much agitated as Agni had been at the request, and
they replied unto Grandsire, saying, 'How shall we, O Grandsire of all
the worlds, be ourselves rescued from this sin? It behoveth thee not to
afflict us that have already been afflicted by the fates. O god, we have
always to endure heat and cold and the showers (of the clouds) driven by
the winds, in addition to the cutting and the tearing (that we have to
suffer at the hands of men). We are willing, O Lord of the three worlds,
to take at thy command (a portion of) this sin of Brahmanicide. Let the
means, however, of our rescue be pointed out to us.'

"Brahman said, 'This sin that you shall take shall possess the man who
through stupefaction of judgment will cut or tear any of you when Parva
days come.'

"Bhishma said, 'Thus addressed by the high-souled Brahman, the trees and
herbs and grasses adored the Creator and then went away without tarrying
there. The Grandsire of all the worlds then summoned the Apsaras and
gratifying them with sweet words, O Bharata, said, 'This foremost of
ladies, viz., Brahmanicide, has come out of Indra's person. Solicited by
me, do you take a fourth portion of her into your own persons (for saving
the Chief of the deities).'

"The Apsaras said, 'O Lord of all the gods, at thy command we are fully
willing to take a portion of this sin. But, O Grandsire, do thou think of
the means by which we ourselves may be freed from (the effects of) this
understanding (that we make with thee).'

"Brahman said, 'Let the fever of your hearts be dispelled. The portion of
this sin that you will take upon yourselves shall leave you for instantly
possessing that man who will seek congress with women in their menstrual
season!'

"Bhishma continued, 'Thus addressed by the Grandsire, O bull of Bharata's
race, the diverse tribes of the Apsaras, with cheerful souls, repaired to
their respective places and began to sport in delight. The illustrious
Creator of the three worlds, endued with great ascetic merit, then
recollected the Waters which immediately came to him. Arrived at the
presence of Brahman of immeasurable energy, the Waters bowed unto him and
said these words, 'We have come before thee, O chastiser of foes, at thy
command. O puissant Master of all the worlds, tell us what we are to
accomplish.'

"Brahman said, 'This dreadful sin hath taken possession of Indra, in
consequence of his having slain Vritra. Take ye a fourth part of
Brahmanicide.'

"The Waters said, 'Let it be as thou commandest, O master of all the
worlds. It behoveth thee, however, O puissant Lord of ours, to think of
the means by which we may (in our turn) be rescued from (the consequence
of) this understanding. Though art the Lord of all the deities, and the
supreme refuge of the universe. Who else is there to whom we may pay our
adorations so that he may relieve us from distress.'

"Brahman said, 'Unto that man who stupefied by his understanding and
regarding you lightly will cast into you phlegm and urine and excreta,
this one shall immediately go and thenceforth reside in him. It is in
this way, verily I say unto ye, that your rescue shall be accomplished.'

"Bhishma continued, 'Then the sin of Brahmanicide, O Yudhishthira,
leaving the chief of the deities, proceeded to the abodes that were
ordained for her at the Grandsire's command. It was thus, O ruler of men,
that Indra had become afflicted by that dreadful sin (and it was thus
that he got rid of her). With the Grandsire's permission Indra then
resolved to perform a Horse-sacrifice. It is heard, O monarch, that Indra
having been thus possessed by the sin of Brahmanicide afterwards became
cleansed of her through that Sacrifice. Regaining his prosperity and
slaying thousands of foes, great was the joy that Vasava obtained, O lord
of Earth! From the blood of Vritra, O son of Pritha, were born
high-crested cocks. For this reason, those fowls are unclean (as food)
for the regenerate classes, and those ascetics that have undergone the
rite of initiation. Under all circumstances, O king, do thou accomplish
what is agreeable to the twice-born, for these, O monarch, are known as
gods on earth. It was in this way, O thou of Kurds race, that the mighty
Asura Vritra was slain by Sakra of immeasurable energy by the aid of
subtle intelligence and through the application of means. Thou also, O
son of Kunti, unvanquished on earth, wilt become another Indra and the
slayer of all thy foes. Those men who, on every Parva day, will recite
this sacred narrative of Vritra in the midst of Brahmanas shall never be
stained by any sin. I have now recited to thee one of the greatest and
most wonderful feats of Indra connected with Vritra. What else dost thou
wish to hear?'"



SECTION CCLXXXIII

"Yudhishthira said, 'O grandsire, thou art possessed of great wisdom and
thoroughly conversant with every branch of learning. From this very
narrative of the slaughter of Vritra the wish has arisen in my mind of
asking thee a question. Thou hast said, O ruler of men, that Vritra was
(first) stupefied by Fever, and that then, O sinless one, he was slain by
Vasava with the thunderbolt. How did this Fever, O thou of great wisdom,
arise? O lord, I desire to hear in detail of the origin of Fever.'

"Bhishma said, 'Listen, O king, to the origin, celebrated over all the
world, of Fever. I shall speak in detail on this topic, fully explaining
how Fever first sprang into existence, O Bharata! In days of yore, O
monarch, there was a summit, named Savitri, of the mountains of Meru.
Worshipped by all the worlds, it was endued with great splendour and
adorned with every kind of jewels and gems. That summit was immeasurable
in extent and thither no one could go.[1398] On that mountain summit the
divine Mahadeva used to sit in splendour as if on a bed-stead adorned
with gold. The daughter of the king of mountains, sitting by his side,
shone in brilliance.[1399] The high-souled deities, the Vasus of
immeasurable energy, the high-souled Aswins, those foremost of
physicians, and king Vaisravana waited upon by many a Guhyaka,--that lord
of the Yakshas, endued with prosperity and puissance, and having his
abode on the summit of Kailasa,--all waited upon the highsouled Mahadeva.
And the great sage Usanas, and the foremost of Rishis having Sanatkumara
for their first, and the other celestial Rishis headed by Angiras, and
the Gandharva Viswavasu, and Narada and Parvata, and the diverse tribes
of Apsaras, all came there to wait upon the Master of the universe. A
pure and auspicious breeze, bearing diverse kinds of perfumes, blew
there. The trees that stood there were adorned with the flowers of every
season. A large number of Vidyadharas and Siddhas and ascetics too, O
Bharata, repaired thither for waiting upon Mahadeva, the Lord of all
creatures. Many ghostly beings, also, of diverse forms and aspects, and
many dreadful Rakshasas and mighty Pisachas, of diverse aspects, mad with
joy, and armed with diverse kinds of uplifted weapons, forming the train
of Mahadeva, were there, every one of whom resembled a blazing fire in
energy. The illustrious Nandi stood there at the command of the great
god, blazing with his own energy and armed with a lance that resembled a
flame of fire. Ganga also, that foremost of all Rivers and born of all
sacred waters in the universe, waited there in her embodied form, O son
of Kuru's race, upon that illustrious deity. Thus adored by the celestial
Rishis and the gods, the illustrious Mahadeva of immeasurable energy
dwelt on that summit of Meru.

"After some time had passed away, the Prajapati Daksha[1400] commenced to
perform a Sacrifice according to the ancient rites (laid down in the
Vedas). Unto the Sacrifice of Daksha, all the deities headed by Sakra,
assembling together, resolved to repair. It hath been heard by us that
the high-souled deities, with the permission o f Mahadeva, mounted their
celestial cars resembling the fire or the Sun in splendour, and proceeded
to that spot (on the Himavat) whence the Ganges is said to issue.
Beholding the deities depart, the excellent daughter of the king of
mountains, addressed her divine spouse, viz., the Lord of all creatures,
and said, 'O illustrious one, whither are those deities headed by Sakra
going? O thou that art conversant with the truth, tell me truly, for a
great doubt has filled my mind.'

"Maheswara said, 'O lady that art highly blessed, the excellent Prajapati
Daksha is adoring the gods in a Horse-sacrifice. These denizens of heaven
are proceeding even thither.'

"Uma said, 'Why, O Mahadeva, dost thou not proceed to that Sacrifice?
What objection is there of thy going to that place?'

"Maheswara said, 'O highly blessed lady, the deities in days of yore made
an arrangement in consequence of which no share was assigned to me of
offerings in all Sacrifices. Agreeably to the course that was sanctioned
in consequence of that arrangement, O thou of the fairest complexion, the
deities do not give me, following the old custom, any share of the
sacrificial offerings.'

"Uma said, O illustrious one, among all beings thou art the foremost in
puissance. In merit, in energy, in fame, and in prosperity, thou yieldest
to none, and thou art, indeed, superior to all. In consequence, however,
of this disability in respect of a share (in the Sacrificial offerings) I
am filled with great grief, O sinless one, and a tremor overtakes me from
head to foot.'

"Bhishma continued, 'The goddess (Parvati), having said these words unto
her divine spouse, the Lord of all creatures, O monarch, remained silent,
her heart burning the while in grief. Then Mahadeva, understanding what
was in her heart and what her thoughts were (for wiping off that
disgrace), addressed Nandi, saying, 'Wait here (by the goddess).
Summoning all his Yoga force, that Lord of all lords of Yoga, that god of
gods, that wielder of Pinaka, possessed of mighty energy, quickly
proceeded to the place (where Daksha was sacrificing) accompanied by all
his terrible followers and destroyed that Sacrifice. Amongst these
followers of his, some uttered loud cries, and some laughed terribly, and
some, O king, extinguished the (Sacrificial) fires with blood; and some,
possessed of awful faces, pulling up the sacrificial stakes, began to
whirl them. Others began to devour those that were ministering to the
Sacrifice. Then that sacrifice, thus afflicted on every side, assumed the
form of a deer and sought to fly away through the skies. Ascertaining
that the Sacrifice was running away in that form, the puissant Mahadeva
began to pursue him with bow and arrow. In consequence of the wrath that
then filled the heart of that foremost of all gods, possessed of
immeasurable energy, a dreadful drop of sweat appeared on his forehead.
When that drop of sweat fell down on the earth, there forthwith appeared
a blazing fire resembling the (all-destructive) conflagration that
appears at the end of a Yuga. From that fire issued a dreadful being, O
monarch, of very short stature, possessed of blood-red eyes and a green
beard. His body was covered entirely with hair like a hawk's or an owl's
and his hair stood erect. Of dreadful aspect, his complexion was dark and
his attire blood-red. Like a fire burning a heap of dry grass or straw,
that Being of great energy quickly consumed the embodied form of
Sacrifice. Having accomplished that feat, he then rushed towards the
deities and the Rishis that had assembled there. The deities, filled with
fear, fled in all directions. In consequence of that Being's tread, the
earth, O monarch began to tremble.[1401] Exclamations of Oh and Alas
arose throughout the universe. Marking this, the puissant Grandsire,
showing himself unto Mahadeva, addressed him in the following words.'

"Brahman said, 'O puissant one, the deities will henceforth yield thee a
share of the sacrificial offerings! O Lord of all the deities, let this
wrath of thine be withdrawn by thee! O scorcher of foes, there, those
gods, and the Rishis, in consequence of thy wrath, O Mahadeva, have
become exceedingly agitated. This Being also, that hath sprung from thy
sweat, O foremost of gods, shall wander among creatures, O
righteous-souled one, under the name of Fever. O puissant one, if the
energy of this Being remains all collected together, then the entire
earth herself will not be able to bear him. Let him, therefore, be
distributed into many parts.' When Brahman had said these words, and when
his proper share was appointed of the sacrificial offerings, Mahadeva
replied unto the Grandsire of great energy, saying, 'So be id' Indeed,
the wielder of Pinaka, viz., Bhava, smiled a little and became filled
with joy. And he accepted the share that the Grandsire appointed of the
offerings in sacrifices. Conversant with the properties of everything,
Mahadeva then distributed Fever into many portions, for the peace of all
creatures. Listen, O son, as to how he did this. The heat that is
perceptible in the heads of elephants, the bitumen of mountains,[1402]
the moss that floats on water, the slough of snakes, the sores that
appear in the hoofs of bulls, the sterile tracts of earth that are full
of saline matter, the dullness of vision of all animals, the diseases
that appear in the throats of horses, the crests appearing on the heads
of peacocks, the eye-disease of the koel,[1403] each of these was named
Fever by the high-souled Mahadeva. This is what has been heard by us. The
liver-disease also of sheep, and the hiccup of parrots are also each
known as forms of Fever. To this must be added the toil that tigers
undergo, for that also, O, righteous king, is known as a from of Fever.
Besides these, O Bharata, amongst men, Fever enters all bodies at the
time of birth, of death, and on other occasions. This then that is called
Fever is known to be the dreadful energy of Maheswara. He is endued with
authority over all creatures and should, therefore, be held in respect
and worshipped by all. It was by him that Vritra, that foremost of
virtuous persons, was overtaken when he yawned. It was then that Sakra
hurled his thunderbolt at him. Thunderbolt, penetrating the body of
Vritra, O Bharata, divided him in twain. Divided in twain by the
thunderbolt, the mighty Asura possessed of great Yoga powers, proceeded
to the region of Vishnu of immeasurable energy. It was in consequence of
his devotion to Vishnu that he had succeeded in overwhelming the whole
universe. And it was in consequence of his devotion to Vishnu that he
ascended, when slain, to the region of Vishnu. Thus, O son, adverting: to
the story of Vritra have I recited to thee the narrative in detail of
Fever. Upon what else shall I speak to thee? That man who will read this
account of the origin of Fever with close attention and cheerful heart
shall become free from disease and shall always have happiness for his
share. Filled with gladness, he shall have all the wishes accomplished
upon which he may set his heart.'"



SECTION CCLXXXIV

"Janamejaya said, 'How O Brahmana, was the Horse-sacrifice of the
Prajapati Daksha, the son of Prachetas, destroyed during the age of
Vaivaswata Manu? Understanding that the goddess Uma had become filled
with rage and grief, the puissant Mahadeva, who is the soul of all
things, gave way to wrath. How, again, through his grace, was Daksha
enable to reunite the divided limbs of that Sacrifice? I desire to know
all this. Tell me all this, O Brahmana, truly as it occurred.'

"Vaisampayana said, 'In days of yore Daksha made arrangements for
performing a Sacrifice on the breast of Himavat in that sacred region
inhabited by Rishis and Siddhas where the Ganges issues out of the
mountains. Overgrown with trees and creepers of diverse kinds that spot
abounded with Gandharvas and Apsaras. Surrounded by crowds of Rishis,
Daksha, that foremost of virtuous men, that progenitor of creatures, was
waited upon by the denizens of the earth, the firmament, and the heavens,
with their hands joined together in reverence. The gods, the Danavas, the
Gandharvas, the Pisachas, the Snakes, the Rakshasas, the two Gandharvas
named Haha and Huhu, Tumvuru and Narada, Viswavasu, Viswasena, the
Gandharvas and the Apsaras, the Adityas, the Vasus, the Rudras, the
Sadhyas, the Maruts, all came there with Indra for sharing in the
Sacrifice. The drinkers of Soma, the drinkers of smoke, the drinkers of
Ajya, the Rishis, and the Pitris came there with the Brahmanas. These,
and many other living creatures belonging to the four orders, viz.,
viviparous and oviparous and filth-born and vegetable, were invited to
that Sacrifice. The gods also, with their spouses, respectfully invited
thereto, came on their celestial cars and seated thereon shone like
blazing fires. Beholding them, the Rishi Dadhichi became filled with
grief and wrath, and said, 'This is neither a Sacrifice nor a meritorious
rite of religion, since Rudra is not adored in it. Ye are certainly
exposing yourselves to death and chains. Alas, how untoward is the course
of time. Stupefied by error you do not behold that destruction awaits
you. A terrible calamity stands at your door in course of this great
Sacrifice. Ye are blind to it!' Having said these words, that great Yogin
saw into the future with eyes of (Yoga) contemplation. He beheld
Mahadeva, and his divine spouse, viz., that giver of excellent boons
(seated on the summit of Kailasa) with the highsouled Narada sitting
beside the goddess. Conversant with Yoga, Dadhichi became highly
gratified, having ascertained what was about to happen. All the deities
and others that had come there were of one mind with reference to the
omission to invite the Lord of all creatures. Dadhichi alone, desirous of
leaving that spot, then said, 'By worshipping one who should not be
worshipped, and by refusing to worship him who should be worshipped, a
man incurs the sin of homicide for ever. I have never before spoken an
untruth, and an untruth I shall never speak. Here in the midst of the
gods and the Rishis I say the truth. The Protector of all creatures, the
Creator of the universe, the Lord of all, the Puissant master, the taker
of sacrificial offerings, will soon come to this Sacrifice and you all
shall see him.'

"Daksha said, 'We have many Rudras armed with lances and bearing matted
locks on their heads. They are eleven in number. I know them all, but I
do not know who this (new Rudra) Maheswara is.'

"Dadhichi said, 'This seems to be the counsel of all that are here, viz.,
that Maheswara should not be invited. As, however, I do not behold any
god that can be said to be superior to him. I am sure that this proposed
Sacrifice of Daksha will certainly be overtaken by destruction.'

"Daksha said, 'Here, in this vessel of gold, intended for the Lord of all
Sacrifices, is the sacrificial offering sanctified by mantras and (rites)
according to the ordinance. I intend to make this offering unto Vishnu
who is beyond compare. He is puissant and the Master of all, and unto Him
should sacrifices be performed.'

'Meanwhile,' continued Vaisampayana, 'the goddess Uma, sitting with her
lord, said these words.'

"Uma said, 'What are those gifts, what those vows, and what are those
penances, that I should make or undergo by means of which my illustrious
husband may be able to obtain a half or a third share of the offerings in
sacrifices. Unto his wife who was agitated with grief and who repeated
these words the illustrious Mahadeva said with a joyous countenance,
'Thou dost not know me, O goddess! Thou knowest not, O thou of delicate
limbs and low belly, what words are proper to be addressed to the Lord of
Sacrifices. O lady of large eyes, I know that it is only the sinful, who
are bereft of contemplation, that do not understand me.[1404] It is
through thy power of illusion that the deities with Indra at their head
and the three worlds all become stupefied.[1405] It is to me that the
chanters utter their praises in Sacrifices. It is to me that the
Saman-singers sing their Rathantaras. It is to me that Brahmanas
conversant with the Vedas perform their Sacrifices. And it is to me that
the Adhvaryus dedicate the shares of sacrificial offerings.'

"The goddess said, 'Persons of even ordinary abilities applaud themselves
and indulge in the presence of their spouses. There is no doubt in this.'

"The holy one said, 'O Queen of all the gods, I do not certainly applaud
my ownself. Behold now, O lady of slender waist, what I do. Behold the
Being that I will create, O thou of the fairest complexion, for
(destroying) this Sacrifice (that has displeased thee), O my beautiful
spouse.

"Having said these words unto his spouse Uma who was dearer to him than
his own life, the puissant Mahadeva created from his mouth a terrible
Being whose very sight could make one's hair stand on its end. The
blazing flames that emanated from his body rendered him exceedingly awful
to behold. His arms were many in number and in each was a weapon that
struck the beholder with fear. That Being, thus created, stood before the
great god, with joined hands, and said, 'What commands shall I have to
accomplish?' Maheswara answered him, saying, 'Go and destroy the
Sacrifice of Daksha.' Thus ordered, that Being of leonine prowess who had
issued from the mouth of Mahadeva, desired to destroy the Sacrifice of
Daksha, without putting forth all his energy and without the assistance
of any one else, for dispelling the wrath of Uma. Urged by her wrath, the
spouse of Maheswara, herself assuming a dreadful form that is known by
the name Mahakali, proceeded in the company of that Being who had issued
from Mahadeva's mouth, for witnessing with her own eyes the act of
destruction which was her own (for it was she who had impelled her lord
to accomplish it for her sake). That mighty Being then set out, having
obtained the permission of Mahadeva and having bowed his head unto him.
In energy, strength, and form, he resembled Maheswara himself who had
created him. Indeed, he was the living embodiment of (Mahadeva's) wrath.
Of immeasurable might and energy, and of immeasurable courage and
prowess, he came to be called by the name of Virabhadra--that dispeller
of the goddess's wrath. He then created from the pores of his body a
large number of spirit chiefs known by the name of Raumyas. Those fierce
bands of spirits, endued with terrible energy and prowess and resembling
Rudra himself on that account, rushed with the force of thunder to that
place where Daksha was making preparations for his sacrifice, impelled by
the desire of destroying it. Possessed of dreadful and gigantic forms,
they numbered by hundreds and thousands. They filled the sky with their
confused cries and shrieks. That noise filled the denizens of heaven with
fear. The very mountains were riven and the earth trembled. Whirl winds
began to blow. The Ocean rose in a surge. The fires that were kindled
refused to blaze up. The Sun became dimmed. The planets, the stars, and
constellations, and the moon, no longer shone. The Rishis, the gods, and
human beings, looked pale. A universal darkness spread over earth and
sky. The insulted Rudras began to set fire to everything. Some amongst
them of terrible form began to smite and strike. Some tore up the
sacrificial stakes. Some began to grind and others to crush. Endued with
the speed of wind or thought, some began to rush close and far. Some
began to break the sacrificial vessels and the celestial ornaments. The
scattered fragments strewed the ground like stars bespangling the
firmament. Heaps of excellent viands, of bottles of drink, and of
eatables there were that looked like mountains. Rivers of milk ran on
every side, with clarified butter and Payasa for their mire, creamy curds
for their water, and crystalised sugar for their sands. Those rivers
contained all the six tastes. There were lakes of treacle that looked
very beautiful. Meat of diverse kinds, of the best quality, and other
eatables of various sorts, and many excellent varieties of drink, and
several other kinds of food that might be licked and sucked, began to be
eaten by that army of spirits with diverse mouths. And they began to cast
off and scatter those varieties of food in all directions. In consequence
of Rudra's wrath, every one of those gigantic Beings looked like the
all-destructive Yuga-fire. Agitating the celestial troops they caused
them to tremble with fear and fly away in all directions. Those fierce
spirits sported with one another, and seizing the celestial damsels
shoved and hurled them on all sides. Of fierce deeds, those Beings,
impelled by Rudra's wrath, very soon burnt that Sacrifice although it was
protected with great care by all the deities. Loud were the roars they
uttered which struck every living creature with dread. Having torn off
the head of Sacrifice they indulged in glee and shouts. Then the gods
headed by Brahman, and that progenitor of creatures, viz., Daksha,
joining their hands in reverence, addressed that mighty Being, saying,
'Tell us, who thou art.'

"Virabhadra said, 'I am neither Rudra nor his spouse, the goddess Uma.
Nor have I come here for partaking of the fare (provided in this
Sacrifice). Knowing the fact of Uma's wrath, the puissant Lord who is the
soul of all creatures has given way to wrath. I have not come here for
seeing these foremost of Brahmanas. I have not come here urged by
curiosity. Know that I have come here for destroying this Sacrifice of
yours. I am known by the name of Virabhadra and I have sprung from the
wrath of Rudra. This lady (who is my companion), and who is called
Bhadrakali, hath sprung from the wrath of the goddess. We have both been
despatched by that god of gods, and we have accordingly come here. O
foremost of Brahmanas, seek the protection of that Lord of the deities,
the spouse of Uma. It is preferable to incur even the wrath of that
foremost of gods than to obtain boons from any other Deity.' Hearing the
words of Virabhadra, Daksha, that foremost of all righteous persons,
bowed down unto Maheswara and sought to gratify him by uttering the
following hymn, 'I throw myself at the feet of the effulgent Isana, who
is Eternal, Immutable, and Indestructible; who is the foremost of all
gods, who is endued with high soul, who is the Lord of all the universe.'
[Here follow five and half slokas which appear to be interpolations]. His
praises having thus been hymned, the great god, Mahadeva, suspending both
Prana and Apana (the two foremost of the five life-breaths) by shutting
his mouth properly, and casting (benignant) glances on every side, showed
himself there. Possessed of many eyes, that vanquisher of all foes, that
Lord of even the gods of all gods, suddenly arose from within the pit in
which was kept the sacrificial fire. Possessed of the effulgence of a
thousand Suns, and looking like another Samvartaka, the great god smiled
gently (at Daksha) and addressing him, said, 'What, O Brahmana, shall I
do for you?' At this juncture, the preceptor of all the deities adored
Mahadeva with the Vedic verses contained in the Moksha sections. Then
that progenitor of all creatures, viz., Daksha, joining his hands in
reverence, filled with dread and fear, exceedingly agitated, and with
face and eyes bathed in tears, addressed the great god in the following
words.'

"Daksha said, 'If the great god has been gratified with me,--'if indeed,
I have become an object of favour with him,--if I have deserved his
kindness,--if the great Lord of all creatures is disposed to grant me
boons,--then let all these articles of mine that have been burnt, eaten,
drunk, swallowed, destroyed, broken, and polluted,--let all these
articles, collected in course of these articles be of use to me. Even
this is the boon I crave.' Unto him the many long years, and with great
care and effort, go not for nothing. Let illustrious Hara, the tearer of
Bhaga's eyes, said, 'Let it be as thou sayest!' Even these were the words
of that illustrious progenitor of all creatures, that god of three eyes,
that protector of righteousness.[1406] Having obtained that boon from
Bhava, Daksha knelt down to him and adored that deity having the bull for
his mark, by uttering his thousand and eight names.'



SECTION CCLXXXV

"Yudhishthira said, 'It behoveth thee, O sire, to tell me those names by
which Daksha, that progenitor of creatures, adored the great deity. O
sinless one, a reverent curiosity impels me to hear them.'

"Bhishma said, 'Hear, O Bharata, what the names, both secret and
proclaimed, are of that god of gods, that deity of extraordinary feats,
that ascetic of secret vows.'

"Daksha said, 'I bow to thee, O lord of all the gods to the destroyer of
the forces of the Asuras. Thou art the paralyser of the strength of the
celestial chief himself. Thou art adored by both gods and Danavas. Thou
art thousand-eyed, thou art fierce-eyed, and thou art three-eyed. Thou
art the friend of the ruler of the Yakshas. Thy hands and feet extend in
all directions to all places. Thy eyes also and head and mouth are turned
on all sides. Thy ears too are everywhere in the universe, and thou art
thyself everywhere, O Lord! Thou art shaft-eared, thou art large-eared,
and thou art pot-eared. Thou art the receptacle of the Ocean. Thy ears
are like those of the elephant, or of the bull, or like extended palms.
Salutations to thee! Thou hast a hundred stomachs, a hundred revolutions,
and a hundred tongues. I bow to thee! The utterers of the Gayatri sing
thy praises in uttering the Gayatri, and the worshippers of the Sun adore
thee in adoring the Sun. The Rishis regard thee as Brahmana, as Indra,
and as the (illimitable) firmament above. O thou of mighty form, the
Ocean and the Sky are thy two forms. All the deities dwell in thy form
even as kine dwell within the fold. In thy body I behold Soma, and Agni,
and the lord of the Waters, and Aditya, and Vishnu, and Brahmana, and
Vrihaspati. Thou, O illustrious one, art Cause and Effect and Action and
Instrument of everything unreal and real, and thou art Creation and
Destruction. I bow unto thee that art called Bhava and Sarva and Rudra. I
bow unto thee that art the giver of boons. I bow always unto thee that
art the Lord of all creatures. Salutations to thee that art the slayer of
Andhaka. Salutations to thee that hast three matted locks, to thee that
hast three heads, to thee that art armed with an excellent trident; to
thee that hast three eyes and that art, therefore, called Tryamvaka and
Trinetra! Salutations to thee that art the destroyer of the triple city!
Salutations to thee that art called Chanda, and Kunda; to thee that art
the (universal) egg and also the bearer of the (universal) egg; to thee
that art the holder of the ascetic's stick, to thee that hast ears
everywhere, and to thee that art called Dandimunda! Salutations to thee
whose teeth and hair are turned upwards, to thee that art stainless and
white, and that art stretched all over the universe; to thee that art
red, to thee that art tawny, and to thee that hast a blue throat!
Salutations to thee that art of incomparable form, that art of dreadful
form, and that art highly auspicious! To thee that art Surya, that hast a
garland of Suryas round thy neck, and that hast standards and flags
bearing the device of Surya. Salutations to thee that art the Lord of
spirits and ghosts, to thee that art bull-necked, and that art armed with
the bow; to thee that crushest all foes, to thee that art the
personification of chastisement, and to thee that art clad in leaves (of
trees) and rags. Salutations to thee that bearest gold in thy stomach, to
thee that art cased in golden mail, to thee that art gold-crested, to
thee that art the lord of all the gold in the world! Salutations to thee
that hast been adored, that deservest to be adored, and that art still
being adored; to thee that art all things, that devourest all things, and
that art the soul of all things! Salutations to thee that art the Hotri
(in sacrifices), that art the (Vedic) mantras uttered (in sacrifices),
and that ownest white flags and standards. Salutations to thee that art
the navel of the universe, that art both cause and effect in the form of
the five primal elements, and that art the coverer of all covers.
Salutations to thee that art called Krisanasa, that art of thin limbs,
and that art thin. Salutations to thee that art always cheerful and that
art the personification of confused sounds and voices. Salutations to
thee that art about to be stretched on the earth, that art already
stretched, and that standing upright. Salutations to thee that art fixed,
that art running, that art bald, and that bearest matted locks on thy
head. Salutation to thee that art fond of dancing and that strikest thy
puffed cheeks making thy mouth a drum.[1407] Salutations to thee that art
fond of lotuses that blow in rivers, and that art always fond of singing
and playing on musical instruments. Salutations to thee that art the
eldest-born, that art the foremost of all creatures, and that art the
crusher of the Asura Vala. Salutations to thee that art the Master of
Time, that art the personification of Kalpa; that art the embodiment of
all kinds of destruction, great and small. Salutations to thee that
laughest awfully and as loud as the beat of a drum, and that observest
dreadful vows! Salutations for ever to thee that art fierce, and that
hast ten arms. Salutations to thee that art armed with bones and that art
fond of the ashes of funeral pyres. Salutations to thee that art awful,
that art terrible to behold, and that art an observer of dreadful vows
and practices. Salutations to thee that ownest an ugly mouth, that hast a
tongue resembling a scimitar, and that hast large teeth. Salutations to
thee that art fond of both cooked and uncooked meat, and that regardest
the gourded Vina as highly dear. Salutations to thee that causest rain,
that helpest the cause of righteousness, that art identifiable with the
form of Nandi, and that art Righteousness' self! Salutations to thee that
art ever moving like wind and the other forces, that the controller of
all things, and that art always engaged in cooking all creatures (in the
cauldron of Time).[1408] Salutations to thee that art the foremost of all
creatures, that art superior, and that art the giver of boons.
Salutations to thee that hast the best of garlands, the best of scents,
and the best of robes, and that givest the best of boons to the best of
creatures. Salutations to thee that art attached, that art freed from all
attachments, that art of the form of Yoga contemplation, and that art
adorned with a garland of Akshas. Salutations to thee that art united as
cause and disunited as effects, and that art the form of shadow and of
light. Salutations to thee that art amiable, and that art frightful, and
that art exceedingly so. Salutations to thee that art auspicious, that
art tranquil, and that art most tranquil. Salutations to thee that art of
one leg and many eyes, and that hast only one head; to thee that art
fierce, to thee that art gratified with little offerings, and thee that
art fond of equity. Salutations to thee that art the artificer of the
universe, and that art ever united with the attribute of tranquillity.
Salutations to thee that bearest a foe-frightening bell, that art of the
form of the jingle made by a bell, and that art of the form of sound when
it is not perceptible by the ear.[1409] Salutations to thee that art like
a thousand bells jingled together, and that art fond of a garland of
bells, that art like the sound that the life-breaths make, that art of
the form of all scents and of the confused noise of boiling liquids.
Salutations to thee that art beyond three Huns, and that art fond of two
Huns. Salutations to thee that art exceedingly tranquil, and that hast
the shade of mountain trees for thy habitation.[1410] Thou art fond of
the heart-flesh of all creatures, that cleansest from all sins, and that
art of the form of sacrificial offerings. Salutations to thee that art of
the form of Sacrifice, that art the Sacrificer himself, that art the
Brahmana into whose mouth is poured the sacrificial butter, and that art
the fire into which is poured the butter inspired with mantras[1411]
Salutations to thee that art of the form of (sacrificial) Ritwijes, that
hast thy senses under control, that art made of Sattwa, and that hast
Rajas also in thy make. Salutations to thee that art of the banks of
Rivers, of Rivers themselves, and of the lord of all Rivers (viz., the
Ocean)! Salutations to thee that art the giver of food, that art the lord
of all food, and that art identical with him that takes food! Salutations
to thee that hast a thousand heads and a thousand feet-, to thee that
hast a thousand tridents uplifted in thy hands, and a thousand eyes!
Salutations to thee that art of the form of the rising Sun, and that art
of the form of a child, that art the protector of attendants all of whom
are of the form of children,[1412] and that art, besides, of the form of
children's toys. Salutations to thee that art old, that art covetous,
that art already agitated, and that art about to be agitated. Salutations
to thee that hast locks of hair marked by the current of the Ganges, and
that hast locks of hair resembling blades of Munja grass! Salutations to
thee that art gratified with the six (well-known) acts, and that art
devoted to the performance of the three acts.[1413] Salutations to thee
that hast assigned the duties of the respective modes of life.
Salutations to thee that deservest to, be praised in sounds, that art of
the form of sorrow, and that art of the form of deep and confused noise.
Salutations to thee that hast eyes both white and tawny, as also dark and
red. Salutations to thee that hast conquered thy vital breaths, that art
of the form of weapons, that rivest all things, and that art exceedingly
lean. Salutations to thee that always discoursest of Religion, Pleasure,
Profit, and Emancipation. Salutations to thee that art a Sankhya, that
art the foremost of Sankhyas, and that art the introducer of the
Sankhya-Yoga.[1414] Salutations to thee that hast a car and that art
without a car (for thy journeys).[1415] Salutations to thee that hast the
intersections of four roads for thy car; to thee that hast the skin of a
black deer for thy upper garments, and that hast a snake for thy sacred
thread. Salutations to thee that art Isana, that art of body as hard as
thunderbolt, and that art of green locks. Salutations to thee that art of
three eyes, that art the lord of Amvika, that art Manifest, and that art
Unmanifest.[1416] Salutations to thee that art Desire, that art the Giver
of all desires, that art the Killer of all desires, and that art the
discriminator between the gratified and the ungratified. Salutations to
thee that art all things, the Giver of all things, and the Destroyer of
all things. Salutations to thee that art the hues which appear in the
evening sky. Salutations to thee that art of mighty strength, that art of
mighty arms, that art a mighty Being, and that art of great effulgence.
Salutations to thee that lookest like a mighty mass of clouds, and that
art the embodiment of eternity! Salutations to thee that art of
well-developed body, that art of emaciated limbs, that bearest matted
locks on thy head, and that art clad in barks of trees and skins of
animals. Salutations to thee that hast matted locks as effulgent as the
Sun or the Fire, and that hast barks and skins for thy attire.
Salutations to thee that art possessed of the effulgence of a thousand
Suns, and that art ever engaged in penances. Salutations to thee that art
the excitement of Fever and that art endued with matted locks drenched
with the waters of the Ganges characterised by hundreds of eddies.
Salutations to thee that repeatedly revolvest the Moon, the Yugas, and
the clouds.[1417] Thou art food, thou art he who eats that food, thou art
the giver of food, thou art the grower of food, and thou art the creator
of food. Salutations to thee that cookest food and that eatest cooked
food, and that art both wind and fire! O lord of all the lords of the
gods, thou art the four orders of living creatures, viz., the viviparous,
the oviparous, the filth-born, and plants. Thou art the Creator of the
mobile and immobile universe, and thou art their Destroyer! O foremost of
all persons conversant with Brahma, they that are conversant with Brahma
regard thee as Brahma! The utterers of Brahma say that thou art the
Supreme source of Mind, and the Refuge upon which Space, Wind, and Light
rest. Thou art the Richs and the Samans, and the syllable Om. O foremost
of all deities, those utterers of Brahma that sing the Samans constantly
sing thee when they utter the syllables Hayi-Hayi, Huva-Hayi, and
Huva-Hoyi.[1418] Thou art made up of the Yajuses, of the Richs, and of
the offerings poured on the sacrificial fire. The hymns contained in the
Vedas and the Upanishads adore thee![1419] Thou art the Brahmanas and the
Kshatriyas, the Vaisyas, and the Sudras, and the other castes formed by
intermixture. Thou art those masses of clouds that appear in the sky;
thou art Lightning; and thou art the roar of thunder. Thou art the year,
thou art the seasons, thou art the month, and thou art the fortnight.
Thou art Yuga, thou art the time represented by a twinkle of the eye,
thou art Kashtha, thou art the Constellations, thou art the Planets, thou
art Kala. Thou art the tops of all trees, thou art the highest summits of
all mountains. Thou art the tiger among the lower animals, thou art
Garuda among birds, and thou art Ananta among snakes. Thou art the ocean
of milk among all oceans and thou art the bow among instruments for
hurling weapons. Thou art the thunder among weapons, and thou art Truth
among vows. Thou art Aversion and thou art Desire: thou art attachment
and thou art stupefaction (of judgment): thou art Forgiveness and thou
art Unforgiveness. Thou art Exertion, and thou art Patience: thou art
Cupidity: thou art Lust and thou art Wrath: thou art Victory and thou art
Defeat. Thou art armed with mace, and thou art armed with shaft: thou art
armed with the bow, and thou bearest the Khattanga and the Jharjhara in
thy hands. Thou art he who cuttest down and piercest and smitest. Thou
art he who leads (all creatures) and he who gives them pain and grief.
Thou art Righteousness which is marked by ten virtues; thou art Wealth or
Profit of every kind; and thou art Pleasure. Thou art Ganga, thou art the
Oceans, thou art the Rivers, thou art the lakes, and thou art the tanks.
Thou art the thin creepers, thou art the thicker creeping plants, thou
art all kinds of grass, and thou art the deciduous herbs. Thou art all
the lower animals and thou art the birds. Thou art the origin of all
objects and acts, and thou art that season which yields fruits and
flowers. Thou art the beginning and thou art the end of the Vedas; thou
art the Gayatri, and thou art Om. Thou art Green, thou art Red, thou art
Blue, thou art Dark, thou art of Bloody hue, thou art of the colour of
the Sun, thou art Tawny, thou art Brown, and thou art Dark blue.[1420]
Thou art without colour, thou art of the best colour, thou art the maker
of colours, and thou art without comparison. Thou art of the name of
Gold, and thou art fond of Gold. Thou art Indra, thou art Yama, thou art
the Giver of boons, thou art the Lord of wealth, and thou art Agni. Thou
art the Eclipse, thou art the Fire called Chitrabhanu, thou art Rahu, and
thou art the Sun. Thou art the fire upon which sacrificial butter is
poured. Thou art He who pours the butter. Thou art He in honour of whom
the butter is poured, thou art the butter itself that is poured, and thou
art the puissant Lord of all. Thou art those sections of the Brahmans
that are called Trisuparna, thou art all the Vedas; and thou art the
sections called Satarudriya in the Yajuses. Thou art the holiest of
holies, and the auspicious of all auspicious things. Thou animatest the
inanimate body. Thou art the Chit that dwellest in the human form.
Invested with attributes, thou becomest subject to Destruction. Thou art
Jiva, that is He who is never subject to destruction when uninvested with
attributes. Thou art full yet thou becomest liable to decay and death in
the form of the body which is Jiva's accompaniment. Thou art the breath
of life, and thou art Sattwa, thou art Rajas, thou art Tamas, and thou
art not subject to error. Thou art the breaths called Prana, Apana,
Samana, Udana, and Vyana. Thou art the opening of the eye and shutting of
the eye. Thou art the act of Sneezing and thou art the act of Yawning.
Thou art of red eyes which are ever turned inwards. Thou art of large
mouth and large stomach.[1421] The bristles on thy body are like needles.
The beard is green. Thy hair is turned upwards. Thou art swifter than the
swiftest. Thou art conversant with the principles of music both vocal and
instrumental, and fond of both vocal and instrumental music.[1422] Thou
art a fish roving in the waters, and thou art a fish entangled in the
net. Thou art full, thou art fond of sports, and thou art of the form of
all quarrels and disputes. Thou art Time, thou art bad time, thou art
time that is premature, and thou art time that is over-mature.[1423] Thou
art the killing, thou art the razor (that kills), and thou art that which
is killed. Thou art the auxiliary and thou art the adversary, and thou
art the destroyer of both auxiliaries and adversaries. Thou art the time
when clouds appear, thou art of large teeth, and thou art Samvartaka and
Valahaka.[1424] Thou art manifest in the form of splendour. Thou art
concealed in consequence of being invested with Maya (or illusion). Thou
art He who connects creatures with the fruits of their acts. Thou hast a
bell in thy hand. Thou playest with all mobile and immobile things (as
with thy toys). Thou art the cause of all causes. Thou art a Brahma (in
the form of Pranava), thou art Swaha; thou art the bearer of the Danda,
thy head is bald, and thou art he who has his words, deeds and thoughts
under control.[1425] Thou art the four Yugas, thou art the four Vedas,
thou art He from whom the four (Sacrificial) fires have flowed.[1426]
Thou art the Director of all the duties of the four modes of life. Thou
art the maker of the four Orders. Thou art always fond of dice. Thou art
cunning. Thou art the chief of the spirits distributed into ganas
(clans), and their ruler. Thou art adorned with red garlands and attired
in robes that are red. Thou sleepest on the mountain-breast, and thou art
fond of the red hue. Thou art the artisan; thou art the foremost of
artists; and it is thou from whom all arts have flowed. Thou art the
tearer of the eyes of Bhaga; thou art Fierce, and thou art He who
destroyed the teeth of Pushan.[1427] Thou art Swaha, thou art Swadha,
thou art Vashat, thou art Salutation's form, and thou art the words
Namas-Namas uttered by all worshippers. Thy observances and thy penances
are not known to others. Thou art Pranava; thou art the firmament
bespangled with myriads of stars. Thou art Dhatri, and Vidhatri, and
Sandhatri, Vidhatri, and the Refuge of all things in the form of the
Supreme cause, and thou art independent of all Refuge. Thou art
conversant with Brahma, thou art Penance, thou art Truth, thou art the
soul of Brahmacharya, and thou art Simplicity.[1428] Thou art the soul of
creatures, thou art the Creator of all creatures, thou art absolute
Existence, and thou art the Cause whence the Past, the Present, and the
Future, have sprung. Thou art Earth, thou art Firmament, and thou art
Heaven. Thou art Eternal, thou art Self-restrained, and thou art the
great god. Thou art initiated, and thou art not initiated. Thou art
forgiving; thou art unforgiving; and thou art the chastiser of all who
are rebellious. Thou art the lunar month, thou art the cycle of the Yugas
(i.e., Kalpa), thou art Destruction, and thou art Creation. Thou art
Lust, thou art the vital seed, thou art subtile, thou art gross, and thou
art fond of garlands made of Karnikara flowers. Thou hast a face like
that of Nandi, thou hast a face that is terrible, thou hast a handsome
face, thou hast an ugly face, and thou art without a face. Thou hast four
faces, thou hast many faces, and thou hast a fiery face when engaged in
battles. Thou art gold-stomached (i.e., Narayana), thou art (unattached
to all things like) a bird (unattached to the earth whence it derives its
food and to which it belongs), thou art Ananta (the lord of mighty
snakes), and thou art Virat (hugest of the huge). Thou art the destroyer
of Unrighteousness, thou art called Mahaparswa, thou art Chandradhara,
and thou art the chief of the spirit-clans. Thou lowedst like a cow, thou
wert the protector of kine, and thou hast the lord of bulls for thy
attendant.[1429] Thou art the protector of the three worlds, thou art
Govinda, thou art the director of the senses, and thou art incapable of
being apprehended by the senses. Thou art the foremost of all creatures,
thou art fixed, thou art immobile, thou tremblest not, and thou art of
the form of trembling![1430] Thou art incapable of being resisted, thou
art the destroyer of all poisons, thou art incapable of being borne (in
battle), and thou art incapable of being transcended, thou canst not be
made to tremble, thou canst not be measured, thou canst not be
vanquished, and thou art victory.[1431] Thou art of swift speed, thou art
the Moon, thou art Yama (the universal destroyer), thou bearest (without
flinching) cold and heat and hunger and weakness and disease. Thou art
all mental agonies, thou art all physical diseases, thou art the curer of
all diseases, and thou art those diseases themselves which thou curest.
Thou art the destroyer of my Sacrifice which had endeavoured to escape in
the form of deer. Thou art the advent and the departure of all diseases.
Thou hast a high crest. Thou hast eyes like lotus-petals. Thy habitation
is in the midst of a forest of lotuses. Thou bearest the ascetic's staff
in thy hands. Thou hast the three Vedas for thy three eyes. Thy
chastisements are fierce and severe. Thou art the destroyer of the egg
(whence the universe springs). Thou art the drinker of both poison and
fire, thou art the foremost of all deities, thou art the drinker of Soma,
thou art the lord of the Maruts.[1432] Thou art the drinker of Nectar.
Thou art the Master of the universe. Thou shinest in glory, and thou art
the lord of all the shining ones. Thou protectest from poison and death,
and thou drinkest milk and Soma. Thou art the foremost of the protectors
of those that have fallen off from heaven, and thou protectest him who is
the first of the deities.[1433] Gold is thy vital seed. Thou art male,
thou art female, thou art neuter. Thou art an infant, thou art a youth,
thou art old in years with thy teeth worn out, thou art the foremost of
Nagas, thou art Sakra, thou art the Destroyer of the universe, and thou
art its Creator. Thou art Prajapati, and thou art adored by the
Prajapatis, thou art the supporter of the universe, thou hast the
universe for thy form, thou art endued with great energy, and thou hast
faces turned towards all directions. The Sun and the Moon are thy two
eyes, and the Grandsire is thy heart. Thou art the Ocean. The goddess
Saraswati is thy speech and Fire and Wind are thy might. Thou art Day and
Night. Thou art all acts including the opening and the shutting of the
eye. Neither Brahman, nor Govinda, nor the ancient Rishis, are competent
to understand thy greatness, O auspicious deity, truly. Those subtile
forms which thou hast are invisible to us. Rescue me and, O, protect me
as the sire protects the son of his loins. O, protect one! I deserve thy
protection. I bow to thee, O sinless one! Thou, O illustrious one, art
full of compassion for thy devotees. I am always devoted to thee. Let him
be always my protector who stayeth alone on the other side of the ocean,
in a form that is difficult to be apprehended, and overwhelming many
thousands of persons![1434] I bow to that Soul of Yoga who is beheld in
the form of an effulgent Light by persons that have their senses under
control, that are possessed of the attribute of Sattwa, that have
regulated their breaths, and that have conquered sleep.[1435] I bow to
him who is endued with matted locks, who bears the ascetic's staff in his
hand, who is possessed of a body having a long abdomen, who has a
kamandalu tied to his back, and who is the Soul of Brahman. I bow to Him
who is the soul of water, in whose hair are the clouds, in the joints of
whose body are the rivers, and in whose stomach are the four oceans. I
seek the protection to Him who, when the end of the Yuga comes, devours
all creatures and stretches himself (for sleep) on the wide expanse of
water that covers the universe. Let him who entering Rahu's mouth
drinketh Soma in the night and who becoming Swarbhanu devoureth Surya
also, protect me![1436] The deities, who are mere infants and who have
all sprung from thee after Brahman's creation, enjoy their respective
shares (in sacrificial offerings). Let them (peacefully) enjoy those
offerings made with Swaha and Swadha, and let them derive pleasure from
those presents. I bow to them.[1437] Let those Beings that are of the
stature of the thumb and that dwell in all bodies, always protect and
gratify me.[1438] I always bow to those Beings who dwelling within
embodied creatures make the latter cry in grief without themselves crying
in grief, and who gladden them without themselves being glad. I always
bow to those Rudras who dwell in rivers, in oceans, in hills and
mountains, in mountain-caves, in the roots of trees, in cow-pens, in
inaccessible forests, in the intersections of roads, in roads, in open
squares, in banks (of rivers and lakes and oceans), in elephant-sheds, in
stables, in car-sheds, in deserted gardens and houses, in the five primal
elements, and in the cardinal and subsidiary directions. I bow repeatedly
unto them that dwell in the space amidst the Sun and the Moon, as also in
rays of the Sun and the Moon, and them that dwell in the nether regions,
and them that have betaken themselves to Renunciation and other superior
practices for the sake of the Supreme.[1439] I bow always unto them that
are unnumbered, that are unmeasured, and that have no form, unto those
Rudras, that is, that are endued with infinite attributes. Since thou, O
Rudra, art the Creator of all creatures, since, O Hara, thou art the
Master of all creatures, and since thou art the indwelling Soul of all
creatures, therefore wert thou not invited by me (to my Sacrifices).
Since thou art He who is adored in all sacrifices with plentiful gifts,
and since it is Thou that art the Creator of all things, therefore I did
not invite thee. Or, perhaps, O god, stupefied by thy subtile illusion I
failed to invite thee. Be gratified with me, blessed by thyself, O Bhava,
with me possessed by the quality of Rajas. My Mind, my Understanding, and
my Chitta all dwell in thee, O god!

"Hearing these adorations, that Lord of all creatures, viz., Mahadeva,
ceased (to think of inflicting further injuries on Daksha). Indeed,
highly gratified, the illustrious deity addressed Daksha, saying, 'O
Daksha of excellent vows, pleased have I been with these adorations of
thine. Thou needst not praise me more. Thou shalt attain to my
companionship. Through my grace, O progenitor of creatures, thou shalt
earn the fruit of a thousand horse-sacrifices, and a hundred Vajapeyas
(in consequence of this one incomplete sacrifice of thine).

"Once more, Mahadeva, that thorough master of words, addressed Daksha and
said unto him these words fraught with high consolation, 'Be thou the
foremost of all creatures in the world. Thou shouldst not, O Daksha,
entertain any feelings of grief for these injuries inflicted on thy
Sacrifice. It has been seen that in former Kalpas too I had to destroy
thy Sacrifice.[1440] O thou of excellent vows, I shall grant thee again
some more boons. Take them from me. Dispelling this cheerlessness that
overspreads thy face, listen to me with undivided attention. With the aid
of arguments addressed to reason the deities and the Danavas have
extracted from the Vedas consisting of six branches and from the system
of Sankhya and Yoga a creed in consequence of which they have practised
the austerest penances for many long years. The religion, however, which
I have extracted, is unparalleled, and productive of benefits on every
side. It is open to men in all modes of life to practise it. It leads to
Emancipation. It may be acquired in many years or through merit by
persons who have restrained their senses. It is shrouded in mystery. They
that are divested of wisdom regard it as censurable. It is opposed to the
duties laid down in respect of the four orders of men and the four modes
of life, and agrees with those duties in only a few particulars. They
that are well-skilled in the science of (drawing) conclusions (from
premises) can understand its propriety: and they who have transcended all
the modes of life are worthy of adopting it. In days of yore, O Daksha,
this auspicious religion called Pasupata had been extracted by me. The
proper observance of that religion produces immense benefits. Let those
benefits be thine, O highly blessed one! Cast off this fever of thy
heart.' Having said these words, Mahadeva, with his spouse (Uma) and with
all his attendants disappeared from the view of Daksha of immeasurable
prowess. He who would recite this hymn that was first uttered by Daksha
or who would listen to it when recited by another, would never meet with
the smallest evil and would attain to a long life. Indeed, as Siva is the
foremost of all the deities, even so is this hymn, agreeable with the
Srutis, is the foremost of all hymns. Persons desirous of fame, kingdom,
happiness, pleasure, profit, and wealth, as also those desirous of
learning, should listen with feelings of devotion to the recital of this
hymn. One suffering from disease, one distressed by pain, one plunged
into melancholy, one afflicted by thieves or by fear, one under the
displeasure of the king in respect of his charge, becomes freed from fear
(by listening or reciting this hymn). By listening to or reciting this
hymn, one, in even this earthly body of his, attains to equality with the
spirits forming the attendants of Mahadeva. One becomes endued with
energy and fame, and cleansed of all sin (through the virtue of this
hymn). Neither Rakshasas, nor Pisachas, nor ghosts, nor Vinayakas, create
disturbances in his house where this hymn is recited. That woman, again,
who listens to this hymn with pious faith, observing the while the
practices of Brahmacharya, wins worship as a goddess in the family of her
sire and that of her husband.[1441] All the acts of that person become
always crowned with success who listens or recites with rapt attention to
the whole of this hymn. In consequence of the recitation of this hymn all
the wishes one forms in one's mind and all the wishes one clothes in
words become crowned with fruition. That man obtains all objects of
enjoyment and pleasure and all things that are wished for by him, who,
practising self-restraint, makes according to due rites offerings unto
Mahadeva, Guha, Uma, and Nandi, and after that utters their names without
delay, in proper order and with devotion. Such a man, departing from this
life, ascends to heaven, and has never to take birth among the
intermediate animals or birds. This was said even by the puissant Vyasa,
the son of Parasara.'"



SECTION CCLXXXVI

"Yudhishthira said, 'Tell me, O grandsire, what is Adhyatma with respect
to man and whence it arises.'

"Bhishma said, 'Aided by the science of Adhyatma one may know everything.
It is, again, superior to all things. I shall, with the help of my
intelligence, explain to thee that Adhyatma about which thou askest me.
Listen, O son, to my explanation. Earth, Wind, Space, Water, and Light
forming the fifth, are the great essences. These are (the causes of) the
origin and the destruction of all creatures. The bodies of living
creatures (both subtile and gross), O bull of Bharata's race, are the
result of the combination of the virtues of these five. Those virtues
(whose combinations produce the bodies of creatures) repeatedly start
into existence and repeatedly merge into the original cause of all
things, viz., the Supreme Soul.[1442] From those five primal essences are
created all creatures, and into those five great elements all creatures
resolve themselves, repeatedly, like the infinite waves of the Ocean
rising from the Ocean and subsiding into that which causes them. As a
tortoise stretches forth its legs and withdraws them again into itself,
even so the infinite number of creatures spring from (and enter) these
five great fixed essences. Verily, sound springs from Space, and all
dense matter is the attribute of earth. Life is from Wind. Taste is from
Water. Form is said to be the property of Light. The entire mobile and
immobile universe is thus these five great essences existing together in
various proportions. When Destruction comes, the infinite diversity of
creatures resolve themselves into those five, and once more, when
Creation begins, they spring from the same five. The Creator places in
all creatures the same five great essences in proportions that He thinks
proper. Sound, the ears, and all cavities,--these three,--have Space for
their producing cause. Taste, all watery or juicy substances, and the
tongue, are said to be the properties of water. Form, the eye, and the
digestive fire in the stomach, are said to partake of the nature of
Light. Scent, the organ of smelling, and the body, are the properties of
earth. Life, touch, and action are said to be the properties of Wind. I
have thus explained to thee, O king, all the properties of the five
primal essences. Having created these, the Supreme Deity, O Bharata,
united with them Sattwa, Rajas, Tamas, Time, Consciousness of functions,
and Mind forming the sixth.[1443] That which is called the Understanding
dwells in the interior of what thou seest above the soles of the feet and
below the crown of the head. In man the senses (of knowledge) are five.
The sixth (sense) is the Mind. The seventh is called the Understanding.
The Kshetrajna or Soul is the eighth. The senses and that which is the
Actor should be ascertained by apprehension of their respective
functions. The conditions or states called Sattwa, Rajas, and Tamas,
depend upon the senses for their refuge or formation. The senses exist
for simply seizing the impressions of their respective objects. The Mind
has doubt for its function. The Understanding is for ascertainment. The
Kshetrajna is said to be only an inactive witness (of the functions of
the others). Sattwa, Rajas, Tamas, Time, and Acts, O Bharata, these
attributes direct the Understanding. The Understanding is the senses and
the five fore-mentioned attributes.[1444] When the Understanding is
wanting, the senses with the mind, and the five other attributes (viz.,
Sattwa, Rajas, Tamas, Time, and Acts) cease to be. That by which the
Understanding sees is called the eye. When the Understanding hears, it is
called the ear. When she smells, she becomes the sense of scent; and when
she tastes the various objects of taste, she comes to be called by the
name of tongue. When again she feels the touch of the various objects of
touch, she becomes the sense of touch. It is the Understanding that
becomes modified diversely and frequently. When the Understanding desires
anything, she becomes Mind. The five senses with the Mind, which
separately constitute the foundations (of the Understanding), are the
creations of the Understanding. They are called Indriyas. When they
become stained, the Understanding also becomes stained.[1445] The
Understanding, dwelling in Jiva, exists in three states. Sometimes she
obtains joy; sometimes she indulges in grief; and sometimes she exists in
a state that is neither pleasure nor pain. Having for her essence these
conditions or states (viz., Sattwa, Rajas, and Tamas), the Understanding
resolves through these three states.[1446] As the lord of rivers, viz.,
the surging Ocean, always keeps within his continents, even so the
Understanding, which exists in connection with the (three) states, exists
in the Mind (including the senses). When the state of Rajas is awakened,
the Understanding becomes modified into Rajas. Transport of delight, joy,
gladness, happiness, and contentedness of heart, these, when somehow
excited, are the properties of Sattwa. Heart-burning, grief, sorrow,
discontentedness, and unforgivingness,[1447] arising from particular
causes, are the result of Rajas. Ignorance, attachment and error,
heedlessness, stupefaction, and terror, meanness, cheerlessness, sleep,
and procrastination,--these, when brought about by particular causes, are
the properties of Tamas. Whatever state of either body or mind, connected
with joy or happiness, arises, should be regarded as due to the state of
Sattwa. Whatever, again, is fraught with sorrow and is disagreeable to
oneself should be regarded as arising from Rajas. Without commencing any
such act, one should turn one's attention to it (for avoiding it).
Whatever is fraught with error or stupefaction in either body or mind,
and is inconceivable and mysterious, should be known as connected with
Tamas. Thus, have I explained to thee that things in this world dwell in
the Understanding. By knowing this one becomes wise. What else can be the
indication of wisdom? Know now the difference between these two subtile
things, viz., Understanding and Soul. One of these, viz., the
Understanding, creates attributes. The other, viz., the Soul, does not
create them. Although they are, by nature, distinct from each other, yet
they always exist in a state of union. A fish is different from the water
in which it dwells, but the fish and the water must exist together. The
attributes cannot know the Soul. The Soul, however, knows them. They that
are ignorant regard the Soul as existing in a state of union with the
attributes like qualities existing with their possessors. This, however,
is not the case, for the Soul is truly only an inactive Witness of
everything. The Understanding has no refuge.[1448] That which is called
life (involving the existence of the Understanding) arises from the
effects of the attributes coming together. Others (than these attributes
which are created by the Understanding), acting as causes, create the
Understanding that dwells in the body. No one can apprehend the
attributes in their real nature or form of existence. The Understanding,
as already said, creates the attributes. The Soul simply beholds them (as
an inactive Witness). This union that exists between the Understanding
and the Soul is eternal. The indwelling Understanding apprehends all
things through the Senses which are themselves inanimate and
unapprehending. Really the senses are only like lamps (that throw their
light for discovering objects to others without themselves being able to
see them). Even this is the nature (of the Senses, the Understanding, and
the Soul). Knowing this, one should live cheerfully, without yielding to
either grief or joy. Such a man is said to be beyond the influence of
pride. That the Understanding creates all these attributes is due to her
own nature,--even as a spider weaves threads in consequence of her own
nature. These attributes should be known as the threads the spider
weaves. When destroyed, the attributes do not cease to exist; their
existence ceases to be visible. When, however, a thing transcends the ken
of the senses, its existence (or otherwise) is affirmed by inference.
This is the opinion of one set of persons. Others affirm that with
destruction the attributes cease to be. Untying this knotty problem
addressed to the understanding and reflection, and dispelling all doubt,
one should cast off sorrow and live in happiness.[1449] As men
unacquainted with its bottom become distressed when they fall upon this
earth which is like a river filled with the waters of stupefaction, even
so is that man afflicted who falls away from that state in which there is
a union with the Understanding.[1450] Men of knowledge, however,
conversant with Adhyatma and armed with fortitude, are never afflicted,
because they are capable of crossing to the other shore of those waters.
Indeed, Knowledge is an efficient raft (in that river). Men of knowledge
have not to encounter those frightful terrors which alarm them that are
destitute of knowledge. As regards the righteous, none of them attains to
an end that is superior to that of any other person amongst them. Indeed,
the righteous show, in this respect, an equality. As regards the man of
Knowledge, whatever acts have been done by him in past times (while he
was steeped in Ignorance) and whatever acts fraught with great iniquity
he does (after attainment of Knowledge), he destroys both by Knowledge as
his sole means. Then again, upon the attainment of Knowledge he ceases to
perpetrate these two evils, viz., censuring the wicked acts of others and
doing any wicked acts himself under the influence of attachment.'"[1451]



SECTION CCLXXXVII

"Yudhishthira said, 'Living creatures always stand in fear of sorrow and
death. Tell me, O grandsire, how the occurrence of these two may be
prevented.'

"Bhishma said, 'In this connection, O Bharata, is cited the old narrative
of the discourse between Narada and Samanga.'

"Narada said, '(While others salute their superiors by only a bend of the
head) thou salutest thy superiors by prostrating thyself on the ground
till thy chest comes into contact with the ground. Thou seemest to be
engaged in crossing (the river of life) with thy hands.[1452] Thou
seemest to be always free from sorrow and exceedingly cheerful. I do not
see that thou hast the least anxiety. Thou art always content and happy
and thou seemest to sport (in felicity) like a child.'

"Samanga said, 'O giver of honours, I know the truth about the Past, the
Present, and the Future. Hence I never become cheerless.[1453] I know
also what the beginning of acts is in this world, what the accession of
their fruits, and how varied are those fruits. Hence I never yield to
sorrow.[1454] Behold, the illiterate, the destitute, the prosperous, O
Narada, the blind, idiots and madmen, and ourselves also, all live.[1455]
These live by virtue of their acts of past lives. The very deities, who
exist freed from diseases, exist (in that state) by virtue of their past
acts. The strong and the weak, all, live by virtue of past acts. It is
fitting, therefore, that thou shouldst hold us in esteem. The owners of
thousands live. The owners of hundreds also live. They that are
overwhelmed with sorrow live. Behold, we too are living! When we, O
Narada, do not give way to grief, what can the practice of the duties (of
religion) or the observance of (religious) acts do to us? And since all
joys and sorrows also are not unending, they are, therefore, unable to
agitate us at all.[1456] That for which men are said to be wise, indeed,
the very root of wisdom, is the freedom of the senses from error. It is
the senses that yield to error and grief. One whose senses are subject to
error can never be said to have attained wisdom. That pride which is
indulged in by a man subject to error is only a form of the error to
which he is subject. As regards the man of error, he has neither this
world nor the next. It should be remembered that griefs do not last for
ever and that happiness cannot be had always.[1457] Worldly life with all
its vicissitudes and painful incidents, one like me would never adopt.
Such a one would not care for desirable objects of enjoyments, and would
not think at all of the happiness their possession may bring about, or,
indeed, of the griefs that present themselves.[1458] One capable of
resting on one's own self would never covet the possessions of others;
would not think of gains unacquired, would not feel delighted at the
acquisition of even immense wealth; and would not yield to sorrow at the
loss of wealth. Neither friends, nor wealth, nor high birth, nor
scriptural learning, nor mantras, nor energy, can succeed in rescuing one
from sorrow in the next world. It is only by conduct that one can attain
to felicity there. The Understanding of the man unconversant with Yoga
can never be directed towards Emancipation. One unconversant with Yoga
can never have happiness. Patience and the resolution to cast off sorrow,
these two indicate the advent of happiness. Anything agreeable leads to
pleasure. Pleasure induces pride. Pride, again, is productive of sorrow.
For these reasons, I avoid all these. Grief, Fear, Pride,--these that
stupefy the heart,--and also Pleasure and Pain, I behold as (an
unconcerned) witness since my body is endued with life and moves
about.[1459] Casting off both wealth and pleasure, and thirst and error,
I wander over the earth, freed from grief and every kind of anxiety of
heart. Like one that has drunk nectar I have no fear, here or hereafter,
of death, or iniquity, or cupidity, or anything of that kind. I have
acquired this knowledge, O Brahmana, as the result of my severe and
indestructible penances. It is for this reason, O Narada, that grief,
even when it comes to me, does not succeed in afflicting me.'"



SECTION CCLXXXVIII

"Yudhishthira said, 'Tell me, O grandsire, what is beneficial for one
that is unconversant with the truths of the scriptures, that is always in
doubt, and that abstains from self-restraint and the other practices
having for their object the knowledge of the Soul.'

"Bhishma said, 'Worshipping the preceptor, always waiting reverentially
on those that are aged, and listening to the scriptures (when recited by
up competent Brahmanas),--these are said to be of supreme benefit (to a
person like the one thou hast described). In this connection also is
cited the old narrative of the discourse between Galava and the celestial
Rishi Narada. Once on a time Galava, desirous of obtaining what was for
his benefit, addressed Narada freed from error and fatigue, learned in
the scriptures, gratified with knowledge, a thorough master of his
senses, and with soul devoted to Yoga, and said, 'Those virtues, O Muni,
by the possession of which a person becomes respected in the world, I
see, dwell permanently in thee. Thou art freed from error and, as such,
it behoveth thee to remove the doubts that fill the minds of men like
ourselves that are subject to error and that are unacquainted with the
truths of the world. We do not know what we should do, for the
declarations of the scriptures generate an inclination for (the
acquisition of) Knowledge simultaneously with the inclination for acts.
It behoveth thee to discourse to us on these subjects.[1460] O
illustrious one, the different asramas approve different courses of
conduct.--_This_ is beneficial,--_This_ (other) is beneficial--the
scriptures exhort us often in this wise.[1461] Beholding the followers of
the four asramas, who are thus exhorted by the scriptures and who fully
approve of what the scriptures have laid down for them, thus travelling
in diverse courses, and seeing that ourselves also are equally content
with our own scriptures, we fail to understand what is truly beneficial.
If the scriptures were all uniform, then what is truly beneficial would
have become manifest. In consequence, however, of the scriptures being
multifarious, that which is truly beneficial becomes invested with
mystery. For these reasons, that which is truly beneficial seems to me to
be involved in confusion. Do thou then, O illustrious one, discourse to
me on the subject. I have approached thee (for this), O, instruct me!'

"Narada said, 'The Asramas are four in number, O child! All of them serve
the purposes for which they have been designed; and the duties they
preach differ from one another. Ascertaining them first from
well-qualified preceptors, reflect upon them, O Galava![1462] Behold, the
announcements of the merits of those Asramas are varied in respect of
their form, divergent in respect of their matter, and contradictory in
respect of the observances they embrace.[1463] Observed with gross
vision, verily, all the Asramas refuse to clearly yield their true intent
(which, of course, is knowledge of Self). Others, however, endued with
subtle sight, behold their highest end.[1464] That which is truly
beneficial, and about which there is no doubt, viz., good offices to
friends, and suppression of enemies, and the acquisition of the aggregate
of three (viz., Religion, Profit, and Pleasure), has been declared by the
wise to be supreme excellence.[1465] Abstention from sinful acts,
constancy of righteous disposition, good behaviour towards those that are
good and pious,--these, without doubt, constitute excellence. Mildness
towards all creatures, sincerity of behaviour, and the use of sweet
words,--these, without doubt, constitute excellence. An equitable
apportionment of what one has among the deities, the Pitris, and guests,
and adherence to servants,--these, without doubt, constitute excellence.
Truthfulness of speech is excellent. The knowledge, however, of truth, is
very difficult of acquisition. I say that that is truth which is
exceedingly beneficial to creatures.[1466] The renunciation of pride, the
suppression of heedlessness, contentment, living by one's own
self,--these are said to constitute supreme excellence. The study of the
Vedas, and of their branches, according to the well-known rules, and all
enquiries and pursuits having for their sake the acquisition of
knowledge,--these, without doubt, are excellent. One desirous of
achieving what is excellent should never enjoy sound and form and taste
and touch and scent, to excess and should not enjoy them for their sake
alone. Wandering in the night, sleep during the day, indulgence in
idleness, roguery, arrogance, excessive indulgence and total abstention
from all indulgence in objects of the senses, should be relinquished by
one desirous of achieving what is excellent.[1467] One should not seek
self-elevation by depreciating others. Indeed, one should, by one's
merits alone, seek distinction over persons that are distinguished but
never over those that are inferior. Men really destitute of merit and
filled with a sense of self-admiration depreciate men of real merit, by
asserting their own virtues and affluence. Swelling with a sense of their
own importance, these men, when none interferes with them (for bringing
them to a right sense of what they are), regard themselves to be superior
to men of real distinction. One possessed of real wisdom and endued with
real merits, acquires great fame by abstaining from speaking ill of
others and from indulging in self-praise. Flowers shed their pure and
sweet fragrance without trumpeting forth their own excellence. Similarly,
the effulgent Sun scatters his splendours in the firmament in perfect
silence. After the same manner those men blaze in the world with
celebrity who by the aid of their intelligence, cast off these and
similar other faults and who do not proclaim their own virtues. The fool
can never shine in the world by bruiting about his own praise. The man,
however, of real merit and learning obtains celebrity even if he be
concealed in a pit. Evil words, uttered with whatsoever vigour of voice
die out (in no time). Good words, uttered however softly, blaze forth in
the world. As the Sun shows his fiery form (in the gem called
Suryakanta), even so the multitude of words, of little sense, that fools
filled with vanity utter, display only (the meanness of) their hearts.
For these reasons, men seek the acquisition of wisdom of various kinds.
It seems to me that of all acquisitions that of wisdom is the most
valuable. One should not speak until one is asked; nor should one speak
when one is asked improperly. Even if possessed of intelligence and
knowledge, one should still sit in silence like an idiot (until one is
asked to speak and asked in proper form). One should seek to dwell among
honest men devoted to righteousness and liberality and the observance of
the duties of their own order. One desirous of achieving what is
excellent should never dwell in a place where a confusion occurs in the
duties of the several orders.[1468] A person may be seen to live who
abstains from all works (for earning the means of his living) and who is
well-content with whatever is got without exertion. By living amid the
righteous, one succeeds in acquiring pure righteousness. After the same
manner, one by living amid the sinful, becomes stained with sin.[1469] As
the touch of water or fire or the rays of the moon immediately conveys
the sensation of cold or heat, after the same manner the impressions of
virtue and vice become productive of happiness or misery. They that are
eaters of Vighasa eat without taking any notice of the flavours of the
edibles placed before them. They, however, that eat carefully
discriminating the flavours of the viands prepared for them, should be
known as persons still tied by the bonds of action.[1470] The righteous
man should leave that place where a Brahmana discourses on duties unto
disciples desirous of acquiring knowledge, as based on reasons, of the
Soul, but who do not enquire after such knowledge with reverence.[1471]
Who, however, will leave that spot where exists in its entirety that
behaviour between disciples and preceptors which is consistent with what
has been laid down in the scriptures? What learned man desirous of
respect being paid to himself will dwell in that place where people bruit
about the faults of the learned even when such have no foundation to
stand upon?[1472] Who is there that will not leave that place, like a
garment whose end has caught fire, where covetous men seek to break down
the barriers of virtue? One should remain and dwell in that place, among
good men of righteous disposition, where persons endued with humility are
engaged in fearlessly practising the duties of religion. There where men
practise the duties of religion for the sake of acquiring wealth and
other temporal advantages, one should not dwell, for the people of that
place are all to be regarded as sinful. One should fly away with all
speed from that place, as if from a room in which there is a snake, where
the inhabitants, desirous of obtaining the means of life, are engaged in
the practice of sinful deeds. One desirous of what is beneficial should,
from the beginning, relinquish that act in consequence of which one
becomes stretched, as it were, on a bed of thorn and in consequence of
which one becomes invested with the desires born of the deeds of past
lives.[1473] The righteous man should leave that kingdom where the king
and king's officers exercise equal authority and where they are given to
the habit of eating before feeding their relatives (when the latter come
as guests).[1474] One should dwell in that country where Brahmanas
possessed of a knowledge of the scriptures are fed first: where they are
always devoted to the due observance of religious duties, and where they
are engaged in teaching disciples and officiating at the sacrifices of
others. One should unhesitatingly dwell in that country where the sounds
Swaha, Swadha, and Vashat are duly and continuously uttered.[1475] One
should leave that kingdom, like poisoned meat, where one sees Brahmanas
obliged to betake themselves to unholy practices, being tortured by want
of the means of life. With a contented heart and deeming all his wishes
as already gratified a righteous man should dwell in that country whose
inhabitants cheerfully give away before even they are solicited. One
should live and move about, among good men devoted to acts of
righteousness, in that country where chastisement falleth upon those that
are wicked and where respect and good offices are the portion of those
that are of subdued and cleansed souls. One should unhesitatingly dwell
in that country whose king is devoted to virtue and which the king rules
virtuously, casting off desires and possessed of prosperity, and where
severe chastisement is dealt to those that visit self-controlled men with
the consequences of their wrath, those that act wickedly towards the
righteous, those that are given to acts of violence, and those that are
covetous.[1476] Kings endued with such a disposition bring about
prosperity to those that dwell in their kingdoms when prosperity is on
the point of leaving them.[1477] I have thus told thee, O son, in answer
to thy enquiry, what is beneficial or excellent. No one can describe, in
consequence of its exceedingly high character, what is beneficial or
excellent for the Soul.[1478] Many and high will the excellences be,
through the observance of the duties laid down for him, of the man who
for earning his livelihood during the time of his sojourn here conducts
himself in the way indicated above and who devotes his soul to the good
of all creatures.'"[1479]



SECTION CCLXXXIX

"Yudhishthira said, 'How, O grandsire, should a king like us behave in
this world, keeping in view the great object of acquisition? What
attributes, again, should he always possess so that he may be freed from
attachments?'

"Bhishma said, 'I shall in this connection recite to thee the old
narrative that was uttered by Arishtanemi unto Sagara who had sought his
counsel.'

"Sagara said, 'What is that good, O Brahmana, by doing which one may
enjoy felicity here? How, indeed, may one avoid grief and agitation? I
wish to know all this!'

"Bhishma continued, 'Thus addressed by Sagara, Arishtanemi of Tarkshya's
race, conversant with all the scriptures, regarding the questioner to be
every way deserving of his instructions, said these words,[1480] 'The
felicity of Emancipation is true felicity in the world. The man of
ignorance knows it not, attached as he is to children and animals and
possessed of wealth and corn. An understanding that is attached to
worldly objects and a mind suffering from thirst,--these two baffle all
skilful treatment. The ignorant man who is bound in the chains of
affection is incapable of acquiring Emancipation.[1481] I shall presently
speak to thee of all the bonds that spring from the affections. Hear them
with attention. Indeed, they are capable of being heard with profit by
one that is possessed of knowledge. Having procreated children in due
time and married them when they become young men, and having ascertained
them to be competent for earning their livelihood, do thou free thyself
from all attachments and rove about in happiness. When thou seest thy
dearly-cherished wife grown old in years and attached to the son she has
brought forth, do thou leave her in time, keeping in view the highest
object of acquisition (viz., Emancipation). Whether thou obtainest a son
or not, having during the first years of thy life duly enjoyed with thy
senses the objects that are addressed to them, free thyself from
attachments and rove about in happiness. Having indulged the senses with
their objects, thou shouldst suppress the desire of further indulging
them. Freeing thyself then from attachments, thou shouldst rove in
felicity, contenting thyself with what is obtained without effort and
previous calculation, and casting an equal eye upon all creatures and
objects.[1482] Thus, O son, have I told thee in brief (of what the way is
for freeing thyself from attachments). Hear me now, for I shall presently
tell thee, in detail, the desirability of the acquisition of
Emancipation.[1483] Those persons who live in this world freed from
attachments and fear, succeed in obtaining happiness. Those persons,
however, who are attached to worldly objects, without doubt, meet with
destruction. Worms and ants (like men) are engaged in the acquisition of
food and are seen to die in the search. They that are freed from
attachments are happy, while they that are attached to worldly objects
meet with destruction. If thou desirest to attain to Emancipation thou
shouldst never bestow thy thoughts on thy relatives, thinking,--How shall
these exist without me?--A living creature takes birth by himself, and
grows by himself, and obtains happiness and misery, and death by himself.
In this world people enjoy and obtain food and raiment and other
acquisitions earned by their parents or themselves. This is the result of
the acts of past lives, for nothing can be had in this life which is not
the result of the past. All creatures live on the Earth, protected by
their own acts, and obtaining their food as the result of what is
ordained by Him who assigns the fruits of acts. A man is but a lump of
clay, and is always himself completely dependent on other forces. One,
therefore, being oneself so, in firm, what rational consideration can one
have for protecting and feeding one's relatives? When thy relatives are
carried away by Death in thy very sight and in spite of even thy utmost
efforts to save them, that circumstance alone should awaken thee. In the
every lifetime of thy relatives and before thy own duty is completed of
feeding and protecting them, thyself mayst meet with death and abandon
them. After thy relatives have been carried away from this world by
death, thou canst not know what becomes of them there,--that is, whether
they meet with happiness or misery. This circumstance ought to awaken
thee. When in consequence of the fruits of their own acts thy relatives
succeed in maintaining themselves in this world whether thou livest or
diest, reflecting on this thou shouldst do what is for thy own
good.[1484] When this is known to be the case, who in the world is to be
regarded as whose? Do thou, therefore, set thy heart on the attainment of
Emancipation. Listen now to what more I shall say unto thee. That man of
firm Soul is certainly emancipated who has conquered hunger and thirst
and such other states of the body, as also wrath and cupidity and error.
That man is always emancipated who does not forget himself, through
folly, by indulging in gambling and drinking and concubinage and the
chase. That man who is really touched by sorrow in consequence of the
necessity there is of eating every day and every night for supporting
life, is said to be cognisant of the faults of life. One who, as the
result of careful reflection, regards his repeated births to be only due
to sexual congress with women, is held to be freed from attachments. That
man is certainly emancipated who knows truly the nature of the birth, the
destruction, and the exertion (or acts) of living creatures. That man
becomes certainly freed who regards (as worthy of his acceptance) only a
handful of corn, for the support of life, from amidst millions upon
millions of carts loaded with grain, and who disregards the difference
between a shed of bamboo and reeds and a palatial mansion.[1485] That man
becomes certainly freed who beholds the world to be afflicted by death
and disease and famine.[1486] Indeed, one who beholds the world to be
such succeeds in becoming contented; while one who fails to behold the
world in such a light, meets with destruction. That man who is contented
with only a little is regarded as freed. That man who beholds the world
as consisting of eaters and edibles (and himself as different from both)
and who is never touched by pleasure and pain which are born of illusion,
is regarded as emancipate. That man who regards a soft bed on a fine
bedstead and the hard soil as equal, and who regards good sali rice and
hard thick rice as equal, is emancipated. That man who regards linen and
cloth made of grass as equal, and in whose estimation cloth of silk and
barks of trees are the same, and who sees no difference between clean
sheep-skin and unclean leather, is emancipated That man who looks upon
this world as the result of the combination of the five primal essences,
and who behaves himself in this world, keeping this notion foremost, is
emancipated. That man who regards pleasure and pain as equal, and gain
and loss as on a par, in whose estimation victory and defeat differ not,
to whom like and dislike are the same, and who is unchanged under fear
and anxiety, is wholly emancipated. That man who regards his body which
has so many imperfections to be only a mass of blood, urine and excreta,
as also of disorders and diseases, is emancipated. That man becomes
emancipated who always recollects that this body, when overtaken by
decrepitude, becomes assailed by wrinkles and white hairs and leanness
and paleness of complexion and a bending of the form. That man who
recollects his body to be liable to loss of virility, and weakness of
sight, and deafness, and loss of strength, is emancipated. That man who
knows that the very Rishis, the deities, and the Asuras are beings that
have to depart from their respective spheres to other regions, is
emancipated. That man who knows that thousands of kings possessed of even
great offence and power have departed from this earth, succeeds in
becoming emancipated. That man who knows that in this world the
acquisition of objects is always difficult, that pain is abundant, and
that the maintenance of relatives is ever attended with pain, becomes
emancipated.[1487] Beholding the abundant faults of children and of other
men, who is there that would not adore Emancipation? That man who,
awakened by the scriptures and the experience of the world, beholds every
human concern in this world to be unsubstantial, becomes emancipated.
Bearing in mind those words of mine, do thou conduct thyself like one
that has become emancipated, whether it is a life of domesticity that
thou wouldst lead or pursue emancipation without suffering thy
understanding to be confounded.'[1488] Hearing these words of his with
attention, Sagara, that lord of earth, acquired those virtues which are
productive of Emancipation and continued, with their aid to rule his
subjects.'"



SECTION CCXC

"Yudhishthira said, 'This curiosity, O sire, is always dwelling in my
mind. O grandsire of the Kurus, I desire to hear everything about it from
thee. Why was the celestial Rishi, the high-souled Usanas, called also
Kavi engaged in doing what was agreeable to the Asuras and disagreeable
to the deities? Why was he engaged in diminishing the energy of the
deities? Why were the Danavas always engaged in hostilities with the
foremost of the deities? Possessed of the splendour of an immortal, for
what reason did Usanas obtain the name of Sukra? How also did he acquire
such superior excellence? Tell me all about these things. Though
possessed of great energy, why does he not succeed in travelling to the
centre of the firmament? I desire, O grandsire, to learn everything about
all these matters.'[1489]

"Bhishma said, 'Listen, O king, with attention to all this as it occurred
actually. O sinless one, I shall narrate these matters to thee as I have
heard and understood them. Of firm vows and honoured by all, Usanas, that
descendant of Bhrigu's race, became engaged in doing what was
disagreeable to the deities for an adequate cause.[1490] The royal
Kuvera, the chief of the Yakshas and the Rakshasas, is the lord of the
treasury of Indra, that master of the universe.[1491] The great ascetic
Usanas, crowned with Yoga-success, entered the person of Kuvera, and
depriving the lord of treasures of his liberty by means of Yoga, robbed
him of all his wealth.[1492] Seeing his wealth taken away from him, the
lord of treasures became highly displeased. Filled with anxiety, and his
wrath also being excited, he went to that foremost of gods, viz.,
Mahadeva. Kuvera, represented the matter unto Siva of immeasurable
energy, that first of gods, fierce and amiable, and possessed of various
forms. And he said, 'Usanas, having spiritualised himself by Yoga entered
my form and depriving myself of liberty, has taken away all my wealth.
Having by Yoga entered my body he has again left it.' Hearing these
words, Maheswara of supreme Yoga-powers became filled with rage. His
eyes, O king, became blood-red, and taking up his lance he waited (ready
to strike down Usanas). Indeed, having taken up that foremost of weapons,
the great god began to say, 'Where is he? Where is he?' Meanwhile,
Usanas, having ascertained the purpose of Mahadeva (through Yoga-power)
from a distance, waited in silence. Indeed, having ascertained the fact
of the wrath of the high-souled Maheswara of superior Yoga-power, the
puissant Usanas began to reflect as to whether he should go to Maheswara
or fly away or remain where he was. Thinking, with the aid of his severe
penances, of the high-souled Mahadeva, Usanas of soul crowned with
Yoga-success, placed himself on the point of Mahadeva's lance. The
bow-armed Rudra, understanding that Usanas, whose penances had become
successful and who had converted himself into the form of pure Knowledge,
was staying at the point of his lance (and finding that he was unable to
hurl the lance at one who was upon it), bent that weapon with hand. When
the fierce-armed and puissant Mahadeva of immeasurable energy had thus
bent his lance (into the form of a bow), that weapon came to be called
from that time by the name of Pinaka.[1493] The lord of Uma, beholding
Bhargava thus brought upon the palm of his hand, opened his mouth. The
chief of the gods then threw Bhargava into his mouth and swallowed him at
once. The puissant and high-souled Usanas of Bhrigu's race, entering the
stomach of Maheswara, began to wander there.'

"Yudhishthira said, 'How, O king, could Usanas succeed in wandering
within the stomach of that foremost of superior intelligence? What also
did that illustrious god do while the Brahmana was within his
stomach?'[1494]

"Bhishma said, 'In days of yore (having swallowed up Usanas), Mahadeva of
severe vows entered the waters and remained there like an immovable stake
of wood, O king, for millions of years (engaged in Yoga-meditation). His
Yoga penances of the austerest type having been over, he rose from the
mighty lake. Then that primeval god of the gods, viz., the eternal
Brahman, approached him, and enquired after the progress of his penances
and after his welfare. The deity having the bull for his emblem answered,
saying, 'My penances have been well-practised.' Of inconceivable soul,
possessed of great intelligence, and ever devoted to the religion of
truth, Sankara saw that Usanas within his stomach had become greater in
consequence of those penances of his.[1495] That foremost of Yogins
(viz., Usanas), rich with that wealth of penances and the wealth (he had
appropriated from Kuvera), shone brightly in the three worlds, endued
with great energy.[1496] After this, Mahadeva armed with Pinaka, that
soul of Yoga, once more betook himself to Yoga-meditation. Usanas,
however, filled with anxiety, began to wander within the stomach of the
great god. The great ascetic began to hymn the praises of the god from
where he was, desirous of finding an outlet for escape. Rudra, however,
having stopped all his outlets, prevented him from coming out. The great
ascetic Usanas, however, O chastiser of foes, from within Mahadeva's
stomach, repeatedly addressed the god, saying, 'Show me thy kindness!'
Unto him Mahadeva said, 'Go out through my urethra.' He had stopped up
all other outlets of his body. Confined on every side and unable to find
out the outlet indicated, the ascetic began to wander hither and thither,
burning all the while with Mahadeva's energy. At last he found the outlet
and issued through it. In consequence of this fact he came to be called
by the name of Sukra, and it is in consequence of that fact he also
became unable to attain (in course of his wandering) the central point of
the firmament. Beholding him come out of his stomach and shining brightly
with energy, Bhava, filled with anger, stood with lance uplifted in his
hand. The goddess Uma then interposed and forbade the angry lord of all
creatures, viz., her spouse, to slay the Brahmana. And in consequence of
Uma's having thus prevented her lord from accomplishing his purpose the
ascetic Usanas (from the day) became the son of the goddess.'

"The goddess said, 'This Brahmana no longer deserves to be slain by thee.
He has become my son. O god, one who comes out of thy stomach does not
deserve slaughter at thy hands.'

"Bhishma continued, 'Pacified by these words of his spouse, Bhava smiled
and said repeatedly these words, O king, 'Let this one go whithersoever
he likes.' Bowing unto the boon-giving Mahadeva and to also his spouse
the goddess Uma, the great ascetic Usanas, endued with superior
intelligence, proceeded to the place he chose. I have thus narrated to
thee, O chief of the Bharatas, the story of the high-souled Bhargava
about which thou didst ask me.'"



SECTION CCXCI

"Yudhishthira said, 'O thou of mighty arms, tell me, after this what is
beneficial for us. O grandsire, I am never satiated with thy words which
seem to me like Amrita. What are those good acts, O best of men, by
accomplishing which a man succeeds in obtaining what is for his highest
benefit both here and hereafter, O giver of boons!'

"Bhishma said, 'In this connection I shall narrate to thee what the
celebrated king Janaka had enquired, in days of yore, of the high-souled
Parasara, 'What is beneficial for all creatures both in this world and
the next! Do thou tell me what should be known by all this connection.'
Thus questioned, Parasara, possessed of great ascetic merit and
conversant with the ordinances of every religion,[1497] said these words,
desirous of favouring the king.'

"Parasara said, 'Righteousness earned by acts is supreme benefit both in
this world and the next. The sages of the old have said that there is
nothing higher than Righteousness. By accomplishing the duties of
righteousness a man becomes honoured in heaven. The Righteousness, again,
of embodied creatures, O best of kings, consists in the ordinance (laid
down in the scriptures) on the subject of acts.[1498] All good men
belonging to the several modes of life, establishing their faith on that
righteousness, accomplish their respective duties.[1499] Four methods of
living, O child, have been ordained in this world. (Those four methods
are the acceptance of gifts for Brahmanas; the realisation of taxes for
Kshatriyas; agriculture for Vaisyas; and service of the three other
classes for the Sudras). Wherever men live the means of support come to
them of themselves. Accomplishing by various ways acts that are virtuous
or sinful (for the purpose of earning their means of support), living
creatures, when dissolved into their constituent elements attain to
diverse ends.[1500] As vessels of white brass, when steeped in liquefied
gold or silver, catch the hue of these metals, even so a living creature,
who is completely dependent upon the acts of his past lives takes his
colour from the character of those acts. Nothing can sprout forth without
a seed. No one can obtain happiness without having accomplished acts
capable of leading to happiness. When one's body is dissolved away (into
its constituent elements), one succeeds in attaining to happiness only in
consequence of the good acts of previous lives. The sceptic argues, O
child, saying, I do not behold that anything in this world is the result
of destiny or the virtuous and sinful acts of past lives. Inference
cannot establish the existence or operation of destiny.[1501] The
deities, the Gandharvas and the Danavas have become what they are in
consequence of their own nature (and not of their acts of past lives).
People never recollect in their next lives the acts done by them in
previous ones. For explaining the acquisition of fruits in any particular
life people seldom name the four kinds of acts alleged to have been
accomplished in past lives.[1502] The declarations having the Vedas for
their authority have been made for regulating the conduct of men in this
world, and for tranquillizing the minds of men. These (the sceptic says),
O child, cannot represent the utterances of men possessed of true wisdom.
This opinion is wrong. In reality, one obtains the fruits of whatever
among the four kinds of acts one does with the eye, the mind, the tongue,
and muscles.[1503] As the fruit of his acts, O king, a person sometimes
obtains happiness wholly, sometimes misery in the same way, and sometimes
happiness and misery blended together. Whether righteous or sinful, acts
are never destroyed (except by enjoyment or endurance of their
fruits).[1504] Sometimes, O child, the happiness due to good acts remains
concealed and covered in such a way that it does not display itself in
the case of the person who is sinking in life's ocean till his sorrows
disappear. After sorrow has beep exhausted (by endurance), one begins to
enjoy (the fruits of) one's good acts. And know, O king, that upon the
exhaustion of the fruits of good acts, those of sinful acts begin to
manifest themselves. Self-restraint, forgiveness, patience, energy,
contentment, truthfulness of speech, modesty, abstention from injury,
freedom from the evil practices called vyasana, and cleverness,--these
are productive of happiness. No creature is eternally subject to the
fruits of his good or bad acts. The man possessed of wisdom should always
strive to collect and fix his mind. One never has to enjoy or endure the
good and bad acts of another. Indeed, one enjoys and endures the fruits
of only those acts that one does oneself. The person that casts off both
happiness and misery walks along a particular path (the path, viz., of
knowledge). Those men, however, O king, who suffer themselves to be
attached to all worldly objects, tread along a path that is entirely
different. A person should rot himself do that act which, if done by
another, would call down his censure. Indeed, by doing an act that one
censures in others, one incurs ridicule. A Kshatriya bereft of courage, a
Brahmana that takes every kind of food, a Vaisya unendued with exertion
(in respect of agriculture and other moneymaking pursuits), a Sudra that
is idle (and, therefore, averse to labour), a learned person without good
behaviour, one of high birth but destitute of righteous conduct, a
Brahmana fallen away from truth, a woman that is unchaste and wicked, a
Yogin endued with attachments, one that cooks food for one's own self, an
ignorant person employed in making a discourse, a kingdom without a king
and a king that cherishes no affection for his subjects and who is
destitute of Yoga,--these all, O king, are deserving of pity!'"[1505]



SECTION CCXCII

"Parasara said, 'That man who, having obtained this car, viz., his body
endued with mind, goes on, curbing with the reins of-knowledge the steeds
represented by the objects of the senses, should certainly be regarded as
possessed of intelligence. The homage (in the form of devotion to and
concentrated meditation on the Supreme) by a person whose mind is
dependent on itself and who has cast off the means of livelihood is
worthy of high praise,--that homage, namely, O regenerate one, which is
the result of instructions received from one who has succeeded in
transcending acts but not obtained from the mutual discussion of men in
the same state of progress.[1506] Having obtained the allotted period of
life, O king, with such difficulty, one should not diminish it (by
indulgence of the senses). On the other hand, man should always exert, by
righteous acts for his gradual advancement.[1507] Among the six different
colours that Jiva attains at different periods of his existence, he who
falls away from a superior colour deserves obloquy and censure. Hence,
one that has attained to the result of good acts should conduct oneself
in such a way as to avoid all acts stained by the quality of Rajas.[1508]
Man attains to a superior colour by righteous acts. Unable to acquire a
superior hue, for such acquisition is extremely difficult, a person, by
doing sinful acts only slays himself (by sinking into hell and falling
down into an inferior colour). All sinful acts that are committed
unconsciously or in ignorance are destroyed by penances. A sinful act,
however, that is committed knowingly, produces much sorrow. Hence, one
should never commit sinful acts which have for their fruit only sorrow.
The man of intelligence would never do an act that is sinful in character
even if it leads to the greatest advantage, just as a person that is pure
would never touch a Chandala.[1509] How miserable is the fruit I see of
sinful acts! Through sin the very vision of the sinner becomes perverse,
and he confounds his body and its unstable accompaniments with the
Soul.[1510] That foolish man who does not succeed in betaking himself to
Renunciation in this world becomes afflicted with great grief when he
departs to the next world.[1511] An uncoloured cloth, when dirty, can be
cleaned, but not a piece of cloth that is dyed with black; even so, O
king, listen to me with care, is it the case with sin. That man who,
having knowingly committed sin, acts righteously for expiating that sin,
has to enjoy and endure the fruits of his good and bad acts
separately.[1512] The utterers of Brahma maintain, under the authority of
what has been laid down in the Vedas, that all acts of injury committed
in ignorance are cancelled by acts of righteousness. A sin, however, that
is committed consciously is never cancelled by righteousness. Thus say
the regenerate utterers of Brahma who are conversant with the scriptures
of Brahmana. As regards myself, my view is that whatever acts are done,
be they righteous or sinful, be they done knowingly or otherwise, remain
(and are never destroyed unless their fruits are enjoyed or
endured).[1513] Whatever acts are done by the mind with full
deliberation, produce, according to their grossness or subtility, fruits
that are gross or subtile.[1514] Those acts, however, O thou of righteous
soul, which are fraught with great injury, if done in ignorance, do
without fail produce consequences and even consequences that lead to
hell, with this difference that those consequences are disproportionate
in point of gravity to the acts that produce them.[1515] As to those acts
(of a doubtful or unrighteous nature) that may be done by the deities or
ascetics of reputation, a righteous man should never do their like or,
informed of them, should never censure them.[1516] That man who,
reflecting with his mind, O king, and ascertaining his own ability,
accomplishes righteous acts, certainly obtains what is for his benefit.
Water poured into an unbaked vessel gradually becomes less and finally
escapes altogether. If kept, however, in a baked vessel, it remains
without its quantity being diminished. After the same manner, acts done
without reflection with the aid of the understanding do not become
beneficial; while acts done with judgment remain with undiminished
excellence and yield happiness as their result. If into a vessel
containing water other water be poured, the water that was originally
there increases in quantity; even so all acts done with judgment, be they
equitable or otherwise, only add to one's stock of righteousness. A king
should subjugate his foes and all who seek to assert their superiority,
and he should properly rule and protect his subjects. One should ignite
one's sacred fires and pour libations on them in diverse sacrifices, and
retiring in the woods into either one's middle or old age, should live
there (practising the duties of the two last modes of life). Endued with
self-restraint, and possessed of righteous behaviour, one should look
upon all creatures as on one's own self. One should again reverence one's
superiors. By the practice of truth and of good conduct, O king, one is
sure to obtain happiness.'"



SECTION CCXCIII

"Parasara said, 'Nobody in this world does good to another. Nobody is
seen to make gifts to others. All persons are seen to act for their own
selves. People are seen to cast off their very parents and their uterine
brothers when these cease to be affectionate. What need be said then or
relatives of other degrees?[1517] Gifts to a distinguished person and
acceptance of the gifts made by a distinguished person both lead to equal
merit. Of these two acts, however, the making of a gift is superior to
the acceptance of a gift.[1518] That wealth which is acquired by proper
means and increased also by proper means, should be protected with care
for the sake of acquiring virtue. This is an accepted truth. One desirous
of acquiring righteousness should never earn wealth by means involving
injury to others. One should accomplish one's acts according to one's
power, without zealously pursuing wealth. By giving water, whether cold
or heated by fire, with a devoted mind, unto a (thirsty) guest, according
to the best of one's power, one earns the merit that attaches to the act
of giving food to a hungry man. The high-souled Rantideva obtained
success in all the worlds by worshipping the ascetics with offerings of
only roots and fruits leaves. The royal son of Sivi also won the highest
regions of felicity by having gratified Surya along with his companion
with offerings of the same kind. All men, by taking birth, incur debts to
gods, guests, servants, Pitris, and their own selves. Everyone should,
therefore, do his best for freeing himself from those debts. One frees
oneself from one's debt to the great Rishis by studying the Vedas. One
pays off one's debts to the gods by performing sacrifices. By performing
the rites of the Sraddha one is freed from one's debts to the Pitris. One
pays off one's debt to one's fellowmen by doing good offices to them. One
pays off the debts one owes to one's own self by listening to Vedic
recitations and reflecting on their import, by eating the remnants of
sacrifices, and by supporting one's body. One should duty discharge all
the acts, from the beginning, that one owes to one's servants. Though
destitute of wealth, men are seen to attain to success by great
exertions.[1519] Munis by duly adoring the deities and by duty pouring
libations of clarified butter on the sacred fire, have been seen to
attain to ascetic success. Richika's son became the son of Vishwamitra.
By adoring the deities who have shares in sacrificial offerings, with
Richs (he attained to success in after life). Usanas became Sukra by
having gratified the god of gods. Indeed., by hymning the praises of the
goddess (Uma), he sports in the firmament, endued with great
splendour.[1520] Then, again, Asita and Devala, and Narada and Parvata,
and Karkshivat, and Jamadagni's son Rama, and Tandya possessed of
cleansed soul, and Vasishtha, and Jamadagni, and Viswamitra and Atri, and
Bharadwaja, and Harismasru, and Kundadhara, and Srutasravas,--these great
Rishis, by adoring Vishnu with concentrated minds with the aid of Richs,
and by penances, succeeded in attaining to success through the grace of
that great deity endued with intelligence. Many undeserving men, by
adoring that good deity, obtained great distinction. One should not seek
for advancement by achieving any wicked or censurable act. That wealth
which is earned by righteous ways is true wealth. Fie on that wealth,
however, which is earned by unrighteous means. Righteousness is eternal.
It should never, in this world, be abandoned from desire of wealth. That
righteous-souled person who keeps his sacred fire and offers his daily
adorations to the deities is regarded as the foremost of righteous
persons. All the Vedas, O foremost of kings, are established on the three
sacred fires (called Dakshina, Garhapatya, and Ahavaniya). That Brahmana
is said to possess the sacred fire whose acts exist in their entirety. It
is better to at once abandon the sacred fire than to keep it, abstaining
the while from acts. The sacred fire, the mother, the father who has
begotten, and the preceptor, O tiger among men, should all be duly waited
upon and served with humility. That man who, casting off all feelings of
pride, humbly waits upon and serves them that are venerable for age, who
is possessed of learning and destitute of lust, who looketh upon all
creatures with an eye of love, who has no wealth, who is righteous in his
acts, and who is destitute of the desire of inflicting any kind of harm
(upon any one), that truly respectable man is worshipped in this world by
those that are good and pious.'"[1521]



SECTION CCXCIV

"Parasara said, 'The lowest order, it is proper, should derive their
sustenance from the three other orders. Such service, rendered with
affection and reverence, makes them righteous.[1522] If the ancestors of
any Sudra were not engaged in service, he should not still engage himself
in any other occupation (than service). Truly, he should apply himself to
service as his occupation. In my opinion, it is proper for them to
associate, under all circumstances, with good men devoted to
righteousness, but never with those that are wicked. As in the Eastern
hills, jewels and metals blaze with greater splendour in consequence of
their adjacence to the Sun, even so the lowest order blazes with
splendour in consequence of their association with the good. A piece of
white cloth assumes that hue with which it is dyed. Even such is the case
with Sudras.[1523] Hence also, one should attach oneself to all good
qualities but never to qualities that are evil. The life of human beings
in this world is fleeting and transitory. That wise man who, in happiness
as also in misery, achieves only what is good, is regarded as a true
observer of the scriptures. That man who is endued with intelligence
would never do an act which is dissociated from virtue, however high may
the advantages be of that act. Indeed, such an act is not regarded as
truly beneficial. That lawless king who, snatching thousands of kine from
their lawful owners, gives them away (unto deserving persons), acquires
no fruit (from that act of giving) beyond an empty sound (expressive of
the act he does). On the other hand, he incurs the sin of theft. The
Self-born at first created the Being called Dhatri held in universal
respect. Dhatri created a son who was engaged in upholding all the
worlds.[1524] Worshipping that deity, the Vaisya employs himself, for the
means of his support, in agriculture and the rearing of cattle. The
Kshatriyas should employ themselves in the task of protecting all the
other classes. The Brahmanas should only enjoy. As regards the Sudras,
they should engage themselves in the task of humbly and honestly
collecting together the articles that are to be offered in sacrifices,
and in cleaning altars and other places where sacrifices are to be
performed. If each order acts in this way, righteousness would not suffer
any diminution. If righteousness is preserved in its entirety, all
creatures inhabiting the earth would be happy. Beholding the happiness of
all creatures on earth, the deities in heaven become filled with
gladness. Hence, that king who, agreeably to the duties laid down for his
order, protects the other classes, becomes worthy of respect. Similarly,
the Brahmana that is employed in studying the scriptures, the Vaisya that
is engaged in earning wealth, and the Sudra that is always engaged in
serving the three other classes with concentrated attention, become
objects of respect. By conducting themselves in the other ways, O chief
of men, each order is said to fall away from virtue. Keeping aside gifts
by thousands, even twenty cowries that one may give painfully, having
earned them righteously, will be productive of the great benefit. Those
persons, O king, who make gifts unto Brahmanas after reverencing them
duly, reap excellent fruits commensurate with those gifts. That gift is
highly prized which the donor makes after seeking out the donee and
honouring him properly. That gift is middling which the donor makes upon
solicitation. That gift, however, which is made contemptuously and
without any reverence, is said to be very inferior (in point of merit).
Even this is what those utterers of the truth, viz., the sages, say.
While sinking in this ocean of life, man should always seek to cross that
ocean by various means. Indeed, he should so exert himself that he might
be freed from the bonds of this world. The Brahmana shines by self
restraint; the Kshatriya by victory; the Vaisya by wealth; while the
Sudra always shines in glory through cleverness in serving (the three
other orders).'"



SECTION CCXCV

"Parasara said, 'In the Brahmana, wealth acquired by acceptance of gifts,
in the Kshatriya that won by victory in battle, in the Vaisya that
obtained by following the duties laid down for his order, and in the
Sudra that earned by serving the three other orders, however small its
measure, is worthy of praise, and spent for the acquisition of virtue is
productive of great benefits. The Sudra is said to be the constant
servitor of the three other classes. If the Brahmana, pressed for a
living, betakes himself to the duties of either the Kshatriya or the
Vaisya, he does not fall off from righteousness. When, however, the
Brahmana betakes himself to the duties of the lowest order, then does he
certainly fall off. When the Sudra is unable to obtain his living by
service of the three other orders, then trade, rearing of cattle, and the
practice of the mechanical arts are lawful for him to follow. Appearance
on the boards of a theatre and disguising oneself in various forms,
exhibition of puppets, the sale of spirits and meat, and trading in iron
and leather, should never be taken up for purposes of a living by one who
had never before been engaged in those professions every one of which is
regarded as censurable in the world. It hath been heard by us that if one
engaged in them can abandon them, one then acquires great merit. When one
that has become successful in life behaves sinfully in consequence of
one's mind being filled with arrogance, one's acts under such
circumstances can never pass for authority. It is heard in the Puranas
that formerly mankind were self-restrained; that they held righteousness
in great esteem; that the practices they followed for livelihood were all
consistent with propriety and the injunctions laid down in the
scriptures: and that the only punishment that was required for chastising
them when they went wrong was the crying of fie on them.[1525] At the
time of which we speak, O king, Righteousness, and nothing else, was much
applauded among men. Having achieved great progress in righteousness, men
in those days worshipped only all good qualities that they saw. The
Asuras, however, O child, could not bear that righteousness which
prevailed in the world. Multiplying (in both number and energy), the
Asuras (in the form of Lust and Wrath) entered the bodies of men. Then
was pride generated in men that is so destructive of righteousness. From
pride arose arrogance, and from arrogance arose wrath. When men thus
became overwhelmed with wrath, conduct implying modesty and shame
disappeared from them, and then they were overcome by heedlessness.
Afflicted by heedlessness, they could no longer see as before, and as the
consequence thereof they began to oppress one another and thereby acquire
wealth without any compunction. When men became such, the punishment of
only crying fie on offenders failed to be of any effect. Men, showing no
reverence for either the gods or Brahmanas, began to indulge their senses
to their fill.[1526] At that time the deities repaired to that foremost
of gods, viz., Siva, possessed of patience, of multiform aspect, and
endued with the foremost of attributes, and sought his protection. The
deities imparted unto him their conjoined energy, and thereupon the great
god, with a single shaft, felled on the earth those three Asuras, viz.,
Desire, Wrath, and Cupidity, who were staying in the firmament, along
with their very habitations.[1527] The fierce chief of those Asuras
possessed of fierce, prowess, who had struck the Devas with terror, was
also slain by Mahadeva armed with the lance.[1528] When this chief of the
Asuras was slain, men once more obtained their proper natures, and once
more began to study the Vedas and the other scriptures as was in former
times. Then the seven ancient Rishis came forward and installed Vasava as
the chief of the gods and the ruler of heaven. And they took upon
themselves the task of holding the rod of chastisement over mankind.
After the seven Rishis came king Viprithu (to rule mankind), and many
other kings, all belonging to the Kshatriya order for separately ruling
separate groups of human beings. (When Mahadeva dispelled all evil
passions from the minds of creatures) there were, in those ancient times,
certain elderly men from whose minds all wicked feelings did not fly
away. Hence, in consequence of that wicked state of their minds and of
those incidents that were connected with it, there appeared many kings of
terrible prowess who began to indulge in only such acts as were fit for
Asuras. Those human beings that are exceedingly foolish adhere to those
wicked acts, establish them as authorities, and follow them in practice
to this day.[1529] For this reason, O king, I say unto thee, having
reflected properly with the aid of the scriptures, that one should
abstain from all acts that are fraught with injury or malice and seek to
acquire a knowledge of the Soul.[1530]The man possessed of wisdom would
not seek wealth for the performance of religious rites by ways that are
unrighteous and that involve an abandonment of morality. Wealth earned by
such means can never prove beneficial. Do thou then become a Kshatriya of
this kind. Do thou restrain thy senses, be agreeable to thy friends, and
cherish, according to the duties of thy order, thy subjects, servants,
and children. Through the union of both prosperity and adversity (in
man's life), there arise friendships and animosities. Thousands and
thousands of existences are continually revolving (in respect of every
Jiva), and in every mode of Jiva's existence these must occur.[1531] For
this reason, be thou attached to good qualities of every kind, but never
to faults. Such is the character of good qualities that if the most
foolish person, bereft of every virtue, hears himself praised for any
good quality, he becomes filled with joy. Virtue and sin exist, O king,
only among men. These do not exist among creatures other than man. One
should therefore, whether in need of food and other necessaries of life
or transcending such need, be of virtuous disposition, acquire knowledge,
always look upon all creatures as one's own self, and abstain totally
from inflicting any kind of injury. When one's mind becomes divested of
desire, and when all Darkness is dispelled from it, it is then that one
succeeds in obtaining what is auspicious.'"



SECTION CCXCVI

"Parasara said, 'I have now discoursed to thee on what the ordinances are
of the duties in respect of one that leads the domestic mode of life. I
shall now speak to thee of the ordinances about penances. Listen to me as
I discourse on the topic. It is generally seen, O king, that in
consequence of sentiments fraught with Rajas and Tamas, the sense of
meum, born of attachment, springs up in the heart of the householder.
Betaking oneself to the domestic mode of life, one acquires kine, fields,
wealth of diverse kinds, spouses, children, and servants. One that
becomes observant of this mode of life continually casts one's eye upon
these objects. Under these circumstances, one's attachments and aversions
increase, and one ceases to regard one's (transitory) possessions as
eternal and indestructible. When a person becomes overwhelmed by
attachment and aversion, and yields himself up to the mastery of earthly
objects, the desire of enjoyment then seizes him, taking its rise from
heedlessness, O king. Thinking that person to be blessed who has the
largest share of enjoyments in this world, the man devoted to enjoyment
does not, in consequence of his attachment thereto, see that there is any
other happiness besides what waits upon the gratification of the senses.
Overwhelmed with cupidity that results from such attachment, he then
seeks to increase the number of his relatives and attendants, and for
gratifying these latter he seeks to increase his wealth by every means in
his power. Filled with affection for children, such a person commits, for
the sake of acquiring wealth, acts that he knows to be evil, and gives
way to grief if his wealth be lost. Having earned honours and always
guarding against the defeat of his plans, he betakes himself to such
means as would gratify his desire of enjoyment. At last he meets with
destruction as the inevitable consequence of the conduct he pursues. It
is well-known, however, that true felicity is theirs that a e endued with
intelligence, that are utterers of the eternal Brahma, that seek to
accomplish only acts that are auspicious and beneficial, and that abstain
from all acts that are optional and spring from desire alone.[1532] From
loss of all such objects in which are centred our affections, from loss
of wealth, O king, and from the tyranny of physical diseases add mental
anguish, a person falls into despair. From this despair arises art
awakening of the soul. From such awakening proceeds study of the
Scriptures. From contemplation of the import of the scriptures, O king,
one sees the value of penance. A person possessed of the knowledge of
what is essential and what accidental, O king, is very rare,--he, that
is, who seeks to undergo penances, impressed with the truth that the
happiness one derives from the possession of such agreeable objects as
spouses and children leads ultimately to misery.[1533] Penances, O child,
are for all. They are ordained for even the lowest order of men (viz.,
Sudras). Penances set the self-restrained man having the mastery over all
his senses on the way to heaven. It was through penances that the
puissant Lord of all creatures, O, king, observing vows at particular
intervals created all existent objects. The Adityas, the Vasus, the
Rudras, Agni, the Aswins, the Maruts, the Viswedevas, the Saddhyas, the
Pitris, the Maruts, the Yakshas, the Rakshasas, the Gandharvas, the
Siddhas and the other denizens of heaven, and, indeed, all other
celestials whatever, O child, have all been crowned with success through
their penances. Those Brahmanas whom Brahmana created at the outset,
succeeded through their penances in honouring not the Earth alone but the
heaven also in which they roved at pleasure. In this world of mortals,
they that are kings, and those others that are householders born in high
families, have all become what they are only in consequence of their
penances.[1534] The silken robes they wear, the excellent ornaments that
adorn their persons, the animals and vehicles they ride, and the seats
they use are all the result of their penances. The many charming and
beautiful women, numbering by thousands, that they enjoy, and their
residence in palatial mansions, are all due to their penances. Costly
beds and diverse kinds of delicious viands become theirs that act
righteously. There is nothing in the three worlds, O scorcher of foes,
that penances cannot attain. Even those that are destitute of true
knowledge win Renunciation as the consequence of their penances.[1535]
Whether in affluent circumstances or miserable, a person should cast off
cupidity, reflecting on the scriptures, with the aid of his Mind and
understanding, O best of kings. Discontent is productive of misery.
(Discontent is the result of cupidity). Cupidity leadeth to the
stupefaction of the senses. The senses being stupefied, one's wisdom
disappears like knowledge not kept up by continued application. When
one's wisdom disappears, one fails to discriminate what is proper from
what is improper. Hence, when one's happiness is destroyed (and one
becomes subject to misery) one should practise the austerest of
penances.[1536] That which is agreeable is called happiness. That which
is disagreeable is said to be misery. When penances are practised, the
result is happiness. When they are not practised, the result is misery.
Behold the fruits of practising and abstaining from penances![1537] By
practising stainless penances, people always meet with auspicious
consequences of every kind, enjoy all good things, and attain to great
fame.[1538] He, however, who by abandoning (stainless penances), betakes
himself to penances from desire of fruit, meets with many disagreeable
consequences, and disgrace and sorrow of diverse kinds, as the fruits
thereof, all of which have worldly possessions for their cause.[1539]
Notwithstanding the desirability of practising righteousness, penances,
and gifts, the wish springs up in his mind of accomplishing all kinds of
forbidden acts. By thus perpetrating diverse kinds of sinful acts, he
goes to hell.[1540] That person, O best of men, who, in both happiness
and misery, does not fall away from the duties ordained for him, is said
to have the scriptures for his eye. It is said that the pleasure one
derives from the gratification of one's senses of touch, tongue, sight,
scent, and hearing, O monarch, lasts only so long as a shaft urged from
the bow takes in falling down upon the earth. Upon the cessation of that
pleasure, which is so short-lived, one experiences the most keen agony.
It is only the senseless that do not applaud the felicity of Emancipation
that is unrivalled. Beholding the misery that attends the gratification
of the senses, they that are possessed of wisdom cultivate the virtues of
tranquillity and self-restraint for the purpose of attaining to
Emancipation. In consequence of their righteous behaviour, wealth, and
pleasure can never succeed in afflicting them.[1541] Householders may,
without any compunction, enjoy wealth and other possessions that are
obtained without Exertion. As regards, however, the duties of their order
that are laid down in the scriptures, these, I am of opinion, they should
discharge with the aid of Exertion.[1542] The practice of those that are
honoured, that are born in high families, and that have their eyes always
turned towards the import of the scriptures, is incapable of being
followed by those that are sinful and that are possessed of unrestrained
minds. All acts that are done by man under the influence of vanity, meet
with destruction. Hence, for them that are respectable and truly
righteous there is no other act in this world to do than penance.[1543]
As regards, those house-holders, however, that are addicted to acts, they
should, with their whole hearts, set themselves to acts. Following the
duties of their order, O king, they should with cleverness and attention
perform sacrifices and other religious rites. Indeed, as all rivers, male
and female, have their refuge in the Ocean, even so men belonging to all
the other orders have their refuge in the householder.'"



SECTION CCXCVII

"Janaka said, 'Whence, O great Rishi, does this difference of colour
arise among men belonging to the different orders? I desire to know this.
Tell me this, O foremost of speakers! The Srutis say that the offspring
one begets are one's own self. Originally sprung from Brahmana, all the
inhabitants of the earth should have been Brahmanas. Sprung from
Brahmanas, why have men betaken themselves to practices distinguished
from those of Brahmanas.'

"Parasara said, 'It is as thou sayst, O king! The offspring procreated
are none else than the procreator himself. In consequence, however, of
falling away from penance, this distribution into classes of different
colours has taken place. When the soil becomes good and the seed also is
good, the offspring produced become meritorious. If, however, the soil
and seed become otherwise or inferior, the offspring that will be born
will be inferior. They that are conversant with the scriptures know that
when the Lord of all creatures set himself to create the worlds, some
creatures sprang from his mouth, some from his arms, some from his
thighs, and some from his feet. They that thus sprang from his mouth, O
child, came to be called Brahmanas. They that sprang from his arms were
named Kshatriyas. They, O king, that sprang from his thighs were the
wealthy class called the Vaisyas. And, lastly, they that were born of his
feet were the serving class, viz., the Sudras. Only these four orders of
men, O monarch, were thus created. They that belong to classes over and
other than these are said to have sprung from an intermixture of these.
The Kshatriyas called Atirathas, Amvashthas, Ugras, Vaidehas, Swapakas,
Pukkasas, Tenas, Nishadas, Sutas, Magadhas, Ayogas, Karanas, Vratyas, and
Chandalas, O monarch, have all sprung from the four original orders by
intermixture with one another.'

"Janaka said, 'When all have sprung from Brahmana alone, how came human
beings to have diversity in respect of race? O best of ascetics, an
infinite diversity of races is seen in this world. How could men devoted
to penances attain, to the status of Brahmanas, though of indiscriminate
origin? Indeed, those born of pure wombs and those of impure, all became
Brahmanas.'

"Parasara said, 'O king, the status of high-souled persons that succeeded
in cleansing their souls by penances could not be regarded as affected by
their low births. Great Rishis, O monarch, by begetting children in
indiscriminate wombs, conferred upon them the status of Rishis by means
of their power of asceticism. My grandfather Vasishtha, Rishyasringa,
Kasyapa, Veda, Tandya, Kripa, Kakshivat, Kamatha, and others, and
Yavakrita, O king, and Drona, that foremost of speakers, and Ayu, and
Matanga, and Datta, and Drupada, and Matsya, all these, O ruler of the
Videhas, obtained their respective positions through penance as the
means. Originally only four Gotras (races) arose, O monarch, viz.,
Angiras, Kasyapa, Vasishtha, and Bhrigu. In consequence of acts and
behaviour, O ruler of men, many other Gotras came into existence in time.
The names of those Gotras have been due to the penances of those that
have founded them. Good people use them.'

"Janaka said, 'Tell me, O holy one, the especial duties of the several
orders. Tell me also what their common duties are. Thou art conversant
with everything.'

"Parasara said, 'Acceptance of gifts, officiation at the sacrifices of
others, and the teaching of pupils, O king, are the especial duties of
the Brahmanas. The protection of the other orders is proper for the
Kshatriya. Agriculture, cattle-rearing, and trade are the occupations of
the Vaisyas. While service of the (three) regenerate classes is the
occupation, O king, of the Sudras. I have now told thee what the especial
duties are of the four orders, O monarch. Listen now to me, O child, as I
tell thee what the common duties are of all the four orders. Compassion,
abstention from injury, heedfulness, giving to others what is due to
them, Sraddhas in honour of deceased ancestors, hospitality to guests,
truthfulness, subjugation of wrath, contentedness with one's own wedded
wives, purity (both internal and external), freedom from malice,
knowledge of Self, and Renunciation,--these duties, O king, are common to
all the orders. Brahmanas, Kshatriyas, and Vaisyas,--these are the three
regenerate orders. All of them have an equal right to the performance of
these duties, O foremost of men. These three orders, betaking themselves
to duties other than those laid down for them, come to grief, O monarch
(and fall down from their own status), even as they go up and acquire
great merit by taking for their model some righteous individual of their
respective classes who is duly observant of his own duties. The Sudra
never falls down (by doing forbidden acts); nor is he worthy of any of
the rites of regeneration. The course of duties flowing from the Vedas is
not his. He is not interdicted, however, from practising the three and
ten duties that are common to all the orders. O ruler of the Videhas,
Brahmanas learned in the Vedas, O monarch, regard a (virtuous) Sudra as
equal to Brahmana himself. I, however, O king, look upon such a Sudra as
the effulgent Vishnu of the universe, the foremost one in all the
worlds.[1544] Persons of the lowest order, desiring to exterminate the
evil passions (of lust and wrath, etc.) may betake themselves to the
observance of the conduct of the good; and, indeed, while so acting, they
may earn great merit by performing all rites that lead to advancement,
omitting the mantras that are utterable by the other orders while
performing the self-same ceremonies. Wherever persons of the lowest order
adopt the behaviour of the good, they succeed in attaining to happiness
in consequence of which they are able to pass their time in felicity both
here and hereafter.'

"Janaka said, 'O great ascetic, is man stained by his acts or is he
stained by the order or class in which he is born? A doubt has arisen in
my mind. It behoveth thee to expound this to me.'

"Parasara said, 'Without doubt, O king, both, viz., acts and birth, are
sources of demerit. Listen now to their difference. That man who, though
stained by birth, does not commit sin, abstains from sin notwithstanding
birth and acts. If, however, a person of superior birth perpetrates
censurable acts, such acts stain him. Hence, of the two, viz., acts and
birth, acts stain man (more than birth).[1545]

"Janaka said, 'What are those righteous acts in this world, O best of all
regenerate persons, the accomplishment of which does not inflict any
injury upon other creatures?'

"Parasara said, 'Hear from me, O monarch, about what thou askest me'
viz., those acts free from injury which always rescue man. Those who,
keeping aside their domestic fires, have dissociated themselves from all
worldly attachments, become freed from all anxieties. Gradually ascending
step by step, in the path of Yoga, they at last behold the stage of
highest felicity (viz., Emancipation).[1546] Endued with faith and
humility, always practising self-restraint, possessed of keen
intelligence, and abstaining from all acts, they attain to eternal
felicity. All classes of men, O king, by properly accomplishing acts that
are righteous, by speaking the truth, and by abstaining from
unrighteousness, in this world, ascend to heaven. In this there is no
doubt.'"



SECTION CCXCVIII

"Parasara said, 'The sires, the friends, the preceptor, and the spouses
of the preceptors of men that are destitute of devotion are unable to
give to those men the merits that attach to devotion. Only they that are
firmly devoted to such seniors, that speak what is agreeable to them,
that seek their welfare, and that are submissive to them in behaviour,
can obtain the merit of devotion. The sire is the highest of deities with
his children. It is said that the sire is superior to the mother. The
attainment of Knowledge is regarded as the highest acquisition. They that
have subjugated the objects of the senses (by attainment of Knowledge),
acquire what is highest (viz., Emancipation). That Kshatriya prince who,
repairing to the field of battle, receives wounds amid fiery shafts
flying in all directions and burns therewith, certainly repairs to
regions that are unattainable by the very deities and, arrived there,
enjoys the felicity of heaven in perfect contentment. A Kshatriya should
not, O king, strike one that is fatigued, or one that is frightened, or
one that has been disarmed, or one that is weeping, or one that is
unwilling to fight, or one that is unequipped with mail and cars and
horse and infantry, or one that has ceased to exert oneself in the fight,
or one that is ill, or one that cries for quarter, or one that is of
tender years, or one that is old. A Kshatriya should, in battle, fight
one of his order who is equipped with mail and cars and horse and
infantry, who is ready for exertion and who occupies a position of
equality. Death at the hands of one that is equal or of a superior is
laudable, but not that at the hands of one that is low, or of one that is
a coward, or of one that is a wretch. This is well-known. Death at the
hands of one that is sinful, or of one that is of low birth and wicked
conduct, O king, is inglorious and leads to hell. One whose period of
life has run out cannot be rescued by anybody. Similarly, one whose
period of life has not been exhausted can never be slain by any
one.[1547] One should prevent one's affectionate seniors from doing unto
one (for one's benefit) such acts as are done by menials, as also all
such acts as are fraught with injury to others. One should never desire
to extend one's own life by taking the lives of others.[1548] When they
lay down their lives, it is laudable for all householders observant of
the duties of men living in sacred places to lay down their lives on the
banks of sacred streams.[1549] When one's period of life becomes
exhausted, one dissolves away into the five elements. Sometimes this
occurs suddenly (through accidents) and sometimes it is brought about by
(natural) causes.[1550] He who, having obtained a body, brings about its
dissolution (in a. sacred place by means of some inglorious accident),
becomes invested with another body of a similar kind. Though set on the
path of the Emancipation, he yet becomes a traveller and attains to
another body like a person repairing from one room into another.[1551] In
the matter of such a man's attainment of a second body (notwithstanding
his death in a sacred spot) the only cause is his accidental death. There
is no second cause. That new body which embodied creatures obtain (in
consequence of the accidental character of their deaths in sacred places)
comes into existence and becomes attached to Rudras and Pisachas.[1552]
Learned men, conversant with Adhyatma, say that the body is a
conglomeration of arteries and sinews and bones and much repulsive and
impure matter and a compound of (primal) essences, and the senses and
objects of the senses born of desire, all having an outer cover of skin
close to them. Destitute (in reality) of beauty and other
accomplishments, this conglomeration, through force of the desires of a
previous life, assumes a human form.[1553] Abandoned by the owner, the
body becomes inanimate and motionless. Indeed, when the primal
ingredients return to their respective natures, the body mingles with the
dust. Caused by its union with acts, this body reappears under
circumstances determined by its acts. Indeed, O ruler of the Videhas,
under whatever circumstances this body meets with dissolution, its next
birth, determined by those circumstances, is seen to enjoy and endure the
fruits of all its past acts. Jiva, after dissolution of the body it
inhabited, does not, O king, take birth in a different body immediately.
It roves through the sky for some time like a spacious cloud. Obtaining a
new receptacle, O monarch, it then takes birth again. The soul is above
the mind. The mind is above the senses. Mobile creatures, again, are
foremost of all created objects. Of all mobile creatures those that have
two legs are superior. Amongst two-legged creatures, those that are
regenerate are superior. Amongst those that are regenerate they that are
possessed of wisdom are superior. Amongst them that are possessed of
wisdom they that have succeeded in acquiring a knowledge of the soul are
superior. Amongst those that are possessed of a knowledge of the soul,
they that are endued with humility are superior. Death follows birth in
respect of all men. This is settled. Creatures, influenced by the
attributes of Sattwa, Rajas, and Tamas, pursue acts which have an
end.[1554] That man is regarded as righteous who meets with dissolution
when the Sun is in the northern declension, and at a time and under a
constellation both of which are sacred and auspicious. He. is righteous
who., having cleansed himself of all sins and accomplished all his acts
according to the best of his power and having abstained from giving pain
to any man, meets with death when it comes. The death that one meets with
by taking poison, by hanging, by burning, at the hands of robbers, and at
the teeth of animals, is said to be an inglorious one.[1555] Those men
that are righteous never incur such or similar deaths even if they be
afflicted with mental and physical diseases of the most agonising kind.
The lives of the righteous, O king, piercing through the Sun, ascend into
the regions of Brahma. The lives of those that are both righteous and
sinful rove in the middle regions. The lives of those that are sinful
sink into the lowest depths. There is only one foe (of man) and not
another. That foe is identifiable with ignorance, O king. Overwhelmed by
it, one is led to perpetrate acts that are frightful and exceedingly
cruel. That foe for resisting which one should put forth one's power by
waiting upon the aged according to the duties laid down in the
Srutis--that foe which cannot be overcome except by steady
endeavours,--meets with destruction., O king, only when it is crushed by
the shafts of wisdom.[1556] The man desirous of achieving merit should at
first study the Vedas and observe penances, becoming a Brahmacharin. He
should next, entering the domestic mode of life, perform the usual
Sacrifices. Establishing his race, he should then enter the forest,
restraining his senses, and desirous of winning Emancipation. One should
never emasculate oneself by abstaining from any enjoyment. Of all births,
the status of humanity is preferable even if one has to become a
Chandala. Indeed, O monarch, that order of birth (viz., humanity) is the
foremost, since by becoming a human being one succeeds in rescuing one's
self by meritorious acts. Men always perform righteous acts, O lord,
guided by the authority of the Srutis, so that they may not fall away
from the status of humanity. That man who, having attained to the status
of humanity that is so difficult of attainment, indulges in malice,
disregards righteousness and yields himself up to desire, is certainly
betrayed by his desires.[1557] That man who looks upon all creatures with
eyes guided by affection, regarding them worthy of being cherished with
loving aid, who disregards all kinds of wealth, who offers them
consolation, gives them food, address them in agreeable words, and who
rejoices in their happiness and grieves in their griefs, has never to
suffer misery in the next world, Repairing to the Saraswati, the Naimisha
woods, the Pushkara waters, and the other sacred spots on earth, one
should make gifts, practise renunciation, render one's aspect amiable, O
king, and purify one's body with baths and penances. Those men who meet
with death within their houses should have the rites of cremation
performed upon their persons. Their bodies should be taken to the
crematorium on vehicles and there they should be burnt according to the
rites of purification that have been laid down in the scriptures.
Religious rites, beneficial ceremonies, the performance of sacrifices,
officiation at the sacrifices of others, gifts, the doing of other
meritorious acts, the performance, according to the best of one's power,
of all that has been ordained in the case of one's deceased
ancestors,--all these one does for benefiting one's own self. The Vedas
with their six branches, and the other scriptures, O king, have been
created for the good of him who is of stainless acts.'

"Bhishma continued, 'All this was said by that high-souled sage unto the
ruler of the Videhas, O king, in days of old for his benefit.'"



SECTION CCXCIX

"Bhishma said, 'Once again Janaka, the ruler of Mithila, questioned the
high-souled Parasara endued with certain knowledge in respect of all
duties.'

"Janaka said, 'What is productive of good? What is the best path (for
living creatures)? What is that which being accomplished is never
destroyed? What is that spot repairing whither one has not to come back?
Tell me all this, O thou of high intelligence!'

"Parasara said, 'Dissociation (from attachments) is the root of what is
good.[1558] Knowledge is the highest path. Penances practised are never
destroyed, Gifts also, made to deserving persons, are not lost. When one,
breaking the bonds of sin, begins to take pleasure in righteousness, and
when one makes that highest of all gifts, viz., the pledge of
harmlessness unto all creatures, then does one achieve success. He who
gives away thousands of kine and hundreds of horses (to deserving
persons), and who gives unto all creatures the pledge of harmlessness,
receives in return the pledge of harmlessness from all. One may live in
the midst of all kinds of wealth and enjoyment, yet, if blessed with
intelligence, one does not live in them: while he that is destitute of
intelligence lives wholly in objects of enjoyment that are even
unsubstantial.[1559] Sin cannot attach to a man of wisdom even as water
cannot drench the leaves of the lotus. Sin adheres more firmly to him who
is without attachment even as lac and wood adhere firmly to each other.
Sin, which cannot be extinguished except by endurance of its fruits,
never abandons the doer. Verily, the doer, when the time comes, has to
endure the consequences arising from it.[1560] They, however, that are of
cleansed souls and that realise the existence of Brahma, are never
afflicted by the fruits of their acts. Heedless in respect of one's
senses of knowledge and of action, one that is not conscious of one's
wicked acts, and whose heart is attached to both good and bad, becomes
afflicted with great fear. One who at all times becomes entirely freed
from attachments and who completely subjugates the passion of wrath, is
never stained by sin even if he lives in the enjoyment of worldly
objects. As a dyke built across a river, if not washed away, causes the
waters thereof to swell up, even so the man who, without being attached
to objects of enjoyments, creates the dyke of righteousness whose
materials consist of the limitations set down in the scriptures, has
never to languish. On the other hand, his merits and penances increase.
As the pure gem (called Suryakanta) absorbs and attracts to itself, the
rays of the Sun, even so, O tiger among kings, does Yoga proceed by help
of concentrated attention.[1561] As sesame seeds, in consequence of their
repeated intermingling with (fragrant) flowers, become in respect of
quality very agreeable, even so the quality of Sattwa arises in men in
proportion to the measure of their association with persons of cleansed
souls.[1562] When one becomes desirous of dwelling in heaven, one casts
off one's spouses and wealth and rank and vehicles and diverse kinds of
good acts. Indeed, when one attains to such a frame of mind, one's
understanding is said to be dissociated from the objects of the senses.
That man (on the other hand) who, with understanding attached to the
objects of the senses, becomes blind to what is for his real good, is
dragged (to his ruin) by his heart which runs after all worldly objects,
like a fish (dragged to its ruin) by the bait of meat. Like unto the body
that is made up of different limbs and organs, all mortal creatures exist
depending upon one another. They are as destitute of vigour as the pith
of the banana plant. (Left to themselves) they sink in the world's ocean
like a boat (made of weak materials). There is no fixed time for the
acquisition of righteousness. Death waits for no man. When man is
constantly running towards the jaws of Death, the accomplishment of
righteous acts is proper at all times. Like a blind man who, with
attention, is capable of moving about his own house, the man of wisdom,
with mind set on Yoga, succeeds in proceeding along the track (he should
follow).[1563] It has been said that death arises in consequence of
birth. Birth is subject to the sway of death. One unacquainted with the
course of the duties of Emancipation revolves like a wheel between birth
and death, unable to free oneself from that fate. One who walketh along
the track recommended by the understanding earns happiness both here and
hereafter. The Diverse are fraught with misery, while the Few are
productive of happiness. Fruits represented by the not-Soul are said to
constitute the Diverse. Renunciation is (said to constitute the Few and
that is) productive of the soul's happiness.[1564] As the lotus stalk
quickly leaves the mire attached to it, even so the Soul can speedily
cast off the mind.[1565] It is the mind that at first inclines the Soul
to Yoga. The latter then merges the former into itself. When the Soul
achieves success in Yoga, it then beholds itself uninvested with
attributes.[1566] Engaged amid the objects of the senses, one who regards
such engagement to be one's employment falleth away from one's true
employment in consequence of such devotion to those objects. The soul of
the wise man attains, through its righteous acts, to a state of high
felicity in heaven, while that of the man who is not possessed of wisdom
sinks very low or obtains birth among intermediate creatures. As a liquid
substance, if kept in a baked earthen vessel, does not escape therefrom
but remains undiminished, after the same manner one's body with which one
has undergone austerities enjoys (without rejecting) all objects of
enjoyment (up to what are contained in the region of Brahma himself).
Verily, that man who enjoys worldly objects can never be emancipated.
That man, on the other hand, who casts off such objects (in this world),
succeeds in enjoying great happiness hereafter. Like one afflicted with
congenital blindness and, therefore, incapable of seeing his way, the
sensualist, with soul confined in an opaque case, seems to be surrounded
by a mist and fails to see (the true object for which he should strive).
As merchants, going across the sea, make profits proportioned to their
capital, even so creatures, in this world of mortals, attain to ends
according to their respective acts. Like a snake devouring air, Death
wanders in this world made up of days and nights in the form of
Decrepitude and devours all creatures. A creature, when born, enjoys or
endures the fruits of acts done by him in his previous lives. There is
nothing agreeable or disagreeable which one enjoys or endures without its
being the result of the acts one has done in one's previous lives.
Whether lying or proceeding, whether sitting idly engaged in his
occupations, in whatever state a man may be, his acts (of past lives)
good or bad always approach him. One that has attained to the other shore
of the ocean, wishes not to cross the main for returning to the shore
whence he had sailed.[1567] As the fisherman, when he wishes, raises with
the help of his chord his boat sunk in the waters (of a river or lake),
after the same manner the mind, by the aid of Yoga-contemplation, raises
Jiva sunk in the world's ocean and unemancipated from consciousness of
body.[1568] As all rivers running towards the ocean, unite themselves
with it, even so the mind, when engaged in Yoga, becomes united with
primal Prakriti.[1569] Men whose minds become bound by diverse chains of
affection, and who are engulfed in ignorance, meet with destruction like
houses of sand in water.[1570] That embodied creature who regards his
body as only a house and purity (both external and internal) as its
sacred water, and who walks along the path of the understanding, succeeds
in attaining to happiness both here and hereafter.[1571] The Diverse are
productive of misery; while the Few are productive of happiness. The
Diverse are the fruits represented by the not-Soul. Renunciation (which
is identical with Few) is productive of the soul's benefit.[1572] One's
friends who spring up from one's determination, and one's kinsmen whose
attachment is due to (selfish) reasons, one's spouses and sons and
servants, only devour one's wealth. Neither the mother, nor the father,
can confer the slightest benefit upon one in the next world. Gifts
constitute the diet upon which one can subsist. Indeed, one must have to
enjoy the fruits of one's own acts.[1573] The mother, the son, the sire,
the brother, the wife, and friends, are like lines traced with gold by
the side of gold itself.[1574] All acts, good and bad, done in past lives
come to the doer. Knowing that everything one enjoys or endures at
present is the result of the acts of past lives, the soul urges the
understanding on different directions (so that it may act in such a way
as to avoid all unpleasant fruits). Relying on earnest endeavour, and
equipped with proper aids, he who sets himself to accomplish his tasks
never meets with failure. As the rays of light never abandon the Sun,
even so prosperity never abandons one who is endued with undoubting
faith. That act which a man of stainless soul does with faith and
earnestness, with the aid of proper means, without pride, and with
intelligence, becomes never lost. A creature obtains from the very time
of his abode in the mother's womb all his own acts good and bad that were
achieved by him in his past lives. Death, which is irresistible, aided by
Time which brings about the destruction of life, leads all creatures to
their end like wind scattering the dust of sawed timber.[1575] Through
acts good and bad performed by himself in his past lives, man obtains
gold and animals and spouses, and children, and honour of birth, and
possessions of value, and his entire affluence.'

"Bhishma continued, 'Thus addressed conformably to the truth by the sage,
Janaka, that foremost of righteous persons, O king, heard everything the
Rishi said and obtained great happiness from it.'"



SECTION CCC

"Yudhishthira said, 'O grandsire, learned men praise truth,
self-restraint, forgiveness, and wisdom. What is thy opinion of these
virtues?'

"Bhishma said, 'In this connection I shall recite to thee an old
narrative, O Yudhishthira, of the discourse between the Sadhyas and a
Swan. Once on a time the Unborn and eternal Lord of all creatures (viz.,
Brahman), assuming the form of a golden Swan, wandered through the three
worlds till in course of his wanderings he came upon the Sadhyas.'

"The Sadhyas said, 'O ford, we are the deities called Sadhyas. We like to
question thee. Indeed, we would ask thee about the religion of
Emancipation. Thou art well-acquainted with it. We have heard, O bird,
that thou art possessed of great learning, and eloquent and wise of
speech. O bird, what dost thou think is the highest of all objects? O
high-souled one, in what does thy mind find pleasure? Do thou, therefore,
O foremost of birds, instruct us as to what that one act is which thou
regardest as the foremost of all acts, and by doing which, O chief of the
feathery creation, one may soon be freed from all bonds.'

"The Swan said, 'Ye who have drunk Amrita, I have heard that one should
have recourse to these, viz., penances, self-restraint, truth, and
subjugation of the mind. Untying all the knots of the heart, one should
also bring under one's control both what is agreeable and what is
disagreeable.[1576] One should not wound the vitals of others. One should
not be an utterer of cruel speeches. One should never take scriptural
lectures from a person that is mean. One should never utter such words as
inflict pain on others, as cause others to burn (with misery), and as
lead to hell. Wordy shafts fall from the lips. Pierced therewith one (to
whom they are directed) burns incessantly. Those shafts do not strike any
part other than the very vitals of the person aimed. Hence he that is
possessed of learning should never aim them at others. If a person deeply
pierces a man of wisdom with wordy shafts, the wise mart should then
adopt peace (without giving way to wrath). The man who, though sought to
be angered, rejoices without yielding to anger, taketh away from the
provoker all his merits. That man of righteous soul, who, full of joy and
freed from malice, subdues his blazing wrath which, if indulged, would
lead him to speak ill of others and verily become his foe, takes away the
merits of others. As regards myself, I never answer I when another speaks
ill of me. If assailed, I always forgive the assault. The righteous are
of opinion that forgiveness and truth and sincerity and compassion are
the foremost (of all virtues). Truth is the arcanum of the Vedas. The
arcanum of Truth is self-restraint. The arcanum of self-restraint is
Emancipation. This is the teaching of all the scriptures. I regard that
person to be Brahmana and Muni who subjugates the rising impulse of
speech, the impulse of wrath appearing in the mind, the impulse of thirst
(after unworthy things), and the impulses of the stomach and the organ of
pleasure. One who does not yield to wrath is superior to one who does.
One who practises renunciation is superior to one who does not. One who
possesses the virtues of manhood is superior to one who has them not. One
who is endued with knowledge is superior to one who is destitute of it.
Assailed with harsh speeches one should not assail in return. Indeed, one
who, under such circumstances, renounces wrath, succeeds in burning the
assailant and taking away all his merits.[1577] That person who when
assailed with harsh speeches does not utter a harsh word in reply, who
when praised does not utter what is agreeable to him that praises, who is
endued with such fortitude as not to strike in return when struck and not
to even wish evil to the striker, finds his companionship always coveted
by the gods. He that is sinful should be forgiven as if he were
righteous, by one that is insulted, struck, and calumniated. By acting in
this way one attains to success. Though all my objects have been
fulfilled, yet I always wait reverentially on those that are righteous. I
have no thirst. My wrath hath been suppressed. Seduced by covetousness I
do not fall away from the path of righteousness. I do not also approach
any one (with solicitations) for wealth.[1578] If cursed, I do not curse
in return. I know that self-restraint is the door of immortality. I
disclose unto you a great mystery. There is no status that is superior to
that of humanity. Freed from sin like the Moon from murky clouds, the man
of wisdom, shining in resplendence, attains to success by patiently
waiting for his time. A person of restrained soul, who becomes the object
of adoration with all by becoming the foremost of the supporting pillars
of the universe, and towards whom only agreeable words are spoken by all,
attains to the companionship of the deities. Revilers never come forward
to speak of the merits of a person as they speak of his demerits. That
person whose speech and mind are properly restrained and always devoted
to the Supreme, succeeds in attaining to the fruits of the Vedas,
Penances, and Renunciation. The man of wisdom should never revile (in
return) those that are destitute of merit, by uttering their dispraise
and by insults. He should not extol others (being extolled by them) and
should never injure themselves. The man endued with wisdom and learning
regards revilement as nectar. Reviled, he sleeps without anxiety. The
reviler, on the other hand, meets with destruction. The sacrifices that
one performs in anger, the gifts one makes in anger, the penances one
undergoes in anger, and the offerings and libations one makes to the
sacred fire in anger, are such that their merits are robbed by Yama. The
toil of an angry man becomes entirely fruitless. Ye foremost of
immortals, that person is said to be conversant with righteousness whose
four doors, viz., the organ of pleasure, the stomach, the two arms, and
speech, are well-restrained. That person who, always practising truth and
self-restraint and sincerity and compassion and patience and
renunciation, becomes devoted to the study of the Vedas, does not covet
what belongs to others, and pursues what is good with a singleness of
purpose, succeeds in attaining to heaven. Like a calf sucking all the
four teats of its dam's udders, one should devote oneself to the practice
of all these virtues. I do not know whether anything exists that is more
sacred than Truth. Having roved among both human beings and the deities,
I declare it that Truth is the only means for reaching heaven even as a
ship is the only means for crossing the ocean. A person becomes like
those with whom he dwells, and like those whom he reverences, and like to
what he wishes to be. If a person waits with reverence on him who is good
or him who is otherwise, if he waits with reverence on a sage possessed
of ascetic merit or on a thief, passes under his way and catches his hue
like a piece of cloth catching the dye in which it is steeped. The
deities always converse with those that are possessed of wisdom and
goodness. They, therefore, never entertain the wish for even seeing the
enjoyments in which men take pleasure. The person who knows that all
objects of enjoyment (which human beings cherish) are characterised by
vicissitudes, has few rivals, and is superior to the very Moon and the
Wind.[1579] When the Purusha that dwells in one's heart is unstained, and
walks in the path of the righteous, the gods take a pleasure in him. The
gods from a distance cast off those that are always devoted to the
gratification of their organs of pleasure and the stomach, that are
addicted to thieving, and that always indulge in harsh speeches, even if
they expiate their offences by performing the proper rites. The gods are
never pleased with one of mean soul, with one who observes no
restrictions in the matter of food, and with one who is of sinful deeds.
On the other hand, the gods associate with those men that are observant
of the vow of truth, that are grateful, and that are engaged in the
practice of righteousness. Silence is better than speech. To speak the
truth is better than silence. Again to speak truth that is connected with
righteousness is better than to speak the truth. To speak that which,
besides being true and righteous, is agreeable, is better than to speak
truth connected with righteousness.'

"The Sadhyas said, 'By what is this world covered? For what reason does
one fail to shine? For what cause do people cast off their friends? For
what reason do people fail to attain to heaven?'

"The Swan said, 'The world is enveloped by (the darkness of) Ignorance.
Men fail to shine in consequence of malice. People cast off friends,
induced by covetousness. Men fail to attain to heaven in consequence of
attachment.'

"The Sadhyas said, 'Who alone among the Brahmanas is always happy? Who
alone amongst them can observe the vow of silence though dwelling in the
midst of many? Who alone amongst them, though weak, is still regarded as
strong? And who alone amongst them does not quarrel?'

"The Swan said, 'He alone amongst the Brahmanas that is possessed of
wisdom is always happy. He alone amongst the Brahmanas that is possessed
of wisdom succeeds in observing the vow of silence, though dwelling in
the midst of many. He alone amongst the Brahmanas who is possessed of
wisdom, though actually weak, is regarded as strong. He alone amongst
them that has wisdom succeeds in avoiding quarrel.'[1580]

"The Sadhyas said, 'in what consists the divinity of the Brahmanas? In
what their purity? In what their impurity? And in what their status of
humanity?'

"The Swan said, 'In the study of the Vedas is the divinity of the
Brahmanas. In their vows and observances is their purity. In obloquy is
their impurity. In death is their humanity.'[1581]

"Bhishma continued, 'Thus have I recited to thee excellent narrative of
the discourse between the Sadhyas (and the Swan). The body (both gross
and subtile) is the origin of acts, and existence or Jiva is truth.'



SECTION CCCI

"Yudhishthira said, 'It behoveth thee to explain to me, O sire, what the
difference is between the Sankhya and the Yoga system of philosophy. O
foremost one of Kuru's race, everything is known to thee, O thou that art
conversant with all duties!'

"Bhishma said, 'The followers of Sankhya praise the Sankhya system and
those regenerate persons that are Yogins praise the Yoga system. For
establishing the superiority of their respective systems, each calls his
own system to be the better. Men of wisdom devoted to Yoga assign proper
and very good reasons, O crusher of foes, for showing that one that does
not believe in the existence of God cannot attain to Emancipation. Those
regenerate persons, again, that are believers in the Sankhya doctrines
advance good reasons for showing that one, by acquiring true knowledge of
all ends, becomes dissociated from all worldly objects, and, after
departing from this body, it is plain, becomes emancipated and that it
cannot be otherwise. Men of great wisdom have thus expounded the Sankhya
philosophy of Emancipation. When reasons are thus balanced on both sides,
those that are assigned on that side which one is otherwise inclined to
adopt as one's own, should be accepted. Indeed, those words that are said
on that side should be regarded as beneficial. Good men may be found on
both sides. Persons like thee may adopt either opinion. The evidences of
Yoga are addressed to the direct ken of the senses; those of Sankhya are
based on the scriptures. Both systems of philosophy are approved by me, O
Yudhishthira. Both those systems of science, O king, have my concurrence
and are concurred in by those that are good and wise. If practised duly
according to the instructions laid down, both would, O king, cause a
person to attain to the highest end. In both systems purity is equally
recommended as also compassion towards all creatures, O sinless one. In
both, again, the observance of vows has been equally laid down. Only the
scriptures that point out their paths are different.'

"Yudhishthira said, 'If the vows, the purity, the compassion, and the
fruits thereof recommended in both systems be the same, tell me, O
grandsire, for what reason then are not their scriptures (in respect of
the paths recommended) the same?'

"Bhishma said, 'By casting off, through the aid of Yoga, these five
faults, viz., attachment, heedlessness, affection, lust, and wrath, one
attains to Emancipation. As large fishes, breaking through the pet, pass
into their own element (for ranging in felicity), after the same manner,
Yogins (breaking through lust and wrath, etc.) become cleansed of all
sins and attain to the felicity of Emancipation. As powerful animals,
breaking through the nets in which hunters enmesh them, escape into the
felicity of freedom, after the same manner, Yogins, freed from all bonds,
attain to the sinless path that leads to Emancipation. Truly, O king,
breaking through the bonds born of cupidity, Yogins, endued with
strength, attain to the sinless and auspicious and high path of
Emancipation. Feeble animals, O monarch, entangled in nets, are without
doubt, destroyed. Even such is the case with persons destitute of the
puissance of Yoga. As weak fishes, O son of Kunti, fallen into the net,
become entangled in it, even so, O monarch, men destitute of the
puissance of Yoga, encounter destruction (amid the bonds of the world).
As birds, O chastiser of foes, when entangled in the fine nets of fowlers
(if weak) meet with their ruin but if endued with strength effect their
escape, after the same manner does it happen with Yogins, O chastiser of
foes. Bound by the bonds of action, they that are weak meet with
destruction, while they that are possessed of strength break through
them. A small and weak fire, O king, becomes extinguished when large logs
of timber are placed upon it. Even so the Yogin that is weak, O king,
meets with ruin (when brought in contact with the world and its
attachments). The same fire, however, O monarch, when it becomes strong,
would (without being extinguished) burn with the aid of the wind, the
whole Earth. After the same manner, the Yogin, when grown in strength,
burning with energy, and possessed of might, is capable of scorching the
entire Universe like the Sun that rises at the time of 'the universal
dissolution. As a weak man, O king, is swept away by a current, even so
is a weak Yogin helplessly carried away by objects of the senses. An
elephant withstands a mighty current. After the same manner, a Yogin,
having acquired Yoga-puissance, withstands all objects of the senses.
Independent of all things, Yogins, endued with Yoga-puissance and
invested with lordship, enter into (the hearts of) the very lords of
creation, the Rishis, the deities, and the great Beings in the universe.
Neither Yama, nor the Destroyer, nor Death himself of terrible prowess,
when angry, ever succeeds in prevailing over the Yogin, O king, who is
possessed of immeasurable energy. The Yogin, acquiring Yoga-puissance,
can create thousands of bodies and with them wander over the earth. Some
amongst them enjoy objects of the senses and then once more set
themselves to the practice of the austerest penances, and once again,
like the Sun (withdrawing his rays), withdraw themselves from such
penances.[1582] The Yogin, who is possessed of strength and whom bonds
bind not, certainly succeeds in attaining to Emancipation. I have now
discoursed to thee, O monarch, on all these powers of Yoga. I shall once
more tell thee what the subtile powers of Yoga are with their
indications. Rear, O chief of Bharata's race, the subtile indications of
the Dharana and the Samadhi of the Soul (such as Yoga brings
about).[1583] As a bowman who is heedful and attentive succeeds in
striking the aim, even so the Yogin. with absorbed soul, without doubt,
attains to Emancipation. As a man fixing his mind on a vessel full of
some liquid (placed on his head) heedfully ascends a flight of steps,
even so the Yogin, fixed and absorbed in his soul, cleanses it and makes
it as effulgent as the Sun. As a boat, O son of Kunti, that is tossed on
the bosom of the sea is very soon taken by a heedful boatman to the other
shore, even so the man of knowledge by fixing his soul in Samadhi,
attains to Emancipation, which is so difficult to acquire, after casting
off his body, O monarch. As a heedful charioteer, O king, having yoked
good steeds (unto his car) takes the car-warrior to the spot he wishes,
even so the Yogin, O monarch, heedful in Dharana, soon attains to the
highest spot (viz., Emancipation) like a shaft let off from the bow
reaching the object aimed at. The Yogin who stays immovably after having
entered his self into the soul, destroys his sins and obtains that
indestructible spot which is the possession of those that are righteous.
That Yogin who, heedfully observant of high vows, properly unites O king,
his Jiva-soul with the subtile Soul in the navel, the throat, the head,
the heart, the chest, the sides, the eye, the ear, and the nose, burns
all his acts good and bad of even mountain-like proportions, and having
recourse to excellent Yoga, attains to Emancipation.'

"Yudhishthira said, 'It behoveth thee to tell me, O grandsire, what the
kinds of diet are by taking which, and what the things are by conquering
which, the Yogin, O Bharata, acquires Yoga-puissance.'

"Bhishma continued, 'Engaged, O Bharata, in subsisting upon broken grains
of rice and sodden cakes of sesame, and abstaining from oil and butter,
the Yogin acquires Yoga-puissance. By subsisting for a long time on
powdered barley unmixed with any liquid substance, and by confining
himself to only one meal a day, the Yogin, of cleansed soul, acquires
Yoga-puissance. By drinking only water mixed with milk, first only once
during the day, then once during a fortnight, then once during a month,
then once during three months, and then once during a whole year, the
Yogin acquires Yoga-puissance. By abstaining entirely from meat, O king,
the Yogin of cleansed soul acquires puissance.[1584] By subjugating lust,
and wrath, and heat, and cold and rain, and fear, and grief, and the
breath, and all sounds that are agreeable to men, and objects of the
senses, and the uneasiness, so difficult to conquer, that is born of
abstention from sexual congress, and thirst that is so terrible, O king,
and the pleasures of touch, and sleep, and procrastination that is almost
unconquerable, O best of kings, high-souled Yogins, divested of
attachments, and possessed of great wisdom, aided by their
understandings, and equipped with wealth of contemplation and study,
cause the subtile soul to stand confessed in all its glory. This high
(Yoga) path of learned Brahmanas is exceedingly difficult to tread. No
one can walk along this path with ease. That path is like a terrible
forest which abounds with innumerable snakes and crawling vermin, with
(concealed) pits occurring every where, without water for slaking one's
thirst, and full of thorns, and inaccessible on that account. Indeed, the
path of Yoga is like a road along which no edibles occur, which runs
through a desert having all its trees burnt down in a conflagration, and
which has been rendered unsafe by being infested with bands of robbers.
Very few young men can pass safely through it (for reaching the goal).
Like unto a path of this nature, few Brahmanas can tread alone the
Yoga-path with ease and comfort. That man who, having betaken himself to
this path, ceases to go forward (but turns back after having made some
progress), is regarded as guilty of many faults. Men of cleansed souls, O
lord of Earth, can stay with ease upon Yoga-contemplation which is like
the sharp edge of a razor. Persons of uncleansed souls, however, cannot
stay on it. When Yoga-contemplation becomes disturbed or otherwise
obstructed, it can never lead the Yogin to an auspicious end even as a
vessel that is without a captain cannot take the passengers to the other
shore. That man, O son of Kunti, who practises Yoga-contemplation
according to due rites, succeeds in casting off both birth and death, and
happiness and sorrow. All this that I have told thee has been stated in
the diverse treatises bearing upon Yoga. The highest fruits of Yoga are
seen in persons of the regenerate order. That highest fruit is
identification with Brahma. The high-souled Yogin, possessed of
greatness, can enter into and come out of, at his will, Brahma himself
who is the lord of all deities, and the boon-giving Vishnu, and Bhava,
and Dharma, and the six-faced Kartikeya, and the (spiritual) sons of
Brahmana, the quality of Darkness that is productive of much pain, and
that of Passion, and that of Sattwa which is pure, and Prakriti which is
the highest, and the goddess Siddhi who is the spouse of Varuna, and all
kinds of energy, and all enduring patience, and the bright lord of stars
in the firmament with the stars twinkling all around, and the Viswas. and
the (great) snakes, and the Pitris, and all the mountains and hills, and
the great and terrible oceans, and all the rivers, and the rain-charged
clouds, and serpents, and trees, and Yakshas, and the cardinal and
subsidiary points of the compass, and the Gandharvas, and all male
persons and all female ones also. This discourse, O king, that is
connected with the Supreme Being of mighty energy should be regarded as
auspicious. The Yogin has Narayana for his soul. Prevailing over all
things (through his contemplation of the Supreme deity), the high-souled
Yogin is capable of creating all things.'"

The end of the Santi Parva [, Part two of three].







 SECTION CCCII

YUDHISHTHIRA SAID, 'O king thou hast duly propounded unto me, in the way
in which it should be, the path of Yoga which is approved by the wise,
after the manner of a loving preceptor unto his pupil. I ask now about
the principles of the Sankhya philosophy. Do thou discourse to me on
those principles in their entirety. Whatever knowledge exists in the
three worlds is known to thee!'

"Bhishma said, 'Listen now to what the subtile principles are of the
followers of the Sankhya doctrine have been established by all the great
and puissant Yatis having Kapila their first. In that doctrine O chief of
men, no errors are discoverable. Many, indeed, are its merits. In fact,
there is no fault in it. Comprehending with the aid of knowledge that all
objects exist with faults, indeed, understanding that the objects--so
difficult to cast off--with which human beings and Pisachas and Rakshasas
and Yakshas and snakes and Gandharvas and pitris and those that are
wandering in the intermediate orders of beings (such as birds and
animals) and great birds (such as Garuda and others) and the Maruts and
royal sages and regenerate sages and Asuras and Viswedevas and the
celestial Rishis and Yogins invested with supreme puissance and the
Prajapatis and Brahman himself are engaged, and understanding truly what
the highest limit is of one's period of existence in this world, and
apprehending also the great truth. O foremost of eloquent men, about what
is called felicity here, having a clear knowledge of what the sorrows are
that overtake when the hour comes all those that are concerned with
(transitory) objects and knowing full well the sorrows of those that have
fallen into the intermediate orders of being and of those that have sunk
into hell, perceiving all the merits and all the faults of heaven, O
Bharta, and all the demerits that attach to the declarations of the Vedas
and all the excellencies that are connected with them recognising the
faults and merits of the Yoga and the Sankhya systems of philosophy,
realizing also that the quality of Sattwa has ten properties, that of
Rajas has nine, and that of Tamas has eight, that the Understanding has
seven properties, the Mind has six, and Space has five, and once more
conceiving that the Understanding has four properties and Tamas has
three, and the Rajas has two and Sattwa has, one, and truly apprehending
the path that is followed by all objects when destruction overtakes them
and what the course is of self knowledge, the Sankhyas, possessed of
knowledge and experience and exalted by their perceptions of causes, and
acquiring thorough auspiciousness, attain to the felicity of Emancipation
like the rays of the Sun, or the Wind taking refuge in Space.[1585]
Vision is attached to form; the sense of scent to smell, the ear to
sound, the tongue to juices, and the skin (or body) to touch. The wind
has for its refuge Space. Stupefaction has Tamas (Darkness) for its
refuge. Cupidity has the objects of the senses for its refuge. Vishnu is
attached to (the organs of) motion. Sakra is attached to (the organs of)
strength. The deity of fire is attached to the stomach, Earth is attached
to the Waters. The Waters have Heat (or fire) for their refuge. Heat
attaches itself to the Wind; and the wind has Space for its refuge; and
Space has Mahat for its refuge, and Mahat has the Understanding for its
foundation. The Understanding has its refuge in Tamas; Tamas has Rajas
for its refuge; Rajas is founded upon Sattwa; and Sattwa is attached to
the Soul. The soul has the glorious and puissant Narayana for its refuge.
That glorious deity has Emancipation for his refuge. Emancipation is
independent of all refuge. Knowing that this body, that is endued with
six and ten possessions, is the result of the quality of Sattwa,
understanding fully the nature of the physical organism and the character
of the Chetana that dwells within it, recognising the one existent Being
that live in the body viz., the Soul, which stands aloof from every
concern of the body and in which no sin can attach, realising the nature
of that second object, viz.; the acts of persons attached to the objects
of the senses, understanding also the character of the senses and the
sensual objects which have their refuge in the Soul, appreciating the
difficulty of Emancipation and the scriptures that bear upon it knowing
fully the nature of the vital breaths called Prana, Apana, Samana, Vyana,
and Udana, as also the two other breaths, viz., the one going downward
and the other moving upward indeed, knowing those seven breaths ordained
to accomplish seven different functions, ascertaining the nature of the
Prajapatis and the Rishis and the high paths, many in number, of virtue
or righteousness, and the seven Rishis and the innumerable royal Rishis,
O scorcher of foes, and the great celestial Rishis and the other
regenerate Rishis endued with the effulgence of the Sun, beholding all
these falling away from their puissance in course of many long ages, O
monarch, hearing of the destruction of even of all the mighty beings in
the universe, understanding also the inauspicious end that is attained, O
king, by creatures of sinful acts, and the miseries endured by those that
fall into the river Vaitarani in the realms of Yama, and the inauspicious
wanderings of creatures through diverse wombs, and the character of their
residence in the unholy uterus in the midst of blood and water and phlegm
and urine and faeces, all of foul smell, and then in bodies that result
from the union of blood and the vital seed, of marrow and sinews,
abounding with hundreds of nerves and arteries and forming an impure
mansion of nine doors, comprehending also what is for his own good what
those divers combinations are which are productive of good beholding the
abominable conduct of creatures whose natures are characterised by
Darkness or Passion or Goodness, O chief of Bharata's race--conduct that
is reprehended, in view of its incapacity to acquire Emancipation, by the
followers of the Sankhya doctrine who are fully conversant with the Soul,
beholding the swallowing up of the Moon and the Sun by Rahu, the falling
of stars from their fixed positions and the diversions of constellations
from their orbits, knowing the sad separation of all united objects and
the diabolical behaviour of creatures in devouring one another, seeing
the absence of all intelligence in the infancy of human beings and the
deterioration and destruction of the body, marking the little attachment
creatures have to the quality of Sattwa in consequence of their being
overwhelmed by wrath and stupefaction, beholding also only one among
thousands of human beings resolved to struggle after the acquisition of
Emancipation, understanding the difficulty of attaining to Emancipation
according to what is stated in the scriptures, seeing the marked
solicitude that creatures manifest for all unattained objects and their
comparative indifference to all objects that have been attained marking
the wickedness that results from all objects of the senses O king and the
repulsive bodies, O son of Kunti, of persons reft of life, and the
residence, always fraught with grief, of human beings, O Bharata, in
houses (in the midst of spouses and children), knowing the end of those
terrible and fallen men who become guilty of slaying Brahmanas, and of
those wicked Brahmanas that are addicted to the drinking of alcoholic
stimulants, and the equally sad end of those that become criminally
attached to the spouses of their preceptors, and of those men, O
Yudhishthira, that do not properly reverence their mothers, as also of
those that have no reverence and worship to offer to the deities,
understanding also, with the help of that knowledge (which their
philosophy imparts), the end that of all perpetrators of wicked acts, and
the diverse ends that overtake those who have taken birth among the
intermediate orders, ascertaining the diverse declarations of the Vedas,
the courses of seasons, the fading of years, of months, of fortnights,
and of days, beholding directly the waxing and the waning of the Moon,
seeing the rising and the ebbing of the seas, and the diminution of
wealth and its increase once more, and the separation of united objects,
the lapse of Yugas, the destruction of mountains, the drying up of
rivers, the deterioration of (the purity of) the several orders and the
end also of that deterioration occurring repeatedly, beholding the birth,
decrepitude, death, and sorrows of creatures, knowing truly the faults
attaching to the body and the sorrows to which human beings are subject,
and the vicissitudes to which the bodies of creatures are subject, and
understanding all the faults that attach to their own souls, and also all
the inauspicious faults that attach to their own bodies (the followers of
the Sankhya philosophy succeed in attaining to Emancipation).

"Yudhishthira said, 'O thou of immeasurable energy, what are those faults
that thou seest attaching to one's body? It behoveth thee to ex-pound
this doubt to me fully and truly'?

"Bhishma said, 'Listen, O slayer of foes! The Sankhyas or followers of
Kapila, who are conversant with all paths and endued with wisdom, say
that there are five faults, O puissant one, in the human body. They are
Desire and Wrath and Fear and Sleep and Breath. These faults are seen in
the bodies of all embodied creatures. Those that are endued with wisdom
cut the root of wrath with the aid of Forgiveness. Desire is cut off by
casting off all purposes. By cultivation of the quality of Goodness
(Sattwa) sleep is conquered, and Fear is conquered by cultivating
Heedfulness. Breath is conquered by abstemiousness of diet O king. Truly
understanding gunas by the aid of hundreds of gunas, hundreds of faults,
and diverse causes by hundreds of causes, ascertaining that the world is
like the froth of water, enveloped by hundreds of illusions flowing from
Vishnu, like a painted edifice, and as unsubstantial as a reed, beholding
it to be (as terrible as) a dark pit, or as unreal as bubbles of water,
for the years that compose its age are as shortlived (compared to the
duration of eternity) as bubbles, seeing it exposed to immediate
destruction, bereft of happiness, having certain ruin for its end and
from which it can never escape, sunk in Rajas and Tamas, and utterly
helpless like an elephant sunk in mire,--noting all this--the Sankhyas, O
king, endued with great wisdom, casting off all affections arising from
one's relation towards one's children, by the aid, O king, of that
extensive and all-embracing knowledge which their system advocates and
cutting off quickly, with the weapon of knowledge and the bludgeon of
penances, O Bharata, all inauspicious scents born of Rajas and all scents
of a like nature arising from Tamas and all auspicious scents arising
from Sattwa and all pleasures of the touch (and of the other senses) born
of the same three qualities and inhering to the body, indeed, O Bharata,
aided by the Yoga of knowledge, these Yatis crowned with success,--cross
the Ocean of life. That Ocean, so terrible has sorrow for its waters.
Anxiety and grief constitute its deep lakes. Disease and death are its
gigantic alligators. The great fears that strike the heart at every step
are its huge snakes. The deeds inspired by Tamas are its tortoises. Those
inspired by Rajas are its fishes. Wisdom constitutes the raft for
crossing it. The affections entertained for objects of the senses are its
mire. Decrepitude constitutes its region of grief and trouble.[1586]
Knowledge, O chastiser of foes, is its island. Acts constitute its great
depth. Truth is its shores. Pious observances constitute the verdant
weeds floating on its bosom.[1587] Envy constitutes its rapid and mighty
current. The diverse sentiments of the heart constitute its mines. The
diverse kinds of gratification are its valuable gems. Grief and fever are
its winds. Misery and thirst are its mighty eddies. Painful and fatal
diseases are its huge elephants. The assemblage of bones are its flights
of steps, and phlegm is its froth. Gifts are its pearl-banks. The lakes
of blood are its corals. Loud laughter constitutes its roars. Diverse
sciences are its impassability. Tears are its brine. Renunciation of
company constitutes the high refuge (of those that seek to cross it).
Children and spouses are its unnumbered leeches. Friends and kinsmen are
the cities and towns on its shores. Abstention from injury, and Truth,
are its boundary line. Death is its storm-wave. The knowledge of Vedanta
is its island (capable of affording refuge to those that are tossed upon
its waters). Acts of compassion towards all creatures constitute its
life-buoys,[1588] and Emancipation is the priceless commodity offered to
those voyaging on its waters in search of merchandise. Like its
substantive prototype with its equine head disgorging flames of fire,
this ocean too has its fiery terrors. Having transcended the liability,
that is so difficult to transcend, of dwelling within the gross body, the
Sankhyas enter into pure space.[1589] Surya then bears, with his rays,
those righteous men that are practicers of the Sankhya doctrines. Like
the fibres of the lotus-stalk conveying water to the flower into which
they all converge. Surya, drinking all things from the universe, conveys
them unto those good and wise men.[1590] There attachments all destroyed,
possessed of energy, endued with wealth of penances, and crowned with
success, these Yatis, O Bharata, are born by that wind which is subtile,
cooling, fragrant, and delicious to the touch, O Bharata! In fact, that
wind which is the best of the seven winds, and which blows in regions of
great felicity, conveys them, O son of Kunti, to that which is the
highest end in space.[1591] Then space into which they are carried, O
monarch, conveys them to the highest end of Rajas.[1592] Rajas then bear
them to the highest end of Sattwa. Sattwa then bears them, O thou of pure
soul, to the Supreme and puissant Narayana. The puissant and pure-souled
Narayana at last, through himself, bears them to the Supreme Soul. Having
reached the Supreme Soul, those stainless persons who have (by that time)
become the body of (what is called). That attain to immortality, and they
have never afterwards to return from that position. O King! That is the
highest end, O son of Pritha, which is attained by those high-souled men
who have transcended the influence of all pairs of opposites.'"

Yudhishthira said, 'O sinless one, have those persons of firm vows after
they have attained to that excellent position which is fraught with
puissance and felicity, any recollection of their lives including birth
and death? It behoveth thee to tell me properly what the truth is in
respect, O thou of Kuru's race. I do not think it proper to question any
one else than thee! Observing the scriptures bearing upon Emancipation, I
find this great fault in the subject (for certain scriptures on the topic
declare that consciousness disappears in the emancipate state, while
other scriptures declare the very reverse of this). If, having attained
to this high state, the Yatis continue to live in consciousness, it would
seem. O king, that the religion of Pravritti is superior. If, again,
consciousness disappears from the emancipate state and one who has become
emancipate only resembles a person sunk in dreamless slumber, then
nothing can be more improper than to say that there is really no
consciousness in Emancipation (for of all that happens in dreamless
slumber is that one's consciousness is temporarily overshadowed and
suspended, but never lost, for it returns when one awakes from that
slumber).'[1593]

"Bhishma said, 'However difficult it may be to answer it, the question
which thou hast asked, O son, is proper. Verily, the question is of such
a kind that even they that are possessed of great learning become
stupefied in answering it, O chief of Bharata's race. For all that, hear
what the truth is as expounded by me. The high-souled followers of Kapila
have set their high understandings on this point. The senses of
knowledge, O King, planted in the bodies of embodied creatures, are
employed in their respective functions of perception. They are the
instruments of the Soul, for it is through them that subtile Being
perceives.[1594] Disunited with the Soul, the senses are like lumps of
wood, and are without doubt, destroyed (in respect of the functions they
serve) like the froth that is seen on the bosom of the ocean.[1595] When
the embodied creature, O scorcher of foes, sinks into sleep along with
his senses, the subtile Soul then roves among all subjects like the wind
through space.[1596] The subtile Soul, during slumber, continues to see
(all forms) and touch all objects of touch, O king, and taken in other
perceptions, as well as when it is awake. In consequence of their
inability to act without their director, the senses, during sleep, all
become extinguished in their respective places (and lose their powers)
like snakes deprived of poison.[1597] At such times, the subtile Soul,
repairing into the respective place of all the senses, without doubt,
discharges all their functions.[1598] All the qualities of Sattwa, all
the attributes of the Under-standing, O Bharata, as also those of Mind,
and space, and Wind, O thou of righteous soul, and all the attributes of
liquid substances, of Water, O Partha, and Of Earth,--these senses with
these qualities,--O Yudhishthira, which inhere to Jiva-souls, are along
with the Jiva-soul itself, overwhelmed by the Supreme Soul or Brahma.
Acts also, good and bad, overwhelm that Jiva-soul. Like disciples waiting
upon their preceptor with reverence, the senses too wait upon the
Jiva-soul transcends Prakriti, it attains to Brahma that is without
change, that is highest, that is Narayana, that is beyond all pairs of
opposites, and that transcends Prakriti. Freed from both merit and
demerit, the Jiva-soul entering the Supreme Soul which is divested of all
attributes, and which is the home of all auspiciousness, does not return
thence, O Bharata. What remains, O son, is the mind with the senses, O
Bharata. These have to come back once more at the appointed season for
doing the bidding of their great master.[1599] Soon after, O son of
Kunti, (when this body is cast off) the Yati striving after Emancipation,
endued as he is with knowledge and desirous as he is of Guna, succeeds in
attaining to that Peace of Emancipation which is his who becomes
bodiless.[1600] [1601] The Sankhyas, O king, are endued with great
wisdom. They succeed in attaining to the highest end by means of this
kind of knowledge. There is no knowledge that is equal to this. Do not
yield to any kind of doubt. The knowledge which is described in the
system of the Sankhyas is regarded as the highest. That knowledge is
immutable and is eternally fixed. It is eternal Brahma in fulness. It has
no beginning, middle and end. It transcends all pairs of opposites. It is
the cause of the creation of the universe. It stands in fulness. It is
without deterioration of any kind. It is uniform, and everlasting. Thus
are its praises sung by the wise. From it flow creation and destruction
and all modifications. The great Rishis speak of it and applaud it in the
scriptures. All learned Brahmanas and all righteous men regard it as
flowing from Brahma, Supreme, Divine, Infinite, Immutable, and
Undeteriorating. All Brahmanas again that are attached to objects of the
senses adore and applaud it by ascribing to it attributes that belong to
illusion.[1602] The same is the view of Yogins well observant of penances
and meditation and of Sankhyas of immeasureable insight. The Srutis
declare, O son of Kunti, that the Sankhya form of philosophy is the form
of that Formless one. The cognitions (according to that philosophy) have,
O chief of Bharata's race, been said to be the knowledge of Brahma.[1603]

"There are two kinds of creatures on Earth, O lord of Earth, viz., mobile
and immobile. Of these that are mobile are superior, That high knowledge,
O king, which exists in persons conversant with Brahma, and that which
occurs in the Vedas, and that which is found in other scriptures, and
that in Yoga, and that which may be seen in the diverse Puranas, are all,
O monarch, to be found in Sankhya philosophy.[1604] Whatever knowledge is
seen to exist in high histories whatever knowledge occurs, O king, in the
sciences appertaining to the acquisition of wealth as approved by the
wise, whatever other knowledge exists in this world,--all these,--flow, O
high-souled monarch, from the high knowledge that occurs among the
Sankhyas. Tranquillity of soul, high puissance, all subtile knowledge of
which the scriptures speak, penances of subtile force, and all kinds of
felicity, O king, have all been duly ordained in the Sankhya system.
Failing to acquire, O son of Pritha, that complete knowledge which is
recommended by their system, the Sankhyas attain to the status of deities
and pass many years in felicity. Lording it over the celestials as they
will, they fall, upon the expiration of the allotted period, among
learned Brahmanas and Yatis.[1605] Casting off this body, those
regenerate ones that follow the Sankhya system enter into the superior
state of Brahma like the celestials entering into the firmament by
devoting themselves wholly to that adorable system which is theirs and
which is worshipped by all wise men. Those regenerate persons that are
devoted to the acquisition of that knowledge which is recommended in the
Sankhya system, even if they fail to attain to eminence, are never seen
to fall among intermediate creatures, or to sink into the status of
sinful men. That high-souled person who is fully conversant with the
vast, high, ancient, ocean-like, and immeasurable Sankhya system that is
pure and liberal and agreeable, becomes, O king, equal to Narayana. I
have now told thee, O god among men, the truth about the Sankhya system.
It is the embodiment of Narayana, of the universe as it exists from the
remotest time.[1606] When the time of Creation comes, He causes the
Creation to start into life, and when the time comes for destruction, He
swallows up everything. Having withdrawn everything into his own body he
goes to sleep,--that inner Soul of the universe.'"[1607]



SECTION CCCIII

"Yudhishthira said, 'What is that which is called Undeteriorating and by
attaining to which no one has to come back? What, again, is that which is
called Deteriorating, and by attaining to which one has to return once
more? O slayer of foes, I ask thee the distinction that exists, O thou of
mighty arms, between the Deteriorating and the Undeteriorating ones for
understanding them both truly, O delighter of the Kurus, Brahmanas
conversant with the Vedas speak of thee as an Ocean of knowledge.
Highly-blessed Rishis and Yatis of high souls do the same. Thou hast very
few days to live. When the Sun turns from the southern path for entering
into the northern, thou shalt attain to thy high end. When thou shalt
leave us, from whom shall we hear of all that is beneficial for us? Thou
art the lamp of Kuru's race. Indeed thou art always blazing with the
light of knowledge. O perpetuator of Kuru's race, I desire, therefore to
hear all this from thee. Listening to thy discourses that are always
sweet like nectar, my curiosity, without being satiated is always
increasing!'

"Bhishma said, 'I shall, in this connection, relate to thee the old
narrative of the discourse that took place between Vasishtha and king
Karala of Janaka's race. Once on a time when that foremost of Rishis,
viz., Vasishtha, endued with the effulgence of the Sun, was seated at his
ease, king Janaka asked him about that highest knowledge which is for our
supreme good. Highly proficient in that department of knowledge which is
concerned with the Soul and possessed of certain conclusions in respect
of all branches of that science,[1608] as Maitravaruni, that foremost of
Rishis, was seated the king approaching him with joined hands, asked him
in humble words, well pronounced and sweet and destitute of all
controversial spirit, the question,--O holy one, I desire to hear, of
Supreme and Eternal Brahma by attaining to which men of wisdom have not
to come back. I desire also to know that which is called Destructible and
That into which this universe enters when destroyed. Indeed, what is That
which is said to be indestructible, suspicious, beneficial and free from
evil of every kind?

"Vasishtha said, Hear, O lord of Earth, as to haw this universe is
destroyed, and, of That which was never destroyed and which will never be
destroyed at any time. Twelve thousand years, (according to the measure
of the celestials), make a Yuga, four such Yugas taken a thousand times,
make a Kalpa which measures one day of Brahman.[1609] Brahman's night
also, O king, is of the same measure. When Brahman himself is
destroyed[1610]. Sambhu of formless soul and to whom the Yuga attributes
of Anima, Laghima, &c, naturally inhere, awakes, and once more creates
that First or Eldest of all creatures, possessed of vast proportions of
infinite deeds, endued with form, and identifiable with the universe.
That Sambhu is otherwise called Isana (the lord of everything). He is
pure Effulgence, and transcends all deterioration, having his hands and
feet stretching in all directions, with eyes and head and mouth
everywhere, and with ears also in every place. That Being exists,
overwhelming the entire universe. The eldest-born Being is called
Hiranyagarbha. This holy one has (in the Vedanta) been called the
Understanding. In the Yuga scriptures He is called the Great, and
Virinchi, and the Unborn. In the Sankhya scriptures, He is indicated by
diverse name, and regarded as having Infinity for his Soul. Of diverse
forms and constituting the soul of the universe. He is regarded as One
and Indestructible. The three worlds of infinite ingredients have been
created by Him without assistance from any source and have been
overwhelmed by him. In consequence of His manifold forms, He is said to
be of universal form. Undergoing modifications He creates Himself by
Himself. Endued with mighty energy, He first creates Consciousness and
that Great Being called Prajapati endued with Consciousness. The Manifest
(or Hiranyagarbha) is created from the Unmanifest. This is called by the
learned the Creation of Knowledge. The creation of Mahan (or Virat) and
Consciousness, by Hiranyagarbha, is the creation of Ignorance.[1611]
Ascription of attributes (worthy of worship) and the destruction thereof,
called respectively by the names of Ignorance and Knowledge by persons
learned by the interpretation of the Srutis, then arose, referring to
this, that, or the other of the three (viz., Akshara, Hiranyagarbha, or
Virat).[1612] Know, O king, that the creation of the (subtile) elements
from consciousness is the third.[1613] In all kinds of consciousness is
the fourth creation which flows modification of the third. This fourth
creation comprises Wind and Light and Space and Water and Earth, with
their properties of sound, touch, form, taste and scent. This aggregate
of ten arose, without doubt, at the same time. The fifth creation, O
monarch, is that which has arisen from combination of the primal elements
(named above). This comprises the ear, the skin, the eyes, the tongue,
and the nose forming the fifth, and speech, and the two hands, and the
two legs, and the lower duct, and the organs of generation. The first
five of these constitute the organs of knowledge, and the last five the
organs of action. All these, with mind, arose simultaneously O king.
These constitute the four and twenty topics that exist in the forms of
all living creatures. By understanding these properly, Brahmanas
possessed of insight into the truth have never to yield to sorrow. In the
three worlds a combination of these, called body, is possessed by all
embodied creatures. Indeed, O king a combination of those is known as
such in deities and men and Danavas, and Yakshas and spirits and
Gandharvas and Kinnaras and great snakes, and Charanas and Pisachas, in
celestial Rishis and Rakshasas, in biting flies, and worms, and gnats,
and vermin born of filth and rats, and dogs and Swapakas and Chaineyas
and Chandalas and Pukkasas in elephants and steeds and asses and tigers,
and trees and kine. Whatever other creatures exist in water or space or
on earth, for there is no other place in which creatures exist as we have
heard, have this combination. All these, O sire, included within the
class called Manifest, are seen to be destroyed day after day. Hence, all
creatures produced by union of these four and twenty are said to be
destructible.

"This then is the Indestructible. And since the universe, which is made
up of Manifest and Unmanifest, meet with destruction, therefore, it is
said to be Destructible. The very Being called Mahan who is the
eldest-born is always spoken of as an instance of the Destructible. I
have now told thee, O monarch, all that thou hadst asked me. Transcending
the four and twenty topics already adverted to is the twenty-fifth called
Vishnu. That Vishnu in consequence of the absence of all attributes, is
not a topic (of knowledge) though as then which pervades all the topics,
he has been called so by the wise. Since that which is destructible has
caused all this that is Manifest, therefore, all this is endued with
form. The twenty-fourth, which is Prakriti, is said to preside over all
this (which has sprung from her modifications). The twenty-fifth, which
is Vishnu, is formless and, therefore, cannot be said to preside over the
universe.[1614] It is that Unmanifest (Prakriti), which, when endued with
body (in consequence of union with Chit) dwells in the hearts of all
creatures endued with body. As regards eternal Chetana (the
Indestructible), although he is without attributes and without form, yet
he (in consequence of a union with Prakriti) assumes all forms. Uniting
with Prakriti which has the attributes of birth and death, he also
assumes the attributes of birth and death. And in consequence of such
union he becomes an object of perception and though in reality divested
of all attributes yet he comes to be invested therewith. It is in this
way that the Mahan-Soul (Hiranyagarbha), becoming united with Prakriti
and invested with Ignorance, undergoes modifications and becomes
conscious of Self. Uniting with the attributes of Sattwa and Rajas and
Tamas, he becomes identified with diverse creatures belonging to diverse
orders of Being, in consequence of his forgetfulness and his waiting upon
Ignorance. In consequence of his birth and destruction arising from the
fact of his dwelling in upon with Prakriti, he thinks himself to be no
other than what he apparently is. Regarding himself as this or that, he
follows the attributes of Sattwa, Rajas, and Tamas. Under the influence
of Tamas, he attains to diverse kinds of conditions that are affected by
Tamas. Under the influence of Rajas and Sattwa, he attains similarly to
conditions that are affected by Rajas and Sattwa. There are three colours
in all, viz., White, Red, and Dark. All those colours appertain to
Prakriti (so that He it is who becomes White or Red or Dark according as
the nature of the Prakriti with which is He becomes identified for the
time being). Through Tamas one goes to hell. Through Rajas one attains to
and remains in the status of humanity. Through Sattwa, people ascend to
the regions of the deities and become sharers of great felicity. By
adhering to sin continuously one sinks into the intermediate order of
beings. By acting both righteously and sinfully one attains to the status
of the deities. In this way the twenty-fifth, viz., Akshara (the
Indestructible), the wise say, by union with the unmanifest (Prakriti),
becomes transformed into Kshara (destructible). By means of knowledge
however, the Indestructible becomes displayed in His true nature--"



SECTION CCCIV

"'Vasishtha said, 'Thus in consequence of his forgetfulness the Soul
follows ignorance and obtains thousands of bodies one after another. He
attains to thousands of births among the intermediate orders and
sometimes among the very gods in consequence of his union with
(particular) attributes and the puissance of attributes.[1615] From the
status of humanity, he goes to heaven and from heaven he comes back to
humanity, and from humanity he sinks into hell for many long years. As
the worm that fabricates the cocoon shuts itself, completely on every
side by means of the threads it weaves itself, even so the Soul, though
in reality transcending all attributes, invests himself on every side
with attributes (and deprives himself of liberty).[1616] Though
transcending (in his real nature) both happiness and misery, it is thus
that he subjects himself to happiness and misery. It is thus also that,
though transcending all diseases, the Soul regards himself to be
afflicted by headache and opthalmia and toothache and affections of the
throat and abdominal dropsy, and burning thirst, and enlargement of
glands, and cholera, and vitiligo, and leprosy, and burns, and asthma and
phthisis, and epilepsy, and whatever other diseases of diverse kinds are
seen in the bodies of embodied creatures. Regarding himself, through
error, as born among thousands of creatures in the intermediate orders of
being, and sometimes among the gods, he endures misery and enjoys the
fruits of his good deeds. Invested with Ignorance he regards himself as
robed sometimes in white cloth and sometimes in full dress consisting of
four pieces or as lying on floors (instead of on beds or bedsteads) or
with hands and feet contracted like those of frogs or as seated upright
in the attitude of ascetic contemplation, or as' clad in rags or as lying
or sitting under the canopy of heaven or within mansions built of bricks
and stone or on rugged stones or on ashes or bare stones or on the bare
earth or on beds or on battlefields or in water or in mire or on wooden
planks or on diverse kinds of beds; or impelled by desire of fruits, he
regards himself as clad in a scant piece of cloth made of grass or as
totally nude or as robed in silk or in skin of the black antelope or in
cloth made of flax or in sheep-skin or in tiger-skin or in lion-skin or
in fabric of hemp, or in barks of birch or in cloths made of the produce
of prickly plants, or in vestures made of threads woven by worms or of
torn rags or in diverse other kinds of cloth too numerous to mention. The
soul regards himself also as wearing diverse kinds of ornaments and gems,
or as eating diverse kinds of food. He regards himself as sometimes
eating at intervals of one night, or once at the same hour every day, or
as at the fourth, the sixth, and the eighth hour every day, or as once in
six or seven or eight nights, or as once in ten or twelve day, or as once
in a month, of as eating only roots, or fruits, or as subsisting upon air
or water alone, or on cakes of sesame husk, or curds or cowdung, or the
urine of the cow or potherbs or flowers or moss or raw food, or as
subsisting on fallen leaves of trees or fruits that have fallen down and
lay scattered on the ground, or diverse other kinds of food, impelled by
the desire of winning (ascetic) success. The Soul regards himself as
adopting the observance of Chandrayana according to the rites ordained in
the scriptures, or diverse other vows and observance, and the courses of
duty prescribed for the four modes of life, and even derelictions of
duty, and the duties of other subsidiary modes of life included in the
four principal ones, and even diverse kinds of practices that distinguish
the wicked and sinful. The Soul regards himself as enjoying retired spots
and delightful shades of mountains and the cool vicinity of spring and
fountain and solitary river banks and secluded forests, and sacred spots
dedicated to the deities, and lakes and waters withdrawn from the busy
hunts of men, and lone mountain caves affording the accommodation that
houses and mansions afford. The Soul regards himself as employed in the
recitation of different kinds of hidden Mantras or as observing different
vows and rules and diverse kinds of penances, and sacrifices of many
kinds, and rites of diverse sorts. The Soul regards himself as adopting
sometimes the way of traders and merchants and the practices of Brahmanas
and Kshatriyas and Vaisyas and Sudras, and gifts of diverse kinds unto
those that are destitute or blind or help-less. In consequence of his
being invested with Ignorance, the Soul adopts different attributes of
Sattwa and Rajas and Tamas, and Righteousness and Wealth and pleasure.
Under the influence of Prakriti the Soul, undergoing modification
himself, observes and adopts and practices all these and regards himself
as such. Indeed, the Soul regards himself as employed in the utterance of
the sacred mantras Swaha and Swadha and Vashat, and in bowing unto those
he regards as his Superiors; in officiating in the sacrifices of others,
in teaching pupils, making gifts and accepting them; in performing
sacrifices and studying, the scriptures, and doing all other acts and
rites of this kind. The Soul regards himself as concerned with birth and
death and disputes and slaughter. All these, the learned say, constitute
the path of acts good and bad. It is the goddess Prakriti who causes
birth and death. When the time approaches for universal Destruction, all
existent objects and attributes are withdrawn by the Supreme Soul which
then exists alone like the Sun withdrawing at evening all his rays; and
when the time comes for Creation He once more creates and spreads them
out like the Sun shedding and spreading out his rays when morning comes.
Even thus the Soul, for the sake of sport, repeatedly regards himself
invested with all these conditions, which are his own forms and
attributes, infinite in number, and agreeable to himself. It is this way
that the Soul, though really transcending the three attributes, becomes
attached to the path of acts and creates by modification Prakriti
invested with the attributes of birth and death and identical with all
acts and conditions which are characterised by the three attributes of
Sattwa, Rajas, and Tamas. Arrived at the path of action, the Soul regards
particular acts to be endued with particular characteristics and
productive of particular ends. O monarch, the whole of this universe has
been blinded by Prakriti and all things have been diversely overwhelmed
(through Prakriti) by the attributes of Rajas and Tamas. It is in
consequence of the Soul being invested by Prakriti that these pairs of
opposites productive of happiness and woe, repeatedly come. It is in
consequence of this Ignorance that Jiva regards these sorrows to be his
and imagines them as pursuing him. Indeed, O monarch, through that
Ignorance it is that Jiva imagines he should anyhow cross those sorrows,
and that he should, going into the regions of the gods, enjoy the
felicity that awaits all his good acts. It is through Ignorance that he
thinks he should enjoy and endure these delights and these woes here in
this world Through Ignorance Jiva thinks,--I should secure my happiness.
By continually doing good acts, I may have happiness in this life till
its close and I shall be happy in all my future lives. Though, again the
(evil) acts I do in this life unending sorrow may become mine. The status
of humanity is fraught with great misery, for from it one sinks into
hell. From hell, it will take many long years before I can come back to
the status of humanity. From humanity I shall attain to the status of the
gods. From that superior status I shall have to come back again to
humanity and thence to sink into hell once more!--One who always regards
this combination of the primal elements and the senses, with the Chit's
reflection in it, to be thus invested with the characteristics of the
Soul, has repeatedly to wander among gods and human beings and to sink
into hell. Being always invested with the idea of meum, Jiva has to make
a round of such births. Millions upon millions of birth have to be gone
through by Jiva in the successive forms he assumes, all of which are
liable to death. He who does acts in this way, which are all fraught with
good and bad fruits, has in the three worlds to assume successive form
and to enjoy and endure fruits corresponding therewith. It is Prakriti
that cause acts fraught with good and bad acts; and it is Prakriti that
enjoys and endures the fruits thereof in the three worlds. Indeed,
Prakriti follows the course of acts. The status of the intermediate
beings, of humanity, and of the gods as well,--these three
fields,--should be known as originating in Prakriti and has been said to
be destitute of all attributes. Her existence is affirmed only in
consequence of her acts (beginning with Mahat). After the same manner,
Purusha (or Soul), though without attributes himself, has his existence
affirmed in consequence of the acts which the body does when it receives
his reflection. Although the Soul is not subject to modifications of any
kind and is the active principle that sets Prakriti in motion, yet
entering a body that is united with the senses of knowledge and action,
he regards all the acts of those senses as his own. The five senses of
knowledge beginning with the ear, and those of action beginning with
speech, uniting with the attributes of Sattwa and Rajas and Tamas, become
engaged in numerous object. Jiva imagines that it is he who does the acts
of his life and that the senses of knowledge and acts belong to him,
although in reality he has no senses. Indeed, though unequipt with body,
he imagines that he has a body. Though destitute of attributes, he
regards himself as endued therewith, and though transcending Time,
imagines himself to be under Time's control. Though destitute of
understanding, he still regards himself as endued therewith, and though
transcending the (four and twenty) topics, regards himself as one
included among them. Though deathless, he still regards himself as liable
to death, and though motionless regards himself to be endued with motion.
Though not possessed of a material case, he still regards himself as
possessed of one; and though unborn, he still regards himself as
in-vested with birth. Though transcending penances, he still regards as
engaged in penances, and though he has no end (after which to strive), he
still regards himself as liable to attain to ends (of diverse kinds).
Though not endued with motion and birth, he still regards himself as
endued with both, and though transcending fear, still regards himself as
liable to fear. Though Indestructible, he still regards himself
Destructible. Invested with Ignorance, the Soul thus thinks of himself."



SECTION CCCV

"'Vasishtha said, 'It is thus, in consequence of his Ignorance and his
association with others that are invested with Ignorance, that Jiva has
recourse to millions and millions of births every one of which has
dissolution in the end. In consequence of his transformation into Chit
invested with Ignorance, Jiva betakes himself to millions of abodes one
of which is liable to end in destruction, among intermediate beings and
men and the deities. In consequence of Ignorance, Jiva, like Chandramas,
has to wax and wane thousands and thousands of times. This is truly the
nature of Jiva when invested with ignorance. Know that Chandramas has in
reality full sixteen portions. Only fifteen of these are subject to
increase and decrease. The sixteenth (i.e., that portion which remains
invisible and which appears on the night of the New-moon) remains
constant. After the manner of Chandramas, Jiva too has full sixteen
portions. Only fifteen of these, (viz., Prakriti with Chit's reflection,
the ten senses of knowledge and action, and the four inner faculties)
appear and disappear. The sixteenth (viz., Chit in its purity) is subject
to no modification. Invested with Ignorance, Jiva repeatedly and
continually takes birth in the fifteen portions named above. With the
eternal and immutable portion on Jiva primal essence become united and
this union takes place repeatedly. That sixteenth portion is subtile. It
should be known as Soma (eternal and immutable). It is never upheld by
the senses. On the other hand, the senses are upheld by it. Since those
sixteen portions are the cause of the birth of creatures, creatures can
never, O monarch, take birth without their aid. They are called Prakriti.
The destruction of Jiva's liability to be united with Prakriti is called
Emancipation. The Mahat-Soul, which is the twenty-fifth, if it regards
that body of sixteen portions called the Unmanifest,[1617] has to assume
it repeatedly. In consequence of not knowing, That which is stainless and
pure, and for its devotion to what is the result of a combination of both
Pure and Impure, the Soul, which is in reality pure, becomes, O king
Impure. Indeed, in consequence of its devotion to Ignorance, Jiva, though
characterised by Knowledge becomes repeatedly associated with Ignorance.
Though, O monarch, free from error of every kind, yet in consequence of
its devotion to the three attributes of Prakriti, it becomes endued with
those attributes.'"



SECTION CCCVI

'"Janaka said, O holy one, it has been said that the relation between
male and female is like that which subsists between the Indestructible
and the destructible (or Purusha and Prakriti). Without a male, a female
can never conceive. Without a female a male also can never create form.
In consequence of their union with each other, and each depending upon
the attributes of the other, forms (of living creatures) are seen to
flow. This is the case with all orders of being. Through each other's
union for purposes of (sexual) congress, and through each depending upon
the attributes of the others, forms (of living creatures) flow in
menstrual seasons. I shall tell to thee the indications thereof. Hear
what the attributes are that belong to the sire and what those are that
belong to the mother. Bones, sinews and marrow, O regenerate one, we
know, are derived from the sire. Skin, flesh, and blood, we hear are
derived from the mother. Even this, O foremost of regenerate persons, is
what may be read of in the Vedas and other scriptures. Whatever is read
as declared in the Vedas and in other scriptures is regarded as
authority. The authority, again, of the Vedas and other scriptures (not
inconsistent with the Vedas), is eternal. If Prakriti and Purusha be
always united together in this way by each opposing and each depending on
the other's attributes, I see, O holy one, that Emancipation cannot
exist. Thou, O holy one, art possessed of spiritual vision so that thou
seest all things as if they are present before thy eyes. If, therefore,
there be any direct evidence of the existence of Emancipation, do thou,
speak of it to me. We are desirous of attaining to Emancipation. Indeed,
we wish to attain to That which is auspicious, bodiless, not subject to
decrepitude, eternal beyond the ken of the senses, and having nothing
superior to it.

'"Vasishtha said, What thou sayest about the indications of the Vedas and
the other scriptures (in respect of the matter) is even so. Thou takest
those indications in the way in which they should be taken. Thou bearest,
however, in thy understanding, only the texts of the Vedas and the other
scriptures. Thou art not, O monarch, truly conversant with the real
meaning of those texts. That person who bears in his understanding merely
the texts of the Vedas and the other scriptures without being conversant
with the true sense or meaning of those texts, bears them fruitlessly.
Indeed, one who holds the contents of a work in memory without
comprehending their meaning is said to bear an useless burden. He,
however, who is conversant with the true meaning of a treatise, is said
to have studied that treatise to purpose. Questioned regarding the
meaning of a text, it behoveth one to communicate that meaning which he
has comprehended by a careful study. That person of dull intelligence who
refuses to expound the meanings of texts in the midst of a conclave of
the learned, that person of foolish understanding, never succeeds in
expounding the meaning correctly.[1618] An ignorant person, going to
expound the true meaning of treatises, incurs ridicule. Even those
possessed of a knowledge of the Soul have to incur ridicule on such
occasions (if what they go to explain has not been acquired by study).
Listen now to me, O monarch, as to how the subject of Emancipation has
been explained (by preceptors to disciple from days of old) among
highsouled persons conversant with the Sankhya and the Yoga systems of
philosophy. That which the Yogin, behold is precisely that which the
Sankhyas arrive after to attain. He who sees the Sankhya and the Yoga
systems to be one and the same is said to be endued with intelligence.
Skin, flesh, blood, fat, bile, marrow, and sinews, and these senses (of
both knowledge and action), about which thou wert speaking unto me,
exist. Objects flow from objects; the senses from the senses. From body
one obtains a body, as a seed is obtained from seed. When the Supreme
Being is without senses, without seed, without matter, without body, He
must be divested of all attributes! and in consequence of His being so,
how, indeed, can He have attributes of any kind? Space and other
attributes arise from the attributes of Sattwa and Rajas and Tamas, and
disappear ultimately in them. Thus the attributes arise from Prakriti.
Skin, flesh, blood, fat, bile, marrow, bones, and sinews,--these eight
that are made of Prakriti, know, O king, may sometimes be produced by the
vital seed alone (of the male). The Jiva-soul and the universe are said
to both partake of Prakriti characterised by the three attributes of
Sattwa, Rajas, and Tamas. The Supreme Soul is different from both the
Jiva-soul and the universe. As the seasons though unendued with forms,
are nevertheless inferred from the appearance of particular fruits and
flowers, after the same manner, Prakriti, though formless, is inferred
from the attributes of Mahat and the rest that spring from it. In this
way from the existence of Chaitanya in the body, the Supreme Soul,
divested of all attributes whatever and perfectly stainless, is inferred.
Without beginning and destruction, without end, the overseer of all
things, and auspicious, that Soul, only in consequence of its identifying
itself with the body and other attributes, comes to be taken as invested
with attributes. Those persons that are truly conversant with attributes
know that only objects endued with attributes can have attributes but
that That which transcends all attributes can have none. When the
Jiva-soul conquers all attributes born of Prakriti and which it assumes
under error, only then does it behold the Supreme Soul. Only the highest
Rishis conversant with the Sankhya and the Yoga systems know that Supreme
Soul which Sankhya and Yogins and believers in all other systems say is
beyond the Understanding, which is regarded as Knower and endued with the
highest wisdom in consequence of its casting off all consciousness of
identification with Prakriti, which transcends the attribute of Ignorance
or Error, which is Unmanifest, which is beyond all attributes, which is
called the Supreme, which is dissociated from all attributes, which
ordains all things, which is Eternal and Immutable, which overrules
Prakriti and all the attributes born of Prakriti, and which, transcending
the four and twenty topics of enquiry, forms the twenty-fifth. When men
of knowledge, who stand in fear of birth, of the several conditions of
living consciousness, and of death, succeed in knowing the Unmanifest,
they succeed in understanding the Supreme Soul at the same time. An
intelligent man regards the unity of Jiva-soul with the Supreme Soul as
consistent with the scriptures and as perfectly correct, while the man
destitute of intelligence looks upon the two as different from each
other. This forms the distinction between the man of intelligence and man
that is destitute of it. The indications of both Kshara and Akshara
(destructible and indestructible) have now been said unto thee. Akshara
is Oneness or Unity, while multiplicity or variety is said to be Kshara.
When one begins to study and understands properly the five and twenty
topics of enquiry, one then comprehends that the Oneness of the Soul is
consistent with the scriptures and its multiplicity is what is opposed to
them. These are the several indications of what is included in the tale
of topics or principles created and what transcends that tale. The wise
have said that the tale of topics numbers only five and twenty. That
which transcends the topics is beyond that number and forms the
twenty-sixth. The study or comprehension of created things (numbered five
and twenty) according to their aggregates (of five) is the study and
comprehension of topics. Transcending these is That which is eternal.'"



SECTION CCCVII

'"Janaka said, Thou hast, O foremost of Rishis, said that Unity is the
attribute of that which is Akshara (Indestructible) and variety or
multiplicity is the attribute of what is known as Kshara (Destructible).
I have not, however, clearly understood the nature of these two. Doubts
are still lurking in my mind. Ignorant men look upon the Soul as endued
with the incident of multiplicity. They, however that are possessed of
knowledge and wisdom regard the Soul to be one and the same. I how-ever,
have a very dull understanding. I am, therefore, unable to comprehend how
all this can happen. The causes also that thou hast assigned for the
unity and the multiplicity of Akshara and Kshara I have almost forgotten
in consequence of the restlessness of my understanding. I therefore,
desire to hear thee once more discourse to me on those same incidents of
unity and multiplicity, on him who is knowing, on what is destitute of
knowledge, on Jiva-soul, Knowledge, Ignorance. Akshara, Kshara, and on
the Sankhya and the Yoga systems, in detail and separately and agreeable
to the truth.

"'Vasishtha said, I shall tell thee what thou askest! Listen however, to
me, O monarch, as I expound to thee the practices of Yoga separately.
Contemplation, which constitutes an obligatory practices with Yogins, is
their highest puissance[1619]. Those conversant with Yoga say that
Contemplation is of two kinds. One is the concentration of the mind, and
the other is called Pranayama (regulation of breath). Pranayama is said
to be endued with substance; while concentration of mind is unendued with
it.[1620] Excepting the three times when a man passes urine and stools
and eats, one should devote the whole of his time to contemplation.
With-drawing the senses from their objects by the aid of the mind, one
possessed of intelligence, having made oneself pure, should agreeably to
the two and twenty modes of transmitting the Prana breath, unite the
Jiva-soul with That which transcends the four and twentieth topic (called
Ignorance or Prakriti)[1621] which is regarded by the wise as dwelling in
every part of the body and as transcending decay and destruction. It is
by means of those two and twenty methods that the Soul may always be
known, as heard by us. It is certain that this practice of Yoga is his
whose mind is never affected by evil passions. It is not any other
person's. Dissociated from all attachments, abstemious in diet, and
subduing all the senses, one should fix one's mind on the Soul, during
the first and the last part of the night, after having, O king of
Mithila, suspended the functions of the senses, quieted the mind by the
understanding, and assumed a posture as motionless as that of a block of
stone. When men of knowledge, conversant with the rules of Yoga, become
as fixed as a stake of wood, and as immovable as a mountain, then are
they said to be in Yoga. When one does not hear, and smell, and taste,
and see; when one is not conscious of any touch; when one's mind becomes
perfectly free from every purpose; when one is not conscious of any
thing, when one cherishes no thought; when one becomes like a piece of
wood, then is one called by the wise to be in perfect Yoga. At such a
time one shines like a lamp that burns in a place where there is no wind;
at such a time one becomes freed even from one's subtile form, and
perfectly united with Brahma. When one attains to such progress, one has
no longer to ascend or to fall among intermediate beings. When persons
like ourselves say that there has been a complete identification of the
Knower, the Known, and K now-ledge, then is the Yogin said to behold the
Supreme Soul.[1622] While in Yoga, the Supreme Soul displays itself in
the Yogin's heart like a blazing fire, or like the bright Sun, or like
the lightning's flame in the sky. That Supreme Soul which is Unborn and
which is the essence of nectar, that is seen by high-souled Brahmanas
endued with intelligence and wisdom and conversant with the Vedas, is
subtiler than what is subtile and greater than what is great. That Soul,
though dwelling in all creatures, is not seen by them. The creator of the
worlds, He is seen only by a person endued with wealth of intelligence
when aided by the lamp of the mind. He dwells on the other share of thick
Darkness and transcends him called Iswara.[1623] Persons conversant with
the Vedas and endued with omniscience call Him the dispeller of Darkness,
stainless, transcending Darkness, without attributes and endued therewith.

"'This is what is called the Yoga of Yogins. What else is the indication
of Yoga? By such practices do Yogins succeeded in beholding the Supreme
Soul that transcends destruction and decay. This much that I have told
thee in detail concerns about the science of Yoga. I shall now discourse
to thee of that Sankhya philosophy by which the Supreme Soul is seen
through the gradual destruction of errors.[1624] The Sankhyas, whose
system is built on Prakriti, say that Prakriti, which is Unmanifest, is
the foremost. From Prakriti, they say, O monarch, the second principle
called Mahat, is produced. It is heard by us that from Mahat flows the
third principle called Consciousness. The Sankhyas blessed with sight of
the Soul say that from Consciousness flow the five subtile essence of
sound, form, touch, taste, and scent. All these eight they call by the
name of Prakriti. The modifications of these eight are sixteen in number.
They are the five gross essence of space, light, earth, water, and wind,
and the ten senses of action and of knowledge including the mind. Men of
wisdom devoted to the Sankhya path and conversant with all its ordinances
and dispensations regard these four and twenty topics as embracing the
whole range of Sankhya enquiry. That which is produced becomes merged in
the producing. Created by the Supreme Soul one after another, these
principles are destroyed in a reverse order. At every new Creation, the
Gunas start into existence in the lateral order (as stated above), and
(when Destruction comes) they merge, (each into its progenitor) in a
reverse order, like the waves of the ocean disappearing in the ocean that
gives them birth. O best of kings, this is the manner in which the
Creation and the Destruction of Prakriti takes place. The Supreme Being
is all that remains when Universal Destruction takes place, and it is He
that assumes multifarious forms when Creation starts into life. This is
even so, O king, as ascertained by men of knowledge. It is Prakriti that
causes the Overpresiding Purusha to thus assume diversity and revert back
to unity. Prakriti also herself has the same indications. Only fully
conversant with the nature of the topics of enquiry knows that Prakriti
also assumes the same kind of diversity and unity, for when Destruction
comes she reverts into unity and when Creation flows she assumes
diversity of form. The Soul makes Prakriti, which contains the principles
of production or growth, to assume manifold forms. Prakriti is called
Kshetra (or soil). Transcending the four and twenty topics or principles
is the Soul which is great. It presides over that Prakriti or Kshetra.
Hence, O great king, the foremost of Yatis say that the Soul is the
Presider. Indeed, it has been heard by us that in consequence of the
Soul's presiding over all Kshetras He is called the Presider. And because
He knows that Unmanifest Kshetra, He is, therefore, also called
Kshetrajna (Knower of Kshetra). And because also the Soul enters into
Unmanifest Kshetra (viz., the body), therefore he is called Purusha.
Kshetra is something quite different from Kshetrajna. Kshetra is
Unmanifest. The Soul, which transcends the four and twenty principles, is
called the Knower. Knowledge and the object known are different from each
other. Knowledge, again, has been said to be Unmanifest, while the object
of knowledge is the Soul which transcends the four and twenty principles.
The Unmanifest is called Kshetra. Sattwa (understanding), and also Iswara
(the supreme Lord), while Purusha, which is the twenty-fifth principle
has nothing superior to it and is not a principle (for it transcends all
principles and is only called a principle conventionally). This much O
king, is an account of the Sankhya philosophy. The Sankhyas called the
cause of the universe, and merging all the grosser principles into the
Chit behold the Supreme Soul. Rightly studying the four and twenty topics
along with Prakriti, and ascertaining their true nature, the Sankhyas
succeed in beholding That which transcends the four and twenty topics or
principles.[1625] Jiva in reality is that very Soul which transcends
Prakriti and is beyond the four and twenty topics. When he succeeds in
knowing that Supreme Soul by dissociating himself from Prakriti, he then
becomes identifiable with the Supreme Soul. I have now told thee every
thing about the Sankhya System truly. Those who are conversant with this
philosophy succeed in attaining are subject to error have direct
cognisance of Brahma. They that succeed in attaining to tranquillity.
Indeed, as men whose understanding are subject to error have direct
cognisance of Brahma. They that succeed in attaining to that state have
never to come back to this world after the dissolution of their bodies;
while as regards those that are said to be emancipate in this life,
puissance, and that indescribable felicity which attaches itself to
Samadhi, and immutability, become theirs, in consequence of their having
attained to the nature of the Indestructible.[1626] They who behold this
universe as many (instead of seeing it as one and uniform) are said to
see incorrectly. These men are blind to Brahma. O chastiser of foes, such
persons have repeatedly to come back into the world and assume bodies (in
diverse orders of Being). They who are conversant with all that has been
said above become possessed of omniscience, and accordingly when they
pass from this body no longer become subject to the control of any more
physical frames. All things, (or the entire universe), have been said to
be the result of the Unmanifest. The Soul, which is the twenty-fifth,
transcends all things. They who know the Soul have no fear of returning
to the world.'"



SECTION CCCVIII

"'Vasishtha said, I have thus far discoursed to thee on the Sankhya
philosophy. Listen now to me as I tell thee what is Vidya (knowledge) and
what is Avidya (Ignorance), one after the other. The learned say that
that Prakriti, which is fraught with the attributes of Creation and
Destruction, is called Avidya; while Purusha, who is freed from the
attributes of Creation and Destruction and who transcends the four and
twenty topics or principles, is called Vidya. Listen to me first as I
tell thee what is Vidya among successive sets of other things, as
expounded in the Sankhya philosophy. Among the senses of knowledge and
those of action, the senses of knowledge are said to constitute what is
known as Vidya. Of the senses of knowledge and their object, the former
constitute Vidya as has been heard by us. Of objects of the senses and
the mind, the wise have said that the mind constitute Vidya. Of mind and
the five subtile essences, the five subtile essences constitutes Vidya.
Of the five subtile essences and Consciousness, Consciousness constitutes
Vidya. Of Consciousness and Mahat, Mahat, O king, is Vidya. Of all the
topics or principles beginning with Mahat, and Prakriti, it is Prakriti,
which is unmanifest and supreme, that is called Vidya. Of Prakriti, and
that called Vidhi which is Supreme, the latter should be known as Vidya.
Transcending Prakriti is the twenty-fifth (called Purusha) who should be
known as Vidya. Of all knowledge that which is the Object of Knowledge
has been said to be the Unmanifest, O king.[1627] Again, Knowledge has
been said to be Unmanifest and the Object of knowledge to be that which
transcends the four and twenty. Once more, Knowledge has been said to be
Unmanifest, and the Knower is that which transcends the four and twenty.
I have now told thee what is truly the import of Vidya and Avidya. Listen
now to me as I tell thee all that has been said about the Indestructible,
and the Destructible. Both Jiva and Prakriti have been said to be
Indestructible, and both of them have been said to be Destructible. I
shall tell thee the reason of this correctly as I have understood it.
Both Prakriti and Jiva are without beginning and without end or
destruction. Both of them are regarded as supreme (in the matter of
Creation). Those that are possessed of knowledge say that both are to be
called topics or principles. In consequence of its attributes of
(repeated) Creation and Destruction, the Unmanifest (or Prakriti) is
called Indestructible. That Unmanifest becomes repeatedly modified for
the purpose of creating the principle. And because the principles
beginning with Mahat are produced by Purusha as well, and because also
Purusha and the Unmanifest are mutually dependant upon each other,
therefore is Purusha also, the twenty-fifth, called Kshetra (and hence
Akshara or Indestructible).[1628] When the Yogin withdraws and merges all
the principles into the Unmanifest Soul (or Brahma) then the twenty-fifth
(viz., Jiva or Purusha) also, with all those principles disappears into
it. When the principles become merged each into its progenitor, then the
one that remains is Prakriti. When Kshetrajna too,[1629] O son, becomes
merged into his own producing cause then (all that remains is Brahma and,
therefore) Prakriti with all the principles in it becomes Kshara (or
meets with destruction), and attains also to the condition of being
without attributes in consequence of her dissociation from all the
principles. Thus it is that Kshetrajna, when his knowledge of Kshetra
disappears, becomes, by his nature, destitute of attributes, as it has
been heard by us. When he becomes Kshara he then assumes attributes.
When, however, he attains to his own real nature, he then succeeds in
understanding his own condition of being really destitute of attributes.
By casting off Prakriti and beginning to realise that he is different
from her, the intelligent Kshetrajna then comes to be regarded as pure
and stainless. When Jiva ceases to exist in a state of union with
Prakriti, then does he become identifiable with Brahma. When, however, he
exists united with Prakriti, he then, O king, seems to be different from
Brahma. Indeed, when Jiva shows no affection for Prakriti and her
principles, he then succeeds in beholding the Supreme and having once
beheld Him wishes not to fall away from that felicity. When the knowledge
of truth dawns upon him, Jiva begins to lament in this strain: Alas, how
foolishly have I acted by falling through ignorance, into this frame
composed of Prakriti like a fish entangled in a net! Alas, through
ignorance, I have migrated from body to body like a fish from water to
water thinking that water is the element in which alone it can live.
Indeed, like a fish that does not know anything else than water to be its
element, I also have never known anything else than children and spouses
to be my own! Fie on me that through ignorance, I have been repeatedly
migrating from body to body in forgetfulness (of the Supreme Soul)! The
Supreme Soul alone is my friend. I have capacity for friendship with Him.
Whatever be my nature and whoever I may be, I am competent to be like Him
and to attain an identity with Him. I see my similarity with Him. I am
indeed, like Him. He is stainless. It is evident that I am of the same
nature. Through ignorance and stupefaction, I have become associated with
inanimate Prakriti. Though really without attachments, I have passed this
long time in a state of attachment with Prakriti. Alas, by her was I so
long subdued without having been able to know it. Various are the
forms--high, middling, and low, that Prakriti assume. Oh, how shall I
dwell in those forms?[1630] How shall I live conjointly with her? In
consequence only of my ignorance I repair to her companionship. I shall
now be fixed (in Sankhya or Yoga). I shall not longer keep her
companionship. For having passed so long a time with her, I should think
that I was so long deceived by her, for myself being really exempt from
modification, how could I keep company with one that is subject to
modification? She cannot be held to be responsible for this. The
responsibility is mine, since turning away from the Supreme Soul I become
of my own accord attached to her. In consequence of that attachment,
myself, though formless in reality, had to abide in multifarious forms.
Indeed, though formless by nature I become endued with forms in
consequence of my sense of meum, and thereby insulted and distressed. In
consequence of my sense of meum, concerning the result of Prakriti, I am
forced to take birth in diverse orders of Being. Alas, though really
destitute of any sense of meum, yet in consequence of affecting it, what
diverse acts of an evil nature have been committed by me in those orders
which I took birth while I remained in them with a soul that had lost all
knowledge! I have no longer anything to do with him who, with essence
made up of consciousness, divides herself into many fragments and who
seeks to unite me with them. It is only now that I have been awakened and
have understood that I am by nature without any sense of meum and without
that consciousness which creates the forms of Prakriti that invests me
all around. Casting off that sense of meum which I always have with
respect to her and whose essence is made up of consciousness, and casting
off Prakriti herself, I shall take refuge in Him who is auspicious. I
shall be united with Him, and not with Prakriti which is inanimate. If I
unite with Him, it will be productive of my benefit. I have no similarity
of nature with Prakriti!--The twenty-fifth, (viz., Jiva), when he thus
succeeds in understanding the Supreme, becomes able to cast off the
Destructible and attain to identity with that which is Indestructible and
which is the essence of all that is auspicious, Destitute of attributes
in his true nature and in reality Unmanifest, Jiva becomes invested with
what is Manifest and assumes attributes. When he succeeds in beholding
that which is without attributes and which is the origin of the
Unmanifest, he attains, O ruler of Mithila, to identify the same.

"'I have now told thee what the indications are of what is Indestructible
and what is Destructible, according to the best of my knowledge and
according to what has been expounded in the scriptures. I shall now tell
thee, according to what I have heard, as to how Knowledge that is
subtile, stainless, and certain arises. Do thou listen to me. I have
already discoursed to thee what the Sankhya and the Yoga systems are
according to their respective indications as expounded in their
respective scriptures. Verily, the science that has been expounded in
Sankhya treatises is identical with what has been laid down in the Yoga
scriptures. The knowledge, O monarch, which the Sankhya preach, is
capable of awakening every one. In the Sankhya scriptures, that Knowledge
has been inculcated very clearly for the benefit of disciples. The
learned say that this Sankhya system is very extensive. Yogin have great
regard for that system as also for the Vedas. In the Sankhya system no
topic or principle transcending the twenty-fifth is admitted. That which
the Sankhyas regard-as their highest topic of principles has been duly
described (by me). In the Yoga philosophy, it is said that Brahma, which
is the essence of knowledge without duality, becomes Jiva only when
invested with Ignorance. In the Yoga scriptures, therefore, both Brahma
and Jiva are spoken of,--'"



SECTION CCCIX

"'Vasishtha said, Listen now to me as I discourse to thee on Buddhas
(Supreme Soul) and Abuddha (Jiva) which is the dispensation of attributes
of Sattwa, Rajas, and Tamas. Assuming many forms (under the influence of
illusion) the Supreme Soul, becoming Jiva, regards all those forms as
real,[1631] In consequence of (his regarding himself identical with) such
transformations, Jiva fails to understand the Supreme Soul, for he bears
the attributes (of Sattwa and Rajas and Tamas) and creates and with-draws
into himself what he creates. Ceaselessly for his sport, O monarch, does
Jiva undergo modifications, and because he is capable of understanding
the action of the Unmanifest, therefore is he called Budhyamana (the
Comprehender).[1632] The Unmanifest or Prakriti can at no time comprehend
Brahma which is really without attributes even when it manifests itself
with attributes. Hence is Prakriti called Unintelligent. There is a
declaration of the Srutis to the effect that if ever Prakriti does
succeed in knowing the twenty-fifth (i.e., Jiva) Prakriti then (instead
of being something differentiated from Jiva) becomes identified with Jiva
who is united with her. (As regards, however, the Supreme Soul, which is
ever disunited and dissociated, and which transcends the twenty-fifth
Prakriti can never comprehend it). In consequence of this (viz., his
attachment to or union with Prakriti), Jiva or Purusha, who is not
manifest and which in his real nature is not subject to modifications,
comes to be called as the Unawakened or Ignorant. Indeed because the
twenty-fifth can comprehend the Unmanifest, he is therefore, called
Budhyamana (or Comprehender). He cannot, however, readily comprehend the
twenty-sixth, which is stainless, which is Knowledge without duality,
which is immeasurable, and which is eternal. The twenty-sixth, however,
can know both Jiva and Prakriti, numbering the twenty-fifth and the
twenty-fourth respectively. O thou of great effulgence, only men of
wisdom succeed in knowing that Brahma which is Unmanifest, which inheres
in its real nature to all that is seen and unseen, and which, O son is
the one independent essence in the universe.[1633] When Jiva considers
himself different from what he truly is (i.e. when he regards himself as
fat or lean, fair or dark a Brahmana or a Sudra), it is only then that he
fails to know the Supreme Soul and himself and Prakriti with which he is
united. When Jiva succeeds in understanding Prakriti (and knowing that
she is something different from him) then he is said to be restored to
his true nature and then does he attain to that high understanding which
is pure and stainless and which is concerned with Brahma. When Jiva
succeeds, O tiger among kings, in attaining to that excellent
understanding, he then attains to that Pure Knowledge (without duality)
which is called the twenty-sixth or (Brahma). He then casts off the
Unmanifest or Prakriti which is fraught with the attributes of Creation
and Destruction. When Jiva succeeds in knowing Prakriti which is
unintelligent and subject to the action of the three attributes of
Sattwa, and Rajas and Tamas, he then becomes destitute of attributes
himself. In consequence of his thus understanding the Unmanifest (to be
something different from him), he succeeds in acquiring the nature of the
Supreme Soul. The learned say that when he is freed from the attributes
of Sattwa and Rajas and Tamas and united in the nature with the Supreme
Soul then does Jiva become identified with that Soul. The Supreme Soul is
called Tattwa as well as Not-Tattwa, and transcends decay and
destruction.[1634] O giver of honours, the Soul, though it has the
manifest principles (viz. the body) for its resting place, yet it cannot
be said to have acquired the nature of those principles. The wise say
that including the Jiva soul there are five and twenty principles in all.
Indeed, O son, the Soul is not to be regarded as possessed of any of the
principles (Mahat and the rest). Endued with Intelligence, it transcends
the principles. It casts off quickly even that principle which is the
indication of the Knowing or awakened one.[1635] When Jiva comes to
regard himself as the twenty-sixth which is divested of decay and
destruction, it is then that, without doubt, he succeeds by his own force
in attaining to similarity with the twenty-sixth. Though awakened by the
twenty-sixth which is Pure Intelligence, Jiva still becomes subject to
Ignorance. This is the cause of Jiva, multifariousness (in respect of
forms) as explained in the Srutis and the Sankhya scriptures. When Jiva,
who is endued with Chetana and Unintelligent Prakriti, loses all
Consciousness of a distinct or individual Self, then does he, losing his
multifariousness, resumes his Oneness. O ruler of Mithila, when Jiva, who
is found to be in union with happiness and misery and who is seldom free
from the consciousness of Self, succeeds in attaining to a similarity
with the Supreme Soul which is beyond the reach of the understanding,
then does he becomes freed from virtue and vice. Indeed, when Jiva,
attaining to the twenty-sixth which is Unborn and Puissant and which is
dissociated from all attachments, succeeds in comprehending it
thoroughly, he himself becomes possessed of puissance and entirely casts
off the Unmanifest or Prakriti. In consequence of understanding the
twenty-sixth, the four and twenty principles seems to Jiva to be
unsubstantial or of no value. I have thus told thee, O sinless one,
according to the indication of the Srutis, the nature of the
Unintelligent or Prakriti, and of Jiva, so also of that which is Pure
Knowledge viz., the Supreme Soul, agreeable to the truth. Guided by the
scriptures, variety and oneness are thus to be understood. The difference
between the gnat and the Udumvara, or that between the fish and water,
illustrates the difference between the Jiva-soul and the Supreme
Soul.[1636] The Multiplicity and Oneness of these two are then understood
in this way. This is called Emancipation, viz., this comprehension or
knowledge of oneself as something distinct from Unintelligent or
Unmanifest Prakriti. The twenty-fifth, which resides in the bodies of
living creatures, should be emancipated by making him know the Unmanifest
or the Supreme Soul which transcends the understanding. Indeed, that
twenty-fifth is capable of attaining to Emancipation in this way only and
not through any other means, it is certain. Though really different from
the Kshetra in which he resides for the time being, he partakes of the
nature of that Kshetra in consequence of his union with it.[1637] Uniting
with what is Pure, he becomes Pure. Uniting with the Intelligent, he
becomes Intelligent. By uniting, O foremost of men, with one that is
Emancipate, he becomes Emancipated. By uniting with one that has been
freed from attachments of every kind, he becomes freed from all
attachments. By uniting with one striving after Emancipation, he himself,
partaking of the nature of his companion, strives after Emancipation. By
uniting with one of pure deeds he becomes pure and of pure deeds and
endued with blazing effulgence. By uniting with one of unstained soul, he
becomes of unstained soul himself. By uniting with the One independent
Soul, he becomes One and Independent. Uniting with One that is dependent
on One's own Self, he becomes of the same nature and attains to
Independence.

"'--O monarch, I have duly told thee all this that is perfectly true.
Candidly have I discoursed to thee on this subject, viz., the Eternal and
Stainless and Primeval Brahma. Thou mayst impart this high knowledge,
capable of awakening the soul, unto that person, O king, who though not
conversant with the Vedas is nevertheless, humble and has a keen desire
for acquiring the knowledge of Brahma. It should never be imparted unto
one that is wedded to falsehood, or one that is cunning or roguish, or
one that is without any strength of mind or one that is of crooked
understanding, or one that is jealous of men of knowledge, or one that
gives pain to others. Listen to me as I say who they are unto whom this
knowledge may safely be communicated. It should be given to one that is
endued with faith, or one that is possessed of merit, or one that always
abstains from speaking ill of others, or one that is devoted to penances
from the purest of motives, or one that is endued with knowledge and
wisdom, or one that is conversant of the sacrifices and other rites laid
down in the Vedas, or one that is possessed of a forgiving disposition,
or one that is inclined to take compassion on and do good to all
creatures; or one that is fond of dwelling in privacy and solitude, or
one that is fond of discharging all acts laid down in the scriptures, or
one that is averse to quarrels and disputes, or one that is possessed of
great learning or one endued with wisdom or one possessed of forgiveness
and self-restraint and tranquillity of soul. This high knowledge of
Brahma should never be communicated to one that is not possessed of such
qualifications. It has been said that by imparting this knowledge to one
that cannot be regarded as fit receptacle for holding it no advantage or
good fruit can arise. Unto one that is not observant of any vows and
restraints, this high knowledge should never be communicated even if he
gives in exchange the whole Earth full of gems and wealth of every kind.
Without doubt, however, O king, this knowledge should be given to one
that has conquered one's senses. O Karala, let no fear be thine any
longer, since thou halt heard all this regarding high Brahma from me
today! I have discoursed to thee duly about high and holy Brahma that is
without beginning and middle (and end) and that is capable of dispelling
all kinds of grief. Beholding Brahma whose sight is capable of dispelling
both birth and death, O king which is full of auspiciousness, which
removes all fear, and which benefit, and having acquired this essence of
all knowledge, cast off all error and stupefaction today! I had acquired
this knowledge from the eternal Hiranyagarbha himself, O king, who
communicated it to me for my having carefully gratified that great Being
of every superior Soul. Asked by thee today, I have, O monarch,
communicated the knowledge of eternal Brahma to the just as I had myself
acquired it from my teacher. Indeed, this high knowledge that is the
refuge of all persons conversant with Emancipation has been imparted to
thee exactly as I had it from Brahman himself!'

"Bhishma continued, I have thus told thee of high Brahma agreeably to
what the great Rishi (Vasishtha) had said (unto king Karala of Janaka's
race), by attaining to which the Twenty-fifth (or Jiva) has never to
return. Jiva, in consequence of his not knowing truly the Supreme Soul
which is not subject to decay and death, is obliged to frequently come
back into the world. When, however, Jiva succeeds in acquiring that high
knowledge, he has no longer to come back. Having heard it, O king from
the celestial Rishi, I have, O son, communicated to thee high knowledge
productive of the highest good. This knowledge was obtained from
Hiranyagarbha by the high-souled Rishi Vasishtha. From that foremost of
Rishis, viz., Vasishtha, it was acquired by Narada. From Narada I have
acquired that knowledge which is truly identifiable with the eternal
Brahma. Having heard this discourse of high import, fraught with
excellent words, do not, O foremost of the Kurus, yield any longer to
grief. That man who knows Kshara and Akshara becomes freed from fear. He,
indeed, O king, is obliged to cherish fear who is destitute of this
knowledge. In consequence of Ignorance (of Brahma), the man of foolish
soul hath repeatedly to come back into this world. Indeed, departing from
this life, he has to be born in thousands and thousands of orders of
Being every one of which hath death in the end. Now in the world of the
deities, now among men, and now among intermediate orders of Being, he
has to appear again and again. If in course of time he succeeds in
crossing that Ocean of Ignorance in which he is sunk, he then succeeds in
avoiding rebirth altogether and attaining to identity with the Supreme
Soul. The Ocean of Ignorance is terrible. It is bottomless and called the
Unmanifest. O Bharata, day after day, creatures are seen to fall and sink
in that Ocean. Since thou, O king, hast been freed from that eternal and
limitless Ocean of Ignorance, thou, hast, therefore become freed from
Rajas and also Tamas.'"



SECTION CCCX

"Bhishma said, 'Once on a time a king of Janaka's race, while ranging the
uninhabited forests in pursuit of deer, saw a superior Brahmana or Rishi
of Bhrigu's race. Bowing with his head unto the Rishi who was seated at
his ease, king Vasuman took his seat near him and obtaining his
permission put to him this question: O holy one, what is productive of
the highest benefit, both here and hereafter, to man who is endued with
an unstable body and who is the slave of his desires? Properly honoured
by the king, and thus questioned, that high-souled Rishi possessed of
ascetic merit then said these words unto him that were highly beneficial.

"The Rishi said, If thou desirest both here and hereafter what is
agreeable to thy mind, do thou then, with restrained senses, abstain from
doing what is disagreeable to all creatures. Righteousness is beneficial
unto them that are good. Righteousness is the refuge of those that are
good. From Righteousness have flowed the three worlds with their mobile
and immobile creatures. O thou that art eagerly desirous of enjoying all
agreeable objects, how is it that thou art not yet satiated with objects
of desire? Thou seest the honey, O thou of little understanding, but art
blind to the fall[1638]. As one desirous of earning the fruits of
knowledge should set oneself to the acquisition of knowledge, even so one
desirous of earning the fruits of Righteousness should set oneself to the
acquisition of Righteousness. If a wicked man from desire of virtue,
strives to accomplish an act that is pure and stainless, the fulfilment
of his desire becomes impossible. If, on the other hand, a good man,
impelled by the desire of earning virtue, strives to accomplish an act
that is even difficult, its accomplishment becomes easy for him. If,
while residing in the woods, one acts in such a way as to enjoy all the
pleasures of a residence amidst men in towns, one comes to be looked upon
not as a forest recluse but as a denizen of towns. Similarly, if one,
while residing in towns, acts in such a way as to enjoy the felicity that
attaches to the life of a forest recluse, once comes to be looked upon
not as a denizen of towns but as a forest recluse. Ascertaining the
merits of the religion of Acts and that of Abstention from acts, do thou,
with concentrated senses, be devoted to the practices of righteousness
that appertain to thought, words, and deed. Judging of the propriety of
time and place, purified by the observance of vows and other cleansing
rites, and solicited (by them), do thou, without malice, make large gifts
unto them that are good.[1639] Acquiring wealth by righteous means, one
should give it away unto those that are deserving. One should make gifts,
casting off anger; and having made gifts one should never give way to
sorrow nor proclaim those gifts with one's own mouth. The Brahmana who is
full of compassion, who is observant of candour, and whose birth is pure,
has been regarded as a person deserving of gifts. A person is said to be
pure in birth when he is born of mother that has only one husband and
that belongs to the same order to which her husband belongs. Indeed, such
a Brahmana, conversant with the three Vedas, viz., Rich, Yajush, and
Saman, possessed of learning, duly observant of the six duties (of
sacrificing on his own account, officiating at the sacrifices of others,
learning, teaching, making gifts, and receiving gifts), has been regarded
as deserving of gifts. Righteousness becomes unrighteousness, and
unrighteousness becomes righteousness, according to the character of the
doer, of time, and of place.[1640] Sin is cast off like the filth on
one's body,--a little with a little exertion and a greater quantity when
the exertion is greater. A person, after purging his bowels, should take
ghee, which operates most beneficially on his system (as a healthy
tonic). After the same manner, when one has cleansed oneself of all
faults and sets oneself to the acquisition of righteousness, that
righteousness, in the next world, proves to be productive of the highest
happiness. Good and evil thoughts exist in the minds of all creatures.
Withdrawing the mind from evil thoughts, it should always be directed
towards good thoughts. One should always reverence the practices of one's
own order. Do thou strive, therefore, to act in such a way that thou
mayst have faith in the practices of thy own order. O thou that art
endued with an impatient soul, betake thyself to the practice of
patience. O thou that art of a foolish understanding, seek thou to be
possessed of intelligence! Destitute of tranquillity, seek thou to be
tranquil, and bereft of wisdom as thou art, do thou seek to act wisely!
He who moves in the companionship of the righteous succeeds, by his own
energy, in acquiring the means of accomplishing what is beneficial for
him both in this and the next world. Verily, the root of the benefit
(which thus becomes his here and hereafter) is unwavering firmness. The
royal sage Mahabhisha, through want of this firmness, fell from heaven.
Yayati, also, though his merits had become exhausted (in consequence of
his boastfulness and thought was hurled down from heaven) succeeded in
regaining regions of felicity through his firmness. Thou art sure to
attain to great intelligence, as also to what is for thy highest good, by
paying court to virtuous and learned persons possessed of ascetic merit.'

"Bhishma continued, 'Hearing these words of the sage, king Vasuman,
possessed of a good disposition, withdrawing his mind from the pursuits
of desire, set it upon the acquisition of Righteousness.'"



SECTION CCCXI

"Yudhishthira said, 'It behoveth thee, O grandsire, to discourse to me on
that which is freed from duty and its reverse, which is freed from every
doubt, which transcends birth and death, as also virtue and sin, which is
auspiciousness, which is eternal fearlessness, which is Eternal and
Indestructible, and Immutable, which is always Pure, and which is ever
free from the toil of exertion.'

"Bhishma said, 'I shall in this connection recite to thee the old
narrative, O Bharata, of the discourse between Yajnavalkya and Janaka.
Once on a time the famous king Daivarati of Janaka's race, fully
conversant with the import of all questions, addressed this question to
Yajnavalkya, that foremost of Rishis.

"'Janaka said, 'O regenerate Rishi, how many kinds of senses are there?
How many kinds also are there of Prakriti? What is the Unmanifest and
highest Brahma? What is higher than Brahma? What is birth and what is
death? What are the limits of Age? It behoveth thee, O foremost of
Brahmanas, to discourse on all these topics unto me that am solicitous of
obtaining thy grace; I am ignorant while thou art an Ocean of knowledge.
Hence, I ask thee! Verily, I desire to hear thee discourse on all these
subjects!

"'Yajnavalkya said, Hear, O monarch, what I say in an answer to these
questions of thine, I shall impart to thee the high knowledge which
Yogins value, and especially that which is possessed by the Sankhyas.
Nothing is unknown to thee. Still thou askest me. One however, that is
questioned should answer. This is the eternal practice. Eight principles
have been called by the name of Prakriti, while sixteen have been called
modifications. Of Manifest, there are seven. These are the views of those
persons who are conversant with the science of Adhyatma. The Unmanifest
(or original Prakriti), Mahat, Consciousness, and the five subtile
elements of Earth, Wind, Space, Water, and Light,--these eight are known
by the name of Prakriti. Listen now to the enumeration of those called
modifications. They are the ear, the skin, the tongue, and the nose; and
sound, touch, form, taste, and scent, as also speech, the two arms, the
two feet, the lower duct (within the body), and the organs of
pleasure.[1641] Amongst these, the ten beginning with sound, and having
their origin in the five great principles,[1642] are called Visesha. The
five senses of knowledge are called Savisesha, O ruler of Mithila.
Persons conversant with the Science of Adhyatma regard the mind as the
sixteenth. This is conformable to thy own views as also to those of other
learned men well acquainted with the truths about principles. From the
Unmanifest, O king, springs the Mahat-soul. The learned say this to be
the first creation relating to Pradhana (or Prakriti): From Mahat, O king
of men, is produced Consciousness. This has been called the second
creation having the Understanding for its essence.[1643] From
Consciousness hath sprung the Mind which is the essence of sound and the
others that are the attributes of space and the rest. This is the third
creation, said to relate to Consciousness. From mind have sprung the
great elements, (numbering five), O king! Know that this is the fourth
creation called mental, as I say. Persons conversant with the primal
elements say that Sound and Touch and Form and Taste and Scent are the
fifth creation, relating to the Great (primal) elements. The creation of
the Ear, the Skin, the Tongue, and the Scent, forms the sixth and is
regarded as having for its essence multiplicity of thought. The senses
that come after the Ear and the others (i.e., the senses of action) then
arise, O monarch. This is called seventh creation and relates to the
senses of Knowledge. Then, O monarch, come the breath that rises upward
(viz., Prana) and those that have a transverse motion (viz., Saman,
Udana, and Vyana). This is the eighth creation and is called
Arjjava.[1644] Then come those breaths that course transversely in the
lower parts of the body (viz., Samana, Udana and Vyana) and also that
called Apana coursing downwards. This, ninth creation, is also called
Arjjava, O king. These nine kinds of creation, and these principles, O
monarch, which latter number four and twenty, are declared to thee
according to what has been laid down in the scriptures. After this, O
king, listen to me as I tell thee durations of time as indicated by the
learned in respect of these principles or attribute.'"



SECTION CCCXII

"Yajnavalkya said, Listen to me, O foremost of men, as I tell thee what
the duration of time is in respect to the Unmanifest (or the Supreme
Purusha). Ten thousand Kalpas are said to constitute a single day of his.
The duration of his night is equal. When his night expires, he awakes, O
monarch, and first creates herbs and plants which constitute the
sustenance of all embodied creatures. He then creates Brahman who springs
from a golden egg. That Brahman is the form of all created things, as has
been heard by us. Having dwelt for one whole year within that egg, the
great ascetic Brahman, called also Prajapati (Lord of all creatures),
came out of it and created the whole Earth, and the Heaven above. The
Lord then, it is read in the Vedas, O king, placed the sky between Heaven
and Earth separated from each other. Seven thousand and five hundred
Kalpas measure the day of Brahman. Persons conversant with the science of
Adhyatma say that his night also is of an equal duration. Brahmana,
called Mahan, then creates Consciousness called Bhuta and endued with
excellent essence.[1645] Before creating any physical bodies out of the
ingredients called the Great elements, Mahan or Brahma, endued with
penances, created four others called his sons. They are the sires of the
original sires, O Best of kings, as heard by us.[1646] It hath been also
heard by us, O monarch that the senses (of knowledge) along with the four
inner faculties, have sprung from the (five Great elements called)
Pitris, and that the entire universe of mobile and immobile Beings has
been filled with those Great elements.[1647] The puissant Consciousness
created the five Bhutas. These are Earth, Wind, Space, Water, and Light
numbering the fifth. This Consciousness (who is a Great Being and) from
whom springs the third creating, has five thousand Kalpas for his night,
and his day is of equal duration. Sound, Touch, Form, Taste, and
Scent,--these five are called Visesha. They inhere into the five great
Bhutas. All creatures, O king, incessantly pervaded by these five, desire
one another's companionship, become subservient to one another; and
challenging one another, transcend one another; and led by those
immutable and seductive principles, creatures kill one another and wander
in this world entering into numerous orders of Being.[1648] Three
thousands of Kalpas represent the duration of their day. The measure of
their night also is the same.[1649] The Mind roveth over all things, O
king, led on by the Senses. The Senses do not perceive anything. It is
the Mind that perceives through them. The Eye sees forms when aided by
the Mind but never by itself. When the Mind is distracted, the Eye fails
to perceive with even the objects fully before it. It is commonly said
that the Senses perceive. This is not true, for it is the Mind that
perceives through the Senses. When the cessation takes place of the
activity of the Mind, the cessation of the activity of the Senses
follows. That is the cessation of the activity of the Senses which is the
cessation of the activity of the Mind. One should thus regard the Senses
to be under the domination of the Mind. Indeed, the Mind is said to be
the Lord of all the Senses. O thou of great fame, these are all the
twenty Bhutas in the Universe.'"



SECTION CCCXIII

"Yajnavalkya said, I have, one after another, told thee the order of the
creation, with their total number, of the various principles, as also the
extent of the duration of each. Listen now to me as I tell thee of their
destruction. Listen to me how Brahman, who is eternal and undecaying, and
who is without beginning and without end, repeatedly creates and destroys
all created objects. When his day expires and night comes, he becomes
desirous of sleep. At such a time the unmanifest and holy one urges the
Being called Maharudra, who is conscious of his great powers, (for
destroying the world). Urged by the unmanifest, that Being assuming the
form of Surya of hundreds of thousands of rays, divides himself into a
dozen portions each resembling a blazing fire. He then consumes with his
energy, O monarch, without any loss of time, the four kinds of created
beings, viz., viviparous, oviparous, filth-born, and vegetable. Within
the twinkling of the eye all mobile and immobile creatures being thus
destroyed, the Earth becomes on every side as bare as a tortoise shell.
Having burnt everything on the face of the Earth, Rudra, of immeasurable
might, then quickly fills the bare Earth with Water possessed of great
force. He then creates the Yuga-fire which dries up that Water (into
which the bare Earth has been dissolved). The Water disappearing, the
great element of Fire continues to blaze fiercely. Then comes the mighty
Wind of immeasurable force, in his eight forms, who swallows up quickly
that blazing fire of transcendent force, possessed of seven flames, and
identifiable with the heat existing every creature. Having swallowed up
that fire, the Wind courses in every direction, upwards, downwards, and
transversely. Then space of immeasurable existent swallowed up that Wind
of transcendent energy. Then Mind cheerfully swallows up that
immeasurable Space. Then that Lord of all creatures, viz., Consciousness,
who is the Soul of every-thing, swallows up the Mind. Consciousness, in
his turn, is swallowed up by the Mahat-soul who is conversant with the
Past, the Present, and the Future. The incomparable Mahat-soul or
Universe is then swallowed up by Sambhu, that Lord of all things, to whom
the Yoga attributes of Anima, Laghima, Prapti, etc., naturally inhere,
who is regarded as the Supreme and pure Effulgence that is Immutable. His
hands and feet extend over every part; his eyes and head and face are
everywhere, his ears reach every place, and he exists overwhelming all
things. He is the heart of all creatures; His measure is of a digit of
the thumb. That Infinite and supreme Soul, that Lord of all, thus
swallows up the Universe. After this, what remains is the Undecaying and
the Immutable. One who is without defect of any kind, who is the Creator
of the Past, the Present, and the Future; and who is perfectly faultless,
I have thus, O monarch, duly told thee of Destruction. I shall now
discourse to thee on the subjects of Adhyatma, Adhibhuta, and
Adhidaivata.--'"



SECTION CCCXIV

'Yajnavalkya said, Brahmanas conversant with the topics of enquiry speak
of the two feet as Adhyatma, the act of walking as Adhibhuta, and Vishnu
as Adhidaivatam (of those two limbs). The lower duct (anal canal) is
Adhyatma; its function of throwing out the excreta is Adhibhuta, and
Mitra (Surya) is the Adhidaivata (of that organ). The organ of generation
is called Adhyatma. Its agreeable function is called Adhibhuta, and
Prajapati is its Adhidaivata. The hands are Adhyatma; their function as
represented by acts is Adhibhuta; and Indra is the Adhidaivata of those
limbs. The organs of speech are Adhyatma; the words uttered by them are
Adhibhuta; and Agni is their Adhidaivata. The eye is Adhyatma; vision or
form is its Adhibhuta; and Surya is the Adhidaivata of that organ. The
ear is Adhyatma; sound is Adhibhuta; and the points of the horizon are
its Adhidaivata. The tongue is Adhyatma, taste is its Adhibhuta; and
Water is its Adhidaivata. The sense of scent is Adhyatma; odour is its
Adhibhuta; and Earth is its Adhidaivata. The skin is Adhyatma; touch is
its Adhibhuta; and Wind is its Adhidaivata. Mind has been called
Adhyatma; that with which the Mind is employed is Adhibhuta; and
Chandramas is its Adhidaivata. Consciousness is Adhyatma; conviction in
one's identity with Prakriti is its Adhibhuta; and Mahat or Buddhi is its
Adhidaivata. Buddhi is Adhyatma; that which is to be understood is its
Adhibhuta; and Kshetrajna is its Adhidaivata. I have thus truly expounded
to thee, O king, with its details taken individually, the puissance of
the Supreme (in manifesting Himself in different forms) in the beginning,
the middle, and the end, O thou that art fully conversant with the nature
of the original topics or principles. Prakriti, cheerfully and of her own
accord, as if for sport, O monarch, produces, by undergoing modifications
herself, thousands and thousands of combinations of her original
transformations called Gunahs. As men can light thousands of lamps from
but a single lamp, after the same manner Prakriti, by modification,
multiplies into thousands of existent objects the (three) attributes (of
Sattwa and Rajas and Tamas) of Purusha. Patience, joy, prosperity,
satisfaction, brightness of all faculties, happiness, purity, health,
contentment, faith, liberality, compassion, forgiveness, firmness,
benevolence, equanimity, truth, acquittance of obligations, mildness,
modesty, calmness, external purity, simplicity, observance of obligatory
practices, dispassionateness, fearlessness of heart, disregard for the
appearance or otherwise of good and evil as also for past
acts,--appropriation of objects only when obtained by gift, the absence
of cupidity, regard for the interests of others, compassion for all
creatures,--these have been said to be the qualities that attach to the
attribute of Sattwa. The tale of qualities attaching to the attribute of
Rajas consists of pride of personal beauty, assertion of lordship, war,
disclination to give, absence of compassion, enjoyment and enduring of
happiness and misery, pleasure in speaking ill of others, indulgence in
quarrels and disputes of every kind, arrogance, discourtesy, anxiety,
indulgence in hostilities, sorrow, appropriation of what belongs to
others, shamelessness, crookedness, disunions, roughness, lust, wrath,
pride, assertion of superiority, malice, and calumny. These are said to
spring from the attributes of Rajas. I shall now tell thee of that
assemblage of qualities which springs from Tamas. They are stupefaction
of judgment, obscuration of every faculty, darkness and blind darkness.
By darkness is implied death, and by blind darkness is meant wrath.
Besides these, the other indications of Tamas are greediness in respect
of all kinds of food, ceaseless appetite for both food and drink, taking
pleasure in scents and robes and sports and beds and seats and sleep
during the day and calumny and all kinds of acts proceeding from
heedlessness, taking pleasure, from ignorance (of purer sources of joy)
in dancing and instrumental and vocal music, and aversion for every kind
of religion. These, indeed, are the indications of Tamas--'"



SECTION CCCXV

"'Yajnavalkya said, These three, O foremost of men, (viz., Sattwa, Rajas,
and Tamas), are the attributes of Prakriti. These attach to all things of
the universe and always inhere to them. The Unmanifest Purusha endued
with the six Yoga attributes transforms himself by himself into hundreds
and thousands and millions and millions of forms (by embracing these
three attributes). Those that are conversant with the science of
Adhyatma, say that unto the attribute of Sattwa is assigned a high, unto
Rajas a middling, and unto Tamas, a low place in the universe. By the aid
of unmixed righteousness one attains to a high end (viz., that of the
deities or other celestial beings). Through righteousness mixed with sin
one attains to the status of humanity. While through unmixed sin one
sinks into a vile end (by becoming an animal or a vegetable etc.). Listen
now to me, O king, as I speak to thee of the intermixture or compounds of
the three attributes of Sattwa, Rajas, and Tamas. Sometimes Rajas is seen
existing with Sattwa. Tamas also exists with Rajas. With Tamas may also
be seen Sattwa. Then also may Sattwa and Rajas and Tamas be seen existing
together and in equal proportions. They constitute the Unmanifest or
Prakriti. When the Unmanifest (Purusha) becomes endued with only Sattwa,
he attains to the regions of the deities. Endued with both Sattwa and
Rajas, he takes birth among human beings. Endued with Rajas and Tawas, he
takes birth among the intermediate order of Being. Endued with all three,
viz., Sattwa and Rajas and Tamas, he attains to the status of humanity.
Those high souled persons that transcend both righteousness and sin,
attain it is said, to that place which is eternal, immutable, undecaying,
and immortal. Men of knowledge attain to births that are very superior,
and their place is faultless and undecaying, transcending the ken of the
senses, free from ignorance, above birth and death, and full of light
that dispels all kinds of darkness. Thou hadst asked me about the nature
of the Supreme residing in the Unmanifest, (viz., Purusha). I shall tell
thee, Listen to me, O king, Even when residing in Prakriti, He is said to
reside in His own nature without partaking of the nature of
Prakriti.[1650] Prakriti, O king, is inanimate and unintelligent. When
presided over by Purusha, then only can she create and destroy.

"'Janaka said, Both Prakriti and Purusha, O thou of great intelligence,
are without beginning and without end. Both of them are without form.
Both of them are undecaying. Both of them, again, incomprehensible. How
then, O foremost of Rishis, can it be said that one of them is inanimate
and unintelligent? How, again, is the other said to be animate and
intelligent? And why is the latter called Kshetrajna? Thou, O foremost of
Brahmanas, art fully conversant with the entire religion of Emancipation.
I desire to hear in detail of the religion of Emancipation in its
entirety. Do thou discourse to me then of the existence and Oneness of
Purusha, of his separateness from Prakriti, of the deities which attach
to the body of the place to which embodied creatures repair when they
die, and that place to which they may ultimately, in course of time, be
able to go. Tell me also of the Knowledge described in the Sankhya
system, and of the Yoga system separately. It behoveth thee also to speak
of the premonitory symptoms of death, O best of men. All these topics are
well known to thee even as an (emblic) myrobalan in thy hand!'"



SECTION CCCXVI

"'Yajnavalkya said, That which is without attributes, O son, can never be
explained by ascribing attributes to it. Listen, however, to me as I
expound to thee what is possessed of attributes and what is devoid of
them. High-souled Munis conversant with the truth regarding all the
topics or principles say that when Purusha seizes attributes like a
crystal catching the reflection of a red flower, he comes to be called as
possessed of attributes; but when freed from attributes like the crystal
freed from reflection, he comes to be viewed in his real nature, that is,
as beyond all attributes.[1651] Unmanifest Prakriti is by her nature
endued with attributes. She cannot transcend them. Destitute of
intelligence by nature, she becomes attached to attributes. Unmanifest
Prakriti cannot know anything, while Purusha, by his nature, is possessed
of knowledge,--There is nothing higher than myself,--even this is what
Purusha is always conscious of. For this reason the unmanifest (or
Prakriti), although naturally inanimate and unintelligent, still becomes
animate and intelligent in consequence of her union with Purusha who is
Eternal and Indestructible instead of remaining in her own nature due to
destructibility.[1652] When Purusha, through ignorance, repeatedly
becomes associated with attributes, he fails to understand his own real
nature and therefore he fails to attain to Emancipation. In consequence
Purusha's lordship over the principles that flow from Prakriti, he is
said to partake of the nature of those principles. In consequence also of
his agency in the matter of creation, he is said to possess the attribute
of creation. In consequence of his agency in the matter of Yoga, he is
said to possess the attribute of Yoga. For his lordship over those
particular principles known by the name of Prakriti, he is said to
possess the nature of Prakriti.[1653] For his agency in the matter of
creating the seeds (of all immobile objects), he is said to partake of
the nature of those seeds. And because he causes the several principles
or attributes to start into life, he is, therefore, said to be subject to
decay and destruction (for those principles themselves are subject
thereto). In consequence, again, of his being the witness of everything,
and in consequence also of there being nothing else than he, as also for
his consciousness of identity with Prakriti, Yatis crowned with ascetic
success, conversant with Adhyatma, and freed from fever of every kind,
regard him as existing by himself without a second, immutable, unmanifest
(in the form of Cause), unstable, and manifest (in the form of effects).
This is what has been heard by us. Those Sankhyas, however, that depend
upon Knowledge only (for their Emancipation) and the practice of
compassion for all creatures, say that it is Prakriti which is One but
Purushas are many.[1654] As a matter of fact, Purusha is different from
Prakriti which though unstable, still appears as stable. As a blade of
reed is different from its outer cover, even so is Purusha different from
Prakriti. Indeed, the worm that is ensconced within the Udumvara should
be known as different from the Udumvara. Though existing with the
Udumvara, the worm is not to be regarded as forming a portion of the
Udumvara. The fish is distinct from the water in which it lives, and the
water is distinct from the fish that lives in it. Though the fish and
water exist together, yet it is never drenched by water. The fire that is
contained in an earthen sauce pan is distinct from the earthen sauce pan,
and the sauce pan is distinct from the fire it contains. Although the
fire exists in and with the sauce pan, yet it is not to be regarded as
forming any part of it. The lotus-leaf that floats on a piece of water is
distinct from the piece of water on which it floats. Its co-existence
with water does not make it a portion of the water. The perennial
existence of those objects in and with those mentioned, is never
correctly understood by ordinary people. They who behold Prakriti and
Purusha in any other light are said to possess a vision that is
incorrect. It is certain that they have repeatedly to sink into terrible
hell. I have thus told thee the philosophy of the Sankhyas that excellent
science by which all things have been correctly ascertained. Ascertaining
the nature of Purusha and Prakriti in this way, the Sankhyas attain to
Emancipation. I have also told thee of the systems of those others that
are conversant with the great principles of the universe. I shall now
discourse to thee on the science of the Yogins.'"



SECTION CCCXVII

"Yajnavalkya said, I have already spoken to thee of the science of the
Sankhyas. Listen now to me as I truly discourse on the science of the
Yogins as heard and seen by me, O best of kings! There is no knowledge
that can compare with that of the Sankhyas. There is no puissance that
compares with that of Yoga. These two ordain the same practices, and both
are regarded as capable of leading to Emancipation. Those men that are
not blest with intelligence regard the Sankhya and the Yoga systems to be
different from each other. We, however, O king, look upon them as one and
the same, according to the conclusion to which we have arrived (after
study and reflection). That which the Yogins have in view is the very
same which the Sankhyas also have in view. He who sees both the Sankhya
and the Yoga systems to be one and the same is to be regarded as truly
conversant with the topics or principles that ordain the universe. Know,
O king, that the vital breaths and the senses are the chief means for
practising Yoga. By only regulating those breaths and the senses, Yogins
wander everywhere at their will.[1655] When the gross body is destroyed,
Yogins endued with subtile bodies possessed of the eight Yoga attributes
of Anima, Laghima, Prapti, etc., wander over the universe, enjoying (in
that body) all kinds of felicities, O sinless one. The wise have, in the
scriptures, spoken of Yoga as conferring eight kinds of puissance. They
have spoken of Yoga as possessed of eight limbs.[1656] Indeed, O king,
they have not spoken of any other kind of Yoga. It has been said that the
practices of Yogins excellent as these are (for their results), are of
two kinds. Those two kinds, according to the indications occurring in the
scriptures, are practices endued with attributes and those freed from
attributes. The concentration of the mind on the sixteen objects named,
with simultaneous regulation of the breath, O king, is one kind. The
concentration of the mind in such a way as to destroy all difference
between the contemplator, the object contemplated, and the act of
contemplation along with subjugation of the senses, is of another kind.
The first kind of Yoga is said to be that possessed of attributes; the
second kind is said to be that freed from attributes.[1657] Then, again,
Regulation of the breath is Yoga with attributes. In Yoga without
attributes, the mind, freed from its functions, should be fixed. Only the
regulation of the breath which is said to be endued with attributes
should, in the first instance, be practised, for, O ruler of Mithila, if
the breath (that is inhaled and suspended) be exhaled without mentally
reflecting the while upon a definite image (furnished by a limited
mantra), the wind in the neophyte's system will increase to his great
injury.[1658] In the first Yama of the night, twelve ways of holding the
breath are recommended. Alter sleep, in the last Yama of the night, other
twelve ways of doing the same have been laid down. Without doubt, one
endued with tranquillity, of subdued senses, living in retirement,
rejoicing in one's own self, and fully conversant with the import of the
scriptures, should (regulating one's breath in these four and twenty
ways) fix one's Soul (on the Supreme Soul).[1659] Dispelling the five
faults of the five senses, viz., (withdrawing them from their objects of)
sound, form, touch, taste, and scent, and dispelling those conditions
called Pratibha and Apavarga, O ruler of the Mithilas, all the senses
should be fixed upon the mind. The mind should then be fixed on
Consciousness, O king, Consciousness should next be fixed on intelligence
or Buddhi, and Buddhi, should then be fixed on Prakriti. Thus merging
these one after another, Yogins contemplate the Supreme Soul which is
One, which is freed from Rajas, which is stainless, which is Immutable
and Infinite and Pure and without defect, who is Eternal Purusha, who is
unchangeable, who is Indivisible, who is without decay and death, who is
everlasting, who transcends diminution, and which is Immutable Brahma.
Listen now, O monarch, to the indications of one that is in Yoga. All the
indications of cheerful contentment that are his who is slumbering in
contentment are seen in the person, that is in Samadhi. The person in
Samadhi, the wise say, looks like the fixed and upward flame of a lamp
that is full of oil and that burns in a breezeless spot. He is like a
rock which is incapable of being moved in the slightest degree by ever a
heavy downpour from the clouds. He is incapable of being moved by the din
of conches and drums, or by songs or the sound of hundreds of musical
instruments beat or blown together. Even this is the indication of one in
Samadhi. As a man of cool courage and determination, while ascending a
flight of steps with a vessel full of oil in his hands, does not spill
even a drop of the liquid if frightened and threatened by persons armed
with weapons even so the Yogin, when his mind has been concentrated and
when he beholds the Supreme Soul in Samadhi, does not, in consequence of
the entire stoppage of the functions of his senses at such a time, move
in the slightest degree. Even these should be known to be the indication
of the Yogin while he is in Samadhi. While in Samadhi, the Yogin beholds
Brahma which is Supreme and Immutable, and which is situated like a
blazing Effulgence in the midst of thick Darkness. It is by this means
that he attains, after many years, to Emancipation after casting off this
inanimate body. Even this is what the eternal Sruti declares. This is
called the Yoga of the Yogins. What else is it? Knowing it, they that are
endued with wisdom regard themselves as crowned with success,--



SECTION CCCXVIII

'Yajnavalkya said, Listen now to me, with attention, O king, as to what
the places are to which those who die have to go. If the Jiva-soul
escapes through the feet, it is said that the man goes to the region of
the Vishnu. If through the calves, it has been heard by us, that the man
repairs to the regions of the Vasus. if through the knees, he attains to
the companionship of those deities that are called Sadhyas. If through
the lower duct, the man attains to the regions of Mitra. If through the
posteriors, the man returns to the Earth, and if through the thighs to
the region of Prajapati. If through the flanks, the man attains to the
regions of the Maruts, and if through the nostrils, to the region of
Chandramas. If through arms, the man goes to the region of Indra, and if
through the chest, to that of Rudra. If through the neck, the man repairs
to the excellent region of that foremost of ascetics known by the name of
Nara. If through the mouth, the man attains to the region of the
Viswadevas and if through the ears, to the region of the deities of the
several points of the horizon. If through the nose, the man attains to
the region of the Windgod; and if through the eyes, to the region of
Agni. If through the brows, the man goes to the region of the Aswins; and
if through the forehead, to that of Pitris. If through the crown of the
head, the man attains to the region of the puissant Brahman, that
foremost of the gods. I have thus told thee, O ruler of Mithila, the
several places to which men repair according to the manner in which their
Jiva-souls escape from their bodies. I shall now tell thee the
premonitory indication, as laid down by the wise of those who have but
one year to live. One, who having previously seen the fixed star called
Arandhati, fails to see it, or that other star called Dhruva,[1660] or
one that sees the full Moon or the flame of a burning lamp to be broken
towards the south, has but one year to live. Those men, O king, who can
no longer see images of themselves reflected in the eyes of others, have
but one year to live. One, who, being endued with lustre loses it, or
being endued with wisdom loses it,--indeed, one whose inward and outward
nature is thus changed,--has but six months more to live. He, who
disregards the deities, or quarrels with the Brahmanas, or one, who,
being naturally of a dark complexion becomes pale of hue, has but six
months more to live. One, who sees the lunar disc to have many holes like
a spider's web, or one, who sees the solar disc to have similar holes has
but one week more to live. One, who, when smelling fragrant scents in
place of worship, perceives them to be as offensive as the scent of
corpses, has but one week more to live. The depression of the nose or of
the ears, the discolour of the teeth or of the eye, the loss of all
consciousness, and the loss also of all animal heat, are symptoms
indicating death that very day. If, without any perceptible cause a
stream of tears suddenly flows from one's left eye, and if vapours be
seen to issue from one's head, that is a sure indication that the man
will die before that day expires. Knowing all these premonitory symptoms,
the man of cleansed soul should day and night unite his soul with the
Supreme Soul (in Samadhi). Thus should he go on till the day-comes for
his dissolution. If, however, instead of wishing to die he desires to
live in this world, he casts off all enjoyments,--all scents and
tastes,--O king, and lives on in abstinence. He thus conquers death by
fixing his soul on the Supreme Soul. Indeed, the man, who is blessed with
knowledge of the Soul, O monarch, practises the course of life
recommended by the Sankhyas and conquers death by uniting his soul with
the Supreme Soul. At last, he attains to what is entirely indestructible,
which is without birth, which is auspicious, and immutable, and eternal,
and stable, and which is incapable of being attained to by men of
uncleansed souls.'"



SECTION CCCXIX

"Yajnavalkya said, 'Thou hast asked me, O monarch, of that Supreme Brahma
which resides in the Unmanifest. Thy question relates to a deep mystery.
Listen to me with close attention, O king! Having conducted myself with
humility according to the ordinances laid down by the Rishis I obtained
the Yajushes, O king, from Surya. Without the austerest penances I
formerly adored the heat-giving deity. The puissant Surya, O sinless one,
gratified with me, saying,--Solicit thou, O regenerate Rishi, the boon
upon which thou hast set thy heart, however, difficult it may be of
acquisition, I shall, with cheerful Soul, grant it to thee. It is very
difficult to incline me to grace! Bowing unto him with a bend of my head,
that foremost of heat-giving luminaries was addressed by me in these
words, I have no knowledge of the Yajushes. I desire to know them without
loss of time!--The holy one, thus solicited, told me,--I shall impart the
Yajushes unto thee. Made up of the essence of speech, the goddess
Saraswati will enter into thy body. The deity then commanded me to open
my mouth. I did as I was commanded. The goddess Saraswati then entered
into my body, O sinless one. At this, I began to burn. Unable to endure
the pain I plunged into a stream. Not understanding that what the
high-souled Surya had done for me was for my good, I became even angry
with him. While I was burning with the energy of the goddess, the holy
Surya told me,--Do thou endure this burning sensation for only a little
while. That will soon cease and thou wilt be cool. Indeed I became cool.
Seeing me restored to ease, the Maker of light said unto me,--The whole
Vedas, with even those parts that are regarded as its appendix, together
with the Upanishads, will appear in thee by inward light, O regenerate
one! The entire Satapathas also thou wilt edit, O foremost of regenerate
ones. After that, thy understanding will turn to the path of
Emancipation. Thou wilt also attain to that end which is desirable and
which is coveted by both Sankhyas and Yogins!--Having said these words
unto me, the divine Surya proceeded to the Asta hills. Hearing his last
words, and after he had departed from the spot where I was, I came home
in joy and then remembered the goddess Saraswati. Thought of by me, the
auspicious Saraswati appeared instantly before my eyes, adorned with all
the vowels and the consonants and having placed the syllable Om in the
van, I then, according to the ordinance, offered unto the goddess the
usual Arghya, and dedicated another to Surya, that foremost of all
heat-giving deities. Discharging this duty I took my seat, devoted to
both those deities. Thereupon, the entire Satapatha Brahmanas, with all
their mysteries and with all their abstracts as also their appendices,
appeared of themselves before my mental vision, at which I became filled
with great joy.[1661] I then taught them to a hundred good disciples and
thereby did what was disagreeable to my high-souled maternal uncle
(Vaisampayana) with the disciples gathered round him.[1662] Then shining
in the midst of my disciples like the Sun himself with his rays, I took
the management of the Sacrifice of thy high-souled sire, O king. In that
Sacrifice a dispute arose between me and my maternal uncle as to who
should be permitted to appropriate the Dakshina that was paid for the
recitation of the Vedas. In the very presence of Devala, I took half of
that Dakshina (the other half going to my maternal uncle). Thy sire and
Sumantra and Paila and Jaimini and other articles all acquiesced in that
arrangement.[1663]

'I had thus got from Surya the five times ten Yajushes, O monarch. I then
studied the Puranas with Romaharshan. Keeping before me those (original)
Mantras and the goddess Saraswati I, then, O king, aided by the
inspiration of Surya, set myself to compile the excellent Satapatha
Brahmanas, and succeeded in achieving the task never before undertaken by
any one else. That path which I had desired to take has been taken by me
and I have also taught it to my disciples. Indeed, the whole of those
Vedas with their abstracts have been imparted by me to those disciples of
mine. Pure in mind and body, all those disciples have, in consequence of
my instructions, become filled with joy. Having established (for the use
of others) this knowledge consisting of fifty branches which I had
obtained from Surya, I now meditate on the great object of that knowledge
viz., (Brahma). The Gandharva Viswavasu, well-conversant with the Vedanta
scriptures, desirous, O king, of ascertaining what is beneficial for the
Brahmanas in this knowledge and what truth occurs in it, and what is the
excellent object of this knowledge, one questioned me. He put to me
altogether four and twenty questions, O king, relating to the Vedas.
Finally, he asked me a question, numbered twenty-fifth which relates to
that branch of knowledge which is concerned with the inferences of
ratiocination. Those questions are as follows: What is universe and what
is not-universe? What is Aswa and what Aswa? What is Mitra? What is
Varuna? What is Knowledge? What is Object of knowledge? What is
Unintelligent? What is Intelligent? Who is Kah? Who is possessed of the
principle of change? Who is not possessed of the same? What is he that
devours the Sun and what is the Sun? What is Vidya and what is Avidya?
What is Immobile and what Mobile? What is without beginning, what is
Indestructible, and what is Destructible? These were the excellent
questions put to me by that foremost of Gandharvas. After king Viswavasu,
that foremost of Gandharvas, had asked me these questions one after
another, I answered them properly. At first, however, I told him, Wait
for a brief space of time, till I reflect on thy questions! So be it,
Gandharva said, and sat in silence. I then thought once again of the
goddess Saraswati in my mind. The replies then to those questions
naturally arose in my mind like butter from curds. Keeping in view the
high science of inferential ratiocination, I churned with my mind, O
monarch, the Upanishads and the supplementary scriptures relating to the
Vedas. The fourth science then that treats of Emancipation, O foremost of
kings, and on which I have already discoursed to thee, and which is based
upon the twenty-fifth, viz., Jiva, I then expounded to him.[1664] Having
said all this, O monarch, to king Viswavasu, I then addressed him,
saying, Listen now to the answers that I give unto the several questions
that thou hast put to me. I now turn to the question, which, O Gandharva,
thou askest, viz., What is Universe and what is not-universe? The
Universe is Unmanifest and original Prakriti endued with the principles
of birth and death which are terrible (to those that are desirous of
Emancipation). It is, besides, possessed of the three attributes (of
Sattwa, Rajas, and Tamas), in consequence of its producing principles all
of which are fraught with those attributes.[1665] That which is
Not-universe is Purusha divested of all attributes. By Aswa and Aswa are
meant the female and the male, i.e., the former is Prakriti and the
latter is Purusha. Similarly, Mitra is Purusha, and Varuna is
Prakriti.[1666] Knowledge, again, is said to be Prakriti, while the
object to be known is called Purusha. The Ignorant (Jiva), and the
Knowing or Intelligent are both Purusha without attributes (for it is
Purusha that becomes Jiva when invested with Ignorance). Thou hast asked
what is Kah, who is endued with change and who is unendued therewith. I
answer, Kah is Purusha.[1667] That which is endued with change is
Prakriti. He that is not endued therewith is Purusha. Similarly, that
which is called Avidya (the unknowable) is Prakriti; and that which is
called Vidya is Purusha. Thou hast asked me about the Mobile and the
Immobile. Listen to what my answer is. That which is mobile is Prakriti,
which undergoing modification, constitutes the cause of Creation and
Destruction. The Immobile is Purusha, for without himself undergoing
modifications he assists at Creation and Destruction. (According to a
different system of philosophy) that which is Vedya is Prakriti; while
that which is Avedya is Purusha. Both Prakriti and Purusha are said to be
unintelligent, stable, indestructible, unborn, and eternal, according to
the conclusions arrived at by philosophers conversant with the topics
included in the name of Adhyatma. In consequence of the indestructibility
of Prakriti in the matter of Creation, Prakriti, which is unborn, is
regarded as not subject to decay or destruction. Purusha, again, is
indestructible and unchangeable, for change it has none. The attributes
that reside in Prakriti are destructible, but not Prakriti herself. The
learned, therefore, call Prakriti indestructible. Prakriti also, by
undergoing modifications, operates as the cause of Creation. The created
results appear and disappear, but not original Prakriti. Hence also is
Prakriti called indestructible. Thus have I told thee conclusions of the
Fourth Science based on the principles of ratiocinative inference and
having Emancipation for its end. Having acquired by the science of
ratiocinative inference and by waiting upon preceptors, the Rich, the
Samans, and the Yajushes, all the obligatory practices should be observed
and all the Vedas studied with reverence, O Viswavasu! O foremost of
Gandharvas, they who study the Vedas with all their branches but who do
not know the Supreme Soul from which all things take their birth and into
which all things merge when destruction comes, and which is the one
object whose knowledge the Vedas seek to inculcate, Indeed, they, who
have no acquaintance with that which the Vedas seek to establish, study
the Vedas to no purpose and bear their burthen of such study in vain. If
a person desirous of butter churns the milk of the she-ass, without
finding what he seeks he simply meets with a substance that is as foul of
smell as ordure. After the same manner, if one, having studied the Vedas,
fails to comprehend what is Prakriti and what is Purusha, one only proves
one's own foolishness of understanding and bears a useless burthen (in
the form of Vedic lore).[1668] One should, with devoted attention,
reflect on both Prakriti and Purusha, so that one may avoid repeated
birth and death. Reflection upon the fact of one's repeated births and
deaths and avoiding the religion of acts that is productive at best of
destructible results, one should betake oneself to the indestructible
religion of Yoga. O Kasyapa, if one continuously on the nature of the
Jiva-soul and its connection with the Supreme Soul, one then succeeds in
divesting oneself on all attributes and in beholding the Supreme Soul.
The Eternal and Unmanifest Supreme Soul is regarded by men of foolish
understandings to be different from the twenty-fifth or Jiva-soul. They
are endued with wisdom that behold both these as truly one and the same.
Frightened at repeated births and deaths, the Sankhyas and Yogins regard
the Jiva-soul and the Supreme Soul to be one and the same.'

"Viswavasu then said, 'Thou hast, O foremost of Brahmanas, said that
Jiva-soul is indestructible and truly undistinguished from the Supreme
Soul. This, however, is difficult to understand. It behoveth thee to once
more discourse on this topic to me. I have heard discourses on this
subject from Jaigishavya, Aista, Devala, the regenerate sage Parasara,
the intelligent Varshaganya, Bhrigu, Panchasikha Kapila, Suka, Gautama,
Arshtisena, the high-souled Garga, Narada, Asuri, the intelligent
Paulastya, Sanatkumara, the high-souled Sukra, and my sire Kasyapa.
Subsequently I heard the discourses of Rudra and the intelligent
Viswarupa, of several of the deities, of the Pitris. and the Daityas. I
have acquired all that they say, for they generally discourse that
eternal object of all knowledge. I desire, however, to hear what thou
mayst say on those topics with the aid of thy intelligence. Thou art the
foremost of all persons, and a learned lecturer on the scriptures, and
endued with great intelligence. There is nothing that is unknown to thee.
Thou art an ocean of the Srutis, as described, O Brahmana, in the world
of both the deities and Pitris. The great Rishis residing in the region
of Brahma say that Aditya himself, the eternal lord of all luminaries, is
thy preceptor (in the matter of this branch of knowledge). O Yajnavalkya,
thou hast obtained the entire science, O Brahmana, of the Sankhyas, as
also the scriptures of the Yogins in particular. Without doubt, thou art
enlightened, fully conversant with the mobile immobile universe. I desire
to hear thee discourse on that knowledge, which may be likened to
clarified butter endued with solid grains.'

"Yajnavalkya said, 'Thou art, O foremost of Gandharvas, competent to
comprehend every knowledge. As, however, thou askest me do thou hear me
then discourse to thee according as I myself have obtained it from my
preceptor. Prakriti, which is unintelligent, is apprehended by Jiva.
Jiva, however, cannot be apprehended by Prakriti, O Gandharva. In
consequence of Jiva being reflected in Prakriti, the latter is called
Pradhana by Sankhyas and Yogins conversant with the original principles
as indicated in the Srutis. O sinless one, the other, beholding, beholds
the twenty-fourth (Prakriti) and the twenty-fifth. (Soul); not beholding,
it beholds the twenty-sixth.[1669] The twenty-fifth thinks that there is
nothing higher than itself. In reality, however, though beholding, it
does not behold that (viz., the twenty-sixth) which beholds it.[1670] Men
possessed of wisdom should never accept the Twenty-fourth (viz.,
Prakriti, which is unintelligent or inert) as identifiable with the
Twenty-fifth or the Soul which has a real and independent existence. The
fish live in water. It goes thither impelled by its own nature. As the
fish, though living in the water, is to be regarded as separate from it,
after the same manner is the Twenty-fifth to be apprehended (i.e., though
the Twenty-fifth exists in a state of contact with the Twenty-fourth or
Prakriti, it is, however, in its real nature, separate from and
independent of Prakriti). When overwhelmed with the consciousness of meum
or self, and when unable to understand its identity with the
Twenty-sixth, in fact, in consequence of the illusion that invests it, of
its co-existence with Prakriti, and of its own manner of thinking, the
Jiva-soul always skins down, but when freed from such consciousness it
goes upwards. When the Jiva-soul succeeds in apprehending that it is one,
and Prakriti with which it resides is another, then only does it, O
regenerate one, succeed in beholding the Supreme Soul and attaining to
the condition of Oneness with the universe. The Supreme is one, O king,
and the Twenty-fifth (or Jiva-soul) is another. In consequence, however,
of the Supreme overlying the Jiva-soul the wise regard both to be one and
the same.[1671] For these reasons, Yogins, and followers of the Sankhya
system of philosophy, terrified by the birth and death, blessed with
sight of the Twenty-sixth, pure in body and mind, and devoted to the
Supreme Soul, and do not welcome the Jiva-soul as indestructible.[1672]
When one beholds the Supreme Soul and losing all consciousness of
individuality becomes identified with the Supreme, one than becomes
omniscient, and possessed of such omniscience one becomes freed from the
obligation of rebirth. I have thus discoursed to thee truly, sinless one,
about Prakriti which is unintelligent, and Jiva-soul which is possessed
of intelligence, and the Supreme Soul which is endued with omniscience,
according to the indications occurring in the Srutis. That man, who
beholds not any difference between the knower or the known, is both
Kevala and not-Kevala, is the original cause of the universe, is both
Jiva-soul and the Supreme Soul.[1673]

"Viswavasu said, 'O puissant one, thou hast duly and adequately
discoursed on that which is the origin of all the deities and which is
productive of Emancipation. Thou hast said what is true and excellent.
May inexhaustible blessings always attend thee, and may thy mind be ever
united with intelligence!'

"Yajnavalkya continued, 'Having said those words, the prince of
Gandharvas proceeded towards heaven, shining in resplendence of beauty.
Before leaving me, the high-souled one duly honoured me by taking the
accustomed turns round my person, and I looked upon him, highly pleased.
He inculcated the science he had obtained from me unto those celestials
that dwell in the regions of Brahman and other deities, unto those that
dwell on Earth, unto also the denizens of the nether regions, and unto
them that had adopted the path of Emancipation, O king. The Sankhyas are
devoted to the practices of their system. The Yogins are devoted to the
practices inculcated by their system. Others there are that are desirous
of achieving their Emancipation. Unto these latter this science is
productive of visible fruits, O lion among king. Emancipation flows from
Knowledge. Without Knowledge it can never be attained. The wise have said
it, O monarch. Hence, one should strive one's best for acquiring true
Knowledge in all its details, by which one may succeed in freeing oneself
from birth and death. Obtaining knowledge from a Brahmana or a Kshatriya
or Vaisya or even a Sudra who is of low birth, one endued with faith
should always show reverence for such knowledge. Birth and death cannot
assail one that is endued with faith. All orders of men are Brahmanas.
All are sprung from Brahma. All men utter Brahma.[1674] Aided by an
understanding that is derived from and directed to Brahma. I inculcated
this science treating of Prakriti and Purusha. Indeed, this whole
universe is Brahma. From the mouth of Brahma sprung the Brahmanas; from
his arms, sprung the Kshatriyas; from his navel, the Vaisya; and from his
feet, the Sudras. All the orders, (having sprung in this way) should not
be regarded as pilfering from one another. Impelled by Ignorance, all men
meet with death and attain, O king, to birth that is the cause of
acts.[1675] Divested of Knowledge, all orders of men, dragged by terrible
Ignorance, fall into varied orders of being due to the principles that
flow from Prakriti. For this reason, all should, by every means, seek to
acquire Knowledge. I have told thee that every person is entitled to
strive for its acquisition. One that is possessed of Knowledge is a
Brahmana. Others, (viz., Kshatriyas and Vaisyas and Sudras) are possessed
of knowledge. Hence, this science of Emancipation is always open to them
all. This, O king has been said by the Wise. The questions thou hadst
asked me have all been answered by me agreeably to the truth. Do thou,
therefore, cast off all grief. Go thou to the other end of this enquiry.
Thy questions were good. Blessings on thy head for ever!

"Bhishma continued--Thus instructed by the intelligent Yajnavalkya the
king of Mithila became filled with joy. The king honoured that foremost
of ascetics by walking round his person. Dismissed by the monarch, he
departed from his court. King Daivarati, having obtained the knowledge of
the religion of Emancipation, took his seat, and touching a million of
kine and a quantity of gold and a measure of gems and jewels, gave them
away unto a number of Brahmanas. Installing his son in the sovereignty of
the Videhas, the old king began to live, adopting the practices of the
Yatis. Thinking mainly of all ordinary duties and their derelictions (as
laid down in the scriptures), the king began to study the science of the
Sankhyas and the Yogins in their entirety. Regarding himself to be
Infinite, he began to reflect on only the Eternal and Independent One. He
cast off all ordinary duties and their derelictions, Virtue and Vice,
Truth and Falsehood, Birth and Death, and all other things appertaining
to the principles produced by Prakriti. Both Sankhyas and Yogins,
agreeably to the teachings of their sciences, regard this universe to be
due to the action of the Manifest and the Unmanifest. The learned say
that Brahma is freed from good and evil, is self-dependent, the highest
of the high, Eternal, and Pure. Do thou, therefore, O monarch, become
Pure! The giver, the receiver of the gift, the gift itself, and that
which is ordered to be given away, are all to be deemed as the unmanifest
Soul. The Soul is the Soul's one possession. Who, therefore, can be a
stranger to one? Do thou think always in this way. Never think otherwise.
He who does not know what is Prakriti possessed of attributes and what is
Purusha transcending attributes, only he, not possessed as he is of
knowledge, repairs to sacred waters and performs sacrifices. Not by study
of the Vedas, not by penances, not by sacrifices O son of Kuru, can one
attain to the status of Brahma. Only when one succeeds in apprehending
the Supreme or Unmanifest, one comes to be regarded with reverence. They
who wait upon Mahat attain to regions of Mahat. They who wait upon
Consciousness, attain to the spot that belongs to Consciousness. They who
wait upon what is higher attain to places that are higher than these.
Those persons, learned in the scriptures, who succeed in apprehending
Eternal Brahma who is higher than Unmanifest Prakriti, succeed in
obtaining that which transcends birth and death, which is free from
attributes, and which is both existent and non-existent I got all this
knowledge from Janaka. The latter had obtained it from Yajnavalkya.
Knowledge is very superior. Sacrifices cannot compare with it. With the
aid of Knowledge one succeeds in crossing the world's ocean which is full
of difficulties and dangers. One can never cross that ocean by means of
sacrifices. Birth and death, and other impediments, O king, men of
knowledge say, one cannot pass over by ordinary exertion.[1676] Men
attain to heaven through sacrifices, penances, vows, and observances. But
they have again to fall down therefrom on the Earth. Do thou, therefore,
adore with reverence that which is Supreme, most pure, blessed,
stainless, and sacred, and which transcends all states (being
Emancipation itself). By apprehending Kshetra, O king, and by performing
the Sacrifice that consists in the acquisition of Knowledge, thou wilt
really be wise. In former time, Yajnavalkya did that good to king Janaka
which is derivable from a study of the Upanishads. The Eternal and
Immutable Supreme was the topic about which the great Rishi had
discoursed to the king of Mithila. It enabled him to attain to that
Brahma which is auspicious, and immortal, and which transcends all kinds
of sorrow."



SECTION CCCXX

"Yudhishthira said, 'Having acquired great power and great wealth, and
having obtained a long period of life, how may one succeed in avoiding
death? By which of these means, viz., penances, or the accomplishment of
the diverse acts (laid down in the Vedas), or by knowledge of the Srutis,
or the application of medicines, can one succeed in avoiding decrepitude
and death?'

"Bhishma said, 'In this connection is cited the old narrative of
Panchasikha who was a Bhikshu in his practices and Janaka. Once on a time
Janaka, the ruler of the Videhas, questioned the great Rishi Panchasikha,
who was the foremost of all persons conversant with the Vedas and who had
all his doubts removed in respect of the purpose and import of all
duties. The King said,--By what conduct, O holy one may one transcend
decrepitude and death? It is by penances, or by the understanding, or by
religious acts (like sacrifices, and vows), or by study and knowledge of
the scriptures?--Thus addressed by the ruler of the Vedas the learned
Panchasikha, conversant with all invisible things, answered,
saying,--There is no prevention of these two (viz., decrepitude and
death); nor is it true that cannot be prevented under any circumstances.
Neither days, nor nights, nor months, cease to go on. Only that man, who,
though transitory, betakes himself to the eternal path (of the religion
of Nivritti or abstention from all acts) succeeds in avoiding birth and
death. Destruction overtakes, all creatures. All creatures seem to be
ceaselessly borne along the infinite current of time. Those that are
borne along the infinite current of time which is without a raft (to
rescue) and which is infested by those two mighty alligators, viz.,
decrepitude and death, sink down without anybody coming to their
assistance. As one is swept along that current, one fails to find any
friend for help and one fails to be inspired with interest for any one
else. One meets with spouses and other friends only on one's road. One
had never before enjoyed this kind of companionship with any one for any
length of time. Creatures, as they are borne along the current of time,
become repeatedly attracted towards one another like masses of clouds
moved by the wind meeting one another with loud sound. Decrepitude and
death are devourers of all creatures, like wolves. Indeed, they devour
the strong and the weak, the short and the tall. Among creatures,
therefore, which are all so transitory, only the Soul exists eternally.
Why should he, then, rejoice when creatures are born and why should he
grieve when they die? Whence have I come. Who am I? Whither shall I go?
Whose am I? Before what do I rest? What shall I be? For what reason then
dost thou grieve for what? Who else then thou wilt behold heaven or hell
(for what thou doest)? Hence, without throwing aside the scriptures, one
should make gifts and perform sacrifices!--"



SECTION CCCXXI

"Yudhishthira said, 'Without abandoning the domestic mode of life, O
royal sage of Kuru's race, who ever attained to Emancipation which is the
annihilation of the Understanding (and the other faculties)? Do tell me
this! How may the gross and the subtile form be cast off? Do thou also, O
grandsire, tell me what the supreme excellence of Emancipation is.'

"Bhishma said, 'In this connection is cited the old narrative of the
discourse between Janaka and Sulabha, O Bharata! In days of yore there
was a king of Mithila, of the name of Dharmadhyaja, of Janaka's race. He
was devoted to the practices of the religion of Renunciation. He was well
conversant with the Vedas, with the scriptures on Emancipation, and with
the scriptures bearing on his own duty as a king. Subjugating his senses,
he ruled his Earth. Hearing of his good behaviour in the world, many men
of wisdom, well-conversant with wisdom, O foremost of men, desired to
imitate him. 'In the same Satya Yuga, a woman of the name of Sulabha,
belonging to the mendicant order, practised the duties of Yoga and
wandered over the whole Earth. In course of her wanderings over the
Earth, Sulabha heard from many Dandis of different places that the ruler
of Mithila was devoted to the religion of Emancipation. Hearing this
report about king Janaka and desirous of ascertaining whether it was true
or not, Sulabha became desirous of having a personal interview with
Janaka. Abandoning, by her Yoga powers, her former form and features,
Sulabha assumed the most faultless features and unrivalled beauty. In the
twinkling of an eye and with the speed of the quickest shaft, the
fair-browed lady of eyes like lotus-petals repaired to the capital of the
Videhas. Arrived at the chief city of Mithila teeming with a large
population, she adopted the guise of a mendicant and presented herself
before the king. The monarch, beholding, her delicate form, became filled
with wonder and enquired who she was, whose she was, and whence she came.
Welcoming her, he assigned her an excellent seat, honoured her by
offering water to wash her feet, and gratified her with excellent
refreshments. Refreshed duly and gratified with the rites of hospitality
offered unto her, Sulabha, the female mendicant, urged the king, who was
surrounded by his ministers and seated in the midst of learned scholars,
(to declare himself in respect of his adherence to the religion of
Emancipation). Doubting whether Janaka had succeeded in attaining to
Emancipation, by following the religion of Nivritti, Sulabha, endued with
Yoga-power, entered the understanding of the king by her own
understanding. Restraining, by means of the rays of light that emanated
from her own eyes, the rays issuing from the eyes of the king, the lady,
desirous of ascertaining the truth, bound up king Janaka with Yoga
bonds.[1677]' That best of monarch, priding himself upon his own
invincibleness and defeating the intentions of Sulabha seized her
resolution with his own resolution.[1678] The king, in his subtile form,
was without the royal umbrella and sceptre. The lady Sulabha, in hers,
was without the triple stick. Both staying then in the same (gross) form,
thus conversed with each other. Listen to that conversation as it
happened between the monarch and Sulabha.

"Janaka said, O holy lady, to what course of conduct art thou devoted?
Whose art thou? Whence hast thou come? After finishing thy business here,
whither wilt thou go? No one can, without questioning, ascertain
another's acquaintance with the scriptures, or age, or order of birth.
Thou shouldst, therefore, answer these questions of mine, when thou has
come to me. Know that I am truly freed from all vanity in respect of my
royal umbrella and sceptre. I wish to know thee thoroughly. Thou art
deserving I hold, of my respect.[1679] Do thou listen to me as I speak to
thee on Emancipation for there is none else (in this world) that can
discourse to thee on that topic. Hear me also I tell thee who that person
is from whom in days of old I acquired this distinguishing
knowledge.[1680] I am the beloved disciple of the high-souled and
venerable Panchasikha, belonging to the mendicant order, of Parasara's
race. My doubts have been dispelled and am fully conversant with the
Sankhya and the Yoga systems, and the ordinances as in respect of
sacrifices and other rites, which constitutes the three well-known paths
of Emancipation.[1681] Wandering over the earth and pursuing the while
the path that is pointed out by the scriptures, the learned Panchasikha
formerly dwelt in happiness in my abode for a period of four months in
the rainy season. That foremost of Sankhyas discoursed to me, agreeably
to the truth, and in an intelligible manner suited to my comprehension,
on the several kinds of means for attaining to Emancipation. He did not,
however, command me to give up my kingdom. Freed from attachments, and
fixing my Soul on supreme Brahma, and unmoved by companionship, I lived,
practising in its entirety that triple conduct which is laid down in
treatises on Emancipation. Renunciation (of all kinds of attachments) is
the highest means prescribed for Emancipation. It is from Knowledge that
Renunciation, by which one becomes freed is said to flow. From Knowledge
arises the endeavour after Yoga, and through that endeavour one attains
to knowledge of Self or Soul. Through knowledge of Self one transcends
joy and grief. That enables one to transcend death and attain to high
success. That high intelligence (knowledge of Self) has been acquired by
me, and accordingly I have transcended all pairs of opposites. Even in
this life have I been freed from stupefaction and have transcended all
attachments. As a soil, saturated with water and softened thereby, causes
the (sown) seed to sprout forth, after the same manner, the acts of men
cause rebirth. As a seed, fried on a pan or otherwise, becomes unable to
sprout forth although the capacity for sprouting was there, after the
same manner my understanding having been freed from the productive
principle constituted by desire, by the instruction of the holy
Panchasikha of the mendicant order, it no longer produces its fruit in
the form of attachment to the object of the senses. I never experience
love for my spouse or hate for my foes. Indeed, I keep aloof from both,
beholding the fruitlessness of attachment and wrath. I regard both
persons equally, viz., him that smears my right hand with sandal-paste
and him that wounds my left. Having attained my (true) object, I am
happy, and look equally upon a clod of earth, a piece of stone, and a
lump of gold. I am freed from attachments of every kind, though am
engaged in ruling a kingdom. In consequence of all this I am
distinguished over all bearers of triple sticks. Some foremost of men
that are conversant with the topic of Emancipation say that Emancipation
has a triple path, (these are knowledge, Yoga, and sacrifices and rites).
Some regard knowledge having all things of the world for its object as
the means of emancipation. Some hold that the total renunciation of acts
(both external and internal) is the means thereof. Another class of
persons conversant with the scriptures of Emancipation say that Knowledge
is the single means. Other, viz. Yatis, endued with subtile vision, hold
that acts constitute the means. The high-souled Panchasikha, discarding
both the opinion about knowledge and acts, regarded the third as the only
means of Emancipation. If men leading the domestic mode of life be endued
with Yama and Niyama, they become the equals of Sannyasins. If, on the
other hand, Sannyasins be endued with desire and aversion and spouses and
honour and pride and affection, they become the equals of men leading
domestic modes of life.[1682] If one can attain to Emancipation by means
of knowledge, then may Emancipation exist in triple sticks (for there is
nothing to prevent the bearers of such stick from acquiring the needful
knowledge). Why then may Emancipation not exist in the umbrella and the
sceptre as well, especially when there is equal reason in taking up the
triple stick and the sceptre?[1683] One becomes attached to all those
things and acts with which one has need for the sake of one's own self
for particular reasons.[1684] If a person, beholding the faults of the
domestic mode of life, casts it off for adopting another mode (which he
considers to be fraught with great merit), be cannot, for such rejection
and adoption be regarded as one that is once freed from all attachments,
(for all that he has done has been to attach himself to a new mode after
having freed himself from a previous one).[1685] Sovereignty is fraught
with the rewarding and the chastising of others. The life of a mendicant
is equally fraught with the same (for mendicants also reward and chastise
those they can). When, therefore, mendicants are similar to kings in this
respect, why would mendicants only attain to Emancipation, and not kings?
Notwithstanding the possession of sovereignty, therefore, one becomes
cleansed of all sins by means of knowledge alone, living the while in
Supreme Brahma. The wearing of brown cloths, shaving of the head, bearing
of the triple stick, and the Kamandalu,--these are the outward signs of
one's mode of life. These have no value in aiding one to the attainment
of Emancipation. When, notwithstanding the adoption of these emblems of a
particular mode of life, knowledge alone becomes the cause of one's
Emancipation from sorrow, it would appear that the adoption of mere
emblems is perfectly useless. Or, if, beholding the mitigation of sorrow
in it, thou hast betaken thyself to these emblems of Sannyasi, why then
should not the mitigation of sorrow be beheld in the umbrella and the
sceptre to which I have betaken myself? Emancipation does not exist in
poverty; nor is bondage to be found in affluence. One attains to
Emancipation through Knowledge alone, whether one is indigent or
affluent. For these reasons, know that I am living in a condition of
freedom, though ostensibly engaged in the enjoyments of religion, wealth,
and pleasure, in the form of kingdom and spouses, which constitute a
field of bondage (for the generality of men). The bonds constituted by
kingdom and affluence, and the bondage to attachments, I have cut off
with the sword of Renunciation whetted on the stone of the scriptures
bearing upon Emancipation. As regards myself then, I tell thee that I
have become freed in this way. O lady of the mendicant order, I cherish
an affection for thee. But that should not prevent me from telling thee
that thy behaviour does not correspond with the practices of the mode of
life to which thou hast betaken thyself! Thou hast great delicacy of
formation. Thou hast an exceedingly shapely form. The age is young. Thou
hast all these, and thou hast Niyama (subjugation of the senses). I doubt
it verily. Thou hast stopped up my body (by entering into me with the aid
of the Yoga power) for ascertaining as to whether I am really emancipated
or not. This act of thine ill corresponds with that mode of life whose
emblems thou bearest. For Yogin that is endued with desire, the triple
stick is unfit. As regards thyself, thou dost not adhere to thy stick. As
regards those that are freed, it behoves even them to protect themselves
from fall.[1686] Listen now to me as to what thy transgression has been
in consequence of thy contact with me and thy having entered into my
gross body with the aid of thy understanding. To what reason is thy
entrance to be ascribed into my kingdom or my palace? At whose sign hast
thou entered into my heart?[1687] Thou belongest to the foremost of all
the orders, being, as thou art, a Brahmana woman. As regards myself,
however, I am a Kshatriya. There is no union for us two. Do not help to
cause an intermixture of colours. Thou livest in the practice of those
duties that lead to Emancipation. I live in the domestic mode of life,
This act of thine, therefore, is another evil thou hast done, for it
produces an unnatural union of two opposite modes of life. I do not know
whether thou belongest to my own gotra or dost not belong to it. As
regards thyself also, thou dost not know who I am (viz., to what gotra I
belong). If thou art of my own gotra, thou hast, by entering into my
person, produced another evil,--the evil, viz., of unnatural union. If,
again, thy husband be alive and dwelling in a distant place, thy union
with me has produced the fourth evil of sinfulness, for thou art not one
with whom I may be lawfully united. Dost thou perpetrate all these sinful
acts, impelled by the motive of accomplishing a particular object? Dost
thou do these from ignorance or from perverted intelligence? If, again,
in consequence of thy evil nature thou hast thus become thoroughly
independent or unrestrained in thy behaviour, I tell thee that if thou
hast any knowledge of the scriptures, thou wilt understand that
everything thou hast done has been productive of evil. A third fault
attaches to thee in consequence of these acts of thine, a fault that is
destructive of peace of mind. By endeavouring to display thy superiority,
the indication of a wicked woman is seen in thee. Desirous of asserting
thy victory as thou art, it is not myself alone whom thou wishest to
defeat, for it is plain that thou wishest to obtain a victory over even
the whole of my court (consisting of these learned and very superior
Brahmanas), by casting thy eyes in this way towards all these meritorious
Brahmanas, it is evident that thou desirest to humiliate them all and
glorify thyself (at their expense). Stupefied by thy pride of
Yoga-puissance that has been born of thy jealousy (at sight of my power,)
thou hast caused a union of thy understanding with mine and thereby hast
really mingled together nectar with poison. That union, again, of man and
woman, when each covets the other, is sweet as nectar. That association,
however, of man and woman when the latter, herself coveting, fails to
obtain an individual of the opposite sex that does not covet her, is,
instead of being a merit, only a fault that is as noxious as poison. Do
not continue to touch me. Know that I am righteous. Do thou act according
to thy own scriptures. The enquiry thou hadst wished to make, viz.,
whether I am or I am not emancipated, has been finished. It behoves thee
not to conceal from me all thy secret motives. It behoves thee not, that
thus disguisest thyself, to conceal from me what thy object is, that is
whether this call of thine has been prompted by the desire of
accomplishing some object of thy own or whether thou hast come for
accomplishing the object of some other king (that is hostile to me). One
should never appear deceitfully before a king; nor before a Brahmana; nor
before one's wife when that wife is possessed of every wifely virtue.
Those who appear in deceitful guise before these three very soon meet
with destruction. The power of kings consists in their sovereignty. The
power of Brahmanas conversant with the Vedas is in the Vedas. Women wield
a high power in consequence of their beauty and youth and blessedness.
These then are powerful in the possession of these powers. He, therefore,
that is desirous of accomplishing his own object should always approach
these three with sincerity and candour, insincerity and deceit fail to
produce success (in these three quarters). It behoveth thee, therefore,
to apprise me of the order to which thou belongest by birth, of thy
learning and conduct and disposition and nature, as also of the object
thou hast in view in coming to this place!--"

"Bhishma continued, 'Though rebuked by the king in these unpleasant,
improper, and ill-applied words, the lady Sulabha was not at all abashed.
After the king had said these words, the beautiful Sulabha then addressed
herself for saying the following words in reply that were more handsome
than her person.

"'Sulabha said, O king, speech ought always to be free from the nine
verbal faults and the nine faults of judgment. It should also, while
setting forth the meaning with perspicuity, be possessed of the eighteen
well-known merits.[1688] Ambiguity, ascertainment of the faults and
merits of premises and conclusions, weighing the relative strength or
weakness of those faults and merits, establishment of the conclusion, and
the element of persuasiveness or otherwise that attaches to the
conclusion thus arrived at,--these five characteristics appertaining to
the sense--constitute the authoritativeness of what is said. Listen now
to the characteristics of these requirements beginning with ambiguity,
one after another, as I expound them according to the combinations. When
knowledge rests on distinction in consequence of the object to be known
being different from one another, and when (as regards the comprehension
of the subject) the understanding rests upon many points one after
another, the combination of words (in whose case this occurs) is said to
be vitiated by ambiguity.[1689] By ascertainment (of faults and merits),
called Sankhya, is meant the establishment, by elimination, of faults or
merits (in premises and conclusions), adopting tentative meanings.[1690]
Krama or weighing the relative strength or weakness of the faults or
merits (ascertained by the above process), consists in settling the
propriety of the priority or subsequence of the words employed in a
sentence. This is the meaning attached to the word Krama by persons
conversant with the interpretation of sentences or texts. By Conclusion
is meant the final determination, after this examination of what has been
said on the subjects of religion, pleasure, wealth, and Emancipation, in
respect of what is particularly is that has been said in the text.[1691]
The sorrow born of wish or aversion increases to a great measure. The
conduct, O king, that one pursues in such a matter (for dispelling the
sorrow experienced) is called Prayojanam.[1692] Take it for certain, O
king, at my word, that these characteristics of Ambiguity and the other
(numbering five in all), when occurring together, constitute a complete
and intelligible sentence.[1693] The words I shall utter will be fraught
with sense, free from ambiguity (in consequence of each of them not being
symbols of many things), logical, free from pleonasm or tautology,
smooth, certain, free from bombast, agreeable or sweet, truthful, not
inconsistent with the aggregate of three, (viz., Righteousness, Wealth
and Pleasure), refined (i.e., free from Prakriti), not elliptical or
imperfect, destitute of harshness or difficulty of comprehension,
characterised by due order, not far-fetched in respect of sense,
corrected with one another as cause and effect and each having a specific
object.[1694] I shall not tell thee anything, prompted by desire or wrath
or fear or cupidity or abjectness or deceit or shame or compassion or
pride. (I answer thee because it is proper for me to answer what thou
hast said). When the speaker, the hearer, and the words said, thoroughly
agree with one another in course of a speech, then does the sense or
meaning come out very clearly. When, in the matter of what is to be said,
the speaker shows disregard for the understanding of the hearer by
uttering words whose meaning is understood by himself, then, however good
those words may be, they become incapable of being seized by the
hearer.[1695] That speaker, again, who, abandoning all regard for his own
meaning uses words that are of excellent sound and sense, awakens only
erroneous, impressions in the mind of the hearer. Such words in such
connection become certainly faulty. That speaker, however, who employs
words that are, while expressing his own meaning, intelligible to the
hearer, as well, truly deserves to be called a speaker. No other man
deserves the name. It behoveth thee, therefore, O king, to hear with
concentrated attention these words of mine, fraught with meaning and
endued with wealth of vocables. Thou hast asked me who I am, whose I am,
whence I am coming, etc. Listen to me, O king, with undivided mind, as I
answer these questions of thine. As lac and wood, as grains of dust and
drops of water, exist commingled when brought together, even so are the
existences of all creatures.[1696] Sound, touch, taste, form, and scent,
these and the senses, though diverse in respect of their essences, exist
yet in a state of commingling like lac and wood. It is again well known
that nobody asks any of these, saying, who art thou? Each of them also
has no knowledge either of itself or of the others. The eye cannot see
itself. The ear cannot hear itself. The eye, again, cannot discharge the
functions of any of the other senses, nor can any of the senses discharge
the functions of any sense save its own. If all of them even combine
together, even they fail to know their own selves as dust and water
mingled together cannot know each other though existing in a state of
union. In order to discharge their respective functions, they await the
contact of objects that are external to them. The eye, form, and light,
constitute the three requisites of the operation called seeing. The same,
as in this case, happens in respect of the operations of the other senses
and the ideas which is their result. Then, again, between the functions
of the senses (called vision, hearing, etc.,) and the ideas which are
their result (viz., form, sound, etc.), the mind is an entity other than
the senses And is regarded to have an action of its own. With its help
one distinguishes what is existent from what is non-existent for arriving
at certainty (in the matter of all ideas derived from the senses). With
the five senses of knowledge and five senses of action, the mind makes a
total of eleven. The twelfth is the Understanding. When doubt arises in
respect of what is to be known, the Understanding comes forward and
settles all doubts (for aiding correct apprehension). After the twelfth,
Sattwa is another principle numbering the thirteenth. With its help
creatures are distinguished as possessing more of it or less of it in
their constitutions.[1697] After this, Consciousness (of self) is another
principle (numbering the fourteenth). It helps one to an apprehension of
self as distinguished from what is not self. Desire is the fifteenth
principle, O king. Unto it inhere the whole universe.[1698] The sixteenth
principle is Avidya. Unto it inhere the seventeenth and the eighteenth
principles called Prakriti and Vyakti (i.e., Maya and Prakasa). Happiness
and sorrow, decrepitude and death, acquisition and loss, the agreeable
end the disagreeable,--these constitute the nineteenth principle and are
called couples of opposites. Beyond the nineteenth principle is another,
viz., Time called the twentieth. Know that the births and death of all
creatures are due to the action of this twentieth principle. These twenty
exist together. Besides these, the five Great primal elements, and
existence and non-existence, bring up the tale to seven and twenty.
Beyond these, are three others, named Vidhi, Sukra, and Vala, that make
the tale reach thirty.[1699] That in which these ten and twenty
principles occur is said to be body. Some persons regard unmanifest
Prakriti to be the source or cause of these thirty principles. (This is
the view of the atheistic Sankhya school). The Kanadas of gross vision
regard the Manifest (or atoms) to be their cause. Whether the Unmanifest
or the Manifest be their cause, or whether the two (viz., the Supreme or
Purusha and the Manifest or atoms) be regarded as their cause, or
fourthly, whether the four together (viz., the Supreme or Purusha and his
Maya and Jiva and Avidya or Ignorance) be the cause, they that are
conversant with Adhyatma behold Prakriti as the cause of all creatures.
That Prakriti which is Unmanifest, becomes manifest in the form of these
principles. Myself, thyself, O monarch, and all others that are endued
with body are the result of that Prakriti (so far as our bodies are
concerned). Insemination and other (embryonic) conditions are due to the
mixture of the vital seed and blood. In consequence of insemination the
result which first appears is called by the name of 'Kalala.' From
'Kalala' arises what is called Vudvuda (bubble). From the stage called
'Vudvuda' springs what is called 'Pesi.' From the condition called 'Pesi'
that stage arises in which the various limbs become manifested. From this
last condition appear nails and hair. Upon the expiration of the ninth
month, O king of Mithila, the creature takes its birth so that, its sex
being known, it comes to be called a boy or girl. When the creature
issues out of the womb, the form it presents is such that its nails and
fingers seem to be of the hue of burnished copper. The next stage is said
to be infancy, when the form that was seen at the time of birth becomes
changed. From infancy youth is reached, and from youth, old age. As the
creature advances from one stage into another, the form presented in the
previous stage becomes changed. The constituent elements of the body,
which serve diverse functions in the general economy, undergo change
every moment in every creature. Those changes, however, are so minute
that they cannot be noticed.[1700] The birth of particles, and their
death, in each successive condition, can not be marked, O king, even as
one cannot mark the changes in the flame of a burning lamp.[1701] When
such is the state of the bodies of all creatures,--that is when that
which is called the body is changing incessantly even like the rapid
locomotion of a steed of good mettle,--who then has come whence or not
whence, or whose is it or whose is it not, or whence does it not arise?
What connection does there exist between creatures and their own
bodies?[1702] As from the contact of flint with iron, or from two sticks
of wood when rubbed against each other, fire is generated, even so are
creatures generated from the combination of the (thirty) principles
already named. Indeed, as thou thyself seest thy own body in thy body and
as thou thyself seest thy soul in thy own soul, why is it that thou dost
not see thy own body and thy own soul in the bodies and souls of others?
If it is true that thou seest an identity with thyself and others, why
then didst thou ask me who I am and whose? If it is true that hast, O
king been freed from the knowledge of duality that (erroneously)
says--this is mine and this other is not mine,--then what use is there
with such questions as Who art thou, whose art thou and whence dost thou
come? What indications of Emancipation can be said to occur in that king
who acts as others act towards enemies and allies and neutrals and in
victory and truce and war? What indications of Emancipation occur in him
who does not know the true nature of the aggregate of three as manifested
in seven ways in all acts and who, on that account, is attached to that
aggregate of three?[1703] What indications of Emancipation exist in him
who fails to cast an equal eye on the agreeable, on the weak, and the
strong? Unworthy as thou art of it, thy pretence of Emancipation should
be put down by thy counsellers! This thy endeavour to attain to
Emancipation (when thou hast so many faults) is like the use of medicine
by a patient who indulges in all kinds of forbidden food and practices. O
chastiser of foes, reflecting upon spouses and other sources of
attachment, one should behold these in one's own soul. What else can be
looked upon as the indication of Emancipation? Listen now to me as I
speak in detail of these and certain other minute sources of attachment
appertaining to the four well known acts (of lying down for slumber,
enjoyment, eating, and dressing) to which thou art still bound though
thou professest thyself to have adopted the religion of Emancipation.
That man who has to rule the whole world must, indeed, be a single king
without a second. He is obliged to live in only a single palace. In that
palace he has again only one sleeping chamber. In that chamber he has,
again, only one bed on which at night he is to lie down. Half that bed
again he is obliged to give to his Queen-consort. This may serve as an
example of how little the king's share is of all he is said to own. This
is the case with his objects of enjoyment, with the food he eats, and
with the robes he wears. He is thus attached to a very limited share of
all things. He is, again, attached to the duties of rewarding and
punishing. The king is always dependent on others. He enjoys a very small
share of all he is supposed to own, and to that small share he is forced
to be attached (as well as others are attached to their respective
possessions). In the matter also of peace and war, the king cannot be
said to be independent. In the matter of women, of sports and other kinds
of enjoyment, the king's inclinations are exceedingly circumscribed. In
the matter of taking counsel and in the assembly of his councillors what
independence can the king be said to have? When, indeed, he sets his
orders on other men, he is said to be thoroughly independent. But then
the moment after, in the several matters of his orders, his independence
is barred by the very men whom he has ordered.[1704] If the king desires
to sleep, he cannot gratify his desire, resisted by those who have
business to transact with him. He must sleep when permitted, and while
sleeping he is obliged to wake up for attending to those that have urgent
business with him--bathe, touch, drink, eat, pour libations on the fire,
perform sacrifices, speak, hear,--these are the words which kings have to
hear from others and hearing them have to slave to those that utter them.
Men come in batches to the king and solicit him for gifts. Being,
how-ever, the protector of the general treasury, he cannot make gifts
unto even the most deserving. If he makes gifts, the treasury becomes
exhausted. If he does not, disappointed solicitors look upon him with
hostile eyes. He becomes vexed and as the result of this, misanthropical
feelings soon invade his mind. If many wise and heroic and wealthy men
reside together, the king's mind begins to be filled with distrust in
consequence. Even when there is no cause of fear, the king entertains
fear of those that always wait upon and worship him. Those I have
mentioned O king, also find fault with him. Behold, in what way the
king's fears may arise from even them! Then again all men are kings in
their own houses. All men, again, in their own houses are house-holders.
Like kings, O Janaka, all men in their own houses chastise and reward.
Like kings others also have sons and spouses and their own selves and
treasuries and friends and stores. In these respects the king is not
different from other men.--The country is ruined,--the city is consumed
by fire,--the foremost of elephants is dead,--at all this the king yields
to grief like others, little regarding that these impressions are all due
to ignorance and error. The king is seldom freed from mental griefs
caused by desire and aversion and fear. He is generally afflicted also by
headaches and diverse diseases of the kind. The king is afflicted (like
others) by all couples of opposites (as pleasure and pain, etc). He is
alarmed at everything. Indeed, full of foes and impediments as kingdom
is, the king, while he enjoys it, passes nights of sleeplessness.
Sovereignty, therefore, is blessed with an exceedingly small share of
happiness. The misery with which it is endued is very great. It is as
unsubstantial as burning flames fed by straw or the bubbles of froth seen
on the surface of water. Who is there that would like to obtain
sovereignty, or having acquired sovereignty can hope to win tranquillity?
Thou regardest this kingdom and this palace to be thine. Thou thinkest
also this army, this treasury, and these counsellers to belong to thee.
Whose, however, in reality are they, and whose are they not? Allies,
ministers, capital, provinces, punishment, treasury, and the king, these
seven which constitute the limbs of a kingdom exist, depending upon one
another, like three sticks standing with one another's support. The
merits of each are set off by the merits of the others. Which of them can
be said to be superior to the rest? At those times those particular ones
are regarded as distinguished above the rest when some important end is
served through their agency. Superiority, for the time being, is said to
attach to that one whose efficacy is thus seen. The seven limbs already
mentioned, O best of kings, and the three others, forming an aggregate of
ten, supporting one another, are said to enjoy the kingdom like the king
himself.[1705] That king who is endued with great energy and who is
firmly attached to Kshatriya practices, should be satisfied with only a
tenth part of the produce of the subject's field. Other kings are seen to
be satisfied with less than a tenth part of such produce. There is no one
who owns the kingly office without some one else owning it in the world,
and there is no kingdom without a king.[1706] If there be no kingdom,
there can be no righteousness, and if there be no righteousness, whence
can Emancipation arise? Whatever merit is most sacred and the highest,
belongs to kings and kingdoms.[1707] By ruling a kingdom well, a king
earns the merit that attaches to a Horse-sacrifice with the whole Earth
given away as Dakshina. But how many kings are there that rule their
kingdoms well? O ruler of Mithila, I can mention hundreds and thousands
of faults like these that attach to kings and kingdoms. Then, again, when
I have no real connection with even my body, how then can I be said to
have any contact with the bodies of others? Thou canst not charge me with
having endeavoured to bring about an intermixture of castes. Hast thou
heard the religion of Emancipation in its entirety from the lips of
Panchasikha together with its means, its methods, its practices, and its
conclusion?[1708] If thou hast prevailed over all thy bonds and freed
thyself from all attachments, may I ask thee, O king, who thou preservest
thy connections still with this umbrella and these other appendages of
royalty? I think that thou hast not listened to the scriptures, or, thou
hast listened to them without any advantage, or, perhaps, thou hast
listened to some other treatises looking like the scriptures. It seems
that thou art possessed only of worldly knowledge, and that like an
ordinary man of the world thou art bound by the bonds of touch and
spouses and mansions and the like. If it be true that thou Met been
emancipated from all bonds, what harm have I done thee by entering thy
person with only my Intellect? With Yatis, among all orders of men, the
custom is to dwell in uninhabited or deserted abodes. What harm then have
I done to whom by entering thy understanding which is truly of real
knowledge? I have not touched thee, O king, with my hands, of arms, or
feet, or thighs, O sinless one, or with any other part of the body. Thou
art born in a high race. Thou hast modesty. Thou hast foresight. Whether
the act has been good or bad, my entrance into thy body has been a
private one, concerning us two only. Was it not improper for thee to
publish that private act before all thy court? These Brahmanas are all
worthy of respect. They are foremost of preceptors. Thou also art
entitled to their respect, being their king. Doing them reverence, thou
art entitled to receive reverence from them. Reflecting on all this, it
was not proper for thee to proclaim before these foremost of men the fact
of this congress between two persons of opposite sexes, if, indeed, thou
art really acquainted with the rules of propriety in respect of speech. O
king of Mithila, I am staying in thee without touching thee at all even
like a drop of water on a lotus leaf that stays on it without drenching
it in the least. If, notwithstanding instructions of Panchasikha of the
mendicant order, thy knowledge has become abstracted from the sensual
objects to which it relates? Thou hast, it is plain, fallen off from the
domestic mode of life but thou hast not yet attained to Emancipation that
is so difficult to arrive at. Thou stayest between the two, pretending
that thou hast reached the goal of Emancipation. The contact of one that
is emancipated with another that has been so, or Purusha with Prakriti,
cannot lead to an intermingling of the kind thou dreariest. Only those
that regard the soul to be identical with the body, and that think the
several orders and modes of life to be really different from one another,
are open to the error of supposing an intermingling to be possible. My
body is different from thine. But my soul is not different from thy soul.
When I am able to realise this, I have not the slightest doubt that my
understanding is really not staying in thine though I have entered into
thee by Yoga.[1709] A pot is borne in the hand. In the pot is milk. On
the milk is a fly. Though the hand and pot, the pot and milk, and the
milk and the fly, exist together, yet are they all distinct from each
other. The pot does not partake the nature of the milk. Nor does the milk
partake the nature of the fly. The condition of each is dependent on
itself, and can never be altered by the condition of that other with
which it may temporarily exist. After this manner, colour and practices,
though they may exist together with and in a person that is emancipate,
do not really attach to him. How then can an intermingling of orders be
possible in consequence of this union of myself with thee? Then, again, I
am not superior to thee in colour. Nor am I a Vaisya, nor a Sudra. I am,
O king, of the same order with the, borne of a pure race. There was a
royal sage of the name of Pradhana. It is evident that thou hast heard of
him. I am born in his race, and my name is Sulabha. In the sacrifices
performed by my ancestors, the foremost of the gods, viz., Indra, used to
come, accompanied by Drona and Satasringa, and Chakradwara (and other
presiding geniuses of the great mountains). Born in such a race, it was
found that no husband could be obtained for me that would be fit for me.
Instructed then in the religion of Emancipation, I wander over the Earth
alone, observant of the practices of asceticism. I practise no hypocrisy
in the matter of the life of Renunciation. I am not a thief that
appropriates what belongs to others. I am not a confuser of the practices
belonging to the different orders. I am firm in the practices that belong
to that mode of life to which I properly belong. I am firm and steady in
my vows. I never utter any word without reflecting on its propriety. I
did not come to thee, without having deliberated properly, O monarch!
Having heard that thy understanding has been purified by the religion of
Emancipation, I came here from desire of some benefit. Indeed, it was for
enquiring of thee about Emancipation that I had come. I do not say it for
glorifying myself and humiliating my opponents. But I say it, impelled by
sincerity only. What I say is, he that is emancipated never indulges in
that intellectual gladiatorship which is implied by a dialectical
disputation for the sake of victory. He, on the other hand, is really
emancipate who devotes himself to Brahma, that sole seat of
tranquillity.[1710] As a person of the mendicant order resides for only
one night in an empty house (and leaves it the next morning), even after
the same manner I shall reside for this one night in thy person (which,
as I have already said, is like an empty chamber, being destitute of
knowledge). Thou hast honoured me with both speech and other offers that
are due from a host to a guest. Having slept this one night in thy
person, O ruler of Mithila, which is as it were my own chamber now,
tomorrow I shall depart.

"Bhishma continued, 'Hearing these words fraught with excellent sense and
with reason, king Janaka failed to return any answer thereto.'"[1711]



SECTION CCCXXII

"Yudhishthira said, 'How was Suka, the son of Vyasa, in days of old, won
over to Renunciation? I desire to hear thee recite the story. My
curiosity in this respect is irrepressible. It behoveth thee, O thou of
Kuru's race, to discourse to me on the conclusions in respect of the
Unmanifest (Cause), the Manifest (Effects), and of the Truth (or Brahma)
that is in, but unattached to them, as also of the acts of the self-born
Narayana, as they are known to thy understanding.

"Bhishma said, 'Beholding his son Suka living fearlessly as ordinary men
do in practices that are considered harmless by them, Vyasa taught him
the entire Vedas and then discoursed to him one day in these words:
'Vyasa said, O son, becoming the master of the senses, do thou subdue
extreme cold and extreme heat, hunger and thirst, and the wind also, and
having subdued them (as Yogins do), do thou practise righteousness. Do
thou duly observe truth and sincerity, and freedom from wrath and malice,
and self-restraint and penances, and the duties of benevolence and
compassion. Rest thou on truth, firmly devoted to righteousness,
abandoning all sort of insincerity and deceit. Do thou support thy life
on what remains of food after feeding gods and guests. Thy body is as
transitory as the froth on the surface of water. The Jiva-soul is sitting
unattached in it as a bird on a tree. The companionship of all agreeable
object is exceedingly short-lived. Why then, O son, dost thou sleep in
such forgetfulness? Thy foes are heedful and awake and ever ready (to
spring on thee) and always watchful of their opportunity. Why art thou so
foolish as not to know this?[1712] As the days are going one after
another, the period of thy life is being lessened. Indeed when thy life
is being incessantly shortened, why dost thou not run to preceptors (for
learning the means of rescue)? Only they that are destitute of faith (in
the existence of next life) set their hearts on things of this world that
have the only effect of increasing flesh and blood. They are totally
unmindful of all that is concerned with the next world. Those men that
are stupefied by erroneous understandings display a hatred for
righteousness. The man who walks after those misguided persons that have
betaken themselves to devious and wrong paths is afflicted equally with
them. They however, that are contented, devoted to the scriptures, endued
with high souls, and possessed of great might, betake themselves to the
part of righteousness. Do thou wait upon them with reverence and seek
instruction from them. Do thou act according to the instructions received
from those wise men whose eyes are set upon righteousness. With
understanding cleansed by such lessons and rendered superior, do thou
then restrain thy heart which is ever ready to deviate from the right
course. They whose understandings are always concerned with the present,
who fearlessly regard the tomorrow as something quite remote,--they who
do not observe any restrictions in the matter of food,--ate really
senseless persons that fail to understand that this world is only a field
of probation.[1713] Repairing to the fight of steps constituted by
Righteousness, do thou ascend those steps one after another. At present
thou art like a worm that is employed in weaving its cocoon round itself
and thereby depriving itself of all means of escape. Do thou keep to thy
left, without any scruple, the atheist who transgresses all restraints,
who is situated like a house by the side of a fierce and encroaching
current, (for the destruction he courts), and who (to others) seems to
stand like a bamboo with its tall head erected in pride.[1714] Do thou
with the raft of Yoga, cross the ocean of the world whose waters are
constituted by thy five senses. Having Desire and Wrath and Death for its
fierce monsters, and owning birth for its vortex. Do thou cross, with the
raft of Righteousness, the world that is affected by Death and afflicted
by Decrepitude, and upon which the thunder-bolts constituted by days and
nights are falling incessantly. When death is seeking thee at all
moments, viz., when thou art sitting or lying down, it is certain that
Death may get thee for his victim at any time. Whence art thou to obtain
thy rescue! Like the she-wolf snatching away a lamb. Death snatches away
one that is still engaged in earning wealth and still unsatisfied in the
indulgence of his pleasures. When thou art destined to enter into the
dark, do thou hold up the blazing lamp made of righteous understanding
and whose flame has been well-husbanded out. Failing into various forms
one after another in the world of men, a creature obtains the status of
Brahmanhood with great difficulty. Thou hast obtained that status. Do
thou then, O son endeavour to maintain it (properly).[1715] A Brahman
hath not been born for the gratification of desire. On the other hand,
his body is intended to be subjected to mortification and penances in
this world so that incomparable happiness may be his in the next world.
The status of Brahmanhood is acquired with the aid of long-continued and
austere penances. Having acquired that status, one should never waste
one's time in the indulgence of one's senses. Always engaged in penances
and self-restraint and desirous of what is for thy good, do thou live and
act, devoted to peace and tranquillity. The period of life, of every man,
is like a steed. The nature of that steed is unmanifest. The (sixteen)
elements (mentioned before) constitute its body. Its nature is
exceedingly subtile. Kshanas, and Trutis, and Nimeshas are the hair on
its body. The twilights constitute its shoulder joints; The lighted and
the dark fortnights are its two eyes of equal power. Months are its other
limbs. That steed is running incessantly. If thy eyes be not blind,
beholding then that steed incessantly moving forward in its invisible
course, do thou set thy heart on righteousness, after hearing what thy
preceptors have to say on the question of the next world. They that fall
away from righteousness and that conduct themselves recklessly, that
always display malice towards others and betake themselves to evil ways
are obliged to assume (physical) bodies in the regions of Yama and suffer
diverse afflictions, in consequence of their unrighteous acts of diverse
kind.[1716] That king who is devoted to righteousness and who protects
and chastises the good and the wicked with discrimination, attains to
those regions that belong to man of righteous deeds. By doing diverse
kinds of good acts, he attains to such felicity as is faultless and as is
incapable of being attained to by undergoing even thousands of
births.[1717] Furious dogs of frightful mien, crows of iron beaks, flocks
of ravens and vultures and other birds, and blood-sucking worms, assail
the man who transgresses the commands of his parents and preceptors when
he goes to hell after death.[1718] That sinful wretch who, in consequence
of his recklessness, transgresses the ten boundaries that have been fixed
by the Self-born himself, is obliged to pass his time in great affliction
in the wild wastes that occur in the dominions of the king of
Pitris.[1719] That man who is tainted with cupidity, who is in love with
untruth, who always takes a delight in deception and cheating, and who
does injuries to others by practising hypocrisy and deception, has to go
to deep hell and suffer great woe and affliction for his acts of
wickedness. Such a man is forced to bathe in the broad river called
Vaitarani whose waters are scalding, to enter into a forest of trees
whose leaves are as sharp as swords, and then to lie down on a bed of
battle-axes. He has thus to pass his days in frightful hell in great
affliction. Thou beholdest only the regions of Brahman and other deities,
but thou art blind to that which is the highest (viz., Emancipation).
Alas, thou art ever blind also to that which brings Death on its train
(viz., decrepitude and old age).[1720] Go (along the path of
Emancipation)! Why tarriest thou? A frightful terror, destructive of thy
happiness, is before thee! Do thou take prompt steps for achieving thy
Emancipation! Soon after death thou art sure to be taken before Yama at
his command. For obtaining felicity in the next world, strive to attain
to righteousness through the practice of difficult and austere vows. The
puissant Yama, regardless of the sufferings of others, very soon takes
the lives of all persons, that is of thyself and thy friends. There is
none capable of resisting him. Very soon the wind of Yama will blow
before thee (and drive thee to his presence). Very soon wilt thou be
taken to that dread presence all alone. Do thou achieve what will be for
thy good there. Where now is that Death-wind which will blow before thee
very soon? (Art thou mindful of it?) Very soon will the points of the
compass, when that moment arrives, begin to whirl before thy eyes. (Art
thou mindful of that?) O son, soon (when that moment comes) will thy
Vedas disappear from thy sight as thou goest helplessly into that dread
presence. Do thou, therefore, set thy heart on Yoga abstraction which is
possessed of great excellence.[1721] Do thou seek to attain that one only
treasure so that thou mayst not have to grieve at the recollection (after
Death) of thy former deeds good and bad all of which are characterised by
error.[1722] Decrepitude very soon weakens thy body and robs thee of thy
strength and limbs and beauty. Do thou, therefore, seek that one only
treasure. Very soon the Destroyer, with Disease for his charioteer, will
with a strong hand, for taking thy life, pierce and break thy body. Do
thou, therefore practise austere penance. Very soon will, those terrible
wolves that reside within thy body, assail thee from every side. Do thou
endeavour, therefore, to achieve acts of righteousness.[1723] Very soon
wilt thou, all alone, behold a thick darkness, and very soon wilt thou
behold golden trees on the top of the hill. Do thou, therefore, hasten to
achieve acts of righteousness.[1724] Very soon will those evil companions
and foes of thine, (viz., the senses), dressed in the guise of friends,
swerve thee from correct vision. Do thou, then, O son, strive to achieve
that which is of the highest good. Do thou earn that wealth which has no
fear from either kings or thieves, and which one has not to abandon even
at Death. Earned by one's own acts, that wealth has never to be divided
among co-owners. Each enjoys that wealth (in the other world) which each
has earned for himself. O son, give that to others by which they may be
able to live in the next world. Do thou also set thyself to the
acquisition of that wealth which is indestructible and durable. Do not
think that thou shouldst first enjoy all kinds of pleasures and then turn
thy heart on Emancipation, for before thou art satiated with enjoyment
thou mayst be overtaken by Death. Do thou, in view of this, hasten to do
acts of goodness.[1725] Neither mother, nor son, nor relatives, nor dear
friends even when solicited with honours, accompany the man that dies. To
the regions of Yama one has to go oneself, unaccompanied by any one. Only
those deeds, good and bad, that one did before death accompany the man
that goes to the other world. The gold and gems that one has earned by
good and bad means do not become productive of any benefit to one when
one's body meets with dissolution. Of men that have gone to the other
world, there is no witness, better than the soul, of all act done or
undone in life. That when the acting-Chaitanya (Jiva-soul) enters into
the witness-Chaitanya the destruction of the body takes place, is seen by
Yoga-intelligence when Yogins enter the firmament of their hearts.[1726]
Even here, the god of Fire, the Sun and the Wind,--these three reside in
the body. These, beholding as they do all the practices of one's life
become one's witnesses. Days and Nights,--the former characterised by the
virtue of displaying all things and the latter characterised by the
virtue of concealing all things,--are running incessantly and touching
all things (and thereby lessening their allotted periods of existence).
Do thou, therefore, be observant of the duties of thy own order.[1727]
The road in the other world (that leads to the regions of Yama), is
infested by many foes (in the form of iron-beaked birds and wolves) and
by many repulsive and terrible insects and worms. Do thou take care of
thy own acts, for only acts will accompany you along that road. These one
has not to share one's acts with others, but every one enjoys or endures
the fruits of those acts which every one has himself performed. As
Apsaras and great Rishis attain to fruits of great felicity, after the
same manner, men of righteous deeds, as the fruits of their respective
righteous acts, obtain in the other world cars of transcendent brightness
that move everywhere at the will of the riders. Men of stainless deeds
and cleansed souls and pure birth obtain in the next world fruits that
correspond with their own righteous acts in this life. By walking along
the high road constituted by the duties of domesticity, men acquire happy
ends by attaining to the region of Prajapati or Vrihaspati or of him of a
hundred sacrifices. I can give thee thousands and thousands of
instructions. Know, however, that the puissant cleanser (viz.,
Righteousness), keeps all foolish persons in the Dark.[1728] Thou hast
passed four and twenty years. Thou art now full five and twenty years of
age. Thy years are passing away. Do thou beg in to lay thy store of
righteousness. The Destroyer that dwells within error and heedlessness
will very soon deprive thy senses of their respective powers. Do thou
before that consummation is brought about, hasten to observe thy duties,
relying on thy body alone.[1729] When it is thy duty to go along that
road in which thyself only shalt be in front and thyself only in the
rear, what need then hast thou with either thy body or thy spouse and
children?[1730] When men have to go individually and without companions
to the region of Yama, it is plain that in view of such a situation of
terror, thou shouldst seek to acquire that one only treasure (viz.,
Righteousness or Yogasamadhi). The puissant Yama, regardless of the
afflictions of others, snatches, away the friends and relatives of one's
race by the very roots. There is no one that can resist him. Do thou,
therefore, seek to acquire a stock of righteousness I impart to thee
these lessons, O son, that are all agreeable with the scriptures I
follow. Do thou observe them by acting according to their import. He who
supports his body by following the duties laid down for his own order,
and who makes gifts for earning whatever fruits may attach to such acts,
becomes freed from the consequences that are born of ignorance and
error.[1731] The knowledge which a man of righteous deeds acquires from
Vedic declarations leads to omniscience. That omniscience is identical
with the science of the highest object of human acquisition (viz.,
Emancipation). Instruction, imparted to the grateful, became beneficial
(in consequence of their leading to the attainment of that highest object
of human acquisition).[1732] The pleasure that one takes in living amidst
the habitations of men is truly a fast-binding cord. Breaking that cord,
men of righteous deeds repair to regions of great felicity. Wicked men,
however, fail to break that bond. What use hast thou of wealth, O son, or
with relatives, or with children, since thou hast to die: Do thou employ
thyself in seeking for thy soul which is hidden in a cave. Where have all
thy grandsires gone? Do that today which thou wouldst keep for tomorrow.
Do that in the forenoon which thou wouldst keep for the afternoon. Death
does not wait for any one, to see whether one has or has not accomplished
one's task. Following the body after one's death (to the crematorium),
one's relatives and kinsmen and friends come back, throwing it on the
funeral pyre. Without a scruple do thou avoid those men that are
sceptics, that are destitute of compassion, and that are devoted to
wicked ways, and do thou endeavour to seek, without listlessness or
apathy, that which is for thy highest good. When, therefore, the world is
thus afflicted by Death, do thou, with thy whole heart, achieve
righteousness, aided all the while by unswerving patience. That man who
is well conversant with the means of attaining to Emancipation and who
duly discharges the duties of his order, certainly attains to great
felicity in the other world. For thee that dost not recognise death in
the attainment of a different body and that dost not deviate from the
path trod by the righteous, there is no destruction. He that increases
the stock of righteousness is truly wise. He, on the other hand, that
falls away from righteousness is said to be a fool. One that is engaged
in the accomplishment of good deeds attains to heaven and other rewards
as the fruits of those deeds; but he that is devoted to wicked deeds has
to sink in hell. Having acquired the status of humanity, so difficult of
acquisition, that is the stepping-stone to heaven, one should fix one's
soul on Brahma so that one may not fall away once more. That man whose
understanding, directed to the path of heaven, does not deviate
therefrom, is regarded by the wise as truly a man of righteousness and
when he dies his friends should indulge in grief. That man whose
understanding is not restless and which is directed to Brahma and who has
attained to heaven, becomes freed from a great terror (viz., hell). They
that are born in retreats of ascetics and that die there, do not earn
much merit by abstaining all their life from enjoyments and the
indulgence of desire. He, however, who though possessed of objects of
enjoyment casts them off and engages himself in the practice of penances,
succeeds in acquiring everything. The fruits of the penances of such a
man are, I think, much higher. Mothers and sires and sons and spouses, by
hundreds and thousands, every one had and will have in this world. Who,
however, were they and whose are we? I am quite alone. I have no one whom
I may call mine. Nor do I belong to any one else. I do not see that
person whose I am, nor do I see him whom I may call mine. They have
nothing to do with thee. Thou hest nothing to do with them.[1733] All
creatures take birth agreeably to their acts of past lives. Thou also
shalt have to go hence (for taking birth in a new order) determined by
thy own acts. In this world it is seen that the friends and followers of
only those that are rich behave towards the rich with devotion. The
friends and followers of those, however, that are poor fall away during
even the life-time of the poor. Man commits numerous evil acts for the
sake of his wife (and children). From those evil acts he derives much
distress both here and hereafter. The wise man beholds the world of life
devastated by the acts performed by every living being. Do thou,
therefore, O son, act according to all the instructions I have given
thee! The man possessed of true vision, beholding this world to be only a
field of action, should, from desire of felicity in the next world, do
acts that are good. Time, exerting his irresistible strength, cooks all
creatures (in his own cauldron), with the aid of his ladle constituted by
months and seasons, the sun for his fire, and days and nights for his
fuel, days and nights, that is that are the witnesses of the fruits of
every act done by every creature. For what purpose is that wealth which
is not given away and which is not enjoyed? For what purpose is that
strength which is not employed in resisting or subjugating one's foes?
For what purpose is that knowledge of the scriptures which does not impel
one to deeds of righteousness? And for what purpose is that soul which
does not subjugate the senses and abstain from evil acts? "Bhishma
continued, 'Having heard these beneficial words spoken by the Island-born
(Vyasa), Suka, leaving his sire, proceeded to seek a preceptor that could
teach him the religion of Emancipation.'"[1734]



SECTION CCCXXIII

"Yudhishthira said, 'If there is any efficacy in gifts, in sacrifices, in
penances well-performed, and in dutiful services rendered to preceptors
and other reverend seniors, do thou, O grandsire, speak of the same to
me. "Bhishma said, 'An understanding associated with evil causes the mind
to fall into sin. In this state one stains one's acts, and then falls
into great distress. Those that are of sinful acts have to take birth as
persons of very indigent circumstances. From famine to famine, from pain
to pain, from fear to fear, is their change. They are more dead than
those that are dead. Possessed of affluence, from joy to joy, from heaven
to heaven, from happiness to happiness, proceed they that are possessed
of faith, that are self-restrained, and that are devoted to righteous
deeds. They that are unbelievers have to pass, with groping hands,
through regions infested by beasts of prey and elephants and pathless
tracts teeming with snakes and robbers and other causes of fear. What
more need be said of these? They, on the other hand, that are endued with
reverence for gods and guests, that are liberal, that have proper regard
for persons that are good, and that make gifts in sacrifices, have for
theirs the path (of felicity) that belongs to men of cleansed and subdued
souls. Those that are not righteous should not be counted among men even
as grains without kernel are not counted among grain and as cockroaches
are not counted among birds. The acts that one does, follow one even when
one runs fast. Whatever acts one does, lie down with the doer who lays
himself down. Indeed, the sins one does, sit when the doer sits, and run
when he runs. The sins act when the doer acts, and, in fact follow the
doer like his shadow. Whatever the acts one does by whatever means and
under whatever circumstances, are sure to be enjoyed and endured (in
respect of their fruits) by the doer in his next life. From every side
Time is always dragging all creatures, duly observing the rule in respect
of the distance to which they are thrown and which is commensurate with
their acts.[1735] As flowers and fruits, without being urged, never
suffer their proper time to pass away without making their appearance,
even so the acts one has done in past life make their appearance at the
proper time. Honour and dishonour, gain and loss, destruction and growth,
are seen to set in. No one can resist them (when they come). One of them
is enduring, for disappear it must after appearance. The sorrows one
suffers is the result of one's acts. The happiness one enjoys flows from
one's acts. From the time when one lies within the mother's womb one
begins to enjoy and endure one's acts of a past life. Whatever acts good
and bad one does in childhood, youth, or old age, one enjoys and endures
their consequences in one's next life in similar ages. As the calf
recognises its dam even when the latter may stand among thousands of her
species, after the same manner the acts done by one in one's past life
come to one n one's next life (without any mistake) although one may live
among thousands of one's species. As a piece of dirty cloth is whitened
by being washed in water, after the same manner, the righteous, cleansed
by continuous exposure unto the fire of fasts and penances, at last
attain to unending happiness. O thou of high intelligence, the desires
and purposes of those whose sins have been washed off by long-continued
penances well-performed, become crowned with fruition. The track of the
righteous cannot be discerned even as that of birds in the, sky or that
of fishes in the water. There is no need of speaking ill of others, nor
of reciting the instances in which others have tripped. On the other
hand, one should always do what is delightful, agreeable, an beneficial
to one's own self.'"[1736]



SECTION CCCXXIV

"Yudhishthira said, 'Tell me, O grandsire, how the high-souled Suka of
austere penances took birth as the son of Vyasa, and how did he succeed
in attaining to the highest success? Upon what woman did Vyasa, endued
with wealth of asceticism, beget that son of his? We do not know who was
Suka's mother, nor do we know anything of the birth of that high-souled
ascetic. How was it that, when he was a mere boy, his mind became
directed to the knowledge of the subtile (Brahma)? Indeed, in this world
no second person can be seen in whom such predilections could be marked
at so early an age. I desire to hear all this in detail, O thou of great
intelligence. I am never satiated with hearing thy excellent and
nectar-like words. Tell me, O grandsire in their proper order, of the
greatness, and the knowledge of Suka and of his union with the (Supreme)
Soul!"

"Bhishma continued, 'The Rishis did not make merit depend upon years or
decrepitude or wealth or friends. They said that he amongst them was
great that studied the Vedas. All this that thou enquirest bout has
penances for its root. That penance, again, O son of Pandu, rises from
the subjugation of the senses. Without doubt, one incurs fault by giving
one's senses the reins. It is only by restraining them that one succeeds
in earning success. The merit that attaches to a thousand
Horse-sacrifices or a hundred Vajapeyas cannot come up to even a
sixteenth portion of the merit that arises from Yoga, I shall, on the
present occasion, recite to thee the circumstances of Suka's birth, the
fruits he won f his penances, and the foremost end he achieved (by his
acts), topics that are incapable of being understood by persons of
uncleansed soul. Once on a time on the summit of Meru adorned with
karnikara flowers, Mahadeva sported, accompanied by the terrible spirits
that were his associates. The daughter of the king of mountains, viz.,
the goddess Parvati, was also there. There at the close vicinity of that
summit, the Island-born (Vyasa) underwent extraordinary austerities. O
best of the Kurus, devoted to the practices of Yoga, the great ascetic
withdrawing himself by Yoga into his own Soul, and engaged in Dharana,
practised many austerities for the sake of (obtaining) a son. The prayer
he addressed to the great God was,--O puissant one, let me have a son
that will have he puissance of Fire and Earth and Water and Wind and
Space. Engaged in the austerest of penances, the Island-born Rishi begged
of that at God who is incapable of being approached by persons of
uncleansed souls, (not by words but) by his Yoga-resolution. The puissant
Vyasa remained there for a hundred years, subsisting on air alone,
engaged in adoring Mahadeva of multifarious form, the lord of Uma.
Thither all the regenerate Rishis and royal sages and the Regents of the
world and the Sadhyas along with the Vasus, and the Adityas, the Rudras,
and Surya and Chandramas, and the Maruts, and the Oceans, and the Rivers
and the Aswins, the Deities, the Gandharvas, and Narada and Parvata and
the Gandharva Viswavasu, and the Siddhas, and the Apsaras. There
Mahadeva, called also by the name of Rudra, sat, decked with an excellent
garland of Karnikara flowers, and blazed with effulgence like the Moon
with his rays. In those delightful and celestial woods populous with
deities and heavenly Rishis, the great Rishi remained, engaged in high
Yoga-contemplation, from desire of obtaining a son. His strength suffered
no diminution, nor did he feel any pain. At this the three worlds were
much amazed. While the Rishi, possessed of immeasurable energy, sat in
Yoga, his matted locks, in con-sequence of his energy, were seen to blaze
like flames of fire. The illustrious Markandeya it was from whom I heard
of this. He used always to recite to me the acts of the deities. It is
for this that the matted locks of the high-souled and (Island-born)
Krishna, thus emblazed by his energy on that occasion, seem to this day
to be endued with the complexion of fire. Gratified with such penances
and such devotion, O Bharata, of the Rishi, the great God resolved (to
grant him his wish). The Three-eyed deity, smiling with pleasure,
addressed him and said,--O Island-born one, thou shalt get a son like to
what thou wishest! Possessed of greatness, he shall be as pure as Fire,
as Wind, as Earth, as Water, and as Space! He shall be possessed of the
consciousness of his being Brahma's self; his understanding and soul
shall be devoted to Brahma, and he shall completely depend upon Brahma so
as to be identifiable with it!'"



SECTION CCCXXV

"Bhishma said. 'The son of Satyavati having obtained this high boon from
the great God, was one day employed in rubbing his sticks for making a
fire. While thus engaged, the illustrious Rishi, O king, beheld the
Apsara Ghritachi, who, in consequence of her energy, was then possessed
of great beauty. Beholding the Apsara in those woods, the illustrious
Rishi Vyasa, O Yudhishthira, became suddenly smitten with desire. The
Apsara (Ghritachi), seeing the Rishi's heart troubled by desire,
transformed herself into a she-parrot and came to that spot. Although he
beheld the Apsara disguised in another form, the desire that had arisen
in the Rishi's heart (without disappearing) spread itself over every part
of his body. Summoning all his patience, the ascetic endeavoured to
suppress that desire; with all his effort, however, Vyasa did not succeed
in controlling his agitated mind. In consequence of the inevitability of
what was to happen, the Rishi's heart was attracted by Ghritachi's fair
form. He set himself more earnestly to the task of making a fire for
suppressing his emotion, but in spite of all his efforts his vital seed
came out. That best of regenerate ones, however, O king, continued to rub
his stick without feeling any scruples for what had happened. From the
seed that fell, was born a son unto him, called Suka. In consequence of
his circumstance attending his birth, he came to be called by name of
Suka. Indeed, it was thus that great ascetic that foremost of Rishis and
highest of Yogins, took birth from the two sticks (his father had for
making fire). As in a sacrifice a blazing fire shed its effulgence all
around when libations of clarified butter are poured upon it, after the
same manner did Suka take his birth, blazing with effulgence in
consequence of his own energy. Assuming the excellent form and complexion
that were his sire, Suka, O son of Kuru, of cleansed Soul, shone like a
smokeless fire. The foremost of rivers, viz., Ganga. O king, coming to
the breast of Meru, in her own embodied form, bathed Suka (after his
birth) with her waters. There fell from the welkin, O son of Kuru, an
ascetic's stick and a dark deer-skin for the use, O monarch, of the
high-souled Suka. The Gandharvas sang repeatedly and the diverse tribes
of Apsaras danced; and celestial kettledrums of loud sound began to beat.
The Gandharva Viswavasu, and Tumvuru and Varada, and those other
Gandharvas called by the names of Haha, and Huhu, eulogised the birth of
Suka. There the regents of the world with Sakra at their head came, as
also the deities and the celestial and the regenerate Rishis. The
Wind-god poured showers of celestial flowers upon the spot. The entire
universe, mobile, and immobile, became, filled with joy. The high-souled
Mahadeva of great effulgence, accompanied by the Goddess, and moved by
affection, came there and soon after the birth of the Muni's son invested
him with the sacred-thread. Sakra, the chief of the gods, gave him, from
affection, a celestial Kamandalu of excellent form, and some celestial
robes. Swans and Satapatras and cranes by thousands, and many parrots and
Chasas, O Bharata, wheeled over his head. Endued with great splendour and
intelligence, Suka, having obtained his birth from the two sticks,
continued to live there, engaged the while in the attentive observance of
many vows and fasts. As soon as Suka was born, the Vedas with all their
mysteries and all their abstracts, came for dwelling in him, O king, even
as they dwell in his sire. For all that, Suka selected Vrihaspati, who
was conversant with all the Vedas together with their branches and
commentaries, for his preceptor, remembering the universal
practice.[1737] Having studied all the Vedas together with all their
mysteries and abstracts, as also all the histories and the science of
government, O puissant monarch, the great ascetic returned home, after
giving his preceptor the tuition fee. Adopting the vow of a Brahmacharin,
he then commenced to practise the austerest penances concentrating all
his attention thereon. In even his childhood, he became an object of
respect with the gods and Rishis for his knowledge and penances. The mind
of the great ascetic, O king, took no pleasure in the three modes of life
with the domestic among them, keeping in view, as he did, the religion of
Emancipation.'"



SECTION CCCXXVI

"Bhishma said, 'Thinking of Emancipation, Suka approached his sire and
possessed as he was of humility and desirous of achieving his highest
good, he saluted his great preceptor and said,--Thou art well versed in
the religion of Emancipation. Do thou O illustrious one, discourse to me
upon it, so that supreme tranquillity of mind, O puissant one, may be
mine!--Hearing these words of his son, the great Rishi said unto him,--Do
thou study, O son, the religion of Emancipation and all the diverse
duties of life!--At the command of his sire, Suka, that foremost of all
righteous men, mastered all the treatises on Yoga, O Bharata. as also the
science promulgated by Kapila. When Vyasa behind his son to be possessed
of the resplendence of the Vedas, endued with the energy of Brahma, and
fully conversant with the religion of Emancipation, he addressed him,
saying,--Go thou to Janaka the ruler of Mithila. The king of Mithila will
tell thee everything for thy Emancipation.--Bearing the command of his
sire, O king, Suka proceeded to Mithila for enquiring of its king about
the truth of duties and the Refuge of Emancipation. Before he set out,
his sire further told him,--Do thou go thither by that path which
ordinary human beings take. Do not have recourse to thy Yoga-puissance
for proceeding through the skies--At this Suka was not at all surprised
(for he was humble by nature). He was further told that he should proceed
thither with simplicity and not from desire of pleasure.--Along your way
do not seek for friends and spouses, since friends and spouses are causes
of attachment to the world. Although the ruler of Mithila is one in whose
sacrifices we officiate, still thou shouldst not indulge in any feeling
of superiority while living with him. Thou shouldst live under his
direction and in obedience to him. Even he will dispel all thy
doubts.[1738] That king is well versed in all duties and well acquainted
with the scriptures on Emancipation. He is one for whom I officiate in
sacrifices. Thou shouldst, without any scruple, do what he bids.--Thus
instructed, the righteous-souled Suka proceeded to Mithila on foot
although he was able to traverse through the skies over the whole Earth
with her seas. Crossing many hills and mountains, many rivers, many
waters and lakes, and many woods and forests abounding with beasts of
prey and other animals, crossing, the two Varshas of Meru and Hari
successively and next the Varsha of Himavat, he came at last to the
Varsha known by the name of Bharata. Having seen many countries inhabited
by Chins and Huns, the great ascetic at last reached Aryavarta. In
obedience to the commands of his sire and bearing them constantly in his
mind, he gradually passed along his way on the Earth like a bird passing
through the air. Passing through many delightful towns and populous
cities, he saw diverse kinds of wealth without waiting to observe them.
On his way he passed through many delightful gardens and planes and many
sacred waters. Before much time had passed he reached the country of the
Videhas that was protected by the virtuous and high-souled Janaka. There
he beheld many populous villages, and many kinds of food and drink and
viands and habitations of cowherds swelling with men and many herds of
cattle. He beheld many fields abounding with paddy and barley and other
grain, and many lakes and waters inhabited by swans and cranes and
adorned with beautiful lotuses. Passing through the Videha country
teeming with well-to-do people, he arrived at the delightful gardens of
Mithila rich with many species of trees. Abounding with elephants and
horses and cars, and peopled by men and women, he passed through them
without waiting to observe any of the things that were presented to his
eye. Bearing that burthen in his mind and ceaselessly dwelling upon it
(viz., the desire of mastering the religion of Emancipation), Suka of
cheerful soul and taking delight in internal survey only, reached Mithila
at last. Arrived at the gate, he sent word through the keepers. Endued
with tranquillity of mind, devoted to contemplation and Yoga, he entered
the city, having obtained permission. Proceeding along the principal
street abounding with well-to-do men, he reached the king's palace and
entered it without any scruples. The porters forbade him with rough
words. Thereat, Suka, without any anger, stopped and waited. Neither the
sun nor the long distance he had walked had fatigued him in the least.
Neither hunger, nor thirst, nor the exertion he had made, had weakened
him. The heat of the Sun had not scorched or pained or distressed him in
any degree. Among those porters there was one who felt compassion for
him, beholding him staying there like the midday Sun in his effulgence.
Worshipping him in due form and saluting him properly, with joined hands
he led him to the first chamber of the palace. Seated there, Suka, O son,
began to think of Emancipation only. Possessed of equable splendour he
looked with an equal eye upon a shaded spot and one exposed to the Sun's
rays. Very soon after, the king's minister, coming to that place with
joined hands, led him to the second chamber of the palace. That chamber
led to a spacious garden which formed a portion of the inner apartments
of the palace. It looked like a second Chaitraratha. Beautiful pieces of
water occurred here and there at regular intervals. Delightful trees, all
of which were in their flowering season, stood in that garden. Bevies of
damsels, of transcendent beauty, were in attendance. The minister led
Suka from the second chamber to that delightful spot. Ordering those
damsels to give the ascetic a seat, the minister left him there. Those
well-dressed damsels were of beautiful features, possessed of excellent
hips, young in years, clad in red robes of fine texture, and decked with
many ornaments of burnished gold. They were well-skilled in agreeable
conversation and maddening revelry, and thorough mistresses of the arts
of dance and singing. Always opening their lips with smiles, they were
equal to the very Apsaras in beauty. Well-skilled in all the acts of
dalliance, competent to read the thoughts of men upon whom they wait,
possessed of every accomplishment, fifty damsels, of a very superior
order and of easy virtue, surrounded the ascetic. Presenting him with
water for washing his feet, and worshipping him respectfully with the
offer of the usual articles, they gratified him with excellent viands
agreeable to the season. After he had eaten, those damsels then, one
after another, singly led him through the grounds, showing him every
object of interest, O Bharata. Sporting and laughing and singing, those
damsels, conversant with the thoughts of all men, entertained that
auspicious ascetic of noble soul. The pure-souled ascetic born in the
fire-sticks, observant without scruples of any kind of his duties, having
all his senses under complete control, and a thorough master of his
wrath, was neither pleased nor angered at all this. Then those foremost
of beautiful women gave him an excellent seat. Washing his feet and other
limbs, Suka said his evening prayers, sat on that excellent seat, and
began to think of the object for which he had come there. In the first
part of the night, he devoted himself to Yoga. The puissant ascetic,
passed the middle portion of the night in sleep. Very soon waking up from
his slumber, he went through the necessary rites of cleansing his body,
and though surrounded by those beautiful women, he once again devoted
himself to Yoga. It was in this way, O Bharata, that the son of the
Island-born Krishna passed the latter part of that day and the whole of
that night in the palace of king Janaka.'"



SECTION CCCXXVII

"Bhishma said, The next morning, king Janaka, O Bharata, accompanied by
his minister and the whole household, came to Suka, placing his priest in
the van. Bringing with him costly seats and diverse kinds of jewels and
gems, and bearing the ingredients of the Arghya on his own head, the
monarch approached the son of his reverend preceptor. The king, taking
with his own hands, from the hands of his priest, that seat adorned with
many gems, overlaid with an excellent sheet, beautiful in all its parts,
and exceedingly costly, presented it with great reverence to his
preceptor's son Suka. After the son of (the Island-born) Krishna had
taken his seat on it, the king worshipped him according to prescribed
rites. At first offering him water to wash his feet, he then presented
him the Arghya and kine. The ascetic accepted that worship offered with
due rites and mantras. That foremost of regenerate persons, having thus
accepted the worship offered by the king, and taking the kine also that
were presented to him, then saluted the monarch. Possessed of great
energy, he next enquired after the king's welfare and prosperity. Indeed,
O king, Suka embraced in his enquiry the welfare of the monarch's
followers and officers also. Receiving Suka's permission, Janaka sat down
with all his followers. Endued with a high soul and possessed of high
birth, the monarch, with joined hands, sat down on the bare ground and
enquired after the welfare and unabated prosperity of Vyasa's son. The
monarch then asked his guest the object of his visit.

"Suka said, Blessed be thou, my sire said unto me that his Yajamana, the
ruler of the Videhas, known all over the world by the name of Janaka, is
well-versed in the religion of Emancipation. He commanded me to come to
him without delay, if I had any doubts requiring solution in the matter
of the religion of either Pravritti or Nivritti. He gave me to understand
that the king of Mithila would dispel all my doubts. I have, therefore,
come hither, at the command of my sire, for the purpose of taking lessons
from thee. It behoveth thee, O foremost of all righteous persons, to
instruct me! What are the duties of a Brahmana, and what is the essence
of those duties that have Emancipation for their object. How also is
Emancipation to be obtained? Is it obtainable by the aid of knowledge or
by that of penances?

'Janaka said, Hear what the duties are of a Brahmana from the time of his
birth. After his investiture, O son, with the sacred-thread, he should
devote his attention to the study of the Vedas. By practising penances
and dutifully serving his preceptor and observing the duties of
Brahmacharyya, O puissant one, he should pay off the debt he owes to the
deities and the Pitris, and cast off all malice. Having studied the Vedas
with close attention and subjugated his senses, and having given his
preceptor the tuition fee, he should, with the permission of his
preceptor, return home. Returning home, he should betake himself to the
domestic mode of life and weeding a spouse confine himself to her, and
live freeing himself from every kind of malice, and having established
his domestic fire. Living in the domestic mode, he should procreate sons
and grandsons. After that, he should retire to the forest, and continue
to worship the same fires and entertain guests with cordial hospitality.
Living righteously in the forest, he should at last establish his fire in
his soul, and freed from all pairs of opposites, and casting off all
attachments from the soul, he should pass his days in the mode called
Sannyasa which is otherwise called the mode of Brahma.

"'Suka said, If one succeeds in attaining to an understanding cleansed by
study of the scriptures and to true conceptions of all things, and if the
heart succeeds in freeing itself permanently from the effects of all
pairs of opposites, is it still necessary for such a person to adopt, one
after another, the three modes of life called Brahmacharyya, Garhastya,
and Vanaprastha? This is what I ask thee. It behoveth thee to tell me.
Indeed, O ruler of men, do tell me this according to the true import of
the Vedas!

"'Janaka said, Without the aid of an understanding cleansed by study of
the scriptures and without that true conception of all things which is
known by the name of Vijnana, the attainment of Emancipation is
impossible. That cleansed understanding, again, it is said, is
unattainable without one's connection with a preceptor. The preceptor is
the helmsman, and knowledge is the boat (aided by whom and which one
succeeds in crossing the ocean of the world). After having acquired that
boat, one becomes crowned with success. Indeed, having crossed the'
ocean, one may abandon both. For preventing the destruction of all the
worlds and for preventing the destruction of acts (upon which the world
depend), the duties appertaining to the four modes of life were practised
by the wise of old. By abandoning acts, good and bad, agreeably to this
order of acts one succeeds, in course of many birth, in attaining to
Emancipation.[1739] That man who, through penances performed in course of
many births, succeeds in obtaining a cleansed mind and understanding and
soul, certainly becomes able to attain to Emancipation (in a new birth)
in even the very first mode viz., Brahmacharyya.[1740] When, having
attained to a cleansed understanding, Emancipation becomes his and in
consequence thereof he becomes possessed of knowledge in respect of all
visible things, what desirable object is there to attain by observing the
three other modes of life?[1741] One should always cast off faults born
of the attributes of Rajas and Tamas. Adhering to the path of Sattwa, one
should know Self by Self.[1742] Beholding one's self in all creatures and
all creatures in one's self, one should live (without being attached to
anything) like aquatic animals living in water without being drenched by
that element. He who succeeds in transcending all pairs of attributes and
resisting their influence, succeeds in casting off all attachments, and
attains to infinite felicity in the next world, going thither like a bird
soaring into the sky from below. In this connection, there is a saying
sung of old by king Yayati and borne in remembrance, O sire, by all
persons conversant with the scriptures bearing upon Emancipation. The
effulgent ray (i.e., the Supreme Soul) exists in one's Soul and not
anywhere else. It exists equally in all creatures. One can see it oneself
if one's heart be devoted to Yoga. When a person lives in such a way that
another is not inspired with fear at his sight, and when a person is not
himself inspired with fear at the sight of others, when a person ceases
to cherish desire and hate, he is then said to attain to Brahma. When a
person ceases to entertain a sinful attitude towards all creatures in
thought, word, and deed, he is then said to attain to Brahma.[1743] By
restraining the mind and the soul, by casting off malice that stupefies
the mind, and by throwing off desire and stupefaction, one is said to
attain to Brahma. When a person assumes an equality of attitude in
respect of all objects of hearing and vision (and the operations of the
other senses) as also in respect of all living creatures, and transcends
all pairs of opposites, he is then said to attain to Brahma. When person
casts an equal eye upon praise and dispraise, gold and iron, happiness
and misery, heat and cold, good and evil, the agreeable and the
disagreeable, life and death, he is then said to attain to Brahma. One
observing the duties of the mendicant orders should restrain one's senses
and the mind even like a tortoise withdrawing its out-stretched
limbs.[1744] As a house enveloped in darkness is capable of being seen
with the aid of a lighted lamp, after the same manner can the soul be
seen with the aid of the lamp of the understanding. O foremost of
intelligent persons, I see that all this knowledge that I am
communicating to thee dwells in thee. Whatever else should be known by
one desirous of learning the religion of Emancipation is already known to
thee. O regenerate Rishi, I am convinced that through the grace of thy
preceptor and through the instructions thou hast received, thou hast
already transcended all objects of the senses.[1745] O great ascetic,
through the grace of that sire of thine, I have attained to omniscience,
and hence I have succeeded in knowing thee. Thy knowledge is much greater
than what thou thinkest thou hast. Thy perceptions also that result from
intuition are much greater than what thou thinkest thou hast. Thy
puissance also is much greater than thou art conscious of. Whether in
consequence of thy tender age, or of the doubts thou hast not been able
to dispel, or of the fear that is due to the unattainment of
Emancipation, thou art not conscious of that knowledge due to intuition
although it has arisen in thy mind. After one's doubts have been
dispelled by persons like us, one succeeds in opening the knots of one's
heart and then, by a righteous exertion one attains to and becomes
conscious of that knowledge. As regards thyself, thou art one that hast
already acquired knowledge. Thy intelligence is steady and tranquil. Thou
art free from covetousness. For all that, O Brahmana, one never succeeds
in attaining to Brahma, which is the highest object of acquisition,
without exertion. Thou seest no distinction between happiness and misery.
Thou art not covetous. Thou hast no longing for dancing and song. Thou
hast no attachments. Thou hast no attachment to friends. Thou hast no
fear in things that inspire fear. O blessed one, I see that thou castest
an equal eye upon a lump of gold and a clod of earth. Myself and other
persons possessed of wisdom, behold thee established in the highest and
indestructible path of tranquillity. Thou stayest, O Brahmana, in those
duties which obtain for the Brahmana that fruit which should be his and
which is identical with the essence of the object represented by
Emancipation. What else hast thou to ask me?'"



SECTION CCCXXVIII

"Bhishma said, 'Having heard these words of king Janaka, Suka of cleansed
soul and settled conclusions began to stay in his Soul by his Soul,
having of course seen Self by Self.[1746] His object being accomplished,
he became happy and tranquil, and without putting further questions to
Janaka, he proceeded northwards to the mountains of Himavat with the
speed of the wind and like the wind.[1747] These mountains abounded with
diverse tribes of Apsaras and echoed with many lofty sounds. Teeming with
thousands of Kinnaras and Bhringarajas[1748] it was adorned, besides,
with many Madgus and Khanjaritas and many Jivajivakas of variegated hue.
And there were many peacocks also of gorgeous colours, uttering their
shrill but melodious cries. Many bevies of swans also, and many flights
of gladdened Kokilas too, adorned the place. The prince of birds, viz.,
Garuda, dwelt on that summit constantly. The four Regents of the world,
the deities, and diverse classes of Rishis, used always to come there
from the desire of doing good to the world. It was there that the
high-souled Vishnu had undergone the severest austerities for the object
of obtaining a son. It was there that the celestial generalissimo named
Kumara, in his younger days, disregarding the three worlds with all the
celestial denizens, threw down his dart, piercing the Earth therewith.
Throwing down his dart, Skanda addressing the universe, said,--If there
be any person that is superior to me in might, or that holds Brahmanas to
be dearer, or that can compare with me in devotion to the Brahmanas and
the Vedas, or that is possessed of energy like unto me, let him draw up
this dart or at least shake it!--Hearing this challenge, the three worlds
become filled with anxiety, and all creatures asked one another,
saying,--Who will raise this dart?--Vishnu beheld all the deities and
Asuras and Rakshasas to be troubled in their senses and mind. He
reflected upon what should be the best to be done under the
circumstances. Without being able to bear that challenge in respect of
the hurling of the dart, he cast his eyes on Skanda, the son of the
Fire-god. The pure-souled Vishnu caught hold of the blazing dart, with
his left hand, and began to shake it. When the dart was being thus shaken
by Vishnu possessed of great might, the whole Earth with her mountains,
forests, and seas, shook with the dart. Although Vishnu was fully
competent to raise the dart, still he contented himself with only shaking
it. In this, the puissant lord only kept the honour of Skanda intact.
Having shaken it himself, the divine Vishnu, addressing Prahlada,
said,--Behold the might of Kumara! None else in the universe can raise
this dart! Unable to bear this, Prahlada resolved to raise the dart. He
seized it, but was unable to shake it at all, Uttering a loud cry, he
fell down on the hill-top in a swoon. Indeed, the son of Hiranya-kasipu
fell down on the Earth. Repairing towards the northern side of those
grand mountains, Mahadeva, having the bull for his sign, had undergone
the austerest penances. The asylum where Mahadeva had undergone those
austerities is encompassed on all sides with a blazing fire.
Unapproachable by persons of uncleansed souls, that mountain is known by
the name of Aditya. There is a fiery girdle all around it, of the width
of ten Yojanas, and it is incapable of being approached by Yakshas and
Rakshasas and Danavas. The illustrious god of Fire, possessed of mighty
energy, dwells there in person employed in removing all impediments from
the side of Mahadeva of great wisdom who remained there for a thousand
celestial years, all the while standing on one foot. Dwelling on the side
of that foremost of mountains, Mahadeva of high vows (by his penances)
scorched the deities greatly.[1749] At the foot of those mountains, in a
retired spot, Parasara's son of great ascetic merit, viz., Vyasa, taught
the Vedas unto his disciples. Those disciples were the highly blessed
Sumantra, Vaisampayana, Jaimini of great wisdom, and Paila of great
ascetic merit. Suka proceeded to that delightful asylum where his sire,
the great ascetic Vyasa, was dwelling, surrounded by his disciples.
Seated in his asylum, Vyasa beheld his son approach like a blazing fire
of scattered flames, or resembling the sun himself in effulgence. As Suka
approached, he did not seem to touch the trees or the rocks of the
mountain. Completely dissociated from all objects of the senses, engaged
in Yoga, the high-souled ascetic came, resembling, in speed, a shaft let
from a bow. Born on the fire-sticks, Suka, approaching, his sire, touched
his feet. With becoming formalities he then accosted the disciples of his
sire. With great cheerfulness he then detailed to his father all the
particulars of his conversation with king Janaka. Vyasa the son of
Parasara, after the arrival of his puissant son, continued to dwell there
on the Himavat engaged in teaching his disciples and his son. One day as
he was seated, his disciples, all well-skilled in the Vedas, having their
senses under control, and endued with tranquil souls, sat themselves
around him. All of them had thoroughly mastered the Vedas with their
branches. All of them were observant of penances. With joined hands they
addressed their preceptor in the following words.

"The disciples said, We have, through thy grace, been endued with great
energy. Our fame also has spread. There is one favour that we humbly
solicit thee to grant us. Hearing these words of theirs, the regenerate
Rishi answered them, saying, "Ye sons, tell me what that boon is which ye
wish I should grant you! Hearing this answer of their preceptor, the
disciples became filled with joy. Once more bowing their heads low unto
their preceptor and joining their hands, all of them in one voice said, O
king, these excellent words: If our preceptor has been pleased with us,
then, O best of sages, we are sure to be crowned with success! We all
solicit thee, O great Rishi, to grant us a boon. Be thou inclined to be
graceful to us. Let no sixth disciple (besides us five) succeed in
attaining to fame! We are four. Our preceptor's son forms the fifth. Let
the Vedas shine in only as five! Even this is the boon that we
solicit;--Hearing these words of his disciples, Vyasa, the son of
Parasara, possessed of great intelligence, well-conversant with the
meaning of the Vedas, endued with a righteous soul, and always engaged in
thinking of objects that confer benefits on a person in the world
hereafter, said unto his disciples these righteous words fraught with
great benefit: The Vedas should always be given unto him who is a
Brahmana, or unto him who is desirous of listening to Vedic instructions,
by him who eagerly wishes to attain a residence in the region of Brahman!
Do ye multiply, Let the Vedas spread (through your exertions). The Vedas
should never be imparted unto one that has not formally become a
disciple. Nor should they be given unto one who is not observant of good
vows. Nor should they be given for dwelling in one that is of uncleansed
soul. These should be known as the proper qualifications of persons that
can be accepted as disciples (for the communication of Vedic knowledge).
No science should be imparted unto one without a proper examination of
one's character, as pure gold is tested by heat, cutting and rubbing,
after the same manner disciples should be tested by their birth and
accomplishments. Ye should never set your disciples to tasks to which
they should not be set, or to tasks that are fraught with danger. One's
knowledge is always commensurate with one's understanding and diligence
in study. Let all disciples conquer all difficulties, and let all of them
meet with auspicious success. Ye are competent to lecture on the
scriptures unto persons of all the orders. Only ye should, while
lecturing, address a Brahmana, placing him in the van. These are the
rules in respect of the study of the Vedas. This again is regarded as a
high task. The Vedas were created by the Self-born for the purpose of
praising the deities therewith. That man who, through stupefaction of
intellect, speaks ill of a Brahmana well-conversant with the Vedas, is
certain to meet with humiliation in consequence of such evil-speaking. He
who disregarding all righteous rules, solicits knowledge, and he who,
disregarding the rules of righteousness, communicates knowledge, either
of them falls off and instead of that affection which should prevail
between preceptor and disciple, such, questioning and such communication
are sure to produce distrust and suspicion. I have now told ye everything
about the way in which the Vedas should be studied and taught. Ye should
act in this way towards your disciples, bearing these instructions in
your minds.'"



SECTION CCCXXIX

"Bhishma said, 'Hearing these words of their preceptor, Vyasa's disciples
endued with energy, became filled with joy and embraced one another.
Addressing one another, they said,--That which has been said by our
illustrious preceptor in view of our future good, will live in our
remembrance and we shall certainly act according to it.--Having said this
unto one another with joyful hearts, the disciples of Vyasa, who were
thorough masters of words, once more addressed their preceptor and
said,--If it pleases thee, O puissant one, we wish to descend from this
mountain to the Earth, O great ascetic, for the purpose of subdividing
the Vedas!--Hearing these words of his disciples, the puissant son of
Parasara replied unto them in these beneficial words that were fraught,
besides, with righteousness and profit,--You may repair to the Earth or
to the regions of the celestials, as ye like. You should always be
heedful, for the Vedas are such that they are always liable to be
misunderstood![1750]--Permitted by their preceptor of truthful speech,
the disciples left him after circumambulating him and bowing their heads
unto him. Descending upon the Earth they performed the Agnishtoma and
other sacrifices; and they began to officiate at the sacrifices of
Brahmanas and Kshatriyas and Vaidyas. Happily passing their days in the
domestic mode of life, they were treated by the Brahmanas with great
respect. Possessed of great fame and prosperity, they were employed in
teaching and officiating in sacrifices. After his disciples had gone
away, Vyasa remained in his asylum, with only his son in his company.
Passing his days in anxious thoughtfulness, the great Rishi, possessed of
wisdom, kept silent, sitting in a retired corner of the asylum. At that
time Narada of great ascetic merit came to that spot for seeing Vyasa,
and addressing him, said these words of melodious sound.

"'Narada said, O regenerate Rishi of Vasishtha's race, why are Vedic
sounds silent now? Why art thou sitting silent and alone engaged in
meditation like one taken up with an engrossing thought? Alas, shorn of
Vedic echoes, this mountain hath lost its beauty, even as the Moon shorn
of splendour when assailed by Rahu or enveloped in dust.[1751] Though
inhabited by the celestial Rishis, yet shorn of Vedic sounds, the
mountain no longer looks beautiful now but resembles a hamlet of
Nishadas.[1752] The Rishis, the deities, and the Gandharvas, too, no
longer shine as before in consequence of being deprived of Vedic
sound!--Hearing these words of Narada, the Island-born Krishna answered,
saying,--O great Rishi, O thou art conversant with the declarations of
the Vedas, all that thou hast said is agreeable to me and it truly
behoves thee to say it unto me! Thou omniscient, thou hast seen
everything. Thy curiosity also embraces all things within its sphere. All
that has ever occurred in the three worlds is well known to thee. Do thou
then, O regenerate Rishi, set thy commands on me. O, tell me what I am to
do! Tell me, O regenerate Rishi, what should now be done by me. Separated
from my disciples, my mind has become very cheerless now.

'Narada said, The stain of the Vedas is the suspension of their
recitation. The stain of the Brahmanas is their non-observance of vows.
The Valhika race is the stain of the Earth. Curiosity is the stain of
women. Do thou with thy intelligent son recite the Vedas, and do thou
with the echoes of Vedic sounds dispel the fears arising from Rakshasas:

"Bhishma continued, 'Hearing these words of Narada, Vyasa, the foremost
of all persons conversant with duties and firmly devoted to Vedic
recitation, became filled with joy and answered Narada, saying,--So be
it--With his son Suka, he set himself to recite the Vedas in a loud
sonorous voice, observing all the rules of orthoepy and, as it were,
filling the three worlds with that sound. One day as sire and son, who
were well-conversant with all duties, were engaged in reciting the Vedas,
a violent wind arose that seemed to be impelled by the gales that blow on
the bosom of the ocean. Understanding from this circumstance that the
hour was suited to sacred recitation. Vyasa immediately bade his son to
suspend the recitation. Suka, thus forbidden by his sire, became filled
with curiosity. He asked his sire, saying,--O regenerate one, whence is
this wind? It behoveth thee to tell me everything about the conduct of
the Wind.--Hearing this question of Suka, Vyasa became filled with
amazement. He answered Suka, by telling him that an omen which indicated
that the recitation of the Vedas should be suspended.--Thou hast obtained
spiritual vision. Thy mind too has, of itself, become cleansed of every
impurity. Thus hast been freed from the attributes of Passion and
Darkness. Thou stayest now in the attributes of Goodness. Thou beholdest
now thy Soul with thy Soul even as one beholds one's own shadow in a
mirror. Staying thyself on thy own Soul, do thou reflect on the Vedas.
The path of the Supreme Soul is called Deva-yana (the path of the gods).
The path that is made up of the attribute of Tamas is called Pitri-yana
(the path of Pitris). These are the two paths in the world hereafter. By
one, people go to heaven. By the other, people go to hell. The winds blow
on the Earth's surface and in the welkin. There are seven courses in
which they blow. Listen to me as I recount them one after another. The
body is furnished with the senses are dominated over by the Sadhyas and
many great beings of mighty strength. These gave birth to an invincible
son named Samana. From Samana sprang a son called Udana. From Udana
sprang Vyana arose Apana, and lastly from Apana sprung the wind called
Prana. That invincible scorcher of all foes, viz., Prana, became
childless. I shall now recite to thee the different functions of those
winds. The wind is the cause of the different functions of all living
creatures, and because living creatures are enabled to live by it,
therefore is the wind called Prana (or life). That wind which is the
first in the above enumeration and which is known by the name of Pravaha
(Samana) urges, along the first course, masses of clouds born of smoke
and heat. Coursing through the welkin, and coming into contact with the
water contained in the clouds, that wind displays itself in effulgence
among the darts of lightning.[1753] The second wind called Avaha blows
with a loud noise. It is this wind that causes Soma and the other
luminaries to rise and appear. Within the body (which is a microcosm of
the universe) that wind is called Udana by the wise. That wind which
sucks up water from the four oceans, and having sucked it up imparts it
to the clouds in the welkin, and which, having imparted it to the clouds
present them to the deity of rain, is third in the enumeration and known
by the name of Udvaha. That wind which supports the clouds and divided
them into diverse portions, which melts them for pouring rain and once
more solidifies them, which is perceived as the sound of the roaring
clouds, which exists for the preservation of the world by itself assuming
the form of the clouds, which bears the cars of all celestial beings
along the sky, is known by the name of Samvaha. The fourth in the
enumeration, it is endued with great strength so that it is capable of
ending the very mountains. The fifth wind is fraught with great force and
speed. It is dry and uproots and breaks down all trees. Existing with it,
the clouds come to be called by the name of Valahaka. That wind causes
calamitous phenomena of many kinds, and produces roaring sounds in the
firmament. It is known by the name of Vivaha. The sixth wind bears all
celestial waters in the firmament and prevents them from falling down.
Sustaining the sacred waters of the celestial Ganga, that wind blows,
preventing them from having a downward course. Obstructed by that wind
from a distance, the Sun, which is really the source of a thousand rays,
and which enlightens the world, appears as a luminous body of but one
ray. Through the action of that wind, the Moon, after waning, wanes again
till he displays his full disc. That wind is known, O foremost of
ascetics, by the name Parivaha.[1754] That wind which takes away the life
of all living creatures when the proper hour comes, whose track is
followed by Death and Surya's son Yama, which becomes the source of that
immortality which is attained by Yogins of subtile sight who are always
engaged in Yoga meditation, by whose aid the thousands of grandsons of
Daksha, that lord of creatures, by his ten sons, succeeded in days of old
in attaining to the ends of the universe, whose touch enables one to
attain to Emancipation by freeing oneself from the obligation of
returning so the world,--that wind is called by the name of Paravaha. The
foremost of all winds, it is incapable of being resisted by anybody.
Wonderful are these winds all of whom are the sons of Diti. Capable of
going everywhere and upholding all things, they blow all around thee
without being attached to thee at any time. This, however, is exceedingly
wonderful viz., that this foremost of mountains should thus be suddenly
shaken by that wind which has begun to blow. This wind is the breath of
Vishnu's nostrils. When urged forth with speed, it begins to blow with
great force at which the whole universe becomes agitated. Hence, when the
wind begins to blow with violence, persons conversant with the Vedas do
not recite the Vedas. The Vedas are a form of wind. If uttered with
force, the external wind becomes tortured."

"Having said these words, the puissant son of Parasara bade his son (when
the wind had ceased) to go on with his Vedic recitation. He then left
that spot for plunging into the waters of the celestial Ganga.'"[1755]



SECTION CCCXXX

"Bhishma said, 'After Vyasa had left the spot, Narada, traversing through
the sky, came to Suka employed in studying the scriptures. The celestial
Rishi came for the object of asking Suka the meaning of certain portions
of the Vedas. Beholding the celestial Rishi Narada arrived at his
retreat, Suka worshipped him by offering him the Arghya according to the
rites laid down in the Vedas. Pleased with the honours bestowed upon him,
Narada addressed Suka, saying,--Tell me, O foremost of righteous persons,
by what means, O dear child, may I accomplish what is for thy highest
good!--Hearing these words of Narada, Suka, said unto him, O Bharata,
these words:--It behoveth thee to instruct me in respect of that which
may be beneficial to me:

'Narada said, In days of yore the illustrious Sanatkumara had said these
words unto certain Rishis of cleansed souls that had repaired to him for
enquiring after the truth. There is no eye like that of knowledge. There
is no penance like renunciation. Abstention from sinful acts, steady
practice of righteousness, good conduct, the due observance of all
religious duties,--these constitute the highest good. Having obtained the
status of humanity which is fraught with sorrow, he that becomes attached
to it, becomes stupefied: such a man never succeeds in emancipating
himself from sorrow. Attachment (to things of the world) is an indication
of sorrow. The understanding of person that is attached to worldly things
becomes more and more enmeshed in the net of stupefaction. The man who
becomes enmeshed in the net of stupefaction attains to sorrow, both here
and hereafter. One should, by every means in one's power, restrain both
desire and wrath if one seeks to achieve what is for one's good. Those
two (viz., desire and wrath) arise for only destroying one's good.[1756]
One should always protect one's penances from wrath, and one's prosperity
from pride. One should always protect one's knowledge from honour and
dishonour and, one's soul from error.[1757] Compassion is the highest
virtue. Forgiveness is the highest might. The knowledge of self is the
highest knowledge. There is nothing higher than truth. It is always
proper to speak the truth. It is better again to speak what is beneficial
than to speak what is true. I hold that that is truth which is fraught
with the greatest benefit in all creatures.[1758] That man is said to be
truly learned and truly possessed of wisdom who abandons every act, who
never indulges in hope, who is completely dissociated from all worldly
surroundings, and who has renounced everything that appertains to the
world. That person who, without being attached thereto, enjoys all
objects of sense with the aid of senses that are completely under his
control, who is possessed of a tranquil soul, who is never moved by joy
of sorrow, who is engaged in Yoga-meditation, who lives in companionship
with the deities presiding over his senses and dissociated also from
them, and who, though endued with a body, never regards himself as
identifiable with it, becomes emancipated and very soon attains to that
which is highest good. One who never sees others, never touches others,
never talks with others, soon, O ascetic, attains to what is for one's
highest good. One should not injure any creature. On the other hand, one
should conduct oneself in perfect friendliness towards all. Having
obtained the status of humanity, one should never behave inimically
towards any being. A complete disregards for all (worldly) things,
perfect contentments, abandonment of hope of every kind, and
patience,--these constitute the highest good of one that has subjugated
one's senses and acquired a knowledge of self. Casting off all
attachments, O child, do thou subjugate all thy senses, and by that means
attain to felicity both here and hereafter. They that are free from
cupidity have never to suffer any sorrow. One should, therefore, cast off
all cupidity from one's soul. By casting off cupidity, O amiable and
blessed one, thou shalt be able to free thyself from sorrow and pain. One
who wishes to conquer that which is unconquerable should live devoting
oneself to penances, to self-restraint, to taciturnity, to a subjugation
of the soul. Such a person should live in the midst of attachments
without being attached to them.[1759] That Brahmana who lives in the
midst of attachments without being attached to them and who always lives
in seclusion, very soon attains to the highest felicity. That man who
lives in happiness by himself in the midst of creatures who are seen to
take delight in leading lives of sexual union, should be known to be a
person whose thirst has been slaked by knowledge. It is well known that
that man whose thirst has been slaked by knowledge has never to indulge
in grief. One attains to the status of the deities by means of good acts;
to the status of humanity by means of acts that are good and bad; while
by acts that are purely wicked, one helplessly falls down among the lower
animals. Always assailed by sorrow and decrepitude and death, a living
creature is being cooked in this world (in the cauldron of Time). Dost
thou not known it? Thou frequently regardest that to be beneficial which
is really injurious; that to be certain which is really uncertain; and
that to be desirable and good which is undesirable and not good. Alas,
why dost thou not awake to a correct apprehension of these? Like a
silkworm that ensconces itself in its own cocoon, thou art continually
ensconcing thyself in a cocoon made of thy own innumerable acts born of
stupefaction and error. Alas, why chest thou not awake to a correct
apprehension of thy situation? No need of attaching thyself to things of
this world. Attachment to worldly objects is productive of evil. The
silk-worm that weaves a cocoon round itself is at last destroyed by its
own act. Those persons that become attached to sons and spouses and
relatives meet with destruction at last, even as wild elephants sunk in
the mire of a lake are gradually weakened till overtaken by Death.
Behold, all creatures that suffer themselves to be dragged by the net of
affection become subject to great grief even as fishes on land, dragged
thereto by means of large nets! Relatives, sons, spouses, the body
itself, and all one's possessions stored with care, are unsubstantial and
prove of no service in the next world. Only acts, good and bad, that one
does, follow one to the other world. When it is certain that thou shalt
have to go helplessly to the other world, leaving behind thee all these
things alas, why dost thou then suffer thyself to be attached to such
unsubstantial things of no value, without attending to that which
constitutes thy real and durable wealth? The path which thou shalt have
to travel through is without resting places of any kind (in which to take
rest). There is no support along that way which one may catch for
upholding oneself. The country through which it passes is unknown and
undiscovered. It is, again enveloped in thick darkness. Alas, how shalt
thou proceed along that way without equipping thyself with the necessary
expenses? When thou shalt go along that road, nobody will follow thee
behind. Only thy acts, good and bad, will follow behind thee when thou
shalt depart from this world for the next. One seeks one's object of
objects by means of learning, acts, purity (both external and internal),
and great knowledge. When that foremost of objects is attained, one
becomes freed (from rebirth). The desire that one feels for living in the
midst of human habitations is like a binding cord. They that are of good
acts succeed in tearing that bond and freeing themselves. Only risen of
wicked deeds do not succeed in breaking them. The river of life (or the
world) is terrible. Personal beauty or form constitutes its banks. The
mind is the speed of its current. Touch forms its island. Taste
constitutes its current. Scent is its mire. Sound is its waters. That
particular part of it which leads towards heaven is attended with great
difficulties. Body is the boat by which one must cross that river.
Forgiveness is the oar by which it is to be propelled. Truth is the
ballast that is to steady that boat. The practice of righteousness is the
string that is to be attached to the mast for dragging that boat along
difficult waters. Charity of gift constitutes the wind that urges the
sails of that boat. Endued with swift speed, it is with that boat that
one must cross the river of life. Cast off both virtue and vice, and
truth and falsehood. Having cast off truth and falsehood, do thou cast
off that by which these are to be cast off. By casting off all purpose,
do thou cast off virtue; do thou cast off sin also by casting off all
desire. With the aid of the understanding, do thou cast off truth and
falsehood; and, at last, do thou cast off the understanding itself by
knowledge of the highest topic (viz., the supreme Soul). Do thou cast off
this body having bones for its pillars; sinews for its binding strings
and cords; flesh and blood for its outer plaster; the skin for its outer
case; full of urine and faeces and, therefore, emitting a foul smell;
exposed to the assaults of decrepitude and sorrow; forming the seat of
disease and weakened by pain; possessed of the attribute of Rajas in
predominance: not permanent or durable, and which serves as the
(temporary) habitation of the indwelling creature. This entire universe
of matter, and that which is called Mahat or Buddhi, are made up of the
(five), great elements. That which is called Mahat is due to the action
of the Supreme. The five senses, the three attributes of Tamas, Sattwa,
and Rajas,--these (together with those which have been mentioned before)
constitute a tale of seventeen. These seventeen, which are known by the
name of the Unmanifest, with all those that are called Manifest, viz.,
the five objects of the five senses, (that is to say, form, taste, sound,
touch, and scent), with Consciousness and the Understanding, form the
well-known tale of four and twenty. When endued with these four and
twenty possessions, one comes to be called by the name of Jiva (or
Puman). He who knows the aggregate of three (viz., Religion, Wealth, and
Pleasure), as also happiness and sorrow and life and death, truly and in
all their details, is said to know growth and decay. Whatever objects
exist of knowledge, should be known gradually, one after another. All
objects that are apprehended by the senses are called Manifest. Whatever
objects transcend the senses and are apprehended by means only of their
indications are said to be Unmanifest. By restraining the senses, one
wins great gratification, even like a thirsty and parched traveller at a
delicious shower of rain. Having subjugated the senses one beholds one's
soul spread out for embracing all objects, and all objects in one's soul.
Having its roots in knowledge, the puissance is never lost of the man who
(thus) beholds the Supreme in his soul,--of the man, that is to say, who
always beholds all creatures in all conditions (in his own soul).[1760]
He who by the aid of knowledge, transcends all kinds of pain born of
error and stupefaction, never catches any evil by coming into contact
with all creatures.[1761] Such a man, his understanding being fully
displayed, never finds fault with the course of conduct that prevails in
the world. One conversant with Emancipation says that the Supreme Soul is
without beginning and without end; that it takes birth as all creatures;
that it resides (as a witness) in the Jiva-soul; that it is inactive, and
without form. Only that man who meets with grief in consequence of his
own misdeeds, slays numerous creatures for the purpose of warding off
that grief.[1762] In consequence of such sacrifices, the performers have
to attain to rebirths and have necessarily to perform innumerable acts on
every side. Such a man, blinded by error, and regarding that to be
felicity which is really a source of grief, is continually rendered
unhappy even like a sick person that eats food that is improper. Such a
man is pressed and grinded by his acts like any substance that is
churned. Bound by his acts, he obtains re-birth, the order of his life
being determined by the nature of his acts. Suffering many kinds of
torture, he travels in a repeated round of rebirths even like a wheel
that turns ceaselessly. Thou, however, hast cut through all thy bonds.
Thou, abstainest from all acts! Possessed of omniscience and the master
of all things, let success be thine, and do thou become freed from all
existent objects. Through subjugation of their senses and the power of
their penances, many persons (in days of yore), having destroyed the
bonds of action, attained to high success and uninterrupted felicity.'"



SECTION CCCXXXI

"'Narada said, By listening to such scriptures as are blessed, as bring
about tranquillity, as dispel grief, and as are productive of happiness,
one attains to (a pure) understanding, and having attained to it obtains
to high 'felicity. A thousand causes of sorrow, a hundred causes of fear,
from day to day, afflict one that is destitute of understanding, but not
one that is possessed of wisdom and learning. Do thou, therefore, listen
to some old narratives as I recite them to you, for the object of
dispelling thy griefs. If one can subjugate one's understanding, one is
sure to attain to happiness. By association of what is undesirable and
dissociation from what is agreeable, only men of little intelligence,
become subject to mental sorrow of every kind. When things have become
past, one should not grieve, thinking of their merits. He that thinks of
such past things with affection can never emancipate himself. One should
always seek to find out the faults of those things to which one begins to
become attached. One should always regard such things to be fraught with
much evil. By doing so, one should soon free oneself therefrom. The man
who grieves for what is past fails to acquire either wealth or religious
merit or fame. That which exists no longer cannot be obtained. When such
things pass away, they do not return (however keen the regret one may
indulge in for their sake). Creatures sometimes acquire and sometimes
lose worldly object. No man in this world can be grieved by all the
events that fall upon him. Dead or lost, he who grieves for what is past,
only gets sorrow for sorrow. Instead of one sorrow, he gets two.[1763]
Those men who, beholding the course of life and death in the world with
the aid of their intelligence, do not shed tears, are said to behold
properly. Such persons have never to shed tears, (at anything that may
happen). When any such calamity comes, productive of either physical or
mental grief, as is incapable of being warded off by even one's best
efforts, one should cease to reflect on it with sorrow. This is the
medicine for sorrow, viz., not to think of it. By thinking of it, one can
never dispel it; on the other hand, by thinking upon sorrow, one only
enhances it. Mental griefs should be killed by wisdom; while physical
grief should be dispelled by medicines. This is the power of knowledge.
One should not, in such matters, behave like men of little
understandings. Youth, beauty, life, stored wealth, health, association
with those that are loved,--these all are exceedingly transitory. One
possessed of wisdom should never covet them. One should not lament
individually for a sorrowful occurrence that concerns an entire
community. Instead of indulgence in it when grief comes, one should seek
to avert it and apply a remedy as soon as one sees the opportunity for
doing it. There is no doubt that in this life the measure of misery is
much greater than that of happiness. There is no doubt in this that all
men show attachment for objects of the senses and that death is regarded
as disagreeable. That man who casts off both joy and sorrow, is said to
attain to Brahma. When such a man departs from this world, men of wisdom
never indulge in any sorrow on his account. In spending wealth there is
pain. In protecting it there is pain. In acquiring it there is pain.
Hence, when one's wealth meets with destruction, one should not indulge
in any sorrow for it. Men of little understanding, attaining to different
grades of wealth, fail to win contentment and at last perish in misery.
Men of wisdom, however, are always contented. All combinations are
destined to end in dissolution. All things that are high are destined to
fall down and become low. Union is sure to end in disunion anti life is
certain to end in death. Thirst is unquenchable. Contentment is the
highest happiness. Hence, persons of wisdom regard contentment to be the
most precious wealth. One's allotted period of life is running
continually. It stops not in its course for even a single moment. When
one's body itself is not durable, what other thing is there (in this
world) that one should reckon as durable? Those persons who, reflecting
on the nature of all creatures and concluding that it is beyond the grasp
of the mind, turn their attention to the highest path, and, setting out,
achieve a fair progress in it, have not to indulge in sorrow.[1764] Like
a tiger seizing and running away with its prey, Death seizes and runs
away with the man that is employed in such (unprofitable) occupation and
that is still unsatiated with objects of desire and enjoyment. One should
always seek to emancipate oneself from sorrow. One should seek to dispel
sorrow by beginning one's operations with cheerfulness, that is, without
indulging in sorrow the while, having freed oneself from a particular
sorrow, one should act in such a way as to keep sorrow at a distance by
abstaining from all faults of conduct.[1765] The rich and the poor alike
find nothing in sound and touch and form and scent and taste, after the
immediate enjoyment thereof.[1766] Before union, creatures are never
subject to sorrow. Hence, one that has not fallen off from one's original
nature, never indulges in sorrow when that union comes to an end.[1767]
One should restrain one's sexual appetite and the stomach with the aid of
patience. One should protect one's hands and feet with the aid of the
eye. One's eyes and ears and the other senses should be protected by the
mind. One's mind and speech should be ruled with the aid of wisdom.
Casting off love and affection for persons that are known as well as for
those that are unknown, one should conduct oneself with humility. Such a
person is said to be possessed of wisdom, and such a one surely finds
happiness. That man who is pleased with his own Soul[1768] who is devoted
to Yoga, who depends upon nothing out of self, who is without cupidity,
and who conducts himself without the assistance of anything but his self,
succeeds in attaining to felicity.'"



SECTION CCCXXXII

"'Narada said, When the vicissitudes of happiness and sorrow appear or
disappear, the transitions are incapable of being prevented by either
wisdom or policy or exertion. Without allowing oneself to fall away from
one's true nature, one should strive one's best for protecting one's own
Self. He who betakes himself to such care and exertion, has never to
languish. Regarding Self as something dear, one should always seek to
rescue oneself from decrepitude, death, and disease. Mental and physical
diseases afflict the body, like keen-pointed shafts shot from the bow by
a strong bowman. The body of a person that is tortured by thirst, that is
agitated by agony, that is perfectly helpless, and that is desirous of
prolonging his life, is dragged towards destruction.[1769] Days and
nights are ceaselessly running bearing away in their current the periods
of life of all human beings. Like currents of rivers, these flow
ceaselessly without ever turning back.[1770] The ceaseless succession of
the lighted and the dark fortnights is wasting all mortal creatures
without stopping for even a moment in this work. Rising and setting day
after day, the Sun, who is himself undecaying, is continually cooking the
joys and sorrows of all men. The nights are ceaselessly going away,
taking with them the good and bad incidents that befall man, that depend
on destiny, and that are unexpected by him. If the fruits of man's acts
were not dependent on other circumstances, then one would obtain whatever
object one would desire. Even men of restrained senses, of cleverness,
and of intelligence, if destitute of acts, never succeed in earning any
fruits.[1771] Others, though destitute of intelligence and unendued with
accomplishments of any kind, and who are really the lowest of men, are
seen, even when they do not long after success, to be crowned with the
fruition of all their desires.[1772] Some one else, who is always ready
to do acts of injury to all creatures, and who is engaged in deceiving
all the world, is seen to wallow in happiness. Some one that sits idly,
obtains great prosperity; while another, by exerting earnestly, is seen
to miss desirable fruits almost within his reach.[1773] Do thou ascribe
it as one of the faults of man! The vital seed, originating in one's
nature from sight of one person, goes to another person. When imparted to
the womb, it sometimes produces an embryo and sometimes fails. When
sexual congress fails, it resembles a mango tree that puts forth a great
many flowers without, however, producing a single fruit.[1774] As regards
some men who are desirous of having offspring and who, for the fruition
of their object, strive heartily (by worshipping diverse deities), they
fail to procreate an embryo in the womb. Some person again, who fears the
birth of an embryo as one fears a snake of virulent poison, finds a
long-lived son born unto him and who seems to be his own self come back
to the stages through which he has passed. Many persons with ardent
longing for offspring and cheerless on that account, after sacrificing to
many deities and undergoing severe austerities, at last beget children,
duly borne for ten long months (in the wombs of their spouses), that
prove to be veritable wretches of their race. Others, who have been
obtained through virtue of such blessed rites and observances, at once
obtain wealth and grain and diverse other sources of enjoyment earned and
stored by their sires. In an act of congress, when two persons of
opposite sexes come into contact with one another, the embryo takes birth
in the womb, like a calamity afflicting the mother. Very soon after the
suspension of the vital breaths, other physical forms possess that
embodied creature whose gross body has been destroyed but whose acts have
all been performed with that gross body made of flesh and phlegm.[1775]
Upon the dissolution of the body, another body, which is as much
destructible as the one that is destroyed, is kept ready for the burnt
and destroyed creature (to migrate into) even as one boat goes to another
for transferring to itself the passengers of the other.[1776] In
consequence of an act of congress, a drop of the vital seed, that is
inanimate, is cast into the womb. I ask thee, through whose or what care
is the embryo kept alive? That part of the body into which the food that
is eaten goes and where it is digested, is the place where the embryo
resides, but it is not digested there. In the womb, amid urine and
faeces, one's sojourn is regulated by Nature. In the matter of residence
therein or escape therefrom, the born creature is not a free agent. In
fact, in these respects, he is perfectly helpless. Some embryos fall from
the womb (in an undeveloped state). Some come out alive (and continue to
live). While as regards some, they meet with destruction in the womb,
after being quickened with life, in consequence of some other bodies
being ready for them (through the nature of their acts).[1777] That man
who, in an act of sexual congress, injects the vital fluid, obtains from
it a son or daughter. The offspring thus obtained, when the time comes,
takes part in a similar act of congress. When the allotted period of a
person's life is at its close, the five primal elements of his body
attain to the seventh and the ninth stages and then cease to be. The
person, however, undergoes no change.[1778] Without doubt, when persons
are afflicted by diseases as little animals assailed by hunters, they
then lose the powers of rising up and moving about. If when men are
afflicted by diseases, they wish to spend even vast wealth, physicians
with their best efforts fail to alleviate their pain. Even physicians,
that are well-skilled and well-up in their scriptures and well-equipt
with excellent medicines, are themselves afflicted by disease like
animals assailed by hunters. Even if men drink many astringents and
diverse kinds of medicated ghee, they are seen to be broken by
decrepitude like trees by strong elephants. When animals and birds and
beasts of prey and poor men are afflicted by ailments, who treats them
with medicines? Indeed, these are not seen to be ill. Like larger animals
assailing smaller ones, ailments are seen to afflict even terrible kings
of fierce energy and invincible prowess. All men, reft of the power of
even uttering cries indicate of pain, and overwhelmed by error and grief,
are seen to be borne away along the fierce current into which they have
been thrown. Embodied creatures, even when seeking to conquer nature, are
unable to conquer it with the aid of wealth, of sovereign power, or of
the austerest penances.[1779] If all attempts men make were crowned with
success, then men would never be subject to decrepitude, would never come
upon anything disagreeable, and lastly would be crowned with fruition in
respect of all their wishes. All men wish to attain to gradual
superiority of position. To gratify this wish they strive to the best of
their power. The result, however, does not agree with wish.[1780] Even
men that are perfectly heedful, that are honest, and brave and endued
with prowess, are seen to pay their adorations to men intoxicated with
the pride of affluence and with even alcoholic stimulants.[1781] Some men
are seen whose calamities disappear before even these are marked or
noticed by them. Others there are who are seen to possess no wealth but
who are free from misery of every kind. A great disparity is observable
in respect of the fruits that wait upon conjunctions of acts. Some are
seen to bear vehicles on their shoulders, while some are seen to ride on
those vehicles. All men are desirous of affluence and prosperity. A few
only have cars (and elephants and steeds) dragged (or walking) in their
processions. Some there are that fail to have a single spouse when their
first-wedded ones are dead; while others have hundreds of spouses to call
their own. Misery and happiness are the two things that exist side by
side. Men have either misery or happiness. Behold, this is a subject of
wonder! Do not, however, suffer thyself to be stupefied by error at such
a sight! Cast off both righteousness and sin! Cast off also truth and
falsehood! Having cast off truth and falsehood, do thou then cast off
that with whose aid thou shalt cast off the former! O best of Rishis, I
have now told thee that which is a great misery! With the aid of such
instructions, the deities (who were all human beings) succeeded in
leaving the Earth for becoming the denizens of heaven!

"'Hearing these words of Narada Suka, endued with great intelligence and
possessed of tranquillity of mind, reflected upon the drift of the
instructions he received, but could not arrive at any certainty of
conclusion. He understood that one suffers great misery in consequence of
the accession of children and spouses; that one has to undergo great
labour for the acquisition of science and Vedic lore. He, therefore,
asked himself, saying,--What is that situation which is eternal and which
is free from misery of every kind but in which there is great
prosperity?--Reflecting for a moment upon the course ordained for him to
run through, Suka, who was well acquainted with the beginning and the end
of all duties, resolved to attain to the highest end that is fraught with
the greatest felicity. He questioned himself, saying,--How shall I,
tearing all attachments and becoming perfectly free, attain to that
excellent end? How, indeed, shall I attain to that excellent situation
whence there is no return into the ocean of diverse kinds of birth! I
desire to obtain that condition of existence whence there is no return!
Casting off all kinds of attachments, arrived at certainty by reflection
with the aid of the mind, I shall attain to that end! I shall attain to
that situation in which thy Soul will nave tranquillity, and when I shall
be able to dwell for eternity without being subject to decrepitude or
change. It is, however, certain that that high end cannot be attained
without the aid of Yoga. One that has attained to the state of perfect
knowledge and enlightenment never receives an accession of low
attachments through acts.[1782] I shall, therefore, have recourse to
Yoga, and casting off this body which is my present residence, I shall
transform myself into wind and enter that mass of effulgence which is
represented by the sin.[1783] When Jiva enters that mass of effulgence,
he no longer suffers like Shoma who, with the gods, upon the exhaustion
of merit, falls down on the Earth and having once more acquired
sufficient merit returns to heavens.[1784] The moon is always seen to
wane and once more wax. Seeing this waning and waxing that go on
repeatedly, I do not wish to have a form of existence in which there are
such changes. The Sun warms all the worlds by means of his fierce rays.
His disc never undergoes any diminution. Remaining unchanged, he drinks
energy from all things. Hence, I desire to go into the Sun of blazing
effulgence.[1785] There I shall live, invincible by all, and in my inner
soul freed from all fear, having cast off this body of mine in the solar
region. With the great Rishis I shall enter the unbearable energy of the
Sun. I declare unto all creatures, unto these trees, these elephants,
these mountains, the Earth herself, the several points of the compass,
the welkin, the deities, the Danavas, the Gandharvas, the Pisachas, the
Uragas, and the Rakshasas, that I shall, verily, enter all creatures in
the world.[1786] Let all the gods with the Rishis behold the prowess of
my Yoga today!--Having said these words, Suka, informed Narada of world
wide celebrity of his intention. Obtaining Narada's permission, Suka then
proceeded to where his sire was. Arrived at his presence, the great Muni,
viz., the high-souled and Island-born Krishna, Suka walked round him and
addressed him the usual enquiries. Hearing of Suka's intention, the
highsouled Rishi became highly pleased. Addressing him, the great Rishi
said,--O son, O dear son, do thou stay here to-day so that I may behold
thee for some time for gratifying my eyes,--Suka, however, was
indifferent to that request. Freed from affection and all doubt, he began
to think only of Emancipation, and set his heart on the journey. Leaving
his sire, that foremost of Rishis then proceeded to the spacious breast
of Kailasa which was inhabited by crowds of ascetics crowned with
success.'"



SECTION CCCXXXIII

"Bhishma said, Having ascended the summit of the mountain, O Bharata, the
son of Vyasa sat down upon a level spot free from blades of grass and
retired from the haunts of other creatures. Agreeably to the direction of
the scriptures and to the ordinances laid down, that ascetic, conversant
with the gradual order of the successive processes of Yoga, held his soul
first in one place and then in another, commencing from his feet and
proceeding through all the limbs. Then when the Sun had not risen long,
Suka sat, with his face turned Eastwards, and hands and feet drawn in, in
an humble attitude. In that spot where the intelligent son of Vyasa sat
prepared to address himself to Yoga, there were no flocks of birds, no
sound, and no sight that was repulsive or terror-inspiring. He then
beheld his own Soul freed from all attachments. Beholding that highest of
all things, he laughed in joy.[1787] He once more set himself pre-pared
to Yoga for attaining to the path of Emancipation. Becoming the great
master of Yoga, he transcended the element of space. He then
circumambulated the celestial Rishi Narada, and represented unto that
foremost of Rishis the fact of his having addressed himself to the
highest Yoga.

"Suka said,--I have succeeded in beholding the path (of Emancipation), I
have addrest myself to it. Blessed be thou, O thou of wealth of penances!
I shall, through thy grace, O thou of great splendour, attain to an end
that is highly desirable!"

"Bhishma said,--'Having received the permission of Narada, Suka the son
of the Island-born Vyasa saluted the celestial Rishi and once more set
himself to Yoga and entered the element of space. Ascending then from the
breast of the Kailasa mountain, he soared into the sky. Capable of
traversing through the welkin, the blessed Suka of fixed conclusion, then
identified himself with the element of Wind. As that foremost of
regenerate ones, possessed of effulgence like that of Garuda, was
traversing through the skies with the speed of the wind or thought, all
creatures, cast their eyes upon him. Endued with the splendour of fire or
the Sun, Suka then regarded the three worlds in their entirety as one
homogenous Brahma, and proceeded along that path of great length. Indeed,
all creatures mobile and immobile, cast their eyes upon him as he
proceeded with concentrated attention, and a tranquil and fearless soul.
All creatures, agreeably to the ordinance and according to their power,
worshipped him with reverence. The denizens of heaven rained showers of
celestial flowers upon him. Beholding him, all the tribes of Apsaras and
Gandharvas became filled with wonder. The Rishis also, that were crowned
with success, became equally amazed. And they asked themselves,--who is
this one that has attained to success by his penances?--With gaze
with-drawn from his own body but turned upwards he is filling us all with
pleasure by his glances!--Of highly righteous soul and celebrated
through-out the three worlds, Suka proceeded in silence, his face turned
towards the East and gaze directed towards the sun. As he proceeded, he
seemed to fill the entire welkin with an all-pervading noise. Beholding
him coming in that way, all the tribes of the Apsaras, struck with awe, O
king, became filled with amazement. Headed by Panchachuda and others,
they looked at Suka with eyes expanded by wonder. And they asked one
another, saying;--What deity is this one that has attained to such a high
end? Without doubt, he comes hither, freed from all attachments and
emancipated from all desires!--Suka then proceeded to the Malaya
mountains where Urvasi and Purvachitti used to dwell always. Both of them
beholding the energy of the son of the great regenerate Rishi, became
filled with wonder. And they said,--Wonderful is this concentration of
attention (to Yoga) of a regenerate youth who was accustomed to the
recitation and study of the Vedas! Soon will he traverse the entire
welkin like the Moon. It was by dutiful service and humble ministrations
towards his sire that he acquired this excellent understanding. He is
firmly attached to his sire, possessed of austere penances, and is very
much loved by his sire. Alas, why has he been dismissed by his
inattentive father to proceed (thus) along a way whence there is no
return?--Hearing these words of Urvasi, and attending to their import,
Suka, that foremost of all persons conversant with duties, cast his eyes
on all sides, and once more beheld the entire welkin, the whole Earth
with her mountains and waters and forests, and also all the lakes and
rivers. All the deities also of both sexes, joining their hands, paid
reverence to the son of the Island-born Rishi and gazed at him with
wonder and respect. That foremost of all righteous men, Suka, addressing
all of them, said these words,--If my sire follow me and repeatedly call
after me by my name, do all of you together return him an answer for me.
Moved by the affection all of you bear for me, do you accomplish this
request of mine!--Hearing these words of Suka, all the points of the
compass, all the forest, all the seas, all the rivers, and all the
mountains, answered him from every side, saying,--We accept thy command,
O regenerate one! It shall be as thou sayst! It is in this way that we
answer the words spoken by the Rishi!



SECTION CCCXXXIV

"Bhishma said, 'Having spoken in this way (unto all things), the
regenerate Rishi of austere penances, viz., Suka, stayed on his success
casting off the four kinds of faults. Casting off also the eight kinds of
Tamas, he dismissed the five kinds of Rajas. Endued with great
intelligence, he then cast off the attribute of Sattwa. All this seemed
exceedingly wonderful. He then dwelt in that eternal station that is
destitute of attributes, freed from every indication, that is, in Brahma,
blazing like a smokeless fire. Meteors began to shoot. The points of the
compass seemed to be ablaze. The Earth trembled. All those phenomena
seemed exceedingly wonderful. The trees began to cast off their branches
and the mountains their summits. Loud-reports (as of thunder) were heard
that seemed to rive the Himavat mountains. The sun seemed at that moment
to be shorn of splendour. Fire refused to blaze forth. The lakes and
rivers and seas were all agitated. Vasava poured showers of rain of
excellent taste and fragrance. A pure breeze began to blow, bearing
excellent perfumes. Suka as he proceeded through the welkin, beheld two
beautiful summits, one belonging to Himavat and another to Meru. These
were in close contact with each other. One of them was made of gold and
was, therefore yellow; the other was white, being made of silver. Each of
them, O Bharata, was a hundred yojanas in height and of the same measure
in breadth. Indeed, as Suka journeyed towards the north, he saw those two
beautiful summits. With a fearless heart he dashed against those two
summits that were united with each other. Unable to bear the force, the
summits were suddenly rent in twain. The sight they thereupon presented,
O monarch, was exceedingly wonderful to behold. Suka pierced through
those summits, for they were unable to stop his onward course. At this a
loud noise arose in heaven, made by the denizens thereof. The Gandharvas
and the Rishis also and others that dwelt in that mountain being rent in
twain and Suka passing through it. Indeed, O Bharata, a loud noise was
heard everywhere at that moment, consisting of the words--Excellent,
Excellent!--He was adored by the Gandharvas and the Rishis, by crowds of
Yakshas and Rakshasas, and all tribes of the Vidyadharas. The entire
firmament became strewn with celestial flowers showered from heaven at
that moment when Suka thus pierced through that impenetrable barrier, O
monarch! The righteous-souled Suka then beheld from a high region the
celestial stream Mandakini of great beauty, running below through a
region adorned by many flowering groves and woods. In these waters many
beautiful Apsaras were sporting. Beholding Suka who was bodiless, those
unclad aerial beings felt shame. Learning that Suka had undertaken his
great journey, his sire Vyasa, filled with affection, followed him behind
along the same aerial path. Meanwhile Suka, proceeding through that
region of the firmament that is above the region of the wind displayed
his Yoga-prowess and identified himself with Brahma.[1788] Adopting the
subtile path of high Yoga, Vyasa of austere penances, reached within the
twinkling of the eye that spot whence Suka first undertook his journey.
Proceeding along the same way, Vyasa beheld the mountain summit rent in
twain and through which Suka has passed. Encountering the Island-born
ascetic, the Rishis began to represent to him the achievements of his
son. Vyasa, however, began to indulge in lamentations, loudly calling
upon his son by name and causing the three worlds to resound with the
noise he made. Meanwhile, the righteous-souled Suka, who had entered the
elements, had become their soul and acquired omnipresence, answered his
sire by uttering the monosyllable Bho in the form of an echo. At this,
the entire universe of mobile and immobile creatures, uttering the
monosyllable Bho, echoed the answer of Suka. From that time to this, when
sounds are uttered in mountain-caves or on mountain-breasts, the latter,
as if in answer to Suka still echo them (with the monosyllable Bho).
Having cast off all the attributes of sound, etc., and showing his
Yoga-prowess in the manner of his disappearance, Suka in this way
attained to the highest station. Beholding that glory and puissance of
his son of immeasurable energy, Vyasa sat down on the breast of the
mountain and began to think of his son with grief. The Apsaras were
sporting on the banks of the celestial stream Mandakini, seeing the Rishi
seated there, became all agitated with grave shame and lost heart. Some
of them, to hide their nudity, plunged into the stream, and some entered
the groves hard by, and some quickly took up their clothes, at beholding
the Rishi. (None of them had betrayed any signs of agitation at sight of
his son). The Rishi, beholding these movements, understood that his son
had been emancipated from all attachments, but that he himself was not
freed therefrom. At this he became filled with both joy and shame. As
Vyasa was seated there, the auspicious god Siva, armed with Pinaka,
surrounded on all sides by many deities and Gandharvas and adored by all
the great Rishis came thither. Consoling the Island-born Rishi who was
burning with grief on account of his son, Mahadeva said these words unto
him.--Thou hadst formerly solicited from me a son possessed of the energy
of Fire, of Water, of Wind, and of Space; Procreated by thy penances, the
son that was born unto thee was of that very kind. Proceeding from my
grace, he was pure and full of Brahma-energy. He has attained to the
highest end--an end which none can win that has not completely subjugated
his senses, nor can be won by even any of the deities. Why then, O
regenerate Rishi, dost thou grieve for that son? As long as the hills
will last, as long as the ocean will last, so long will the fame of thy
son endure undiminished! Through my grace, O great Rishi thou shalt
behold in this world a shadowy form resembling thy son, moving by the
side and never deserting thee for a single moment!--Thus favoured by the
illustrious Rudra himself, O Bharata, the Rishi beheld a shadow of his
son by his side. He returned from that place, filled with joy at this. I
have now told thee, O chief of Bharata's race, everything regarding the
birth and life of Suka about which thou hadst asked me. The celestial
Rishi Narada and the great Yogin Vyasa had repeatedly told all this to me
in days of yore when the subject was suggested to him in course of
conversation. That person devoted to tranquillity hears this sacred
history directly connected with the topic of Emancipation is certain to
attain to the highest end."[1789]



SECTION CCCXXXV

"Yudhishthira said, 'If a man be a house-holder or a Brahmacharin, a
forest-recluse or a mendicant, and if he desires to achieve success, what
deity should he adore? How can he certainly acquire heaven and attain
that which is of the highest benefit (viz., Emancipation)? According to
what ordinances should he perform the homa in honour of the gods and the
Pitris? What is the region to which one goes when one becomes
emancipated? What is the essence of Emancipation? What should one do so
that one, having attained to heaven, would not have to fall down thence?
Who is the deity of the deities? And who is the Pitri of the Pitris? Who
is he that is superior to him, who is the deity of the deities and the
Pitri of the Pitris? Tell me all this, O Grandsire!'

"Bhishma said, O thou that art well acquainted with the art of
questioning, this question that thou hast asked me, O sinless one, is one
that touches a deep mystery. One cannot answer it with the aid of the
science of argumentation, even if one were to strive for a hundred years.
Without the grace of Narayana, O king, or an accession of high knowledge,
this question of thine is incapable of being answered. Connected though
this topic be with a deep mystery, I shall yet, O slayer of foes, expound
it to thee![1790] In this connection is cited the old history of the
discourse between Narada and the Rishi Narayana. I heard it from my sire
that in the Krita age, O monarch, during the epoch of the Self-born Manu,
the eternal Narayana, the Soul of the universe, took birth as the son of
Dharma in a quadruple form, viz., as Nara, Narayana, Hari, and the
Self-create Krishna.[1791] Amongst them all, Narayana and Nara underwent
the severest austerities by repairing to the Himalayan retreat known by
the name of Vadari, by riding on their golden ears. Each of those cars
was furnished with eight wheels, and made up of the five primal elements,
and looked exceedingly beautiful.[1792] Those original regents of the
world who had taken birth as the sons of Dharma, became exceedingly
emaciated in person in consequence of the austerities they had undergone.
Indeed, for those austerities and for their energy, the very deities were
unable to look at them. Only that deity with whom they were propitiated
could behold them. Without doubt, with his heart devoted to them, and
impelled by a longing desire to be-hold them, Narada dropped down on
Gandhamadana from a summit of the high mountains of Meru and wandered
over all the world. Possessed of great speed, he at last repaired to that
spot whereon was situated the retreat of Vadari. Impelled by curiosity he
entered that retreat at the hour of Nara's and Narayana's, performing
their daily rites. He said unto himself.--This is truly the retreat of
that Being in whom are established all the worlds including the deities,
the Asuras, the Gandharvas, the Kinnaras, and the great snakes! There was
only one form of this great Being before. That form took birth in four
shapes for the expansion of the race of Dharma which have been reared by
that deity. How wonderful it is that Dharma has thus been honoured by
these four great deities viz., Nara, Narayana, and Hari and Krishna! In
this spot Krishna and Hari dwelt formerly. The other two, however, viz.,
Nara and Narayana, are now dwelling here engaged in penances for the
object of enhancing their merit. These two are the highest refuge of the
universe. What can be the nature of the daily rites these two perform?
They are the sires of all creatures, and the illustrious deities of all
beings. Endued with high intelligence, what is that deity whom these two
worship? Who are those Pitris whom these two Pitris of all beings
adore?--Thinking of this in his mind, and filled with devotion towards
Narayana, Narada suddenly appeared before those two gods. After those two
deities had finished their adoration to _their_ deities and the Rishis,
they looked at the celestial Rishi arrived at their retreat. The latter
was honoured with those eternal rites that are ordained in the
scriptures. Beholding that extraordinary conduct of the two original
deities in themselves worshipping other deities and Pitris, the
illustrious Rishi Narada took his seat there, well pleased with the
honours he had received. With a cheerful soul he cast his eyes then on
Narayana, and bowing unto Mahadeva he said these words.

"Narada said, In the Vedas and the Puranas, in the Angas and the
subsidiary Angas thou art sung with reverence, thou art unborn and
eternal. Thou art the Creator. Thou art the mother of the universe. Thou
art the embodiment of Immortality and thou art the foremost of all
things. The Past and the Future, indeed, the entire universe has been
established on thee! The four modes of life, O lord, having the domestic
for their first, ceaselessly sacrifice to thee that art of diverse forms.
Thou art the father and the mother and the eternal preceptor of the
universe. We know not who is that deity or that Pitri unto whom thou art
sacrificing to-day!

"The holy one said, This topic is one about which nothing should be said.
It is an ancient mystery. Thy devotion to me is very great. Hence, O
regenerate one, I shall discourse to thee on it agreeably to the truth.
That which is minute, which is inconceivable, unmanifest, immobile,
durable, destitute of all connection with the senses and the objects of
the senses, that which is dissociated from the (five) elements--that is
called the in-dwelling Soul of all existent creatures. That is known by
the name of Kshetrajna. Transcending the three attributes of Sattwa,
Rajas, and Tamas, that is regarded as Purusha in the scriptures. From Him
hath followed the unmanifest, O foremost of regenerate ones, possessed of
the three attributes of Sattwa, Rajas, and Tamas. Though really
unmanifest, she is called indestructible Prakriti and dwell in all
manifest forms. Know that She is the source whence we two have sprung.
That all-pervading Soul, which is made up of all existent and
non-existent things, is adored by us. Even He is what we worship in all
those rites that we perform in honour of the deities and the Pitris.
There is no higher deity or Pitri than He. O regenerate one, He should be
known as our Soul. It is him that we worship. This course of duties
followed by men has, O regenerate one, been promulgated by Him. It is His
ordinance that we should duly perform all the rites laid down in respect
of the deities and the Pitris. Brahman, Sthanu, Manu, Daksha, Bhrigu,
Dharma, Yama, Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, Vasishtha,
Parameshthi, Vivaswat, Shoma, he that has been called Karddama, Krodha,
Avak, and Krita,--these one and twenty persons, called Prajapatis, were
first born. All of them obeyed the eternal law of the Supreme God
Observing all the rites, in detail, that were ordained in honour of the
deities and the Pitris, all those foremost of regenerate persons acquired
all those objects which they sought. The incorporeal denizens of Heaven
itself bow to that Supreme deity and through His grace they attain to
those fruits and that end which He ordains for them. This is the settled
conclusion of the scriptures that these persons freed from these seven
and ten attributes, (viz., the five senses of knowledge, the five senses
of action, the five vital breaths, and mind and understanding), who have
cast off all acts, and are divested of the five and ten elements which
constitute the gross body, are said to be Emancipate. That which the
Emancipate attain to as their ultimate end is called by the name of
Kshetrajna. He is regarded (in the scriptures) as both possessed of and
free from all the attributes. He can be apprehended by Knowledge alone.
We two have sprung from Him. Knowing him in that way, we adore that
eternal Soul of all things. The Vedas and all the modes of life, though
characterised by divergences of opinion, all worship Him with devotion.
It is He who, speedily moved to grace, confers on them high ends fraught
with felicity. Those persons in this world who, filled with His spirit,
become fully and conclusively devoted to Him, attain to ends that are
much higher, for they succeed in entering Him and becoming merged in his
Self. I have now, O Narada, discoursed to thee on what is high mystery
moved by the love I bear to thee for thy devotion to me. Indeed, in
consequence of that devotion which thou professest towards me, thou hast
succeeded in listening to this my discourse!"



SECTION CCCXXXVI

"Bhishma said, 'Addressed by Narayana, that foremost of beings, in these
words, Narada, the foremost of men, then said these words unto Narayana
for the good of the world.

"Narada said, Let that object be accomplished for which thou, O self-born
Being, hast taken birth in four forms in the house of Dharma! I shall now
repair (to the White Island) for beholding thy original nature. I always
worship my seniors. I have never divulged the secrets of others. O lord
of the universe, I have studied the Vedas with care. I have undergone
austere penances. I have never spoken an untruth. As ordained in the
scriptures, I have always protected the four that should be
protected.[1793] I have always behaved equally towards friends and foes.
Wholly and conclusively devoted to Him, that first of deities, viz., the
Supreme Soul, I incessantly adore Him. Having cleansed my soul by these
acts of special merit, why shall I not succeed in obtaining a sight of
that Infinite Lord of the universe?--Hearing these words of Parameshthi's
son, Narayana, that protector of the scriptures, dismissed him,
saying,--Go, O Narada!--Before dismissing him, however, the great deity
worshipped the celestial Rishi with those rites and ceremonies which have
been laid down in the scriptures by himself. Narada also gave due honours
to the ancient Rishi Narayana. After such honours had been mutually given
and received, the son of Parameshthi departed from that spot. Endued with
high Yoga-puissance, Narada suddenly soared into the firmament and
reached the summit of the mountains of Meru. Proceeding to a retired spot
on that summit, the great ascetic took rest for a short while. He than
cast his eyes towards the north western direction and beheld an
exceedingly wonderful sight. Towards the north, in the ocean of milk,
there is a large island named the White Island. The learned say that its
distance from the mountains of Meru is greater than two and thirty
thousand Yojanas. The denizens of that realm have no senses. They live
without taking food of any kind. Their eyes are winkless. They always
emit excellent perfumes. Their complexions are white. They are cleansed
from every sin. They blast the eyes of those sinners that look at them.
Their bones and bodies are as hard as thunder. They regard honour and
dishonour in the same light. They all look as if they are of celestial
origin. Besides, all of them are endued, with auspicious marks and great
strength. Their heads seem to be like umbrellas. Their voices are deep
like that of the clouds. Each of them has four Mushkas.[1794] The soles
of their feet are marked by hundreds of lines. They have sixty teeth all
of which are white (and large), and eight smaller ones. They have many
tongues. With those tongues they seem to lick the very Sun whose face is
turned towards every direction. Indeed, they seem to be capable of
devouring that deity from whom hath sprung the entire universe, the
Vedas, the deities, and the Munis wedded to the attribute of tranquillity.

"Yudhishthira said,--'O grandsire, thou hast said that those beings have
no senses, that they do not eat anything for supporting their lives; that
their eyes are winkless; and that they always emit excellent perfumes. I
ask, how were they born? What also is the superior end to which they
attain? O chief of Bharata's race, are the indications of those men that
become emancipate the same as those by which the denizens of the White
Island are distinguished? Do thou dispel my doubts? The curiosity I feel
is very great. Thou art the repository of all histories and discourses.
As regards ourselves, we entirely depend on thee for knowledge and
instruction!

"Bhishma continued,--'This narrative, O monarch, which I have heard from
my sire, is extensive. I shall now recite it to thee. Indeed, it is
regarded as the essence of all narratives. There was, in times past, a
king on Earth of the name of Uparichara. He was known to be the friend of
Indra, the chief of the celestials. He was devoted to Narayana known also
by the name of Hari. He was observant of all the duties laid down in the
scriptures. Ever devoted to his sire, he was always heedful and ready for
action. He won the sovereignty of the world in consequence of a boon he
had obtained from Narayana. Following the Sattwata ritual that had been
declared in days of yore by Surya himself, king Uparichara used to
worship the God of gods (Narayana), and when his worship was over, he
used to adore (with what remained) the grandsire of the universe.[1795]
After worshipping the Grandsires (Pitris), he worshipped the Brahmanas.
He then divided the offerings among those that were dependent on him.
With what remained after serving those, the king satisfied his own
hunger. Devoted to truth, the monarch abstained from doing any injury to
any creature. With his whole soul, the king was devoted to that God of
gods, viz., Janarddana, who is without beginning and middle and end, who
is the Creator of the universe, and who is without deterioration of any
kind. Beholding the devotion to Narayana of that slayer of foes, the
divine chief of the celestials himself shared with him his own seat and
bed. His kingdom and wealth and spouses and animals were all regarded by
him as obtained from Narayana. He, therefore, offered all his possessions
to that great deity.[1796] Adopting the Sattwata ritual, king Uparichara,
with concentrated soul, used to discharge all his sacrificial acts and
observances, both optional and obligatory. In the place of that
illustrious king, many foremost Brahmanas, well conversant with the
Pancharatra ritual, used to eat before all others the food offered to the
god Narayana. As long as that slayer of foes continued to rule his
kingdom righteously, no untruth ever escaped his lips and no evil thought
ever entered his mind. With his limbs he never committed even the
slightest sin. The seven celebrated Rishis, viz., Marichi, Atri, Angiras,
Pulastya, Pulaha, Kratu, and Vasishta of great energy, who came to be
known by the name of Chitra-sikhandins, uniting together on the breast of
that foremost of mountains, viz., Meru, promulgated an excellent treatise
on duties and observances that was consistent with the four Vedas. The
contents of that treatise were uttered by seven mouths, and constituted
the best compendium of human duties and observances. Known, as already
stated, by the name of Chitra-sikhandins, those seven Rishis constitute
the seven (Pravriti) elements (of Mahat, Ahankara, etc.) and the Selfborn
Manu, who is the eighth in the enumeration, constituted original
Prakriti. These eight uphold the universe, and it was these eight that
promulgated the treatise adverted to. With their senses and minds under
complete control, and ever devoted to Yoga, these eight ascetics, with
concentrated souls, are fully conversant with the Past, the Present and
the Future, and are devoted to the religion of Truth.--This is good this
is Brahma,--this is highly beneficial,--reflecting in their minds in this
way, those Rishis created the worlds, and the science of morality and
duty that governs those worlds. In that treatise the authors discoursed
on Religion and Wealth and Pleasure, and subsequently on Emancipation
also. They also laid down in it the various restrictions and limitations
intended for the Earth as also for Heaven. They composed that treatise
after having worshipped with penances the puissant and illustrious
Narayana called also Hari, for a thousand celestial years, in company
with many other Rishis. Gratified with their penances and worship,
Narayana commanded the goddess of speech, viz. Saraswati, to enter into
the person of those Rishis. The goddess, for the good of the worlds did
what she was ordered. In consequence of the entrance of the goddess of
speech into their persons, those Rishis, well conversant with penances,
succeeded in composing that foremost of treatises in respect of vocables,
import, and reason.[1797] Having composed that treatise sanctified with
the syllable Om, the Rishis first of all read it to Narayana who became
highly pleased with what he heard. The foremost of all Beings then
addressed those Rishis in an incorporeal voice and said,--Excellent is
this treatise that ye have composed consisting of a hundred thousand
verses. The duties and observances of all the worlds will flow from this
your work! In complete accordance with the four Vedas, viz., the
Yajushes, the Samans, and the Atharvans of Angiras, the treatise of yours
will be an authority in all the worlds in respect of both Pravritti and
Nivritti.[1798] Agreeably to the authority of the scriptures I have
created Brahman from the attribute of Grace, Rudra from my Wrath, and
yourselves, Ye Brahmanas, as representing the Pravriti-elements (of
Mahat, Ahankara, etc.), Surya, and Chandramas, Wind, and Earth, and Water
and Fire, all the stars and planets and constellations, all else that is
called by the name of creatures, and utterers of Brahma (or the Vedas),
they all live and act in their respective spheres and are all respected
as authorities. Even this treatise that ye have composed shall be
regarded by all persons in the same light, viz., as a work of the highest
authority. This is my command. Guided by this treatise, the Self-born
Manu himself will declare to the world its course of duties and
observances. When Usanas and Vrihaspati will arise, they also will
promulgate their respective treatises on morality and religion, guided by
and quoting from this your treatise.[1799] After the publication of his
treatise by the Self-born Manu and of that by Usanas, and after the
publication of the treatise also by Vrihaspati, this science composed by
you will be acquired by king Vasu (otherwise known by the name of
Uparichara). Indeed ye foremost of regenerate ones, that king will
acquire this knowledge of this work from Vrihaspati. That King, filled
with all good thoughts, will become deeply devoted to me. Guided by this
treatise, he will accomplish all his religious acts and observances.
Verily, this treatise composed by you will be the foremost of all
treatise on morality and religion. Possessed of the excellence, this
treatise is fraught with instructions for acquiring both Wealth and
Religious merit, and is full of mysteries. In consequence of the
promulgation of this treatise of yours, ye will be progenitors of an
extensive race. King Uparichara also will become endued with greatness
and prosperity. Upon the death, however, of that king, this eternal
treatise will disappear from the world. I tell you all this.--Having said
these words unto all those Rishis, the invisible Narayana left them and
proceeded to some place that was not known to them. Then those sires of
the world, those Rishis that bestowed their thoughts on the ends pursued
by the world, duly promulgated that treatise which is the eternal origin
of all duties and observances. Subsequently, when Vrihaspati was born in
Angiras's race in the first or the Krita age, those seven Rishis charged
him with the task of promulgating their treatise which was consistent
with the Upanishads and the several branches of the Vedas. They
themselves who were upholders of the universe and the first promulgators
of duties and religious observances, then proceeded to the place they
chose, resolved to devote themselves to penances.'"



SECTION CCCXXXVII

"Bhishma said, 'Then upon the expiration of the great Kalpa, when the
celestial Purohita Vrihaspati was born in the race of Angiras, all the
deities became very happy. The words, Vrihat, Brahma, and Mahat all bear
the same sense.[1800] The celestial Purohita, O king came to be called
Vrihaspati because he was endued with all these attributes. King
Uparichara, otherwise called Vasu, became a disciple of Vrihaspati and
soon became the foremost of his disciples. Admitted as such, he began to
study at the feet of his preceptor that science which was composed by the
seven Rishis who were (otherwise) known by the name of Chitrasikhandins.
With soul cleansed from all sorts of evil by sacrifices and other
religious rites, he ruled the Earth like Indra ruling the Heaven. The
illustrious king performed a great Horse-sacrifice in which his preceptor
Vrihaspati became the Hota. The sons of Prajapati (Brahman) themselves,
viz., Ekata, Dwita, and Trita, became the Sadasyas in that
sacrifice.[1801] There were others also who became Sadasyas in that
sacrifice, viz., Dhanusha, Raivya, Arvavasu, Parvavasu, the Rishi
Medhatithi, the great Rishi Tandya, the blessed Rishi Santi, otherwise
called Vedasiras, the foremost of Rishis, viz., Kapila, who was the
father of Salihotra, the first Kalpa, Tittiri the elder brother of
Vaisampayana, Kanwa, and Devahotra, in all forming sixteen. In that great
sacrifice, O monarch, all the requisite articles were collected. No
animals were slain in it. The king had ordained it so. He was full of
compassion. Of pure and liberal mind, he had cast off all desires, and
was well-conversant with all rites. The requisites of that sacrifice all
consisted of the products of the wilderness. The ancient God of gods
(viz., Hari), became highly gratified with the king on account of that
sacrifice. Incapable of being seen by any one else, the great God showed
himself to his worshipper. Accepting by taking its scent, the share
offered to him he himself took up the Purodasa.[1802] The great God took
up the offerings without being seen by any one. At this, Vrihaspati
became angry. Taking up the ladle he hurled it with violence at the sky,
and began to shed tears in wrath. Addressing king Uparichara he
said,--Here, I place this as Narayana's share of the sacrificial
offerings. Without doubt, he shall take it before my eyes.

"Yudhishthira said, 'In the great sacrifice of Uparichara, all the
deities appeared in their respective forms for taking their shares of the
sacrificial offerings and were seen by all. Why is it that the puissant
Hari only acted otherwise by invisibly taking his share?'

"Bhishma continued, 'When Vrihaspati gave way to wrath, the great king
Vasu and all his Sadasyas sought to pacify the great Rishi. With cool
heads, all of them addressed Vrihaspati, saying,--It behoveth thee not to
give way to anger. In this Krita age, this anger to which thou hast given
way, should not be the characteristic of any one. The great deity for
whom the share of the sacrificial offerings was designed by thee, is
himself free from anger. He is incapable of being seen either by
ourselves or by thee, O Vrihaspati! Only he can see Him to whom He
becomes gracious.--Then the Rishis Ekata, Dwita, and Trita, who were well
conversant with the science of morality and duties compiled by the seven
Rishis, addressed that conclave and began the following narration.--We
are the sons of Brahman, begotten by a fiat of his will (and not in the
ordinary way). Once on a time we repaired to the north for obtaining what
is for our highest good. Having undergone penances for thousands of years
and acquired great ascetic merit, we again stood on only one foot like
fixed stakes of wood. The country where we underwent the austerest of
penances, lies to the north of the mountains of Meru and on the shores of
the Ocean of Milk. The object we had in mind was how to behold the divine
Narayana in his own form. Upon the completion of our penances and after
we had performed the final ablutions, an incorporeal voice was heard by
us, O puissant Vrihaspati, at once deep as that of the clouds and
exceedingly sweet and filling the heart with joy. The voice said,--Ye
Brahmanas, well have ye performed these penances with cheerful souls.
Devoted unto Narayana, ye seek to know how ye may succeed in beholding
that god of great puissance! On the northern shores of the Ocean of Milk
there is an island of great splendour called by the name of White Island.
The men that inhabit that island have complexions as white as the rays of
the Moon and that are devoted to Narayana. Worshippers of that foremost
of all Beings, they are devoted to Him with their whole souls. They all
enter that eternal and illustrious deity of a thousand rays.[1803] They
are divested of senses. They do not subsist on any kind of food. Their
eyes are winkless. Their bodies always emit a fragrance. Indeed, the
denizens of White Island believe and worship only one God. Go thither, ye
ascetics, for there I have revealed myself!--All of us, hearing these
incorporeal words, proceeded by the way indicated to the country
described. Eagerly desirous of beholding Him and our hearts full of Him,
we arrived at last at that large island called White Island. Arrived
there, we could see nothing. Indeed, our vision was blinded by the energy
of the great deity and accordingly we could not see Him.[1804] At this,
the idea, due to the grace of the great God Himself, arose in our minds
that one that had not undergone sufficient penances could not speedily
behold Narayana. Under the influence of this idea we once more set
ourselves to the practice of some severe austerities, suited to the time
and place, for a hundred years. Upon the completion of our vows, we
beheld a number of men of auspicious features. All of them were white and
looked like the Moon (in colour) and possessed of every mark of
blessedness. Their hands were always joined in prayer. The faces of some
were turned towards the North and of some towards the East. They were
engaged in silently thinking on Brahma.[1805] The Yapa performed by those
high-souled persons was a mental yapa (and did not consist of the actual
recitation of any mantras in words). In consequence of their hearts
having been entirely set upon Him, Hari became highly pleased with them.
The effulgence that was emitted by each of those men resembled, O
foremost of ascetics, the splendours which Surya assumes when the time
comes for the dissolution of the universe. Indeed, we thought that Island
was the home of all Energy. All the inhabitants were perfectly equal in
energy. There was no superiority or inferiority there among them.[1806]
We then suddenly beheld once more a light arise, that seemed to be the
concentrated effulgence of a thousand Suns, O Vrihaspati. The
inhabitants, assembling together, ran towards that light, with hands
joined in reverential attitude, full of joy, and uttering the one word
Namas (we bow thee!) We then heard a very loud noise uttered by all of
them together. It seemed that those men were employed in offering a
sacrifice to the great God. As regards ourselves, we were suddenly
deprived of our senses by his Energy. Deprived of vision and strength and
all the senses, we could not see or feel anything.[1807] We only heard a
loud volume of sound uttered by the assembled inhabitants. It
said,--Victory to thee, O thou of eyes like lotus-petals! Salutations to
thee, O Creator of the universe! Salutations to thee, O Hrishikesa, O
foremost of Beings, O thou that art the First-born! Even this was the
sound we heard, uttered distinctly and agreeably to the rules of
orthoepy.[1808] Meanwhile, a breeze, fragrant and pure, blew, bearing
perfumes of celestial flowers, and of certain herbs and plants that were
of use on the occasion. Those men, endued with great devotion, possessed
of hearts full of reverence, conversant with the ordinances laid down in
the Pancharatra, were then worshipping the great deity with mind, word,
and deed.[1809] Without doubt, Hari appeared in that place whence the
sound we heard arose. As regards ourselves, stupefied by His illusion, we
could not see him. After the breeze had ceased and the sacrifice had been
over, our hearts became agitated with anxiety, O foremost one of Angira's
race. As we stood among those thousands of men all of whom were of pure
descent, no one honoured us with a glance or nod. Those ascetics, all of
whom were cheerful and filled with devotion and who were all practising
the Brahma-frame of mind, did not show any kind of feeling for us.[1810]
We had been exceedingly tired. Our penances had emaciated us. At that
time, an incorporeal Being addressed us from the sky and said unto us
these words--These white men, who are divested of all outer senses, are
competent to behold (Narayana). Only those foremost of regenerate persons
whom these white men honoured with their glances, become competent to
behold the great God.[1811] Go hence, ye Munis, to the place whence ye
have come. That great Deity is incapable of being ever seen by one that
is destitute of devotion. Incapable of being seen in consequence of his
dazzling effulgence, that illustrious Deity can be beheld by only those
persons that in course of long ages succeed in devoting themselves wholly
and solely to Him. Ye foremost of regenerate one, ye have a great duty to
per-form. After the expiration of this the Krita age, when the Treta age
comes in course of the Vivaswat cycle, a great calamity will overtake the
worlds. Ye Munis, ye shall then have to become the allies of the deities
(for dispelling that calamity).--Having heard these wonderful words that
were sweet as nectar, we soon got back to the place we desired, through
the grace of that great Deity. When with the aid of even such austere
penances and of offerings devoutly given in sacrifices, we failed to have
a sight of the great Deity, how, indeed, can you expect to behold Him so
easily? Narayana is a Great Being, He is the Creator of the universe. He
is adorned in sacrifices with offerings of clarified butter and other
food dedicated with the aid of Vedic mantras. He has no beginning and no
end. He is Unmanifest. Both the Deities and the Danavas worship
Him.--Induced by these words spoken by Ekata and approved by his
companions, viz., Dwita and Trita, and solicited also by the other
Sadasyas, the high-minded Vrihaspati brought that sacrifice to a
completion after duly offering the accustomed adorations to the Deities.
King Uparichara also, having completed his great sacrifice, began to rule
his subjects righteously. At last, casting off his body, he ascended to
heaven. After some time, through the curse of the Brahmanas, he fell down
from those regions of felicity and sank deep into the bowels of the
Earth. King Vasu, O tiger among monarchs, was always devoted to the true
religion. Although sunk deep into the bowels of the Earth, his devotion
to virtue did not abate. Ever devoted to Narayana, and ever reciting
sacred mantras having Narayana for their deity, he once more ascended to
heaven through Narayana's grace. Ascending from the bowels of the Earth,
king Vasu in consequence of the very highest end that he attained,
proceeded to a spot that is even higher than the region of Brahman
himself.'"[1812]



SECTION CCCXXXVIII

"Yudhishthira said, 'When the great king Vasu was so wholly devoted to
Narayana, for what reason then did he fall down from heaven and why again
had he to sink beneath the surface of the Earth?"

'Bhishma said, 'In this connection is cited an old narrative, O Bharata,
of a discourse between the Rishis and the gods. The gods, once on a time,
addressing many foremost of Brahmanas, said unto them that sacrifices
should be performed by offering up Ajas as victims. By the word Aja
should be understood the goat and no other animal.'

The Rishis said, The Vedic Sruti declares that in sacrifices the
offerings should consist of (vegetable) seeds. Seeds are called Ajas. It
behoveth you not to slay goats. Ye deities, that cannot be the religion
of good and righteous people in which slaughter of animals is laid down.
This, again, is the Krita age. How can animals be slaughtered in this
epoch of righteousness?'

"Bhishma continued, While this discourse was going between the Rishis and
the deities, that foremost of kings, viz., Vasu, was seen to come that
way. Endued with great prosperity, the king was coming through the
welkin, accompanied by his troops and vehicles and animals. Beholding
king Vasu coming to that spot through the skies, the Brahmanas addressing
the deities, said,--This one will remove our doubts. He performs
sacrifices. He is liberal in making gifts. He always seeks the good of
all creatures. How, indeed, will the great Vasu, speak otherwise,--Having
thus spoken unto each other, the deities and the Rishis quickly
approached king Vasu and questioned him, saying,--O king, with what
should one perform sacrifices? Should one sacrifice with the goat or with
herbs and plants? Do thou dispel this doubt of ours. We constitute thee
our judge in this matter.--Thus addressed by them, Vasu joined his hands
in humility and said unto them.--Tell me truly, ye foremost of Brahmanas,
what opinion is entertained by you in this matter?

"'The Rishis said, The opinion entertained by us, O king, is that
sacrifices should be performed with grain. The deities, however, maintain
that sacrifices should be performed with animals. Do thou judge between
us and tell us which of these opinions is correct.'

"Bhishma continued, 'Learning what the opinion was that was entertained
by the deities, Vasu, moved by partiality for them, said that sacrifices
should be performed with animals. At this answer, all the Rishis, endued
with the splendour of the Sun, became very angry. Addressing Vasu who was
seated on his car and who had (wrongly) taken up the side of the deities,
they said unto him,--Since thou hast (wrongly) taken up the side of the
deities, do thou fall down from heaven. From this day, O monarch, thou
shalt lose the power of journeying through the sky. Through our course,
thou shalt sink deep below the surface of the Earth. After the Rishis had
said these words, king Uparichara immediately fell down, O monarch, and
went down a hole in Earth. At the command, however, of Narayana, Vasu's
memory did not leave him. To the good fortune of Vasu, the deities,
pained at the course denounced on him by the Brahmanas, began to think
anxiously as to how that course might be neutralised. They said, This
high-souled king hath been cursed for our sake. We, denizens of heaven,
should unite together for doing what is good to him in return for that
which he has done to us. Having quickly settled this in their minds with
the aid of reflection, the deities proceeded to the spot where the king
Uparichara was. Arrived, at his presence, they addressed him, saying,
Thou art devoted to the great God of the Brahmanas (viz., Narayana). That
great Lord of both the deities and the Asuras, gratified with thee, will
rescue thee from the course that has been denounced upon thee. It is
proper, however, that the high-souled Brahmanas should be honoured.
Verily, O best of kings, their penances should fructify.[1813] Indeed,
thou hast already fallen down from the sky on the Earth. We desire,
however, O best of kings, to show thee a favour in one respect. As long
as thou, O sinless one, shalt dwell in his hole, so long shalt thou
receive (due sustenance, through our boon)! Those streaks of clarified
butter which Brahmans with concentrated minds pour in sacrifices in
accompaniment with sacred mantras, and which are called by the name of
Vasudhara, shall be thine, through our care for thee! Indeed weakness or
distress shall not touch thee.[1814] While dwelling, O king of kings, in
the hole of the Earth, neither hunger nor thirst shall afflict thee for
thou shalt drink those streaks of clarified butter called Vasudhara. Thy
energy also shall continue unabated. In consequence also of this our boon
that we grant thee, the God of gods, viz., Narayana will be gratified
with thee, and He will bear thee hence to the region of Brahman!--Having
granted these boons unto the king, the denizens of heaven, as also all
those Rishis possessed of wealth of penances, returned each to his
respective place. Then Vasu, O Bharata, began to adore the Creator of the
universe and to recite in silence those sacred mantras that had come out
of Narayana's mouth in days of yore.[1815] Although dwelling in a pit of
the Earth, the king still worshipped Hari, the Lord of all the deities,
in the well-known five sacrifices that are performed five times every
day, O slayer of foes! In consequence of these adorations, Narayana,
otherwise called Hari, became highly pleased with him who thus showed
himself to be entirely devoted to Him, by wholly relying upon Him as his
sole refuge, and who had completely subjugated his senses. The
illustrious Vishnu, that giver of boons, then addressing Garuda of great
speed, that foremost of birds, who waited upon Him as his servant, said
these desirable words:--O foremost of birds, O thou that art highly
blessed, listen to what I say! There is a great king of the name of Vasu
who is of righteous soul and rigid vows. Through the wrath of the
Brahmanas, he has fallen into a pit of the Earth. The Brahmans, have been
sufficiently honoured (for their curse has fructified). Do thou go to
that king now. At my command, O Garuda, go to that foremost of kings,
viz., Uparichara who is now dwelling in a whole of the Earth and
incapable of any longer sailing through the sky, and bring him up without
delay into the welkin. Hearing these words of Vishnu, Garuda, spreading
his wings and rushing with the speed of the wind, entered that hole in
the Earth in which king Vasu was living. Suddenly taking the king up, the
son of Vinata soared into the sky and there released the king from his
beaks. At that moment, king Uparichara once more acquired his celestial
form and re-entered the region of Brahman. It was in this way, O son of
Kunti, that great king first fell down through the curse of the Brahmanas
for a fault of speech, and once more ascended to heaven at the command of
the great God (Vishnu). Only the puissant Lord Hari, that foremost of all
Beings, was devoutly worshipped by him. It was for this devout worship
that the king succeeded very soon in escaping from the curse denounced
upon him by the Brahmanas and in regaining the felicitous regions of
Brahman.

"Bhishma continued, 'I have thus told thee everything respecting the
origin of the spiritual sons of Brahman. Listen to me with undivided
attention, for I shall now narrate to thee how the celestial Rishi Narada
proceeded in days of yore to White Island.'"



SECTION CCCXXXIX

"Bhishma said, 'Arrived at the spacious realm called White Island, the
illustrious Rishi beheld those same white men possessed of lunar
splendour (of whom I have already spoken to thee). Worshipped by them,
the Rishi worshipped them in return by bending his head and reverencing
them in his mind.[1816] Desirous of beholding Narayana, he began to
reside there, attentively engaged in the silent recitation of mantras,
sacred to him, and observant of vows of the most difficult kind, with
concentrated mind, the regenerate Rishi, with arms upraised, stood in
Yoga, and then sang the following hymn unto the Lord of the universe,
Him, viz., who is at once the soul of attributes and divested of all
attributes.

"Narada said, Salutations to thee, O God of gods, O thou that art freed
from all acts! Thou art he who is divested of all attributes, who is the
Witness of all the worlds, who is called Kshetrajna, who is the foremost
of all Beings, who is Infinite, who is called Purusha, who is the great
Purusha, who is the foremost of all Purushas, who is the soul of the
three attributes, who is called the Foremost, who is Amrita (nectar), who
is called Immortal, who is called Ananta (Sesha), who is Space,[1817] who
is without beginning, who is both Manifest and Unmanifest as existent and
not-existent things, who is said to have his home in Truth,[1818] who is
the first of gods (Narayana), who is the giver of wealth (or of the
fruits of acts), identified with Daksha and other Lords of the Creation,
who is the Aswattha and other big trees, who is the four-headed Brahman,
who is the Lord of all created Beings, who is the Lord of Speech,[1819]
who is the Lord of the universe (or Indra), who is the all-pervading
Soul, who is the Sun, who is the breath called Prana, who is the Lord of
the waters (viz., Varuna), who is identifiable with the Emperor or the
King, who is identifiable with the Regents of the several points of the
compass, who is the refuge of the universe when it is dissolved in the
final destruction,[1820] who is Undisplayed (unrevealed), who is the
giver of the Vedas unto Brahman, who is identifiable with the sacrifices
and Vedic studies achieved by Brahmanas with the aid of their bodies, who
is identifiable with the four principal orders of the deities, who is
every one of those four orders, who is possessed of effulgence, who is
possessed of great effulgence, who is he unto whom the seven largest
offerings in sacrifices are presented with the Gayatri and other sacred
mantras, who is Yama, who is Chitragupta and the other attendants of
Yama, who is called the wife of Yama, who is that order of the deities
called Tushita, who is that other order called Mahatushita, who is the
universal grinder (Death), who is desire and all diseases that have been
created for aiding the advent of Death, who is health and freedom from
disease, who is subject to desire and passions, who is free from the
influence of desire and passions, who is Infinite as exhibited in species
and forms, who is he that is chastised, who is he that is the chastiser,
who is all the lesser sacrifices (like Agnihotra and others), who is all
the larger sacrifices (like those called Brahma, etc.), who is all the
Ritwijas, who is the origin of all sacrifices (viz., the Vedas), who is
fire, who is the very heart of all sacrifices (viz., the mantras and
hymns uttered in them), who is he that is hymned in sacrifices, who takes
those shares of the sacrificial offerings that are presented to him, who
is the embodiment of the five sacrifices, who is the maker of the five
sections or divisions of time (viz., day, night, month, season and year),
who is incapable of being understood except by those scriptures that are
called Pancharatra, who never shrinks from anything, who is unvanquished,
who is only Mind (without a physical frame), who is known only by name,
who is the Lord of Brahman himself, who has completed all the vows and
observances mentioned in the Vedas,[1821] who is the Hansa (bearer of the
triple stick), who is the Parama-hansa (divested of stick), who is the
foremost of all sacrifices, who is Sankhya-yoga, who is the embodiment of
the Sankhya philosophy, who dwells in all Jivas, who lives in every
heart, who resides in every sense, who floats on the ocean-water, who
lives in the Vedas, who lies on the lotus (the image of the egg whence
the universe has sprung), who is the Lord of the universe, and whose
troops go everywhere for protecting his worshippers. Thou takest birth as
all creatures. Thou art the origin of the universe (of all creatures).
Thy mouth is fire. Thou art that fire which courses through the waters of
the ocean, issuing out all the while from an Equine head. Thou art the
sanctified butter that is poured into the sacrificial fire. Thou art the
car-driver (fire or heat that impels the body and causes it to live and
grow). Thou art Vashat. Thou art the syllable Om. Thou art Penances. Thou
art Mind. Thou art Chandramas. Thou sanctifiest the sacrificial butter.
Thou art the Sun. Thou art the Dikgajas (Elephants) that are sanctioned
in the four cardinal points of the compass. Thou illuminest the cardinal
points of the compass. Thou illuminest the subsidiary points also. Thou
art the Equine head. Thou art the first three mantras of the Rig Veda.
Thou art the protector of the several orders of men (viz., Brahmanas,
Kshatriyas, Vaisyas, and Sudras). Thou art the five fires (beginning with
Garhapatya). Thou art He who has thrice ignited the sacrificial fire
called Nachi.[1822] Thou art the refuge of the six limbs (viz., the
Vedas).[1823] Thou art the foremost of those Brahmanas that are employed
in singing the Samans in sacrifices and other religious rites. Thou art
Pragjyotish, and thou art he who sings the first Saman.[1824] Thou art
the observer of those vows that depend upon the Vedas and that are
observed by singers of Samanas. Thou art the embodiment of the Upanishad,
called by the name of Atharvasiras. Thou art he who is the topic of the
five foremost of scriptures (viz., those that appertain to the worship of
Surya, of Sakti, of Ganesa, of Siva, and of Vishnu). Thou art called the
preceptor that subsists only on the froth of water. Thou art a
Valikhilya.[1825] Thou art the embodiment of him who has not fallen away
from Yoga. Thou art the embodiment of correctness of judgment of
reasoning. Thou art the beginning of the Yugas, thou art the middle of
the Yugas and thou art their end. Thou art Akhandala (Indra). Thou art
the two Rishis Prachina-garbha and Kausika. Thou art Purusthuta, thou art
Puruhuta, thou art the artificer of the universe. Thou hast the universe
for thy form. Thy motions are infinite. Thy bodies are infinite; thou art
without end and without beginning, and without middle. Thy middle is
unmanifest. Thy end is unmanifest. Thou hast vows for thy abode. Thou
residest in the ocean. Thou hast thy home in Fame, in Penances, in
Self-restraint, in Prosperity, in Knowledge, in grand Achievements, and
in Everything belonging to the universe. Thou art Vasudeva. Thou art the
grantor of every wish. Thou art Hanuman that bore Rama on his shoulders.
Thou art the great Horse-sacrifice. Thou takest thy share of offerings
made in great sacrifices.[1826] Thou art the grantor of boons, of
happiness, of wealth. Thou art devoted to Hari., Thou art Restraint of
the senses. Thou art vows and observances. Thou art mortifications, thou
art severe mortifications, thou art very severe mortifications.[1827]
Thou art he who observes vows and religious and other pious rites. Thou
art freed from all errors. Thou art a Brahmacharin. Thou tookest birth in
the womb of Prisni. Thou art he from whom have flowered all Vedic rites
and acts. Thou art unborn. Thou pervadest all things. Thy eyes are on all
things. Thou must not be apprehended by the senses. Thou art not subject
to deterioration. Thou art possessed of great puissance. Thy body is
inconceivably vast. Thou art holy, thou art beyond the ken of logic or
argument. Thou art unknowable. Thou art the foremost of Causes. Thou art
the Creator of all creatures and thou art their destroyer. Thou art the
possessor of vast powers of illusion. Thou art called Chittrasikhandin.
Thou art the giver of boons. Thou art the taker of thy share of the
sacrificial offerings. Thou hast obtained the merit of all sacrifices.
Thou art he who has been freed from all doubts, Thou art omnipresent.
Thou art of the form of a Brahmana. Thou art fond of Brahmanas. Thou hast
the universe for thy form. Thy form is very vast. Thou art the greatest
friend. Thou art kind to all thy worshippers. Thou art the great deity of
the Brahmanas. I am thy devoted disciple. I am desirous of beholding
thee. Salutations to thee that art of the form of Emancipation.'"



SECTION CCCXL

"Bhishma said, 'Thus hymned with names that were not known to others, the
Divine Narayana having the universe for his form showed himself to the
ascetic Narada. His form was somewhat purer than the moon and differed
from the moon in some respects. He somewhat resembled a blazing fire in
complexion. The puissant Lord was somewhat of the form of Vishti.[1828]
He resembled in some respects the feathers of the parrot, and in some a
mass of pure crystal. He resembled in some respects a hill of antimony
and in some a mass of pure gold. His complexion somewhat resembled the
coral when first formed, and was somewhat white. In some respects that
complexion resembled the hue of gold and in some that of the lapis
lazuli. In some respects it resembled the hue of the blue lapis lazuli
and in some that of sapphire. In some respects it resembled the hue of
the peacock's neck, and in some that of a string of pearls. Bearing these
diverse kinds of hues on his person, the eternal Deity appeared before
Narada. He had a thousand eyes and was possessed of great beauty. He had
a hundred heads and a hundred feet. He had a thousand stomachs and a
thousand arms. He seemed to be still inconceivable to the mind. With one
of his mouths he uttered the syllable Om and then the Gayatri following
Om. With mind under complete control, the great Deity, called by the
names of Hari and Narayana, by his other mouths, multitudinous in number,
uttered many mantras from the four Vedas which are known by the name of
Aranyaka. The Lord of all the deities, the great God who is adorned in
sacrifices, held in his hands a sacrificial altar, a Kamandalu, few white
gems, a pair of sandal, a bundle of Kusa blades, a deer-skin, a
toothstick, and a little blazing fire.[1829] With cheerful soul, that
foremost of regenerate persons, viz., Narada of restraining speech, bowed
unto the great God and adored Him. Unto him whose head was still bent low
in veneration, the first of all the deities, who is free from
deterioration, said the following words.

"'The Holy one said, The great Rishis, Ekata, Dwita, and Trita, came to
this realm from desire of obtaining a sight of me. They, however, were
unable to have the fruition of their wishes. Nor can any one have a sight
of me save those persons that are devoted to me with their whole hearts.
As regards thee, thou art verily the foremost of all persons devoted to
me with all their souls. These are my bodies, the best ones that I
assume. These were born, O regenerate one, in the house of Dharma. Do
thou worship them always, and do thou perform those rites that are laid
down in the ordinances with respect to that worship. O Brahmana, do thou
ask of me the boons thou desirest. I am gratified with thee to-day, and I
appear unto thee now in my universal form as freed from decay and
deterioration.

"Narada said, Since, O holy one, I have today succeeded in obtaining a
sight of thee. I regard that I have won without any delay the fruits of
my penances, O God, of my self-restraint, and of all the vows and
observances that I have gone through. This, indeed, is the highest boon
thou hast granted me for thou hast shown thyself to me today. O Eternal
Lord, Thou, O holy one, hast the universe for thy eye. Thou art the Lion.
Thy form is identifiable with everything. Possessed of puissance, thou, O
Lord, art vast and infinite.

Bhishma continued, 'Having thus shown Himself unto Narada, the son of
Parameshthi, the great God addressed that ascetic and said,--Go hence, O
Narada, and do not delay! These worshippers of mine, possessed of lunar
complexions, are divested of all senses and do not subsist upon any kind
of food. They are, again, all Emancipate; with minds wholly concentrated
upon Me, people should think of Me. Such worshippers will never meet with
any impediments. These men are all crowned with ascetic success and are
highly blessed. In ancient times they became entirely devoted to me. They
have been freed from the attributes of Rajas and Tamas. Without doubt,
they are competent to enter me and become merged into my Self.--He that
cannot be seen with the eye, touched with the sense of touch, smelt with
the sense of scent, and that is beyond the ken of the sense of taste. He
whom the three attributes of Sattwa, Rajas, and Tamas do not touch, who
pervades all things and is the one Witness of the universe, and who is
described as the Soul of the entire universe; He who is not destroyed
upon the destruction of the bodies of all created things, who is unborn
and unchangeable and eternal, who is freed from all attributes, who is
indivisible and entire; He who transcends the twice twelve topics of
enquiry and is regarded the Twenty-fifth, who is called by the name of
Purusha, who is inactive, and who is said to be apprehended by Knowledge
alone, He into whom the foremost of the regenerate persons enter and
become emancipate. He who is the eternal Supreme Soul and is known by the
name of Vasudeva. Behold, O Narada, the greatness and puissance of God.
He is never touched by acts good or bad. Sattwa, Rajas and Tamas, are
said to be the three (original) attributes. These dwell and act in the
bodies of all creatures. The Jiva-soul, called Kshetrajna, enjoys and
endorse the action of these three attributes. He, however, transcends
them and they cannot touch Him. Freed from these attributes, He is again
their enjoyer and endorser. Having created them Himself, He is above them
all. O celestial Rishi, the Earth, which is the refuge of the universe,
disappears[1830] (when the hour for universal dissolution comes) into
water, Water disappears into Light, and Light into Wind, Wind disappears
into Space, and Space into Mind. Mind is a great creature, and it
disappears into Unmanifest Prakriti. Unmanifest Prakriti, O Brahmana,
disappears into inactive Purusha. There is nothing higher than Purusha
which is Eternal. There is nothing among mobile and immobile things in
the universe that is immutable, except Vasudeva, the eternal Purusha.
Endued with great puissance, Vasudeva is the Soul of all creatures.
Earth, Wind, Space, Water, and Light forming the fifth, the primal
elements of great puissance. Mingling together they form what is called
the body. Possessed of subtile prowess and invisible to all eyes, O
Brahmana, the puissant Vasudeva then enter that combination of the five
primal elements, called body. Such entrance is called his birth, and
taking birth. He causes the body to move about and act. Without a
combination of the five primal elements, no body can ever be formed.
Without, again, the entrance of Jiva into the body, the mind dwelling
within it cannot cause it to move and act. He that enters the body is
possessed of great puissance and is called Jiva. He is known also by
other names, viz., Sesha and Sankarshana. He that takes his rise, from
that Sankarshana, by his own acts, Sanatkumara, and in whom all creatures
merge when the universal dissolution comes, is the Mind of all creatures
and is called by the name of Pradyumna. From Him (i.e., Pradyumna),
arises He who is the Creator, and who is both Cause and Effect. From this
last, everything, viz., the mobile and immobile universe, takes its rise.
This one is called Aniruddha. He is otherwise called Isana, and He is
manifest in all acts.[1831] That illustrious one, viz., Vasudeva, who is
called Kshetrajna, and who is freed from attributes, should, O king of
kings, be known as the puissant Sankarshana, when he takes birth as
Jiva.[1832] From Sankarshana arises Pradyumna who is called 'He that is
born as Mind.' From Pradyumna is He who is Aniruddha. He is
Consciousness, He is Iswara (Supreme Lord). It is from me, that the
entire mobile and immobile universe springs. It is from me, O Narada,
that the indestructible and destructible, the existent and the
non-existent, flow. They that are devoted to me enter into me and become
emancipate. I am known as Purusha. Without acts, I am the Twenty-fifth.
Transcending attributes, I am entire and indivisible. I am above all
pairs of opposite attributes and freed from all attachments. This, O
Narada, thou wilt fail to understand. Thou beholdest me as endued with a
form. In a moment, if the wish arises, I can dissolve this form. I am the
Supreme Lord and the Preceptor of the universe. That which thou beholdest
of me, O Narada, is only an illusion of mine. I now seem to be endued
with the attributes of all created things. Thou art not competent to know
me. I have disclosed to thee duly my quadruple form. I am, O Narada, the
Doer, I am Cause, and I am Effect. I am the sum-total of all living
creatures. All living creatures have their refuge in me. Let not the
thought be thine that thou hast seen the Kshetrajna. I pervade all
things. O Brahmana, and am the Jiva-Soul of all creatures. When the
bodies of all creatures, however, are destroyed, I am not destroyed.
Those highly blessed men who, having won ascetic success, become wholly
devoted to me, become freed from the attributes of both Rajas and Tamas
and succeeds, on that account, in entering me, O great ascetic. He who is
called Hiranyagarbha, who is the beginning of the world, who has four
faces, who cannot be understood with the aid of Nirukta, who is otherwise
called Brahman, who is an eternal deity, is employed in attending to many
of my concerns. The deity Rudra, born of my wrath, is sprung from my
forehead. Behold, the eleven Rudras are swelling (with might) on the
right side of my body. The twelve Adityas are on the left side of my
body. Behold, the eight Vasus, those foremost of deities, are in my
front, and see, Nasatya and Dasra, those two celestial physicians (Aswini
Kumars), are in my rear. Behold also in my body all the Prajapatis and
behold the seven Rishis also. Behold also the Vedas, and all the
Sacrifices numbering by hundreds, the Amrita (nectar), and all the
(medicinal) herbs and plants, and Penances, and vows and observances of
diverse kinds. Behold also in me the eight attributes indicative of
puissance, viz., those particularly called the attributes of Lordship,
all dwelling together in my body in their united and embodied form.
Behold also Sree and Lakshmi, and Kirti, and the Earth with her hump as
also the goddess, Saraswati, that mother of the Vedas, dwelling in me.
Behold, O Narada, Dhruva, that foremost of luminaries ranging the
firmament, as also all the Oceans those receptacles of water, and lakes,
and rivers, dwelling in me. Behold also, O best of men, the four foremost
ones amongst the Pitris in their embodied forms, as also, the three
attributes (of Sattwa, Rajas, and Tamas) which are formless dwelling in
me. The acts done in honour of the Pitris are superior (in point of
merit) to those done in honour of the deities. I am the Pitri of both the
deities and the Pitris, and am existing from the beginning (that is, from
a time when they were not). Becoming the Equine-head I rove through the
Western and the Northern ocean and drink sacrificial libations duly
poured with mantras and solid sacrificial food offered with reverence and
devotion. In days of yore I created Brahman who himself adored me in
sacrifices. Gratified with him on that account I granted him many
excellent boons. I said unto him that in the beginning of the Kalpa he
would be born unto me as my son, and the sovereignty of all the worlds
would vest on him, coupled with diverse names being bestowed on diverse
objects in consequence of the starting of Ahankara into existence.[1833]
I also told him that none would ever violate the limits and boundaries he
would assign (for the observance of creatures) and, further, that he
would be the giver of boons unto persons that would (in sacrifices and by
proper acts) solicit him for them. I further assured him that he would be
an object of adoration with all the deities and Asuras, all the Rishis
and Pitris, and the diverse creatures forming the creation. I also gave
him to understand that I would always manifest myself for accomplishing
the business of the deities and that for that matter I would suffer
myself to be commanded by him even as a son by his sire.[1834] Granting
these and other highly agreeable boons unto Brahman of immeasurable
energy in consequence of my being gratified with him I (once more)
adopted the course dictated by Nivritti. The highest Nivritti is
identical with the annihilation of all duties and acts. Hence, by
adopting Nivritti one should conduct oneself in complete felicity.
Learned preceptors, with settled convictions deducted from the truths of
the Sankhya philosophy, have spoken of me as Kapila endued with the
puissance of Knowledge, dwelling within the effulgence of Surya, and
concentrated in Yoga.[1835] In Chcchandas (Vedas) I have been repeatedly
hymned as the illustrious Hiranyagarbha. In the Yoga scriptures, O
Brahmana, I have been spoken of as one who takes a delight in Yoga. I am
eternal. Assuming a form that is manifest, I dwell, at present, in the
heavens. At the end of a thousand Yugas I shall once more with-draw the
universe into myself. Having withdrawn all creatures, mobile and immobile
into myself, I shall exist all alone with knowledge only for my
companion. After the lapse of ages I shall again create the universe,
with the aid of that knowledge. That which is my fourth form creates the
indestructible Sesha. That Sesha is called by the name of Sankarshana.
Sankarshana creates Pradyumna. From Pradyumna I take birth myself as
Aniruddha. I create (myself) repeatedly. From Aniruddha springs Brahman.
The latter takes birth from Aniruddha's navel. From Brahman spring all
creatures mobile and immobile. Know that Creation springs in this way
repeatedly at the beginning of every Kalpa. Creation and destruction
succeed each other even as sunrise and sunset in this world. Then, again,
as Time, endued with immeasurable energy, forcibly brings back the Sun
after his disappearance, after the same manner I shall, assuming the form
of boar and putting forth my strength, bring back the Earth with her belt
of seas to her own position for the good of all creatures when she
becomes submerged in water. I shall then slay the son of Diti, named
Hiranyaksha, filled with pride of strength.[1836] Assuming the form then
of a Man-lion (Narsingha), I shall, for benefiting the deities, slay
Hiranyakasipu the son of Diti, who will be a great destroyer of
sacrifices. Unto Virochana (the son of Prahlada) will be born a mighty
son of the name of Vali. That great Asura will be unslayable in the whole
universe consisting of deities, Asuras and Rakshasas. He will hurl Sakra
from the sovereignty of the universe. When after routing the Lord of
Sachi, that Asura will take unto himself the sovereignty of the three
worlds, I shall take birth in Aditi's womb, by Kasyapa, as the twelfth
Aditya. I shall (taking the sovereignty of the three worlds Vali) restore
it to Indra of immeasurable splendour, and replace the deities, O Narada,
in their respective stations. As regards Vali, that foremost of Danavas,
who is to be unslayable by all the deities, I shall cause him to dwell in
the nether regions. In the Treta age I shall take birth as Rama in the
race of Bhrigu, and exterminate the Kshatriyas who will become proud of
their strength and possessions. Towards the close of Treta and the
beginning of Dwapara, I shall take birth as Rama, the son of Dasaratha in
Iskshaku's royal line. At that time, the two Rishis viz., the two sons of
Prajapati, called by the names of Ekata and Dwita, will in consequence of
the injury done by them unto their brother Trita, have to take birth as
apes, losing the beauty of the human form. Those apes that shall take
birth in the race of Ekata and Dwita, shall become endued with great
strength and mighty energy and will equal Sakra himself in prowess. All
those apes, O regenerate one, will become my allies for accomplishing the
business of the deities. I shall then slay the terrible lord of the
Rakshasas, that wretch of Pulastya's race, viz., the fierce Ravana, that
throne of all the worlds, together with all his children and followers.
Towards the close of the Dwapara and beginning of the Kali ages, I shall
again appear in the world taking birth in the city of Mathura for the
purpose of slaying Kansa. There, after slaying innumerable Danavas that
will be thorns in the side of the deities, I shall take up my residence
in Kusasthali at the city of Dwaraka. While residing in that city I shall
slay the Asura Naraka, the son of 'the Earth,--him, that is, who will do
an injury to Aditi, as also some 'other Danavas of the names of Muru and
Pitha. Slaying also another foremost of Danavas, viz., the lord of
Pragjyotisha, I shall transplant his delightful city furnished with
diverse kinds of wealth into Dwaraka. I shall then subjugate the two gods
worshipped of all the deities, viz., Maheshwara and Mahasena, who will
become fond of the Danava Vana and do him diverse good offices and who
will exert themselves vigorously for that worshipper of theirs.[1837]
Vanquishing next the son of the Danava Vali, viz., Vana, who will be
endued with a thousand arms, I shall next destroy all the inhabitants of
the Danava city called Saubha.[1838] I shall next, O foremost of
Brahmanas, compass the death of Kalayavana, a Danava who will be endued
with great might in consequence of his being equipt with the energy of
Gargya.[1839] A proud Asura will appear as a king at Girivraja, of the
name of Jarasandha, who will quarrel with all the other kings of the
world. His death will be compassed by me through some one else guided by
my intelligence. I shall next slay Sisupala in the sacrifice of king
Yudhishthira, the son of Dharma, which sacrifice all the kings of the
world will bring tribute. In some of these feats, only Arjuna, the son of
Vasava, will become my assistant. I shall establish Yudhishthira with all
his brothers in his ancestral kingdom. People will call me and Arjuna as
Narayana and Nara, when, endued with puissance, we two, exerting our
strength, shall consume a large number of Kshatriyas, for doing good to
the world. Having lightened the burthen of the Earth according to our
pleasure, I shall absorb all the principal Sattwatas as also Dwaraka, my
favourite city, into my own self, recollecting my all-embracing
Knowledge. Endued with four forms, I shall, in this way, achieve many
feats of great prowess, and attain at last to those regions of felicity
created by me and honoured by all the Brahmanas. Appearing in the forms
of a swan, a tortoise, a fish, O foremost of regenerate ones, I shall
then display myself as a boar, then as a Man-lion (Nrisingha), then as a
dwarf, then as Rama of Bhrigu's race, then as Rama, the son of Dasaratha,
then as Krishna the scion of the Sattwata race, and lastly as Kalki. When
the auditions in the Vedas disappeared from the world, I brought them
back. The Vedas with the auditions in them, were re-created by me in the
Krita age. They have once more disappeared or may only be partially heard
here and there in the Puranas. Many of my best appearances also in the
world have become events of the past. Having achieved the good of the
worlds in those forms in which I appeared, they have re-entered into my
own Prakriti. Brahman (the Creator) himself never obtained a sight of me
in this form of mine, which thou, O Narada, hast seen today in
consequence of thy entire devotion to me. I have now said everything, O
Brahmana,--unto thee that art devoted to me wholly, I have disclosed to
thee my ancient appearances and future ones also, O Best of men, together
with all their mysteries. "Bhishma continued, The holy and illustrious
deity, of universal and immutable form, having said these words unto
Narada, disappeared there and then. Narada also, endued with great
energy, having obtained the high favour that he had solicited, then
proceeded with great speed to the retreat called Vadari, for beholding
Nara and Narayana. This great Upanishad, perfectly consist with the four
Vedas, in harmony with Sankhya-yoga, and called by him by the name of the
Pancharatra scriptures, and recited by Narayana himself with his own
mouth, was repeated by Narada in the presence of many hearers in the
abode of Brahman (his sire) in exactly the same way in which Narayana
(while that great god had showed himself unto him) had recited it, and in
which he had heard it from his own lips.

"Yudhishthira said, 'Was not Brahman, the Creator of all things,
acquainted with this wonderful narrative of the glory of Narayana endued
with intelligence that he heard it from the lips of Narada? Is the
illustrious Grandsire of all the worlds any way different from or
inferior to the great Narayana? How then is it that he was unacquainted
with the puissance of Narayana of immeasurable energy?'

Bhishma continued, 'Hundreds and thousands of great-Kalpas, hundreds and
thousands of Creation and Dissolutions, O king of kings, have been over
and have become incidents of the past.[1840] In the beginning of every
cycle of Creation, Brahman, endued with great puissance and who creates
all things, is remembered (by Narayana). Brahman knows well, O king, that
Narayana, that foremost of all gods is very much superior to him. He
knows that Narayana is the Supreme Soul, that he is the Supreme Lord,
that He is the Creator of Brahman himself. It was only unto that conclave
of Rishis, crowned with ascetic success, that came to the abode of
Brahman, that Narada recited his narrative which is a very ancient one,
and which is perfectly consistent with the Vedas. The deity Surya, having
heard that narrative from those Rishis crowned with ascetic
success,[1841] repeated it to the six and sixty thousands of Rishis, O
king, of cleansed souls, that follow in his train. And Surya, the deity
that imparts heat unto all worlds, repeated that narrative unto those
Beings also, of cleansed souls, that have been created (by Brahman) for
always journeying in the van of Surya.[1842] The high-souled Rishis that
follow in Surya's train, O son, repeated that excellent narrative unto
the deities assembled on the breast of Meru. That best of ascetics, viz.,
the regenerate Asita, then having heard the narrative from the deities,
repeated it unto the Pitris, O king of kings. I heard it from my sire
Santanu, O son, who recited it to me formerly. Myself having heard it
from my sire. I have repeated it to thee, O Bharata. Deities and Munis,
who have heard this excellent old narrative, which is a Purana--all adore
the Supreme Soul. This narrative, belonging to the Rishis and thus handed
down from one to another, should not, O king, be communicated by thee to
any one that is not a worshipper of Vasudeva. This narrative, O king, is
really the essence of the hundreds of other narratives that thou hast
heard from me. In days of yore, O monarch, the deities and the Asuras,
uniting together, churned the Ocean and t wised the Amrita. After the
same manner, the Brahmanas, uniting together in days of yore, churned all
the scriptures and raised this narrative which resembles nectar. He who
frequently reads this narrative, and he who frequently listens to it,
with concentrated attention, in a retired spot, and filled with devotion,
succeeds in becoming a denizen, possessed of lunar complexion, of the
spacious island known by the name of White Island. Without doubt, such a
man succeeds in entering into Narayana of a thousand rays. A sick person,
by listening to this narrative from the beginning, becomes freed from his
illness. The man that simply desires to read or listen to this narrative
obtains the fruition of all his wishes. To devoted worshipper, by reading
or listening to it, attains to the high end that is reserved for devoted
worshippers. Thou also, O monarch, shouldst always adore and worship that
foremost of all Beings. He is the father and the mother of all creatures,
and He is an object of reverence with the entire universe. Let the
illustrious and Eternal God of the Brahmans, viz., Janarddana of high
intelligence, be gratified with thee, O Yudhishthira of mighty arms!'"

Vaisampayana continued, "Having listened to the best of narratives, O
Janamejaya, king Yudhishthira the just and all his brothers became
devoted to Narayana. And all of them, O Bharata, betaking themselves to
the practice of silently meditating upon Narayana (from that day),
uttered these words for His glorification, viz., 'Victory to that holy
and illustrious Being.' He, again, who is our best of preceptors, viz.,
the Island-born Krishna, devoted to penances, sung uttering the word
Narayana that high mantra which is worthy of being recited in silence.
Sojourning through the welkin to the Ocean of Milk which is always the
abode of nectar, and worshipping the great God there, he came back to his
own hermitage.

"Bhishma continued, '1 have now repeated to thee the narrative that was
recited by Narada (unto the conclave of Rishis assembled in the abode of
Brahman). That narrative has descended from one person to another from
very ancient times. I heard it from my sire who formerly repeated it to
me.'"

Suta continued, I have now told you all that Vaisampayana recited to
Janamejaya. Having listened to Vaisampayana's narration, king Janamejaya
properly discharged all his duties according to the ordinances laid down
in the scriptures. Ye have all undergo very severe penances and observed
many high and excellent vows. Residing in this sacred forest that is
known by the name of Naimisha, ye are foremost of all persons conversant
with the Vedas. Ye foremost of regenerate ones, ye all have come to this
great sacrifice of Saunaka. Do ye all adore and worship that Eternal and
Supreme Lord of the universe in excellent sacrifices, properly pouring
libations of clarified butter into the fire with the aid of mantras and
dedicating the same unto Narayana. As regards myself, I heard this
excellent narrative that has descended from generation to gene-ration,
from my sire who recited it to me in former times.



SECTION CCCXLI

Saunaka said, How is that illustrious god, viz., the puissant Narayana
who is fully conversant with the Vedas and their branches, at once the
doer and the enjoyer of sacrifices? Endued with forgiveness, he has
adopted, again, the religion of Nivritti (abstention). Indeed, it is that
holy and puissant one who has himself ordained the duties of Nivritti.
Why then has he made many of the deities the takers of shares in
sacrifices which, of course, are all due to the disposition of Pravritti?
Why has he again created some with a contrary disposition, for they
follow the ordinances of the religion of abstention? Do thou O Suta,
dispel this doubt, of ours. This doubt seems to be eternal and is
connected with a great mystery. Thou hast heard all discourses on
Narayana, discourses that are consistent with the (other)
scriptures.[1843]

Sauti said, O excellent Saunaka, I shall recite to thee what
Vaisampayana, the disciple of the intelligent Vyasa, said when questioned
on these very topics by king Janamejaya. Having heard the discourse on
the glory of Narayana who is the Soul of all embodied creatures,
Janamejaya, endued with great intelligence and wisdom, questioned
Vaisampayana on these very subjects.

Janamejaya said, "The whole world of Beings, with Brahma, the deities,
the Asuras and human beings, are seen to be deeply attached to actions
which have been said to be productive of prosperity. Emancipation has, O
regenerate one, been said by thee to be the highest felicity and to
consist of the cessation of existence. They who, being divested of both
merit and demerit, become emancipate, succeed, we hear, in entering the
great God of a thousand rays. It seems to be, O Brahmana, that the
eternal religion of Emancipation is exceedingly difficult of observance.
Turning away from it, all the deities have become enjoyers of the
libations of clarified butter poured with mantras on sacrificial fires
and other offerings presented to them by the same or similar means. Then,
again, Brahman, and Rudra, the puissant Sakra the slayer of Vala, Surya,
Chandramas (the Lord of the stars), the Wind-god, the Deity of fire, the
Deity of the Waters, Infinite Space (as living Being), the Universe too
(as a conscious agent), and the rest of the denizens of heaven,--they, it
seems, are ignorant of the way of securing annihilation of conscious
existence, that is capable of being brought about by
self-realisation.[1844] Hence, perhaps, they have not be taken themselves
to the path that is certain, indestructible, and immutable. Hence
perhaps, turning away from that path they have adopted the religion of
Pravritti which leads to conscious existence that is measured by time.
This, indeed, is one great fault that attaches to those that are wedded
to actions, for all their rewards are terminable. This doubt, O
regenerate one, is planted in my heart like a dagger. Remove it out by
reciting to me some discourses of old on this topic. Great is my
curiosity to listen to thee. For what reason, O regenerate one, have the
deities been said to be takers of their respective shares of sacrificial
offerings presented to them with the aid of mantras in sacrifices of
diverse kinds? Why again are the denizens of heaven adored in sacrifices?
And, O best of regenerate persons, to whom do they, that take their
shares of offerings in sacrifices performed to their honour, themselves
make offerings when they perform great sacrifices?"

Vaisampayana said, "The question thou has asked me, O ruler of men,
relates to a deep mystery. No man that has not undergone penances, and
that is not acquainted with the Puranas, can speedily answer it. I shall,
however, answer thee by reciting to thee what my preceptor the
Island-born Krishna, otherwise called Vyasa, the great Rishi who has
classified the Vedas, had said unto us on a former occasion when
questioned by us. Sumanta, and Jaimini, and Paila of firm vows, and
myself numbering the fourth, and Suka forming the fifth, were disciples
of the illustrious Vyasa. We numbering five in all, endued with
self-restraint and purity of observances, had completely subjugated wrath
and controlled our senses. Our preceptor used to teach us the Vedas,
having the Mahabharata for their fifth. Once on a time, while we were
engaged in studying the Vedas on the breast of that foremost of
mountains, viz., the delightful Meru, inhabited by Siddhas and Charanas,
this very doubt arose in our minds that has been expressed by thee today.
We, therefore, questioned our preceptor about It. It heard the answer
that our preceptor made. I shall now recite that answer to thee, O
Bharata. Hearing these words that were addressed to him by his disciples
that dispeller of all kinds of darkness represented by ignorance, viz.,
the blessed Vyasa, the son of Parasara, said these words: have undergone
very severe, in fact, the austerest of penances. Ye best of men, I am
fully conversant with the Past, the Present, and the Future. In
consequence of those penances of mine and of the restraint under which I
kept my senses while I dwelt on the shores of the Ocean of milk, Narayana
became gratified with me. As the result of the great God's gratification,
this omniscience with respect to the Past, the Present, and the Future,
that was desired by me, arose in my mind. Listen now to me as I discourse
to you, in due order, on this great doubt that has disturbed your minds.
I have, with the eye of knowledge, beheld all that occurred in the
beginning of the Kalpa. He whom both the Sankhyas and those conversant
with Yoga call by the name of Paramatma (the Supreme Soul) comes to be
regarded as Mahapurusha (the Great Purusha) in consequence of his own
acts. From Him springs forth Abyakta (the Unmanifest), whom the learned
call Pradhana. From the puissant Unmanifest sprang, for the creation of
all the words, the Manifest (Byakta). He is called Aniruddha. That
Aniruddha is known among all creatures by the name of the Mahat Atma. It
is that Aniruddha who, becoming manifest, created the Grandsire Brahman.
Aniruddha is known by another name, viz., Ahankara (consciousness) and is
endued with every kind of energy. Earth, Wind, Space, Water, and Light
numbering the fifth, these are the five Mahabhutas (elements) that have
sprung from Ahankara. Having created the Mahabhutas (five in number), he
then created their attributes.[1845] Combining the Mahabhutas, he then
created diverse embodied Being. Listen to me as I recount them to you.
Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, the high-souled
Vasishtha, and the Self-born Mann, these should be known as the eight
Prakritis. Upon these rest all the worlds. Then the Grandsire of all the
world, viz., Brahman, created, for the fulfilment of all creatures, the
Vedas with all their branches, as also the Sacrifices with their limbs.
From these eight Prakritis have sprung this vast universe. Then sprang
Rudra from the principle of wrath, starting into life, he created ten
others that were like him. These eleven Rudras are called by name of
Vikara-Purushas. The Rudras, the (eight) Prakritis, and the several
celestial Rishis, having started into life, approached Brahman with the
object of upholding the universe and its operations. Addressing the
Grandsire, they said, We have been created, O holy one, by thee, O thou
of great puissance. Tell each of us, O Grandsire, the respective
jurisdiction we shall be vested with. What particular jurisdictions have
been created by thee for supervising the different affairs? We, each,
should be endued with what kind of consciousness and shall take charge of
which of these? Do thou ordain also unto each of us the measure of
strength that we are to have for discharging the duties of our respective
jurisdictions.' Thus addressed by them, the great god replied unto them
in the following way.

"Brahman said, You have done well, ye deities, in speaking to me of this
matter. Blessed be you all! I was thinking of this very subject that has
engaged your attention. How should the three worlds be upheld and kept
agoing? How should your strength and mine be utilized towards that end?
Let all of us, leaving this place, repair to that unmanifest and foremost
of Beings who is the witness of the world, for seeking his protection. He
will tell us what is for our good. After this, those deities and Rishis,
with Brahman, proceeded to the northern shores of the Ocean of milk,
desirous of doing good to the three worlds. Arrived there, they began to
practise those austere penances that are declared by Brahman in the
Vedas. Those austerest of penances are known by the name of Mahaniyama
(the foremost vows and observances). They stood there with mind fixed,
immovable as posts of wood, and with eyes upturned and arms raised
upwards. For a thousand celestial years they were engaged in those severe
penances. At the conclusion of that period they heard these sweet words
in harmony with the Vedas and their branches.

"'The blessed and holy one said, Ye deities and Rishis possessed of
wealth of asceticism, with Brahman in your company, after according you
all welcome, I say unto you these words. I know that is in your hearts.
Verily, the thoughts that engage you are for the good of the three
worlds. I shall increase your energy and strength investing the same with
Pravritti (predilection for acts). Ye gods, well have you undergone these
penances from desire of adoring me. Ye foremost of Beings, enjoy now the
excellent fruits of austerities which ye have gone through. This Brahman
is the Lord of all the worlds. Endued with puissance, he is the Grandsire
of all creatures. Ye also are foremost of deities. Do ye all, with
concentrated minds perform sacrifices for my glory. In the sacrifices
which you will perform, do ye always give me a portion of the sacrificial
offerings. I shall then, ye lord of creation, assign to each of you your
respective jurisdictions and ordain what will be for your good!"'

Vaisampayana continued, "Hearing these words of that God of gods, all
those deities and great Rishis and Brahman became filled with such
delight that the hair on their bodies stood on its end. They forthwith
made arrangements for a sacrifice in honour of Vishnu according to the
ordinances laid down in the Vedas. In that sacrifice, Brahman himself
dedicated a portion of the offerings to Vishnu. The deities and the
celestial Rishis also, after the manner of Brahman, dedicated similar
portions each unto the great God. The portions, thus offered with great
reverence unto Vishnu, were, in respect of both the measure and the
quality of the articles used, according to the ordinances laid down for
the Krita age. The deities and the Rishis and Brahman, in that sacrifice,
adored the great God as one endued with the complexion of the Sun, as the
foremost of Beings, situate beyond the reach of Tamas, vast, pervading
all things, the Supreme Lord of all, the giver of boons, and possessed of
puissance. Thus adored by them, the boon-giving and great God, invisible
and bodiless, addressed those assembled celestials from heaven and said
unto them:--"The offerings dedicated by you in this sacrifice have all
reached me. I am gratified with all of you. I shall bestow rewards on you
that will however, be fraught with ends whence there will be
return.[1846] This shall be your distinctive feature, ye gods, from this
day, in consequence of my grace and kindness for you. Performing
sacrifices in every Yuga, with large presents, ye will become enjoyers of
fruits born of Pravritti. Ye gods, those men also that will perform
sacrifices according to the ordinances of the Vedas, will give unto all
of you shares of their sacrificial offerings. In the Veda-sutras I make
him the receiver (in such sacrifices) of a share similar to that which he
has himself offered one in this sacrifice. Created to look after those
affairs that appertain to your respective jurisdictions, do ye uphold the
worlds according to the measures of your strength as dependent on the
shares you receive on those sacrifices. Indeed, drawing strength from
those rites and observances that will be current in the several worlds,
taking their rise from the fruits of Pravritti, do ye continue to uphold
the affairs of those worlds.[1847] Strengthened by the sacrifices that
will be performed by men, ye will strengthen me. These are the thoughts
that I entertain for you all. It is for this purpose that I have created
the Vedas and sacrifices and plants and herbs. Duly served with these by
human beings on Earth, the deities will be gratified. Ye foremost of
deities, till the end of this Kalpa, I have ordained your creation,
making your constitution depend upon the consequence of the religion of
Pravritti. Ye foremost of Beings, do ye then, as regards your respective
jurisdictions, engage yourselves in seeking the good of the three worlds.
Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, and Vasishtha,--these
seven Rishis have been created by a fiat of the will. These will become
the foremost of persons conversant with the Vedas. In fact, they will
become the preceptors of the Vedas. They will be wedded to the religion
of Pravritti, for they have been intended to devote themselves to the act
of procreating offspring. This is the eternal path that I disclose of
creatures engaged in acts and observances. The puissant Lord who is
charged with the creation of all the worlds is called Aniruddha, Sana,
Sanatsujata, Sanaka, Sanandana, Sanatkumara, Kapila, and Sanatana
numbering the seventh,--these seven Rishis are known as the spiritual
sons of Brahman. Their knowledge comes to them of itself (without being
dependant on study or exertion). These seven are wedded to the religion
of Nivritti. They are the foremost of all persons conversant with Yoga.
They are possessed also of deep knowledge of the Sankhya philosophy. They
are preceptors of the scriptures on duty and it is they that introduce
the duties of the religion of Nivritti and cause them to flow in the
worlds. From Unmanifest (Prakriti) has flowed Consciousness and the three
great attributes (of Sattwa, Rajas, and Tamas). Transcending Prakriti is
he called Kshetrajna. That Kshetrajna is myself. The path of those that
are wedded to Karma emerging out of Ahankara is fraught with return. One
cannot, by that path, reach the spot whence there is no return. Different
creatures have been created with different ends. Some are intended for
the path of Pravritti and some for that of Nivritti. According to the
path that a creature follows is the reward that he enjoys. This Brahman
is the master of all the worlds. Endued with puissance it is he that
creates the universe.[1848] He is your mother and father, and he is your
grandfather. At my command, he will be the giver of boons unto all
creatures. His son Rudra, who has sprung from his brow at his command,
will, endued with puissance, uphold all created beings. Go ye to your
respective jurisdictions, and seek, according to the ordinances, the good
of the worlds. Let all the scriptural acts flow in all the worlds. Let
there be no delay in this. Ye foremost of celestials, do ye ordain the
acts of all creatures and the ends that they are to attain therefore. Do
ye appoint also the limits of the periods for which all creatures are to
live. This present epoch that has been set to run is the foremost of all
epochs and should be known by the name of Krita. In this Yuga living
creatures should not be slain in the sacrifices that may be performed. It
should be as I ordain and let it not be otherwise. In this age, ye
celestials, Righteousness will flourish in its entirety.[1849] After this
age will come the epoch called Treta. The Vedas, in that Yuga, will lose
one quarter. Only three of them will exist. In the sacrifice that will be
performed in that age, animals, after dedication with the aid of sacred
mantras, will be slain. As regards Righteousness again, it will lose one
quarter; only three quarters thereof will flourish. On the expiration of
the Treta will come the mixed Yuga known by the name of Dwapara. In that
Yuga, Righteousness will lose two quarters and only two quarters thereof
will flourish. Upon the expiration of Dwapara the Yuga that will set in
will be called Kali yuga which will come under the influence of Tisya
constellation. Righteousness will lose full three quarters. Only a
quarter thereof will exist in all places.

"'When the great God said these words, the deities and the celestial
Rishis addressed him and said, If only a fourth part of Righteousness is
to exist in that age in every place, tell us O holy one, whither shall we
then go and what shall we do!

"'The blessed and holy one said, Ye foremost of celestials, ye should, in
that age, repair to such places where the Vedas and sacrifices and
Penances and Truth and Self-restraint, accompanied by duties fraught with
compassion for all creatures, will still continue to flourish. Sin will
never be able to touch you at all!

"'Vyasa continued, 'Thus commanded by the great God, the deities with all
the Rishis bowed their heads unto him and then proceeded to the places
they desired. After the Rishis and denizens of heaven had left that
place, Brahman remained there, desirous of beholding the great Deity
eminent in the form of Aniruddha. The foremost of deities then manifested
himself to Brahmana, having assumed a form that had a vast equine head.
Bearing a bowl (Kamandalu) and the triple stick, he manifested himself
before Brahman, reciting the while the Vedas with all their branches.
Beholding the great Deity of immeasurable energy in that form crowned
with an equine head, the puissant Brahman, the Creator of all the
worlds.. moved by the desire of doing good to his Creation, worshipped
that boon-giving Lord with a bend of his head, and stood before him with
hands joined in reverence. The great Deity embraced Brahman and then told
him these words.

"'The holy one said, Do thou, O Brahman, duly think of the courses of
acts which creatures are to follow. Thou art the great ordainer of all
created Beings. Thou art the master and the lord of the universe. Placing
this burthen on thee I shall soon be free from anxiety. At such times,
how-ever, when it will be difficult for thee to accomplish the purposes
of the deities I shall then appear in incarnate forms according to my
self-knowledge. Having said these words, that grand form with the equine
head disappeared then and there. Having received his command, Brahman too
proceeded quickly to his own region. It is for this, O blessed one, that
the eternal Deity, with the lotus in his navel, became the acceptor of
the first share offered in sacrifices and hence it is that He came to be
called as the eternal upholder of all Sacrifices. He himself adopted the
religion of Nivritti, the end after which those creatures strive that are
desirous of indestructible fruits. He ordained at the same time the
religion of Pravritti for others, with the view to giving variety to the
universe. He is the beginning, He is the middle, and He is the end of all
created Beings. He is their Creator and He is their one object of
meditation. He is the actor and He is the act. Having withdrawn the
universe into Himself at the end of the Yuga, He goes to sleep, and
awakening at the commencement of another Yuga, He once more creates the
universe, Do you all bow unto that illustrious one who is possessed of
high soul and who transcends the three attributes, who is unborn, whose
form is the universe, and who is the abode or refuge of all the denizens
of heaven, Do you bow unto Him who is the Supreme Lord of all creatures,
who is the Lord of the Adityas, and of the Vasus as well. Do you bow unto
Him who is the Lord of the Aswins, and the Lord of the Maruts, who is the
lord of all the Sacrifices ordained in the Vedas, and the Lord of the
Vedangas. Bow unto Him who always resides in the Ocean, and who is called
Hari, and whose hair is like the blades of the Munja grass. Bow unto Him
who is Peace and Tranquillity, and who imparts the religion of Moksha
unto all creatures. Bow unto Him who is the Lord of Penances, of all
kinds of energy, and of Fame, who is ever the Lord of Speech and the Lord
of all the Rivers also. Bow unto Him who is called Kaparddin (Rudra), who
is the Great Boar, who is Unicorn, and who is possessed of great
intelligence: who is the Sun, who assumed the well-known form with the
equine head; and who is always displayed in a four-fold form. Bow unto
Him who is unrevealed, who is capable of being apprehended by knowledge
only, who is both indestructible and destructible. The supreme Deity, who
is immutable, pervadeth all things. He is the Supreme Lord who can be
known with the aid of the eye of knowledge alone. It was thus that, aided
by the eye of Knowledge, I beheld in days of yore that foremost of
deities. Asked by you, I have told you everything in detail, ye
disciples, and do you act according to my words and dutifully serve the
Supreme Lord called Hari. Do you hymn His praises in Vedic words and
adore and worship Him also according to due rites!'"

Vaisampayana continued, "It was thus that the arranger of the Vedas,
endued with great intelligence, discoursed to us, questioned by us on
that occasion. His son, the highly righteous Suka, and all his disciples
(viz., ourselves) listened to him while he delivered that discourse. Our
preceptor, with ourselves, O king, then adored the great Deity with Richs
extracted from the four Vedas. I have thus told thee everything about
what thou hadst asked me. It was thus, O king, that our Island-born
preceptor discoursed to us. He who, having uttered the words--I bow unto
the holy Lord,--frequently listens, with concentrated attention, to this
discourse or reads or recites it to others, becomes endued with
intelligence and health, and possessed of beauty and strength. If ill, he
becomes freed from that illness, bound, freed from his bonds. The man who
cherishes desires obtains (be this) the fruition of all his desires, and
easily attains to a long life also. A Brahmana, by doing this, becomes
conversant with all the Vedas, and a Kshatriya becomes crowned with
success. A Vaisya, by doing it, makes considerable profits, and a Sudra
attains to great felicity. A sonless man obtains a son. A maiden obtains
a desirable husband. A woman that has conceived brings forth a son. A
barren woman conceives and attains to wealth of sons and grandsons. He
who recites this discourse on the way succeeds in passing happily and
without impediments of any kind along his way. In fact, one attains to
whatever objects one cherishes, if one reads or recites this narrative.
Hearing these words of the great Rishi, fraught with certainty of
conclusion, and embodying a recital of the attributes of that high-souled
one who is the foremost of all beings, hearing this narrative of the
great conclave of Rishis and other denizens of heaven,--men who are
devoted to the supreme Deity derive great happiness.'"



SECTION CCCXLII

Janamejaya said, "O holy one, it behoveth thee to tell me the
significance of those diverse names uttering which the great Rishi Vyasa
with his disciples hymned the praises of the illustrious slayer of Madhu.
I am desirous of hearing those names of Hari, that Supreme Lord of all
creatures. Indeed, by listening to those names, I shall be sanctified and
cleansed even like the bright autumnal moon.

Vaisampayana said, Listen, O king, to what the significances are of the
diverse names, due to attributes and acts, of Hari as the puissant Hari
himself of cheerful soul explained them to Phalguna. That slayer of
hostile heroes, viz., Phalguna, had at one time asked Kesava, enquiring
after the imports of the some of the names by which the high-souled
Keshva is adored.

"Arjuna said, "O holy one, O Supreme ordainer of the Past and the Future.
O Creator of all Beings, O immutable one, O Refuge of all the worlds, O
Lord of the universe, O dispeller of the fears of all persons, I desire
to hear from thee in detail, O Kesava, the significance of all those
names of thine, O God, which have been mentioned by the great Rishis in
the Vedas and the Puranas in consequences of diverse acts of thine. None
else than thee, O Lord, is competent to explain the significations of
those names.'"

"The holy one said, 'In the Rigveda, in the Yajurveda, in the Atharvans
and the Samans, in the Puranas and the Upanishads, as also in the
treatises on Astrology, O Arjuna, in the Sankhya scriptures, in the Yoga
scriptures, and in the treatises also on the Science of Life, many are
the names that have been mentioned by the great Rishis. Some of those
names are derivable from my attributes and some of them relate to my
acts. Do thou hear, with concentrated attention, O sinless one, what the
import is of each off those names (in particular) that have reference to
my acts. I shall recite them to you. It is said that in days of yore you
were half my body. Salutations unto Him of great glory, Him, viz., that
is the Supreme Soul of all embodied creatures.[1850] Salutations unto
Narayana, unto Him that is identifiable with the universe, unto Him that
transcends the three (primal) attributes (of Sattwa, Rajas and Minas),
unto Him that is, again, the Soul of those attributes. From His grace
'lath arisen Brahman and from His wrath hath arisen Rudra. He is the
source whence have sprung all mobile and immobile creatures. O foremost
of all persons endued with Sattwa, the attribute of Sattwa consists of
the eight and ten qualities.[1851] That attribute is Supreme Nature
having for her soul the Sky and Earth and succeeding by her creative
forces in upholding the universe. That Nature is identical with the fruit
of all acts (in the form of the diverse regions of felicity to which
creatures attain through their acts). She is also the pure Chit. She is
immortal, and invincible, and is called the Soul of the universe. From
her flows all the modifications of both Creation and Destruction. (She is
identical with my Prakriti or Nature). Divested of sex, She or He is the
penances that people undergo. He is both the sacrifice that is performed
and the sacrificer that performs the sacrifice. He is the ancient and the
infinite Purusha. He is otherwise called Aniruddha and is the source of
the Creation and the Destruction of the universe. When Brahma's night
wore off, through the grace of that Being of immeasurable energy, a lotus
made its appearance first, O thou of eyes like lotus petals. Within that
lotus was born Brahma, springing from Aniruddha's grace. Towards the
evening of Brahma's day, Aniruddha became filled with wrath, and as a
consequence of this, there sprang from his forehead a son called Rudra
vested with the power of destroying everything (when the hour for
destruction comes). These two, viz., Brahma and Rudra, are the foremost
of all the deities, having sprung respectively from the Propitiousness
and the Wrath (of Aniruddha). Acting according to Aniruddha's direction,
these two deities create and destroy. Although capable of granting boons
unto all creatures, they are, however, in the matter of the concerns to
which they attend (viz., Creation and Destruction), merely instruments in
the hands of Aniruddha. (It is Aniruddha that does everything, making
Brahma and Rudra the visible agents in respect of the universe). Rudra is
otherwise called Kaparddin. He has matted locks on his head, and
sometimes displays a head that is bald. He loves to dwell in the midst of
crematoriums which constitute his home. He is an observer of the
austerest vows. He is Yogin of mighty puissance and energy. He is the
destroyer of Daksha's sacrifice and the tearer of Bhaga's eyes. O son of
Pandu, Rudra should be known to have always Narayana for his Soul. If
that deity of deities, viz., Maheswara, be worshipped, then O Partha, is
the puissant Narayana also worshipped. I am the Soul, O son of Pandu, of
all the worlds, of all the universe. Rudra, again, is my Soul. It is for
this that I always adore him. If I do not adore the auspicious and
boon-giving Isana nobody would then adore my own self. The ordinances I
set are followed by all the worlds. Those ordinances should always be
adored, and it is, therefore, that I adore them. He who knows Rudra knows
myself, and he who knows myself knows Rudra. He who follows Rudra follows
me, Rudra is Narayana. Both are one; and one is displayed in two
different forms. Rudra and Narayana, forming one person, pervade all
displayed things and cause them to act. No one else than Rudra is
competent to grant me a boon. O son of Pandu. Having settled this in my
mind, I adored in days of yore the ancient and puissant Rudra, for
obtaining the boon of a son. In adoring Rudra thus I adored my own self.
Vishnu never bows his head unto any deity except his own self. It is for
this reason that I adore Rudra, (Rudra being, as I have already told
thee, my own self). All the deities, including Brahma and Indra and the
deities and the great Rishis, adore Narayana, that foremost of deities,
otherwise called by the name of Hari. Vishnu is the foremost of all
Beings past, present, or future, and as such should always be adored and
worshipped with reverence. Do thou bow thy head unto Vishnu. Do thou bow
thy head unto Him who gives protection to all. Do thou bow, O son of
Kunti, unto that great boon-giving deity, that foremost of deities, who
eats the offerings made unto him in sacrifices. I have heard that there
are four kinds of worshippers, viz., those who are eager for a religious
life, those who are enquirers, those who strive to comprehend what they
learn and those who are wise. Among them all, they that are devoted to
realising the self and do not adore any other deity, are the foremost. I
am the end they seek, and though engaged in acts, they never seek the
fruits thereof. The three remaining classes of my worshippers are those
that are desirous of the fruits of their acts. They attain to regions of
great felicity, but then they have to fall down therefrom upon the
exhaustion of their merits. Those amongst my worshippers, therefore, that
are fully awakened (and, as such, that know that all happiness is
terminable except what is attainable by persons that become identified
with me) obtain what is foremost (and invaluable).[1852] Those that are
awakened and whose conduct displays such enlightenment, may be engaged in
adoring Brahman or Mahadeva or the other deities that occur in heaven but
they succeed at least in attaining to myself. I have thus told thee, O
Partha, what the distinctions are between my worshippers. Thyself, O son
of Kunti, and myself are known as Nara and Narayana. Both of us have
assumed human bodies only for the purpose of lightening the burden of the
Earth. I am fully cognisant of self-knowledge. I know who I am and whence
I am, O Bharata. I know the religion of Nivritti, and all that
contributes to the prosperity of creatures. Eternal as I am, I am the one
sole Refuge of all men. The waters have been called by the name of Nara,
for they sprang from Him called Nara. And since the waters in former
times, were my refuge, I am, therefore, called by the name of Narayana.
Assuming the form of the Sun I cover the universe with my rays. And
because I am the home of all creatures, therefore, am I called by the
name of Vasudeva. I am the end of all creatures and their sire, O
Bharata. I pervade the entire firmament on high and the Earth, O Partha,
and my splendour transcends every other splendour. I am He, O Bharata,
whom all creatures wish to attain to at the time of death. And because I
pervade all the universe, I have come to be called by the name of Vishnu.
Desirous of attaining to success through restraint of their senses,
people seek to attain to me who am heaven and Earth and the firmament
between the two. For this am I called by the name of Damodara. The word
Prisni includes food, the Vedas, water, and nectar. These four are always
in my stomach. Hence am I called by the name of Prisnigarbha. The Rishis
have said that once on a time when the Rishi Trita was thrown into a well
by Ekata and Dwiti, the distressed Trita invoked me, saying,--O
Prisnigarbha, do thou rescue the fallen Trita! That foremost of Rishis,
viz., Trita, the spiritual son of Brahma, having called on me thus, was
rescued from the pit. The rays that emanate from the Sun who gives heat
to the world, from the blazing fire, and from the Moon, constitute my
hair. Hence do foremost of learned Brahmanas call me by the name of
Kesava. The high-souled Utathya having impregnated his wife disappeared
from her side through an illusion of the gods. The younger brother
Vrihaspati then appeared before that high-souled one's wife. Unto that
foremost of Rishis that had repaired thither from desire of congress, the
child in the womb of Utathya's wife, O son of Kunti, whose body had
already been formed of the five primal elements, said,--O giver of boons,
I have already entered into this womb. It behoveth thee not to assail my
mother. Hearing these words of the unborn child, Vrihaspati, became
filled with wrath and denounced a curse on him, saying,--Since thou
obstructest me in this way when I have come hither from desire of the
pleasures of congress, therefore shalt thou, by my curse, be visited by
blindness, without doubt! Through this curse of that foremost of Rishis.
the child of Utathya was born blind, and blind he remained for a long
time. It was for this reason that, that the Rishi, in days of yore, came
to be known by the name of Dirghatamas. He, however, acquired the four
Vedas with their eternal limbs and subsidiary parts. After that he
frequently invoked me by this secret name of mine. Indeed, according to
the ordinance as laid down, he repeatedly called upon me by the name of
Kesava. Through the merit he acquired by uttering this name repeatedly,
he became cured of his blindness and then came to be called by the name
of Gotama. This name of mine, therefore, O Arjuna is productive of boons
unto them that utter it among all the deities and the high-souled Rishis.
The deity of Fire (Appetite) and Shoma (food) combining together, become
transfused into one and the same substance. It is for this reason that
the entire universe of mobile and immobile creatures is said to be
pervaded by those two deities.[1853] In the Puranas, Agni and Soma are
spoken of as complementary to one another. The deities also are said to
have Agni for their mouth. It is in consequence of these two beings
endued with natures leading to the unification that they are said to be
deserving of each other and upholders of the universe.'"



SECTION CCCXLIII

"Arjuna said, 'How did Agni and Shoma, in days of yore, attain to
uniformity in respect of their original nature? This doubt has arisen in
my mind. Do thou dispel it, O slayer of Madhu!'

"The highly and holy one said, 'I shall recite to thee, O son of Pandu,
an ancient story of incidents originating from my own energy. Do thou
listen to it with rapt attention! When four thousand Yugas according to
the measure of the celestials elapse, the dissolution of the universe
comes. The Manifest disappears into the Unmanifest. All creatures, mobile
and immobile, meet with destruction. Light, Earth, Wind, all disappear.
Darkness spreads over the universe which becomes one infinite expanse of
water. When that infinite waste of water only exists like Brahma without
second, it is neither day nor night. Neither aught nor naught exists;
neither manifest nor unmanifest. Then only undifferentiated Brahman
existed. When such is the condition of the universe, the foremost of
Beings, viz., springs from Tamas, the eternal and immutable Hari that is
the combination of the attributes (of omnipotence and the rest),
belonging to Narayana, that is indestructible and immortal, that is
without senses, that is inconceivable and unborn, that is Truth's self
fraught with compassion, that is endued with the form of existence which
the rays of the gem called Chintamani have, that causes diverse kinds of
inclinations to flow in diverse directions, that is divested of the
principles of hostility and deterioration and mortality and decay, that
is formless and all-pervading, and that is endued with the principle of
universal Creation and of Eternity without beginning, middle, or end.
There is authority for this assertion. The Sruti declares,--Day was not.
Night was not. Aught was not. Naught was not. In the beginning there was
only Tamas[1854] in the form of the universe, and she is the night of
Narayana of universal form. Even this is the meaning of the word Tamas.
From that Purusha (called Hari), thus born of Tamas and having Brahman
for his parent, started into existence the Being called Brahman. Brahman,
desiring to create creatures, caused Agni and Shoma to spring from his
own eyes. Afterwards when creatures came to be created, the created
persons came out in their due order as Brahmanas and Kshatriyas. He who
started into life as Shoma was none else than Brahma; and they that were
born as Brahmanas were all Shoma in reality. He who started into being as
Kshatriyas were none else than Agni. The Brahmanas became endued with
greater energy than the Kshatras. If you ask the reason why, the answer
is that this superiority of the Brahmanas to the Kshatriyas is an
attribute that is manifest to the whole world. It occurred as follows.
The Brahmanas represent the eldest creation as regards men. None were
created before, that was superior to the Brahmanas. He who offers food
into the mouth of a Brahmana is regarded as pouring libations into a
blazing fire (for gratifying the deities). I say that having ordained
things in comprising this way, the creation of creatures was accomplished
by Brahma. Having established all created Beings in their respective
positions, he upholds the three worlds. There occurs a declaration to the
same effect in the Mantras of the Srutis. Thou, O Agni, art the Hotri in
sacrifices, and the benefactor of the universe. Thou art the benefactor
of the deities, of men, and of all the worlds. There is (other) authority
also for this. Thou art, O Agni, the Hotri of the universe and of
sacrifices. Thou art the source through which the deities and men do good
to the universe. Agni is truly the Hotri and the performer of sacrifices.
Agni is again the Brahma of the sacrifice. No libations can be poured
into sacrificial fire without uttering mantras; there can be no penances
without a person to perform them; the worship of the deities and men and
the Rishis is accomplished by the libations poured with mantras. Hence, O
Agni, thou hast been regarded as the Hotri in sacrifices.[1855] Thou art,
again, all the other mantras that have been declared in respect of the
Homa rites of men. For the Brahmanas the duty is ordained of officiating
for others in the sacrifices they perform. The two other orders, viz.,
Kshatras and Vaisyas, that are included within the regenerate or
twice-born class, have not the same duty prescribed for them. Hence,
Brahmanas are like Agni, who uphold sacrifices. The sacrifices (which the
Brahmanas perform) strengthen the deities. Strengthened in this way, the
deities fructify the Earth (and thereby support all living creatures).
But the result that may be achieved by the foremost of sacrifices may as
well be accomplished through the mouth of the Brahmanas. That learned
person who offers food into the mouth of a Brahmana is said to pour
libations into the sacred fire for gratifying the deities. In this way
the Brahmanas have come to be regarded as Agni. They that are possessed
of learning adore Agni. Agni, is again, Vishnu. Entering all creatures,
he upholds their life-breaths. In this connection there is a verse sung
by Sanatkumara. Brahman, in creating the universe, first created the
Brahmanas. The Brahmanas become immortal by studying the Vedas, and
repair to heaven through the aid of such study. The intelligence, speech,
acts and observances, faith, and the penances of the Brahmanas uphold
both the Earth and the heaven like slings of strings upholding bovine
nectar.[1856] There is no duty higher than Truth. There is no superior
more worthy of reverence than the mother. There is none more efficient
than the Brahmana for conferring felicity both here and hereafter. The
inhabitants of those realms where Brahmanas have no certain means of
support (from lands or other kinds of property assigned to them) become
very miserable. There the oxen do not carry the people or draw the
plough, nor do vehicles of any kind bear them. There milk kept in jars is
never churned for yielding butter. On the other hand, the residents
become divested of prosperity of every kind, and betake themselves to the
ways of robbers (instead of being able to enjoy the blessings of
peace)[1857] In the Vedas, the Puranas, the histories, and other
authoritative writings, it is said that Brahmanas, who are the souls of
all creatures, who are the creators of all things, and who are
identifiable with all existent objects, sprang from the mouth of
Narayana. Indeed, it is said that the Brahmans first came at the time
when the great boon-giving god had restrained his speech as a penance and
the other orders have originated from the Brahmanas. The Brahmanas are
distinguished above the deities and Asuras, since they were created by
myself in my indescribable form as Brahma. As I have created the deities
and the Asuras and the great Rishis so I have placed the Brahmanas in
their respective situations and have to punish them occasionally. In
consequence of his licentious assault on Ahalya, Indra was cursed by
Gautama, her husband, through which Indra got a green beard on his face.
Through that curse of Kausika Indra lost, also, his own testicles, which
loss was afterwards (through the kindness of the other deities) made up
by the substitution of the testicles of a ram. When in the sacrifice of
king Sarjiati, the great Rishi Chyavana became desirous of making the
twin Aswins sharers of the sacrificial offerings, Indra objected. Upon
Chyavana insisting, Indra sought to hurl his thunderbolt at him. The
Rishi paralysed Indra's arms. Incensed at the destruction of his
sacrifice by Rudra, Daksha once more set himself to the practice of
severe austerities and attaining to high puissance caused something like
a third eye to appear on the forehead of Rudra for the destruction of
Tripurasura.[1858] When Rudra addressed himself for the destruction of
the triple city belonging to the Asuras, the preceptor of the Asuras,
viz., Usanas, provoked beyond endurance, tore a matted lock from his own
head and hurled it at Rudra. From that matted lock of Usanas sprang many
serpents. Those serpents began to bite Rudra, at which his throat became
blue. During a bygone period, viz., that connected with the Self-born
Manu,[1859] it is said that Narayana had seized Rudra by the throat and
hence did Rudra's throat become blue. On the occasion of churning the
Ocean for raising the amrita, Vrihaspati of Angiras race sat on the
shores of the Ocean for performing the rite of Puruscharana. When he took
up a little water for the purpose of the initial achamana, the water
seemed to him to be very muddy. At this Vrihaspati became angry and
cursed the Ocean, saying,--Since thou continuest to be so dirty
regardless of the fact of my having come to thee for touching thee, since
thou hast not become clear and transparent, therefore from this day thou
shalt be tainted with fishes and sharks and tortoises and other aquatic
animals. From that time, the waters of the ocean have become infested
with diverse kinds of sea-animals and monsters. Viswarupa, the son of
Tashtri, formerly became the priest of the deities. He was, on his
mother's side, related to the Asuras, for his mother was the daughter of
an Asura. While publicly offering unto the deities their shares of
sacrificial offerings, he privately offered shares thereof unto the
Asuras. The Asuras, with their chief Hiranyakasipu at their head, then
repaired to their sister, the mother of Viswarupa, and solicited a boon
from her, saying,--The son Viswarupa by Tashtri, otherwise called
Trisiras, is now the priest of the deities. While he gives unto the
deities their shares of sacrificial offerings publicly, he gives us our
shares of the same privately. In consequence of this, the deities are
being aggrandised, and we are being weakened. It behoveth thee,
therefore, to prevail upon him that he may take up our cause. Thus
addressed by them, the mother of Viswarupa repaired to her son who was
then staying in the Nandana woods (of Indra) and said unto him,--How is
it, O son, that thou art engaged in aggrandising the cause of thy foes
and weakening that of thy maternal uncles? It behoveth thee not to act in
this way.--Viswarupa, thus solicited by his mother, thought that he
should not disobey her words, and as the consequence of that reflection
he went over to the side of Hiranyakasipu, after having paid proper
respects to his mother. King Hiranyakasipu, upon the arrival of Trisiras,
dismissed his old Hotri, viz., Vasishtha, the son of Brahma, and
appointed Trisiras to that office. Incensed at this, Vasishtha cursed
Hiranyakasipu, saying,--Since thou dismissest me and appointest another
person as thy Hotri, this sacrifice of thine shall not be completed, and
some Being the like of whom has not existed before will slay thee!--In
consequence of this curse, Hiranyakasipu was slain by Vishnu in the form
of a man-lion, Viswarupa, having adopted the side of his maternal
relations, employed himself in severe austerities for aggrandising them.
Impelled by the desire of causing him to swerve from his vows, Indra
despatched to him many beautiful Apsaras. Beholding those celestial
nymphs of transcendent beauty, the heart of Viswarupa became agitated.
Within a very short time he became exceedingly attached to them.
Understanding that he had become attached to them, the celestial nymphs
said unto him one day,--We shall not tarry here any longer. In fact, we
shall return to that place whence we came. Unto them that said so, the
son of Tashtri replied,--Where will you go? Stay with me. I shall do you
good. Hearing him say so, the Apsaras rejoined,--We are celestial nymphs
called Apsaras. We chose in days of old the illustrious and boon-giving
Indra of great puissance, Viswarupa then said unto them. This very day I
shall so ordain that all the deities with Indra at their head shall cease
to be. Saying this, Trisiras began to recite mentally certain sacred
Mantras of great efficacy. By virtue of those Mantras he began to
increase in energy. With one of his mouths he began to drink all the Soma
that Brahmanas engaged in Sacrifices poured on their sacred fires with
due rites. With a second mouth he began to eat all food (that was offered
in sacrifices). With his third mouth he began to drink up the energy of
all the deities with Indra at their head. Beholding him swelling with
energy in every part of his body that was strengthened by the Soma he was
drinking, all the deities, then, with Indra in their company, proceeded
to the Grandsire Brahma. Arrived at his presence, they addressed him and
said,--All the Soma that is duly offered in the sacrifices performed
everywhere is being drunk by Viswarupa. We no longer obtain our shares.
The Asuras are being aggrandised, while we are being weakened. It
behoveth thee, therefore, to ordain what is for our good.--After the
deities ceased, the Grandsire replied,--The great Rishi Dadhichi of
Bhrigu's race is now engaged in performing severe austerities. Go, ye
deities, unto him and solicit a boon from him. Do ye so arrange that he
may cast off his body. With his bones let a new weapon be created called
the Thunderbolt. Thus instructed by the Grandsire, the deities proceeded
to that place where the holy Rishi Dadhichi was engaged in his
austerities. The deities with Indra at their head addressed the sage,
saying,--O holy one, your austerities, we hope, are being well performed
and uninterrupted.--Unto them the sage Dadhichi said,--Welcome to all of
you. Tell me what I should do for you. I shall certainly do what you will
say. They then told him,--It behoveth thee to cast off thy body for
benefiting all the worlds. Thus solicited, the sage Dadhichi, who was a
great Yogin and who regarded happiness and misery in the same light,
without being at all cheerless, concentrated his Soul by his Yoga power
and cast off his body. When his Soul left its temporary tenement of clay,
Dhatri, taking his bones, created an irresistible weapon called the
Thunder-bolt. With the Thunder-bolt thus made with the bones of a
Brahmana, which was impenetrable by other weapons and irresistible and
pervaded by the energy of Vishnu, Indra struck Viswarupa the son of
Tashtri. Having slain the son of Tashtri thus, Indra severed his head
from the body. From the lifeless body, however, of Viswarupa, when it was
pressed, the energy that was still residing in it gave birth to a mighty
Asura of the name of Vritra. Vritra became the foe of Indra, but Indra
slew him also with the Thunder-bolt. In consequence of the sin of
Brahmanicide, being thus doubled Indra became overcome with a great fear
and as the consequence thereof he had to abandon the sovereignty of
heaven. He entered a cool lotus stalk that grew in the Manas lake. In
consequence of the Yoga attribute of Anima, he became very minute and
entered the fibres of that lotus stalk.[1860] When the lord of the three
worlds, the husband of Sachi, had thus disappeared from sight through
fear of the sin of Brahmanicide, the universe became lordless. The
attributes of Rajas and Tamas assailed the deities. The Mantras uttered
by the great Rishis lost all efficacy. Rakshasas appeared everywhere The
Vedas were about to disappear. The inhabitants of all the worlds, being
destitute of a king, lost their strength and began to fall an easy prey
to Rakshasas and other evil Beings. Then the deities and the Rishis,
uniting together, made Nahusha, the son of Ayusha, the king of the three
worlds and duly crowned him as such. Nahusha had on his forehead full
five-hundred luminaries of blazing effulgence, which had the virtue of
despoiling every creature of energy. Thus equipt Nahusha continued to
rule heaven. The three worlds were restored to their normal condition.
The inhabitants of the universe once more became happy and cheerful.
Nahusha then said,--Everything that Indra used to enjoy is before me.
Only, his spouse Sachi is not by. Having said this, Nahusha proceeded to
where Sachi was and, addressing her, said,--O blessed lady, I have become
the lord of the deities. Do thou accept me. Unto him Sachi replied,
saying--Thou art, by nature, wedded to righteousness of behaviour. Thou
belongest, again, to the race of Shoma. It behoveth thee not to assail
another person's wife.--Nahusha, thus addressed by her, said,--The
position of Indra is now being occupied by me. I deserve to enjoy the
dominions and all the precious possessions of Indra. In desiring to enjoy
thee there can be no sin. Thou wert Indra's and, therefore, should be
mine. Sachi then said unto him,--I am observing a vow that has not yet
been completed. After performing the final ablutions I shall come to thee
within a few days. Extracting this promise from Indra's spouse, Nahusha
left her presence. Meanwhile Sachi, afflicted with pain and grief,
anxious to find her lord and assailed by her fear of Nahusha proceeded to
Vrihaspati (the chief priest of the celestials). At the first sight
Vrihaspati understood her to be struck with anxiety. He immediately had
recourse to Yoga-meditation and learnt that she was intent upon doing
what was necessary for restoring her husband to his true position.
Vrihaspati then addressed her, saying,--Equipt with penances and the
merit that will be thine in consequence of this vow that thou art
observing, do thou invoke the boon-giving goddess Upasruti. Invoked by
thee, she will appear and show thee where thy husband is dwelling.--While
in the observance of that very austere vow, she invoked with the aid of
proper Mantras the boon-giving goddess Upasruti. Invoked by Sachi, the
goddess presented herself before her and said,--I am here at thy bidding.
Invoked by thee I have come. What cherished wish of thine shall I
accomplish? Bowing unto her with a bend of the head, Sachi said,--O
blessed lady, it behoveth thee to show me where my husband is. Thou art
Truth. Thou art Rita. Thus addressed, the goddess Upasruti took her to
the lake Manasa. Arrived there, she pointed out to Sachi her lord Indra
residing within the fibres of a lotus stalk. Beholding his spouse pale
and emaciated, Indra became exceedingly anxious. And the lord of heaven
said unto himself, Alas, great is the sorrow that has overtaken me. I
have fallen off from the position that is mine. This my spouse, afflicted
with grief on my account, finds out my lost self and comes to me here.
Having reflected in this strain, Indra addressed his dear spouse and
said,--In what condition art thou now? She answered him,--Nahusha invites
me to make me his wife. I have obtained a respite from him, having fixed
the time when I am to go to him. Unto her Indra then said, Go and say
unto Nahusha that he should come to thee on a vehicle never used before,
viz., one unto which some Rishis should be harnessed, and arriving at
thine in that state he should wed thee. Indra has many kinds of vehicles
that are all beautiful and charming. All these have borne thee. Nahusha,
however, should come on such a vehicle that Indra himself had not
possessed. Thus counselled by her lord, Sachi left that spot with a
joyous heart. Indra also once more entered the fibres of that
lotus-stalk. Beholding the Queen of Indra come back to heaven, Nahusha
addressed her saying, The time thou hadst fixed is over. Unto him Sachi
said what Indra had directed her to say. Harnessing a number of great
Rishis unto the vehicle he rode, Nahusha set out from his place for
coming to where Sachi was living. The foremost of Rishis, viz., Agastya,
born within a jar, of the vital seed of Maitravaruna, beheld those
foremost of Rishis insulted by Nahusha in that way. Him Nahusha struck
with his foot. Unto him, Agastya said,--Wretch, as thou hast betaken
thyself to a highly improper act, do thou fall down on the Earth. Be
transformed into a snake and do thou continue to live in that form as
long as the Earth and her hills continue. As soon as these words were
uttered by the great Rishi, Nahusha fell down from that vehicle. The
three worlds once more became master-less. The deities and the Rishis
then united together and proceeded to where Vishnu was and appealed to
him for bringing about the restoration of Indra. Approaching him, they
said,--O holy one, it behoveth thee to rescue Indra who is overwhelmed by
the sin of Brahmanicide. The boon-giving Vishnu replied unto them,
saying,--Let Sakra perform a Horse-sacrifice in honour of Vishnu. He will
then be restored to his former position. The deities and the Rishis began
to search for Indra, but when they could not find him, they went to Sachi
and said unto her,--O blessed lady, go unto Indra and bring him here.
Requested by them, Sachi once more proceeded to the lake Manasa. Indra,
rising from the lake, came to Vrihaspati. The celestial priest Vrihaspati
then made arrangements for a great Horse-sacrifice, substituting a black
antelope for a good steed every way fit to be offered up in sacrifice.
Causing Indra, the lord of the Maruts, to ride upon that very steed
(which was saved from slaughter) Vrihaspati led him to his own place. The
lord of heaven was then adored with hymns by all the deities and the
Rishis. He continued to rule in heaven, cleansed of the sin of
Brahmanicide which was divided into four portions and ordained to reside
in woman, fire, trees, and kine. It was thus that Indra, strengthened by
the energy of a Brahmana, succeeded in slaying his foe (and when, as the
result of that act of his, he had been overpowered by sin, it was the
energy of another Brahmana that rescued him). It was thus that Indra once
more regained his position.

"'In days of yore, while the great Rishi Bharadwaja was saying his
prayers by the side of the celestial Ganga, one of the three feet of
Vishnu, when he assumed his three-footed form, reached that spot.[1861]
Beholding that strange sight, Bharadwaja assailed Vishnu with a handful
of water, upon which Vishnu's bosom received a mark (called
Sreevatsa)[1862]. Cursed by that foremost of Rishis, viz., Bhrigu, Agni
was obliged to become a devourer of all things. Once on a time, Aditi,
the mother of the deities, cooked some food for her sons. She thought
that, eating that food and strengthened by it, the deities would succeed
in slaying the Asuras. After the food had been cooked. Vudha (the
presiding deity of the luminary known by that name), having completed the
observance of an austere vow, presented himself before Aditi and said
unto her,--Give me alms. Aditi, though thus solicited for food gave him
none, thinking that no one should eat of the food she had cooked, before
her sons, the deities, had first taken it. Incensed at the conduct of
Aditi who thus refused to give him alms, Vudha, who was Brahma's self
through the austere vow he had completed, cursed her, saying that as
Aditi had refused him alms she would have a pain in her womb when
Vivaswat, in his second birth in the womb of Aditi, would be born in the
form of an egg. Aditi reminded Vivaswat at that time of the curse of
Vudha, and it is for that reason that Vivaswat, the deity who is adorned
in Sraddhas, coming out of the womb of Aditi, came to be called by the
name of Martanda. The Prajapati Daksha became the father of sixty
daughters. Amongst them, three and ten were bestowed by him upon Kasyapa;
ten upon Dharma; ten upon Mann; and seven and twenty upon Shoma. Although
all the seven and twenty that were called Nakshatras and bestowed upon
Shoma were equal in respect of beauty and accomplishments, yet Shoma
became more attached to one, viz., Rohini, than the rest. The rest of his
spouses, filled with jealousy, leaving him, repaired to their sire and
informed him of this conduct of their husband, saying,--O holy one,
although all of us are equal in point of beauty, yet our husband Shoma is
exclusively attached to our sister Rohini.--Incensed at this
representation of his daughters, the celestial Rishi Daksha cursed Shoma,
saying, that thenceforth the disease phthisis should assail his
son-in-law and dwell in him. Through this curse of Daksha, phthisis
assailed the puissant Shoma and entered into his body. Assailed by
phthisis in this way, Shoma came to Daksha. The latter addressed him,
saying,--I have cursed thee because of thy unequal behaviour towards thy
wives. The Rishi then said unto Shoma,--Thou art being reduced by the
disease phthisis that has assailed thee. There is a sacred water called
Hiranyasarah in the Western ocean. Repairing to that sacred water, do
thou bathe there.--Counselled by the Rishi, Shoma proceeded thither.
Arrived at Hiranyasarah, Soma bathed in that sacred water. Performing his
oblations he 'cleansed himself from his sin. And because that sacred
water was illumined (abhasita) by Shoma, therefore was it from that day
called by the name of Prabhasa. In consequence, however, of the curse
denounced upon him in days of old by Daksha, Shoma, to this day, begins
to wane from the night of the full moon till his total disappearance on
the night of the new moon whence he once more begins to wax till the
night of full moon. The brightness also of the lunar disc from that time
received a stain, for the body of Shoma, since then, has come to present
certain dark spots. In fact, the splendid disc of the moon has, from that
day, come to exhibit the mark of a hare. Once on a time, a Rishi of the
name of Sthulasiras was engaged in practising very severe austerities on
the northern breasts of the mountains of Meru. While engaged in those
austerities, a pure breeze, charged with all kinds of delicious perfumes,
began to blow there and fan his body. Scorched as his body was by the
very severe austerities he was undergoing, and living as he did upon air
alone to the exclusion of every kind of food, he became highly gratified
in consequence of that delicious breeze which blew around him. While he
was thus gratified with the delicious breeze that fanned him, the trees
around him (moved by jealousy) put forth their flowers for making a
display and extorting his praise. Displeased at this conduct of the trees
because it was dictated by jealousy, the Rishi cursed them,
saying,--Henceforth, ye shall not be able to put forth your flowers at
all times.--In days of yore, for doing good to the world, Narayana took
birth as the great Rishi Vadavamukha. While engaged in practising severe
austerities on the breast of Meru, he summoned the Ocean to his presence.
The Ocean, however, disobeyed his summons. Incensed at this, the Rishi,
with the heat of his body, caused the waters of the Ocean to become as
saltish in taste as the human sweat. The Rishi further said.--Thy waters
shall henceforth cease to be drinkable. Only when the Equine-head, roving
within thee, will drink thy waters, they will be as sweet as honey. It is
for this curse that the waters of the Ocean to this day are saltish to
the taste and are drunk by no one else than the Equine-head.[1863] The
daughter, named Uma, of the Himavat mountains, was desired by Rudra in
marriage After Himavat had promised the hand of Uma to Mahadeva, the
great Rishi Bhrigu, approaching Himavat, addressed him, saying,--Give
this daughter of thine unto me in marriage. Himavat replied unto him,
saying,--Rudra is the bridegroom already selected by me for my
daughter.--Angry at this reply, Bhrigu said,--Since thou refusest my suit
for the hand of thy daughter and insultest me thus, thou shalt no longer
abound with jewels and gems. To this day, in consequence of the Rishi's
words, the mountains of Himavat have not any jewels and gems. Even such
is the glory of the Brahmanas. It is through the favour of the Brahmanas
that the Kshatriyas are able to possess the eternal and undeteriorating
Earth as their wife and enjoy her. The power of the Brahmanas, again, is
made up of Agni and Shoma. The universe is upheld by that power and,
therefore, is upheld by Agni and Shoma united together. It is said that
Surya and Chandramas are the eyes of Narayana. The rays of Surya
constitute my eyes. Each of them, viz., the Sun and the Moon, invigorate
and warm the universe respectively. And because of the Sun and the Moon
thus warming and invigorating the universe, they have come to be regarded
as the Harsha (joy) of the universe. It is in consequence of these acts
of Agni and Shoma that uphold the universe that I have come to be called
by the name of Hrishikesa, O son of Pandu. Indeed, I am the boon-giving
Isana, the Creator of the universe.[1864] Through virtue of the Mantras
with which libations of clarified butter are poured on the sacred fire, I
take and appropriate the (principal) share of the offerings made in
sacrifices. My complexion also is of that foremost of gems called Harit.
It is for these reasons that I am called by the name of Hari. I am the
highest abode of all creatures and am regarded by persons conversant with
the scriptures to be identical with Truth or Nectar. I am, for this
reason, called by learned Brahmanas by the name of Ritadhama (abode of
Truth or Nectar). When in days of yore the Earth became submerged in the
waters and lost to the view, I found her out and raised her from the
depths of the Ocean. For this reason the deities adore me by the name of
Govinda. Sipivishta is another name of mine. The word Sipi indicates a
person that has no hair on his body. He who pervades all things in the
form of Sipi is known by the name of Sipivishta. The Rishi Yaksha, with
tranquil soul, in many a sacrifice invoked me by the name Sipivishta. It
is for this reason that I came to bear this secret name. Yaksha of great
intelligence, having adored me by the name Sipivishta, succeeded in
restoring the Niruktas which had disappeared from the surface of the
Earth and sunk into nether regions. I was never born. I never take birth.
Nor shall I ever be born. I am the Kshetrajna of all creatures. Hence am
I called by the name of Aja (unborn).[1865] I have never uttered anything
base or anything that is obscene. The divine Saraswati who is Truth's
self, who is the daughter of Brahma and is otherwise called by the name
of Rita, represents my speech and always dwells in my tongue. The
existent and the non-existent have been merged by me in my Soul. The
Rishis dwelling in Pushkara, which is regarded as the abode of Brahman,
called me by the name of Truth. I have never swerved from the attribute
of Sattwa, and know that the attribute of Sattwa has flowed from me. In
this birth also of mine, O Dhananjaya, my ancient attribute of Sattwa has
not left me, so that in even this life, establishing myself on Sattwa, I
set myself to acts without ever wishing for their fruits. Cleansed of all
sins as I am through the attribute of Sattwa, which is my nature, I can
be beheld by the aid of that knowledge only which arises from adoption of
the attribute of Sattwa. I am reckoned also among those that are wedded
to that attribute. For these reasons am I known by the name of
Sattwata.[1866] I till the Earth, assuming the form of a large
plough-share of black iron. And because my complexion is black, therefore
am I called by the name of Krishna. I have united the Earth with Water,
Space with Mind, and Wind with Light. Therefore ant I called
Vaikuntha.[1867] The cessation of separate conscious existence by
identification with Supreme Brahman is the highest attribute or condition
for a living agent to attain. And since I have never swerved from that
attribute or condition, I am, therefore, called by the name of
Achyuta.[1868] The Earth and the Firmament are known to extend in all
directions. And because I uphold them both, therefore am I called by the
name of Adhokshaja. Persons conversant with the Vedas and employed in
interpreting the words used in those scriptures adore me in sacrifices by
calling upon me by the same name. In days of yore, the great Rishis,
while engaged in practising severe austerities, said,--No one else in the
universe than the puissant Narayana, is capable of being called by the
name of Adhokshaja. Clarified butter which sustains the lives of all
creatures in the universe constitutes my effulgence. It is for this
reason that Brahmanas conversant with the Vedas and possessed of
concentrated souls call me by the name of Ghritarchis.[1869] There are
three well-known constituent elements of the body. They have their origin
in action, and are called Bile, Phlegm, and Wind. The body is called a
union of these three. All living creatures are upheld by these three, and
when these three become weakened, living creatures also become weakened.
It is for this reason that all persons conversant with the scriptures
bearing on the science of Life call me by the name of Tridhatu.[1870] The
holy Dharma is known among all creatures by the name of Vrisha, O
Bharata. Hence it is that I am called the excellent Vrisha in the Vedic
lexicon called Nighantuka. The word 'Kapi' signifies the foremost of
boars, and Dharma is otherwise known by the name of Vrisha. It is for
this reason that that lord of all creatures, viz., Kasyapa, the common
sire of the deities and the Asuras, called me by the name Vrishakapi. The
deities and the Asuras have never been able to ascertain my beginning, my
middle, or my end. It is for this reason that I am sung as Anadi, Amadhya
and Ananta. I am the Supreme Lord endued with puissance, and I am the
eternal witness of the universe (beholding as I do its successive
creations and destructions). I always hear words that are pure and holy,
O Dhananjaya, and never hold anything that is sinful. Hence am I called
by the name of Suchisravas. Assuming, in days of old, the form of a boar
with a single tusk, O enhancer of the joys of others, I raised the
submerged Earth from the bottom of the ocean. From this reason am I
called by the name of Ekasringa. While I assumed the form of mighty boar
for this purpose, I had three humps on my back. Indeed, in consequence of
this peculiarity of my form at that time that I have come to be called by
the name of Trikakud (three-humped). Those who are conversant with the
science propounded by Kapila call the Supreme Soul by the name of
Virincha. That Virincha is otherwise called the great Prajapati (or
Brahman). Verily I am identical with Him, called Virincha, in consequence
of my imparting animation to all living creatures, for I am the Creator
of the universe. The preceptors of Sankhya philosophy, possessed of
definite conclusions (regarding all topics), call me the eternal Kapila
staying in the midst of the solar disc with but Knowledge for my
companion.[1871] On Earth I am known to be identical with Him who has
been sung in the Vedic verses as the effulgent Hiranyagarbha and who is
always worshipped by Yogins. I am regarded as the embodied form of the
Rich Veda consisting of one and twenty thousand verses. Persons
conversant with the Vedas also call me the embodiment of the Samans of a
thousand branches. Even thus do learned Brahmans that are my devoted
worshippers and that are very rare sing me in the Aranyakas.[1872] In the
Adhyaryus I am sung as the Yajur-Veda of six and fifty and eight and
seven and thirty branches.[1873] Learned Brahmans conversant with the
Atharvans regard me as identical with the Atharvans consisting of five
Kalpas and all the Krityas.[1874] All the sub-divisions that exist of the
different Vedas in respect of branches and all the verses that compose
those branches, and all the vowels that occur in those verses, and all
the rules in respect of pronunciation, know, O Dhananjaya, are my work. O
Partha, he that rises (at the beginning of Creation from the Ocean of
Milk at the earnest invocation of Brahmana and all the deities) and who
gives diverse boons unto the diverse deities, is none else than myself. I
am He who is the repository of the science of syllables and pronunciation
that is treated of in the supplementary portions of the Vedas. Following
the path pointed out by Vamadeva, the high-souled Rishi Panchala, through
my grace, obtained from that eternal Being the rules in respect of the
division of syllables and words (for reading the Vedas). Indeed, Galava,
born in the Vabhravya race, having attained to high ascetic success and
obtained a boon from Narayana, compiled the rules in respect of the
division of syllables and words (for reading the Vedas). Indeed, Galava,
born in the Vabhravya race, having attained to the high ascetic success
and obtained a boon from Narayana, compiled the rules in respect of the
division of syllables and words, and those about emphasis and accent in
utterance, and shone as the first scholar who became conversant with
those two subjects. Kundrika and king Brahmadatta of great energy,[1875]
repeatedly thinking of the sorrow that attends birth and death, attained
to that prosperity which is acquired by persons devoted to Yoga, in
course of seven births, in consequence of my favour. In days of yore, O
Partha, I was, for some reason, born as the son of Dharma, O chief of
Kuru's race, and in consequence of such birth of mine I was celebrated
under the name of Dharmaja. I took birth in two forms, viz., as Nara and
Narayana. Riding on the vehicle that helps towards the performance of
scriptural and other duties, I practised, in those two forms, undying
austerities on the breast of Gandhamadana[1876] At that time the great
sacrifice of Daksha took place. Daksha, however, in that sacrifice of
his, refused to give a share unto Rudra, O Bharata, of the sacrificial
offerings. Urged by the sage Dadhichi, Rudra destroyed that sacrifice. He
hurled a dart whose flames blazed up every moment. That dart, having
consumed all the preparations of Daksha's sacrifice, came with great
force towards us (Nara and Narayana) at the retreat of Vadari. With great
violence that dart then fell upon the chest of Narayana. Assailed by the
energy of that dart, the hair on the head of Narayana became green. In
fact, in consequence of this change in the hue of my hair I came to be
called by the name of Munjakesa.[1877] Driven off by an exclamation of
Hun which Narayana uttered, the dart, its energy being lost, returned to
Sankara's hands. At this, Rudra became highly angry and as the result
thereof he rushed towards the Rishis Nara and Narayana, endued with the
puissance of severe austerities. Narayana then seized the rushing Rudra
with his hand by the throat. Seized by Narayana, the lord of the
universe, Rudra's throat changed colour and became dark. From that time
Rudra came to be called by the name of Sitikantha. Meanwhile Nara, for
the purpose of destroying Rudra, took up a blade of grass, and inspired
it with Mantras. The blade of grass, thus inspired, was converted into a
mighty battle-axe. Nara suddenly hurled that battle-axe at Rudra but it
broke into pieces. In consequence of that weapon thus breaking into
pieces, I came to be called by the name of Khandaparasu.'[1878]

"Arjuna said, 'In that battle capable of bringing about the destruction
of the three worlds, who obtained the victory, O Janarddana, do thou tell
me this!'"

"The blessed and holy one said, 'When Rudra and Narayana became thus
engaged in battle, all the universe became suddenly filled with anxiety.
The deity of fire ceased to accept libations of even the purest clarified
butter duly poured in sacrifices with the aid of Vedic Mantras. The Vedas
no longer shone by inward light in the minds of the Rishis of cleansed
souls. The attributes of Rajas and Tamas possessed the deities. The Earth
trembled. The vault of the firmament seemed to divide in twain. All the
luminaries became deprived of their splendour. The Creator, Brahman,
himself fell from his seat. The Ocean itself became dry. The mountains of
Himavat became riven. When such dire omens appeared everywhere, O son of
Pandu, Brahma surrounded by all the deities and the high-souled Rishis,
soon arrived at that spot where the battle was raging. The four-faced
Brahma, capable of being understood with the aid of only the Niruktas,
joined his hands and addressing Rudra, said,--Let good happen to the
three worlds. Throw down thy weapons, O lord of the universe, from desire
of benefiting the universe. That which is unmanifest, indestructible,
immutable, supreme, the origin of the universe, uniform, and the supreme
actor, that which transcends all pairs of opposites, and is inactive,
has, choosing to be manifested, been pleased to assume this one blessed
form, (for though double, the two but represent the same form). This Nara
and Narayana (the displayed forms of Supreme Brahman) have taken birth in
the race of Dharma. The foremost of all deities, these two are observers
of the highest vows and endued with the severest penances. Through some
reason best known to Him, I myself have sprung from the attribute of His
Grace. Eternal as thou art, for thou hast ever existed since all the past
creations, thou too hast sprung from His Wrath. With myself then, these
deities, and all the great Rishis, do thou adore this displayed form of
Brahma, and let peace be unto all the worlds without any delay.--Thus
addressed by Brahma, Rudra forthwith cast off the fire of his wrath, and
set himself to gratify the illustrious and puissant God Narayana.[1879]
Indeed, he soon placed himself at the disposal of the adorable
boon-giving and puissant God Narayana. That boon-giving God Narayana, who
hath his wrath and the senses under control, soon became gratified and
reconciled with Rudra. Well-adored by the Rishis, by Brahma, and by all
the deities, that great God, the Lord of the universe, otherwise called
by the name of Hari, then addressed the illustrious Isana and said these
words:--He that knows thee, knows me. He that follows thee, follows me.
There is no difference between thee and me. Do thou never think
otherwise. The mark made by thy lance on my chest will from this day
assume the form of a beautiful whirl, and the mark of my hand on thy
throat will also assume a beautiful shape in consequence of which thou
shalt, from this day, be called by the name of Sreekantha.'"

"The blessed and holy one[1880] continued. 'Having mutually caused such
marks on each other's person, the two Rishis Nara and Narayana thus made
friends with Rudra. and dismissing the deities, once more set themselves
to the practice of penances with a tranquil soul. I have thus told thee,
O son of Pritha, how in that battle which took place in days of yore
between Rudra and Narayana, the latter got the victory. I have also told
thee the many secret names by which Narayana is called and what the
significations are, O Bharata, of one of those names, which, as I have
told thee, the Rishis, have bestowed upon the great God. In this way, O
son of Kunti, assuming diverse forms do I rove at will through the Earth,
the region of Brahma himself, and that other high and eternal region of
felicity called Goloka. Protected by me in the great battle, thou hast
won a great victory. That Being whom, at the time of all thy battles,
thou beheldest stalking in thy van, know, O son of Kunti, is no other
than Rudra, that god of gods, otherwise called by the name of Kaparddin.
He is otherwise known by the name of Kala,[1881] and should be known as
one that has sprung from my wrath. Those foes whom thou hast slain were
all, in the first instance, slain by him.[1882] Do thou bend thy head
unto that god of gods, that lord of Uma, endued with immeasurable
puissance With concentrated soul, do thou bend thy head unto that
illustrious Lord of the universe, that indestructible deity, otherwise
called by the name of Hari. He is none else than that deity who, as I
have repeatedly told thee, has sprung from my wrath. Thou hast, before
this, heard, O Dhananjaya, of the puissance and energy that reside in
him!'"



SECTION CCCXLIV

Saunaka said, "O Sauti, excellent is this narrative which thou hast
recited. Verily, these ascetics, having heard it have all been filled
with wonder. It is said, O Sauti, that a discourse that has Narayana for
its topic, is more fruitful of merit than sojourns unto all the sacred
retreats and ablutions performed in all the sacred waters on the Earth.
Having listened to this discourse of thine that has Narayana for its
topic, that is sacred and capable of cleansing one of every sin, all of
us have certainly become holy. Adored of all the worlds, that illustrious
and foremost of deities is incapable of being beheld by the deities with
Brahma numbering among them and all the Rishis. That Narada was able to
obtain a sight of the God Narayana, otherwise called Hari, was due, O son
of Suta, to the special grace of that divine and puissant Lord. When,
however, the celestial Rishi Narada had succeeded in obtaining a sight of
the Supreme Lord of the universe, a residing in the form of Aniruddha,
why did he again proceed so quickly (to the retreat of Vadari on the
breast of Himavat) for beholding those two foremost of godly of Rishis
viz., Nara and Narayana? Do you, O Sauti, tell us the reason of such
conduct on the part of Narada."

Sauti said, During the continuance of his snake-sacrifice, Janamejaya,
the royal son of Parikshit, availing himself of an interval in the
sacrificial rites, and when all the learned Brahmanas were resting. O
Saunaka, that king of kings, addressed the grandfather of his
grandfather, viz., the Island-born Krishna, otherwise called Vyasa, that
ocean of Vedic lore, that foremost of ascetics endued with puissance, and
said these words.

Janamejaya said, "After the celestial Rishi Narada had returned from
White Island, reflecting, as he came, on the words spoken to him by the
holy Narayana, what indeed, did the great ascetic next do? Arrived at the
retreat known by the name of Vadari on the breast of the Himvat
mountains, and seeing the two Rishis Nara and Narayana who were engaged
in severe austerities at that spot, how long did Narada dwell there and
what were the topics of conversation between him and the two Rishis? This
discourse on Narayana, that is really an ocean of knowledge, has been
raised by thy intelligent self by churning that vast history called
Bharata which consists of a hundred thousand verses. As butter is raised
from curds, sandal-wood from the mountains of Malaya, the Aranyakas from
the Vedas, and nectar from all the medicinal herbs, after the same
manner, O ocean of austerities, hath this discourse that is like nectar
and that has Narayana for its object, been raised by thee, O Brahmana,
from diverse histories and Puranas existing in the world, Narayana is the
Supreme Lord. Illustrious and endued with great puissance, He is the soul
of all creatures. Indeed, O foremost of regenerate ones, the energy of
Narayana is irresistible. Into Narayana, at the end of the Kalpa, enter
all the deities having Brahman for their foremost, all the Rishis with
the Gandharvas, and all things mobile and immobile. I think, therefore,
that there is nothing holier on earth or in heaven, and nothing higher,
than Narayana. A sojourn unto all the sacred retreats on Earth, and
ablutions performed in all the sacred waters, are not productive of as
much merit as a discourse that has Narayana for its topic. Having
listened from the beginning to this discourse on Hari, the lord of the
universe, that destroys all sins, we feel that we have been cleansed of
all our sins and sanctified entirely. Nothing wonderful was accomplished
by my ancestor Dhananjaya who was the victor in the great battle on
Kurukshetra, for it should be remembered that he had Vasudeva for his
ally. I think that, person could have nothing unattainable in the three
worlds, who had for his ally Vishnu himself, that great Lord of the
universe. Exceedingly fortunate and commendable were those ancestors of
mine, since they had Janarddana himself for looking after their temporal
and spiritual prosperity. Adored of all the worlds, the holy Narayana is
capable of being beheld with the aid of austerities alone. They, however,
succeeded in beholding Narayana, adorned with the beautiful whirl on his
chest. More fortunate than my ancestors was the celestial Rishi Narada,
the son of Pramesthi. Indeed, I thank that Narada, who transcends all
destruction, was endued with an energy that was not little, for repairing
to White-Island he had succeeded in beholding the person of Hari. Indeed,
it is evident that the sight he had obtained of the Supreme Lord was due
to only the grace of that Being. Fortunate was Narada inasmuch as he had
succeeded in beholding Narayana as existing in the form of Aniruddha.
Having beheld Narayana in that form, why did Narada hasten once more to
the retreat of Vadari for the purpose of beholding Nara and Narayana?
What was the reason, O ascetic, of this step taken by Narada? How long
also did Narada the son of Pramesthi, after his return from White Island
and arrival at Vadari and meeting with the two Rishis Nara and Narayana,
live there, and what conversations had he with them? What did those two
high-souled and foremost of Rishis say unto him? It behoveth thee to say
all this unto me!'"

Vaisampayana said,[1883] "Salutations unto the holy Vyasa of immeasurable
energy. Through his grace I shall recite this narrative having Narayana
for its topic. Arrived at White Island, Narada beheld the immutable Hari.
Leaving that spot he quickly proceeded, O king, to the mountains of Meru,
bearing in his mind those weighty words that Paramatma (the Supreme Lord)
had said unto him. Arrived at Meru he became filled with wonder at the
thought, O king, of what he had achieved. And he said unto himself, 'How
wonderful is it! The journey I have performed is a long one. Having
proceeded to such a distance, I have come back safe and sound. From the
mountains of Meru he then proceeded towards Gandhamadana. Traversing
through the skies he quickly alighted upon that extensive retreat known
by the name of Vadari. There he beheld those ancient deities, viz., those
two foremost of Rishis, (called Nara and Narayana), engaged in the
practice of penances, observing high vows, and devoted to the worship of
their own selves. Both of those adorable persons bore on their chests the
beautiful whirls called Sreevatsa, and both had matted locks on their
heads. And in consequence of the effulgence with which they illumined the
world they seemed to transcend the very Sun in energy. The palms of each
bore the mark called the swan's foot. The soles of their feet bore the
mark of the discus. Their chests were very broad; their arms reached down
to their knees. Each of them had four 'Mushkas'.[1884] Each of them had
sixty teeth and four arms.[1885] The voice of each was as deep as the
roar of the clouds. Their faces were exceedingly handsome, their
foreheads broad, their brows fair, their cheeks well-formed, and their
noses aquiline. The heads of those two deities were large and round,
resembling open umbrellas. Possessed of these marks, they were certainly
very superior persons in appearance. Beholding them, Narada became filled
with joy. He saluted them with reverence and was saluted by them in
return. They received the celestial Rishi, saying 'Welcome', and made the
ordinary enquiries. Beholding those two foremost of Beings, Narada began
to reflect within himself,--'These two foremost of Rishis seem to be very
like, in appearance, unto those Rishis respected by all, whom I have seen
in White-island. Thinking in this way, he circumambulated them both and
then sat down on the excellent seat made of Kusa grass that had been
offered unto him. After this, those two Rishis that were the abode of
penances, of famous achievements, and of energy,--and were endued with
tranquillity of heart and self-restraint, went through their morning
rites. They then, with controlled hearts, worshipped Narada with water to
wash his feet and the usual ingredients of the Arghya. Having finished
their morning rites and the observances necessary for receiving their
guest, they sat down on two seats made of wooden planks.[1886] When those
two Rishis took their seats, that place began to shine with peculiar
beauty even as the sacrificial altar shines with beauty in consequence of
the sacred fires when libations of clarified butter are poured upon them.
Then Narayana, seeing Narada refreshed from fatigue and seated at his
ease and well-pleased with the rites of hospitality he had received,
addressed him, saying these words.

"Nara and Narayana said, 'Hast thou seen in white Island the Paramatma
(Supreme Soul), who is eternal and divine, and who is the high source
whence we have sprung?'

"Narada said, 'I have seen that beautiful Being who is immutable and who
has the universe for his form. In Him dwell all the worlds, and all the
deities with the Rishis. Even now I behold that immutable Being, in
beholding you two. Those marks and indications that characterise Hari
himself of undisplayed form, characterise you two that are endued with
forms displayed before the senses.[1887] Verily, I behold both of you by
the side of that great God. Dismissed by the Supreme Soul, I have today
come hither. In energy and fame and beauty, who else in the three worlds
can equal Him than you two that have been born in the race of Dharma? He
has told me the entire course of duties having reference to Kshetrajna.
He has also told me of all those incarnations which he will, in the
future, have in this world. The inhabitants of White Island, whom I have
seen, are all divested of the five senses that are owned by ordinary
persons. All of them are of awakened souls, endued as they are with true
knowledge. They are, again, entirely devoted to the foremost of Beings,
viz., the Supreme Lord of the universe. They are always engaged in
worshipping that great Deity, and the latter always sports with them. The
holy and Supreme Soul is always fond of those that are devoted to him. He
is fond also of the regenerate ones. Always fond of those that are
devoted to Him, He sports with those worshippers of His. Enjoyer of the
universe, pervading everything, the illustrious Madhava is ever
affectionate towards his worshippers. He is the Actor; He is the Cause;
and He is the effect. He is endued with omnipotence and immeasurable
splendour. He is the Cause whence all things spring. He is the embodiment
of all the scriptural ordinances. He is the embodiment of all the topics.
He is possessed of great fame. Uniting Himself with penances, He has
illumined Himself with a splendour that is said to represent an energy
that is higher than (what occurs in) White Island. Of soul cleansed by
penances, He has ordained Peace and Tranquillity in the three worlds.
With such an auspicious understanding, he is engaged in the observance of
a very superior vow which is the embodiment of holiness. That realm where
he resides, engaged in tie austerest penances, the Sun does not warm and
the Moon does not shine. There the wind does not blow. Having constructed
an altar measuring eight fingers' breadth, the illustrious Creator of the
universe is practising penances there, standing on one foot, with arms
upraised, and with face directed towards the East, reciting the Vedas
with their branches, he is engaged in practising the severest
austerities. Whatever libations of clarified butter or meat are poured on
the sacrificial fire according to the ordinances of Brahma, by the
Rishis, by Pasupati himself, by the rest of the principal deities, by the
Daityas, the Danavas, and the Rakshasas, all reach the feet of that great
divinity. Whatever rites and religious acts are performed by persons
whose souls are entirely devoted to him, are all received by that great
Deity on his head. No one is dearer to him in the three worlds than those
persons that are awakened and possessed of high souls. Dearer even than
those persons is one that is entirely devoted to him. Dismissed by him
who is the Supreme Soul, I am coming here. This is what the illustrious
and holy Hari has himself said unto me. I shall henceforth reside with
you two, devoted to Narayana in the form of Aniruddha.'"



SECTION CCCXLV

"Nara and Narayana said, 'Deserving art thou of the highest praise, and
highly favoured hast thou been, since thou hast beheld the puissant
Narayana himself (in the form of Aniruddha). None else, not even Brahma
himself who was sprung from the primal lotus, has been able to behold
him. That foremost of Purushas, endued with puissance and holiness, is of
unmanifest origin and incapable of being seen. These words that we say
unto thee are very true, O Narada. There exists no one in the universe
that is dearer to him than one that adores him with devotion. It is for
this, O best of regenerate ones, that he showed himself unto thee. No one
can repair to that realm where the Supreme Soul is engaged in the
observance of penances, except we two, O foremost of regenerate persons.
In consequence of that spot being adorned by Him, its splendour resembles
the effulgence of a thousands Suns collected together.[1888] From that
illustrious Being, O Brahmana, from Him who is the origin of the Creator
of the universe, O foremost of all persons endued with forgiveness,
springs the attribute of forgiveness which attaches to the Earth.[1889]
It is from that illustrious Being who seek the welfare of all beings,
that Rasa (Taste) hath arisen. The attribute of Rasa attaches to the
waters which are, again, liquid. It is from Him that Heat or Light having
the attribute of form or vision has arisen. It attaches itself to the sun
in consequence of which the Sun becomes able to shine and give heat. It
is from that illustrious and foremost of Beings that Touch also has
arisen. It is attached to the Wind, in consequence of which the Wind
moves about in the world producing the sensation of touch. It is from
that puissant Lord of the entire universe that Sound has arisen. It
attaches to Space, which, in consequence thereof, exists uncovered and
unconfined. It is from that illustrious Being that Mind, which pervades
all Beings, has arisen. It attaches to Chandramas, in consequence of
which Chandramas comes to be invested with the attribute of displaying
all the things. That spot where the divine Narayana, that partaker of the
libations and other offerings made in sacrifices, resides with Knowledge
alone for his companion, has in the Vedas, been called by the name of the
productive cause of all things or Sat.[1890] The path that is theirs, O
foremost of regenerate persons, that are stainless and that are freed
from both virtue and sin, is fraught with auspiciousness and felicity.
Aditya, who is the dispeller of the darkness of all the worlds, is said
to be the door (through which the Emancipate must pass). Entering Aditya,
the bodies of such persons become consumed by his fire. They then become
invisible for after that they cannot be seen by anybody at any time.
Reduced into invisible atoms, they then enter (Narayana in manifested
form and residing in the middle of the region covered by Aditya) into the
form of Aniruddha. Losing all physical attributes and being altogether
and transformed into Mind alone, they then enter into Pradyumna. Passing
out of Pradyumna, those foremost of regenerate persons, including both
those that are conversant with Sankhya philosophy and those that are
devoted to the Supreme deity, then enter Sankarsana who is otherwise
called Jiva. After this, divested of the three primal attributes of
Sattwa, Rajas, and Tamas, those foremost of regenerate beings quickly
enter the Paramatma (Supreme Soul) otherwise called Kshetrajna and which
itself transcends the three primal attributes. Know that Vasudeva is He
when called Kshetrajna. Verily shouldst thou know that, that Vasudeva is
the abode or original refuge of all things in the universe. Only they
whose minds are concentrated, who are observant of all kinds of
restraint, whose senses are controlled, and who are devoted to One,
succeed in entering Vasudeva. We two, O foremost of regenerate ones, have
taken birth in the house of Dharma. Residing in this delightful and
spacious retreat we are undergoing the austerest penances. We are thus
engaged, O regenerate one, being moved by the desire of benefiting those
manifestations of the Supreme Deity, dear to all the celestials, that
will occur in the three worlds (for achieving diverse feats that are
incapable of being achieved by any other Being). In accordance with such
ordinances as are uncommon and as apply to us two only, O best of
regenerate persons, we are duly observing all excellent and high vows
fraught with the austerest penances. Thou, O celestial Rishi, endued with
wealth of penances wert beheld by us in White Island when thou wert
there. Having met with Narayana, thou hast made a particular resolution,
which is known to us. In the three worlds consisting of mobile and
immobile Beings, there is nothing that is unknown to us. Of good or evil
that will occur or has occurred or is occurring, that God of gods, O
great ascetic, has informed thee!'"

Vaisampayana continued, "Having heard these words of Nara and Narayana
both of whom were engaged in the practice of the austerest penances, the
celestial Rishi Narada joined his hands in reverence and became entirely
devoted to Narayana. He employed his time in mentally reciting, with due
observances, innumerable sacred Mantras that are approved by Narayana.
Worshipping the Supreme Deity Narayana, and adoring those two ancient
Rishis also that had taken birth in the house of Dharma, the illustrious
Rishi Narada, endued with great energy, continued to reside, thus
employed, in that retreat, called Vadari, on the breast of Himavat,
belonging to Nara and Narayana, for a thousand years as measured by the
standard of the celestials.'"



SECTION CCCXLVI

Vaisampayana said, "On one occasion, while residing in the retreat of
Nara and Narayana, Narada the son of Pramesthi, having duly accomplished
the rites and observances in honour of the deities, set himself to
perform thereafter the rites in honour of the Pitris. Beholding him thus
prepared, the eldest son of Dharma, viz., the puissant Nara addressed
him, saying, 'Whom art thou worshipping, O foremost of regenerate
persons, by these rites and observances in connection with the deities
and the Pitris? O foremost of all persons endued with intelligence, tell
me this, agreeably to the scriptures. What is this that thou art doing?
What also are the fruits desired by thee of those rites thou hast addrest
thyself in performing?'

"Narada said, "Thou saidst unto me on a former occasion that rites and
observances in honour of the deities should be accomplished. Thou saidst
that the rites in honour of the deities constitute the highest sacrifice
and are equivalent to the worship of the eternal Supreme Soul. Instructed
by that teaching, I always sacrifice in honour of the eternal and
immutable Vishnu, through these rites that I perform in worshipping the
deities. It is from that Supreme Deity that Brahma, the Grandsire of all
the worlds, took his rise in days of yore. That Brahma, otherwise called
Prameshthi, filled with cheerfulness, caused my sire (Daksha) to start
into being. I was the son of Brahma, created before all others, by a fiat
of his will (although I had to take birth afterwards as the son of Daksha
through a curse of that Rishi). O righteous and illustrious one, I am
per-forming these rites in honour of the Pitris for the sake of Narayana,
and agreeable to those ordinances that have been laid down by himself.
The illustrious Narayana is the father, mother, and grandfather (of all
creatures). In all sacrifices performed in honour of the Pitris, it is
that Lord of the universe who is adored and worshipped. On one occasion,
the deities, who were sires, taught their children the Srutis. Having
lost their knowledge of the Srutis, the sires had to acquire it again
from those sons unto whom they had communicated it. In consequence of
this incident, the sons, who had thus to communicate the Mantras unto
their sires, acquired the status of sires (and the sire, for having
obtained the Mantras from their sons, acquired the status of sons).[1891]
Without doubt, what the deities did on that occasion is well known to you
two. Sons and sires (on that occasion) had thus to worship each other.
Having first spread some blades of Kusa grass, the deities and the Pitris
(who were their children) placed three Pindas thereon and in this way
worshipped each other. I wish to know, however, the reason why the Pitris
in days of yore acquired the name of Pindas.'

"Nara and Narayana said, 'The Earth, in days of yore, with her belt of
seas, disappeared from the view. Govinda, assuming the form of a gigantic
boar, raised her up (with his mighty tusk), Having replaced the Earth in
her former position, that foremost of Purushas, his body smeared with
water and mud, set himself to do what was necessary for the world and its
denizens. When the sun reached the meridian, and the hour, therefore,
came for saying the morning prayers, the puissant Lord, suddenly shaking
off three balls of mud from his tusk, placed them upon the Earth, O
Narada, having previously spread thereon certain blades of grass. The
puissant Vishnu dedicated those balls of mud unto his own self, according
to the rites laid down in the eternal ordinance. Regarding the three
balls of mud that the puissant Lord had shaken off from his tusks as
Pindas, he then, with sesame seeds of oily kernel that arose from the
heat of his own body, himself performed the rite of dedication, sitting
with face turned towards the East. That foremost of deities then,
impelled by the desire of establishing rules of conduct for the denizens
of the three worlds, said these words:

"Vrishakapi said, I ant the Creator of the worlds. I am resolved to
create those that are to be called Pitris.--Saying these words, he began
to think of those high ordinances that should regulate the rites to be
gone through in honour of the Pitris. While thus engaged, he saw that the
three balls of mud, shaken off his tusk, had fallen towards the South. He
then said unto himself,--These balls, shaken off my tusk, have fallen on
the Earth towards the southern direction of her surface. Led by this, I
declare that these should be known henceforth by the name of Pitris. Let
these three that are of no particular shape, and that are only round,
come to be regarded as Pitris in the world. Even thus do I create the
eternal Pitris. I am the father, the grandfather, and the great
grandfather, and I should be regarded as residing in these three Pindas.
There is no one that is superior to me. Who is there whom I myself may
worship or adore with rites? Who, again, is my sire in the universe? I
myself am my grandfather. I am, indeed, the Grandsire and the Sire. I am
the one cause (of all the universe).--Having said these words, that God
of gods, Vrishakapi by name, offered those Pindas, O learned Brahmana, on
the breast of the Varaha mountains, with elaborate rites. By those rites
He worshipped His own self, and having finished the worship, disappeared
there and then. Hence have the Pitris come to be called by the name of
Pinda. Even this is the foundation of the designation. Agreeably to the
words uttered by Vrishakapi on that occasion, the Pitris receive the
worship offered by all. They who perform sacrifices in honour of and
adore the Pitris, the deities, the preceptor or other reverend senior
guests arrived at the house, kine, superior Brahmanas, the goddess Earth,
and their mothers, in thought, word, and deed, are said to adore and
sacrifice unto Vishnu himself. Pervading the bodies of all existent
creatures, the illustrious Lord is the Soul of all things. Unmoved by
happiness or misery, His attitude towards all is equal. Endued with
greatness, and of great soul, Narayana has been said to be the soul of
all things in the universe.'"



SECTION CCCXLVII

Vaisampayana said, 'Having heard these words of Nara and Narayana, the
Rishi Narada became filled with devotion towards the Supreme Being.
Indeed, with his whole soul he devoted himself to Narayana. Having
resided for a full thousand years in the retreat of Nara and 'Narayana,
having beheld the immutable Hari, and heard the excellent discourse
having Narayana for its topic, the celestial Rishi repaired to his own
retreat on the breast of Himavat, Those foremost of ascetics viz., Nara
and Narayana, however continued to reside in their delightful retreat of
Vadari, engaged in the practice of the severest austerities. Thou art
born in the race of the Pandavas. Thou art of immeasurable energy. O
perpetuator of the race of the Pandavas, having listened to this
discourse on Narayana from the beginning, thou hast certainly been
cleansed of all thy sins and thy soul has been sanctified. His is neither
this world nor the world hereafter, O best of kings, who hates instead of
loving and reverencing the immutable Hari. The ancestors of that person
who hates Narayana, who is the foremost of deities, and is otherwise
called Hari, sink into hell for eternity. O tiger among men, Vishnu is
the soul of all beings. How, then, can Vishnu be hated, for in hating him
one would hate one's own self. He who is our preceptor, viz., the Rishi
Vyasa, the son of Gandhavati, has himself recited this discourse unto us
on the glory of Narayana, that glory which is the highest and which is
immutable. I heard it from him and have recited it to thee exactly as I
heard it, O sinless one. This cult, with its mysteries and its abstract
of details, was obtained by Narada, O king, from that Lord of the
universe, viz., Narayana himself. Even such are the particulars of this
great cult. I have, before this, O foremost of kings, explained it to
thee in the Hari-Gita, with a brief reference to its ordinances.[1892]
Know that the Island-born Krishna, otherwise called Vyasa, is Narayana on
Earth. Who else than he, O tiger among kings, could compile such a
treatise as the Mahabharata? Who else than that puissant Rishi could
discourse upon the diverse kinds of duties and cults for the observance
and adoption of men? Thou hast resolved upon performing a great
sacrifice. Let that sacrifice of thine proceed as determined by thee.
Having listened to the diverse kinds of duties and cults, let thy
Horse-sacrifice go on."

Sauti continued, That best of kings, having heard this great discourse,
began all those rites that are laid down in the ordinance, for the
completion of his great sacrifice. Questioned by thee, O Saunaka, I have
duly recited to thee and all these Rishis that are denizens of the
Naimisha forest, that great discourse having Narayana for its topic.
Formerly Narada had recited it to my preceptor in the hearing of many
Rishis and the sons of Pandu and in the presence of Krishna and Bhishma
also.[1893] The Supreme deity Narayana is the Lord of all the foremost of
Rishis, and of the three worlds. He is the upholder of Earth herself of
vast proportions. He is the receptacle of the Srutis and of the attribute
of humility. He Is the great receptacle of all those ordinances that
should be practised for attaining to tranquillity of heart, as also of
all those that go by the name of Yama. He is always accompanied by the
foremost of regenerate persons. Let that great deity be thy refuge. Hari
ever does what is agreeable and beneficial to the denizens of heaven. He
is always the slayer of such Asuras (as become troublesome to the three
worlds). He is the receptacle of penances. He is possessed of great fame.
He is the slayer of the Daityas known by the name of Madhu and Kaitabha.
He is the ordainer of the ends that are attained to by persons acquainted
with and observant of scriptural and other duties. He dispels the fears
of all persons. He takes the foremost of those offerings that are
dedicated in sacrifices. He is thy refuge and protection. He is endued
with attributes. He is freed from attributes. He is endued with a
quadruple form. He shares the merits arising from the dedication of tanks
and the observance of similar religious rites. Unvanquished and possessed
of great might, it is He that always ordains the end approachable by the
Soul alone, of Rishis of righteous deeds. He is the witness of the
worlds. He is unborn. He is the one ancient Purusha. Endued with the
complexion of the Sun, He is the Supreme Lord, and he is the refuge of
all. Do all of you bow your heads unto Him since He who sprang from the
waters (viz., Narayana himself) bends his head unto Him.[1894] He is the
origin of the universe. He is that Being who is called Amrita. He is
minute. He is the refuge upon whom all things depend. He is the one Being
to whom the attribute of immutability attaches. The Sankhyas and Yogins,
of restrained souls, hold Him who is eternal in their understandings.



SECTION CCCXLVIII

Janamejaya said, 'I have heard from thee the glory of the divine and
Supreme Soul. I have heard also of the birth of the Supreme Deity in the
house of Dharma, in the form of Nara and Narayana. I have also heard from
thee the origin of the Pinda from the mighty Baraha (Boar) (which form
the supreme Deity had assumed for raising by the submerged Earth). I have
heard from thee about those deities and Rishis that were ordained for the
religion of Pravritti and of those that were ordained for the religion of
Nivritti. Thou hast also, O regenerate one, discoursed to us on other
topics. Thou hast said also unto us of that vast form, with the Equine
head, of Vishnu, that partaker of the libations and other offerings made
in sacrifices,--.the form, viz., that appeared in the great ocean on the
North-East. That form was beheld by the illustrious Brahman, otherwise
known by the name of Parameshthi. What, however, were the exact features,
and what the energy, the like of which among all great objects, had never
appeared before, of that form which Hari, the upholder of the universe,
displayed on that occasion? What did Brahman do, O ascetic, after having
seen that foremost of deities, him whose likeness had never been seen
before, him who was of immeasurable energy, him who had the Equine head,
and him who was Sacredness itself? O regenerate one, this doubt hath
arisen in our mind about this ancient subject of knowledge. O thou of
foremost intelligence, for what reason did he supreme Deity assume that
form and display himself in it unto Brahman? Thou hast certainly
sanctified us by discoursing unto us on these diverse sacred
subjects!'[1895]

Sauti said, I shall recite to thee that ancient history, which is
perfectly consistent with the Vedas, and which the illustrious
Vaisampayana recited unto the son of Parikshit on the occasion of the
great Snake-sacrifice. Having heard the account of the mighty form of
Vishnu, equipt with the horse-head, the royal son of Parikshit too had
entertained the same doubt and put the same questions to Vaisampayana.

Janamejaya said, "Tell me, O best of men, for what reason did Hari appear
in that mighty form equipt with a horse-head and which Brahma, the
Creator, beheld on the shores of the great northern Ocean on the occasion
referred to by yourself?"

Vaisampayana said, "All existent objects, O king, in this world, are the
result of a combination of the five primal elements, a combination due to
the intelligence of the Supreme Lord. The puissant Narayana, endued with
infinity, is the supreme Lord and Creator of the universe. He is the
inner Soul of all things, and the giver of boons. Divested of attributes,
he is again possessed of them. Listen now, O best of kings, to me as I
narrate to thee how the Destruction is brought about of all things. At
first, the element of Earth becomes merged in Water and nothing then is
seen save one vast expanse of Water on all sides. Water then merges into
Heat, and Heat into Wind. Wind then merges into Space, which in its turn,
merges into Mind. Mind merges into the Manifest (otherwise called
Consciousness or Ego). The Manifest merges into the Unmanifest (or
Prakriti). The Unmanifest (or Prakriti) merges into Purusha (Jivatman)
and Purusha merges into the Supreme Soul (or Brahman). Then Darkness
spreads over the face of the universe, and nothing can be perceived. From
that primal Darkness arises Brahma (endued with the principle of
Creation). Darkness is primeval and fraught with immortality. Brahma that
arises from primeval Darkness develops (by its own potency) into the idea
of the universe, and assumes the form of Purusha. Such Purusha is called
Aniruddha. Divested of sex, it is called otherwise by the name of
Pradhana (Supreme or Primary). That is also known by the name of
Manifest, or the combination of the triple attribute, O best of kings. He
exists with Knowledge alone for his companion. That illustrious and
puissant Being is otherwise called by the name of Viswaksena or Hari.
Yielding to Yoga-sleep, he lays himself down on the waters. He then
thinks of the Creation of the Universe of diversified phenomena and
fraught with immeasurable attributes. While engaged in thinking of
Creation, he recollects his own high attributes. From this springs the
four-faced Brahma representing the Consciousness of Anirudha. The
illustrious Brahma, otherwise called Hiranyagarbha, is the Grandsire of
all the worlds. Endued with eyes like lotus petals, he takes birth within
the Lotus that springs from (the navel of) Anirudha. Seated on that
Lotus, the illustrious, puissant, and eternal Brahma of wonderful aspect
saw that the waters were on all sides. Adopting the attribute of Sattwa
Brahma, otherwise called Parameshthi, then commenced to create the
universe. In the primeval Lotus that was endued with the effulgence of
the Sun, two drops of water had been cast by Narayana that were fraught
with great merit. The illustrious Narayana, without beginning and without
end, and transcending destruction, cast his eyes on those two drops of
water. One of those two drops of water, of very beautiful and bright
form, looked like a drop of honey. From that drop sprang, at the command
of Narayana, a Daitya of the name of Madhu made up of the attribute of
Tamas (Dullness). The other drop of water within the Lotus was very hard.
From it sprang the Daitya Kaitabha made up of the attribute of Rajas.
Endued thus with the attributes of Tamas and Rajas, the two Daityas
possessed of might and armed with maces, immediately after their birth,
began to rove within that vast primeval Lotus. They beheld within it
Brahma of immeasurable effulgence, engaged in creating the four Vedas,
each endued with the most delightful form. Those two foremost of Asuras,
possessed of bodies, beholding the four Vedas, suddenly seized them in
the very sight of their Creator. The two mighty Danavas, having seized
the eternal Vedas, quickly dived into the ocean of waters which they saw
and proceeded to its bottom. Seeing the Vedas forcibly taken away from
him, Brahma became filled with grief. Robbed of the Vedas in this way,
Brahma then addressed the Supreme Lord in these words.

"Brahma said, 'The Vedas are my great eyes. The Vedas are my great
strength. The Vedas are my great refuge. The Vedas are my high Brahman.
All the Vedas, however, have been forcibly taken away from me by the two
Danavas. Deprived of the Vedas, the worlds I have created have become
enveloped in darkness. Without the Vedas (beside me), how shall I succeed
in causing my excellent Creation to start into existence? Alas, great is
the grief I suffer in consequence of the loss of the Vedas (through such
agency). My heart is very much pained. It has become the abode of a great
sorrow. Who is there that will rescue me from this ocean of grief in
which I am sunk for the loss I have endured? Who is there that will bring
me the Vedas I have lost? Who is there that will take compassion on
me?--While Brahma was uttering these words, O best of kings, the
resolution suddenly arose in his mind, O foremost of intelligent persons,
for hymning the praises of Hari in these words. The puissant Brahma then,
with hands joined in reverence, and seizing the feet of his progenitor,
sang this highest of hymns in honour of Narayana.'"

"Brahma said, 'I bow to thee, O heart of Brahman. I bow to thee that hast
been born before me. Thou art the origin of the universe. Thou art the
foremost of all abodes. Thou, O puissant one, art the ocean of Yoga with
all its branches. Thou art the Creator of both what is Manifest and what
is Unmanifest. Thou treadest along the path whose auspiciousness is of
inconceivable extent. Thou art the consumer of the universe. Thou art the
Antaralock (Inner Soul) of all creatures. Thou art without any origin.
Thou art the refuge of the universe. Thou art self-born; for origin thou
hest none that is not thyself. As regards myself, I have sprung through
thy Grace. From thee have I derived my birth. My first birth from thee,
which is regarded sacred by all regenerate persons, was due to a fiat of
thy Mind. My second birth in days of yore was from thy eyes. Through thy
Grace, my third birth was from thy speech. My fourth birth. O puissant
Lord, was from thy ears. My fifth birth, excellent in all respects, was
from thy nose. O Lord, My sixth birth was, through thee, from an egg.
This is my seventh birth. It has occurred, O Lord, within this Lotus, and
it is meant to stimulate the intellect and desires of all the beings. At
each Creation I take birth from thee as thy son, O thou that art divested
of the three attributes. Indeed, O lotus-eyed one, I take birth as thy
eldest son, made up of Sattwa the foremost of three attributes. Thou art
endued with that nature which is Supreme. Thou springest from thyself. I
have been created by thee. The Vedas are my eyes. Hence, I transcend Time
itself. Those Vedas, which constitute my eyes, have been taken away from
me. I have, therefore, become blind. Do Thou awake from this Yoga-sleep.
Give me back my eyes. I am dear to thee and thou art dear to me. Thus
praised by Brahma, the illustrious Purusha, with face turned towards
every side, then shook off his slumber, resolved to recover the Vedas
(from the Daityas that had forcibly snatched them away). Applying his
Yoga-puissance, he assumed a second form. His body, equipt with an
excellent nose, became as bright as the Moon. He assumed an equine head
of great effulgence, which was the abode of the Vedas. The firmament,
with all its luminaries and constellations, became the crown of his head.
His locks of hair were long and flowing, and had the splendour of the
rays of the Sun. The regions above and below became his two ears. The
Earth became his forehead. The two rivers Ganga and Saraswati became his
two hips. The two oceans became his two eye-brows. The Sun and the Moon
became his two eyes. The twilight became his nose. The syllable Om became
his memory and intelligence. The lightning became his tongue. The
Soma-drinking Pitris became, it is said, his teeth. The two regions of
felicity, viz., Goloka and Brahmaloka, became his upper and lower lips.
The terrible night that succeeds universal destruction, and that
transcends the three attributes, became his neck. Having assumed this
form endued with the equine head and having diverse things for its
diverse limbs, the Lord of the universe disappeared then and there, and
proceeded to the nether regions. Having reached those regions, he set
himself to high Yoga. Adopting a voice regulated by the rules of the
science called Siksha, he began to utter loudly Vedic Mantras. His
pronunciation was distinct and reverberated through the air, and was
sweet in every respect. The sound of his voice filled the nether region
from end to end. Endued with the properties of all the elements, it was
productive of great benefits. The two Asuras, making an appointment with
the Vedas in respect of the time when they would come back to take them
up again, threw them down in the nether region, and ran towards the spot
whence those sounds appeared to come. Meanwhile, O king, the Supreme Lord
with the equine head, otherwise called Hari, who was himself in the
nether region, took up all the Vedas. Returning to where Brahma was
staying, he gave the Vedas unto him. Having restored the Vedas unto
Brahma, the Supreme Lord once more returned to his own nature. The
Supreme Lord also established his form with the equine head in the
North-Eastern region of the great ocean. Having (in this way) established
him who was the abode of the Vedas, he once more became the equine-headed
form that he was.[1896] The two Danavas Madhu and Kaitabha, not finding
the person from whom those sounds proceeded, quickly came back to that
spot. They cast their eyes around but beheld that the spot on which they
had thrown the Vedas was empty. Those two foremost of mighty Beings,
adopting great speed of motion, rose from the nether region. Returning to
where the primeval Lotus was that had given them birth, they saw the
puissant Being, the original Creator, staying in the form of Aniruddha of
fair complexion and endued with a splendour resembling that of the Moon.
Of immeasurable prowess, he was under the influence of Yoga-sleep, his
body stretched on the waters and occupying a space as vast as itself.
Possessed of great effulgence and endued with the attribute of stainless
Sattwa, the body of the Supreme Lord lay on the excellent hood of a snake
that seemed to emit flames of fire for the resplendence attaching to it.
Beholding the Lord thus lying, the two foremost of Danavas roared out a
loud laugh. Endued with the attributes of Rajas and Tamas, they
said.--'This is that Being of white complexion. He is now lying asleep.
Without doubt, this one has brought the Vedas away from the nether
region. Whose is he? Whose is he? Who is he? Why is he thus asleep on the
hood of a snake: Uttering these words, the two Danavas awakened Hari from
his Yoga-slumber. The foremost of Beings, (viz., Narayana), thus
awakened, understood that the two Danavas intended to have an encounter
with him in battle. Beholding the two foremost of Asuras prepared to do
battle with him, he also set his mind to gratify that desire of theirs.
Thereupon an encounter took place between those two on one side and
Narayana on the other. The Asuras Madhu and Kaitabha were embodiments of
the attributes of Rajas and Tamas. Narayana slew them both for gratifying
Brahma. He thence came to be called by the name of Madhusudana (slayer of
Madhu). Having compassed the destruction of the two Asuras and restored
the Vedas to Brahma, the Supreme Being dispelled the grief of Brahma.
Aided then by Hari and assisted by the Vedas, Brahma created all the
worlds with their mobile and immobile creatures. After this, Hari,
granting unto the Grandsire intelligence of the foremost order relating
to the Creation, disappeared there and then for going to the place he had
come from. It was thus that Narayana, having assumed the form equipt with
the horse-head, slew the two Danavas Madhu and Kaitabha (and disappeared
from the sight of Brahma). Once more, however, he assumed the same form
for the sake of causing the religion of Pravritti to flow in the
universe.'

"Thus did the blessed Hari assume in days of old that grand form having
the equine head. This, of all his forms, endued with puissance, is
celebrated as the most ancient. That person who frequently listens or
mentally recites this history of the assumption by Narayana of the form
equipt with the equine head, will never forget his Vedic or other lore.
Having adored with the austerest penances the illustrious deity with the
equine head, the Rishi Panchala (otherwise known as Galava) acquired the
science of Krama by proceeding along the path pointed out by the deity
(Rudra).[1897] I have thus recited to thee, O king the old story of
Hayasiras, consistent with the Vedas about which thou hadst asked me.
Whatever forms, the Supreme Deity desires to assume with a view to
ordaining the various affairs of the universe, he assumes those forms
immediately within himself by exercise of his own inherent powers. The
Supreme Deity, endued with every prosperity, is the receptacle of the
Vedas. He is the receptacle of Penances also. The puissant Hari is Yoga.
He is the embodiment of the Sankhya philosophy. He is that Para Brahman
of which we hear. Truth has Narayana for its refuge. Rita has Narayana
for its soul. The religion of Nivritti, in which there is no return, has
Narayana for its high abode. The other religion which has Pravritti for
its basis, has equally Narayana for its soul. The foremost of all the
attributes that belong to the element of Earth is scent. Scent has
Narayana for its soul. The attributes of Water, O king, are called the
Tastes (of the various kinds). These Tastes have Narayana for their soul.
The foremost attribute of Light is form. Form also has Narayana for its
soul. Touch, which is the attribute of Wind, is also said to have
Narayana for its soul. Sound, which is an attribute of space, has like
the others, Narayana for its soul. Mind also, which is the attribute of
the unmanifest (Prakriti), has Narayana for its soul. Time which is
computed by the motion of the celestial luminaries has similarly Narayana
for its soul. The presiding deities of Fame, of Beauty, and of Prosperity
have the same Supreme Deity for their soul. Both the Sankhya philosophy
and Yoga have Narayana for their soul. The Supreme Being is the cause of
all this, as Purusha. He is, again the cause of everything, as Pradhana
(or Prakriti). He is Swabhaba (the basis on which all things rest). He is
the doer or agent, and is the cause of that variety that is witnessed in
the universe. He is the diverse kinds of energy that act in the universe.
In these five ways he is that all-controlling invisible influence of
which people speak. Those employed in investigating the several topics of
enquiry with the aid of such reasons as are of wide application, regard
Hari to be identical with the five reasons adverted to above and as the
final refuge of all things. Indeed, the puissant Narayana, endued with
the highest Yoga puissance, is the one topic (of enquiry). The thoughts
of the denizen of all the worlds including Brahma and the high-souled
Rishis, of those that are Sankhyas and Yogins, of those that are Yatis,
and of those, generally, that are conversant with the Soul are fully
known to Kesava, but none of these can know what is thoughts are.
Whatever acts are performed in honour of the gods or the Pitris, whatever
gifts are made, whatever penances are performed, have Vishnu for their
refuge,--who is established upon his own supreme ordinances. He is named
Vasudeva because of his being the abode of all creatures. He is
immutable. He, is Supreme. He is the foremost of Rishis. He is endued
with the highest puissance. He is said to transcend the three attributes.
As Time (which runs smoothly without any sign) assumes indications when
it manifests itself in the form of successive seasons, even so He, though
really divested of attributes (for manifesting Himself). Even they that
are high-souled do not succeed in understanding his motions. Only those
foremost of Rishis that have knowledge of their Souls, succeed in
beholding in their hearts that Purusha who transcends all attributes."



SECTION CCCXLIX

Janamejaya said, "The illustrious Hari becomes gracious unto them that
are devoted to him with their whole souls. He accepts also all worship
that is offered to Him agreeably to the ordinance. Of those persons that
have burnt off their fuel,[1898] and that are divested of both merit and
demerit, that have attained the Knowledge as handed down from preceptor
to preceptor--such persons always attain to that end which is called the
fourth, viz., the essence of the Purushottama or Vasudeva,[1899]--through
the three others. Those persons, however, that are devoted to Narayana
with their whole souls at once attain to the highest end[1900] Without
doubt, the religion of devotion seems to be superior (to that of
Knowledge) and is very dear to Narayana. These, without going through the
three successive stages (of Aniruddha, Pradyumna, and Sankarshana), at
once attain to the immutable Hari. The end that is attained by Brahmanas,
who, attending to due observances, study the Vedas with the Upanishads
according to the rules laid down for regulating such study, and by those
that adopt the religion of Yatis, is inferior, I think, to that attained
by persons devoted to Hari with their whole souls. Who first promulgated
this religion of Devotion? Was it some deity or some Rishi that declared
it? What are the practices of those that are said to be devoted with
their whole souls? When did those practices begin? I have doubts on these
topics. Do thou remove those doubts. Great is nay curiosity to hear thee
explain the several points."[1901]

Vaisampayana said, "When the diverse divisions of the Pandava and the
Kuru armies were drawn up in the array for the battle and when Arjuna
became cheerless, the holy one himself explained the question of what is
the end and what is not the end attained by persons of different
characters. I have before this recited to thee the words of the holy one.
The religion preached by the holy one on that occasion is difficult of
comprehension. Men of uncleansed souls cannot apprehend it at all. Having
created this religion in days of yore, viz., in the Krita age, in perfect
consonance with the Samans, it is borne, O king, by the Supreme Lord,
viz., Narayana, himself. This very topic was raised by the highly blessed
Partha to Narada (for the latter's discourse) in the midst of the Rishis
and in the presence of Krishna and Bhishma. My preceptor, viz., the
Island-born Krishna heard what Narada said. Receiving it from the
celestial Rishis, O best of kings, my preceptor imparted it to me in
exactly the same way in which he had obtained it from the celestial
Rishi. I shall now recite it to thee, O monarch, in the same way as it
has been received from Narada. Listen, therefore, to me. In that Kalpa
when Brahma the Creator, O king, took his birth in the mind of Narayana
and issued from the latter's mouth, Narayana himself performed, O
Bharata, his Daiva and Paitra rites in accordance with this religion.
Those Rishis that subsist upon the froth of water then obtained it from
Narayana. From the froth-eating Rishis, this religion was obtained by
those Rishis that go by the name of Vaikanasas. From the Vaikanasas,
Shoma got it. Afterwards, it disappeared from the universe. After the
second birth of Brahma, viz., when he sprang from the eyes of Narayana, O
king, the Grandsire (that is. Brahma) then received this religion from
Shoma. Having received it thus, Brahma imparted this religion, which has
Narayana for its soul, unto Rudra. In the Krita age of that ancient
Kalpa, Rudra, devoted to Yoga, O monarch, communicated it to all those
Rishis that are known by the name of Valikhilyas. Through the illusion of
Narayana, it once more disappeared from the universe. In the third birth
of Brahma, which was due to the speech of Narayana, this religion once
more sprang up, O king, from Narayana himself. Then a Rishi of the name
of Suparna obtained it from that foremost of Beings. The Rishi Suparna
used to recite this excellent religion, this foremost of cults, three
times during the day. In consequence of this, it came to be called by the
name of Trisauparna in the world. This religion has been referred to in
the Rigveda. The duties it inculcates are exceedingly difficult of
observance. From the Rishi Suparna, this eternal religion was obtained, O
foremost of men, by the God of wind, that sustainer of the lives of all
creatures in the universe. The God of wind communicated it unto such
Rishis as subsist upon what remains of sacrificial offerings after
feeding guests and others. From those Rishis this excellent religion was
obtained by the Great Ocean. It once more disappeared from the universe
and became merged into Narayana. In the next birth of the high-souled
Brahman when he Sprang from the ear of Narayana, listen, O chief of men,
to what happened in that Kalpa. The illustrious Narayana, otherwise
called Hari, when he resolved upon Creation, thought of a Being who would
be puissant enough to create the universe. While thinking of this, a
Being sprang from his ears competent to create the universe. The Lord of
all called him by the name of Brahma. Addressing Brahma, the Supreme
Narayana said unto him,--Do thou, O son, create all kinds of creatures
from thy mouth and feet. O thou of excellent vows, I shall do what will
be beneficial for thee, for I shall impart to thee both energy and
strength sufficient to render thee competent for this task. Do thou
receive also from me this excellent religion known by the name of
Sattwata. Aided by that religion do thou create the Krita age and ordain
it duly. Thus addressed, Brahma bowed his head unto the illustrious Hari,
the god of the gods and received from him that foremost of all cults with
all its mysteries and its abstract of details, together with the
Aranyakas,--viz., that cult, which sprang from the mouth of Narayana.
Narayana then instructed Brahma of immeasurable energy in that cult, and
addressing him, said,--Thou art the creator of the duties that are to be
observed in the respective Yugas. Having said this unto Brahma, Narayana
disappeared and proceeded to that spot which is beyond the reach of
Tamas, where the Unmanifest resides, and which is known by the men of
acts without desire of fruits. After this, the boon-giving Brahma, the
Grandsire of the worlds, created the different worlds with their mobile
and immobile creatures. The age that first commenced was highly
auspicious and came to be called by the name of Krita. In that age, the
religion of Sattwa existed, pervading the entire universe.[1902] With the
aid of that primeval religion of righteousness, Brahma, the Creator of
all the worlds, worshipped the Lord of all the deities, viz., the
puissant Narayana, otherwise called Hari. Then for the spread of that
religion and desirous of benefiting the worlds, Brahman instructed that
Manu who is known by the name of Swarochish in that cult.
Swarochish-Manu, that Lord of all the worlds, that foremost of all
persons endued with puissance, then cheerfully imparted the knowledge of
that cult to his own son, O king, who was known by the name of
Sankhapada. The son of Manu, viz., Sankhapada, communicated the knowledge
of that to his own son Suvarnabha who was the Regent of the cardinal and
subsidiary points of the compass. When, upon the expiration of the Kriti
Yuga, the Treta came, that cult once more disappeared from the world. In
a subsequent birth of Brahman, O best of kings, viz., that which was
derived from the nose of Narayana. O Bharata, the illustrious and
puissant Narayana or Hari with eyes like lotus petals, himself sang this
religion in the presence of Brahma. Then the son of Brahma, created by a
fiat of his will, viz., Sanatkumara, studied this cult. From Sanatkumara,
the Prajapati Virana, in the beginning of the Krita age, O tiger among
Kurus, obtained this cult. Virana having studied it in this way, taught
it to the ascetic Raivya. Raivya, in his turn, imparted it to his son of
pure soul, good vows, and great intelligence, viz., Kukshi, that
righteous Regent of the cardinal and subsidiary points of the compass.
After this, that cult, born of the mouth of Narayana, once more
disappeared from the world. In the next birth of Brahma, viz., that which
he was derived from an egg which sprang from Hari, this cult once more
issued from the mouth of Narayana. It was received by Brahma, O king, and
practised duly in all its details by him. Brahma then communicated it, O
monarch, to those Rishis that are known by the name of Varhishada. From
the Varhishadas it was obtained by a Brahmana well-versed in the
Sama-Veda, and known by the name of Jeshthya. And because he was
well-versed with the Samans, therefore was he known also by the name of
Jeshthya-Samavrata Hari.[1903] From the Brahmana known by the name of
Jeshthya, this cult was obtained by a king of the name of Avikampana.
After this, that cult, derived from the puissant Hari, once more
disappeared from the world. During the seventh birth of Brahma due to the
lotus, O king, that sprang from the navel of Narayana, this cult was once
more declared by Narayana himself, unto the Grandsire of pure soul, the
Creator of all the worlds, in the beginning of this Kalpa. The Grandsire
gave it in days of yore to Daksha (one of his sons created by a fiat of
his will). Daksha, in his turn, imparted it to the eldest of all the sons
of his daughters, O monarch, viz., Aditya who is senior in age to
Savitri. From Aditya, Vivaswat obtained it. In the beginning of the Treta
Yuga, Vivaswat imparted the knowledge of this cult to Manu. Manu, for the
protection and support of all the worlds, then gave it to his son
Ikshaku.[1904] Promulgated by Ikshaku, that cult over-spreads the whole
world. When the universal destruction comes, it will once more return to
Narayana and be merged in Him. The religion which is followed and
practised by the Yatis, has, O best of kings, been narrated to thee
before this in the Hari Gita, with all its ordinances in brief. The
celestial Rishi Narada got it from that Lord of universe, viz., Narayana
himself, O king, with all its mysteries and abstract of details. Thus, O
monarch, this foremost of cults is primeval and eternal. Incapable of
being comprehended with ease and exceedingly difficult of being
practised, it is always upheld by persons wedded to the attribute of
Sattwa. It is by means of acts that are well-performed and accomplished
with a full knowledge of duties and in which there is nothing of injury
to any creature,--that Hari the Supreme Lord becomes gratified. Some
persons adore Narayana as possessed of only one form, viz., that of
Aniruddha. Some adore Him as endued with two forms, viz., that of
Aniruddha and Pradyumna. Some adore Him as having three forms, viz.,
Aniruddha, Pradyumna, and Sankarshana. A fourth class adore him as
consisting of four forms, viz., Aniruddha, Pradyumna, Sankarshana, and
Vasudeva. Hari is Himself the Kshetrajna (Soul). He is without parts
(being ever full). He is the Jiva in all creatures, transcending the five
primal elements. He is the Mind, O monarch, that directs and controls the
five senses. Endued with the highest intelligence. He is the Ordainer of
the universe, and the Creator thereof. He is both active and inactive. He
is both Cause and the Effect. He is the one immutable Purusha, who sports
as He likes, O king. Thus have I recited to thee the religion of
desireless Devotees, O best of kings, incapable of being comprehended by
persons of uncleansed souls but this I acquired through the grace of my
preceptor. Persons are very rare, O king, that are devoted to Narayana
with whole souls. If, O son of Kuru's race the world had been full of
such persons, that are full of universal compassion, that are endued with
knowledge of the soul, and that are always employed in doing good to
others, then the Krita age would have set in. All men would have betaken
themselves to the accomplishment of acts without desire of fruit. It was
even in this way, O monarch, that, that foremost of regenerate persons,
(viz., the illustrious Vyasa), my preceptor, fully conversant with all
duties, discoursed unto king Yudhishthira the just on this religion of
Devotion, in the presence of many Rishis and in the hearing of Krishna
and Bhishma. He had obtained it from the celestial Rishi Narada endued
with wealth of penances. Those persons that are devoted to Narayana with
their whole souls and are desireless succeed in attaining to the region
of that highest of deities, identical with Brahma, pure in complexion,
possessed of the effulgence of the moon and endued with immutability.

Janamejaya said, "I see that those regenerate persons whose souls have
been awakened practise diverse kinds of duties. Why is it that other
Brahmanas instead of practising those duties betake themselves to the
observance of other kinds of vows and rites?"

Vaisampayana said, "Three kinds of disposition, O monarch, have been
created in respect of all embodied creatures, viz., that which relates to
the attribute of Sattwa, that which relates to the attribute of Rajas,
and lastly that which relates to the attribute of Tamas, O Bharata. As
regards embodied creatures, O perpetuator of Kuru's race, that person is
the foremost who is wedded to the attribute of Sattwa, for, O tiger among
men, it is certain that he will attain to Emancipation. It is with the
aid of this very attribute of Sattwa that one endued therewith succeeds
in understanding the person that is conversant with Brahma. As regards
Emancipation, it is entirely dependent upon Narayana. Hence it is that
persons striving after Emancipation are regarded as made up of the
attribute of Sattwa. By thinking of Purushottama the foremost of Beings,
the man that is devoted with his whole soul to Narayana, acquires great
wisdom. Those persons that are endued with wisdom, that have betaken
themselves to the practices of Yatis and the religion of
Emancipation,--those persons of quenched thirst, always find that Hari
favours them with the fruition of their desire.[1905] That man subject to
birth (and death) upon whom Hari casts a kind eye should be known as
endued with the attribute of Sattwa and devoted to the acquisition of
Emancipation. The religion followed by a person that is devoted with his
whole soul to Narayana is regarded as similar or equal in merit to the
system of the Sankhyas. By adopting that religion one attains to the
highest end and attains to Emancipation which has Narayana for its soul.
That person upon whom Narayana looks with compassion succeeds in becoming
awakened.[1906] No one, O king, can become awakened through his own
wishes. That nature which partakes of both Rajas and Tamas is said to be
mixed. Hari never casts a kind eye upon the person subject to birth (and
death) that is endued with such a mixed nature and that has, on that
account, the principle of Pravritti in him. Only Brahma, the Grandsire of
the worlds, looks upon the person that is subject to birth and death
because of his mind being overwhelmed with the two inferior attributes of
Rajas and Tamas.[1907] Without doubt, the deities and the Rishis are
wedded to the attributes of Sattwa, O best of kings. But then they that
are divested of that attribute in its subtile form are always regarded to
be of mutable nature".[1908]

Janamejaya said, "How can one that is fraught with the principle of
change succeed in attaining to that Purushottama (the foremost of
Purusha)? Do tell me all this, which is, no doubt, known to thee. Do thou
discourse to me also of Pravritti in due order."

Vaisampayana said, "That which is the twenty-fifth (in the enumeration of
topics as made in the Sankhya system) viz., when it becomes able to
abstain entirely from acts, succeeds in attaining to the Purushottama
which is exceedingly subtile, which is invested with the attribute of
Sattwa (in its subtile form), and which is fraught with the essences
symbolised by three letters of the alphabet (viz., A, U, and M). The
Sankhya system, the Aranyaka-Veda, and the Pancharatra scriptures, are
all one and the same and form parts of one whole. Even this is the
religion of those that are devoted with their whole souls to Narayana,
the religion that has Narayana for its essence.[1909] As waves of the
ocean, rising from the ocean, rush away from it only to return to it in
the end, even so diverse kinds of knowledge, springing from Narayana,
return to Narayana in the end. I have thus explained to thee, O son of
Kuru's race, what the religion of Sattwa is. If thou beest competent for
it, O Bharata, do thou practise that religion duly. Even thus did the
highly-blessed Narada explain to my preceptor,--the Island-born
Krishna--the eternal and immutable course, called Ekanta, (ending in One)
followed by the Whites[1910] as also by the yellow-robed Yatis. Vyasa
gratified with Dharma's son Yudhishthira, imparted this religion to king
Yudhishthira the just who was possessed of great intelligence. Derived
from my preceptor I have also communicated it to thee! O best of kings,
this religion is for these reasons, exceedingly difficult of practice.
Others, hearing it, become as much confounded as thou hast suffered
thyself to be. It is Krishna who is the protector of the universe and its
beguiler. It is He who is the destroyer and the cause, O monarch."



SECTION CCCL

Janamejaya said, "The Sankhya system, the Pancharatra scriptures, and the
Aranyaka-Vedas,--these different systems of knowledge or religion,--O
regenerate Rishi, are current in the world. Do all these systems preach
the same course of duties, or are the courses of duties preached by them,
O ascetic, different from one another? Questioned by me, do thou
discourse to me on Pravritti in due order!"

Vaisampayana said, "I bow unto that great Rishi who is the dispeller of
darkness, and whom Satyavati bore to Parasara in the midst of an island,
who is possessed of great knowledge and who is endued with great
liberality of soul. The learned say that he is the origin of the
Grandsire Brahma; that he is the sixth form of Narayana; that he is the
foremost of Rishis; that he is endued with the puissance of Yoga; that as
the only son of his parents he is an incarnate portion of Narayana; and
that, born under extraordinary circumstances on an Island, he is the
inexhaustible receptacle of the Vedas. In the Krita age, Narayana of
great puissance and mighty energy, created him as his son. Verily, the
high-souled Vyasa is unborn and ancient and is the inexhaustible
receptacle of the Vedas!"

Janamejaya said, "O best of regenerate persons, it was thou that saidst
before this that the Rishi Vasishtha had a son of the name of Saktri and
that Saktri had a son of the name of Parasara, and that Parasara begot a
son named the Island-born Krishna endued with great ascetic merit. Thou
tellest me again that Vyasa is the son of Narayana. I ask, was it in some
former birth that Vyasa of immeasurable energy had sprung from Narayana?
O thou of great intelligence, do tell me of that birth of Vyasa which was
due to Narayana!"

Vaisampayana said, "Desirous of understanding the meaning of the Srutis,
my preceptor, that ocean of penances, who is exceedingly devoted to the
observance of all scriptural duties and the acquisition of knowledge,
dwelt for some time in a particular region of the Himavat mountains.
Endued with great intelligence, he became fatigued with his penances in
consequence of the great strain on his energies occasioned by the
composition of the Mahabharata. At that time, Sumanta and Jaimini and
Paila of firm vows and myself numbering the fourth, and Suka his own son,
attended on him. All of us, O king, in view of the fatigue our preceptor
felt, waited dutifully upon him, engaged in doing all that was necessary
for dispelling that fatigue of his. Surrounded by these disciples of his,
Vyasa shone in beauty on the breast of the Himavat mountains like the
Lord of all the ghostly beings, viz., Mahadeva, in the midst of those
ghostly attendants of his. Having recapitulated the Vedas with all their
branches as also the meanings of all the Verses in the Mahabharata, one
day, with rapt attention, all of us approached our preceptor who, having
controlled his senses, was at time rapt up in thought. Availing ourselves
of an interval in the conversation, we asked that foremost of regenerate
persons to expound to us the meanings of the Vedas and the Verses in the
Mahabharata and narrate to us the incidents as well of his own birth from
Narayana. Conversant as he was with all topics of enquiry, he at first
discoursed to us on the interpretations of the Srutis and the
Mahabharata, and then set himself to narrate to us the following
incidents relating to his birth from Narayana.

"Vyasa said, 'Listen, ye disciples, to this foremost of narratives, to
this best of histories that relates again to the birth of a Rishi.
Appertaining to the Krita age, this narrative has become known to me
through my penances, ye regenerate ones. On the occasion of the seventh
creation, viz., that which was due to the primeval Lotus, Narayana,
endued with the austerest penances, transcending both good and ill, and
possessed of unrivalled splendour, at first created Brahma, from his
navel. After Brahma had started into birth, Narayana addressed him,
saying; Thou halt sprung from my navel. Endued with puissance in respect
of creation, do thou set thyself to create diverse kinds of creatures,
rational and irrational. Thus addressed by the author of his being,
Brahma with his mind penetrated by anxiety, felt the difficulty of his
task and became unwilling to do what he was commenced to do. Bowing his
head unto the boon-giving and illustrious Hari, the Lord of the universe,
Brahma said these words unto him,--I bow to thee, O Lord of the deities,
but I ask what puissance have I to create diverse creatures? I have no
wisdom. Do thou ordain what should be ordained in view of this. Thus
addressed by Brahma, the Lord of the universe, viz., Narayana,
disappeared there and then from Brahma's sight. The Supreme Lord, the god
of gods, the chief of those endowed with intelligence, then began to
think. The Goddess of Intelligence forthwith made her appearance before
the puissant Narayana. Himself transcending all Yoga, Narayana then, by
dint of Yoga, applied the Goddess of Intelligence properly. The
illustrious and puissant and immutable Hari, addressing the Goddess of
Intelligence who was endued with activity and goodness and all the
puissance of Yoga, said unto her these words:--For the accomplishment of
the task of creating all the worlds do thou enter into Brahma. Commanded
thus by the Supreme Lord, Intelligence forthwith entered Brahma. When
Hari beheld that Brahma had become united with Intelligence. He once more
addressed him, saying--Do thou now create diverse kinds of
creatures.--Replaying unto Narayana by uttering the word 'Yes,' Brahma
reverently accepted the command of his progenitor. Narayana then
disappeared from Brahma's presence, and in a moment repaired to his own
place, known by the name of Deva (Light or Effulgence). Returning to His
own disposition (of Uumanifestness), Hari remained in that state of
oneness. After the task of creation, however, had been accomplished by
Brahma, another thought arose in the mind of Narayana. Indeed, he
reflected in this strain:--Brahma, otherwise called Parameshthi, has
created all these creatures, consisting of Daityas and Danavas and
Gandharvas and Rakshasas. The helpless Earth has become burthened with
the weight of creatures. Many among the Daityas and Danavas and Rakshasas
on Earth will become endued with great strength. Possessed of penances,
they will at diverse times succeed in acquiring many excellent boons.
Swelling with pride and might in consequence of those boons that they
will succeed in obtaining, they will oppress and afflict the deities and
the Rishis possessed of ascetic might. It is, therefore, meet that I
should now and then lighten the burthen of the Earth, by assuming diverse
forms one after another as occasion would require. I shall achieve this
task by chastising the wicked and upholding the righteous. (Thus looked
after by me), the Earth, which is the embodiment of Truth, will succeed
in bearing her load of creatures. Assuming the form of a mighty snake I
myself have to uphold the Earth in empty space. Upheld by me thus, she
will uphold the entire creation, mobile and immobile. Incarnated on the
Earth, therefore, in different forms, I shall have to rescue her at such
times from peril. Having reflected in this way, the illustrious slayer of
Madhu created diverse forms in his mind in which to appear from time to
time for accomplishing the task in view. Assuming the form of a Boar, of
Man-lion, of a Dwarf, and of human beings, I shall quell or slay such
enemies of the deities as will become wicked and ungovernable. After
this, the original Creator of the universe once more uttered the
syllable, Bho, causing the atmosphere to resound with it. From this
syllable of speech (Saraswati) arose a Rishi of the name Saraswat. The
son, thus born of the Speech of Narayana, came to be, also called by the
name of Apantara-tamas. Endued with great puissance, he was fully
conversant with the past, the present, and the future. Firm in the
observance of vows, he was truthful in speech.[1911] Unto that Rishi who,
after birth, had bowed his head unto Narayana, the latter, who was the
original Creator of all the deities and possessed of a nature that was
immutable, said those words: Thou shouldst devote thy attention to the
distribution of the Vedas, O foremost of all persons endued with
intelligence.[1912] Do thou, therefore, O ascetic, accomplish what I
command thee.--In obedience to this command of the Supreme Lord from
whose Speech the Rishi Apantaratamas sprang into existence, the latter,
in the Kalpa named after the Self-born Manu, distributed and arranged the
Vedas. For that act of the Rishi, the illustrious Hari became gratified
with him, as also for his well-performed penances, his vow and
observances, and his restraint of the senses or passions. Addressing
him,--Narayana said,--At each Manwantara, O son, thou wilt act in this
way with respect to the Vedas. Thou shalt, in consequence of this act of
thine, be immutable, O regenerate one, and incapable of being transcended
by any one. When the Kali age will set in, certain princes of Bharata's
line, to be called by the name of Kauravas, will take their birth from
thee. They will be celebrated over the Earth as high-souled princes
ruling over powerful kingdoms. Born of thee, dissensions will break out
among them ending in their destruction at one another's hands excepting
yourself. O foremost of regenerate persons,[1913] in that age also,
endued with austere penances, thou wilt distribute the Vedas into diverse
classes. Indeed, in that dark age, thy complexion will become dark. Thou
shalt cause diverse kinds of duties to flow and diverse kinds of
knowledge also. Although endued with austere penances, yet thou shalt
never be able to free thyself from desire and attachment to the world.
Thy son, however, will be freed from every attachment like unto the
Supreme Soul, through the grace of Madhava. It will not be otherwise. He
whom learned Brahmanas call the mind-born son of the Grandsire, viz.,
Vasishtha endued with great intelligence and like unto an ocean of
penances, and whose splendour transcends that of the Sun himself, will be
the progenitor of a race in which a great Rishi of the name of Parasara,
possessed of mighty energy and prowess, will take his birth. That
foremost of persons, that ocean of Vedas, that abode of penances, will
become thy sire (when thou wilt take birth in the Kali age). Thou shalt
take thy birth as the son of a maiden residing in the house of her sire,
through an act of congress with the great Rishi Parasara. Doubts thou
wilt have none with respect to the imports of things past, present, and
future. Endued with penances and instructed by me, thou wilt behold the
incidents of thousands and thousands of ages long past away. Thou wilt
see through thousands and thousands of ages also in the future. Thou
shalt, in that birth, behold me, O ascetic,--me that am without birth and
death,--incarnated on Earth (as Krishna of Yadu's race), armed with the
discus. All this will happen to thee, O ascetic, through the merit that
will be thine in consequence of thy ceaseless devotion to me. These words
of mine will never be otherwise. Thou shalt be one of the foremost of
creatures. Great shall be thy fame. Surya's son Sani (Saturn) will, in a
future Kalpa, take birth as the great Manu of that period. During that
Manwantara, O son, thou shalt, in respect of merits, be superior to even
the Manus of the several periods. Without doubt, thou shalt be so through
my grace. Whatever exists in the world represents the result of my
exertion. The thoughts of others may not correspond with their acts. As
regards myself, however, I always ordain what I think, without the least
impediment![1914] Having said these words unto the Rishi Apantaratamas,
otherwise called by the name of Saraswat, the Supreme Lord dismissed him,
saying unto him.--Go. I am he that was born as Apantaratamas through the
command of Hari. Once more have I taken birth as the celebrated
Krishna-Dwaipayana, a delighter of the race of Vasishtha.[1915] I have
thus told you, my dear disciples, the circumstances, of my own former
birth which was due to the grace of Narayana in so much that I was a very
portion of Narayana himself. Ye foremost of intelligent persons, I
underwent, in days of yore, the austerest penances, with the aid of the
highest abstraction of the mind. Ye sons, moved by my great affection for
yourselves that are devoted to me with reverence, I have told you
everything relating to what you wished to know from me, viz., my first
birth in days of remote antiquity and that other birth subsequent to it
(viz., the present one)!"

Vaisampayana continued, "I have thus narrated to thee, O monarch, the
circumstances connected with the former birth of our revered preceptor,
viz., Vyasa of unstained mind, as asked by thee. Listen to me once again.
There are diverse kinds of cults, O royal sage, that go by diverse names
such as Sankhya, Yoga, the Pancha-ratra, Vedas, and Pasupati. The
promulgator of Sankhya cult is said to be the great Rishi Kapila. The
primeval Hiranyagarbha, and none else, is the promulgator of the Yoga
system. The Rishi Apantaratamas is said to be the preceptor of the Vedas,
some call that Rishi by the name of Prachina-garbha. The cult known by
the name of Pasupata was promulgated by the Lord of Uma, that master of
all creatures, viz., the cheerful Siva, otherwise known by the name of
Sreekantha, the son of Brahma. The illustrious Narayana is himself the
promulgator of the cult, in its entirety, contained in the Pancharatra
scriptures. In all these cults, O foremost of kings, it is seen that the
puissant Narayana is the one sole object of exposition. According to the
scriptures of these cults and the measure of knowledge they contain,
Narayana is the one sole object of worship they inculcate. Those persons
whose visions, O king, are blinded by darkness, fail to understand that
Narayana is the Supreme Soul pervading the entire universe. Those persons
of wisdom who are the authors of the scriptures say that Narayana, who is
a Rishi, is the one object of reverent worship in the universe. I say
that there is no other being like Him. The Supreme Deity, called by the
name of Hari, resides in the hearts of those that have succeeded (with
the aid of the scriptures and of inference) in dispelling all doubts.
Madhava never resides in the hearts of those that are under the sway of
doubts and that would dispute away everything with the aid of false
dialectics. They that are conversant with the Pancharatra scriptures,
that are duly observant of the duties laid down therein, and that are
devoted to Narayana with their whole souls, succeed in entering into
Narayana. The Sankhya and the Yoga systems are eternal. All the Vedas,
again, O monarch, are eternal. The Rishis, in all these systems of cult,
have declared that this universe existing from ancient times is
Narayana's self. Thou shouldst know that whether acts, good or bad, are
laid down in the Vedas and occurrence in heaven and Earth, between the
sky and the waters, are all caused by and flow from that ancient Rishi
Narayana.



SECTION CCCLI

Janamejaya said, "O regenerate one, are there many Purushas or is there
only one? Who, in the universe, is the foremost of Purushas? What, again,
is said to be the source of all things?"

Vaisampayana said, In the speculations of the Sankhya and the Yoga
systems many Purushas have been spoken of, O jewel of Kuru's race. Those
that follow these systems do not accept that there is but one Purusha in
the universe.[1916] In the same manner in which the many Purushas are
said to have one origin in the Supreme Purusha, it may be said that this
entire universe is identical with that one Purusha of superior
attributes. I shall explain this now, after bowing to my preceptor Vyasa,
that foremost of Rishis, who is conversant with the soul, endued with
penances, self-restrained, and worthy of reverent worship. This
speculation on Purusha, O king, occurs in all the Vedas. It is well known
to be identical with Rita and Truth. The foremost of Rishis, viz., Vyasa,
has thought upon it. Having occupied themselves with reflection on what
is called Adhyatma, diverse Rishis, O king, having Kapila for their
first, have declared their opinions on the topic both generally and
particularly. Through the grace of Vyasa of immeasurable energy, I shall
expound to thee what Vyasa has said in brief on this question of the
Oneness of Purusha. In this connection is cited the old narrative of the
discourse between Brahma, O king, and the Three-eyed Mahadeva. In the
midst of the Ocean of milk, there is a very high mountain of great
effulgence like that of gold, known, O monarch, by the name of
Vaijayanta. Repairing thither all alone, from his own abode of great
splendour and felicity, the illustrious deity Brahma used very often to
pass his time, engaged in thinking on the course of Adhyatma. While the
four-faced Brahma of great intelligence was seated there, his son
Mahadeva, who had sprung from his forehead encountered him one day in
course of his wanderings through the universe. In days of yore, the
Three-eyed Siva endued with puissance and high Yoga, while proceeding
along the sky, beheld Brahma seated on that mountain and, therefore,
dropped down quickly on its top. With a cheerful heart he presented him
before his progenitor and worshipped his feet. Beholding Mahadeva
prostrated at his feet, Brahma took him up with his left hand. Having
thus raised Mahadeva up, Brahma, that puissant and one Lord of all
creatures, then addressed his son, whom he met after a long time, in
these words.

"The Grandsire said, 'Welcome art thou, O thou of mighty arms. By good
luck I see thee after such a long time come to my presence. I hope, O
son, that everything is right with thy penances and thy Vedic studies and
recitations. Thou art always observant of the austerest penances. Hence I
ask thee about the progress and well-being of those penances of thine!'

"Rudra said, 'O illustrious one, through thy grace, all is well with my
penances and Vedic studies. It is all right, again, with the universe. I
saw thy illustrious self a long while ago in thy own home of felicity and
effulgence. I am coming thence to this mountain that is now the abode of
thy feet.[1917] Great is the curiosity excited in my mind by this
withdrawal of thyself into such a lone spot from thy usual region of
felicity and splendour. Great must the reason be, O Grandsire, for such
an act on thy part. Thy own foremost abode is free from the pains of
hunger and thirst, and inhabited by both deities and Asuras, by Rishis of
immeasurable splendour, as also by Gandharvas and Apsaras. Abandoning
such a spot of felicity, thou residest alone in this foremost of
mountains. The cause of this cannot but be grave.

"Brahma said, 'This foremost of mountains, called Vaijayanta, is always
my residence. Here, with concentrated mind, I meditate on the one
universal Purusha of infinite proportions.'

"Rudra said, 'Self-born thou art. Many are the Purushas that have been
created by thee. Others again, O Brahma, are being created by thee. The
Infinite Purusha, however, of whom thou speakest, is one and single. Who
is that foremost of Purushas, O Brahma, that is being meditated by thee?
Great is the curiosity I feel on this point. Do thou kindly dispel the
doubt that has taken possession of my mind.

"Brahma said, 'O son, many are those Purushas of whom thou speakest. The
one Purusha, however, of whom I am thinking, transcends all Purushas and
is invisible. The many Purushas that exist in the universe have that one
Purusha as their basis; and since that one Purushas is said to be the
source whence all the innumerable Purushas have sprung, hence all the
latter, if they succeed in divesting themselves of attributes, become
competent to enter into that one Purusha who is identified with the
universe, who is supreme, who is the foremost of the foremost, who is
eternal, and who is himself divested of and is above all attributes."



SECTION CCCLII

'Brahma said,--'Listen, O son, as to how that Purusha is indicated. He is
eternal and immutable. He is undeteriorating and immeasurable. He
pervades all things.[1918] O best of all creatures, that Purusha cannot
be seen by thee, or me, or others. Those that are endued with the
understanding and the senses but destitute of self-restraint and
tranquility of soul cannot obtain a sight of him. The Supreme Purusha is
said to be one that can be seen with the aid of knowledge alone. Though
divested of body, He dwells in every body. Though dwelling, again, in
bodies, He is never touched by the acts accomplished by those bodies. He
is my Antaratma (inner soul). He is thy inner soul. He is the all-seeing
Witness dwelling within all embodied creatures and engaged in marking
their acts. No one can grasp or comprehend him at any time. The universe
is the crown of his head. The universe is his arms. The universe is his
feet. The universe is his eyes. The universe is his nose. Alone and
single, he roves through all Kshetras (Bodies) unrestrained by any
limitations on his will and as he likes. Kshetra is another name for
body. And because he knows all Kshetras as also all good and bad deeds,
therefore he, who is the soul of Yoga, is called by the name of
Kshetrajna.[1919] No one succeeds in perceiving how he enters into
embodied creatures and how he goes out of them. Agreeably to the Sankhya
mode, as also with the aid of Yoga and the due observance of the
ordinances prescribed by it, I am engaged in thinking of the cause of
that Purusha, but alas, I am unable to comprehend that cause, excellent
as it is. I shall, however, according to the measure of my knowledge,
discourse to thee upon that eternal Purusha and his Oneness and supreme
greatness. The learned speak of him as the one Purusha. That one eternal
Being deserves the appellation of Mahapurusha (the great supreme
Purusha). Fire is an element, but it may be seen to blaze up in a
thousand places under thousand different circumstances. The Sun is one
and single, but his rays extend over the wide universe. Penances are of
diverse kinds, but they have one common origin whence they have flowed.
The Wind is one, but it blows in diverse forms in the world. The great
Ocean is the one parent of all the waters in the world seen under diverse
circumstances. Divested of attributes, that one Purusha is the universe
displayed in infinitude. Flowing from him, the infinite universe enters
into that one Purusha again who transcends all attributes, when the time
of its destruction comes. By casting off the consciousness of body and
the senses, by casting off all acts good and bad, by casting off both
truth and falsehood, one succeeds in divesting oneself of attributes. The
person who realises that inconceivable Purusha and comprehends his
subtile existence in the quadruple form of Aniruddha, Pradyumna,
Sankarshana, and Vasudeva, and who, in consequence of such comprehension,
attains to perfect tranquillity of heart, succeeds in entering into and
identifying himself with that one auspicious Purusha. Some persons
possessed of learning speak of him as the supreme soul. Others regarded
him as the one soul. A third class of learned men describe him as the
soul.[1920] The truth is that he who is the Supreme Soul is always
divested of attributes. He is Narayana. He is the universal soul, and he
is the one Purusha. He is never affected by the fruits of acts even as
the leaf of the lotus is never drenched by the water one may throw upon
it. The Karamta (acting Soul) is different. That Soul is sometimes
engaged in acts and when it succeeds in casting off acts attains to
Emancipation or identity with the Supreme Soul. The acting Soul is endued
with the seven and ten possessions.[1921] Thus it is said that there are
innumerable kinds of Purushas in due order. In reality, however, there is
but one Purusha. He is the abode of all the ordinances in respect of the
universe. He is the highest object of knowledge. He is at once the knower
and the object to be known. He is at once the thinker and the object of
thought. He is the eater and the food that is eaten. He is the smeller
and the scent that is smelled. He is at once he that touches and the
object that is touched. He is the agent that sees and the object that is
seen. He is the hearer and the object that is heard. He is the conceiver
and the object that is conceived. He is possessed of attributes and is
free from them. What has previously, O son, been named Pradhana, and is
the mother of the Mahat tattwa is no other than the Effulgence of the
Supreme Soul; because He it is who is eternal, without destruction and
any end and ever immutable. He it is who creates the prime ordinance in
respect of Dhatri himself. Learned Brahmanas call Him by the name of
Aniruddha. Whatever acts, possessed of excellent merits and fraught with
blessings, flow in the world from the Vedas, have been caused by
Him.[1922] All the deities and all the Rishis, possessed of tranquil
souls, occupying their places on the altar, dedicate to him the first
share of their sacrificial offerings.[1923] I, that am Brahma, the
primeval master of all creatures, have started into birth from Him, and
thou hast taken thy birth from me. From me have flowed the universe with
all its mobile and immobile creatures, and all the Vedas, O son, with
their mysteries. Divided into four portions (viz., Aniruddha, Pradyumna,
Sankarshana, and Vasudeva), He sports as He pleases. That illustrious and
divine Lord is even such, awakened by His own knowledge. I have thus
answered thee, O son, according to thy questions, and according to the
way in which the matter is expounded in the Sankha system and the Yoga
philosophy."



SECTION CCCLIII

"Sauti said, 'After Vaisampayana had explained to king Janamejaya in this
way the glory of Narayana, he began to discourse on another topic by
reciting the question of Yudhishthira and the answer that Bhishma gave in
the presence of all the. Pandavas and the Rishis as also of Krishna
himself. Indeed, Vaisampayana began by saying what follows.[1924]

"Yudhishthira said, 'Thou hast, O grandsire discoursed to us on the
duties appertaining to the religion of Emancipation. It behoveth thee now
to tell us what the foremost duties are of persons belonging to the
several modes of life!'[1925]

"Bhishma said, 'The duties ordained in respect of every mode of life are
capable, if well performed, of leading to heaven and the high fruit of
Truth. Duties which are as so many doors, to great sacrifices and gifts
and none of the practices inculcated by them are futile in respect of
consequence. One who adopts particular duties with steady and firm faith,
praises these duties adopted by him to the exclusion of the rest, O chief
of Bharata's race. This particular topic, however, on which thou wishest
me to discourse was in days of yore the subject of conversation between
the celestial Rishi Narada and the chief of the deities, viz., Indra. The
great Rishi Narada, O king, revered by all the world is a siddha i.e.,
his sadhana has met fulfilment. He wanders through all the worlds
unobstructed by anything, like the all-pervading wind itself. Once upon a
time he repaired to the abode of Indra. Duly honoured by the chief of the
deities, he sat close to his host. Beholding him seated at his ease and
free from fatigue, the lord of Sachi addressed him, saying,--O great
Rishi, is there any thing wonderful that has been beheld by thee, O
sinless one? O regenerate Rishi, crowned with ascetic success, thou
rovest, moved by curiosity, through the universe of mobile and immobile
objects, witnessing all things. O celestial Rishi, there is nothing in
the universe that is unknown to thee. Do thou tell me, therefore, of any
wonderful incident which thou may t have seen or heard of or felt. Thus
questioned, Narada, that foremost of speakers, O king, then commented to
recite unto the chief of the celestials the extensive history that
follows. Listen now to me as I recite that story which Narada told before
Indra. I shall narrate it in the same manner in which the celestial Rishi
had narrated it, and for the same purpose that he had in view!'"



SECTION CCCLIV

"Bhishma said, 'In an excellent town called by the name of Mahapadma
which was situate on the southern side of the river Ganga, there lived,

O, best of men, a Brahmana of concentrated soul. Born in the race of
Atri, he was endued with amiability. All his doubts had been dispelled
(by faith and contemplation) and he was well conversant with the path he
was to follow. Ever observant of the religious duties, he had his anger
under perfect control. Always contented, he was the, complete master of
his senses. Devoted to penances and study of the Vedas, he was honoured
by all good men. He earned wealth by righteous means and his conduct in
all things corresponded with the mode of life he led and the order to
which he belonged. The family to which he belonged was large and
celebrated. He had many kinsmen and relatives, and many children and
spouses. His behaviour was always respectable and faultless. Observing
that he had many children, the Brahmana betook himself to the
accomplishment of religious acts on a large scale. His religious
observances, O king, had reference to the customs of his own
family.[1926] The Brahmana reflected that three kinds of duties have been
laid down for observances. There were first, the duties ordained in the
Vedas in respect of the order in which he was born and the mode of life
he was leading (viz., a Brahmana in the observance of domesticity). There
were secondly, the duties prescribed in the scriptures, viz., those
especially called the Dharmasastras. And, thirdly, there were those
duties that eminent and revered men of former times have followed though
not occurring either in the Vedas or the scriptures.[1927] Which of these
duties should I follow? Which of them, again, followed by me, are likely
to lead to my benefit? Which, indeed, should be my refuge?--Thoughts like
these always troubled him. He could not solve his doubts. While troubled
with such reflections, a Brahmana of concentrated soul and observant of a
very superior religion, came to his house as a guest. The house-holder
duly honoured his guest according to those ordinances of worship that are
laid down in the scriptures. Beholding his guest refreshed and seated at
ease, the host addressed him in the following words."

"The Brahmana said, 'O sinless one, I have become exceedingly attached to
thee in consequence of the sweetness of thy conversation. Thou hast
become my friend. Listen to me, for I wish to say something unto thee. O
foremost of Brahmanas, after making over the duties of a householder to
my son, I wish to discharge the highest duties of man. What, O regenerate
one, should be my path? Relying upon the Jiva soul, I wish to achieve
existence in the one (supreme) soul. Alas, bound up in the ties of
attachment, I have not the heart to actually set myself to the
accomplishment of that task.[1928] And since the best portion of my life
has passed away in the observance of domesticity, I desire to devote the
remnant of my life in earning the means of defraying the expenses of my
journey in respect of the time to come. The desire has arisen in my mind
of crossing the ocean of the world. Alas, whence shall I get the raft of
religion (with which to accomplish my purposes)? Hearing that even the
very deities are persecuted and made to endure the fruits of their acts,
and beholding the rows of Yama's standards and flags floating over the
heads of all creatures, my heart fails to derive pleasure from the
diverse objects of pleasure with which it comes into contact. Beholding
also that the Yatis depend for their sustenance upon alms obtained in
course of their rounds of mendicancy, I have no respect for the religion
of the Yatis as well. O my reverend guest, do thou, aided by that
religion which is founded upon the basis of intelligence and reason, set
me to the observance of a particular course of duties and
observance![1929]'

"Bhishma continued, 'Endued with great wisdom, the guest, hearing this
speech of his host which was consistent with righteousness, said these
sweet words in a melodious voice.'

"The guest said, 'I myself also am confounded with respect to this topic.
The same thought occupies my mind. I am unable to arrive at definite
conclusions. Heaven has many doors. There are some that applaud
Emancipation. Some regenerate persons praise the fruits attainable by the
performance of sacrifices. Some there are that take refuge in the forest
mode of life. Some, again, betake themselves to the domestic mode of
life. Some rely upon the merits attainable by an observance of the duties
of kings. Some rely upon the fruits of that culture which consists in
restraining the soul. Some think that the merits resulting from a dutiful
obedience to preceptors and seniors are efficacious. Some betake
themselves to restraints imposed on speech. Some by waiting dutifully
upon their mothers and fathers, have gone to heaven. Some have ascended
to heaven by practising the duty of compassion, and some by practising
Truth. Some rush to battle, and after laying down their lives, have
attained to heaven. Some, again, attaining to success by practising the
vow called Unccha, have betaken themselves to the path of heaven. Some
have devoted themselves to the study of the Vedas. Endued with
auspiciousness and wedded to such study, these men, possessed of
intelligence, with tranquil souls, and having their senses under complete
control, attain to heaven. Others characterised by simplicity and truth,
have been slain by men of wickedness. Endued with pure souls, such men of
truth and simplicity, have become honoured denizens of heaven. In this
world, it is seen, that men betake themselves to heaven, through a
thousand doors of duty, all standing wide open. My understanding has been
troubled by thy question, like a fleecy cloud before the wind.'"



SECTION CCCLV

"The guest continued, 'For all that, O Brahmana, I shall endeavour to
instruct thee duly. Listen to me as I recite to thee that which I have
heard from my preceptor. In that place whence, in course of a former
creation, the wheel of righteousness was set in motion, in that forest
which is known by the name of Naimisha, and which is situate on the banks
of the Gomati, there is a city called after the Nagas. There, in that
region, all the deities, being assembled together, had in days of old
performed a grand sacrifice. There the foremost of earthly kings,
Mandhatri, vanquished Indra, the chief of the celestials. A mighty Naga,
of righteous soul, dwells in the city that stands in that region. That
great Naga is known by the name of Padmanabha or Padma. Walking in the
triple path (of acts, knowledge, and adoration) he gratifies all
creatures in thought, word, and deed. Reflecting upon all things with
great care, he protects the righteous and chastises the wicked by
adopting the quadruple policy of conciliation, provoking dissensions,
making gifts or bribes, and using force. Repairing thither, thou shouldst
put to him the questions thou wishest. He will show thee truly what the
highest religion is. That Naga is always fond of guests. Endued with
great intelligence, he is well conversant with the scriptures. He is
possessed of all desirable virtues the like of which are not to be
noticed in any other person. By disposition he is always observant of
those duties which are performed with or in water.[1930] He is devoted to
the study of the Vedas. He is endued with penances and self-restraint. He
has great wealth. He performs sacrifice, makes gifts, abstains from
inflicting injury and practises forgiveness. His conduct in all respects
is excellent. Truthful in speech and freed from malice, his behaviour, is
good and his senses are under proper control. He eats after feeding all
his guests and attendants. He is kind of speech. He has knowledge of what
is beneficial and what is simple and right and what is censurable. He
takes stock of what he does and what he leaves undone. He never acts with
hostility towards any one. He is always engaged in doing what is
beneficial to all creatures. He belongs to a family that is as pure and
stainless as the water of a lake in the midst of the Ganges.'"



SECTION CCCLVI

"The host replied, 'I have heard these words of thine, that are so
consoling, with as much gratification as is felt by a person heavily
loaded when that load is taken off his head or shoulders. The
gratification that a traveller who has made a long journey on foot feels
when he lies down on a bed, that which a person feels when he finds a
seat after having stood for a long while for want of room, or that which
is felt by a thirsty person when he finds a glass of cool water, or that
which is felt by a hungry man when he finds savoury food set before him,
or that which a guest feels when a dish of desirable food is placed
before him at the proper time, or that which is felt by an old man when
after long coveting he gets a son, or that which is experienced by one
when meeting with a dear friend or relative about whom one had become
exceedingly anxious, resembles that with which I have been filled in
consequence of these words uttered by thee.[1931] Like a person with
upturned gaze I have heard what has fallen from thy lips and am
reflecting upon their import. With these wise words of thine thou hast
truly instructed me! Yes, I shall do what thou hast commanded me to do.
Thou mayst go tomorrow at dawn, passing the night happily with me and
dispelling thy fatigue by such rest. Behold, the rays of the divine Surya
have been partially dimmed and the god of day is proceeding in his
downward course!"

"Bhishma continued, 'Hospitably waited upon by that Brahmana, the learned
guest, O slayer of foes, passed that night in the company of his host.
Indeed, both of them passed the night happily, conversing cheerfully with
each other on the subject of the duties of the fourth mode of life, viz.,
Sannyasa (Renunciation). So engrossing was the nature of their
conversation that the night passed away as if it were day. When morning
came, the guest was worshipped with due rites by the Brahmana whose heart
had been eagerly set upon the accomplishment of what (according to the
discourse of the guest) was regarded by him to be beneficial for himself.
Having dismissed his guest, the righteous Brahmana, resolved to achieve
his purpose, took leave of his kinsmen and relatives, and set out in due
time for the abode of that foremost of Nagas, with heart steadily
directed towards it.'"



SECTION CCCLVII

"Bhishma said, 'Proceeding by many delightful forests and lakes and
sacred waters, the Brahmana at last arrived at the retreat of a certain
ascetic. Arrived there, he enquired of him, in proper words, about the
Naga of whom he had heard from his guest, and instructed by him he
pursued his journey. With a clear idea of the purpose of his journey, the
Brahmana then reached the house of the Naga. Entering it duly, he
proclaimed himself in proper words, saying,--Ho! who is there!' I am a
Brahmana, come hither as a guest!--Hearing these words, the chaste wife
of the Naga, possessed of great beauty and devoted to the observance of
all duties, showed herself. Always attentive to the duties of
hospitality, she worshipped the guest with due rites, and welcoming him,
said, 'What can I do for you?'

"The Brahmana said, 'O lady, I am sufficiently honoured by thee with the
sweet words thou hast said unto me. The fatigue of my journey has also
been dispelled. I desire, O blessed lady, to see thy excellent lord. This
is my high object. This is the one object of my desire. It is for this
reason that I have come today to the residence of the Naga, thy husband.'

"The wife of the Naga said, 'Reverend sir, my husband has gone to drag
the car of Surya for a month. O learned Brahmana, he will be back in
fifteen days, and will, without doubt show himself unto thee. I have thus
told thee the reason of my husband's absence from home. Be that as it
may, what else is there that I can do for thee? Tell me this!'

"The Brahmana said, 'O chaste lady, I have come hither with the object of
seeing thy husband. O reverend dame, I shall dwell in the adjacent
forest, waiting for his return. When thy husband comes back, do kindly
tell him that I have arrived at this place impelled by the desire of
seeing him. Thou shouldst also inform me of his return when that event
occurs. O blessed lady, I shall, till then, reside on the banks of the
Gomati, waiting for his return and living all the while upon frugal fare.
Having said this repeatedly unto the wife of the Naga, that foremost of
Brahmanas proceeded to the banks of the Gomati for residing there till
the time of the Naga's return.'"



SECTION CCCLVIII

"Bhishma continued, 'The Nagas of that city became exceedingly distressed
when they saw that that Brahmana, devoted to the practice of penances,
continued to reside in the forest, entirely abstaining all the while from
food, in expectation of the arrival of the Naga chief. All the kinsmen
and relatives of the great Naga, including his brother and children and
wife, assembling together, repaired to the spot where the Brahmana was
staying. Arrived on the banks of the Gomati, they beheld that regenerate
person seated in a secluded spot, abstaining from food of every kind,
observant the while of excellent vows, and engaged in silently reciting
certain Mantras. Approaching the presence of the Brahmana and offering
him due worship, the kinsmen and relatives of the great Naga said unto
him these words fraught with candour:--O Brahmana, endued with wealth of
asceticism, this is the sixth day of thy arrival here, but thou sayest no
word about thy food, O regenerate one, thou art devoted to righteousness.
Thou hast come to us. We two are here in attendance upon thee. It is
absolutely necessary that we should do the duties of hospitality to thee.
We are all relations of the Naga chief with whom thou hast business.
Roots or fruits, leaves, or water, or rice or meat, O best of Brahmanas,
it behoveth thee to take for thy food. In consequence of thy dwelling in
this forest under such circumstances of total abstention from food, the
whole community of Nagas, young and old, is being afflicted, since this
thy fast implies negligence on our part to discharge the duties of
hospitality. We have none amongst us that has been guilty of
Brahmanicide. None of us has ever lost a son immediately after birth. No
one has been born in our race that has eaten before serving the deities
or guests or relatives arrived at his residence.

"The Brahmana said, 'In consequence of these solicitations of you all, I
may be regarded to have broken my fast. Eight days are wanting for the
day to come when the chief of the Nagas will return.[1932] If, on the
expiry of the eighth night hence, the chief of the Nagas does not come
back, I shall then break this fast by eating. Indeed, this vow of
abstaining from all food that I am observing is in consequence of my
regard for the Naga chief. You should not grieve for what I am doing. Do
you all return to whence you came. This my vow is on his account. You
should not do anything in consequence of which this my vow may be
broken.--The assembled Nagas, thus addressed by the Brahmana, were
dismissed by him, whereupon, O foremost of men, they returned to their
respective residences.'"



SECTION CCCLIX

"Bhishma said, 'Upon the expiry of the period of full fifteen days, the
Naga chief (Padmanabha), having finished his task of dragging the car of
Surya and obtained the latter's permission, came back to his own house.
Beholding him come back, his spouse approached him quickly for washing
his feet and dutifully discharging other tasks of a similar nature.
Having gone through these tasks, she took her seat by his side, The Naga
then, refreshed from fatigue, addressed his dutiful and chaste wife,
saying, I hope, my dear wife, that during my absence thou hast not been
unmindful of worshipping the deities and guests agreeably to the
instructions I gave thee, and according to the ordinances laid down in
the scriptures. I hope, without yielding to that uncleansed understanding
which is natural to persons of thy sex, thou hast, during my absence from
home, been firm in the observance of the duties of hospitality. I trust
that thou hast not transcended the barriers of duty and righteousness.'

"The wife of the Naga said, 'The duty of disciples is to wait with
reverence upon their preceptor accomplishing his bidding; that of
Brahmanas is to study the Vedas and bear them in memory; that of servants
is to obey the commands of their masters; that of the king is to protect
his people by cherishing the good and chastising the wicked. It is said
that the duties of a Kshatriya embrace the protection of all creatures
from wrong and oppression. The duty of the Sudra is to serve with
humility persons of the three regenerate orders, viz., Brahmanas,
Kshatriyas and Vaisyas. The religion of the house-holder, O chief of the
Nagas, consists in doing good to all creatures. Frugality of fare and
observance of vow in due order, constitute merit (for persons of all
classes) in consequence of the connection that exists between the senses
and the duties of religion.[1933] Who am I? Whence have I come? What are
others to me and what am I to others?--these are the thoughts to which
the mind should ever be directed by him who leads that course of life
which leads to Emancipation. Chastity and obedience to the husband
constitute the highest duty of the wife. Through thy instruction, O chief
of the Nagas, I have learnt this well. I, therefore, that am well
conversant with my duty, and that have thee for my husband--thee that art
devoted to righteousness,--O, why shall I, swerving from the path of
duty, tread along the path of disobedience and sin? During thy absence
from home, the adorations to the deities have not fallen off in any
respect. I have also, without the slightest negligence, attended to the
duties of hospitality towards persons arrived as guests in thy abode.
Fifteen days ago a Brahmana has come here. He has not disclosed his
object to me. He desires to have an interview with thee. Dwelling the
while on the banks of the Gomati he is anxiously expecting thy return. Of
rigid vows, that Brahmana is sitting there, engaged in the recitation of
the Vedas. O chief of the Nagas, I have made a promise to him to the
effect that I would despatch thee to him as soon as thou wouldst come
back to thy abode. Hearing these words of mine, O best of Nagas, it
behoveth thee to repair thither. O thou that hearest with thy eyes, it
behoveth thee to grant unto that regenerate person the object that has
brought him hither!'"[1934]



SECTION CCCLX

"The Naga said, 'O thou of sweet smiles, for whom hast thou taken that
Brahmana? Is he really a human being or is he some deity that has come
hither in the disguise of a Brahmana? O thou of great fame, who is there
among human beings that would be desirous of seeing me or that would be
competent for the purpose? Can a human being, desiring to see me, leave
such a command with thee about dispatching me to him for paying him a
visit at the place where he is dwelling? Amongst the deities and Asuras
and celestial Rishis, O amiable lady, the Nagas are endued with great
energy. Possessed of great speed, they are endued again with excellent
fragrance. They deserve to be worshipped. They are capable of granting
boons. Indeed, we too deserve to be followed by others in our train. I
tell thee, O lady, that we are incapable of being seen by human
beings.'[1935]

"The spouse of the Naga chief said, 'Judging by his simplicity and
candour I know that that Brahmana is not any deity who subsists on air. O
thou of great wrath, I also know this, viz., that he reveres thee with
all his heart. His heart is set upon the accomplishment of some object
that depends upon thy aid. As the bird called Chataka, which is fond of
rain, waits in earnest expectation of a shower (for slaking its thirst),
even so is that Brahmana waiting in expectation of a meeting with
thee.[1936] Let no calamity betake him in consequence of his inability to
obtain a sight of thee. No person born like thee in a respectable family
can be regarded to remain respectable by neglecting a guest arrived at
his house.[1937] Casting off that wrath which is natural to thee, it
behoveth thee to go and see that Brahmana. It behoveth thee not to suffer
thyself to be consumed by disappointing that Brahmana. The king or the
prince, by refusing to wipe the tears of persons that come to him from
hopes of relief, incurs the sin of foeticide. By abstaining from speech
one attains to wisdom. By practising gifts one acquires great fame. By
adhering to truthfulness of speech, one acquires the gift of eloquence
and comes to be honoured in heaven. By giving away land one attains to
that high end which is ordained for Rishis leading the sacred mode of
life. By earning wealth through righteous means, one succeeds in
attaining to many desirable fruits. By doing in its entirety what is
beneficial for oneself, one can avoid going to hell. That is what the
righteous say.

"The Naga said, 'I had no arrogance due to pride. In consequence,
however, of my birth, the measure of my arrogance was considerable. Of
wrath, which is born of desire, O blessed lady, I have none. It has all
been consumed by the fire of thy excellent instructions. I do not behold,
O blessed dame, any darkness that is thicker than wrath. In consequence,
however, of the Naga having excess of wrath, they have become object of
reproach with all persons.[1938] By succumbing to the influence of wrath,
the ten-headed Ravana of great prowess, became the rival of Sakra and was
for that reason slain by Rama in battle. Hearing that the Rishi Rama of
Bhrigu's race had entered the inner apartments of their palace for
bringing away the calf of the Homa cow of their sire, the sons of
Karttaviryya, yielding to wrath, took such entry as an insult to their
royal house, and as the consequence thereof, they met with destruction at
the hands of Rama. Indeed, Karttaviryya of great strength, resembling the
Thousand-eyed Indra himself, in consequence of his having yielded to
wrath, was slain in battle by Rama of Jamadagni's race. Verily, O amiable
lady at thy words I have restrained my wrath, that foe of penances that
destroyer of all that is beneficial for myself. I praise my own self
greatly since, O large-eyed one, I am fortunate enough to own thee for my
wife,--thee that are possessed of every virtue and that hast
inexhaustible merits. I shall now proceed to that spot where the Brahmana
is staying. I shall certainly address that Brahmana in proper words and
he shall certainly go hence, his wishes being accomplished."



SECTION CCCLXI

"Bhishma said, 'Having said these words unto his dear spouse, the chief
of the Nagas proceeded to that place where the Brahmana was sitting in
expectation of an interview with him. As he proceeded, he thought of the
Brahman and wandered as to what the business could be that had brought
him to the Naga city. Arrived at his presence, O chief of men, that
foremost of Nagas devoted by his nature to righteousness, addressed his
guest in sweet words, saying, O Brahmana do not yield to wrath. I address
thee in peace. Do not be angry. After whom hast thou come hither? What is
thy object? Coming to thee, I ask thee in affection, O regenerate one
whom dost thou adore in this retired spot on the banks of the Gomati!'

"The Brahmana said, 'Know that my name is Dharmaranya, and that I have
come hither for obtaining a sight of the Naga Padmanabha, O foremost of
all regenerate persons. With him I have some business. I have heard that
he is not at home and that, therefore, I am not now near his present
quarters. Like a Chataka waiting in expectation of the clouds, I am
waiting for him whom I regard as dear to me. For dispelling all evil from
him and bringing about what is beneficial to him, I am engaged in
reciting the Vedas till he comes and am in Yoga and passing my time
happily.'

"The Naga said, 'Verily, thy conduct is exceedingly good. Pious thou art
and devoted to the good of all righteous persons. O highly blessed
Brahmana, every praise is due to thee. Thou beholdest the Naga with eyes
of affection. I am that Naga, O learned Rishi, whom thou seekest. Do thou
command me, as thou wishest, in respect of what is agreeable to thee and
what I should do for thee. Having heard from my spouse that thou art
here, I have approached this spot, O regenerate one, for beholding thee.
When thou hast come hither, thou art certain to return hence with thy
object fulfilled. It behoveth thee, O foremost of regenerate persons, to
employ me to any task with all confidence. All of us have certainly been
purchased by thee with thy merits,[1939] since thou, disregarding what is
for thy own good, hast employed thy time in seeking the good of
ourselves.'

"The Brahmana said, 'O highly blessed Naga, I have come hither, moved by
the desire of obtaining a sight of thee. I have come here, ignorant as I
am with all things, for asking thee about something, O Naga, relying on
the Jiva-soul, I desire to attain to the Supreme Soul which is the end of
the Jiva-soul. I am neither attached to, nor dissociated from, the
world.[1940] Thou shinest with the effulgence of thy own merits covered
by pure fame,--with an effulgence that is as agreeable as that of the
moon. O thou that livest on air alone, do thou first answer a question
that I wish to put to thee. Afterwards I shall inform thee of the object
that has brought me hither!'"



SECTION CCCLXII

"The Brahmana said, 'Thou goest away for dragging the one-wheeled car of
Vivaswat according to thy turn. It behoveth thee to describe to me
anything wonderful that thou mayst have noticed in those regions through
which thou sojournest!'

"The Naga said, 'The divine Surya is the refuge or home of innumerable
wonders. All the creatures that inhabit the three worlds have flowed from
Surya. Innumerable Munis, crowned with ascetic success, together with all
the deities, reside in the rays of Surya like birds perching on the
branches of trees. What, again, can be more wonderful than this that the
mighty Wind, emanating from Surya, takes refuge in his ray and thence
yawns over the universe? What can be more wonderful than this, O
regenerate Rishi, that Surya, dividing the Wind into many portions from
desire of doing good to all creatures, creates rain that falls in the
rainy season? What can be more wonderful than this that the Supreme Soul,
from within the solar disc, himself bathed in blazing effulgence, looketh
upon the universe? What can be more wonderful than this that Surya has a
dark ray which transforms itself into clouds charged with rain and pours
showers of rain when the season comes? What can be more wonderful than
this that drinking up for eight months the rain he pours down, he pours
it down once again in the rainy season? In certain rays of Surya, the
Soul of the universe is said to reside. From Him is the seed of all
things, and it is He that upholds the Earth with all her mobile and
immobile creatures. What can be more wonderful, O Brahmana, than this,
that the foremost of Purushas, eternal and mighty-armed, endued with
exceeding effulgence, eternal, and without beginning and without end,
resides in Surya? Listen however, to one thing I shall tell you now. It
is the wonder of wonders. I have seen it in the clear sky, in consequence
of my adjacence to Surya. In former times, one day at the hour of noon,
while Surya was shining in all his glory and giving heat to everything we
beheld a Being coming towards Surya, who seemed to shine with effulgence
that was equal to that of Surya himself. Causing all the worlds to blaze
up with his glory and filling them with his energy, he came, as I have
already told thee, towards Surya, rending the firmament, as it were, for
making his path through it. The rays that emanated from his body seemed
to resemble the blazing effulgence of libations of clarified butter
poured into the sacrificial fire. In consequence of his energy and
splendour he could not be looked at. His form seemed to be indescribable.
Indeed, he appeared to us to be like a second Surya. As soon as he came
near, Surya extended his two hands (for giving him a respectful
reception). For honouring Surya in return, he also extended his
right-hand. The latter then, piercing through the firmament, entered into
Surya's disc. Mingling then with Surya's energy, he seemed to be
transformed into Surya's self. When the two energies thus met together,
we were so confounded that we could not any longer distinguish which was
which. Indeed, we could not make out who was Surya whom we bore on his
car, and who was the Being that we had seen coming through the sky.
Filled with confusion, we then addressed Surya, saying,--'O illustrious
one who is this Being that has mixed himself with thee and has been
transformed into thy second self?'



SECTION CCCLXIII

"Surya said, 'This Being is not the god of fire, he is not an Asura. Nor
is he a Naga. He is a Brahmana who has attained to heaven in consequence
of his having been crowned with success in the observance of the vow
called Unccha.[1941] This person had subsisted upon fruits and roots and
upon the fallen leaves of trees. He had sometimes subsisted upon water,
and sometimes upon air alone, passing his days with concentrated soul.
The deity Mahadeva had been gratified by him with constant recitation of
the Samhitas. He had endeavoured to accomplish those acts that lead to
heaven. Through the merits of those acts he hath now attained to heaven.
Without wealth and without desire of any kind, he had observed the vow
called Unccha in the matter of his sustenance. This learned Brahmana, ye
Nagas, had been devoted to the good of all creatures. Neither deities,
nor Gandharvas, nor Asuras, nor Nagas, can be regarded as superior to
those creatures that attain to this excellent end of coming into the
solar disc?--Even such, O regenerate one, was the wonderful incident that
I beheld on that occasion. That Brahmana, who was crowned with success by
the observance of the Unccha vow and who thus obtained an end that
persons crowned with ascetic success acquire, to this day, O regenerate
one, goes round the Earth, staying in the disc of Surya!'"



[NOTE: There was no section CCLXIV in the source edition.--JBH]

SECTION CCCLXV

"The Brahmana said, 'Without doubt, this is very wonderful, O Naga, I
have been highly gratified by listening to thee. By these words of thine
that are fraught with subtile meaning, thou hast shown me the way I am to
follow. Blessed be thou, I desire to depart hence O best of Nagas, thou
shouldst recollect me now and then and enquire after me by sending thy
servant.'

"The Naga said, 'The object that brought thee higher is still in thy
breast, for thou hast not as yet disclosed it to me. Where then wilt thou
go? Tell me, O regenerate one, what should be done by me, and what that
object is which brought thee hither. After the accomplishment of thy
business, whatever it is, expressed or unexpressed in speech, thou mayst
depart, O foremost of regenerate persons, saluting me and dismissed by me
cheerfully, O thou of excellent vows. Thou hast conceived a friendship
for me. O regenerate Rishi, it behoveth thee not to depart from this
place after having only seen me, thyself sitting under the shade of this
tree. Thou hast become dear to me and I have become dear to thee, without
doubt. All the persons in this city are thine. What objection then is
there, O sinless one, to pass some time in my house?--'

"The Brahmana said, 'It is even so, O thou of great wisdom, O Naga that
hast acquired a knowledge of the soul. It is very true that the deities
are not superior to thee in any respect. He that is thyself, is verily
myself, as he that is myself is truly thyself. Myself, thyself, and all
other creatures, shall all have to enter into the Supreme Soul. Doubt
penetrated my mind, O chief of Nagas, in the matter of the best means for
winning righteousness or merit. That doubt has been dispelled by thy
discourse, for I have learnt the value of the Unccha vow. I shall hence
follow that which is so very efficacious in the matter of beneficial
consequences. That, O blessed one, has become my certain conclusion now,
based on excellent reasons. I take thy leave. Blessings to thee. My
object has been accomplished, O Naga.'"

"Bhishma said, 'Having saluted that foremost of Nagas in this way, the
Brahmana (named Dharmaranya), firmly resolved to follow the Unccha mode
of life, proceeded to the presence, O king, of Chyavana of Bhrigu's race,
from desire of being formally instructed and initiated in that vow.[1942]
Chyavana performed the Samskara rites of the Brahmana and formally
initiated him into the Unccha mode of life. The son of Bhrigu, O monarch,
recited this history to king Janaka in his place. King Janaka, in his
turn, narrated it to the celestial Rishi Narada of high soul. The
celestial Rishi Narada too, of stainless acts, repairing on one occasion
to the abode of Indra, the chief of the deities, gave to Indra this
history upon being asked by him. The chief of the celestials, having
obtained it thus from Narada, recited this blessed history to a conclave
consisting of all the foremost Brahmanas, O monarch. On the occasion,
again, of my dreadful encounter with Rama of Bhrigu's race (on the field
of Kurukshetra), the celestial Vasus, O king, recited this history to
me.[1943] Asked by thee, O foremost of righteous men, I have recited this
history that is excellent and sacred and fraught with great merit. Thou
hadst asked me about that constitutes the highest duty, O king. This
history is my answer to thy query. A brave man he was, O monarch, that
betook himself to the practice of the Unccha vow in this way, without
expectation of any fruit. Firmly resolved, that Brahmana, instructed, by
the chief of Nagas in this way about his duty, betook himself to the
practice of Yama and Niyama, and subsisting the while upon such food as
was allowed by the Unccha vow, proceeded to another forest.'"

The end of Santi Parva.



FOOTNOTES

1. Literally, the period of impurity. The period of mourning is the
period of impurity, according to the Hindu scriptures. By performing the
Sraddha rite, one becomes pure again. Till then, one can perform no
religious rites.

2. Literally, "shall not appear to thee by inward light."

3. The meaning is this, "This weapon shall not dwell with thee up to thy
last moments. Thou shalt forget it or it shall not appear at thy bidding,
when thy death becomes nigh, though at other times, thou mayst be master
of it."

4. The Kurus, our foes, having fallen in battle, have all gone to heaven,
while grief has become our lot.

5. Sanjata Valaratnesu is the true reading.

6. The Bombay reading Jayaphalam is correct. The Bengal reading
Jammaphalam, however, is not unmeaning.

7. What Yudhishthira says here is this: all the warriors that have been
slain in this battle have perished, they have not attained to heaven; if,
indeed, heaven has been theirs, then the slayers too would obtain heaven,
the scriptural ordinance having said so. It is impossible, however, too
suppose that men of wrath who have done such wicked deeds should obtain
such regions of bliss hereafter.

8. Pairs of opposites, such as heat and cold, joy and grief, etc. Comp.
Gita.

9. Because wealth enables its possessor to practise the rites of religion.

10. The sense is that when I will not wrong the denizens of even the
woods, there is little chance of my wronging men of the world.

11. There is a class of recluses who support life by gathering the fallen
fruits of trees. Taking the tree for a living person, they walk under its
shade and beg of it its fruits. Those fruits that fall down on such
occasions are regarded as the alms granted by the tree to its mendicant
guest.

12. All the possessions of a man depend upon the acts of a previous life.
Wives, children and kinsmen, therefore, as agents of happiness or the
reverse, depend upon one's past acts. They are effects of pre-existing
causes. Then again, they may be causes of effects to be manifested in the
next life, for their acts also are supposed to affect the next life of
him to whom they belong.

13. i.e., they for whom he acts do not take the consequences of his acts.

14. Bhagena is explained by Nilakantha as swargaisysaryena.

15. The sense is that as the Ordainer cannot be censured, therefore, that
which He has ordained for the Kshatriyas cannot be deserving of censure.

16. The meaning is that they who perform sacrifice and partake of the
sacrificial food after offering it unto gods and guests, acquire such
religious merit that the like of it cannot be acquired by other men.
Sacrifice, therefore, is the highest act in life and the most meritorious
that man call do.

17. The iti after vadi is really eti, the absence of sandhi in the proper
form is Arsha. Literally rendered, the line becomes,--According to the
manner in which the person of firm conviction approaches the Soul, is the
success that he gets here. As the Srutis declare, if one firmly regards
oneself to be Siva, the success one attains here and hereafter is after
the kind of that deity.

18. The brevity of such passages is the chief obstacle to their clear
comprehension. Fortunately the allusions are very plain. What is meant is
that those who die during the lighted fortnights of the summer solstice
attain to solar regions of bliss. Those that die during the dark
fortnights of the winter solstice, attain to lunar regions. These last
have to return after passing their allotted periods of enjoyment and
happiness. While those that are freed from attachments, whatever the time
of their Death, go to Stellar regions which are equal to that of Brahma.

19. Without attaining to the companionship of the gods and Pitris, and
without obtaining Brahma, they sink in the scale of being and become
worms and vermin.

20. The sense is that the gods themselves have become so by action.

21. The first word is compounded of an and astika.

22. Deva-yana is the Yana or way along which the deities have gone, the
strict observance of the Vedic rites.

23. Renouncer of his own self, because he dries up his very body by
denying himself food.

24. Such a person also is not a true renouncer. For a Kshatriya, again,
such a mode of life would be sinful.

25. Nilakantha thinks that the object of this verse is to show that even
such a life properly appertains to a Brahmana and not to a Kshatriya.
Therefore, if Yudhishthira would, without reigning, live quietly in the
kingdom governed by some brother of his, he would then be equally sinning.

26. Acts done from vanity, i.e., with the bragging consciousness of one
being himself the actor and the arranger of everything, Acts done from a
spirit of renunciation, i.e., without hope of reaping their fruits.

27. The threefold aims, i.e., Religion, Pleasure and Profit.

28. Antarala is thus explained by Nilakantha.

29. Sariram is contra-distinguished from Vahyam. The first is explained
as appertaining to or encased in Sarira, i.e., the mind.

30. What Sahadeva wishes to say is that everything proceeds from
selfishness is productive of death, while everything proceeding from an
opposite frame of mind leads to Brahma or immortality.

31. The meaning entirely depends upon the word Swabhavam, manifestation
of self. In the second line, if Vrittam be read for Bhutam the sense
would remain unaltered.

32. The three kinds of angas referred to, as explained by Nilakantha are
(1) the strength that depends on the master, (2) that depending on good
counsels, and (3) that depending on the perseverance and the courage of
the men themselves.

33. Literally, "crushed with the rod of chastisement."

34. Censure is the only punishment for a Brahmana offender. A Kshatriya
may be punished by taking away all property, but care should be taken to
give him food sufficient for maintaining life. A Vaisya should be
punished by forfeiture of possessions. There is practically no punishment
for a Sudra, for being unable to possess wealth, dispossession of wealth
cannot be a punishment in his case; again, service being his duty, the
imposition of labour on him cannot be a punishment. For all that, hard
work may be imposed upon him.

35. A fisherman who would not slay fish would go without food.

36. The sense is that if in supporting life one kills these creatures, he
does not in any way commits sin.

37. Bhoga is explained by Nilakantha as Palanaya (maryyadaya).

38. The meaning seems to be that the milch cow suffers herself to be
milked, only through fear of chastisement, and maidens also marry,
without practising free love, through fear of chastisement by the king,
society, or Yama in the next world.

39. If this does not come up to the grossness of the doctrine--spare the
rod and ruin the child,--it at least is plain that the fear of being
regarded a dunce and a fool and incurring the ridicule or displeasure of
the tutor and class-mates, induces one to acquire knowledge.

40. The illustration used by the commentator is that it is better to kill
the tiger that has invaded the fold that remain quiet for fear of
injuring that beast of prey and commit sin. For that slaughter there is
merit, for if not slaughtered, the beast will slaughter the kine before
the spectator's eyes and the latter would incur sin by passively
witnessing the sight. At any rate, to be more general, it is better to
injure, says Arjuna, from righteous motives than not to injure from fear
of sin.

41. Otherwise named phlegm, bile and wind.

42. The sense is that thou wert ever superior to joy and grief and never
sufferedst thyself, to be elated with joy or depressed with grief.

43. The argument seems to be this: if it is thy nature to call back thy
woes even when happiness is before thee, why dost thou not then recollect
the insult to your wife? The recollection of this insult will fill thee
with wrath and convince thee that in slaying thy foes,--those insulters
of thy wife--thou hast acted very properly.

44. The meaning is that in consequence of thy abandonment of prosperity
and kingdom and, therefore, of the means of effecting thy salvation by
sacrifice and gifts and other act, of piety, thou shalt have to he
re-born and to renew this mental battle with thy doubts.

45. This is a difficult verse, and I am not sure that I have understood
it correctly. Gantavyam is explained by Nilakantha as connected with
paramavyaktarupasya. According to Nilakantha, this means that thou
shouldst go to, i.e. conquer, and identify thyself with, the param or foe
of that which is of unmanifest form, the mind; of course, this would mean
that Yudhishthira should identify himself with his own soul, for it is
the soul which is his foe and with which he is battling. Such conquest
and identification implies the cessation of the battle and, hence, the
attainment of tranquillity.

46. The condition of Draupadi's lock,--i.e., thou hast been restored to
the normal condition. Draupadi had kept her locks dishevelled since the
day they had been seized by Duhsasana. After the slaughter of the Kurus,
those locks were bound up as before, or restored to their normal
condition.

47. The Bengal tiger acts as a fisher to both animals and men. When the
tiger goes on a fishing expedition, what it usually does is to catch
large fishes from shallow streams and throw them landwards far from the
water's edge. The poor beast is very often followed, unperceived, by the
smaller carnivorous animals, and sometimes by bands of fishermen. I have
seen large fishes with the claw-marks of the tiger on them exposed for
sale in a village market.

48. The sense seems to be that unless kings perform such penances they
cannot escape hell. Such penances, however, are impossible for them as
long as they are in the midst of luxuries. To accept wealth and not use
it, therefore, is impracticable.

49. i.e., Thou art not liberated from desire.

50. The false speech, in this instance, consists in professing one's self
to be really unattached white enjoying wealth and power, i.e., the
hypocritical profession of renunciation in the midst of luxuries. As
already said by Yudhishthira, such renunciation is impracticable.

51. The path of the Pitris means the course of Vedic rites by which one
attains to bliss hereafter. The path of the gods means the abandonment of
religious rites for contemplation and pious conduct.

52. This truth has been expressed in various forms of language in various
passages of the Mahabharata. The fact is, the unification of infinite
variety and its identification with the Supreme Soul is attainment of
Brahma. One, therefore, that has attained to Brahma ceases to regard
himself as separate from the rest of the universe. Selfishness, the root
of sin and injury, disappears from him.

53. i.e., Sacrifice.

54. Literally, 'thy resolution is of one kind, while thy acts are of
another kind!'

55. Paratantreshu is explained by Nilakantha as "dependent on destiny."
If this means the fate that connects one's present life with the acts of
a former one, the explanation is not incorrect. The more obvious meaning,
however, is "dependent on action."

56. A wedded wife is the companion of one's religious acts.

57. Thou shouldst not, therefore, abandon action.

58. The meaning seems to be this: if a person can truly act up to his
resolution of complete renunciation of everything, then that person
stands alone in the midst of the world, and he is nobody's, and nobody is
his. Hence, he can neither be pleased nor displeased with any one. King
Janaka's abandonment, therefore, of wife and kingdom, is inconsistent
with that Perfect renunciation or withdrawal of self within self. He
might continue to enjoy his possessions without being at all attached to
or affected by them.

59. Such libations, to be efficacious, ought to be poured upon fires
properly kindled with mantras.

60. Therefore, Janaka should resume his kingdom and practise charity;
otherwise, religious mendicants would be undone.

61. Such an man might rule even a kingdom without forfeiting his title to
be regarded a mendicant, for he might rule without attachment.

62. Refers to the well-known definition of the soul or mind in the Nyaya
philosophy, which says that it is distinguished by the attributes of
desire, aversion, will, pleasure and pain, and the cognitive faculties.

63. The soul, though really bereft of attributes, nevertheless revolves
in a round among creatures, i.e., enters other bodies on the dissolution
of those previously occupied. The reason of this round or continual
journey is Avidya or illusion, viz., that absence of true knowledge in
consequence of which men engage themselves in action. When the soul is
freed from this Avidya, action ceases, and the soul becomes revealed in
its true nature, which consists in the absence of all attributes.

64. Hetumantah Panditah means--learned in the science of reasoning;
Dridhapurve is explained by Nilakantha as persons endued with strong
convictions of a past life: Suduravartah means difficult of being made to
understand.

65. The sense is that instead of performing sacrifices after acquisition
of wealth, it is better not to perform sacrifices if they cannot be
performed without wealth. Nilakantha, by interpreting Dhanahetu as
sacrifices which have wealth for the means of their accomplishment, would
come to this meaning directly.

66. Atmanam is explained by Nilakantha as meaning something that is
regarded as dear as self, i.e., wealth. Such a person incurs the sin of
killing a foetus, because that sin proceeds from killing one's own self.
Improper use of wealth is, of course, regarded as killing one's ownself.

67. The Srutis declare that he who frightens others is frightened
himself; while he who frightens not, is not himself frightened. The
fruits won by a person correspond with his practices. Yudhishthira is,
therefore, exhorted to take the sovereignty, for sovereignty, righteously
exercised and without attachment, will crown him with bliss hereafter.

68. Naikam na chapare is explained by Nilakantha thus. Literally, this
means that it is not that others do not (praise) ekam or contemplation,"
i.e., some there are that praise contemplation or meditation.

69. Literally, the absence of contentment with present prosperity.

70. Adadana is explained as a robber or one who forcibly takes other
people's property. Some texts read nareswarah. The sense should remain
unaltered.

71. Manu also mentions a sixth of the produce as the king's share.

72. Santyakatatma is explained by Nilakantha as without pride or resigned
self.

73. Yoga is explained as vigour in action, nyasa as the abandonment of
pride.

74. And that have, by their death, escaped from all grief.

75. Murcchitah is explained by Nilakantha as Vardhitah.

76. True knowledge is knowledge of Brahma. What is said here is that our
conduct (acts) should be framed according to the opinion of persons
possessed of such knowledge.

77. What the poet says here is this: it is better not to wish for or
covet wealth as a means for the performance of sacrifices than to covet
it for performing sacrifices. A poor man will act better by not
performing sacrifices at all than by performing them with wealth acquired
by the usual means.

78. The. meaning is that I must undergo such a severe penance in order
that in order that in my next life I may not be born as an inferior
animal but succeed in taking birth among men.

79. Even such i.e., spring from such causes.

80. Man covets freedom from decay and immortality, but instead of
obtaining what he covets for, decay and death become his portion on Earth.

81. i.e., these appear and disappear in the course of Time.

82. Literally, the science of Life.

83. This inevitable and broad path is the path of Life. What is said here
is that every creature is subject to birth.

84. The first line of this verse refers to the disputed question of
whether the body exists independent of life, or the creature exists
independent of the body. This is much disputed by Hindu philosophers. The
gross body may be dissolved, but the linga sarira (composed of the
subtlest elements) exists as a cause for the unborn Soul. This is
maintained by many.

85. Param here is explained by Nilakantha as Paramatma. Pay court i.e.,
seek to obtain and enjoy them.

86. This sacrifice is one in which the performer parts with all his
wealth.

87. Vasumati means possessed of wealth (from Vasu and the syllable mat).

88. The Bengal reading chainam in the first line of 31 is better than the
Bombay reading chetya, which, Nilakantha explains, means chetanavan bhava.

89. These seven sacrifices were the Agnishtoma, the Atyagnishtoma, the
Ukthya, the Shodashi, the Vajapeya, the Atiratra, and the Aptoryama. Each
of these required the consecration of the Soma.

90. The expression used is "He caused one umbrella only to be set up."
The custom is well-known that none but kings could cause umbrellas to be
held over their heads.

91. Kanwa had brought up in his retreat Bharata's mother Sakuntala who
had been deserted, immediately after her birth, by her mother, Menaka,
Bharata himself was born in Kanwa's retreat.

92. Jaruthyan is explained by Nilakantha as Stutyan. It may also mean
Triguna-dakshinan.

93. The legend about the bringing down of Ganga is very beautiful. Ganga
is nothing else than the melted form of Vishnu. For a time she dwelt in
the pot (Kamandalu) of Brahman. The ancestors of Bhagiratha having
perished through Kapila's curse, Bhagiratha resolved to rescue their
spirits by calling down Ganga from heaven and causing her sacred waters
to roll over the spot where their ashes lay. He succeeded in carrying out
his resolution after conquering many difficulties. Urvasi literally means
one who sits on the lap.

94. Triple-coursed, because Ganga is supposed to have one stream in
heaven, one on the earth, and a third in the nether regions.

95. The sense, I think, is that such was the profusion of Dilipa's wealth
that no care was taken for keeping gold-decked elephants within guarded
enclosures.

96. Satadhanwan is explained by Nilakantha as one whose bow is capable of
bearing a hundred Anantas.

97. Literally, "Me he shall suck."

98. The Burdwan translators take Asita and Gaya as one person called
Asitangaya, and K.P. Singha takes Anga and Vrihadratha to be two
different persons. Of course, both are wrong.

99. Samyapat is explained as hurling a heavy piece of wood. What it meant
here is that Yayati, having erected an altar, took up and hurled a piece
of wood forward, and upon the place where it fell, erected another altar.
In this way he proceeded till he reached the very sea shore.

100. Dakshinah is explained by Nilakantha as men possessed of Dakshya. It
may mean liberal-minded men.

101. Literally, 'there was but one umbrella opened on the earth in his
time.'

102. The word in the original is nala. Nilakantha supposes that it has
been so used for the sake or rhythm, the correct form being nalwa,
meaning a distance of four hundred cubits.

103. Literally, one whose excreta are gold.

104. A Kshatriya should protect a Brahmana in respect of his penances and
a Vaisya in respect of the duties of his order. Whatever impediments a
Brahmana or a Vaisya might encounter in the discharge of his duties, must
be removed by a Kshatriya.

105. i.e., thou shouldst think that the consequences of all acts must
attach to the Supreme Being himself, he being the urger of us all.

106. Na Para etc., i.e., there is no Supreme Being and no next world.

107. No one being free in this life, all one's acts being the result of
previous acts, there can be no responsibility for the acts of this life.

108. The manner in which this great battle has been brought about shows
evidence of design and not mere Chance. Nilakantha reads hatam which is
evidently wrong. There can be no doubt that the correct reading is hatham.

109. Nilakantha explains this in a different way. He thinks that the
expression Kritantavidhisanjuktah means,--'through their own faults.'

110. The performer of a hundred sacrifices.

111. i.e., charges his pupils a fee for teaching them the scriptures.

112. i.e., not in a sacrifice.

113. Jighansiat is Jighansi and iat, i.e., may proceed with intention to
slay.

114. i.e., one who knows that the Soma is used in sacrifices for
gratifying the gods.

115. The rule laid down is that he should eat in the morning for the
first three days, in the evening for the second three days, eat nothing
but what is got without soliciting, for the next three days, and fast
altogether for the three days that follow. This is called
Krischara-bhojana. Observing this rule for six years, one may be cleansed
of the sin of slaying a Brahmana.

116. The harder rule referred to is eating in the morning for seven days;
in the evening for the next seven days; eating what is got without
soliciting, for the next seven days; and fasting altogether for the next
seven.

117. These are the five products of the cow, besides earth, water, ashes,
acids and fire.

118. Appropriation etc., as in the case of the king imposing fines on
offenders and appropriating them to the uses of the state. Untruth, as
that of the loyal servant or follower for protecting the life of his
master. Killing, as that of an offender by the king, or in the exercise
of the right of self-defence.

119. There were, as now, persons with whom the reading or recitation of
the scriptures was a profession. The functions of those men were not
unlike those of the rhapsodists of ancient Greece.

120. i.e., one possessed of a knowledge of the Vedas.

121. With very slight verbal alterations, this verse, as also the first
half or the next, like many others, occurs in Manu, Vide Manu, Ch. II, V,
157-58.

122. Pratyasanna-vyasaninam is explained by Nilakantha as 'I stand near
these distressed brothers of mine' (for whose sake only I am for
accepting sovereignty). This is certainly very fanciful. The plain
meaning is, 'I am about to lay down my life.'

123. The priest of the Kauravas.

124. Sami is the Acacia suma; Pippala is the Piper longum; and Palasa is
the Butea frondosa. Udumvara is the Ficus glomerata.

125. These are peace, war, marching, halting, sowing dissensions, and
defence of the kingdom by seeking alliances and building forts, &c.

126. For if he had acted otherwise, he would have been called ungrateful.

127. The literal meaning of Purusha, as applied to the Supreme Being, is
'One that pervades all forms in the Universe.'

128. i.e., Aditi and of Aditi's self as born in different shapes at
different times.

129. Yugas may mean either the three ages Krita, Treta and Dwapara, or,
the three pairs such as Virtue and Knowledge, Renunciation and Lordship,
and Prosperity and Fame.

130. Virat is one superior to an Emperor and Swarat is one superior to a
Virat.

131. Vishnu, assuming the form of a dwarf, deluded the Asura Vali into
giving away unto him three worlds which he forthwith restored to Indra.

132. The son of Uttanapada, who in the Krita age had adored Vishnu at a
very early age and obtained the most valuable boons.

133. Sudharman was the priest of the Kurus. How came Dhaumya, who was the
priest of the Pandavas, to have from before an abode in the Kuru capital?

134. This is an allusion to Krishna's having covered the three worlds
with three of his steps for deluding the Asura Vali and depriving him of
universal sovereignty.

135. There are three states of consciousness in the case of ordinary men,
viz., waking, dream, and sound sleep. The fourth state, realisable by
Yogins alone, is called Turiya. It is the state of perfect
unconsciousness of this world, when the soul, abstracted within itself,
is said to be fixed upon the Supreme Being or some single object.

136. Mind, as used generally in Hindu philosophy, is the seat of the
senses and the feelings. Buddhi is the Understanding or the cognitive
faculties of the Kantian school. The Bombay reading of the second line is
correct. It is Gunadevah Kshetrajne etc. Nilakantha correctly explains it
as Savdadiguna-bhajodevah, i.e., the senses.

137. The Supreme Being is called here and elsewhere Hansa, i.e., swan,
because as the swan is supposed to transcend all winged creatures in the
range of its flight, so the Supreme Being transcends all creatures in the
universe. He is called That, as in the Vedic formula of Praise, "Thou art
That," meaning, "Thou art inconceivable and incapable of being described
in words."

138. Created things have attributes. It is Brahma only that has no
attributes, in the sense that no attributes with which we are familiar
can be affirmed of him.

139. The Vaks are the mantras; the Anuvaks are those portions of the
Vedas which are called Brahmanas; the Nishads are those portions of the
Vedic ritual which lead to an acquaintance with the gods. The Upanishads
are those portions which treat exclusively of the knowledge of the Soul.

140. Quadruple soul, i.e., Brahma, Jiva, Mind, and Consciousness. The
four names under which the Supreme Being is adored by the faithful are
Vasudeva, Sankarsana, Pradyumna, and Aniruddha.

141. Penances are ever present in thee, in the sense thou art never
without them, penances constituting thy essence. Performed by creatures,
they live in thy limbs, in the sense that penances performed are never
lost.

142. In ancient India, the Rishis living in the woods got their fire by
rubbing two sticks together. These they called Arani. Brahma on earth is
explained by Nilakantha to mean the Vedas, the Brahmanas, and the
Sacrifices.

143. These are the twelve Adityas or chief gods.

144. Thou art pure Knowledge and resident beyond the darkness of
ignorance. I bow to thee not in any of those forms in which thou art
ordinarily adored but in that form of pure light which Yogins only can
behold by spiritual sight.

145. The five libations are Dhana, Karambha, Parivapa, and water. The
seven woofs are the seven mantras (Cchandas) predominating in the Vedic
hymns, such as Gayatri, etc.

146. The Prajapatis who are the creators of the universe performed a
sacrifice extending for a thousand years. The Supreme Being appeared in
that sacrifice as an act of grace to the sacrificers.

147. Sandhis are those changes of contiguous vowels (in compounding two
words) that are required by the rules of euphony. Akshara is literally a
character or letter; word made up of characters or letters.

148. The manifest is the body. The Rishis seek thy unmanifest self within
the body, in their own hearts. Kshetra is buddhi or intelligence. The
Supreme Being is called Kshetrajna because he knows every mind.
Intelligence or mind is one of his forms.

149. The sixteen attributes are the eleven senses and the five elements
in their subtle forms called Mahabhutas. Added to this is Infinity. The
Supreme Being, according to the Sankhya doctrine, is thus the embodiment
of the number seventeen. Thy form as conceived by the Sankhyas, i.e., thy
form as Number.

150. In cases of those that are reborn, there is always a residuum of sin
and merit for which they have, in their earthly life, to suffer and
enjoy. In the case, however, of those that have betaken themselves to a
life of renunciation the great endeavour is to exhaust this residuum.

151. i.e. that which is chewed, that which is sucked, that which is
licked, and that which is drunk.

152. All creatures are stupefied by love and affection. The great end
which the Yogins propose to themselves is to tear those bonds rising
superior to all the attractions of the flesh to effect their deliverance
or emancipation from rebirth.

153. i.e. Brahmacharin.

154. Linum usitatissimun.

155. Samsara is the world or worldly life characterised by diverse
attachments. Reflection on Hari frees one from those attachments. Or,
Samsara may mean the repeated deaths and births to which the
unemancipated soul is subject. Contemplation of the divine Being may
prevent such repeated births and deaths by leading to emancipation.

156. i.e. One that goes thither is not subject to rebirth.

157. The Vedas constitute the speech of the Supreme Being. Everything
about morality occurs in them.

158. Literally, 'Everything thou knowest shall appear to thee by inward
light.'

159. The sense is, I who have already the full measure of fame can
scarcely add to my fame by doing or saying anything.

160. Literally,--'the eternal bridge of virtue.'

161. In the sense of being liberal. A king should not too minutely
enquire into what is done with the things belonging to him.

162. Literally, 'worthy of being used by the king.'

163. Literally 'the Brahmana that would not leave his home.' The verse
has been quoted in this very Parvan previously.

164. These seven limbs are the king, army, counsellors, friends,
treasury, territory, and forts.

165. These six are peace (with a foe that is stronger), war (with one of
equal strength), marching (to invade the dominions of one who is weaker),
halting, seeking protection (if weak in one's own fort), and sowing
dissensions (among the chief officers of the enemy).

166. Asambhayan is explained by Nilakantha as 'incapable of being
overreached by foes.'

167. In the sense that without royal protection, the world soon comes to
grief.

168. The duties of the cow-herd should lead him to the fields. If without
manifesting any inclination forgoing to the fields he likes to loiter
within the village he should not be employed. Similarly the barber's
duties require his presence within the village. If without being present
there he likes to wander in the woods, he should never be employed, for
it may then be presumed that he is wanting in that skill which experience
and habit bring. These two verses are often quoted in conversation by
both the learned and unlearned equally.

169. Eloquent Brahmanas learned in the scriptures are heroes of speech,
Great Kshatriya kings are heroes of exertion.

170. Men, by pouring libations of clarified butter on sacrificial fires,
feed the gods. The latter, fed by those libations, pour rain on the earth
whence men derive their sustenance. Men. therefore are said to pour
upwards and the gods pour downwards.

171. Conversation in respect of the wealth of traders and merchants;
Growth in respect of the penances of ascetics; and Destruction in respect
of thieves and wicked men. All these depend upon Chastisement.

172. The Burdwan Pundits have been very careless in translating the Santi
Parva. Their version is replete with errors in almost every page. They
have rendered verse 78 in a most ridiculous way. The first line of the
verse merely explains the etymology of the word Dandaniti, the verb ni
being used first in the passive and then in the active voice. The idam
refers to the world, i.e., men in general. K.P. Singha's version of the
Santi is better, and, of course, gives the correct sense of this verse.

173. Literally, rose above the five in the sense of having renounced the
world. The Burdwan Pundits erroneously render it "died."

174. A Manwantara is a very long period of time, not unequal to a
geological age.

175. "Numbered among human gods," i.e., among kings.

176. The correct reading is charanishpanda as given in the Bombay edition.

177. In both the vernacular versions the second line of 130 has been
rendered wrongly. The two lines are quite unconnected with each other.
Nilakantha rightly supposes that Karyam is understood after Mahikshitah.
Karana, however, is not kriya as explained by Nilakantha but
opportunities and means.

178. Nilakantha explains this verse erroneously. He thinks that the
meaning is--"The king becomes obedient to that person who beholds his
face to be amiable, etc., etc." It should be borne in mind that Bhishma
is answering Yudhishthira's query as to why the whole world adores one
man. One of the reasons is a mysterious influence which induces every man
who beholds the amiable face of the king to render him homage.

179. The difference between a Ritwija and a Purohita is that the former
is engaged on special occasions, while the services of the latter are
permanent and constant.

180. viz., returning unwounded from battle.

181. For without battle, he cannot extend his kingdom and acquire wealth
to give away and meet the expenses of sacrifices.

182. A Beshtana is literally a cloth tied round (the head); hence, a
turban or pagree. The word Ousira is applied to both beds and seats. The
Hindu Upanaha had wooden soles.

183. The Burdwan Pundits understand this verse to mean that the Sudra
should offer the funeral cake unto his sonless master and support masters
if old and weak. There can be little doubt that they are wrong.

184. Atirekena evidently means 'with excessive zeal.' Nilakantha explains
it as 'with greater zeal than that which is shown in supporting his own
relations.' It cannot mean, as K.P. Sinha puts it, 'with the surplus left
after supporting his own relations.'

185. A Paka-yajna is a minor sacrifice, such as the propitiation of a
planet foreboding evil, or worship offered to the inferior deities called
Viswadevas. A Purnapatra is literally a large dish or basket full of
rice. It should consist of 256 handfuls. Beyond a Purnapatra, the Sudra
should not give any other Dakshina in any sacrifice of his.

186. This ordinance lays down that the Dakshina should be a hundred
thousand animals such as kine or horses. In the case of this particular
Sudra, that ordinance (without its mantras) was followed, and a hundred
thousand Purnapatras were substituted for kine or horses of that number.

187. Hence the Sudra, by devotion to the members of the three other
classes, may earn the merit of sacrifices though he is not competent to
utter mantras.

188. For this reason the Sudra earns the merit of the sacrifices
performed by their Brahmana masters and progenitors.

189. The Brahmana conversant with the Vedas is himself a god. The Sudra,
though incompetent to read the Vedas and utter Vedic mantras, has
Prajapati for his god whom he can worship with rites other than those
laid down in the Vedas. The Brahmanas have Agni for their god, and the
Kshatriyas, Indra. Upadravah means a servant or attendant, hence, a Sudra.

190. Sacrifices are performed by the body, by words, and by the mind. The
Brahmana can perform sacrifices by all the three. The Kshatriya and the
Vaisya cannot perform sacrifices by means of their bodies. They must
employ Brahmanas in their sacrifices. These two orders, however, can
utter mantras and perform mental sacrifices. The Sudra alone cannot
employ his body or utter mantras in sacrifices. The holy sacrifice in his
case is the mental sacrifice. A mental sacrifice is a resolve to give
away in honour of the gods or unto the gods without the aid of the Vedic
ritual. The resolve must be followed by actual gifts.

191. i.e.. for the Sudras also.

192. All sacrificial fires, as a rule, are procured front the houses of
Vaisyas. The sacrificial fire of the Sudra is called Vitana.

193. Though originally one, the Vedas have become diverse. Similarly,
from the Brahmana, who created first, all the rest have sprung.

194. Literally, 'with eyes, head, and face on all sides.'

195. The sense seems to be that influenced by past acts everyone acts in
subsequent lives. If he is a hunter in this life, it is because the
influence of many cruel acts of a past life pursues him even in this.

196. Men, therefore, have not always balances of good acts to their
credit. These are, however, free agents; the new acts they do determine
the character of their next lives.

197. i.e., Their services as priests should not be taken.

198. Although I adopt Nilakantha's explanation of Susrushu here, yet I
think that word may be taken here, as elsewhere, to have been used in the
sense of one doing (menial) service.

199. The king is entitled to a sixth of the merits acquired by his
subjects. The total merit, therefore, of the king, arising from
renunciation, is very great. Besides, the merit of every kind of
renunciation belongs to him in that way.

200. i.e., for ascertaining whether kingly duties are superior to those
laid down for the several modes of life.

201. Probably, in the sense of there being exceptions and limitations in
respect to them.

202. i.e., 'spread confusion on earth.'

203. The sense seems to be that having failed, after such comparison, to
resolve their doubts, they waited upon Vishnu.

204. The Bengal reading satwatah seems to be an error. The Bombay text
has saswatah.

205. Yama is explained by Nilakantha to mean Kshatriya dharmena.

206. Nilakantha thinks that Lingantargatam means omniscient. He is for
taking this verse to mean--'Listen now to those duties about which thou
askest my omniscient self.' Bhishma having acquired omniscience through
Krishna's boon, refers to it here. The interpretation seems to be very
far-fetched.

207. That object is Brahma.

208. i.e.. such a man acquires the merits of all the modes of life.

209. Dasadharmagatam is explained by Nilakantha as 'overcome with fear,
etc." Keeps his eye on the duties of all men,' i.e., protects all men in
the discharge of their duties.

210. If this verse has a reference to kings, nyastadandah would mean one
who punishes without wrath.

211. In this and the preceding verse, Sattwa, without being taken as used
for intelligence, may be taken to mean 'the quality of goodness' as well.

212. Anidram is explained by Nilakantha as a kingdom where anarchy
prevails, sleeplessness being its certain indication.

213. The sense seems to be that men patiently bear the injuries inflicted
upon them by others, without seeking to right themselves by force,
because they can invoke the king to punish the offenders. If there were
no kings, immediate vengeance for even the slightest injuries would be
the universal practice.

214. i.e., becoming foremost and happy here, attains to blessedness
hereafter.

215. The Wind is said to be the charioteer of Fire, because whenever
there is a conflagration, the Wind, appearing aids in extending it.

216. i.e., no one should covet the possessions of the king.

217. Kalya means able or strong; anakrandam is 'without allies';
anantaram means, 'without friends'; and Vyasaktam is 'engaged at war with
another.'

218. Tatparah is explained by Nilakantha as Karshanaparah.

219. I follow Nilakantha in reading this verse.

220. Chaitya trees are those that are regarded holy and unto which
worship is offered by the people.

221. Nilakantha thinks that ucchvasa means breath or air. The small
doors, he thinks, are directed to be kept for the admission of air.

222. The tirthas are eighteen in number, such as the council-room etc.

223. Pays off his debt, i.e., discharges his obligations to the subjects.

224. The ablative has here the sense of "towards."

225. The correct reading seems to be sreshtham and not srishtam. If the
latter reading be preferred, it would mean "the age called Krita that
comes in Time's course."

226. i.e., these are the true sources of the royal revenue.

227. The meaning is that if a king attends only to the acquisition of
wealth, he may succeed in acquiring wealth, but he will never succeed in
earning religious merit.

228. Literally, 'never flourishes.'

229. The charcoal-maker uproots trees and plants, and burns them for
producing his stock-in-trade. The flowerman, on the other hand, waters
his trees and plants, and gathers only their produce.

230. Dharmakosha literally means the 'repository of all duties.'

231. Children is a euphemism for subjects, suggested by the word pitris
to which it is antithetical.

232. Mahapathika is believed to mean a person making a voyage by the sea
or the ocean, The literal meaning seems to be 'a person making a long or
distant voyage.'

233. A Ritwij is a priest employed on a special occasion. A Purohita is
one who always acts as a priest.

234. Ama is raw food, such as paddy or uncooked rice, or fruits, etc.

235. The allusion is to such men as Utanka and Parasara, who although
they performed such cruel acts as the snake-sacrifice and the Rakshasa
sacrifice, were none-the-less entitled to heaven. So Kshatriya kings, by
invading the kingdoms of their foes and slaying thousands of Mali and
animals, are nevertheless regarded to be righteous and ultimately go to
heaven.

236. Kshatrarthe, i.e., for protecting the subjects. Anya means someone
who is not a Kshatriya. Abhibhavet means 'subdues.'

237. Idam sastram pratidhanam na is thus explained by Nilakantha. In
cases of incapacity, again, to give the prescribed Dakshina, the
sacrificer is directed to give away all he has. This direction or command
is certainly terrible, for who can make up his mind to part with all his
wealth for completing a sacrifice?

238. The falsehood consists in finding substitutes for the Dakshina
actually laid down. They are morsels of cooked food for a living cow, a
grain of barley for a piece of cloth; a copper coin for gold; etc.

239. The fact is that although the sacrificer may not be able to give the
Dakshina actually laid down in the Vedas, yet by giving its substitute he
does not lose any merit, for a single Purnapatra (256 handfuls of rice)
is as efficacious if given away with devotion, as the richest Dakshina.

240. i.e., such a sacrifice, instead of producing no merit, becomes the
means of extending the cause of sacrifices. In other words, such a
sacrifice is fraught with merit.

241. A Pavitra is made by a couple of Kusa blades for sprinkling
clarified butter upon the sacrificial fire.

242. The fact is that Ahuka and Akrura were bitterly opposed to each
other. Both of them, however, loved Krishna. Ahuka always advised Krishna
to shun Akrura, and Akrura always advised him to shun Ahuka. Krishna
valued the friendship of both and could ill dispense with either. What he
says here is that to have them both is painful and yet not to have them
both is equally painful.

243. The belief is still current that a wounded snake is certain to seek
vengeance even if the person that has wounded it places miles of distance
between himself and the reptile. The people of this country, therefore,
always kill a snake outright and burn it in fire if they ever take it.

244. i.e., as long as they are paid and have in their hands what has been
given to them.

245. i.e., shows these virtues in his conduct.

246. Tryavarah is explained by Nilakantha as "not less than three." The
number laid down generally is five. In no case it should be less than
three.

247. Water-citadels are those that are surrounded on all sides by a river
or rivers, or the sea. Earth-citadels are those that are built, on plains
fortified with high walls and encircled with trenches all around.
Human-citadels are unfortified cities properly protected by guards and a
loyal population.

248. Nilakantha says that this has reference to the second variety of
citadels mentioned in the previous verse.

249. Such as banian, peepul, etc. These afford refreshing shade to
sunburnt travellers.

250. 'Take wisdom,' i.e., consult with them. 'Should not always wait upon
them, etc.' lest robbers should kill them, suspecting them to be
depositories of the king's wealth.

251. The sense seems to be that if a sufficient margin of profit, capable
of maintaining one at ease, be not left, one would refrain absolutely
from work. The king, therefore, in taxing the outturns of work, should
leave such a margin of profit to the producers.

252. The sense is that the subjects then, on occasions of their
sovereign's want, hasten to place their resources at his disposal.

253. i.e., without injuring the source.

254. The Bengal reading of the first I me of this verse is vicious. The
Bombay reading kinchidanapadi (for Kasyanchidpadi) is the correct one.
The commentator explains that this has reference to alms, loans, and
taxes. Both the Bengal translators have made nonsense of this and the
following verse.

255. Karmabhedatah is explained differently by Nilakantha. He thinks that
it means 'lest those acts suffer injury.'

256. Anga is literally a part. The idea, however, is that the wealthy
form an estate in the realm. Kakud is the hump of the bull. The meaning,
of course, is that the man of wealth occupies a very superior position.

257. i.e., before the Brahmanas get their fill.

258. The Brahmanas are authorities for guiding other men. When,
therefore, a particular Brahmana leaves the kingdom, the people lose in
him a friend, teacher, and guide.

259. The king should dissuade in the manner indicated in verse 4. If that
does not suffice, and if the person intending to leave refers to the
king's previous neglect, the king should ask forgiveness and, of course,
assign to him the means of maintenance.

260. The original is elliptical in construction. The etat of the first
line has been supplied in the translation. In rendering the second line,
the second half should come first. The Burdwan version, as usual, is
erroneous. K.P. Singh's also is incomplete and inaccurate.

261. The word used is Dasyus, literally, robbers; here, enemies of
society and order.

262. Some texts read Yoddhyavyam for Boddhyavyam, and bhunjita for
yunjita.

263. i.e., thou shouldst care for such opinion, without being angry with
those that censure or blame thee.

264. i.e., they who have to undergo such privations in carrying on their
useful occupation should not be taxed heavily.

265. The correct reading is bharanti. Taranti also may give the same
meaning. K. P. Singh has erroneously rendered the second line.

266. i.e., goes to heaven.

267. Bhishma says that this discourse is very old. Probably this verse
has reference to the writer's idea of the motives that impelled the
Rishis of Brahmavarta when they devised for their Indian colony the
kingly form of government.

268. This verse gives the etymology of the word Rajan and Vrishala. He in
whom righteousness, shines (rajate) is a Rajan; and he in whom
righteousness, called Vrisha, disappear, is a Vrishala. Vide next verse.

269. The address Bharatarshabha is misplaced, seeing that it is Utathya
who is speaking and Mandhatri who is listening. The sense of the verse is
that it is the king who causes the age, for if he acts righteously, the
age that sets in is Krita; if, on the other hand, he acts sinfully, he
causes the Kali age to set in; etc. etc.

270. He who protects Weakness wins heaven, while he who persecutes it
goes to bell. Weakness, thus, is a great thing. Its power, so to say, is
such that it can lead to heaven and hell everyone with whom it may come
into contact.

271. The keeper of a cow has to wait, till it calves, for milk.

272. The sense is, I suppose, that if the king be overtaken by
destruction, his officers also do not escape.

273. Rajnah, Nilakantha thinks, is an accusative plural.

274. Some texts read Saranikan, meaning traders that make journeys and
voyages.

275. The king is God (incarnate) unto all righteous men, because they may
expect everything from him. As regards the second line, the meaning
depends upon bharati, which as the commentator explains means, "obtains
affluence or prosperity." For Patukah some texts read Pavakah. The
meaning then would be "becomes as a fire," i.e., destroys his own roots,
or, probably, becomes destructive to others."

276. K.P. Singh, I think, translates this verse erroneously. The Burdwan
version is correct. The speaker, in this verse, desires to illustrate the
force of righteous conduct. Transcribers' note: There was no
corresponding footnote reference in the text, so I have assigned this
footnote to an arbitrary location on the page--JBH.

277. Teshu i.e., unto the ministers already spoken of.

278. The sense of the passage is that the king should not ride vicious
elephants and horses, should guard himself against poisonous reptiles and
the arts of women, and should take particular care while ascending
mountains or entering inaccessible regions such as forests and woody
valleys.

279. The sense is that although it is laid down that kings should fight
with those only that are of the kingly order, yet when the Kshatriyas do
not arm themselves for resisting an invader, or other orders may fight
for putting down those that so arm themselves against the kings.

280. The Bengal reading of this verse, which I adopt, is better than the
Bombay reading. The Bengal reading is more consistent with what follows
in verse 8. If the Bombay reading be adopted, the translation would run
thus:--"One should not fight a Kshatriya in battle unless he has put on
armour. One should fight with one, after challenging in those
words--'Shoot, for I am shooting at thee." K.P. Singh's rendering is
substantially correct. The Burdwan version, as usual, is wrong.

281. The distress referred to here is of being unhorsed or deprived of
car or of weapons, etc.

282. The original is wry elliptical. I, therefore, expand it after the
manner of the commentator. Regarding the last half of the second line, I
do not follow Nilakantha in his interpretation.

283. This verse also is exceedingly elliptical in the original.

284. The sense seems to be that in fighting with the aid of deceit the
enemy should not be slain outright, such slaughter being sinful. Slaying
an enemy, however, in fair fight is meritorious.

285. This verse is not intelligible, nor does it seem to be connected
with what goes before.

286. The meaning is that king Pratardana took what is proper to be taken
and hence he incurred no sin. King Divodasa, however, by taking what he
should not have taken, lost all the merit of his conquests.

287. Nilakantha takes Mahajanam to mean the Vaisya traders that accompany
all forces. Following him, the vernacular translators take that word in
the same sense. There can belittle doubt, however, that this is
erroneous. The word means "vast multitudes." Why should Yudhishthira,
refer to the slaughter of only the Vaisyas in the midst of troops as his
reason for supposing Kshatriya practices to be sinful? Apayana mean,
"flight." I prefer to read Avayana meaning 'march.'

288. The protection of subjects is likened here to the performance of a
sacrifice that has the merit of all sacrifices. The final present in that
sacrifice is the dispelling of everybody's fear.

289. i.e., not at the weapon's edge, but otherwise.

290. Ajya is any liquid substance, generally of course clarified butter,
that is poured upon the sacrificial fire.

291. Sphis is the wooden stick with which lines are drawn on the
sacrificial platform.

292. The van of the hostile army is the place of his wives, for he goes
thither as cheerfully as he does to such a mansion. Agnidhras are those
priests that have charge of the celestial fires.

293. To take up a straw and hold it between the lips is an indication of
unconditional surrender.

294. I do not understand how this is an answer to Yudhishthira's
question. Nilakantha thinks that truth, in the above, means the
ordinances in respect of Kshatriya duties; that Upapatti, which I
understand means reasoning (or conclusion), indicates a disregard for
life, for those ordinances lead to no other conclusion. Good behaviour,
according to him, means encouraging the soldiers, speaking sweetly to
them, and promoting the brave, etc. Means and contrivances consist in
punishing desertion and cowardliness, etc. If Nilakantha be right, what
Bhishma says is that battles (which, of course, are intended for the
protection of righteousness) become possible in consequence of these four
causes.

295. The seven stars of this constellation are supposed to be the seven
great Rishis, viz., Marichi, Atri, Angira, Pulastya, Pulaha, Kratu, and
Vasishtha.

296. Venus.

297. Like Bhurisravas on the field of Kurukshetra.

298. Probably, one that has begun a sacrifice extending for a long
period. The Yadava hero Akrura avoided challenges to battle by beginning
a sacrifice. See Harivansa, the sections on the Syamantaka stone.

299. A form of expression meaning shameless.

300. This refers to death and physical pain, as explained by Nilakantha.

301. Skandha, Nilakantha thinks, means Samuha here.

302. i.e., the soldiers should be drawn up as to form a wedge-like
appearance with a narrow head.

303. Kulinja has many meaning. Nilakantha think that the word, as used
here, means 'snake.'

304. The object of these two verses is to indicate that a learned
astrologer and a learned priest are certain means for procuring victories
by warding off all calamities caused by unpropitious fate and the wrath
of the gods.

305. If a single deer takes fright and runs in a particular direction,
the whole herd follows it without knowing the cause. The simile is
peculiarly appropriate in the case of large armies, Particularly of
Asiatic hosts, if a single division takes to flight, the rest follows it.
Fear is very contagious. The Bengal reading jangha is evidently
incorrect. The Bombay reading is sangha. The Burdwan translators have
attempted the impossible feat of finding sense by adhering to the
incorrect reading. The fact is, they did not suspect the viciousness of
the text.

306. I have endeavoured to give the very construction of the original. It
is curious to see how the Burdwan Pundits have misunderstood the simple
verse.

307. Samiti is explained by Nilakantha to mean battle, and vijasyasya as
vijigishamanasya. Unless it be an instance of a cruce, vijasyasya can
scarcely be understood in such a sense.

308. i.e., the king should try conciliation, sending at the same time an
invading force, or making an armed demonstration. Such politic measures
succeed in bringing about peace.

309. i.e., ascertaining everything regarding him.

310. The French had taken Alsace and Lorraine. That was an impolitic
step, though, perhaps, Germany also, by taking back those provinces after
they had been completely Frenchified, has committed the same mistake.
Such injuries rankle in the heart and are never forgotten.

311. i.e., ruin him outright.

312. Brahma-dandah is the chastisement through the gods. When foes are
not seen, i.e., when they are at a distance, the king should employ his
priest to perform the rites of the Atharvan for bringing destruction upon
them. In the case, however, of foes being seen, i.e., when they are near,
he should move his troops without depending upon Atharvan rites.

313. Nipunam is explained by Nilakantha as Kusalam; and after drabhet
pestum is understood.

314. The sixfold forces are foot, horse, elephants, cars, treasury, and
traders following the camp.

315. I adopt Nilakantha's explanation of this verse. Loss of crops, etc.
are the inevitable consequences of expeditions. The king, on such
occasions, is obliged also to take particular care of the seven branches
of administration. As these are all unpleasant, they should be avoided.

316. i.e., starts such subjects for conversation as do not arise
naturally, for what he has in view is the proclaiming of the faults of
other people, a topic in which he alone is interested and not his hearers.

317. In the Bengal texts there is an error of reading viz., Satru for
Yatra in the first line of verse 3. The Burdwan Pundits repeat the error
in their vernacular version. K.P. Singha, of course, avoids it.

318. The Bengal texts, in the second line of verse 7, contain an error,
Saktincha is evidently a misreading for Sokancha. The Burdwan version, as
a matter of course, repeats the error, While K.P. Singha avoids it.

319. i.e., though dispossessed of my kingdom, I cannot yet cast off the
hope of recovering it.

320. i.e., he should think that his wealth has been given to him for the
sake of friends and relatives and others. He will then succeed in
practising charity.

321. Nilakantha explains Kusalah as niamatsarah and anyatra as Satrau. I
do not follow him.

322. The Bengal texts read Vidhitsa dhanameva cha. This is evidently
erroneous. The correct reading, as given in the Bombay text, is
Vidhitsasadhanena cha. Both the Bengali versions are incorrect.

323. The Vilwa is the fruit of the Egle marmelos.

324. The sense seems to be that by causing thy foe to be attached to
these things, the treasury of thy foe is likely to be exhausted. If this
can be brought about, thy foe will soon be ruined.

325. i.e., for the ruler of Videhas.

326. Jitavat is explained by Nilakantha as prapta jaya.

327. The word is Gana. it literally means an assemblage. There can be no
doubt that throughout this lesson the word has been employed to denote
the aristocracy of wealth and blood that surround a throne.

328. If the king, moved by avarice, taxes them heavily, the aristocracy
resent it and seek to pull down the king.

329. i.e., learned men of humility.

330. Probably, with the king.

331. The Burdwan Pundits make a mess of the last two verses. In 31, there
is an incorrect reading in the Bengal texts. It is Pradhanaccha for
pradanaccha. The Burdwan version repeats the error. K.P. Singha, of
course, avoids it, but his version is rather incomplete.

332. Literally, "One should not follow that course of duty which they do
not indicate. That again is duty which they command. This is settled."

333. Pratyasannah is explained by Nilakantha in a different way. I think,
his interpretation is far-fetched.

334. i.e., who knows when truth becomes as harmful as untruth, and
untruth becomes as righteous as truth.

335. Vide ante, Karna Parva.

336. Alludes to ante, Karna Parva. The Rishi, by pointing out the place
where certain innocent persons had concealed themselves while flying from
a company of robbers, incurred the sin of murder.

337. The allusion is to the story of an owl going to heaven for having,
with his beaks, broken a thousand eggs laid by a she-serpent of deadly
poison. The Burdwan Pundits have made nonsense of the first line of verse
8. There is no connection between the first and the second lines of this
verse. K.P. Singha has rendered it correctly.

338. This refers to the well-known definition of Dharma ascribed to
Vasishtha, viz., "That which is laid down in the Srutis and Smritis is
Dharma." The defect of this definition is that the Srutis and the Smritis
do not include every duty. Hence Vasishtha was obliged to add that where
these are silent, the examples and practices of the good ought to be the
guides of men, etc.

339. The Burdwan translator has made a mess of verse 21. K.P. Singha
quietly leaves it out. The act is, Swakaryastu is Swakariastu, meaning
'let the appropriator be.'

340. The construction is elliptical. Yah samayam chikrashet tat kurvit.

341. The meaning is that though born in a low race, that is no reason why
I should act like a low person. It is conduct that determines the race
and not the race that determines conduct. There may be pious persons
therefore, in every race. The Burdwan version of this line is simply
ridiculous,

342. Yatram means, as explained by the commentator, the duties of
government.

343. Nilakantha explains aparasadhanah as aparasa adhanah, i.e., without
rasa or affection and without dhana or wealth. This is very far-fetched.

344. Perhaps the sense is that men of vigorous understanding think all
states to be equal.

345. The true policy, therefore, is to wait for the time when the foe
becomes weak.

346. Mridustikshnena is better than Mridutikshnena.

347. A bird that is identified by Dr. Wilson with the Parra Jacana.

348. In India, the commonest form of verbal abuse among ignorant men and
women is 'Do thou meet with death,' or, 'Go thou to Yama's house.' What
Bhishma says is that as these words are uttered in vain, even so the
verbal accusations of wicked men prove perfectly abortive.

349. The Burdwan Pundits have totally misunderstood the first line of
this verse. K.P. Singha has rendered it correctly.

350. A dog is an unclean animal in Hindu estimation.

351. The antithesis consists, as pointed out by Nilakantha, is this,
viz., the man of high birth, even if ruined undeservedly, would not
injure his master. The man however, that is of low birth, would become
the foe of oven a kind master if only a few words of censure be addressed
to him.

352. Nilakantha explains that na nirddandvah means na nishparigrahah.

353. i.e., 'speak in brief of them, or give us an abridgment of thy
elaborate discourses.'

354. i.e., as the commentator explains, keenness, when he punishes and
harmlessness when he shows favour.

355. i.e., 'should assume the qualities (such as keenness, etc.),
necessary for his object.' K.P. Singha's version of the last line of 8 is
erroneous. The Burdwan version is right.

356. Vrihadvrikshamivasravat is explained by Nilakantha as Vrihantak
Vrikshah Yatra; asravat is explained as rasamprasravat. I think
Vrihadvriksham may be taken as a full-grown Palmyra (1) tree. The sense
is that as men always draw the juice from a full-grown tree and 'lot from
a young one, even so the king should take care as to how taxes should be
laid upon subjects that are unable to bear them.

357. i.e., by tempering with the governors of the citadels and the
garrisons of his foes, as the commentator explains.

358. i.e., that king who is vain and covetous.

359. Whether it belongs to himself or to any other person.

360. The sense seems to be that a king should always be guided by the
precepts of the science of king-craft without depending upon chance.

361. i.e., he who earns religious merit is sure to obtain such regions;
and as great merit may be acquired by properly discharging kingly duties
one may, by such conduct, win much felicity hereafter.

362. Vyavahara is vi and avahara, hence that through which all kinds of
misappropriation are stopped. It is a name applied to Law and
administration of justice.

363. The commentator, in a long note, gives very fanciful explanations
touching every one of these peculiarities of form. He understands
Mrigaraja to mean the black antelope. I cannot reject the obvious meaning
of the word. The object of the poet is simply to create a form that is
frightful.

364. These are Righteousness, Law, Chastisement, God, and Living Creature.

365. The nearest approach in English to what is meant here by Vyavahara
is Law. Three kinds of Vyavahara or Law are here spoken of. The first is
the ordinary Law, according to which the disputes of litigants are
decided, it includes booth civil and criminal law, it is quaintly
described here as Vattripratyayalakskana, i.e., 'characterised by a
belief in either of two litigant parties.' When a suit, civil or
criminal, is instituted, the king or those that act in the king's name
must call for Evidence and decide the matter by believing either of the
two parties. Then follows restoration or punishment. In either case, it
is a form of Chastisement The second kind of Vyavahara or Law is the
ecclesiastical law of the Vedas. These are the precepts or injunctions
laid down in those sacred books for regulating every part of human duty.
The third kind of Vyavahara or Law is the particular customs of families
or races. It is also called kulachara. Where Kulachara is not
inconsistent or in open variance with the established civil or criminal
Law, or is not opposed to the spirit of the ecclesiastical law as laid
down in the Vedas, it is upheld. (Even the British courts of law uphold
Kulachara, interpreting it very strictly). What Bhishma says here is that
even Kulachara should not be regarded as inconsistent with the scriptures
(Vedas and Smritis).

366. In the verse 52 Bhishma says that the first kind of Vyavahara or
Law, i.e., the ordinary civil and criminal law of a realm, must be
regarded as resting on the king. But as this kind of law has the Veda for
its soul and has originally flowed from Brahman, a king incurs no sin by
administering it and by inflicting chastisement in its administration.
The purport in brief, of verse 54 is that Manu and others, in speaking of
Morality and duty have said that it is as binding as the ordinary law
that is administered by kings.

367. Jataharamadisat may also mean 'ordered the removal of his matted
locks'--in other words, 'had a shame.'

368. i.e., to acknowledge thee as a tutor.

369. The sense is that inasmuch as the Grandsire, who was the governor of
the universe, assumed the mild and peaceful aspect of a sacrificer,
Chastisement which had dwelt in his furious form could no longer exist.

370. Though Sula is mentioned, yet it is Vishnu and not Mahadeva, that is
implied. Generally the word means any weapon.

371. The whole account contains more than one inconsistency. The
commentator is silent. I think the inconsistencies are incapable of being
explained. It is very probable that there have been interpolations in the
passage. Verse 34 is probably an interpolation, as also verse 36.

372. i.e., Self-denial or discipline.

373. I have not the faintest idea of what is intended by these verses,
viz., 43 and 51. Nilakantha is silent. It is very doubtful if they have
really any meaning.

374. The commentator illustrates this by the action of a virtuous husband
seeking congress with his wedded wife in the proper season. There is
religious merit in the performance of the rites known by the name of
Garbhadhana; there is pleasure in the act itself; and lastly, wealth or
profit in the form of a son is also acquired.

375. There are three qualities or attributes that characterise human
acts, viz., Goodness, Passion, and Darkness. Vide the latter sections of
the Bhagavadgita. Such Virtue and Wealth and Pleasure, therefore, are not
very high objects of pursuit. Things possessing the, attribute of
Goodness only are worthy of pursuit.

376. i.e., one should seek virtue for only compassing purity of soul;
Wealth in order that one may spend it in acts undertaken without desire
of fruit; and Pleasure for only supporting the body.

377. Dharmadinkamanaishthikan, i.e., having Dharma for the first and
Karna for the last, hence Virtue, Wealth and Pleasure.

378. Pisitaudanam is food mixed with pounded meat; a kind of Pilau, or,
perhaps, Kabab.

379. Vagagravidyanam is explained by Nilakantha to mean persons whose
learning is at the end of their tongues and not buried in books; hence,
persons of sharp memory.

380. The asker wishes to rob Prahlada of his conduct.

381. This lake is at a great height on the Himalayas.

382. The spirits of those two immortal sages are supposed to dwell for
ever, in that retreat in the enjoyment of true happiness.

383. i.e., Hope is slender; while things unconnected with Hope are the
reverse.

384. The sense is that such persons should always be distrusted. Yet
there are men who hope for good from them. Such hope, the sage says, is
slenderer than his slender body.

385. The word maya repeated in verses 14 to 18 is explained by Nilakantha
as having the sense of mattah. The meaning, of course, is very plain. Yet
the Burdwan translator has strangely misunderstood it. K.P. Singha, of
course, gives an accurate version.

386. For the king's disregard of the sage in former days.

387. The distress, which Yudhishthira felt at the thought of the
slaughter in battle.

388. i.e., this is not a subject upon which one can or should discourse
before miscellaneous audiences.

389. i.e., by ingenious contrivances a king may succeed in filling his
treasury, or his best ingenuity and calculations may fail.

390. i.e., with a pure heart.

391. i.e., when the season of distress is over.

392. i.e., under ordinary situations of circumstances.

393. i.e., he should perform expiations and do good to them whom he has
injured, so that these may not remain discontented with him.

394. He should not seek to rescue the merit of other or of himself, i.e.,
he should not, at such times, refrain from any act that may injure his
own merit or that of others; in other words, he may disregard all
considerations about the religious merits of others and of himself His
Sole concern at such a time should be to save himself, that is, his life.

395. Sankhalikhitam, i.e., that which is written on the forehead by the
Ordainer.

396. Literally, "cause to be removed."

397. The army and the criminal courts.

398. The commentator explains it in the following way. The ordinary
texts, without exceptions of any kind, laid down for seasons of distress,
permit a king to fill his treasury by levying heavy contributions on both
his own subjects and those of hostile kingdoms. An ordinary king, at such
a time, acts in this way. A king, however, that is endued with
intelligence, while levying such contributions, takes care to levy them
upon those that are wicked and punishable among his own subjects and
among the subjects of other kingdoms, and refrains from molesting the
good. Compare the conduct of Warren Hastings in exacting a heavy tribute,
when his own treasury was empty, from Cheyt Singh, whose unfriendliness
for the British power was a matter of notoriety.

399. The sense seems to be that there are persons who hold that priests
and Brahmanas should never be punished or taxed. This is the eternal
usage, and, therefore, this is morality. Others who approve of the
conduct of Sankha towards his brother Likhita on the occasion of the
latter's appropriating a few fruits belonging to the former, are of a
different opinion. The latter class of persons Bhishma says, are as
sincere as the former in their opinion. They cannot be blamed for holding
that even priests and Brahmanas may be punished when offending.

400. Duty depending on all the four foundations, i.e., as laid down in
the Vedas; as laid down in the Smritis; as sanctioned by ancient usages
and customs; and as approved by the heart or one's own conscience.

401. i.e., yield with ease.

402. Grammatically, the last line may mean,--'The very robbers dread a
king destitute of compassion.'

403. Their wives and children ought to be saved, and their habitations
and wearing apparel and domestic utensils, etc., should not be destroyed.

404. i.e., 'he that has wealth and forces.'

405. The sense seems to be that a poor man can have only a little of all
earthly things. That little, however, is like the remnant of a strong
man's dinner.

406. It is always reproachful to accept gifts from persons of
questionable character.

407. The king should similarly, by punishing the wicked, cherish the good.

408. The sense seems to be that sacrifice proceeds more from an internal
desire than from a large sum of money lying in the treasury. If the
desire exists, money comes gradually for accomplishing it. The force of
the simile consists in the fact that ants (probably white ants) are seen
to gather and multiply from no ostensible cause.

409. The meaning is that as regards good men, they become friends in no
time. By taking only seven steps in a walk together, two such men become
friends.

410. Virtue prolongs life, and sin and wickedness always shorten it. This
is laid down almost everywhere in the Hindu scriptures.

411. i.e., if ex-casted for irreligious practices.

412. The correct reading is Jatakilwishat.

413. The sense, of course, is that such a man, when filled with fear,
becomes unable to ward off his dangers and calamities. Prudence requires
that one should fear as long as the cause of fear is not at hand. When,
however, that cause has actually presented itself, one should put forth
one's courage.

414. The hostility between Krishna and Sisupala was due to the first of
these causes; that between the Kurus and the Pandavas to the second; that
between Drona and Drupada to the third; that between the cat and the
mouse to the fourth; and that between the bird and the king (in the
present story) to the fifth.

415. The sense seems to be that the act which has led to the hostility
should be calmly considered by the enemy before he gives way to anger.

416. If it is Time that does all acts, there can be no individual
responsibility.

417. i.e., they are indifferent to other people's sorrow.

418. Honey-seekers direct their stops through hill and dale by marking
intently the course of the flight of bees. Hence they meet with frequent
falls.

419. Everything decays in course of time. Vide the characteristics of the
different Yugas, ante.

420. i.e., do any of these or all as occasion may require.

421. The king should imitate the cuckoo by causing his own friends or
subjects to be maintained by others; he should imitate the boar by
tearing up his foes by their very roots; he should imitate the mountains
of Meru by presenting such a front that nobody may transgress him he
should imitate an empty chamber by keeping room enough for storing
acquisitions he should imitate the actor by assuming different guises;
and lastly, he should imitate devoted friend in attending to the
interests of his loving subjects.

422. The crane sits patiently by the water side for hours together in
expectation of fish.

423. i.e., if he passes safely through the danger.

424. The triple aggregate consists of Virtue, Wealth, and Pleasure. The
disadvantages all arise from an injudicious pursuit of each. Virtue
stands as an impediment in the way of Wealth; Wealth stands in the way of
Virtue; and Pleasure stands in the way of both. The inseparable adjuncts
of the three, in the case of the vulgar, are that Virtue is practised as
a Means of Wealth, Wealth is sought as a means of Pleasure; and Pleasure
is sought for gratifying the senses. In the case of the truly wise, those
adjuncts are purity of the soul as the end of virtue, performance of
sacrifices as the end of Wealth; and upholding of the body as the end of
Pleasure.

425. Literally, 'preservation of what has been got, and acquisition of
what is desired.'

426. These depend on the king, i.e., if the king happens to be good,
prosperity, etc., are seen. On the other hand, if the king becomes
oppressive and sinful, prosperity disappears, and every kind of evil sets
in.

427. In India, during the hot months, charitable persons set up shady
thatches by the sides of roads for the distribution of cool water and raw
sugar and oat soaked in water. Among any of the principal roads running
through the country, one may, during the hot months, still see hundreds
of such institutions affording real relief to thirsty travellers.

428. Such as Rakshasas and Pisachas and carnivorous birds and beasts.

429. Abandoning his Homa fire.

430. i.e., flowers already offered to the deities.

431. No one of the three regenerate orders should take dog's meat. It
thou takest such meat, where would then the distinction be between
persons of those orders and men like Chandalas?

432. Agastya was a Rishi. He could not do what was sinful.

433. The idea that man comes alone into the world and goes out of it
alone. Only the wife is his true associate for she alone is a sharer of
his merits, and without her no merit can be won. The Hindu idea of
marriage is a complete union. From the day of marriage the two persons
become one individual for the performance of all religious and other acts.

434. The sense seems to be that our strength, though little, should be
employed by us in attending to the duties of hospitality in our own way.

435. Literally, 'thou art at home,' meaning I will not spare any trouble
in making thee feel and enjoy all the comforts of home in this place.

436. Mahaprasthana is literally an unreturning departure. When a person
leaves home for wandering through the world till death puts a stop to his
wanderings, he is said to go on Mahaprasthana.

437. The theory is that all distresses arise originally from mental error
which clouds the understanding. Vide Bhagavadgita.

438. Making gifts, etc.

439. Here amum (the accusative of adas) evidently means 'that' and not
'this.' I think the reference, therefore, is to heaven and not to this
world.

440. These are Mleccha tribes of impure behaviour.

441. i.e., for my instructions.

442. So great was the repugnance felt for the slayer of a Brahmana that
to even talk with him was regarded a sin. To instruct such a man in the
truths of the Vedas and of morality was to desecrate religion itself.

443. The version of 5 is offered tentatively. That a person possessed of
affluence should become charitable is not wonderful. An ascetic, again,
is very unwilling to exercise his power. (Witness Agastya's unwillingness
to create wealth for gratifying his spouse.) What is meant by these two
persons not living at a distance from each other is that the same cause
which makes an affluent person charitable operates to make an ascetic
careful of the kind of wealth he has.

444. That which is asamikshitam is samagram karpanyam.

445. Nilakantha explains that vala here means patience (strength to bear)
and ojas (energy) means restraints of the senses.

446. Both the vernacular translators nave rendered the second line of
verse 25 wrongly. They seem to think that a person by setting out for any
of the sacred waters from a distance of a hundred yojanas becomes
cleansed. If this meaning be accepted then no man who lives within a
hundred yojanas of any of them has any chance of being cleansed. The
sense, of course, is that such is the efficacy of these tirthas that a
man becomes cleansed by approaching even to a spot within a hundred
yojanas of their several sites.

447. These mantras form a part of the morning, noon and evening prayer of
every Brahmana. Aghamarshana was a Vedic Rishi of great sanctity.

448. In the first line of 26 the correct reading is Kutah not Kritah as
adopted by the Burdwan translators.

449. i.e., beasts and birds. The vernacular translators wrongly render
it--'Behold the affection that is cherished by those that are good
towards even the beasts and birds!'

450. The correct reading is Murtina (as in the Bombay text) and not
Mrityuna. The Burdwan version adopts the incorrect reading.

451. The allusion is to the story of Rama having restored a dead Brahmana
boy. During Rama's righteous reign there were no premature deaths in his
kingdom. It happened, however, one day that a Brahmana father came to
Rama's court and complained of the premature death of his son. Rama
instantly began to enquire after the cause. Some sinful act in some
corner of the kingdom, it was suspected, had caused the deed. Soon enough
Rama discovered a Sudra of the name of Samvuka engaged in the heart of a
deep forest in ascetic penances. The king instantly cut off the man's
head inasmuch as a Sudra by birth had no right to do what that man was
doing. As soon as righteousness was upheld, the deceased Brahmana boy
revived. (Ramayana, Uttarakandam).

452. Literally, 'by giving up their own bodies'.

453. i.e., he is sure to come back to life.

454. 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.

455. This is how Nilakantha seems to explain the line, Bhishma is anxious
about the effect of his instructions. He says that those instructions
would bear fruit if the gods will it; otherwise, his words would go for
nothing, however carefully he might speak.

456. The commentator explains that including the first, altogether 12
questions are put by Yudhishthira.

457. This is an answer to the first question viz., the general aspect of
ignorance.

458. The word Sreyas has a peculiar meaning. It implies, literally, the
best of all things; hence, ordinary, in such passages, it means beatitude
or the highest happiness that one may acquire in heaven. It means also
those acts of virtue by which that happiness may be acquired. It should
never be understood as applicable to anything connected with earthly
happiness, unless, of course, the context would imply it.

459. The sense is that such a man never sets his heart upon things of
this world, and accordingly these, when acquired, can never satisfy him.
His aspirations are so great and so high above anything this world can
give him that the attainment of even the region of Brahma cannot, as the
commentator explains, gratify him. At first sight this may look like want
of contentment, but in reality, it is not so. The grandeur of his
aspirations is sought to be enforced. Contentment applies only to
ordinary acquisitions, including even blessedness in heaven.

460. i.e., such a man is sure of attaining to a blessed end.

461. Such as distinctions of caste, of dress, of food, etc., etc.

462. A reference to the region of Brahma, which is supposed to be located
within every heart. One reaches that region through penances and
self-denial. The sense, of course, is that his is that pure felicity of
the heart who has succeeded in driving off all evil passions therefrom.

463. The word used here is Buddhasya (genitive of Buddha.) May not this
verse be a reference to the Buddhistic idea of a Buddha?

464. i.e., both are equally efficacious.

465. In the Bengal texts, verse 9 is a triplet. In the second line the
correct reading is nirvedat and not nirdesat. Avadya is fault.
Vinivartate is understood at the end of the third line, as suggested by
Nilakantha. Both the Bengali versions of 9 are incomplete, the Burdwan
one being also incorrect.

466. The commentator explains that compassion, like the faults enumerated
above, agitates the heart and should be checked for the sake of
individual happiness or tranquillity of soul.

467. In India, from the remotest times, preceptors are excluded from
charging their pupils any fees for the instruction they give. No doubt, a
final fee, called Gurudakshina, is demandable, but that is demandable
after the pupil has completed his studies. To sell knowledge for money is
a great sin. To this day in all the indigenous tols of the country,
instruction is imparted free of all charges. In addition to this, the
pupils are fed by their preceptors. The latter, in their turn, are
supported by the charity of the whole country.

468. Dakshina is the present or gift made in sacrifices.

469. Vahirvyedichakrita, etc., is the correct reading.

470. i.e., such a person may perform a grand sacrifice in which Soma is
offered to the gods and drunk by the sacrificer and the priests.

471. The Burdwan translator, misled by the particle nah, supposes that
this verse contains an injunction against the spoliation of a Sudra. The
fact is, the nah here is equal to 'ours'.

472. Who has fasted for three whole days.

473. Aswastanavidhana is the rule of providing only for today without
thinking of the morrow.

474. The sense, of course, is that if a Brahmana starves, that is due to
the king having neglected his duty of providing for him.

475. I follow Nilakantha in rendering abrahmanam manyamanah. It may also
mean 'regarding himself to be a fallen Brahmana (for the time being)'.

476. It should be noted that the word foeticide used in such texts
frequently means all sins that are regarded as equivalent to foeticide.
Hence, killing a Brahmana is foeticide, etc.

477. There is a material difference of reading in this verse. Following
the Bengal texts, the above version is given. The Bombay text runs as
follows: 'upon his body being burnt therewith, or by death, he becomes
cleansed.' The Bombay text seems to be vicious. Drinking is regarded as
one of the five heinous sins. The severer injunction contained in the
Bengal texts seems therefore, to be the correct reading.

478. The true reading is nigacchati and not niyacchati. The Burdwan
translator has misunderstood the word papam in this verse.

479. Nilakantha correctly explains the connection of Susamsitah.

480. Nilakantha explains that the question of Nakula excited the heart of
Bhishma and caused a flow of blood through his wounds. Hence Bhishma
compares himself to a hill of red-chalk.

481. Durvarani, Durvaradini, Durvachadini, are some of the readings of
the first line.

482. Literally, family or clan; here origin.

483. The second line of 19 is unintelligible.

484. Taddhitwa is tat hi twa. Nilakantha thinks that twa here is twam.

485. In the Bengal texts, 41 is made a triplet, and 42 is made to consist
of a single line; 42 is represented as Vaisampayana's speech. This is
evidently an error; 41 a couplet. 42 also is so. Rajna etc., refer to
Bhima. K.P. Singha avoids the error; the Burdwan translator, as usual,
makes a mess of 41 by taking it to be a triplet.

486. There can be very little doubt that the second line has a distinct
reference to the principal article of faith in Buddhism. Emancipation
here is identified with Extinction or Annihilation. The word used is
Nirvana. The advice given is abstention from attachments of every kind.
These portions of the Santi are either interpolations, or were written
after the spread of Buddhism.

487. The doctrine set forth in 48 is the doctrine of either Universal
Necessity as expounded by Leibnitz, or that of Occasional Causes of the
Cartesian school. In fact, all the theories about the government of the
universe are strangely jumbled together here.

488. i.e., they that have wives and have procreated children.

489. Raktamivavikam and not Raktamivadhikam, is the correct reading. The
Burdwan translator accepts the incorrect reading.

490. The true reading is Brahmavarjitah and not that word in the
accusative. Both the Bengali versions have adhered to the incorrect
reading of the Bengal texts.

491. i.e., it was not a piece torn off from a full piece, but both its
dasas or ends were there.

492. To this day there are many Brahmanas in India who are
asudra-pratigrahins, i.e., who accept no gift, however rich, from a Sudra.

493. Kimpurusha is half-man and half-horse. The body is supposed to be
that of a horse, and the face that of a man.

494. Literally, 'for obtaining goods'.

495. At such entertainments, Hindus, to this day, sit on separate seats
when eating. If anybody touches anybody else's seat, both become impure
and cannot eat any longer. Before eating, however, when talking or
hearing, the guests may occupy a common seat, i.e., a large mat or
blanket or cloth, etc., spread out on the floor.

496. Agni or fire is a deity that is said to have Vayu (the wind-god) for
his charioteer. The custom, to this day, with all travellers in India is
to kindle a large fire when they have to pass the night in woods and
forests or uninhabited places. Such fires always succeed in scaring off
wild beasts. In fact, even tigers, raging with hunger, do not approach
the place where a blazing fire is kept up.

497. Surabhi is the celestial cow sprung from the sage Daksha.

498. Whether the word is chirat or achirat is difficult to make out.

499. In Sanskrit the ablative has sometimes the sense of 'through'. Here,
mitrat means both from and through. What is said is that wealth, honours,
etc., may be acquired through friends, i.e., the latter may give wealth
or be instrumental in its acquisition, etc.

500. It is very difficult to literally translate such verses. The word
Dharma is sometimes used in the sense of Religion or the aggregate of
duties. At other times it simply means a duty or the course of duties
prescribed for a particular situation. Tapah is generally rendered
penance. Here, however, it has a direct reference to sravana (hearing),
manana (contemplation), and nididhyasana (abstraction of the soul from
everything else for absolute concentration). The Grammar of the second
half of the first line is Sati apretya etc., Sat being that which is
real, hence, the Soul, or the Supreme Soul, of which every individual
Soul is only a portion.

501. And not the Soul, as the commentator explains. With the death of the
body joy and grief disappear.

502. The art by which the body could, as in Egypt, be preserved for
thousands of years was not known to the Rishis.

503. The commentator explains the sense of this as follows; The cow
belongs to him who drinks her milk. Those who derive no advantage from
her have no need for showing her any affection. One should not covet what
is above one's want, It has been said, that (to a thirsty or hungry or
toil-worn man), a little quantity of vaccine milk is of more use than a
hundred kine; a small measure of rice more useful than a hundred barns
filled with grain; half a little bed is of more use than a large mansion.

504. I follow Nilakantha in rendering this verse. His interpretation is
plausible. Mudatamah, according to him, are those who are in deep sleep.
There are four stages of consciousness. These are (1) wakefulness, (2)
dream, (3) dreamless or deep slumber, and (4) Turiya or absolute Samadhi
(which the Yogin only can attain to).

505. The two extremes, of course, are dreamless slumber and Turiya or
Samadhi. The two intermediate ones are wakefulness and sleep with dream.

506. Pride in consequences of having insulted or humiliated others; and
success over others such as victories in, battle and other concerns of
the world.

507. The first half of the second line is read variously. The sense,
however, in effect, remains unaltered. What is said here is that man who
succeeds in attaining to a state of Brahma by true Samadhi or abstraction
from the world, can never be touched by grief.

508. In all treatises on Yoga it is said that when the first stage is
passed, the neophyte succeeds in looking at his own self. The meaning
seems to be that he experiences a sort of double existence so that he
succeeds in himself looking at his own self.

509. This is the same as 46. The Bombay edition does not repeat it.

510. The house referred to is the body. The single column on which it is
supported is the backbone, and the nine doors are the eyes, the ears, the
nostrils, etc. etc.

511. The sense is that women always regard their human lovers as dear
without regarding the Supreme Being to be so, although He is always with
them.

512. i.e., coursing on, without waiting for any one.

513. Literally, intelligent.

514. The true reading is Jnanena and not ajnanena. Then, in the last
foot, the word is a-pihitah and not apihitah. The words with ava and api
frequently drop the initial a, Hence a-pihitah means not covered.

515. The word used in the text is Devanam (of the gods). There can be no
doubt however, that the word deva is here used for implying the senses.

516. i.e., wild beasts and lawless men.

517. Asatyajyam and Asatyadyam are both correct. The sense is the same.
The first means 'having untruth for the libation (that it eats up).' The
second means 'having untruth for the food (it devours)'.

518. Santi is tranquillity. The Santi-sacrifice is the endeavour to
practise self-denial in everything; in other words, to restrain all sorts
of propensities or inclinations. The Brahma-sacrifice is reflection on
truths laid down in the Upanishads. The Word-sacrifice consists in the
silent recitation (japa) of the Pranava or Om, the initial mantra. The
Mind-sacrifice is contemplation of the Supreme Soul. The Work-sacrifice
consists in baths, cleanliness, and waiting upon the preceptor.

519. Both readings are correct, viz., Kshetrayajna and Kshetrayajna.
Kshetra is, of course, the body. If the latter reading be accepted, the
meaning will be 'a sacrifice like that of a Kshatriya, i.e., battle.'
Hence, all kinds of acts involving cruelty.

520. or, seek Brahma in thy understanding. The word Atman is often
synonymous with Supreme Self.

521. The commentator explains that the object of Yudhishthira's question
is this: in the preceding section or lesson it has been inculcated that
one may seek the acquisition of the religion of moksha or emancipation
even when he is young. Yudhishthira enquires whether wealth (so necessary
for the performance of sacrifices) is needed for the acquisition of that
religion. If wealth be necessary, the poor then would not be able to
acquire that religion. Hence the enquiry about the way in which joy and
sorrow come to the wealthy and to the poor.

522. The verses are said to be old. Nilakantha accordingly supposes that
it was not Sampaka who recited them to Bhishma, but some one else. I
follow the commentator; but the grammar of the concluding verse of this
section must have to be twisted for supporting him.

523. Kakataliyam is, literally, 'after the manner of the crow and the
palmyra fruit.' The story is that once when a crow perched upon a palmyra
tree a fruit (which had been ripe) fell down. The fruit fell because of
its ripeness. It would be a mistake to accept the sitting of the crow as
the cause of the fall. The perching was only an accident. Yet men very
frequently, in tracing causes, accept accidents for inducing causes. Such
men are said to be deceived by 'the fallacy of the crow and the palmyra
fruit.'

524. Exertion to be successful must depend on circumstances. The
combination of circumstances is destiny.

525. It is difficult to resist the belief that many of the passages of
the Santi are later additions. Suka was the son of Vyasa. To quote a
saying of Suka (or, as he was called Sukadeva Goswamin), if Vyasa was the
real writer of this passage, is rather suspicious.

526. i.e., arrive at such a point that nothing was left for him to desire.

527. i.e., with, the view of doing thee good, I shall emancipate myself
from all attachments and enjoy the blessedness of tranquillity.

528. Here the theory of desire seems to be reversed. Desire is mere wish
after anything. When its gratification is sought, the form it assumes is
that of determination or will. If, however, Kama be taken as the
formulated desire after specific objects, then, perhaps, the Will may be
regarded as its foundation, at least, in respect of the distress and
difficulties that come in its train.

529. I think the Bombay reading of this verse is incorrect. Bhuttagramah
(nom. sing.) should be Bhutagramam (accusative sing.). The Yah is Kamah.
It is Desire that is exhorted to go away whithersoever it chooses. If the
elements be thus exhorted, then it is death that the speaker desires.
This would be inconsistent with the spirit of the passage.

530. The use of the plural Yushmashu might lead at first sight to take it
as standing for the elements. It is plain, however, that it refers to all
attributes that are founded on Rajas and Tamas.

531. Beholding all creatures in my own body and mind i.e., identifying
myself with all creatures or never taking them as distinct and separated
from me: in other words, professing and practising the principle of
universal love.

532. The two lines are antithetical. What is said here is that though
there is misery in property, there is no real happiness in affluence.
Hence Nilakantha is right in supposing that the last word of the first
line is not dhane but adhane the Sandhi being Arsha.

533. Nilakantha explains that by Saranga here is meant the bee. The
anweshanam following it is 'going behind.' The whole compound means
'imitation of the bee in the forest.'

534. The allusion is to the story of Pingala, in Section 74 ante.

535. The story, evidently a very ancient one, is given in full in the
Bhagavat. Once on a time, a maiden, residing in her father's house,
wished to feed secretly a number of Brahmanas. While removing the grain
from the barn, her anklets, made of shells, began to jingle. Fearing
discovery through that noise, she broke all her anklets except one for
each hand.

536. Animittatah is explained by Nilakantha as one that has no cause,
i.e., Brahma. The commentator would take this speech as a theistic one. I
refuse to reject the plain and obvious meaning of the word, All phases of
speculative opinion are discussed in the Santi. It is very Possible that
a religious indifferentism is preached here.

537. The sense of the passage is that as everything depends upon its own
nature, it cannot, by its action, either gladden or grieve me. If a son
be born to me I am not delighted. If he dies, I am not grieved. His birth
and death depend upon his own nature as a mortal. I have no Power to
alter that nature or affect it in any way.

538. The word Ajagara implies 'after the manner of a big snake that
cannot move.' it is believed that such snakes, without moving, lie in the
same place in expectation of prey, eating when anything comes near
famishing when there is nothing.

539. The meaning is that even copious drafts do not slake thirst
permanently, for after being slaked, it is sure to return.

540. In the Bengal texts, 44 is made a triplet. The correct reading,
however, is to take 44 as a couplet and 45 as a triplet. Nilakantha
points out that Icchantaste, etc., is grammatically connected with 45.

541. The auspicious constellations are such as Pushya and others; the
inauspicious are Mula Aslesha, Magha, etc; yajnaprasava may also mean the
fruits of sacrifices.

542. Anwikshikim may also mean 'microscopic'.

543. The word dattam, generally rendered 'gifts' or 'charity,' means and
includes protection of suppliants, abstention from injury as regards all
creatures, and actual gifts made outside the sacrificial altar.
Similarly, the maintenance of the sacred fire, penances, purity of
conduct, the study of the Vedas, hospitality to guests, and offer of food
to the Viswedevas, are all included in the word Ishta which is ordinarily
rendered 'sacrifice.'

544. i.e., even if he seeks to avoid it.

545. i.e., becomes his inseparable associate.

546. What is meant is that if once the consequences of the acts of a past
life are exhausted, the creature (with respect to whom such exhaustion
takes place), is freed from all vicissitudes of life. Lest, however, such
creatures become emancipated, the orthodox view is that a balance is
always left of both merit and demerit, so that a new birth must take
place and the consequences of what is thus left as a balance must begin
to be enjoyed or suffered. This is not referred to here, but this is the
view of all orthodox Hindus.

547. The first word of this verse is diversely read. The reading I adopt
is samunnam meaning drenched in water. If it be samjuktam it would mean
united, with filth, of course. Another reading is samswinnam, meaning
'drenched with sweat.' Nilakantha explains upavasah here as equivalent to
the renunciation of all earthly possessions. Ordinarily it means 'fasts.'

548. This verse occurs in the Santi Parva. It is difficult to understand
in what sense it is said that the track of the virtuous cannot be marked.
Perhaps, it is; intended that such men do not leave any history or record
behind them, they having abstained from all kinds of action good or bad.

549. Manasa means 'appertaining to the mind,' or rather, the Will. Mahat
literally means great.

550. Veda is here used in the sense of Knowledge and Power.

551. Sarvabhutatmakrit is explained by Nilakantha thus. He who is
Sarvabhutatman is again bhutakrit. On the authority of the Srutis the
commentator adds,--ye ete pancha akasadayodhatavo-dharana-karmanah sa eva
Brahma.

552. The word Devah here is evidently used in the sense of luminous or
shining ones and not in that of gods or deities.

553. The Rishis supposed that the pouring of water created the air
instead only of displaying it.

554. All created things are called Bhutas, but the five principal
elements, viz., fire, air, earth, water, and space, are especially called
Bhutas or Mahabhutas.

555. This is certainly curious as showing that the ancient Hindus knew
how to treat diseased plants and restore them to vigour.

556. K.P. Singha wrongly renders this verse. The Burdwan translator is
right.

557. Both the Bengal and the Bombay texts read bhutani. The correct
reading, however, appears to be bhutanam.

558. The word for duct is Srotas. It may also be rendered 'channel.' Very
like the principal artery or aorta.

559. Notwithstanding much that is crude anatomy and crude physiology in
these sections, it is evident, however, that certain glimpses of truth
were perceived by the Rishis of ancient times. Verse 15 shows that the
great discovery of Harvey in modern times was known in ancient India.

560. In works on yoga it is laid down that the main duct should be
brought under the control of the will. The soul may then, by an act of
volition, be withdrawn from the whole physical system into the
convolutions of the brain in the head. The brain, in the language of
yogins, is a lot us of a thousand leaves. If the soul be withdrawn into
it, the living creature will then be liberated from the necessity of food
and sleep, etc., and will live on from age to age, absorbed in
contemplation of divinity and in perfect beatitude.

561. It is often said that in an advanced stage of yoga, one is enabled
to behold one's Soul, or, a sort of double existence is realised in
consequence of which the Soul becomes an object of internal survey to the
Soul itself. Very probably, writers on yoga employ this language in a
figurative sense.

562. The commentator explains that the words expressive of hue or colour
really mean attributes. What is intended to be said is that the Brahmanas
had the attribute of Goodness (Sattwa); the second order had the
attribute of Passion (Rajas); the third got a mixture of the two, i.e.,
both goodness and passion (Sattwa and Rajas); while the lowest order got
the remaining attribute, viz., Darkness (Tamas).

563. The distinction here laid down seems to be this: the eternal
creation is due to the yoga or mental action of the Primeval Deity. That
creation which we behold is the result of the penances of those sages who
were first created. Perhaps, what is intended to be said is that the
principle of life, of life proceeding from life, and primal matter with
space, etc., are all due to the fiat of God; while all visible and
tangible objects, resulting from the action of those principles and from
primal matter and space, are attributable to the ancient sages.

564. The word Ghrina may also mean aversion. Of course, here it would
mean, if used in that sense, aversion for all unrighteous acts.

565. The first half of the first line of 6 is differently read in the
Bombay edition. Both readings are noticed by Nilakantha. I have adhered
to the Bengal reading, though the Bombay reading is clearer in sense.
Visati is a transitive verb having Pratishtha or some such noun for its
object. The literal meaning is He who acquires fame, etc.

566. Here the speaker describes the character of Karma-sannyasa
(renunciation of acts). Samarambha generally means all kinds of acts.
Here, however, only sacrifices and other scriptural rites are intended. I
follow Nilakantha in rendering the second line, although the plain
meaning would seem to be "who poureth everything in gift."

567. The gross world is perceivable by the ordinary senses. Behind the
gross world is a subtile one which the subtile senses i.e., the senses
when sharpened by yoga, can perceive. With death, the gross body alone is
dissolved The subtile body or form, called the Linga-sarira, and made up
of what is called the Tanmatras of the primal elements, remains. Even
that retains all the characteristics of the world in an incipient form.
The Linga-sarira also must be destroyed before absorption into Brahma can
take place.

568. The felicity that is obtained in heaven is not everlasting, being
limited in point of duration by the degree or measure of merit that is
achieved here.

569. The Pauranic theory of both the solar and the lunar eclipse is that
the Sun and the Moon are sought to be devoured by the Daitya, Rahu.

570. The sense seems to be that Vedas declare those fruits in order that
men may strive for them when they lead to happiness.

571. Nearly the whole of this section is prose.

572. It is difficult to understand in what senses the word Dharma is used
in the three successive questions here.

573. In the first line the correct reading is Brahmana and not
Brahmarshi. The answer attributed to Bhrigu settles this.

574. A pupil should never solicit his preceptor for instruction. He
should attend only when the preceptor calls him. To this day, the rule is
rigidly observed in all Tols throughout India. It should be added to the
credit of those engaged in teaching that they very seldom neglect their
pupils. The story is authentic of the grandfather of the great Baneswar
Vidyalankar of Nuddea, himself as great a professor as Baneswar, of
continuing to teach his pupils in the outer apartments even after
receiving intelligence of his son's death within the inner apartments of
the family dwelling. The fact is, he was utterly absorbed in his work,
that when his good lady, moved by his apparent heartlessness, came out to
tax him he answered her, in thorough absence of mind, saying, 'Well, do
not be disturbed. If I do not weep for my son, I will do so for that
grandchild in your arms.' The pupils at last recalled him to the
realities of the hour.

575. i.e., by picking up fallen grains from the field after the crop has
been cut away and removed by the owner.

576. Upaskara means renunciation.

577. It is generally said that by procreating offspring, one gratifies
the Pitris or pays off the debt one owes to one's deceased ancestors.
Here Bhrigu says that by that act one gratifies the Creator. The idea is
the same that forms the root of the command laid on the Jews,--Go and
multiply.

578. The end of these attributes is Moksha or Emancipation.

579. Sishta is explained by Nilakantha as one who has been properly
instructed by wise Preceptors.

580. Niyama is explained by the commentator as a rite; upayoga as a vow
about food; charyya as an act like visiting sacred waters; vihita is
vidhana.

581. The Hindus had no poor laws. The injunctions of their scriptures
have always sufficed to maintain the poor, particularly their religious
mendicants. The mendicants themselves are restrained from disturbing the
householders often. None again save the well-to-do were to be visited by
the mendicants, so that men of scanty means might not be compelled to
support the recluses.

582. The words used by Bharadwaja in the question are capable of being
construed as an enquiry after the next world. Bhrigu also, in his answer,
uses the word Paro lokah. The reference to Himavat, therefore, is
explained by the commentator as metaphorical. The whole answer of Bhrigu,
however, leaves little room for doubt that the sage speaks of a region on
earth and not in the invisible world after death.

583. Nilakantha would read amritya for mritya. It is a forced correction
for keeping up the metaphorical sense.

584. All knowledge there is certain.

585. i.e., to practise yoga. The Bengal reading is dharanam. The
commentator goes or explaining all the verses as metaphorical.
Considerable ingenuity is displayed by him, and he even cites the Srutis
in support.

586. This at least is a verse that evidently refers to the other or the
next world, and, therefore, lends colour to the supposition that
throughout the whole passage, it is the next world and no fictitious
region north of the Himalayas that is described. Some western scholars
think that a verbal translation is all that is necessary. Such passages,
however, are incapable of being so rendered. The translator must make his
choice of, either taking the verses in a plain or a metaphorical sense.
If he inclines towards the latter, he cannot possibly give a verbal
version. The genius of the two tongues are quite different.

587. Pushkara in Rajputanah is supposed to be the spot where Brahman
underwent his penances.

588. The Burdwan translator makes a mess of this verse 21 runs into 22 as
explained by the commentator. K.P. Singha avoids the blunder, although in
rendering the last line of 22 he becomes rather inaccurate.

589. The five limbs which should be washed before eating are the two
feet, the two hands, and the face.

590. This may be a general direction for washing one's hand after eating;
or, it may refer to the final Gandusha, i.e., the act of taking a little
water in the right hand, raising it to the lips, and throwing it down,
repeating a short formula.

591. The Burdwan translator has misunderstood this verse completely.

592. It is difficult to understand what this verse means. Nilakantha
proposes two different kinds of interpretation. What then is Sankusuka or
Sanku cuka? The above version is offered tentatively. The commentator
imagines that the true sense of the verse is that it declares such men to
be unable to attain to Mahadayu which is Brahma and not long life.

593. Prishtamangsa is explained by the commentator as 'the meat forming
the remnant of a Sraddha offering.' I do not see the necessity of
discarding the obvious meaning.

594. in the sense of being moved or used. The commentator adds that the
sacred thread also should be wound round the thumb, as the Grihyasutras
declare.

595. In every instance, the person who receives should
say--'All-sufficient' 'Gratify to the fill', and 'Has fallen copiously'
or words to that effect. Krisara or Kricara is food made of rice and
pease, or rice and sesame; probably what is now called Khichree.

596. The polite form of address is Bhavan. It is in the third person
singular. The second person is avoided, being too direct.

597. It is not plain in what way the sinful acts come to the sinner. The
Hindu idea, of course, is that the consequences of those deeds visit the
doer without fail. This verse, however, seems to say that the
recollection of those sins forces itself upon the sinner and makes him
miserable in spite of himself.

598. The Hindu moralist, in this verse, declares the same high morality
that Christ himself preached. Merit or sin, according to him, does not
depend on the overt act alone. Both depend on the mind. Hence the
injunction against even mentally harming others.

599. The sense seems to be that if one succeeds in ascertaining the
ordinances about virtue or Piety, but if the mind be sinful, no associate
can be of any help. The mind alone is the cause of virtue and piety.

600. Adhyatma is anything that depends on the mind. Here it is, as
explained by the commentator, used for yoga-dharma as depending upon or
as an attribute of the mind. Generally speaking, all speculations on the
character of the mind and its relations with external objects are
included in the word Adhyatma.

601. After Bhrigu's discourse to Bharadwaja this question may seem to be
a repetition. The commentator explains that it arises from the
declaration of Bhishma that Righteousness is a property of the mind, and
is, besides, the root of everything. (V 31, sec. 193, ante). Hence the
enquiry about Adhyatma as also about the origin of all things.

602. The word rendering 'perceptions' is Vijnanani. 'Cognitions' would
perhaps, be better.

603. Generally, in Hindu philosophy, particularly of the Vedanta school,
a distinction is conceived between the mind, the understanding, and the
soul. The mind is the seat or source of all feelings and emotions as also
all our perceptions, or those which are called cognitions in the Kantian
school, including Comparison which (in the Kantian school) is called the
Vernuft or Reason. This last is called the Understanding or buddhi. The
soul is regarded as something distinct from both the body and the mind.
It is the Being to whom the body and the mind belong. It is represented
as inactive, and as the all-seeing witness within the physical frame. It
is a portion of the Supreme Soul.

604. Goodness includes all the higher moral qualities of man. Passion
means love, affection, and other emotions that appertain to worldly
objects. Darkness means anger, lust, and such other mischievous
propensities.

605. I follow Nilakantha in his grammatical exposition of this verse. The
meaning, however, is scarcely clear. The identity of the Understanding or
intelligence with the senses and the mind may be allowed so far as the
action of the three qualities in leading all of them to worldly
attachments is concerned. But what is meant by the identity of the
Understanding with all the objects it comprehends? Does Bhishma preach
Idealism here? If nothing exists except as it exists in the
Understanding, then, of course, with the extinction of the Understanding,
all things would come to an end.

606. Brown and other followers of Reid, whether they understood Reid or
not, regarded all the perceptions as only particular modifications of the
mind. They denied the objective existence of the world.

607. The commentator explains this verse thus, although as regards the
second line he stretches it a little. If Nilakantha be right, K.P. Singha
must be wrong. Generally, however, it is the known incapacity of the
ocean to transgress its continents that supplies poets with
illustrations. Here, however, possibly, the rarity of the phenomenon,
viz., the ocean's transgressing its continents, is used to illustrate the
rare fact of the intelligence, succeeding by yoga power, in transcending
the attributes of Rajas, Tamas and Sattwa.

608. on the other hand, directing one's thoughts boldly to it, one should
ascertain its cause and dispel that cause, which, as stated here, is
Passion.

609. The first two words of the second line are those of verse 5 of See,
I, Manu.

610. Kathanchit is explained by Nilakantha as 'due to great ill-luck.'

611. I do not follow Nilakantha in rendering this verse.

612. The soul is said to be only a witness or spectator and not an actor.
The Rishis understood by the soul the being to whom the mind, the senses,
etc., all belong. Could the idea of the inactive and unsinning Soul have
arisen from observation of the moral principle of Conscience which
discriminates between right and wrong, and acts, therefore, as an
impartial judge, or watches everything like an uninterested spectator?
European moralists generally attribute two other functions to the
Conscience, viz., impelling us to do the right and avoid the wrong, and
approving when right is done and wrong avoided. But these functions may
easily be attributed to some other principle. At any rate, when the
question is one of nomenclature only, the last two functions may be taken
away and the word Soul applied to indicate the Conscience as the faculty
of discrimination only.

613. The qualities here referred to are those of Sattwa (goodness), Rajas
(passion), and Tamas (darkness). What is meant by this verse is that such
a person transcends the qualities instead of the qualities transcending
him and his acts.

614. Nilakantha takes the third line as elliptical and is for supplying
te labhante.

615. I follow the commentator in his exposition of this verse.
Anavisandhipurvakam is explained as nishkamam. Ubhayam is
prachinamaihikam cha karmam. Apriyam is equivalent to vadham. The
substance of priyam, etc., is thus given: Moksham prati tu karmanah
karanatwam duranirastam.

616. Aturam is explained as pierced by lust, wrath, etc. Asuyate is
equivalent to dhikkaroti. Janah is explained by the commentator as
parikshakah but it would be better to take it as standing for people
generally. Tasya is an instance of the genitive for the accusative. Tat
refers to nindyam karma, sarvatah means sarvashu yonishu. Janayati Janena
dadati. The object of the verse is to show that sinful acts produce fear
both here and hereafter.

617. Loka is in the locative case, the final vowel indicating to the
locative having been dropped for sandhi. Niravishan is an adverb,
equivalent to samyak-abhinivesam kurvan. Tattadeva means "those and
those" i.e., possessions, such as putradaradikam. Kusalan is
sarasaravivekanipunan. Ubhayam is explained as karma-mukhin and
sadyomuktim. Bhisma here points out the superiority of the latter kind of
Emancipation over the former; hence Vedic acts or rites must yield to
that yoga which drills the mind and the understanding and enables them to
transcend all earthly influences.

618. The soul-state is the state of purity. One falls away from it in
consequence of worldly attachments. One may recover it by yoga which aids
one in liberating oneself from those attachments.

619. The three words used here are vichara, viveka, and vitarka. They are
technical terms implying different stages of progress in yoga. The
commentator explains them at length.

620. Everything that man has is the product of either exertion or
destiny; of exertion, that is, as put forth in acts, and destiny as
dependent on the acts of a past life or the will of the gods or pure
chance. Yoga felicity is unattainable through either of these two means.

621. Sankhya is understood by the commentator as implying Vedanta-vichara.

622. This verse is a triplet. The commentator explains that Vedanta in
the second line means Sankhya. I think, this is said because of the
agreement between the Vedanta and the Sankhya in this respect
notwithstanding their difference in other respects. The object of the
verse is to say that according to the Sankhya, there is no necessity for
silent recitation of mantras. Mental meditation, without the utterance of
particular words, may lead to Brahma.

623. Both declare, as the commentator explains, that as long as one does
not succeed in beholding one's Soul, one may silently recite the Pranava
or the original word Om. When, however, one succeeds in beholding one's
Soul, then may one give up such recitation.

624. There are two paths which one in this world may follow. One is
called Pravritti dharma and the other Nrivritti dharma. The first is a
course of actions; the second of abstention from actions. The attributes
indicated in 10 and 11 belong to the first course or path. They are,
therefore, called Pravartaka yajna or Sacrifice having its origin in
Pravritti or action.

625. i.e., he should first cleanse his heart by observing the virtues
above enumerated.

626. Samadhi is that meditation in which the senses having been all
withdrawn into the mind, the mind, as explained previously, is made to
dwell on Brahma alone.

627. The end declared by Bhishma in the previous section is the success
of yoga, or freedom from decrepitude and death, or death at will, or
absorption into Brahma, or independent, existence in a beatific condition.

628. It should be noted that 'hell,' as here used, means the opposite of
Emancipation. Reciter may attain to the joys of heaven, but compared to
Emancipation, they are hell, there being the obligation of rebirth
attached to them.

629. Even this is a kind of hell, for there is re-birth attached to it.

630. Aiswvarya or the attributes of godhead are certain extraordinary
powers attained by yogins and Reciters. They are the power to become
minute or huge in shape, or go whither soever one will, etc. These are
likened to hell, because of the obligation of re-birth that attaches to
them. Nothing less than Emancipation or the absorption into the Supreme
Soul is the end that should be striven for.

631. in the Bengal texts there is a vicious line beginning with Prajna,
etc, The Bombay text omits it, making both 10 and 11 couplets, instead of
taking 11 as a triplet.

632. Na samyuktah is explained by the commentator as aviraktopi hathena
tyaktabhogah.

633. For there no forms exist to become the objects of such functions.
All is pure knowledge there, independent of those ordinary operations
that help created beings to acquire knowledge.

634. The six Angas are Siksha, Kalpa, Vyakarana, Nirukta, Chhandas,
Jyotish.

635. i.e., an insight not obtained in the ordinary way but by intuition.

636. K.P. Singha mistranslates the word sadhaye. It means 'I go', and not
'I will strive etc.' The Burdwan translator is correct.

637. Work and Abstention from work are the two courses of duty prescribed
or followed.

638. It seems that Vikrita had given away a cow. He had then made a gift
to Virupa of the merit he had won by that righteous act.

639. Picking solitary grains from the crevices in the fields after the
crops have been gathered and taken away.

640. He gave me the merit he won by giving away one cow. I wish to give
him in return the merit I have won by giving away two cows.

641. Verses 107 and 108 are rather obscure. What the king says in 107
seems to be that you two have referred your dispute to me who am a king.
I cannot shirk my duty, but am bound to judge fairly between you. I
should see that kingly duties should not, so far as I am concerned,
become futile. In 108 he says, being a king I should discharge the duties
of a king, i.e., I should judge disputes, and give, if need be, but never
take. Unfortunately, the situation is such that I am obliged to act as a
Brahmana by taking what this particular Brahmana is desirous of offering.

642. This verse also seems to be very obscure. The king's natural
inclination, it seems, prompts him to oblige the Brahmana by accepting
his gift. The ordinances about kingly duties restrain him. Hence his
condemnation of those duties. In the second line, he seems to say that he
is morally bound to accept the gift, and intends to make a gift of his
own merits in return. The result of this act, he thinks, will be to make
both courses of duty (viz., the Kshatriya, and the Brahmana's) produce
the same kind of rewards in the next world.

643. This is not Emancipation, but merely terminable felicity.

644. Attains to Emancipation or Absorption in-to the essence of Brahma.

645. These are Direct knowledge (through the senses), Revelation,
Inference, and Intuition.

646. The first six are Hunger, Thirst, Grief, Delusion, Disease, and
Death. The other sixteen are the five breaths, the ten senses, and the
mind.

647. I think, K.P. Singha misunderstands this verse. Three different ends
are spoken of. One is absorption into Brahma; the other's enjoyment of
ordinary felicity, which, of course, is terminable, and the last is the
enjoyment of that felicity which is due to a freedom from desire and
attachments; 126 speaks of this last kind of felicity.

648. In the second line saraddham is not an indeclinable; or, if it be
taken as such, the sense may still remain unaltered. What the monarch
does is to call upon the Brahmana to share with the monarch the rewards
that the monarch had won.

649. The sense seems to be that yogins attain to Brahma even here;
whereas Reciters attain to him after death.

650. The fact is, I do not know anything of Him, but still I profess to
worship him. This is false behaviour. How shall I be rescued from such
falsehood? This is what Vrihaspati says.

651. The Chhandas are the rules of Prosody as applicable to the Vedic
hymns. Jyotish is astronomy. It forms an Anga of the Vedas. Nirukta
furnishes rules for interpreting obscure passages of the Vedas, and also
gives the meanings of technical or obscure words used therein. Kalpa is
the description of religious rites. Siksha is the science of
Pronunciation as applied to Vedic hymns and mantras.

652. They who believe that happiness is not eternal and that, therefore,
they should not Pursue it, withdraw themselves from pious acts which lead
to that happiness. They seek Knowledge as the best means for avoiding all
that is transitory and changeful. They seek moksha or complete
Emancipation which has been described in the previous sections.

653. The meaning of 'hell' as applied in such passages has been explained
before.

654. This is a highly aphoristic line. I give the sense by expanding the
words. By 'acts' here is meant 'sacrifices and other religious
observances.' The intention of Vrihaspati is to enforce the Propriety of
acts, for without acts, the ends of life cannot, he maintains, be secured.

655. The sense is that one should devote oneself to acts as a sort of
preparation. Afterwards one should abandon them for obtaining the higher
end. Acts, therefore, have their use, and help one, though mediately, in
the acquisition of Brahma.

656. The mind and acts have created all things. This has been explained
in the last verse of section 190 ante. Both are good paths, for by both,
good end maybe attained, viz., the highest, by drilling the mind, as also
(mediately) by acts (as explained in verse 14 above). The fruits of
actions must be mentally abandoned if the highest end is to be attained;
i.e., acts may be gone through, but their fruits should never be coveted.

657. Nilakantha explains the grammar of the first line differently. His
view is yatha chakshurupah praneta nayako, etc. A better construction
would be yatha chaksha pranetah (bhavati) etc.

658. This verse may be said to furnish the key of the doctrine of karma
or acts and why acts are to be avoided by persons desirous of Moksha or
Emancipation. Acts have three attributes: for some are Sattwika (good),
as sacrifices undertaken for heaven, etc., some are Rajasika (of the
quality of Passion), as penances and rites accomplished from desire of
superiority and victory; and some are Tamasika (of the quality of
Darkness), as those undertaken for injuring others, notably the Atharvan
rites of Marana, Uchatana, etc.: this being the case, the Mantras,
without acts, cannot be accomplished, are necessarily subject to the same
three attributes. The same is the case with rituals prescribed. It
follows, therefore, that the mind is the chief cause of the kind of
fruits won, i.e., it is the motive that determines the fruits, viz., of
what kind it is to be. The enjoyer of the fruit, of course, is the
embodied creature.

659. There can be no doubt that Nilakantha explains this verse correctly.
It is really a cruce. The words Naro na samsthanagatah prabhuh syat must
be taken as unconnected and independent. Na samsthana gatah is before
death. Prabhuh is adhikari (jnanphale being understood). K.P. Singha
gives the sense correctly, but the Burdwan translator makes nonsense of
the words.

660. The subject of this verse as explained by the commentator, is to
inculcate the truth that the result of all acts accomplished by the body
is heaven where one in a physical state (however subtile) enjoys those
fruits. If Emancipation is to be sought, it must be attained through the
mind.

661. The sense depends upon the word acts. If acts are accomplished by
the mind, their fruits must be enjoyed by the person in a state in which
he will have a mind. Emancipation cannot be achieved by either recitation
(japa) or Dhyana (meditation), for both these are acts. Perfect
liberation from acts is necessary for that great end.

662. viz., Taste. etc.

663. Existent, line atom; non-existent, line space; existent-nonexistent,
line Maya or illusion.

664. Aswabhavam is explained by the commentator as Pramatri-twadi vihinam.

665. i.e., one sees one's own soul.

666. i.e., which, though one, divides itself into a thousand form like
the image of the moon in a quantity of agitated water.

667. The analogy consists in this: good and evil fruits, though
incompatible, dwell together; similarly, knowledge, though not material,
resides in the material body. Of course, knowledge is used here in the
sense of the mind or the understanding.

668. It is difficult to understand why the idea of lamps set on trees is
introduced here.

669. The analogy is thus explained. Fire, when fed, bursts into flames.
When not fed, it dies out, but is not destroyed, for with new fuel the
flames may be brought back. The current of the wind ceases, but does not
suffer extinction; for if it did, there would be no current again. The
same is the case with the rays of the Sun. They die in the night, to
reappear in the morning. The rivers are dried up in summer and refilled
during the rains. The body, once dissolved, appears in another form. It
will be seen that the weakness of the reasoning is due only to incorrect
notions about the objects referred to.

670. Exists in its own nature, i.e., unaffected by attributes and
qualities and accidents.

671. Some of the Bengal texts read sumahan and subuddhih in the second
line. Of course, this is incorrect. The true reading is samanah and
sabuddhih, meaning 'with mind and with understanding.' In the Bombay
edition occurs a misprint, viz., sumanah for samanah. Nilakantha cites
the correct readings.

672. The Burdwan translator misunderstands the word Linga as used in both
14 and 15. K.P. Singha also wrongly renders that word as it occurs in 15.
The commentator rightly explains that Linga has no reference to
Linga-sarira or the invisible body composed of the tanmatra of the primal
elements, but simply means the gross body. In 14, he says, Lingat
sthuladehat, Lingam tadeva dehantaram. In 15, anena Lingena Savibhutena.
Adristhah means alakshitah. A little care would have removed such
blunders.

673. The commentator cites the Gita which furnishes a parallel passage,
viz., Indriyani paranyahurindriyebhyah param manah, etc.

674. This verse seems to show that the Rishis had knowledge of
spectacles, and probably also, of microscopes. The instrument that shewed
minute objects must have been well known, otherwise some mention would
have been made of it by name. The commentator calls it upanetra.

675. By death on sleep.

676. Yugapat means simultaneous: atulyakalam means differing in point of
time in respect of occurrence: kritsnam qualifies indriyartham; Vidwan
means Sakshi; and ekah, independent and distinct. What is intended to be
said here is that when the soul, in a dream, musters together the
occurrences and objects of different times and places, when, in fact,
congruity in respect of both time and place does not apply to it, it must
be regarded to have an existence that is distinct and independent of the
senses and the body.

677. The object of this is to show that the Soul has only knowledge of
the pleasures and pains arising in consequence of Sattwa and Rajas and
Tamas and in connection with the three states of the understanding due to
the same three attributes. The Soul, however, though knowing them, does
not enjoy or suffer them. He is only the silent and inactive Witness of
everything.

678. The object of the simile is to show that as wind is a separate
entity although existing with the fire in a piece of wood, so the Soul,
though existing with the senses is distinct from them.

679. The Bengal texts read indriyanam which I adopt. The Bombay edition
reads indriyendriyam, meaning the sense of the senses, in the same way as
the Srutis declare that is the Prana of Prana, the eye of the eye, the
ear of the ear, etc., Sravanena darsanam tatha kritam is 'apprehended by
the ear,' i.e., as rendered above, 'apprehended through the aid of the
Srutis.'

680. The commentator uses the illustration of a tree. Before birth the
tree was not; and after destruction, it is not; only in the interim, it
is. Its formlessness or nothingness is manifest from these two states,
for it has been said that which did not exist in the past and will not
exist in the future cannot be regarded as existing in the present.
Tadgatah is explained by the commentator as udayastamanagatah or
taddarsinah.

681. Both the vernacular translators render the second line incorrectly.
The first line is elliptical, and would be complete by supplying asannam
pasyanti. The paraphrase of the second line is Pratyayannam Jneyam
Jnanabhisamhitam(prati)ninisante. Jneyam is explained by the commentator
as prapancham. Jnanabhisamhitam means that which is known by the name of
Knowledge, i.e., Brahma, which has many similar names some of which the
commentator quotes such as Satyam (truth), Jananam (knowledge), Anantam
(infinite), Vijnanam (true knowledge), Anandam (joy or happiness).

682. Tamas is another name for Rahu. The first line, therefore, refers to
the manner in which an eclipse occurs. There is no absolute necessity,
however, for taking it as an allusion to the eclipse. The meaning may be
more general. Every day, during the lighted fortnight, the moon gains in
appearance, as, indeed, every day, during the dark fortnight, it loses in
appearance. It may, therefore, be said that darkness approaches it or
leaves it for eating it away or discovering it more and more. The actual
process of covering and discovering cannot be noticed. This circumstance
may be taken as furnishing the simile. In verse 21, similarly, tamas is
capable of a wider meaning. In 22, the word Rahu is used. It should be
explained, however, that Rahu is no imaginary monster as the Puranas
describe but the descending node of the moon, i.e., a portion of space in
and about the lunar orbit.

683. This is a very difficult verse and the distinction involved in it
are difficult to catch. Of course, I follow the commentator in rendering
it. What is said here is that in a dream, Vyakta (manifest body) lies
inactive, while the Chetanam (the subtile form) walks forth. In the state
called Sushupti (deep slumber which is like death) the indriyasamyuktam
(the subtile form) is abandoned, and Jnanam (the Understanding), detached
from the former, remains. After this manner, abhava (non-existence, i.e.,
Emancipation) results from destruction of bhavah or existence as subject
to its known conditions of dependence on time, manner of apprehension,
etc., for Emancipation is absorption into the Supreme Soul which is
independent of all the said conditions. The commentator explains that
these observations become necessary to show that Emancipation is
possible. In the previous section the speaker drew repeated illustrations
for showing that the soul, to be manifest, depended on the body. The
hearer is, therefore, cautioned against the impression that the soul's
dependence on the body is of such an indissoluble kind that it is
incapable of detachment from the body, which of course, is necessary for
Emancipation or absorption into the Supreme Soul.

684. Caswasasya is an instance of Bhavapradhananirdesa, i.e., of a
reference to the principal attribute connected by it.

685. Indriaih rupyante or nirupyante, hence Indriyarupani.

686. The objects to be abandoned are those which the senses apprehend and
those which belong to primordial matter. Those last, as distinguished
from the former, are, of course, all the linga or subtile forms or
existents which are made up of the tanmatras of the grosser elements.

687. Or, regains his real nature.

688. I adopt the Bombay reading aptavan instead of the Bengal reading
atmavit. Pravrittam Dharmam, as explained previously, is that Dharma or
practice in which there is pravritti and not nivritti or abstention.

689. The sense is this: by abstaining from the objects of the senses one
may conquer one's desire for them. But one does not succeed by that
method alone in totally freeing oneself from the very principle of
desire. It is not till one succeeds in beholding one's soul that one's
principle of desire itself becomes suppressed.

690. The separate existence of an objective world is denied in the first
clause here. All objects of the senses are said here to have only a
subjective existence; hence the possibility of their being withdrawn into
the mind. The latest definition of matter, in European philosophy, is
that it is a permanent possibility of sensations.

691. Te is explained by the commentator as Brahmabhigatah. K.P. Singha
wrongly renders the last foot of the second line. The Burdwan version is
correct.

692. Te in the first line is equal to tava.

693. I follow the commentator in so far as he is intelligible. It is
evident that the words Jnanam and Jneyam are used in the original not
consistently throughout.

694. The meaning seems to be this: ordinary men regard all external
objects as possessing an independent existence, and their attributes also
as things different from the substances which own them. The first step to
attain to is the conviction that attributes and substances are the same,
or that the attributes are the substances. This accords with the European
Idealism. The next stage, of course, is to annihilate the attributes
themselves by contemplation. The result of this is the attainment of
Brahma.

695. Antaratmanudarsini is explained by the commentator as "that which
has the Antaratman for its anudarsin or witness. The Burdwan translator
is incorrect in rendering the second line.

696. The first 'knowledge' refers to the perception of the true
connection between the Soul and the not-Soul. 'Fruits' mean the physical
forms that are gained in new births. The destruction of the understanding
takes place when the senses and the mind are withdrawn into it all of
them, united together, are directed towards the Soul. Jneyapratishthitam
Jnanam means, of course, knowledge of Brahma.

697. The commentator explains that sorrow arises from the relation of the
knower and the known. All things that depend upon that relation are
transitory. They can form no part of What is eternal and what transcends
that relation.

698. I take the obvious meaning, instead of the learned explanation
offered by Nilakantha.

699. The very Yogins, if led away by the desire of acquiring
extraordinary powers and the beatitude of the highest heaven do not
behold the Supreme.

700. Gunam, literally, attributes; hence objects possessed of attributes.

701. That which is called the external world has no objective existence.
It is purely subjective. Hence, it is the mind that sees and hears and
touches the mind itself.

702. This verse is a cruce. There can be no doubt that Nilakantha's
explanation is correct. Only, as regards budhyavara I am disposed to
differ from him very slightly. The grammar of the first line is this;
'Gunadane manah sada budhiyaraya; viprayoge cha tesham budhyavaraya.' Now
'Gunadana' means the 'adana' (destruction) of 'guna'. (This root da means
to cut). What is meant by the destruction of 'guna' or attribute or
earthly objects is merging them in the buddhi by yoga; in other words, a
withdrawal of the senses into the mind, and the senses and the mind into
the understanding. "Viprayoga cha tesham" means 'in their separation,'
i.e., when these objects are believed to be real and as existing
independently of the mind. The result of this would be the acquisition of
'budhyavara,' implying the acquisition of those very objects. In the case
of yogins, whose minds may be in such a frame, the powers called
'asiswaryya' are acquired. There is no especial necessity, however, for
taking the case of yogins.

703. What is said here is that Happiness and Sorrow have an end, though
it may not be seen, and the Soul will surely come to its final resting
place. This accords with the doctrine of infinite spiritual improvement.

704. Rishavam sarvattwam literally means 'the bull of Sattwatas'.
Ordinarily, it is an appellation of Krishna, the prince of the Sattwatas
or Yadavas. Here, however, the word is used to signify persons prizing
the attribute of Goodness; hence righteous persons.

705. Prajapati literally means 'lord of creatures.' It is a name applied
to those sons of Brahman who begat children.

706. Samavartin is another name for Yama the punisher of the wicked.

707. Nirapekshan is explained by Nilakantha as nirayameva ikshante tan,
i.e., those who have their gaze directed towards hell alone. The Burdwan
translator takes it as indicative of houseless or nomadic habits, upon
what authority, it is not plain.

708. K.P. Singha takes Naravara as the name of a tribe. Of course, it is
a careless blunder.

709. I think K.P. Singha misunderstands this verse. All the texts agree
in reading it in the same way. To take it, therefore, as implying that
the sinful races, by warring with one another, suffered destruction is
doing violence to the word Rajanath. There can be no doubt that
Sandhyakala means the period of junction between the two ages (Treta and
Dwapara). It is called terrible. It was at this time that, that dreadful
famine occurred which compelled the royal sage Viswamitra to subsist on a
canine haunch. Vide Ante.

710. The correct reading is Mahatmana (instrumental) implying Krishna.
The Bengal reading Mahatmavan is vicious. K.P. Singha has rendered the
verse correctly. The Burdwan translator, with Nilakantha's note before
him (for he uses the very words of the commentator), adheres to the
vicious reading and mistranslates the verse.

711. This verse evidently shows that there was dispute about Krishna's
supremacy, as Professor Weber guesses The Krishna-cult was at first
confined among a small minority, Sisupala's and Jarasandha's
unwillingness to admit the divinity of Krishna distinctly points to this.

712. This is certainly a very fanciful etymology of the word Sanatana
which ordinarily implies eternal.

713. Atma Atmanah is explained by Nilakantha as jivasya paramarthikam
swarupam.

714. Swamatmanam is Pratyathatmyam.

715. The sense is that when all men are equal in respect of their
material cause, why are such differences in the srutis and the smritis
about the duties of men?

716. The meaning seems to be this: in the beginning of every celestial
yuga, i.e., when the Supreme Being awaking from sleep desires to create
creatures anew, an creatures or beings start again into life. With such
starting of every being, the rules that regulate their relations and acts
also spring up, for without a knowledge of those rules, the new creation
will soon be a chaos and come to an end. Thus when man and woman start
into life, they do not eat each other but combine to perpetuate the
species. With the increase of the human species, again, a knowledge
springs up in every breast of the duties of righteousness and of the
diverse other practices, all of which help to regulate the new creation
till the Creator himself, at the end of the yuga, once more withdraws
everything into himself.

717. i.e., the body.

718. What is meant seems to be this: there can be no river without water.
A river cannot exist without water. When a river is mentioned, water is
implied. The connection between a river and water is not an accident but
a necessary one. The same may be said of the sun and its rays. After the
same manner, the connection between the Soul and the body is a necessary
one and not an accident. The Soul cannot exist without a body. Of course,
the ordinary case only is referred to here, for, by yoga, one can
dissociate the Soul from the body and incorporate it with Brahma.

719. The mind his no existence except as it exists in the Soul. The
commentator uses the illustration of the second moon seen by the eye in
water, etc., for explaining the nature of the Mind. It has no real
existence as dissociated from the Soul.

720. Swabhavahetuja bhavah is explained by the commentator as the
virtuous and vicious propensities. (Swabhava purvasamskara; sa eva
heturyesham karmanam layah bhavah). 'All else,' of course, means Avidya
or Maya, which flows directly from Brahma without being dependent on past
acts. The meaning, then, is this: as soon as the Soul takes a new form or
body, all the propensities and inclinations, as dependent on its past
acts, take possession of it, Avidya or Maya also takes possession of it.

721. Both the vernacular translators have wrongly rendered this verse,
notwithstanding the help they have derived from Nilakantha's gloss. The
fact is, the gloss itself sometimes requires a gloss. Verses 3 and 4 and
connected with each other. In verse, 3, the speaker mentions two
analogies viz., first, that of iron, which is inanimate, following the
loadstone, and, second, of Swabhavahetuja bhavah (meaning, as already
explained, all such consequences as are born of the acts of previous
lives), as also anyadapi, i.e., all else of a similar nature, meaning, of
course, the consequences of 'Avidya' or 'Maya' which flow directly from
Brahma instead of former acts. In verse 4, reference is again made to
avyaktajabhavah, meaning propensities and possessions born of 'Avidya' or
'Maya'. This is only a repetition, in another form, of what has already
been stated in the second line of verse 3. The commentator explains this
very clearly in the opening words of his gloss. After this comes the
reference to the higher propensities and aspirations that are in the
Soul. The grammar of the line is this: Tadvat Kartuh karanalakshanah
(bhavah) karanat abhisanghathah. The plain meaning, of course, is that
like all the darker and indifferent propensities and possessions that
come to the Soul in its new life, born of the acts of past lives, all the
higher aspirations also of the Soul come to it from Brahma direct. The
word karana is used in both instances for Brahma as the Supreme Cause of
everything.

722. The sense is this: In the beginning there was nothing save the
Chit-Soul. Existent objects exist only because of Ignorance having
defiled the Soul. Their connection again with the Soul is not absolute
and necessary, That connection may be destroyed without the Soul losing
anything. What is intended to be conveyed by this verse is that at first,
i.e., before the creation, there was nothing, except jiva or the Soul
with Knowledge alone for its indicating attribute. The things mentioned,
viz., earth, etc., were not. Nor do they inhere to jiva with even
Ignorance or Delusion for its indicating attribute, i.e., to the born,
Soul. The born Soul may seem to manifest all those attributes, but it is
really independent of or separate from them. Their connection with the
Soul, as already said, is neither absolute nor eternal. In the next
verse, the speaker explains the nature of those manifestations.

723. The connection between earth, etc., with the Soul has before been
said to be neither absolute nor eternal. Whence then that connection? In
6, it is said that all the apprehensions of the Soul with regard to
earth, etc., are due to Ignorance or Delusion flowing directly from
Brahma and assailing it thereafter. The apprehension of the Soul that it
is a man or an animal, that it has a body, that it is acting, etc., are
to borrow the commentator's illustration, just like that of one's being a
king in a dream who is not, however, really a king, or of one's being a
child who is not, however, really a child. Being eternal or without
beginning its first existence under the influence of Delusion is
untraceable. As long, again, as it has Knowledge alone for its attribute,
it remains indestructible, i.e., free from the mutations of existence. It
occurs in every creature, i.e., in man and beast.

724. The sense seems to be this: In consequence of desires the Soul
manifests itself in some form of existence. In that state it acts. Those
acts again lead to desires anew, which, in their turn, bring on new forms
or states of existence. The circle of existence or life thus goes on,
without beginning and without end.

725. The Cause is ignorance. The Effect is the body and the senses of a
particular form of existence. When the creature, in consequence of this
union, engages in acts, these latter become causes for new states of
existence.

726. The object of this verse is to reiterate the doctrine that the
possession of the body and the senses, etc., does not after the state of
the Soul. The Soul is really unattached to these though it may apparently
exist in a state of union with them, like the wind, which existing in a
state of apparent union with the dust it bears away is even at such times
pure by itself and as a substance, exists separately.

727. The Vedas contain declarations of both kinds, ix., they urge to
action as also to abstention from action. The former is necessary as a
stepping stone to the latter. Such men are rare as understand the
declarations of the Vedas in this way and as conform by their conduct to
those declarations thus. What is seen, on the other hand, is that some
betake themselves to acts and some to abstention from acts. The second
line of the verse has been expanded a little in the translation,
following Nilakantha's gloss.

728. Deha-yapanam means destruction of the connection the body has with
the soul. In the second line, the performance of acts is prescribed only
as a preparation, for act contribute to purity of the Soul. Acts should
not, the speaker says, be performed from desire of fruit, viz., heaven,
by one desirous of Emancipation. K.P. Singha omits the first line of the
verse, but gives the sense of the second line correctly. The Burdwan
translator mis-understands the gloss he quotes and makes nonsense of the
verse.

729. Vipakram is explained by Nilakantha as pakahinam; and
apakvakashayakhyam as apakva-kashaye pumsi akhya upadesah yasya lam etc.

730. Anuplavan is anusaran; akramya means upamridya.

731. Vijnana here means the loss or absence of knowledge.

732. Yathartham, i.e., for the true objects of life, viz., for acting
righteously and accomplishing emancipation.

733. At first there was only jiva or the Soul having knowledge alone for
its attribute. When it became clothed with Ignorance, the universe sprang
up around it. Consciousness is due to that union of the Soul with
Ignorance. Hence, all things rest on Consciousness, and Consciousness is
the root of all sorrow.

734. The sense of this verse seems to be this: if all things rest on
Consciousness which is an attribute of Ignorance or Delusion, why then
this uniformity instead of the irregularity that characterises all
perceptions in dreams? The answer is that the uniformity is the result of
Past acts, of acts which are due to Consciousness. These produce
uniformity of perceptions even as time, subject to its own laws, produces
the phenomena of the seasons with uniformity.

735. I have expanded the last line for bringing out the meaning of the
word nasyati clearly. Of course, I follow Nilakantha's explanation of the
simile.

736. In the Srutis it is said that Brahma has two attributes, Vidya
(Knowledge), and Avidya (Ignorance) with Maya (delusion). it is in
consequence of this Maya that chit-souls or jivas become attached to
worldly things. It is in consequence of this Maya that persons, even when
they understand that all is nought, cannot totally dissociate themselves
from them.

737. Mana is explained by the commentator as worship of one's own self;
Darpa is freedom from all restraints; and Ahankara is a complete
disregard of others and centering all thoughts on ones own self. Here
Ahankara is not Consciousness.

738. Kritalakshanah is explained by the Commentator as Kritaswikarah.

739. The force of the simile lies in this: Prakriti binds Kshetrajna or
the Soul and obliges it to take birth, etc. Women are Prakriti, men are
Souls. As the Soul should seek to avoid the contact of Prakriti and
strive for emancipation, even so should men seek to avoid women. It
should be added that women, in almost all the dialects of India derived
from Sanskrit, are commonly called Prakriti or symbols of Prakriti, thus
illustrating the extraordinary popularity of the philosophical doctrine
about Prakriti and Purusha.

740. Kritya is mantra-power or the efficacy of Atharvan rites. What is
said here is that women are as frightful as Atharvan rites which can
bring destruction upon even unseen foes. Rajasi antarhitah means that
they are sunk so completely in that attribute as to become invisible,
i.e., completely enveloped by that attribute.

741. The sense is this: parasitical vermin spring from sweat and other
filth emitted by the body. Children spring from the vital seed. In the
former case, it is Swabhava (nature) that supplies the active energy. In
the latter, the undying influence of previous acts and propensities
supply the active force. One's offspring, therefore, are like parasitical
vermin on one's body. Wisdom should teach disregard or indifference for
either.

742. This is a repetition of what has been asserted in various forms
before. Rajas (passion) is the cause of Pravritti or propensity for acts.
Sattwa (goodness) is enlightenment or the higher aspirations that lead to
Brahma. Both rest on Tamas (Darkness), the first immediately, the last
mediately. Chit or Jiva is pure Knowledge. When overtaken by Tamas or
Avyakta, it becomes clothed with that existence which is called life or
which we realise in the world, the conditions of that life being
Consciousness and Intelligence.

743. The Chit or Soul is all-Knowledge. When overspread with Ignorance or
Darkness, it becomes manifested by Intelligence and Consciousness, i.e.,
assumes a form or body. Knowledge overspread by Darkness, therefore, or
Knowledge with the attributes of Intelligence and Consciousness, is the
cause of Chit or soul or Jiva assuming a body. Such knowledge, therefore,
is called the seed of the body. Then, again, the tadvijam (the second
expression), i.e., the foundation on which knowledge overspread by
ignorance (or knowledge with the attributes of intelligence and
consciousness) rests, is, of course, pure Knowledge or chit or jiva or
Soul as it existed before life. It is only another form of repeating a
statement made several times before. Both the vernacular translators have
misunderstood the last half of the second line.

744. The meaning, of course, is that while in the mother's womb, the Soul
remembers the acts of past lives, and those acts influence and determine
the growth of its senses as also the character it will display in its new
life.

745. I do not follow Nilakantha in his grammatical exposition of the
second line. That exposition seems to be very far-fetched. Besides
tebhyah tyagat for tesham tyagat is no violence to grammar, the use of
the ablative in this sense not being infrequent in these writings.

746. Women have before (vide verse 9 of this section) been said to be the
embodiment of the senses and as antarhitah in Rajas or Passion. The
senses, therefore, are, it is concluded here, originated in Rajas. By the
destruction, again, of Rajas, they may be destroyed. What is wanted,
therefore, is the conquest of Rajas or Passion. This may be effected with
the aid of the eye whose vision has been sharpened by scriptural
knowledge.

747. After indriyartham, as explained by the commentator, prapyapi is
understood. There are two classes of indriyas, viz., those of knowledge
and those for the performance of acts. Escapes the obligation of rebirth,
i.e., attains to Emancipation.

748. Arthasamanyam is explained by Nilakantha as Phalasamyam Mokshakhyam
niratisayam. The Burdwan translator, while using the very words of the
commentator, mistranslates this verse: The speaker desires to show the
difference between the religion of Pravritti or acts and that of Nivritti
or abstention from acts. Those that follow the former cannot attain to
Emancipation. What they gain are certain good qualities mentioned in the
next verse, which, however, are equally gained by the followers of the
religion of Nivritti.

749. The vow of Krichcchra consists of certain fasts. Pass three days in
water, i.e., stand in tank or stream with water up to the chin.

750. The three Riks begin with Ritancha, Satyancha etc. Every Brahmana
who knows his morning and evening prayers knows these three Riks well.

751. "With the aid of the mind" means yoga Dehakarma means one whose acts
are undertaken only for the purpose of sustaining the body, i.e., one who
does no act that is not strictly necessary for supporting life; hence, as
the commentator explains, one who is free from all propensities leading
to external objects. Manovaham Pranan nudan, i.e., bringing to sending
the vital breaths to the duct called Manovaha or Sushumna. Though a
physical act, its accomplishment becomes possible only by a long course
of penances consisting in the withdrawal of the mind from external
objects. "Reducing the (three) attributes to a state of uniformity," as
explained by the commentator, means arriving at Nirvikalpa, i.e., at that
state of knowledge which is independent of the senses.

752. The Knowledge here spoken of is that knowledge which is independent
of the senses. What the speaker says is that such Knowledge is no myth
but is sure to arise. When it arises, its possessor comes to know that
the external world, etc., is only the mind transformed, like the sights
seen and sounds heard and thoughts cherished in a dream. In the second
line the results of that knowledge are declared. The mind of a Mahatma is
mantra-siddha, i.e., has won success by the meditation of the initial
mantra, or om; it is nitya, i.e., eternal, meaning probably that though
the result of Maya or Avidya, it is no longer subject to rebirth; it is
virajas, i.e., free from desire and passion, and lastly it is Jyotishmat
or luminous, meaning Omniscient and Omnipotent. The commentator cites a
passage from Vasishtha's treatise on yoga which declares the same results
as consequent on the attainment of Knowledge. It is, of course, implied
that in attaining to such a state, the mind as mind must be destroyed or
merged into the Soul and the Soul, with knowledge only for its attribute,
must exist. In the previous verse emancipation after death has been
spoken of. In this jivan-mukti or emancipation in life is referred to.

753. "Freeing oneself from the attributes of Passion and Darkness", i.e.,
by practising the religion of abstention from acts.

754. Adatte from da meaning to cut or destroy. Manasam volam as explained
by the commentator, is sankalpam, i.e., desires or purposes. The man of
ripe understanding, by doing this, attains to that knowledge which is not
subject to decay with age. Hence, such knowledge is superior to knowledge
acquired in the ordinary way.

755. Compassion may sometimes lead to excess of attachment, as in the
case of Bharata towards his little deer. The universe is the result of
acts because acts determine the character of the life the soul assumes.
In the case of Bharata, he was obliged to take birth as a deer in his
next life in consequence of all his thoughts in the previous life having
been centred on a deer.

756. K.P. Singha wrongly translates this verse. Tat should be supplied
before asnute; there is redundant va in the first line. The Burdwan
translator renders it correctly.

757. The buddhi here referred to is intelligence cleansed by scriptures.
Samahitam manak is, as explained by the commentator, mind freed from
anger and malice, etc., i.e., properly trained.

758. One should not covet, etc., like kingdoms and thrones in the case of
ordinary men. "Non-existent objects," such as sons and wives that are
dead or that are unborn or unwed.

759. Samsara, as explained by the commentator, means both this and the
other world. It is bound in speech in this sense, viz., that whatever is
spoken is never destroyed and affects permanently both the speaker and
the listener, so that not only in one life, but in the infinite course of
lives, the speaker will be affected for good or for evil by the words
that escape his lips. This fully accords with the discovery of modern
science, so eloquently and poetically enunciated by Babbage, of the
indestructibility of force or energy when once applied. How appalling is
the sanction (which is not a myth) under which evil speaking is forbidden.

760. Such self-disclosure destroys the effects of those acts and prevents
their recurrence.

761. Robbers laden with booty are always in danger of seizure. Even so
unintelligent men bearing the burdens of life are always liable to
destruction.

762. Nishpraiharena means Niruddhena as explained by the commentator.

763. I adopt the reading prakasela and the interpretation that Nilakantha
puts upon it.

764. K.P. Singha translates these words very carelessly. The Burdwan
translator, by following the commentator closely, has produced a correct
version. Kulmasha means ripe grains or seeds of the Phaselous radiatus.
Pinyaka is the cake of mustard seed or sesamum after the oil has been
pressed out. Yavaka means unripe barley, or, as the commentator explains,
raw barley powdered and boiled in hot water.

765. What is meant by the first line of the verse is this. The Soul had,
before the creation, only Knowledge for its attribute. When Ignorance or
Delusion, proceeding from Supreme Brahma, took possession of it, the Soul
became an ordinary creature, i.e., consciousness, mind, etc., resulted.
This Ignorance, therefore, established itself upon Knowledge and
transformed the original character of the Soul. What is stated in the
second line is that ordinary knowledge which follows the lead of the
understanding is affected by ignorance, the result of which is that the
Soul takes those things that really spring from itself to be things
different from itself and possessing an independent existence.

766. The correct reading, I apprehend, is upagatasprihah and not
apagatasprihah. Nilakantha is silent. All that he says is that the first
verse has reference to 'yogins,' the second to yogins and 'non-yogins'
alike. Both the vernacular translators adhere to apagatasprihah.

767. I expand verse 8 a little for giving its meaning more clearly than a
literal version would yield. All the impressions, it is said here, in
dreams, are due either to the impressions of this life or those received
by, the mind in the countless lives through which it has passed. All
those impressions, again, are well-known to the Soul though memory may
not retain them. Their reappearance in dreams is due to the action of the
Soul which calls them up from the obscurity in which they are concealed.
Avisena's theory of nothing being ever lost that is once acquired by the
mind and the recollection of a past impression being, due to a sudden
irradiation of the divine light, was, it seems, borrowed from Hindu
philosophy.

768. The sense is this: a particular attribute among the three, viz.,
Goodness or Passion or Darkness, is brought to the mind by the influence
of past acts of either this or any previous life. That attribute
immediately affects the mind in a definite way. The result of this is
that the elements in their subtile forms actually produce the images that
correspond with or appertain to the affecting attribute and the manner in
which it affects the mind.

769. Nothing less than yoga can discard or destroy them, for they really
spring from desires generated by past acts.

770. The Bombay reading Manohrishyan is better.

771. Both the external and the internal worlds are due to Consciousness,
which, in its turn, arises from delusion affecting the Soul. That which
is called the Mind is only a product of the Soul. The world both external
and internal, is only the result of Mind as explained in previous
sections. Hence the Mind exists in all things. What is meant by all
things existing in the Soul is that the Soul is omniscient and he who
succeeds in knowing the Soul wins omniscience.

772. The body is called the door of dreams because the body is the result
of past acts, and dreams cannot take place till the Soul, through past
acts, becomes encased in a body. What is meant by the body disappearing
in the mind is that in dreamless slumber the mind Mo longer retains any
apprehension of the body. The body being thus lost in the mind, the mind
(with the body lost in it) enters the Soul, or becomes withdrawn into it.
Nidarsanam is explained as Nischitadarsanam Sakshirupam. The sense of the
verse is that in dreamless slumber the senses are withdrawn into the
mind; the mind becomes withdrawn into the Soul. It is the Soul alone that
then lives in its state of original purity, consciousness and all things
which proceed from it disappearing at the time.

773. i.e., the mind becoming pure, he gains omniscience and omnipotence.

774. The Burdwan translator, using the very words of Nilakantha, jumbles
them wrongly together and makes utter nonsense of both the original and
the gloss.

775. Brahma cannot, as the commentator properly explains, be seized like
a creature by the horns. All that one can do is to explain its nature by
reason and analogy. It can be comprehended only in the way indicated,
i.e., by Pratyahara.

776. The commentator thinks that the Rishi alluded to in this verse is
Narayana, the companion and friend of Nara, both of whom had their
retreat on the heights of Vadari where Vyasa afterwards settled himself.
Tattwa here does not, the commentator thinks, mean a topic of discourse
but that which exists in original purity and does not take its colour or
form from the mind. Anaropitam rupam yasya tat.

777. The religion of Pravritti consists of acts. It cannot liberate one
from rebirth. The whole chain of existences, being the result of acts,
rests upon the religion of Pravritti. The religion of Nivritti, on the
other hand, or abstention from acts, leads to Emancipation or Brahma.

778. Nidarsarkah is explained by the commentator as equivalent to
drashtum ichcchan.

779. Avyakta or Unmanifest is Prakriti or primordial matter both gross
and subtile. That which transcends both Prakriti and Purusha is, of
course the Supreme Soul or Brahma. Visesham, is explained by the
commentator as 'distinguished from everything else by its attributes.'

780. i.e., as the commentator explains, Purusha is non-creating and
transcends the three attributes.

781. Asamhatau is explained by the commentator as atyantaviviktau.
Purushau implies the two Purushas, i.e., the 'Chit-Soul' and the Supreme
Soul.

782. The four topics are these: the points of resemblance between
Prakriti and Purusha, the points of difference between them: the points
of resemblance between Purusha and Iswara; and the points of difference
between them. The four considerations that cover these topics are absence
of beginning and end, existence as chit and in animation, distinction
from all other things, and the notion of activity.

783. Yoginastam prapasyanti bhagavantam santanam--even this is what
people always say to yoga and yogins.

784. The commentator in a long note explains that what is really implied
by this verse is that one should betake oneself to some sacred spot such
as Kasi for casting off one's life there. Death at Kasi is sure to lead
to Emancipation, for the theory is that Siva himself becomes the
instructor and leads one to that high end.

785. When divested of Rajas', i.e., freed from the senses and the
propensities derived from their indulgence.

786. Adehat is explained by the commentator as Dehapatat. Dehantat
applies to the destruction of all the three bodies. By the destruction
(after death) of the gross body is meant escape from the obligation of
rebirth. The karana body is a subtiler form of existence than the
Linga-sarira: it is, of course, existence it; Prakriti as mentioned in
verso 21.

787. Paropratyasarge means on the rise of a knowledge of Brahma. Niyati
is Necessity, in consequence of which jiva goes through an endless wheel
of existences; Bhavantaprabhavaprajna is
bhavanamanta-prabhavayorevaprajna yesham. The object of the verse is to
show that such mistaken persons as take the body, the senses, etc., and
all which are not-Self, to be Self, are always taken up with the idea
that things die and are born, but that there is nothing like emancipation
or a complete escape from rebirth.

788. 'By the aid of patience' is explained by the commentator as without
leaving their seats and changing the yoga attitude, etc. 'Withdrawing
themselves from the world of senses' means attaining to a state that is
perfectly independent of the senses and, therefore, of all external
objects. 'Adore the senses in consequence of their subtility,' as
explained by the commentator, is thinking of Prana and the Indriyas as
Self or Soul. I do not understand how this amounts to the statement that
such yogins attain to Brahma.

789. 'Proceeding according to (the stages indicated in) the scriptures'.
alludes to the well-known verses in the Gita, beginning with Indriyebhyah
parahyartha, etc. The several stages, as mentioned in those verses, are
as follows: Superior to the senses are their objects. Superior to the
objects is the mind. Superior to the mind is the understanding. Superior
to the understanding is the Soul. Superior to the Soul is the Unmanifest.
Superior to the Unmanifest is Purusha (Brahma). There is nothing above
Purusha. Dehantam is explained as that which is superior to Avyakta or
Unmanifest, hence Brahma or Purusha.

790. A flash of lightning repeatedly realised becomes a mass of blazing
light. Perhaps this is intended by the speaker.

791. In the Bengal texts, verse 28 is a triplet. In the second line the
correct reading is Dehantam.

792. Mara, Prakriti, and Purusha, or Effects, their material Cause, and
the Supreme Soul.

793. Nanapashandavashinah is another reading which is noticed by the
commentator. It is explained as 'censurers of diverse sects of
Lokayatikas.'

794. Panchasrotas implies the mind which is said to have five currents.

795. These are the annamaya, the pranamaya, the manomaya, the
vijnanamaya, and the anandamaya. For particulars, vide Wilson's Dict.

796. The verb used is nyavedayat, literally, 'represented,' i.e.,
'started' for discourse, or enquired into. The Burdwan translator renders
it 'exposed' or 'promulgated,' which, I think, is incorrect.

797. The Burdwan translator makes a ridiculous blunder by supposing that
Asuri obtained this knowledge in consequence of the questions of his
disciple. The fact is, samprishtah, as correctly explained the
commentator, means samyak prishta prasno yasya. K.P. Singha avoids the
error.

798. Kutumvini means at matron or the wife of a house-holder.

799. Either Markandeya or Sanatkumara, according to the commentator.

800. I slightly expand Sarvanirvedam according to the explanation given
by Nilakantha. The Sankhya doctrine proceeds upon the hypothesis that all
states of life imply sorrow. To find a remedy for this, i.e., to
permanently escape all sorrow, is the end of that philosophy.

801. These are the characteristics of that Delusion under which man takes
birth in this world and goes on living till he can permanently conquer
all sorrow.

802. The construction of the first foot is Atmano mrityuh Anatma, meaning
the Soul's death (or that which is called death) is the Soul's
extinction. Verse 24 recites the opinion of the Sceptics, not that of the
speaker. K.P. Singha mistranslates the verse. The Burdwan translator
renders it correctly.

803. This and all the following verses are statements of the sceptic's
arguments.

804. Verse 29 is highly terse. The words are grammatically unconnected
with one another. Only a few substantives have been used. These represent
the heads of the different arguments urged by sceptics for showing the
non-existence of anything besides the body which is seen and felt. I
have, of course, followed the commentator in his elaboration of the sense
of the verse. There can be no doubt that the commentator is right.

805. Some idea may be formed by the English reader of the extreme
terseness of these verses by attending to the elaborations contained
within the parentheses above. The exigencies of English grammar as also
of perspicuity have obliged me to use, even in the portions unenclosed,
more words than what occur in the original Sanskrit. All these verses are
cruces intended to stagger Ganesa.

806. Both the vernacular translators have rendered this verse wrongly.
This fact is, without clearly understanding either the text or the gloss,
they have used bits of the gloss without being able to convey any
intelligible idea. The gloss sometimes requires gloss to make it
intelligible. The commentator says that the theory of rebirth mentioned
in verse 34 is that Of the Sugatas or Buddhists. That theory is refuted
inverse 35. The objection to the Buddhistic theory is that mere ignorance
and karma cannot explain rebirth. There must be an indestructible Soul.
This the Buddhists do not allow, for they believe that Nirvana or
annihilation is possible. The argument, as sketched, proceeds in this
way: the being that is the result of the rebirth is apparently a
different being. What right have we to assert its identity with the being
that existed before? Ignorance and karma cannot _create_ a Soul though
they may affect the surroundings of the Soul in its new birth. The
objections to the Buddhistic theory became clear in the verses that
follow.

807. The sense is this: it is never seen in the world that the acts of
one person affect for good or for evil another person. If Chaitra exposes
himself to the night air, Maitra never catches cold for it. This direct
evidence should settle the controversy about the unseen, viz., whether
the acts of one in a previous life can affect another in a subsequent
life if there be no identity between the two beings in two lives.

808. It is needless to say that I have considerably elaborated the second
line of the verse, as a literal rendering would have been entirely
unintelligible. For example's sake I give that rendering; "That which is
separate Consciousness is also different. That from which it is, does not
recommend self."

809. If (as has already been said) the second Consciousness be the
resulting effect of the loss or destruction itself of the previous
Consciousness, then destruction is not annihilation, and, necessarily,
after Nirvana has been once attained, there may be a new Consciousness or
new birth, and, thus, after having again attained to Nirvana the same
result may follow. The Buddhistic Nirvana, therefore, cannot lead to that
final Emancipation which is indicated into the Brahmanical scriptures.

810. The Buddhists then, according to this argument, are not at all
benefited by asserting the existence of a permanent Soul unto which each
repeated Consciousness may inhere. The Soul, according to the Brahmanical
scriptures, has no attributes or possessions. It is eternal, immutable,
and independent of all attributes. The affirmance of attributes with
respect to the Soul directly leads to the inference of its
destructibility, and hence the assertion of its permanency or
indestructibility under such conditions is a contradiction in terms,
according to what is urged in this verse.

811. The commentator explains that the object of this verse is to point
out that the senses, when destroyed, merge into their productive causes
or the substances of which they are attributes. Of course, those causes
or substances are the elements or primordial matter. This leads to the
inference that though attributes may meet with destruction, yet the
substances (of which they are attributes) may remain intact. This may
save the Buddhist doctrine, for the Soul, being permanent and owing
consciousness, etc., for its attributes, may outlive, like primordial
matter, the destruction of its attributes. But the speaker urges that
this doctrine is not philosophical and the analogy will not hold.
Substance is conjunction of attributes. The attributes being destroyed,
the substance also is destroyed. In European philosophy too, matter, as
an unknown essence to which extension, divisibility, etc., inhere, is no
longer believed in or considered as scientific.

812. Here the speaker attacks the orthodox Brahmanical doctrine of the
character of the Soul.

813. Possibly because they art based on Revelation.

814. The first five are the effects of intelligence; the vital breaths,
of wind; and the juices and humours, of stomachic heat.

815. Intelligence is called avyaya because it leads to Emancipation which
is such. It is also called mahat because of its power to lead to Brahma
which is mahat. Tattwanischaya is called the seed of Emancipation because
it leads to Emancipation.

816. That path consists of yoga.

817. By casting off the mind one casts off the five organs of action. By
casting off the understanding, one casts off the organs of knowledge with
the mind.

818. i.e., in each of these operations three causes must exist together.

819. The inference is that the functions being destroyed, the organs are
destroyed, and the mind also is destroyed, or, the mind being destroyed,
all are destroyed.

820. The commentator correctly explains that na in nanuparyeta is the
nom. sing. of nri (man), meaning here, of course, the dreamer.
Nilakantha's ingenuity is certainly highly commendable.

821. Uparamam is yugapadbhavasya uchcchedam or extinction of the state of
association of the Soul with the understanding, the mind, and the senses.
This dissociation of the Soul from the understanding, etc., is, of
course, Emancipation. Emancipation, however, being eternal, the temporary
dissociation of the soul from the understanding, etc., which is the
consequence of dreamless sleep, is the result of Tamas or Darkness. That
dissociation is certainly a kind of felicity, but then it differs from
the felicity of Emancipation, which is everlasting, and which I is not
experienced in the gross body.

822. In this verse the speaker points out that the felicity of
Emancipation may at first sight seem to be like the felicity of dreamless
sleep, but that is only an error. In reality, the former is untouched or
unstained by darkness. Na krichechramanupasyati is the reading I take,
meaning "in which no one sees the slightest tincture of sorrow." The kind
of sorrow referred to is the sorrow of duality or consciousness of knower
and known. In Emancipation, of course, there cannot be any consciousness
of duality. Both the vernacular versions are thoroughly unmeaning.

823. In this verse the speaker again points out the similarity between
dreamless sleep and Emancipation. In both swakarmapratyayah Gunah is
discarded. Gunah, as explained by Nilakantha, means here the whole range
of subjective and objective existences from Consciousness to gross
material objects, swakarmapratyayah means karmahetu kavirbhava, i.e.,
having acts for the cause of their manifestation; this refers to the
theory of rebirth on account of past acts.

824. The sense of the verse is this: all creatures are perceived to
exist. That existence is due to the well-known cause constituted by
Avidya and desire and acts. They exist also in such a way as to display a
union between the body and Soul. For all common purposes of life We treat
creatures that we perceive to be really existing. The question then that
arises is--which (the body or the Soul) is destructible?--We cannot
answer this question in any way we like, like for swaswato va katham
uchcchedavan, bhavet (i.e., how can the Soul, Which is said by the
learned to be Eternal, be regarded as destructible?) Vartamaneshu should
be treated as, Laukikavyavareshu. Uchcchedah is, of course, equivalent to
Uchcchedavan.

825. i.e., the gross body disappears in the subtile; the subtile into the
karana (potential) form of existence; and this last into the Supreme Soul.

826. Merit and sin, and with them their effects in the form of happiness
and misery both here and hereafter, are said to be destroyed when men
become unattached to everything and practise the religion of abstention
or nivritti. The paraphrase of the second line is asaktah alepamakasam
asthaya mahati alingameva pacyanti. Alepamakasam asthaya is explained by
the commentator as Sagunam Brahma asthaya.

827. Urnanabha is generic term for all worms that weave threads from
within their bellies. It does not always mean the spider. Here, it
implies a silk-worm. The analogy then becomes complete.

828. Nipatatyasaktah is wrongly rendered by the Burdwan translator. K.P.
Singha gives the sense correctly but takes nipatali for utpatati.

829. Samudayah is explained by the commentator as equivalent to hetu.

830. Giving food and clothes to the poor and needy in times of scarcity
is referred to.

831. The reading I adopt is Vrataluvdhah. If, however, the Bengal reading
vrataluplah be adopted, the meaning would be "such men are deceived by
their vows," the sense being that though acquiring heaven and the other
objects of their desire, yet they fall down upon exhaustion of their
merit and never attain to what is permanent, viz., emancipation, which is
attainable by following the religion of nivritti only.

832. The object of Bhishma's two answers is to show that the giving of
pain to others (sacrificing animals) is censurable, and the giving of
pain to one's own self is equally censurable.

833. Existence comes into being and ceases. Non-existence also comes into
being and ceases. This is the grammatical construction. The words, of
course, imply only the appearance and disappearance of all kinds of
phenomena.

834. This refers to the theory set forth in the previous sections about
the Soul's real inactivity amidst its seeming activity in respect of all
acts.

835. The Burdwan translator renders the second line as "six thousand
Gandharvas used to dance before thee seven kinds of dance."

836. Both the vernacular translators have misunderstood this verse. A
samya is explained as a little wooden cane measuring about six and thirty
fingers breadth in altitude. What Vali did was to go round the Earth
(anuparyagah, i.e., parihrityagatavan) throwing or hurling a samya. When
thrown from a particular point by a strong man, the samya clears a
certain distance. This space is called a Devayajana. Vali went round the
globe, performing sacrifices upon each such Devayajana.

837. Pravyaharaya is explained by the commentator as prakrishtokaye.

838. I follow Nilakantha's gloss in rendering this verse. Hatam is
explained as nirjivam deham, i.e., the body divested of Soul. He who
slays another is himself slain, means that a person who regards his own
self as the slayer is steeped in ignorance, for the Soul is never an
actor. By thinking that he is the actor a person invests his Soul with
the attributes of the body and the senses. Such a man (as already said)
is Hatah or slain (i.e., steeped in ignorance). Comparing this with verse
19 of Sec. 11 of the Gita, we find that the same thing is asserted
therein a slightly different way. 'He who regards the Soul as the slayer
and he who regards it as slain are both mistaken. The Soul does not slay
nor is slain.'

839. Compare this with the saying usually credited to Napoleon that St.
Helena was written in the book of Fate.

840. The original, if literally rendered, would be 'Time cooks
everything.'

841. Bhujyante is explained by the commentator as equivalent to palyante
or samhriyante.

842. Brahma is indestructible as jiva or Soul, and is destructible as
displayed in the form of not-Self.

843. I expand verse 50 for giving its sense as a literal version would be
unintelligible.

844. One that is borne with great difficulty.

845. Literally, the desire for action; hence abundance or plenty that is
the result of action or labour.

846. All these names imply plenty and prosperity.

847. i.e., with hands not washed after rising from his meals or while
going on with his meals.

848. The commentator explains that according to the Pauranic theory, the
world stands all around the mountains of Meru. The region of Brahman
stands on its top. The Sun travels round Meru and shines over all the
directions or points of the compass. This happens in the age called the
Vaivaswata Manwantara (the age or epoch of Manu the son of Vivaswat). But
after the lapse of this age, when the Savarnika Manwantara comes, the sun
will shine upon only the region on the top of Meru, and all around there
will be darkness.

849. i.e., all things are destructible instead of being eternal.

850. The commentator explains that Hridyam means Hritstham swarupam. By
Kalyanam, of course, Moksha or Emancipation is intended.

851. As explained in previous verses, one striving to attain Emancipation
must set himself to yoga. As a consequence of yoga, one acquires (without
wishing for them) many wonderful powers. The accomplishment of one's
objects then follows as a matter of course.

852. The sense is this: a wise man never regards himself as the actor;
and hence never feels sorrow. Whatever sorrow overtakes him he views
unmoved and takes it as the result of what had been ordained. Not so the
foolish man. He deems himself to be the actor and looks upon sorrow as
the result of his own acts. Hence, he cannot view it unmoved. Sorrow,
therefore, lies in one's regarding oneself as the actor; the true view
being that one instead of being an actor is only an instrument in the
hands of the great Ordainer.

853. The object of this verse is to show that right conclusions in
respect of duties are very rare.

854. This is a hard hit, The listener, viz., Indra, had violated, under
circumstances of the most wicked deception, the chastity of Gautama's
spouse Ahalya. Gautama had to punish his wife by converting her into a
stone. This punishment, however, reacted upon Gautama inasmuch as it put
a stop to his loading any longer a life of domesticity. In spite of such
a dire affliction Gautama did not suffer his cheerfulness to depart from
his heart. The effect of the allusion is to tell Indra that the speaker
is not like him but like Gautama, i.e., that Namuchi was not the slave of
his passions but that he was the master of his senses and the how.

855. The we here is the pronoun of dignity, applying to the speaker only
and not to both the speaker and the listener.

856. The sentence is an interrogative one. The Burdwan translator
mistakes the Meaning. K.P. Singha is correct.

857. These things had not happened for many days in consequence of the
wickedness of the Asuras. With the victory of Indra. sacrifices returned.
and with them universal peace.

858. The words are Dhruvadwarabhavam. The commentator is silent. Probably
a Himalayan Pass. The vernacular translators think it is the region of
the Pole-star that is intended. Dhruva is a name of Brahman the Creator.
It may mean, therefore, the river as it issues out of Brahman's loka or
region. The Pauranic myth is that issuing from the foot of Vishnu, the
stream enters the Kamandalu of Brahman and thence to the earth.

859. The reader of Lord Lytton's works may, in this connection, be
reminded of the discourse between Mejnour and the neophyte introduced to
him by Zanoni, in course of their evening rambles over the ridges of the
Appenines.

860. K.P. Singha wrongly translates this verse.

861. It is difficult to give to non-Hindu people the idea of what is
uchchhishta. The hand becomes uchchhishta when set to food that is being
eaten. Without washing that hand with pure water, it is never used by a
Hindu for doing any work. The food that remains in a dish after some
portion of it has been eaten is uchchhishta. The idea is particular to
Hinduism and is not to be seen among other races or peoples in the world.

862. Yavasa is pasture grass.

863. Payasa is a kind of pudding prepared of rice boiled in sugared milk.
Krisara is milk, sesamum, and rice. Sashkuli is a sort of pie, made of
rice or barley boiled in sugared water.

864. No merit attaches to the act of feeding an illiterate person.

865. The correct reading is Vyabhajat. The Bengal reading vyabhayat would
imply a tautology, for the second line would then give the same meaning
as the first.

866. Everything else liable to be affected by primordial nature. Only the
Supreme Soul cannot be affected. Hence, Brahma is often said to be "above
Prakriti." Prakriti, here, is of course used in its largest sense.

867. The second line of verse 8, and the last clause of the first line of
verse 9, are wrongly rendered by both the Vernacular translators. K.P.
Singha omits certain portions, while the Burdwan translator, as usual,
writes nonsense. The verb is nihnuvanti, meaning 'conceal: i.e., 'do not
brag of.' The verb vadishyanti is to be repeated after ahite hitam. For
hitam ahitam may be read by way of antithesis.

868. K.P. Singha mistranslates this verse.

869. The Burdwan translator misunderstands the word anavajnata. K.P.
Singha skips over it.

870. The sense is this: though really unattached, he seems to be
attached. In this there is especial merit. A man doing the duties of a
householder, without, however, being attached to wife and children and
possessions, is a very superior person. Such a one has been compared to a
lotus leaf, which, when dipped in water, is never soaked or drenched by
it. Some, seeing the difficulty of the combat, fly away. In this there is
little merit. To face all objects of desire, to enjoy them, but all the
while to remain so unattached to them as not to feel the slightest pang
if dissociated from them, is more meritorious.

871. Kalajnanena nishthitam are the words of the original. Vyasa's answer
is taken up with assigning limits to the successive periods of Creation
and Non-existence, or the durations of Brahman's wakeful and sleeping
periods.

872. Agre is explained by the commentator as srishteh prak.

873. The Krita extends in all for 4,800 years. The Treta for 3,600; the
Dwapara for 2,400; and the Kali for 1,200. These are, however, the years
of the deities. Verses 15-17 and 20-21 occur in Manusmriti, Chapter I.

874. This verse occurs in Manusmriti, corresponding with 81 of Chapter 1.
The reading, however, in Manusmriti, is slightly different, for the last
clause is Manushyanpavartate. In rendering verse 23, I take this reading
and follow Medhatithi's gloss. If Nilakantha's gloss and the reading in
both the Bengal and the Bombay texts be followed, the passage would run
thus,--"No instruction or precept of that age ran along unrighteous ways,
since that was the foremost of all ages." Nilakantha explains parah as sa
cha parah. K.P. Singha skips over the difficulty and the Burdwan
translator, as usual, gives an incorrect version.

875. The total comes up to 12,000 years. These constitute a Devayuga. At
thousand Devayugas compose a day of Brahman. Verse 28 occurs in
Manusmriti, Chapter 1.

876. The reader who has gone through the previous Sections can have no
difficulty in understanding: this. The external world is nothing but Mind
transformed. Mind, therefore, is spoken of here as Vyaktatmaka or that
which is the soul of the vyakta or that is manifest, or that which is the
vyakta, or between which and the vyakta there is no difference whatever.
Some of the Bengal texts do not conclude Section 231 with the 32nd verse
but go on and include the whole of the 232nd Section in it. This,
however, is not to be seen in the Bombay texts as also in some of the
texts of Bengal that I have seen.

877. Tejomayam is explained by the commentator as Vasanamayam or having
the principle of desire or wish within it, otherwise Creation could not
take place. Yasya is used for yatah.

878. By Mahat is meant Pure or Subtile Intelligence. The Manifest starts
into existence from Mind or has Mind for its soul. Hence, as explained in
previous Sections, Mind is called Vyaktatmakam.

879. These seven great Beings or entities are Mahat, the same speedily
transformed into Mind, and the five elemental entities of Space, etc.

880. Verses 4, 5, 6 and 7 occur in Manusmriti, corresponding with the
latter's 75, 76, 77 and 78 of Chapter 1.

881. Chit or Jiva is called Purusha or resider in body, because when
overlaid with Avidya by the Supreme Soul, it is not possible for it to
exist in any other way than by being invested with a covering or case
made of primordial matter determined by the power of acts. Here, however,
it means limbs or avayavam.

882. What is stated in verse 10, 11 and 12 is this: the seven great
entities, in their gross form, are unable, if separate, to produce
anything. They, therefore, combine with one another. Thus uniting, they
first form the asrayanam of sarira i.e., the constituent parts of the
body. They, at this stage, must be known by the name of Purusha of
avayava, i.e., mere limbs. When these limbs again unite, then murtimat
shodasatmakam sartram bhavati, i.e., the full body, possessed of form and
having the six and ten attributes, comes into existence. Then the subtile
Mahat and the subtile bhutas, with the unexhausted residue of acts, enter
it. The plural form 'mahanti' is used because, as the commentator
explains, 'pratipurusham mahatadinam bhinnatwapratipadanertham,' i.e.,
the same 'mahat,' by entering each different form apparently becomes
many. Thus there are two bodies, one gross, and the other subtile called
'linga-sarira.' The residue of acts is thus explained: all creatures
enjoy or suffer the effects of their good and bad acts. If, however, the
consequences of acts, good and bad, be all exhausted, there can be no
rebirth. A residue, therefore, remains in consequence of which rebirth
becomes possible. Creation and destruction, again, are endlessly going
on. The beginning of the _first_ Creation is inconceivable. The Creation
here described is one of a series. This is further explained in the
verses that follow.

883. The six and ten parts are the five gross bhutas, and the eleven
senses of knowledge and action including mind. The great creatures are
the tan-mantras of the gross elements, i.e., their subtile forms. At
first the gross body (with the principle of growth) is formed, into it
enters the subtile body or the linga-sarira. At first (as already said)
the gross elements come together. Then the subtile ones with the residue
of acts. Then enters the Soul which is Brahma itself. The Soul enters
into the subtile form for witnessing, or surveying. All creatures are
only manifestations of that Soul due to the accident of Avidya or Maya.
Tapas means, as the commentator explains, alochana.

884. i.e., this variety of Being and this variety of relations.

885. Anubhe is explained as ubhayavyatiriktam. Sattwasthas are those that
depend upon the really existent, i.e., those that regard Brahma as the
sole cause competent for the production of all effects.

886. It is exceedingly difficult to understand the true meaning of these
verses. A verbal translation is not calculated to bring out the sense.
Apparently, the statement that all things are contained in the Vedas is
nonsense. In reality, however, what is intended to be said is that as the
Vedas are Speech or Words, the Creator had to utter words symbolizing his
ideas before creating anything. It is remarkable that there is a close
resemblance between the spirit of the first chapter of Genesis with what
is contained in the Srutis on the subject of Creation. Let there be
Earth, and there was Earth, says the inspired poet of Genesis. Nilakantha
cites exactly similar words from the Srutis as those which Brahman
uttered for creating the Earth, such as, Bhuriti vyaharau as
Bhumimasrijat. Then the four modes of life with the duties of each, the
modes of worship, etc., were also indicated, hence, all acts also are in
the Vedas which represent the words of Brahma.

887. All things are Sujata or well-made by him. In Genesis it is said
that God uttered particular words and particular objects sprang into
existence, and He saw that they were good.

888. The first line contains only technical terms. Nama means Rigveda.
Hence, it stands for study of all the Vedas. Bheda stands for half, i.e.,
for the wife, who must be associated with her husband in all religious
acts. Tapah is penance; hence it stands for all kinds of observances like
chandrayana, and modes of life, vanaprastha, etc. Karma means such acts
as the saying of morning and evening prayers, etc. Yama is sacrifice like
jyotishtoma etc. Akhya means such acts as lead to good fame, like the
digging of tanks, the making of roads, etc. Aloka, meaning meditation, is
of three kinds. Lastly, comes Siddhi, meaning that emancipation which is
arrived at by one during this life. The instrumental plural kramaih
should be construed as dasabhih karmaih namadibhi sahita Vedeshu
prechate. K.P. Singha has correctly rendered the verse, omitting
reference to Siddhi. The Burdwan translator has totally misunderstood it.

889. Gahanam is explained by the commentator as duravagaham Brahma;
vedavadeshu means, according to him, the rites and observances laid down
in the Vedas. It is better, however, to take it literally, i.e., for the
words of the Vedas. Vedanteshu means 'in the Upanishads,' which come
_after_ the Vedas, Both the Vernacular translators have misunderstood
this verse.

890. This verse is, no doubt, pleonastic. The commentator interprets it
in the way I have rendered it. Yathadharmam, according to him, means
'without transgressing acts and duties consistent with virtue';
yathagamam means 'following the authority of the scriptures'; vikriyate
implies 'do from motives of advantage and gain.' The sense seems to be
that in the three other yugas, men, without absolutely abandoning virtue,
perform good acts and Vedic sacrifices and rites and scriptural vows and
observances, from motives of low gain and not as a Preparation for
Emancipation. Thus even in the Kali age, Vedic rites are not absolutely
unknown. The motive, however, from which these are undertaken is
connected with some low or sordid gain.

891. Samayah sthanam matam; sa eva bhutani bhavati; sa eva tan dadhati.
This is the construction, as explained by the commentator.

892. From what has been said in the previous Sections, the reader will
have no difficulty in understanding what is meant by abhivyaktatmakam
manah. It is mind that is the essence of all that is abhivyakta or
manifest. That mind swallows up the attribute of Space. Hence it is
avyaktam, that swallows up the manaso vyaktam. This swallowing up is
Brahmah sampratisancharah or destruction of the outward universe in its
manifest vastness. The commentator gives the substance of the verse in
these words: manahkalpito virat manasi eva liyate. From the verses that
follow it would seem that the object of this section is to describe the
yogin's pratyahara and not the actual dissolution of the universe.

893. Verses 16 and 17 are exceedingly difficult. The commentator has
shown great learning in expounding them. Unfortunately, the subject is a
yoga mystery, and the explanation and illustrations of the commentator
refer to things beyond the reach of ordinary experience and intelligence.
The words Chandramas, Kala, and Valam, and Akasa also and Ghosa (in verse
17), are technical terms of yoga. I referred the passage to more than one
learned Pundit. My referees are of opinion that a yoga mystery is here
expounded, which yogins alone can understand. European scholars will
probably smile at the statement that there is a hidden meaning in these
words. Most readers will take the verses for nonsense. Reflection,
however, has convinced me that yoga is not nonsense. One who has not
studied the elements of Geometry or Algebra, cannot, however intelligent,
hope to understand at once a Proposition of the Principia or the theorem
of De Moivre. Failing to give the actual sense, I have contented myself
with giving a verbal translation.

894. Jatakarma is the ceremony that is performed with certain Vedic
mantras immediately after a child's birth. There are many such ceremonies
to be performed till Samavartana or return from the preceptor's home
after completion of the period of pupilage. These ceremonies are
necessarily such that they must be performed by the child's father or
somebody else whom the latter might call in.

895. In this country, no fees are charged for tuition. The pupil,
however, after completing his studies, may give his preceptor a final fee
which is determined by the choice of the preceptor himself and which
varies according to the means of the pupil leaving the preceptor's home
for his own.

896. By begetting children, one pays off one's debt to ancestors; by
studying the Vedas, one pays off one's debt to the Rishis; and by
performing sacrifices one pays off one's debt to the deities.

897. It is a deadly sin to take anything from the father-in-law or other
relatives (by marriage) of a daughter. What is got from such sources is,
to this day, spent freely. Those persons that sell their daughters in
marriage are universally reckoned as fallen.

898. The fact is, the duty of the householder obliges him to worship the
deities and the Pitris, and to become hospitable to the others named. The
Brahmana, however, has no ostensible means for discharging this duty. The
only means open to him is acceptance of gifts. In this case, acceptance,
therefore, for such ends is not productive of demerit.

899. Kritadapi is explained by the commentator as pakvannadapi.

900. The sense is that there is no gift which is too valuable for such
persons.

901. The first and the fourth verses are triplets in the Bengal texts.

902. These are, of course, religious acts.

903. In the Bengal texts verse 12 consists of on, line. This, I think, is
correct. Verses 13, 14, 15, and 16 form one sentence. Verse 12 is
complete by itself. The udaka in kalodaka should be taken as meaning
stream or river otherwise ahoratrajalena would be pleonastic. Again
arthakamajalena, to avoid, redundancy, should be taken as implying the
springs that supply the water. Vihinsa-taruvahina is, 'having benevolence
for the trees that float on its water.' This idea is beautiful. Creatures
that are being home away in, the stream of Time may catch these trees of
benevolence for saving themselves. The Burdwan translator misunderstands
vihinsa and makes nonsense of the idea. Altogether, though highly ornate,
the metaphors are original. Of course, the idea is eminently oriental.
Eastern rhetoric being fond of spinning out metaphors and similes, which,
in the hands of Eastern poets, become highly elastic.

904. K.P. Singha misunderstands this verse. The Burdwan translator is
also inaccurate.

905. The place should be a level spot, not impure (such as a crematorium,
etc.), free from kankars, fire, and sand, etc.; solitary and free from
noise and other sources of disturbance. Acts include abstention from food
and sports and amusements, abstention from all kinds of work having only
worldly objects to accomplish, abstention also from sleep and dreams.
Affection means that for good disciples or for progress in yoga. Objects
refer to sacred fuel, water, and suppression of expectancy and anxiety,
etc. Means refer to the seat to be used, the manner of sitting, and the
attitude of the body. Destruction refers to the conquest of desire and
attachments, i.e., renunciation of all attractive things. Certainty means
the unalterable belief that what is said about yoga in the Vedas and by
preceptors is true. The nom. sing. inflection stands for the instrumental
plural. Eyes include the other senses. All these should be restrained.
Food means pure food. Suppression refers to the subjugation of our
natural inclination towards earthly objects. Mind here has reference to
the regulation of the will and its reverse, viz., irresolution. Survey
means reflection on birth, death, decrepitude, disease, sorrow, faults,
etc. In giving these meanings, I, of course, follow Nilakantha.

906. Notwithstanding Nilakantha's gloss which shows great ingenuity and
which has been apparently followed by both of them, the Vernacular
translators have misunderstood Portions of these verses which sketch out
the course of life which one desirous of attaining to Emancipation or
Brahma is to follow. Particular virtues or attributes have been
represented as particular limbs of the car. It does not appear that there
is (except in one or two instances), any especial aptitude in any of
those virtues or attributes for corresponding with One instead of with
another limb of the figurative car. Upastha is that part of the car on
which the driver sits. Varutha is the wooden fence round a car for
protecting it against the effects of collision. Shame is the feeling that
withdraws us from all wicked acts. Kuvara is the pole to which the yoke
is attached. Upaya and Apaya, which have been called the kuvara, are
'means' and destruction'--explained in verse above. Aksha is the wheel.
Yuga is the yoke. Vandhura is that part of yuga where it is attached to
the pole, i.e., its Middle, about which appears something like a
projecting knob. Nemi is the circumference of the wheel. Nabhi is the
central portion of the car upon which the rider or warrior is seated.
Pratoda is the goad with which the driver urges, the steeds. The
commentator explains that jiva-yuktah means having such a jiva as is
desirous of attaining to Emancipation or Moksha. Such elaborate figures
are favourite conceits of Oriental poets.

907. Adopting the Kantian distribution of the mental phenomena, viz., the
three great divisions of Cognitive faculties, Pleasure and Pain, and
Desire and Will, Sir William Hamilton subdivides the first (viz., the
Cognitive faculties), into the acquisitive faculty, the retentive
faculty, the reproductive faculty, the representative faculty, and reason
or judgment by which concepts are compared together. Dharana corresponds
with the exercise of the Representative faculty or the power by which the
mind is held to or kept employed upon a particular image or notion. It is
this faculty that is especially trained by yogins. Indeed, the initial
stop consists in training it to the desirable extent.

908. The seven kinds of Dharanas appertain respectively to Earth, Wind,
Space, Water, Fire, Consciousness and Understanding.

909. All these have been explained lower down.

910. The construction of both these lines is difficult to understand. The
prose order of the line is 'yogatah yuktesu (madhye) yasya yatha, etc.,
vikrama (tatha vakshyami); atmani pasyatah (janasya) yuktasya yogasya
(yatha) siddhi (tatha vakshyami).' Yogatah means upayatah, i.e.,
according to rules and ordinances. Vikrama is used in a peculiar sense,
viz., anubhavakramah, i.e., the order of conception or conceptions in
other order Atmani pasyatah means 'of him who looks into himself,' i.e.,
who withdraws his mind from the outer world and turns it to view his own
self. Without Nilakantha's aid, such verses would be thoroughly
unintelligible.

911. Pasyatah means 'of that which sees,' i.e., of the Atman or Soul.

912. The Understanding is called the _soul_ of the five elements and of
the consciousness of individuality because these six things rest on it or
have it for their refuge. The reader will easily understand this from
what has been said in the previous Sections.

913. It is from the Unmanifest or the Supreme Soul that the world or all
that is Manifest, springs or emanates. The Yogin, in consequence of his
superior knowledge, apprehends all that is Manifest to be but the
Unmanifest Supreme Soul.

914. Na kritina, i.e., kriti eva. 'Nirakriti' is regardless of dress and
appearance. K.P. Singha wrongly translates both these words.

915. i.e., who has neither friend nor foe. This means that he regards all
creatures with an equal eye, showing particular favour to none, and
having no dislike for any. Coldness of heart is not implied, but
impartial and equal benevolence for all. Taking praise and blame equally,
i.e., never rejoicing at praise nor grieving at blame.

916. It is said that with the practice of Yoga, during the first stages,
certain extraordinary powers come to the Yogin whether he wishes for them
or not. In a previous Section it has been said that that Yogin who
suffers himself to be led away by these extraordinary acquisitions, goes
to hell, i.e., fails to attain to Emancipation beside which heaven itself
with the status of Indra is only hell. Hence, he who transcends the
puissance that Yoga brings about becomes Emancipate.

917. Dhirah is explained as dhyanavan. Santi has reference to
Emancipation, for it is Emancipation alone that can give tranquillity or
final rest. The commentator points out that in this verse the speaker
shows a decided preference for the Sankhya philosophy.

918. Vide Gita, verses 4 and 5, Chapter V.

919. Brahmanam is arsha for Brahmam.

920. I follow Nilakantha's gloss in rendering the words Vidya, Pravritti
and Nivritti, as used in this verse. By the first, the commentator
thinks, is meant that course of instruction in consequence of which error
may be dispelled and truth acquired. The usual illustration of the cord
and the snake is given. The former maybe mistaken for the latter, but
when the mistake ceases, correct apprehension follows. Pravritti has been
sufficiently indicated in the text in which the words of the gloss has
been incorporated. By Nivritti is meant the doctrine of the Sunyavadins
and Lokayatikas (evidently the Buddhists) who seek annihilation or
extinction as the only true Emancipation. Both the Vernacular translators
are wrong. The Burdwan translator, as usual, citing the very words of the
gloss, misunderstands them completely.

921. The construction of the first line is 'yastu achetanah bhavam vina
swabhavena (sarvam bhati iti) pasyan, etc., etc., pushyate (sa na
kinchana labhate).' Bhavan is explained as 'adhishthanasattam.' The
commentator is of opinion that the speaker refers in this verse to the
Sunyavadins.

922. The Bombay text reads Putwatrinamishikamva.

923. Enam is singular. The commentator thinks it should be taken
distributively. In verse 3, the doctrine of the Nihilists (Sunyavadins)
has been referred to. In verse 4, that of the Lokayatikas. In both,
Nature is spoken of as the cause, with this difference that the former
regard the universe to be only an erroneous impression of an existent
entity, while the latter regard it as a real entity flowing from and
manifesting itself under its own nature. Both doctrines, the speaker
says, are false.

924. Both the Vernacular translators skip over the word paribhava in the
second line of verse 6. The commentator correctly explains that swabhava
in 6 means swasyaiva bhavah sattakaranam iti, ekah pakshah. Paribhava, he
explains is paritah swasya itaresham bhavah. The first refers to the
Nihilists, the second to the Lokayatikas or to verses 3 and 4
respectively.

925. It is by the wisdom that all these results are achieved. Wisdom is
the application of means for the accomplishment of ends. Nature, never
rears palaces or produces vehicles and the diverse other comforts that
man enjoys. He that would rely upon Nature for these would never obtain
them however long he might wait. The need for exertion, both mental and
physical, and the success which crowns that exertion furnish the best
answer, the speaker thinks, to both the Nihilist sand the Lokayatikas.
The word tulyalakshanah is skipped over by both the Bengali translators.

926. By para is meant the Chit or Soul, by avara, all else, i.e., non-ego
or matter. The words Prajna, Jnana, and Vidya are all as used here,
equivalent. The second line of this verse is wrongly rendered by both the
Bengali translators, the Burdwan translator, as usual, not understanding
the words of the gloss he quotes.

927. It is difficult to render the word cheshta as used here. Ordinarily
it implies effort or action. It is plain, however, that here it stands
for intelligent energy, implying both mental and physical effort or
action, for its function is to distinguish or differentiate.

928. The itarani do not refer to Pisachas as rendered by K.P. Singha, but
to birds which are called Khechare or denizens of the sky or air.
Khechara may include Pisachas, but these are also Bhuchara or denizens of
the surface of the earth.

929. The commentator explains that for ascertaining who are uttama or
foremost, the middling, or intermediate ones are first spoken of and
their distinctions mentioned in the following verses. Of course, the
foremost are foremost, and the intermediate ones can never be superior to
them. For all that, intermediate ones are observers of the duties of
caste; the foremost ones are not so, they having transcended such
distinctions; hence, tentatively, the ignorant or popular opinion is
first taken, to the effect that the observers of caste are superior to
those who do not observe Jatidharma.

930. This probably means that as the Vedas had not been reduced to
writing, their contents rested or dwelt in memories of men versed in them.

931. To understand what is birth and what is death, and to avoid birth
(add, therefore, death), are the highest fruits of knowledge of the Soul.
Those that have no knowledge of the Soul have to travel in a round of
repeated rebirths.

932. i.e., of power that comes of Yoga.

933. The word para (the locative form of which is used here) always means
that which is high or foremost. It is frequently employed to mean either
Brahma or the Soul, and as Soul is regarded to be apart of Brahma, para
has but one and the same meaning. The Burdwan translator takes it for
'Scriptures other than the Vedas.' K.P. Singha skips over it. Of course,
savda-Brahma stands for the Vedas.

934. To look upon everything in the universe as one's own. Soul is the
highest aspiration of a righteous person. It is yoga that enables one to
attain to this highest ideal of existence. One who realises this is said
to be a true Brahmana, a really regenerate person, in fact, a god on
Earth. Adhiyajna and Adhidaivata are words that signify the Soul.

935. What the distinction is between anta and nidhan is not obvious. The
commentator is silent. K.P. Singha translates the verse correctly. The
Burdwan translator makes utter nonsense of the words in the second line.

936. Whether karma is swabhava or jnanam means (as the commentator
explains) whether it is obligatory or optional. Jnanam, of course, means
here jnana-janakam, i.e., leading to knowledge. Knowledge is essential to
success or emancipation. If acts become necessary for leading to
knowledge, the doubt may then arise that they cease to be obligatory, for
knowledge may be supposed to be attainable otherwise than by acts. K.P.
Singha translates this verse correctly, the Burdwan translator
incorrectly, and, as usual, misunderstands the gloss completely.

937. The first line of this verse is exceedingly terse. The construction,
as explained by the commentator, is Tatra (samsaye) purusham prati Jnanam
(jnanajanakam) chet (karma) syat, (tarhi) sa (eva) Vedavidhih. One cannot
help admiring Nilakantha for his patience and ingenuity.

938. Daiva is explained by the commentator as Grahah or Kalah. I think,
it is used to signify some kind of blind force whose origin is
untraceable. Hence, I render it necessity. Vritti in verse 5 is evidently
Exertion, for the word implies course, of conduct, Avivekam is
samuchchayam or a combination of all the three.

939. Inspired with doubt,' with reference to the declarations of the
Srutis. 'Possessed of tranquil souls,' i.e., not penetrated by doubts of
any kind.

940. In the Treta and the other Yugas people are seen professing
attachment or devotion to one only of the Vedas and not to the others, be
it the Richs, the Samans, or the Yajuses. The speaker, dissatisfied with
this refers to the Krita age as one in which such difference of faith
were not observable. The men of that age regarded all the Vedas equally,
and, in fact, as even identical.

941. Jiva or Chit becomes puissant and succeeds in creating the universe
by means of penance. By penance one attains to Brahma, and, therefore,
universal puissance. This has been sufficiently explained in the previous
Sections.

942. This is one of the most important verses in this section, for, as
the commentator explains, this furnishes the answer to the question
proposed in the previous section, viz., 'what is that knowledge?' In the
Vedas both acts and knowledge have been spoken of. In the province of
acts, Brahma has been represented as Indra and the other gods. Brahma,
therefore, as spoken of there, is 'gahana', or hidden to (or
inconceivable by) even those that are conversant with that province or
sphere of the Vedas. In the Vedanta, again, knowledge or Vidya has been
spoken of as the means by which to attain to Brahma. The knowledge or
Vidya, therefore, which is the subject of the question, is not what is
implied by Pravritti dharma or by Nivritti as used in the previous
section.

943. The second line of this verse corresponds with the second line of
verse 87 of Chapter II of Manusmriti.

944. They are seen and not seen is an idiomatic expression for 'becoming
invisible.'

945. i.e., kine do not yield copious and sweet milk; the soil ceases to
be fertile; water ceases to be sweet; and the medicinal and edible herbs
lose their virtues of healing as also their flavour.

946. The commentator thinks that Swadharmasthah is connected with asramah
in the first line. I prefer the more obvious construction.

947. Varshati means pushnati. Angani means the observances necessary for
the practice of Yoga as also all kinds of rites and vows. The Vedas cause
these to grow, and they, in their turn, aid all students of the Vedas in
achieving their purposes.

948. Prabhavah is uttpattih, or origin; sthanam is poshanam. Both the
Vernacular translators skip over the last word, thinking that
prabhavasthanam, is one word. The commentator notices them as separate.
In the beginning of the second line, yatra is understood, Swabhavena, is
explained by the commentator as Brahmabhavena, natu vikritena rupena. I
think the explanation is correct, and have adopted it accordingly in the
text.

949. Yatha in the first line of verse means, as the commentator explains,
yat prakarakam.

950. The commentator points out that by these four words the four modes
of life are indicated.

951. The commentator explains that this means that amongst embodied
creatures they that are ignorant take those great entities which are
really non-ego for either the ego or its Possessions.

952. The commentator explains that the object of this verse is to show
that the Yoga view of the Soul being only the enjoyer but not the actor,
is not correct. On the other hand, the Sankhya view of the Soul being
neither the enjoyer nor the actor, is true. The deities, remaining in the
several senses, act and enjoy. It is through ignorance that the Soul
ascribes to itself their enjoyments and their actions.

953. I render Bhutatma by knowledge, following the commentator who uses
the words buddhyupadhirjivah for explaining it.

954. Niyama and Visarga are explained by the commentator as 'destruction'
and 'creation.' I prefer to take them as meaning 'guiding or
restraining,' and 'employing.' Practically, the explanations are
identical.

955. What is meant by the objects of the senses residing within the
bodies of living creatures is that (as the commentator explains) their
concepts exist in 'the cavity of the heart' (probably, mind) so that when
necessary or called for, they appear (before the mind's eye). Swabhava is
explained as 'attributes' like heat and cold, etc.

956. This is a very difficult verse. I have rendered it, following
Nilakantha's gloss. In verse the speaker lays down what entities dwell in
the body. In the rest he expounds the nature of Sattwa which the
commentator takes to mean buddhi or knowledge. He begins with the
statement that Sattwasya asrayah nasti. This does not mean that the
knowledge has no refuge, for that would be absurd, but it means that the
asraya of the knowledge, i.e., that in which the knowledge dwells, viz.,
the body, does not exist, the true doctrine being that the body has no
real existence but that it exists like to its image in a dream. The body
being non-existent, what then is the real refuge of the knowledge? The
speaker answers it by saying Gunah, implying that primeval Prakriti
characterised by the three attributes is that real refuge. Then it is
said that Chetana (by which is implied the Soul here) is not the refuge
of the knowledge for the Soul is dissociated from everything and
incapable of transformation of any kind. The question is then mentally
started,--May not the Gunas be the qualities of the knowledge (instead of
being, as said above, its refuge)? For dispelling this doubt, it is
stated that Sattwa is the product of Tejas (Desire). The Gunas are _not_
the product of Tejas. Hence the Gunas, which have a different origin
cannot be the properties of Sattwa. The Gunas exist independently of
Desire. Thus the knowledge, which has Desire for its originating cause,
rests on the Gunas or has them for its refuge. In this verse, therefore,
the nature of the body, the knowledge, and the Gunas, is expounded. The
grammatical construction of the first line is exceedingly terse.

957. Such men behold Brahma in all things. Abhijanah is explained by the
commentator as sishyakuladih. This seems to be the true meaning of the
word here.

958. In rendering this word tatam (where it occurs in the Gita), it has
been shown that to take it as equivalent to 'spread' is incorrect. In
such connections, it is evident that it means 'pervaded!

959. If I have understood the gloss aright, this is what the first line
of 21 means. Vedatma is explained as Vedic sound, i.e., the instructions
inculcated in the Vedas. The word atma in the second clause means simply
oneself or a person or individual. The sense then is this. The Vedas
teach that all is one's soul. The extent to which one succeeds in
realising this is the measure of one's attainment of Brahma. If one can
realise it fully, one attains to Brahma fully. If partially, one's
attainment of Brahma also is partial.

960. The track of such a person, it is said, is as invisible as the
skies. The commentator explains that the very gods become stupefied in
respect of the object which such a man seeks, the object, of course,
being Brahma.

961. That, of course, in which Time is cooked, is Brahma.

962. By this the speaker says that Brahma is not to be found in any
particular spot however holy.

963. Because Brahma is infinite.

964. 'Niyatah' is explained by the commentator as achanchalah, and vasi
as without the fault of upadhi. 'Hansati, i.e., gachechati ite,' hence
gatimati.

965. The sense is that the Soul residing within the body is identical
with the Supreme Soul, and men of wisdom only know it.

966. The construction is Hansoktancha yat aksharam tat (eva) kutastham
aksharam, meaning that there is no difference between Jivatman and
Paramatman. Both are identical.

967. Sattwena is explained as 'by intelligence or the knowledge.'

968. The construction, as explained by the commentator, is Brahma
tejomayam sukram; yasya sukrasya sarvam idam tasyapi Brahma rasah. The
last word means sarah.

969. Both the Vernacular translators have skipped over this line. The
meaning is this: Brahma opened his eyes for becoming many, as the Srutis
declare, and thereupon he became many. This, as the commentator explains,
Ikshana-kartritvena sarvatmakatwam gatam, or by a glance Brahma became
the Soul of all things mobile and immobile.

970. The commentator explains that Brahmanah padam means prakritim. He
thinks, therefore, that the last clause of the second line means 'should
seek to subdue prakriti which is the layasthanam of mahattattwa.' I
prefer the obvious sense of the words.

971. Parimitam Kalam is explained by the commentator as equivalent to six
months as the srutis declare.

972. These two verses set forth the Yoga ideal. By the practice of Yoga
all these are capable of being acquired or attained. But then the Yogin
who suffers himself to be led away by those valuable possessions is said
to fall in hell, for the enjoyment of this kind is nothing but hell
compared to the high object for which Yogins should strive. Pramoha,
Brahma, and Avarta, are technical terms. Equality with the wind means
speed of motion, power to disappear at will, and capacity to move through
the skies.

973. A chaitya is a sacred or a large tree which stands firm on its roots
and about which all round a platform of earth is raised. Vrikshagra means
'in the front of a tree,' probably implying 'under the shade of its
spreading branches.'

974. The commentator explains that he should imitate the wind by becoming
asangah, i.e., unattached to all things. Aniketah means without a house
or fixed abode.

975. It is difficult to understand what is meant by
Savda-Brahmativartate. I follow the commentator. 'Brahma as represented
by sound, is, of course, Pranavah or Om, the mystic monosyllable standing
for the trinity.' K.P. Singha, taking Savda-Brahma for an accusative,
regards it as implying,--'such a man transcends all Vedic rites.' This is
precisely the meaning attached to it by the commentator where it occurs
in verse 7 of section 236 ante.

976. The inferior order here referred to is, of course, the Sudra order.
The commentator points out that whereas only the three superior orders
axe regarded to be eligible for the study of Sankhya and for inculcation
of such Srutis as Tattwamasi (That thou art), here Vyasa lays down that
as regards the Yoga path, _all_ are eligible to betake themselves to it.

977. 'Fixed senses,' i.e., when the senses are fixed on the mind and the
mind on the understanding. Ajaram is immutable or unchanging, or that in
which there is no change for the worse (or for the better). By subtility
is indicated the incapacity of being apprehended, and by mahattaram is
meant infinity.

978. The anu anudrisya is explained as Guruvachanamanu. Thus seems to be
the true meaning, otherwise avekshya would be pleonastic, abhutagatim is
bhutasamplavaparyantam, i.e., till the destruction of all beings. Imam is
sastraprasiddham.

979. The Vedas proclaim the efficacy of both acts and knowledge. Acts are
not laid down for those that have knowledge.

980. Subhashita is explained by the commentator as ayam tu paramo dharma
yat yogena atmadarsanam.

981. Na vartate does not mean annihilated but, as the commentator
explains, aham asmi iti na jana atmanam.

982. Manasena karmana is explained by the commentator as sankalpena.

983. The meaning is this: the man of acts is like the new-born moon,
i.e., subject to growth and decay.

984. This has been explained in a previous section.

985. The soul resides in the body without partaking of any of the
attributes of the body. It is, therefore, likened to a drop of water on a
lotus leaf, which, though on the leaf, is not yet attached to it, in so
much that it may go off without at all soaking or drenching any part of
the leaf. Yogajitatmakam is yogena jito niruddha atma chittam yena tam,
as explained by the commentator.

986. Literally, 'Tamas and Rajas and Sattwa have the attribute of Jiva
for their essence.' The particular attribute of Jiva here referred to is
the Jnanamaya kosha. Jiva, again, is all accident of the Soul. The Soul
comes from the Supreme Soul. Thus the chain of existence is traced to the
Supreme Soul. In verse 20 again it is said that the body, which by itself
is inanimate, when it exists with the Soul, is an accident of Jiva as
uninvested with attributes.

987. I follow Nilakantha substantially in his interpretation of this
verse. Two kinds of creation are here referred to as those of which Vyasa
has spoken in the previous Sections. The first is Ksharat prabhriti yah
sargah, meaning that creation which consists of the four and twenty
entities commencing with Kshara or Prakriti. The other creation,
consisting of the senses with their objects, represents buddhaiswarya or
the puissance of the buddhi, these being all buddhikalpitah. This second
creation is also atisargah which means, according to the commentator,
utkrishtah and which is also pradhanah or foremost, the reason being
bandhakatwam or its power to bind all individuals. I take atisargah to
mean 'derivative creation,' the second kind of creation being derived
from or based upon the other, or (as I have put it in the text)
transcends or overlies the other.

988. It is explained in previous sections how the course of righteousness
is regulated by the character of the particular Yuga that sets in.

989. Vyasa has already explained the character of the two apparently
hostile declarations. The meaning of Suka's question, therefore, is that
if two declarations are only apparently hostile,--if, as explained in the
Gita, they are identical,--how is that identity to be clearly
ascertained? The fact is, Suka wishes his sire to explain the topic more
clearly.

990. The course of conduct of human beings,' i.e., the distinctions
between right and wrong. Vimuktatma is taken by the commentator to imply
tyaktadehah. The second line may also mean 'having cast off (by Yoga) the
consciousness of body, I shall behold my own Soul.'

991. I do not follow the commentator in his interpretation of this line.

992. 'When the huts become smokeless,' i.e., when the cooking and the
eating of the inmates are over. 'When the sound of the husking rod is
hushed,' i.e., when the pestle for cleaning rice no longer works, and
consequently when the inmates are not likely to be able to give much to
the mendicant.

993. There is an apparent conflict between the two declarations. If both
are authoritative, they cannot be regarded to be scriptural declarations
in consequence of their conflict.. if one is so and the other not so, the
scriptural character of the latter at least is lost. The scriptures
cannot but be certain and free from fault. How then (the question
proceeds) is the scriptural character of both to be maintained?

994. The Burdwan translator makes a ridiculous blunder in rendering
Jaghanyasayi, which he takes to mean 'sleeping on a wretched bed.'
Jaghanya implies, here as elsewhere, subsequence in point of time.

995. Both the Vernacular translators have misunderstood the last part of
the second line., It does not mean that the disciple should approach the
preceptor when summoned, implying that he should be prompt to answer the
summons, but that he should not disturb his Preceptor by clamouring for
lessons or instruction. He should go to his preceptor for taking lessons
only when his preceptor summons him for it.

996. Meaning, he should cast submissive or humble glances instead of
staring boldly or rudely.

997. Learning was never sold in this country in ancient times. The final
fee is not a return for the services of the preceptor but a token of
gratitude from the pupil. Its value depended upon the ability of the
disciple, though there are stories in the scriptures of disciples coming
to grief on account of their persistent forwardness in pressing the
acceptance of this fee. Vide the story of Galava in the Udyoga Parva.

998. The fourth kind of conduct, called kapoti is also called unchha. It
consists of collecting such seeds of grain as have fallen down from the
ears and as have been abandoned by the reapers.

999. Thus the second is more meritorious than the first, the third than
the second, and the fourth than the third. The fourth or last, therefore,
is the first in point of merit.

1000. It is said that the householder who cooks must give a share of the
cooked food to a Brahmacharin or Yati or any one who comes as a guest. If
he does not do it but eats the whole of what has been cooked, he is
regarded as eating what belongs to a Brahmana. This, of course, is a high
sin.

1001. The commentator supposes that these relatives and kinsmen are named
because of the great likelihood there is of disputes arising with them on
account of shares of inheritance.

1002. The sense is this: these various persons, if duly reverenced by the
householder, are able to send the latter to the places indicated or make
him comfortable in those places.

1003. Vide verses 2 and 3 of this Section. Of the four courses, the first
or Kusaladhanya, is left out here. The three others, of course, are the
Kumbhadhanya, the Aswastana (otherwise called Unchhasila), and the
Kapoti. The Burdwan translator makes a blunder in enumerating the three
kinds of domesticity here referred to.

1004. The Burdwan version of this verse is incorrect.

1005. The cow is a sacred animal and there is merit in feeding and
properly tending a cow. Forest recluses kept kine for merit as also for
homa or sacrifice with the ghee obtained from them. The story of
Vasishtha's cow is well-known.

1006. These five are Agnihotra, Darsapurnamasi, Chaturmasya, Pasu
sacrifice and Soma sacrifice.

1007. The Burdwan translator misunderstands the words abhravakasah. It is
a well-known word occurring in almost every lexicon. Wilson explains it
correctly.

1008. i.e., They do not use a regular husking or cleaning apparatus for
cleaning the grain they use as food.

1009. So that very small portion of the grain comes out for drink or
mixes with the water.

1010. i.e., who had no fixed residence and who never sought with any
effort for the necessaries of life. The Burdwan translator takes both
yathavasah and akritacramah for two independent names of Rishis instead
of taking them as adjectives of Sudivatandi.

1011. i.e., whose wishes were immediately crowned with success, in
respect of both blessings and curses, etc.

1012. Niranandah is explained as krichcchrachandrayanadiparatwat.

1013. Anakstrah is explained by the commentator as 'different from stars
and planets but still freed from darkness' and, therefore, effulgent or
luminous. Anadhrishyah is fearless.

1014. Atmayaji is explained as one who performs his own sraddha or
obsequial rites. The Sandhi in the next word is arsha; atmakrida is one
who does not take pleasure in wife or children but whose source of
pleasure is his own self: Similarly, atmasraya is one who without
depending upon kings or others takes refuge in himself.

1015. Such sacrifice, for example, as those called Brahma-yajna, etc.

1016. Yajinam yajna is the sacrifice of ordinary sacrifices, i.e., the
usual sacrifices consisting of tangible offerings unto the deities, and
performed with the aid of Vedic mantras. The ablative implies cause.
Atmani ijya is sacrifice in Self, i.e., Yoga. The meaning of the first
line, therefore, is when through performance of ordinary sacrifices and
rites, the mind becomes pure and the sacrificer is enabled to practise
yoga. Unto the three fires he should duly sacrifice on his own self.
means, of course, that without any longer adoring his fires by visible
rites and actual recitation of mantras, he should, for the sake of
emancipation, worship in his own self or seek the extinction of mind and
knowledge in Yoga.

1017. To this day every orthodox Brahmana or Kshatriya or Vaisya never
eats without offering at the outset five small mouthfuls unto the five
vital breaths, i.e., Prana, Apana, Samana, Udana, and Vyana.

1018. Vapya or Vapayitwa means causing or obtaining a shave. The Burdwan
translator makes a blunder by supposing it to mean parivyapta. The
Sannyasa mode of life, as well-known, can never be entered without a
previous shave. K.P. Singha gives the correct version.

1019. It is difficult to render the word abhaya into English. 'To give
abhaya to all creatures' is to pledge oneself to a life of total
harmlessness, or to practise universal compassion or benevolence.
Abstention from every kind of injury is the great duty of the fourth mode
of life.

1020. The duties included in yama (as explained by the commentator) are
universal benevolence, truthfulness, faith, Brahmacharya, and freedom
from attachment. Those that are included in niyama are purity (of body
and mind), contentment, study of the Vedas, meditation on the Supreme,
etc. Swasastra sutra means the sutras of his own sastras--i.e., the
duties laid down in respect of that Sannyasa which he has adopted; the
chief of which is enquiry after the Soul or Self: Bhutimanta implies
Vedic recitation and the sacred thread. He who has taken to Sannyasa
should display energy in these, i.e., persistently enquire after the Soul
and throw away all caste-marks, and other indications. 'The desirable
end' is of course, gradual Emancipation of that obtained at once.
Following the commentator, K.P. Singha gives the correct version. The
Burdwan version, containing the very words of the gloss, is based upon a
complete misconception of their meaning.

1021. The commentator correctly explains that by the first line of this
verse, Vyasa answers his son's question. The two modes referred to are
the first and the second, and not the second and the third as K.P. Singha
in his vernacular version wrongly states. Having answered the question,
the speaker (in the second line) proceeds to indicate the simple or
straight path for reaching the highest object of men's endeavour, viz.,
Paramartham or Brahma.

1022. Bhava-samahitah is explained as chitta-samadhanavan.

1023. The skull is to be used as a drinking vessel. Kuchela, which I
render 'rags', is supposed by the commentator to signify reddish or brown
cloth which has, from age, lost its colour.

1024. Elephants, when hurled into a well, become utterly helpless and
unable to come out. That person, therefore, into whom words enter like
elephants into a well, is he who answers not the evil speeches of others.
What is said here is that only a person of such forbearance should betake
himself to mendicancy or Sannyasa.

1025. I have given a closely literal version of this verse. The
commentator explains that first fine refers to the person who deems
himself to be everything and everything to be himself. The second line
refers to the same individual who, by Yoga, can withdraw his senses and
the mind and consequently make the most populous place appear as totally
solitary or unoccupied. This is the Yoga process called Pratyahara and is
described in section 233 ante. The Burdwan translator gives an incorrect
version. K.P. Singha follows the commentator.

1026. Suhitya, whence sauhitya, means no satiety but the full measure of
gratification from eating. The speaker wishes to lay down that a
mendicant or renouncer should never take food to the full measure of
gratification. He should eat without completely appeasing his hunger.

1027. I follow the commentator in his exposition of kaunjara which he
derives as kun (earth or the body which is made of earth) jaravati iti
kunjarah, i.e., a Yogin in Samadhi. The sense seems to be that the fruits
of Yoga include or absorb the fruits of every other act. The rank and
status of Indra himself is absorbed within what is attained to by Yoga.
There is no kind of felicity that is not engulfed in the felicity of
Emancipation, which Yoga alone can confer.

1028. The commentator thinks that by the 'one duty of abstention from
injury' is implied the fourth mode of life or Sannyasa. What is said,
therefore, is that the observance of the single duty of harmlessness
includes that of every other duty; or, what amounts to the same thing,
the fourth mode of life is singly capable of giving merit which all the
others may give together.

1029. Haryartham means 'for the sake of Hari.' i.e., one who takes away
merit, implying a disciple or attendant. Some texts read Ratyrtham,
meaning 'for the happiness (of others).'

1030. Because all acts are fraught with injury to others. Whether 'acts'
betaken in its general sense or in the particular sense of 'religious
acts,' their character is such.

1031. Both the vernacular translators have completely misunderstood the
second line of this Verse. The commentator correctly explains that
Tikshnam tanum means the religion of injury, i.e., the religion of
sacrifices and acts. 'So' for 'sa' is arsha; as also anantyam for
anantyam which, of course, implies moksham or Emancipation. The
commentator correctly supplies yatah after apnoti and shows that
prajabhyah is equivalent to prajanam. The last clause of the second line,
therefore, means sa moksham apnoti, yatah prajabhyah (or prajanam)
abhayam. The dative, not ablative as the vernacular translators take it,
is not bad grammar, although the genitive is more agreeable with usage.

1032. A tentative version is offered here, following the actual words
used in the original.

1033. All these expressions apply to the Supreme Soul. Immeasurable in
the firmament implies that the Supreme Being is vaster than the
firmament. 'Made of gold' means, as the commentator explains, Chit having
knowledge only for its attribute.' 'Born of the egg,' i.e., belonging to
the universe. 'Within the egg' means 'capable of being apprehended in the
heart.' 'Equipped with many feathers,' i.e., having many limbs each of
which is presided over by a particular deity. The two wings are absence
of attachment or complete dissociation from everything, and joy and
gladness and aptitude for enjoyment. 'Rendered effulgent by many rays of
light,' i.e., transformed into a living and active agent by means of
eyes, cars, etc.

1034. The sense is that he who understands the wheel of Time is a person
worthy of universal regard. The excellent joints of that wheel are the
parva days, viz., those sacred lunations on which religious rites are
performed.

1035. I give a little version of verse 33, following the commentator as
regards the meaning of samprasadam. The sense, however, of the verse is
this: Brahma, in the previous sections, has often been spoken of as
Sushupti or the unconsciousness of dreamless slumber. The universe flows
from Brahma. Unconsciousness, therefore, is the cause or origin or body
of the universe. That unconsciousness, therefore, pervades all things,
viz., gross and subtile. Jiva, finding a place within that
unconsciousness existing in the form of gross and subtile, gratifies the
deities, prana and the senses. These, thus gratified by jiva, at last
gratify the open mouth of the original unconsciousness that waits to
receive or swallow them. All these verses are based upon the figurative
ideas that find expression in the Upanishads.

1036. Smriti is memory. One whose smriti, is lost means one whose
conceptions of right and wrong are confounded. Atmanah sampradanena is
'by the surrender of oneself' to one's own passions or Kamadibhyah as the
commentator explains.

1037. Chittam is explained by the commentator as the gross understanding,
and Sattwa as the subtile understanding.. The understanding that is
concerned with the images brought by the mind or the senses is called
gross; while that which is concerned with ideas about Brahma is called
subtile. Kalanjara is explained by the commentator either as standing for
the mountain of that name, i.e., irremovable as the mountain so called;
or, as one who destroys the effect of Time, i.e., one who subdues Time
instead of being subdued by that universal conqueror.

1038. The purification here referred to consists in transcending the
consciousness of duality. Righteousness should be avoided because of its
incapacity to lead to Emancipation which is much higher than heaven.
Atmani sthitwa means living in one's real or true nature, i.e., merging
everything into the Soul. This is attained when the consciousness of
duality is transcended.

1039. Atmanam in the first line is the Jiva-soul, and atmani is the
Supreme Soul. In the second line also, the same distinction is observed
between the two words.

1040. Brahmanas, who having completed the study of the Vedas have betaken
themselves to the domestic mode of life, are so called. Here, probably,
the reference is to persons having faith in the Vedas and of pure conduct.

1041. Adhyatma is topic bearing on the Soul. Here it signifies the seven
and twenty usual topics of philosophical discourse, viz., the five organs
of action, the five organs of knowledge, the mind and three others called
Chitta, etc., the five vital breaths, the five elementary substances,
Desire. Acts, and Avidya.

1042. The second clause of the second line is explained by the
commentator as yasmin kamani nimitte sati yat anupasyati.

1043. The grammatical construction is Gunebhyah paramagatah gunan na
ativartante. The meaning is this: Mind, Understanding, and Nature (or
individual disposition of man or animal or vegetable, etc) are all due to
their own previous states. Nature in particular being the result of the
desires of a past state of existence. Such being their origin, they too
are due to the five entities named. As regards their functions, it is
said that having reached to that which is Gunebhyah parama, i.e.,
Srotradikaryam swarupam, they do not transcend the gunas themselves; or
in other words having become endued with the faculty or power of seizing
particular attributes (such as scent, form, etc)., they actually seize or
apprehend them.

1044. In other words, the senses and the mind are nothing but the
understanding displayed in a particular shape or form. The principal
function of the mind is to cherish and discard impressions. The
understanding is nischayatmika or engaged in arriving at certainty of
conclusions.

1045. Everything above the soles of, the feet and below the crown of the
head, is, of course, the whole body or self or the person. Asmin kritye
is, aham iti yat darsanam tasmin karaniye. There can be no doubt that the
commentator correctly explains the meaning.

1046. Neniyate is as the commentator explains, an instance of
karmakartari prayogah. Hence, the meaning is that both the attributes of
form etc., and the senses with mind which apprehend those attributes, are
the understanding itself, so that when the understanding is not, these
also are not. The object of this verse is to establish the identity of
the understanding with the senses, the mind, and the attribute with the
senses and the mind apprehend. Both the vernacular versions are
inaccurate.

1047. The three attributes of Rajas, Tamas, and Sattwa do not spring
front any different thing but from their own counterparts existing in a
previous state of existence or life. They arise from their respective
states as they existed with the Chitta or understanding in a previous
life. Hence Chitta, and the objects of the senses and the senses also
arising from it, are all affected by these three Gunas.

1048. The last word in the first line is not prabodhita but aprabodhita.

1049. In the original, the word atman is used in various senses.
Sometimes it stands for the Jiva-soul, sometimes for the Supreme Soul,
sometimes for essence or the principal portion of anything, sometimes for
one's own self, and sometimes even for the person or body. It is not
difficult to distinguish in which sense the word is used in what place.

1050. Vela is tide or current. The Understanding, although it exists with
the three states of Sattwa, Rajas, and Tamas, can yet transcend them by
Yoga. The ordinary and extraordinary states of the understanding are
spoken of in this verse.

1051. The Bengal texts make this a verse of one line. In the Bombay text,
verse 9 is made a triplet, so that this line is included in it. Medhyani
is explained as medha, rupadi jnanam, tatra tani.

1052. If I have understood this verse correctly, the theory of perception
laid down is a sort of idealism which has not, perhaps, its counterpart
in European metaphysics. The senses are first said to be only
modifications of the understanding. The mind also is only a modification
of the same. A particular sense, say the eye, becomes subservient to the
understanding at a particular moment. As soon as this happens, the
understanding, though in reality it is only the eye, becomes united with
the eye, and entering the mind raises an image there, the consequence of
which is that that image is said to be seen. External world there is, of
course, as independent of mind and understanding. That which is called a
tree is only an idea or image created in the mind by the understanding
with the aid of the sense of vision.

1053. The speaker here combats the theory that the qualities of Sattwa,
Rajas, and Tamas inhere to the objects themselves of the senses. His own
view is that they inhere to the Mind, the Understanding, and
Consciousness. The qualities may be seen to exist with objects, but in
reality they follow objects in consequence of their permanent connection
with the mind, the understanding, and consciousness which have agency in
the production of objects. The commentator cites the instance of a wife's
beautiful and symmetrical limbs. These excite pleasure in the husband,
envy in a co-wife, and desire (mixed with pain at its not being
gratified) in a weak-hearted gazer. All the while the limbs remain
unchanged. Then again, the husband is not always pleased with them, nor
is the co-wife always filled with envy at their sight, nor is the gazer
always agitated. Like the spokes of a wheel which are attached to the
circumference and which move with circumference, the qualities of Sattwa,
etc., attached to the mind, understanding and consciousness, move along
with them, i.e., follow those objects in the production of which the
mind, etc., are causes.

1054. This version of verse is offered tentatively. I give the substance
without following the exact order of the original. Compare this verse
with 42 of section 194 ante.

1055. As soon as the darkness of the understanding is dispelled and true
knowledge succeeds, the Soul becomes visible.

1056. i.e., who adopts the Sannyasa or the last mode of life after having
duly gone through the preceding modes.

1057. Gunan in the first line means Vishayan, in the second line it means
Sattivadin, Vikriyatah is vikram bhajamanan. How the understanding
creates objects has been explained in previous sections.

1058. Na nivartante is explained by the commentator as na ghatadivat
nasyanti kintu rajjuragadiva badha eva, etc., and he concludes by saying
that according to this theory niranvayanasa eva gunanam, or, in other
words, that the Gunas are not so destroyed by knowledge that they do not
return.

1059. According to the speaker then, there is not much practical
difference between the two opinions here adverted to, and one's course of
conduct will not be much affected by either of the theories that one may,
after reflection, adopt.

1060. Janmasamartham is explained as certain to be acquired by virtue of
birth or of the practice of the duties laid down for one's own order.
Parayanam is moksha-prapakam.

1061. The Bengal reading buddhah is preferable to the Bombay reading
Suddhah which would be pleonastic in view of what follows in the second
line.

1062. Lokam is explained as lokyate iti lokah, i.e., objects of enjoyment
such as wife, etc., aturam, is afflicted with faults or defects. Ubhayam
kritakritam is as the commentator explains, sokasokarupam or aropitam and
anaropitam.

1063. Many of the verses of this and the previous section correspond with
those of section 194 ante. Many verbal changes, however, are noticeable.
In consequences of those changes, the meaning sometimes becomes lightly
and sometimes materially different.

1064. Gocharaebhyah, literally, pastures, is used here to signify all
external and internal objects upon which the senses and the mind are
employed. Their proper home or abode is said to be Brahma.

1065. The absence of anything like precision in the language employed in
such verses frequently causes confusion. The word atma as used in the
first line is very indefinite. The commentator thinks it implies
achetanabuddhi, i.e., the perishable understanding. I prefer, however, to
take it as employed in the sense of Chit as modified by birth. It conies,
I think, to the same thing in the end. The 'inner Soul' is, perhaps, the
Soul or Chit as unmodified by birth and attributes.

1066. Abhavapratipattyartham is explained by the commentator as 'for the
attainment of the unborn or the soul.'

1067. The commentator explains the first line thus: yatha sarvani matani
tatha etani vachansi me. He takes the words: yatha tatha kathitani maya
as implying that 'I have treated of the topic yathatathyena.'

1068. The commentator explains that tasya tasya has reference to
gandhadeh. Pracharah means vyavahara. Pasyatah is Vidushah.

1069. i.e., one that only knows the Vedas and has observed the vow of
Brahmacharya is not a superior Brahmana. To become so requires something
more.

1070. I follow the commentator closely in rendering this verse. Sarvavit
is taken in the sense of Brahmavit. Akamah is one contented with
knowledge of Self. Such a man, the Srutis declare, never dies or
perishes. The two negatives in the last clause nullify each other. The
Burdwan translator, with the gloss before him, for he cites copiously
from it, misunderstands the negatives. K.P. Singha is correct.

1071. Avidhanat is explained as dayanaishkainyayorananusaranat.

1072. Kamakantah is explained as kamaih kantah, i.e., manoharah.

1073. Heaven is Brahma invested with attributes. Tranquillity of soul is
Brahma uninvested with attributes. Upanishat is explained as rahasyam.
This 'render 'recondite object'. The sense of the verse is that each of
the things mentioned is useless without that which comes next; and as
tranquillity or Brahma uninvested with attributes is the ultimate end,
the Vedas and truth, etc., are valuable only because they lead to
tranquillity.

1074. Both the Vernacular translators have rendered this verse wrongly.
In the first place, ichcchasi is equivalent to ichccheta. Santoshat is
'for the sake of santosha. Sattwam is buddhiprasadam. Manas is explained
as sankalpa or samsaya. The grammatical order is sokamanasoh santapya
kledanam. The commentator adds santapamiti namulantam, i.e., formed by
the suffix namul.

1075. Samagrah is literally 'full or complete,' implying that such a man
becomes jnana-triptah. Only five attributes are mentioned in this verse
but santosha mentioned in verse 13 should be taken to make up six.

1076. Both the vernacular translators have rendered this verse
incorrectly. In the first place shadbhih has reference to the six things
mentioned in verse 11 and 12 above. These six again should be
satwagunopetaih, i.e., destitute of the attributes of Rajas and Tamas.
Unless freed from those two, even the six, of themselves, will not lead
to knowledge of the Soul. Tribhih has reference to Sravana, manana, and
nididhyasana. Ihastham is 'residing within the body.' Pretya implies
transcending consciousness of body or jivati eva dehe
dehabhimanadutthaya. Tam gunam is muktalakshanam. The sense, in simple
words, is this: transcending all consciousness of body they that succeed
in knowing the Soul which resides within the body become emancipated. The
first line of the verse simply points out how the Soul may be known.

1077. Anweti is explained as vardhate.

1078. The reading I adopt is saviseshani, and not aviseshani although the
latter is not incorrect. In treatises on yoga, viseshah imply the gross
elements and the eleven senses including the mind. Aviseshah imply the
five subtile elements (tanmatrani) and buddhi. By Gunan is meant Mahat
and Avyakta or Prakriti. If aviseshani be taken, the reference to the
subtile elements would imply that the grosser once have already been
transcended.

1079. Atikrantaguna-kshayam, i.e., one who has transcended disregards the
very puissance that the destruction of the gunas is said to bring about.

1080. Karyyatam is Prakriti which alone is active, Purusha being
inactive. Paramam karanam is, of course, Brahma uninvested with
attributes.

1081. Dwandwani is governed by anushthitah. Mahat here is elaborate. The
speaker, having first discussed the subject elaborately, intends to speak
of it in brief in this Section.

1082. Panchasu is explained by the commentator as Panchatmakeshu. Hence,
he properly points out that bhava and abhava and kala are included by the
speaker within bhutas or primary elements. Bhava implies the four
entities called karma, samanya, visesha and samavaya. By abhava is meant
a negative state with respect to attributes not possessed by a thing. We
cannot think of a thing without thinking of it as uninvested with certain
attributes whatever other attributes it may possess.

1083. Enlarged, the constructions of the original becomes thus:
'uttareshu (bhuteshu) (purvabhuta) gunah (santi).'

1084. Uttarah imply the three entities known by the names of Avidya
(Ignorance), Kama (desire), and Karma (acts). This part of the verse is
skipped over by the vernacular translators.

1085. i.e., the soul when invested with Avidya and desire becomes a
living creature and engages in acts. It is through consequences then that
are derived from acts that the infinite Soul (or Chit) becomes Jivatman.

1086. This is a very difficult verse and no wonder that both the
vernacular versions are defective. K.P. Singha gives the substance,
skipping over many of the words. The Burdwan translator, though citing
largely from the gloss, misunderstands both verse and gloss completely.
The grammatical construction is this: Ebhih sarvaih kalatmakaih bhavaih
anwitam sarvam yah akalushiam pasyati (sah) samoham karma nanuvartate.
Sarvam here refers to pranijatam or the entire assemblage of living
creatures. Kalatmakaih bhavaih is punyapapadi samskaratmabhih. Bhavaih is
taken by the commentator as equivalent to bhavanabhih. I prefer to take
it in the sense of entity. He who looks upon these as akalusham, i.e., as
unstained Chit (that is, he who has a knowledge of the Soul), becomes
freed from samoham karma, i.e., succeeds in becoming nishkamah in
consequence of his acquaintance with atmatattwa.

1087. 'Conversant with the scriptures,' i.e., Yogin; 'acts laid down in
the scriptures' are the practices connected with Yoga. Saririnam, the
commentator takes, implies the Soul as invested with a subtile body; of
course, Saririn as distinguished from Sariram generally means the Soul or
the owner of the Sariram without reference to the body. Hence, the word
cannot be taken as referring to the Soul as uninvested with the
lingasarira.

1088. I follow the commentator in his exposition of this verse. Sahitah
is nividah; drisyamanah is explained as 'though unseen by the eye is yet
realised through instruction and by the aid of reason.'

1089. Tapah is rasmi-mandalam. Prati-rupam is pratyupa-dhi. Sattwam is
sattwapradhanalingam. The sense, in simple words, seems to be that the
Yogin beholds within his own body and those of others the Souls or Chits
residing there as invested in subtile forms.

1090. Both atmachintitam and karmajam rajas are governed by Jahatam. The
first means all that is: 'kalpitah in self' i.e., the creations of the
understanding or the mind, implying, of course, the objects of the senses
or the external world. The second means kamadi vyasanam, i.e., the
calamities constituted by desire, etc. Pradhanadwaidhamuktah is one who
is freed from identity with Pradhana or the Universal cause; hence, the
puissance that Yoga brings about. Such Yogins have their subtile forms
under complete control under all conditions and at all times. They can
enter at will into other forms. Sattwatma is linga-dehah.

1091. Satatam qualifies anwitah. Nityam qualifies charishnuh. Sadanityah
is explained by the commentator as in reality terminable, though the
words always etc., have been used. The plain meaning of the verse is that
Yogins, in their linga body, rove everywhere, not excluding the most
blissful regions in heaven itself.

1092. The meaning is this: like Yogins, ordinary men even have the
linga-sariram. In dreams, the gross body is inactive. Only the subtile
body acts and feels. The Burdwan translator misunderstands this verse
completely.

1093. Atikramanti is understood at the end of the verse. Vajropamani is
explained by the commentator as 'so undying that they are not destroyed
at even the universal destruction; hence, of course, the karana bodies.'
The karana bodies are the potentialities, existing in the tanmatra of the
elemental substances, of forming diverse kinds of linga bodies in
consequence of the acts of Jiva in previous periods of existence.

1094. Etat is: maduktam vakyam; yogam implies yogapradhanam. Samadhau
samam has reference to 'yogam.' What are the speaker wishes to say in
this verse is that dhyana is not laid down for Sannyasins alone but it is
laid down for all others as well.

1095. Pradhanam is Avidya or Ignorance. Viniyoga is Viparinama. The
particle anu always interpreted as 'following' the scriptures or some
special branch of knowledge that treats of the subject spoken of.

1096. The correct reading is ayasaih meaning 'made of iron,' and not
'ayasaih.' K.P. Singha adheres to the incorrect reading. The chains of
iron here are either the diverse longings cherished by worldly men, or,
perhaps, the bodies with which men are invested.

1097. The dual genitive duhkhayoh is used because worldly sukha also is
regarded as duhkha. 'Tyajamannah' is equivalent to 'tyaktum ichccha.' It
is an instance of hetau sanach.

1098. Yena is explained as Stryadina hetuna. 'Sah' is: Stryadih:
Samrohati is: Vardhayati. 'Tam' is: Vardhakam.

1099. 'Uddhriyate' is literally 'tears up.' The use of the word 'asina'
suggests also 'cutting.' The root of the tree, of course, is Avidya or
Ignorance.

1100. K.P. Singha wrongly translates the first line. The Burdwan
translator quotes the gloss without understanding it. The first half of
the first line, literally rendered, is 'the senses are the
mind-citizens,' meaning, as the commentator rightly explains, that they
are citizens under the lead of the mind. 'Tadartham' means 'for the sake
of the senses,' i.e., 'for cherishing them.' Prakritih is mahati kriya
pravrittih, Tadartham is kriyaphalam, i.e., happiness or misery. The
meaning, in brief, is this: the body is a city. The understanding is its
mistress. The mind is her principal servitor. The senses are the citizens
under the lead of the mind. In order to cherish the senses the mind
engages in acts productive of visible and invisible fruits i.e.,
sacrifices and gifts, and the acquisition of houses and gardens, etc.
Those acts are liable to two faults, viz., Rajas and Tamas. The senses
(both in this life and the succeeding ones) depend upon the fruits
(happiness or misery) of those acts.

1101. The meaning is this: the senses, the mind, the understanding, etc.,
are all due to acts. These, therefore, are said to rest upon acts and
draw their sustenance therefrom.

1102. I expand the first line of 14 for giving the meaning clearly.

1103. The sense is that the understanding, being stained or afflicted,
the Soul also becomes stained or afflicted. Enam is atmanam. Vidhritam is
'placed like an image upon a mirror.'

1104. Because the son had not yet obtained the light of full knowledge.

1105. It is curious to note how carelessly this verse is rendered in the
Burdwan version. In the Bengal texts there is a misprint, viz., tatha for
rasah. The Burdwan translator does not notice it, but gives just eight
qualities instead of ten. Capacity to be congealed is to be inferred from
cha. K.P. Singha is correct.

1106. The Rishis, it is evident, regarded an entity not as an unknown
substance in which certain known properties inhered, but as the sum total
of those properties themselves. So far as the human mind is concerned,
there is no warrant for the proposition that matter is an unknown
substance in which extension, and divisibility etc., inhere; on the other
hand, matter, as it appears to us, is only extension, divisibility, etc.,
existing in a combined state.

1107. The elements are five in number. Their properties number fifty. The
five especial properties of the understanding should be added to those
five and fifty. The total, therefore, of the properties of the
understanding comes up to sixty.

1108. This is a difficult verse. Anagatam is agama-viruddham. The
grammatical construction, as explained by the commentator, is this: tat
(tasmin or purvaslokokokte vishaya yat) anagatam tava uktam tat
chintakalilam. (Twam tu) samprati iha (loke) tat (maduktam)
bhutarthatattwamsarvam avapya bhuta-prabhavat santabuddhi bhava.
Bhutarthah is Brahma, and bhutaprabhavat is Brahmaiswaryat. (This is an
instance of the ablative with 'lyap' understood). What Bhishma wishes
Yudhishthira to do is not so much to attend to the various theories about
the origin of the universe but to carefully attend to the method of
attaining to Brahma. To be of tranquil heart, of course, implies the
possession of a nirvrittika buddhi.

1109. i.e., they could be slain by only their equals who were engaged
with them, meaning that all those warriors were very superior men. They
could not possibly be slain by others than those with whom they fought.

1110. In the case of gods and Rishis, thinking and summoning are the same.

1111. The commentator explains that the accusatives in the first line of
verse 5 governed by hareyam in the previous verse.

1112. A Padmaka consists of ten digits, i.e., a thousand millions or a
billion according to the French method of calculation.

1113. To lead a life in the woods with the deer and after the manner of
the deer confers great merit. Vide the story of Yayati's daughter Madhavi
in the Udyoga Parvam ante.

1114. The commentator explains that this means that Death would attain to
the status of all-pervading Brahma. Even this is the boon that the
Self-born grants her for protecting her against iniquity and allaying her
fears.

1115. i.e., being freed from wrath and aversion.

1116. Vasishtha's work commences with the query--What is dharmah? The
first answer is 'anything consistent with the Srutis and the Smritis.'
Then comes Sishtacharah or the conduct of those called Sishta or the good.

1117. However casuists may argue and moralists pretend, a lie like that
of Sir Henry Lee for saving his prince from the hands of Cromwell (vide
Woodstock), or like that of the goldsmith's son, even when he was dying,
for saving the prince Chevalier from the hands of his would-be captors,
is excusable in the estimation of many and even meritorious according to
some. The world again is agreed that if an adulterer be called into the
witness box, perjury would be a venal offence compared with the meanness
of betraying the honour of a confiding woman. Hence, the exclusion of
such a witness (according to almost every system of law) in trials for
adultery. The Rishis wrote for men and not angels. The conduct referred
to is that of the good and pious.

1118. In explaining verse 7, the commentator uses the words that I have
enclosed within parenthesis. According to him, verse 9 hath reference to
the robbed thief while he goes to the king for invoking justice.

1119. There is another reason why one should not give way to intoxication
of might and should not set at naught the eternal injunction against
taking what belongs to another K.P. Singha incorrectly translates this
line.

1120. Implying that such a man is always alive to his own faults. He
never thinks that others are guilty of an offence which he, in a moment
of temptation, may have committed.

1121. K.P. Singha wrongly translates this line.

1122. The construction is not at all difficult; yet both the vernacular
translators have misunderstood it, the Burdwan version being thoroughly
unintelligible. This is only another form of the well-known saying--'do
to others as you would that they should do to you.'

1123. The Burdwan translator gives an incorrect version of the second
line: yad is equivalent to yadi: anyasya stands for anyam. The genitive
inflection is used for the accusative. Tatah stands for tasmin implying
aupapatye vishaye. Kuryat is driggochari-kuryat.

1124. The surplus should not be coveted for its own sake but for such use.

1125. The second line is incorrectly rendered by K.P. Singha.

1126. Priyabhyupagatam is priyena praptam and not hinsaya.

1127. I am not sure that I have understood the original correctly.
Nilakantha says that the sense intended to be conveyed is that
Yudhishthira finds fault with Bhishma's previous course on the
indications of righteousness.

1128. The argument, as explained by the commentator is this: Bhishma has
said that righteousness and its reverse arise from one's acts producing
happiness or misery to others, and that they both affect one's future
life in respect to the happiness and misery enjoyed or endured therein.
But living creatures, says Yudhishthira, are seen to take their births,
exist, and die, of their own nature. Nature, therefore, seems to be the
efficient cause of birth, existence, and death, and not the declarations
in the Srutis, consistent though those declarations be with
considerations of felicity or the reverse. The study of the Vedas,
therefore, cannot alone lead to a knowledge of righteousness and its
reverse.

1129. Distress may be of infinite variety. Derogation also from duty may,
therefore, be of infinite variety. It is impossible to note these
derogations (justifiable in view of the degree of distress felt) in any
code of morals, however comprehensive.

1130. The commentator cites the example of Sudras listening to forbidden
scriptures in expectation of merit. They commit sin by such acts. Then
again high Brahmanas like Agastya, by cursing the denizens of the Dandaka
forest, achieved great merit. In persons universally called ordinary or
even low, indications are observable of good behaviour, and in those
acknowledged to be good and respectable, acts may be noticed that are not
good. That therefore, which is called the conduct of the good is
extremely unascertainable.

1131. The commentator cites the instance of the stoppage of the
Horse-sacrifice in consequence of the interference of Indra with
Janamejaya while the latter was bent upon celebrating one for the
acquisition of merit.

1132. The vapoury edifices and forms seen in the distant sky are called
Gandharva-nagara from the peculiar belief that they are cities or towns
inhabited by the Gandharvas, a class of beings superior to men. They
appear to the view only to disappear very soon. What the speaker wishes
to say is that sacrifices and religious acts at first appear romantic and
delightful in consequence of the fruits they hold forth, viz., heaven and
felicity. But when they are examined by the light of philosophy, they
disappear or shrink into nothingness, for as acts, they are transitory
and their consequences too are of the same character.

1133. The object of this verse is to show that it is extremely difficult
to ascertain who the good are whose conduct should be taken as the
standard of righteousness.

1134. The commentator cites the instance of Drona and others of that
class. These men must be regarded as Mahajanas and Sadhus, but how can
their conduct be regarded as righteous? What Yudhishthira means to say is
that the standards of righteousness or that by which a good man may be
known, is difficult of ascertainment.

1135. The example of Viswamitra, Jamadagnya, and Vasishtha are cited by
the commentator. The first won pre-eminence by his mastery over weapons.
The second lost his character as a Brahmana by the profession of arms.
The third lost nothing although he punished Viswamitra's insolence by
using even carnal weapons.

1136. What Yudhishthira says here is that righteousness or virtue or duty
does not depend upon the Srutis or the Smritis, nor upon considerations
of happiness or misery. On the other hand, righteousness is arbitrary in
respect of its standard, that being called righteous which was called so
by the learned of ancient times. As regards happiness or misery, its
cause is eternal nature.

1137. In this connection,' i.e., the subject of the true cause to which
is to be ascribed the dispensation of happiness or its reverse.

1138. His gross body was within the water. Nevertheless, by Yoga power,
he was able to rove over the world in his subtile body and beheld
everything he wished to see.

1139. Criya is explained by the commentator as implying the possession of
Vedic lore.

1140. This was a new vow that Jajali began to observe, the vow, viz., of
travelling over the entire earth, sleeping there where evening overtook
him.

1141. A Beniya's shop is a miscellaneous depot. It contains chiefly
spices and drugs, but there is no article for domestic use that may not
be found in such a shop.

1142. Bhandajivanah is one who lays out capital and lives upon its
profits.

1143. Charin is sancharanam for food.

1144. In some of the Bengal texts, verse consists of 3 lines. The 3rd
line, however, is omitted in the Bombay edition.

1145. The commentator observes that in the second line the speaker
explains what morality with its mysteries is.

1146. Padmaka or Padma-kashta is the rootstock of Nymphoea lotus. A kind
of medicinal wood also is indicated by it, which is brought from Malwa
and Southern India. To this day, it enters into the composition of many
drugs used by Hindu Physicians. Tunga is either the filaments of the
lotus, or the tree called Punnaga which is identified with the
Calophyllum inophyllum of the Linnean genera. The Bombay reading
parichcchinnaih for parachcchinnaih does not seem to be correct.

1147. In the Bengal editions, verse consists of one line. In the Bombay
text, it is included with the 10th verse which is made a triplet. The
meaning is that weighing creatures I regard all of them as equal. In my
scales a Brahmana does not weigh heavier than a Chandala, or an elephant
heavier than a dog or cat.

1148. The sense is this: there is variety in this world. It is, however,
like the variety of aspects which the sky shows. It is the same Godhead
that manifests itself in diverse forms even as it is the same sky that
puts forth various aspects in consequence of the appearance and
disappearance of clouds.

1149. Devairapihita-dwarah means persons whose doors (senses) have been
closed by the deities, i.e., men with senses that are defective or lost.

1150. That state is Brahma, and there is no fear of return from it.
Hence, it is called abhayam padam.

1151. The commentator explains that the mention of putra-pautrinam
indicates that kulachara or family practices (if not very cruel) are
authoritative.

1152. The correct reading seems to be vimuchyate.--The sense is this:
there is an eternal course of righteousness as laid down in the Vedas.
That which is called the conduct of the good may sometimes be stained by
some errors. Fools, led by this, give up righteousness itself. On the
other hand, wise men, avoiding those errors, take what is good and are
saved. An old saying is cited by the commentator to the effect that when
all is threatened, a wise man gives up half for saving the remainder. A
fool, however, gives up the whole when only half is threatened with
destruction.

1153. The word iha in verse is the only indication of the speaker's
desire to allude to the union of relatives in this world.

1154. K.P. Singha. quietly omits the second half of the second line. The
Burdwan translator, as usual, blunders in rendering it. The fact is,
krosatah is not an adjective of vrikat, but stands for the roaring Vadava
fire. The commentator distinctly mentions drishtante Vadavagnih.

1155. Both the Vernacular translators have misunderstood this verse.

1156. Alpahrillekhah is explained by the commentator as alpam vahyasukham
hridilekheva pratishthitam yesham; hence, men who seek ordinary felicity,
viz., that which has a termination. The patavah are of course, the truly
wise, i.e., those that seek felicity that is unending. Kritsna is Brahma;
tadartham abhayadanamitinirnaya yesham, i.e., the truly wise practice it
for the sake of Brahma. It is almost impossible to understand verses such
as these without the aid of the commentator.

1157. Padashinah has reference to Devah. The sandhi in Devapi is arsha.
The deities become stupefied in his _track_, i.e., fail to see or find it
out, for such a man is apadah, i.e., transcends the highest regions of
felicity, such as even the region of Brahman, because of their
non-eternity. Such a man attains to Brahma, which is infinite and eternal.

1158. Bhuta is explained by the commentator as Brahma, and Bhavya, as
heaven or the regions of felicity in the next world. In the Vedas both
kinds of duties occur, such as Samah, etc., for Brahma, and sacrifices,
&c., for heaven.

1159. The commentator cites some conflicting ordinances about the
slaughter of kine. The subject of duty, is thus confused, contradictory
declarations being noticeable in the Vedas.

1160. Badha here means striking or beating. If taken in the sense of
'death' the meaning would be putting some to death so that others may be
frightened. These verses are a noble protest against the institution of
slavery.

1161. Some texts read Prishadhro-gamlavanniva, meaning Prishadhara
perpetrated a great sin by killing a cow (mistaking it for a tiger, as
the story goes).

1162. The cow is called the mother because of the use to which she is
subservient. Her milk nourishes every infant as much as the mother's
bosom. The bull, again, is Prajapati, because like Prajapati he creates
offspring and assists man in the production of food.

1163. Nahusha had killed a cow and a bull for honouring the Rishis. The
latter, however, expressed their dissatisfaction at the act, and cleansed
him of the sin in the manner indicated in the text. The commentator cites
the instance of how Indra was cleansed of the sin of Brahmanicide. The
Rishis, in compassion, distributed the sin among all beings of the
feminine sex. That sin manifests itself in their periodical flows and the
consequent impurity.

1164. The commentator explains that the Rishis addressed Nahusha in that
style even when they knew that he had not intentionally slain the cow and
the bull. The object of the speaker is to show the enormity of the act
when done intentionally.

1165. The fact is, all Sacrifices, in which injury is done to animal and
vegetable life are Sacrifices for Kshatriyas. The only Sacrifice that
Brahmanas should perform is Yoga.

1166. Sacrifices are always attractive for the fame they bring. Their
performance depends upon wealth. The acquisition of wealth leads to the
commission of many evil acts.

1167. The sense is that in former days when the true meaning of Sacrifice
was understood and all men performed them without being urged by the
desire of fruit, the beneficial consequences that flowed were the
production of crops without tillage (and without injury to animals that
live in holes and burrows). The good wishes the Rishis cherished for all
creatures were sufficient to produce herbs and plants and trees. May not
this be taken as an indication of the traditional idea of the happiness
of Eden before the fall of man?

1168. 'Bereft of wisdom' is explained by the commentator as implying the
non-attainment of emancipation.

1169. This verse is exceedingly terse and condensed. In the second line,
the words Brahmana vartate loke, literally rendered, mean 'who believes
that only Brahma exists in the world.' The commentator takes these words
as implying 'who regards every essential of Sacrifice as Brahma.'
Although I have followed the commentator, yet I think his interpretation
to be rather far-fetched. Why may not the words be taken in a literal
sense? He who takes Brahma to be all things and all things to be Brahma,
becomes sinless and deserves to be called a Brahmana. The last word of
the second tine simply means 'who does not regard his own self as the
actor.' The view expressed in the Gita is that we should do all acts
believing ourselves to be only agents or instruments of the Supreme
deity. Acts are His, we are only His tools. Such a conviction is sure to
guard us against all evil acts.

1170. What is said in verse 17 is that when Sacrifices are done from a
sense of duty, notwithstanding their incompleteness, they become
efficacious. It is only when they are performed from desire of fruit that
expiation becomes necessary if their completion be obstructed by any
cause. Having thus applauded the Sacrifices (represented by acts) of the
truly wise, other kinds of Sacrifices are indicated in verse 18. K.P.
Singha translates 18 correctly. The Burdwan version is erroneous.

1171. Swayajna is literally 'sacrifice in one's own self'; hence, Yoga,
Brahmam vedam is Pranava or Om.

1172. K.P. Singha erroneously translates this verse. The Burdwan version,
so far as it goes, is correct. Sarvam Brahma is explained as Pranava,
which is akhilam daivatam, for the Srutis declare that Omkarah
sarvadaivatyah, Brahmani is Brahmavidi. What is intended to be said in
this verse is that when such a man eats and is gratified, the whole
universe becomes gratified. In the Vana Parvam, Krishna, by swallowing a
particle of pottage gratified the hunger of thousands of Durvasa's pupils.

1173. Such a man regards all things as Brahma, and himself as Brahma.

1174. K.P. Singha blunders in rendering the second half of the first
line. Yasah, the commentator explains, is Mahadyasah or Brahma. 'The path
of the righteous,' the commentator thinks, is Yoga.

1175. i.e., they perform mental Sacrifices.

1176. 'For the reason,' i.e., because they cannot officiate at the
Sacrifices of those that are truly good. In the second line (28 is a
triplet), the nominative sadhavah is understood. The meaning is that such
men, that is, the truly good, accomplish their own duties not for
benefiting their own selves but for the good of others. What is said in
the third line is that observing both kinds of behaviour, i.e., that of
the good and that of the misguided, I follow the path of the former by
abstaining from every kind of injury.

1177. Yajneshu is 'among Sacrifices.' Yani has reference to the different
kinds of the Sacrifices, viz., those performed from desire of fruit and
consequently productive of Return, and those not performed from desire of
fruit and consequently leading to Emancipation. Tena stands for tena
Yajnena. What the speaker wishes to lay down is that only a certain class
of sacrificers succeed in attaining to an end whence there is no return.

1178. The sense seems to be that they perform mental Sacrifices, and not
actual sacrifices after having created by Yoga-power all the necessary
articles.

1179. The sin of slaughtering a cow will not touch such a person, his
soul being above the influence of acts.

1180. i.e., I have for this reason spoken in praise of Renunciation and
not that frame of mind in which one acts from desire of fruit.

1181. These are, of course, the indications of complete Renunciation.
Such a man never bends his head to another and never flatters another,
for he is above all want.

1182. Verse 35 is a triplet. In the first two lines the speaker says that
one who does not accomplish the acts specified, fails to attain to a
desirable end. In the last line, idam, refers to the duties of a true
Brahmana or the indications of the Renunciation as laid down in verse 34.
Daivatam kritwa, is explained by the commentator as Daivatamiva sevaniyam
kritwa, Yajnam is Vishnu or Brahma as the Srutis declare.

1183. The Munis referred to in the first line are those mentioned in
verse 31 above. They are the atmayajins or mental sacrificers. Kashtam is
gahanam. Asya in the second line refers to the particular Yoga of those
Munis. Lest the Yoga propounded by Tuladhara be regarded as altogether
new, a circumstance that would detract from their merit, the commentator
explains the words natah as preceded by Avekshamana api understood.

1184. Yasmin here is equivalent to Yadi, it being, as the commentator
explains, Vibhaktipratirupakam avyayam. Eva is equivalent to Evam,
meaning Twaduktaprakarena; atmatirtha means atmaiva tirtham or
Yajnabhumistatra. Prapnuyat in the second line stands for prapnuyuh. The
use of the singular for the plural is arsha.

1185. What is said here is this: the sacrifices of some men become lost
through absence of faith. These men, it is plain, are not worthy of
performing any kind of sacrifice internal or external. The performance of
sacrifice, however, is easy. The cow and her products can minister to all
sacrifices. In the case of those that are able, full libations of
clarified butter, of milk, and of curds, are sufficient to enable them to
perform whatever sacrifice they wish. As regards those that are poor, the
dust of a cow's hoof and the water in which a cow's tail and horns have
been washed, are quite sufficient to enable them to perform their
sacrifices. Purnahuti should not, I think, be taken as different from
clarified butter, etc.

1186. All these verses are exceedingly terse. Anena vidhina is the mode
which the speaker himself advocates, viz., the performance of sacrifices
without slaughter of animals. Niyojayan is an instance hetau satri. After
prakaroti Sraddham is understood. Ishtam here means Yagam. Yajunam (as in
verse 35 above) is Brahma.

1187. The soul is itself a tirtha. A tirtha, of course, is a spot
containing sacred water. One should seek the acquisition of merit in the
soul instead of going to places called sacred and lying in different
parts of the earth. 'According to his own ability' means 'according to
the best of his power.' If one can perform a sacrifice with clarified
butter, one should not do it with the dust of a cow's hoofs.

1188. Dharmasya vachanat kila is explained by the commentator as
Dharmasya ahinsatmakasya samvandhino vachanat. I think the words may also
mean, 'obeying the voice of Dharma.'

1189. The two negatives in the second line amount to an affirmative
assertion.

1190. Vaivaswati is 'appertaining to Vivaswat or prakasarapachidatma',
hence 'Brahma-vishayini. 'Daughter of Surya' means Sattwiki. Faith is
vahirvangamanasi, i.e., is 'the outward form of speech and mind,'
implying that it 'transcends (the merit born of) speech (recitation) and
mind (meditation).'

1191. 'Defects of speech' are the incorrect utterance of mantras.
'Defects of mind' are such as listlessness, haste, etc.

1192. Kadarya is explained by the commentator as 'miserly.' I think it
may be taken also in a more extended sense. Then again vardhushi is a
usurer and not necessarily a dealer in corn.

1193. The commentator is entirely silent upon this verse. The two Bengali
versions have proceeded in two different ways. The four classes of
persons indicated in the previous verses are (1) he that is destitute of
faith but is (outwardly) pure, (2) he that has faith but is not
(outwardly) pure, (3) a miserly person possessed of learning, and (4) a
usurer endued with liberality. The answer of Brahman, without touching
other points, refers particularly to faith. The liberal man's food is
sanctified by faith. The food of him that has no faith is lost. For this
reason, the liberal man's food, even if he happens to be a usurer, is
worthy of acceptance, and not so the food of the miser even though he may
be possessed of Vedic lore.

1194. The commentator takes the word divam as implying hardakasam. They
sported (not in the ordinary felicity of heaven but) in the puissance of
Yoga.

1195. Gograhe is explained by the commentator as 'a sacrifice in which
kine are stain.' Yajnavatasya is an instance of the genitive for the
accusative. It means Yajnavatsthan nirdayan Brahmanan. The expression may
also mean 'in the cow-pen within the sacrificial enclosure.'

1196. Avyaktaih is explained by the commentator as Yajnadi-dwaraiva
khyatimichchhadbhih.

1197. Kamakara may also mean recklessness, Vahirvedyam is 'on the outer
Vedi or altar.' The actual slaughter takes place on this vedi. The
Burdwan translator misunderstands the word.

1198. Upasya, is explained by the commentator as 'living near an
inhabited place.' Vedakritah Srutih are the fruits indicated in the Vedas
of the acts laid, down in them. Acharah has reference to the duties of
the domestic mode of life. Acharah should be made anacharah, i.e., should
not be followed. The Sannyasa mode of life is thus recommended.

1199. The meaning is this: ordinary men abstain from tainted meat,
regarding all meat as tainted which is obtained from animals that are not
killed in sacrifices and in course of religious acts. The speaker,
however, holds that this practise is not worthy of applause, for all meat
is tainted, including that of animals slain in sacrifices. K.P. Singha
gives the sense correctly though his rendering is not literal. The
Burdwan translator, misunderstanding text and commentary, jumbles them
together and gives an incorrect rendering.

1200. Hence there is no need for sacrifices with slaughter of animals,
and alcohol, etc.

1201. The sense is this: dangers are always seeking to destroy the body.
The body is always seeking to destroy those destroyers. This perpetual
war or struggle implies the desire to injure. How then, asks
Yudhishthira, is it possible for any man to lead a perfectly harmless
life, harm being implied in the very fact of continued existence?

1202. The sense, of course, is that one should acquire religious merit
without wasting one's body; one should not, that is, cause one's body to
be destroyed for the sake of earning merit.

1203. On the occasion of the Jata-karma the sire says 'be thou as hard as
adamant,' 'be thou an axe (unto all my foes).' The upakarma or subsidiary
rite is performed on the occasion of the samavartana or return from the
preceptor's abode. It is called subsidiary because it does not occur
among the rites laid down in the Griha Sutras. The words uttered on that
occasion are, 'Thou art my own self, O Son.'

1204. Bhogya implies such articles as dress,--etc. Bhojya implies food,
etc. Pravachana is instruction in the scriptures. Garbhadhana is the
ceremonial in connection with the attainment of puberty by the wife.
Simantonnayana is performed by the husband in the fourth, sixth or eighth
month of gestation, the principal rite being the putting of the minimum
mark on the head of the wife. The mark is put on the line of partition of
her locks.

1205. In India in every house two sticks were kept for producing fire by
rubbing. These were replaced by the flint-stone and a piece of steel. Of
course, Bryant and May's matches have now replaced those primitive
arrangements almost everywhere, and in the hands of children have become
a source of great danger to both life and property.

1206. Prana is the organ of generation. Samslesha is union. The desires
cherished are indicated in the Griha Sutras. 'Let our child be fair of
complexion.' 'Let him be long-lived! Though both parents cherish such
wishes, yet their fruition depends more on the mother than the father.
This is a scientific truth.

1207. The sense seems to be this. The mother only has correct knowledge
of who the father is. The commands of the father, therefore, may be set
aside on the ground of the suspicion that attaches to his very status as
father. Then, again, if the father be adulterous, he should not be
regarded on account of his sinfulness. Chirakarin asks, 'How shall I know
that Gautama is my father? How again shall I know that he is not sinful?'

1208. The object of this verse is to indicate that when Gautama had
ceased to protect his wife he had ceased to be her husband. His command,
therefore, to slay her could not be obeyed.

1209. The commentator argue that 'man being the tempted, takes the guilt
upon himself woman, being the tempted, escapes the guilt.'

1210. The sense is this: the sire is all the deities together, for by
reverencing the sire, all the deities are pleased. The mother, however,
is all mortal and immortal creatures together, for by gratifying her one
is sure to obtain success both here and hereafter.

1211. Dharmasya is explained by the commentator as Yogadharma-sambandhi.
Probably, Gautama blames his own carelessness in not having provided, by
Yoga-puissance, against the commission of the offence. The commentator
observes that the Rishi's exculpation of Indra himself is due to his own
purity of nature and the entire absence of a desire to wrong other
people. In reality, however, there can be no doubt that it was Indra who
was to blame.

1212. i.e., prince Satyavat said that the persons brought out for
execution should not be executed. The power of kings did not extend over
the lives of their subjects. In other words the prince argued against the
propriety of inflicting capital punishment upon even grave offenders.

1213. Verse 10 is a triplet.

1214. The Burdwan translator gives a very incorrect version of this
verse. He misunderstands both text and commentary completely. K.P. Singha
is correct.

1215. The commentator explains that the object of this line is to show
that the very Sannyasin, when he offends, deserves to be chastised. K.P.
Singha misunderstands the line completely. The Burdwan version is correct.

1216. Both the vernacular versions of this verse are incorrect. The first
half of the first line should be taken independently. The commentator
explains that after gariyamsam the words api sasyu should be supplied.
Aparadhe tu punah punah, etc., is said of offenders in general, and not
eminent offenders only.

1217. i.e., punishments were not necessary in former times, or very light
ones were sufficient. The Burdwan version of this verse is thoroughly
ridiculous.

1218. Hence extermination is the punishment that has become desirable.

1219. Hence, by slaying them no injury is done to any one in this or the
other world.

1220. Padma means, the ornaments of corpses. Grave-stealers that were in
every country. Pisachat is Pisachopahatat. Evidently, idiots and mad men
were the persons who were regarded to have been possessed by evil
spirits. Daiyatam is an accusative which, like, Samayam is governed by
the transitive verb Kurvita. Yah kaschit means yah kaschit mudyhah, na tu
prajnah. The Burdwan version of this verse shows that the person
entrusted with this portion of the Canti was altogether incompetent for
the task. K.P. Singha gives the meaning correctly.

1221. The commentator supposes that after sadhun the word kartum is
understood. The line may also be taken as meaning,--'If thou dost not
succeed in rescuing the honest without slaying (the wicked).' Bhuta
bhavya is sacrifice. The prince speaks of exterminating the rogues by
slaying them as animals in a sacrifice because of the declaration in the
Srutis that those killed in sacrifices ascend to heaven, purged of all
their sins. Such acts, therefore, seem to be merciful to the prince,
compared to death by hanging or on the block.

1222. The world thus improves in conduct and morality through the king
only behaving in a proper way. Cruel punishments are scarcely needed to
reform the world.

1223. The period of human life decreases proportionately in every
succeeding age, as also the strength of human beings. In awarding
punishments, the king should be guided by these considerations.

1224. The word satya is used here for Emancipation. Mahaddahrmaphalam is
true knowledge, so called because, of its superiority to heaven, etc. The
way pointed out by Manu is, of course, the religion of harmlessness. In
verse 35, there is an address to prince Satyavat. It seems, as I have
pointed out, that verses 32 to 35 represent the words of the grandsire to
whom the prince refers in verse 31.

1225. The redundant syllable is arsha.

1226. Both acts and knowledge have been pointed out in the Vedas. The
Vedas, therefore, being authority for both, one or the other cannot be
censured or applauded.

1227. Arsha means here Vedic injunctions declared through the mouths of
inspired Rishis and compiled by Rishis. Viditatmanah is the Supreme Being
himself. The object of the speaker is to show that no part of the Vedas
can be censured, for every word in them is equally authoritative, all
being God's own.

1228. Deva-yanah is explained by the commentator as Devam atmanam janti
ebhiriti, i.e., those by which the Soul is reached. The relative strength
or weakness of the four modes of life hath been thus indicated. The
Sannyasin attains to Moksha or Emancipation; the forest recluse to the
region of Brahman; the house-holder attains to heaven (region of the
deities presided over by Indra) and the Brahmacharin attains to the
region of the Rishis.

1229. The commentator explains that having commenced with the assertion
that men should sacrifice from desire of heaven, the speaker fears that
the hearer may deny the very existence of heaven. Hence, he takes a surer
ground for justifying slaughter, viz., the ground that is connected with
the consideration of food. Living creatures must eat in order to live.
The very support of life requires the slaughter of life. Slaughter,
therefore, is justified by the highest necessity.

1230. i.e., there are the essential requisites of sacrifice.

1231. The seven domestic animals are cow, goat, man, horse, sheep, mule,
and ass. The seven wild ones are lion, tiger, boar, buffalo, elephant,
bear, and monkey.

1232. 'Vichinwita is Vivechayet with alamvartham understood: atmanah is
equivalent to jivat.

1233. All the products of the cow that are named here are not required in
all sacrifices. Some are required in some, others in others. Those then
that _are_ required, when coupled with Ritwijas and Dakshina, complete
the respective sacrifices or uphold or sustain them.

1234. Samhritya means Ekikritya and not 'destroying' as the Burdwan
translator wrongly takes it.

1235. The Burdwan translator, notwithstanding the clear language of both
the text and commentary, wrongly connects the first line of verse 31 with
the last line of 30, and makes nonsense of both verses.

1236. By taking the two lines of 32 with the last line of 30, the Burdwan
translator makes nonsense of the passage.

1237. 'Brahmanas' here means that part of the Vedas which contains the
ritual.

1238. Each constitutes the refuge of the other.

1239. There are many such expletives, such as hayi, havu, etc.

1240. For, as the commentator explains, one who has acquired an empire
does not seek the dole of charity. In view of the high end that
Renunciation is certain to bring, what need has a person of the domestic
mode of life which leads to rewards that are insignificant compared to
the other.

1241. Varhi is grass or straw. Oshadhi here implies paddy and other
grain. Vahiranya adrija implies 'other kinds of Oshadhi born on
mountains,' i.e., the Soma and other useful hill plants and shrubs.
Teshamapi mulam garhastyam should be supplied after the first line.
Domesticity is the root of these, because these are cultivated or
collected by persons leading the domestic mode of life. The argument in
the second line is this: Oschadhibhyah pranah, pranat vahihna kinchit
drisyate, atah viswasyapi mulam garhastyam.

1242. Literally rendered, the words are,--'Without doubt, Vedic mantras
enter into persons of the regenerate classes in respect of acts whose
effects are seen and acts whose effects instead of being seen depend upon
the evidence of the scriptures.' Practically, what is said here is that
all the acts of a Brahmana are performed with the aid of Vedic mantras.

1243. Mantras are necessary in cremating a Brahmana's dead body. Mantras
are needed for assisting the dead spirit to attain to a brilliant form
(either in the next world or in this if there be rebirth). These mantras
are, of course, uttered in Sraddhas. After the dead spirit has been
provided, with the aid of mantras, with a body, food and drink are
offered to him with the aid of mantras. Kine and animals are given away
by the representatives of the dead for enabling the dead ancestor to
cross the Vaitarani (the river that flows between the two worlds) and for
enabling him to become happy in heaven. The funeral cake, again,
according to the ordinance, is sunk in water for making it easily
attainable by him to whom it is offered. By becoming a human being one
inherits three debts. By study he pays off his debt to the Rishis: by the
performance of sacrifices he pays off his debt to the gods, and by
begetting children he frees himself from the debt he owes to the Pitris.
The argument then is this: when the Vedas, which are the words of Supreme
Godhead, have laid down these mantras for the attainment of such objects
in the next world, how can Emancipation, which involves an incorporeal
existence transcending the very Karana (form) be possible? The very
declarations of the Vedas in favour of acts are inconsistent with
incorporeal existence or with the negation of existence with dual
consciousness of knower and known.

1244. The mention of 'Devan' as the commentator points out--Rishis and
also Pitris. The amrita here that these covet is, of course, the
Sacrificial libation. 'Brahma-sanjnitah' implies 'conversant with
Brahma,' for the Srutis say that 'Brahmavid Brahmaiva bhavati.'

1245. The terseness of the original has not been removed in the
translation. Enam is the universal Soul dwelling within this physical
frame. It refers to the person who constitutes himself to be the soul of
all creatures or one who is conversant with Brahma or has become Brahma
itself. That soul is said to have a fourfold nature, viz., it is virat
(all-embracing), sutra (fine as the finest thread and pervading
everything), antaryamin (possessed of omniscience), and suddha
(stainless). Its four mouths, by which are meant the four sources of
enjoyment or pleasure, are the body, the senses, the mind, and the
understanding. What the speaker wishes to point out by this is the
Bhotkritwa (power of enjoyment) of the Soul. The Kartritwa (power of
action) is then pointed out by the mention of the doors which are the two
arms, the organ of speech, the stomach and the organ of the pleasure
(generation). These last operate as doors for shutting or confining the
soul within its chamber. They are the screens or avaranas that conceal
its real nature. The very gods feel their force, being unable to
transcend them or their demands. He who would transcend them and shine in
his own stainless nature should seek to control or restrain them.
Practically, it is Yoga that is recommended for enabling one to attain to
the position of the universal Soul.

1246. 'One who has cast off his upper garment' is one who clothes himself
very scantily only for the sake of decency and not for splendour.

1247. Dwandwarama very likely means here the joys of wedded couples and
not 'the pleasures derived from pairs of opposites'. The sense seems to
be this that man is a Brahmana who, without marrying succeeds in enjoying
singly all the felicity that attaches to married life.

1248. In reality all things are, of course, Brahma. Their external
aspects are only transformations. The end of all creatures is death and
rebirth till absorption takes place into Brahma by means of Yoga.

1249. The original is very terse. I have expanded it, following the
commentator. Dana-yajna kriya phalam is chitta suddhi of purity or heart;
antarena is equivalent to vina; anujananti governs Brahmanyam understood.
Anyat phalam in the second line implies heaven and its joys (which
satisfy ordinary men). The practice anu before jananti is taken to imply
gurum anu, i.e., following the instructions of preceptors.'

1250. These three verses run together and are extremely abstruse. There
can be no doubt that the commentator is right. The construction is this:
Yam sadacharam asritya samsritanam swakarmabhih (sahitam) tapah ghoratwam
agatam, tam (sadacharam) puranam puranam saswatam dhruvam dharmeshu cha
sutritamkitichit charitum asaknuvantah phalavanti vyushtimanti dhruvam
cha karmani (mudah) vigunani, etc., pasyanti. The second line of 36
stands by itself as an explanatory sentence referring to some of the
characteristics of the sadachara that is spoken of. Samsritanam, refers
to men observing the different modes of life; ghoratwam agatam is
samsarandhakaranasakam bhavati. What is meant by this is that the
penances of such men, along with the duties they are called upon to
observe by the particular mode of life they follow, become a terrible
weapon, in consequence of their sadacharah, for destroying the evils of
worldliness. The sadacharah spoken of here is nishkamadharmah. The latter
is no new-fangled theory of men of learning but is puranam saswatam, and
dhruvam. The phalavanti vyushtimanti, and dhruva karmani which fools
regard to be vigyunani and anaikatitikani are, of course, those acts
which are included within the word 'Yoga.' In brief, the speaker, in
these three verses, wishes to inculcate that wise men, whatever their
mode of life, observe its duties. But by virtue of the nishkama dharma
they follow, they convert those duties and their penances into efficient
means for dispelling the darkness of ignorance. Fools, on the other hand,
unable to practise that nishkama dharma, look upon it and Yoga itself as
fruitless and valueless although the rewards these confer are visible.

1251. The sciences that have disputation only for their foremost object,
are, according to the commentator, the sciences of the Lokayatikas, the
Saughatas (or Buddhists), the Kapalikas, etc. The other sciences based on
Logic that are included within the word Agama are the two Mimamsas,
Sankhya, and Patanjala.

1252. Aikatmyam is explained by the commentator as Eka eva dwaita darsana
hina atma yatra bhavati. Practically, it is that state of the mind in
which one perceives one's identity with everything in the universe. This
is that true knowledge which brings about Emancipation or is Emancipation
itself.

1253. They are called 'robbers of the scriptures' because they always
seek to rob the scriptures of their true meaning. They are 'depredators
of Brahma' because they deny the very existence of Godhead. Nirarambhah
is Camadyarambha-sunyah.

1254. The particle anu means 'following the instructions of preceptors.'
Samyame refers to Dharana, Dhyana and Samadhi. Some texts read Siddhante
for samyame.

1255. What is intended to be said here is that only a life of
Renunciation, so hard to follow, can lead to Emancipation. The Burdwan
translator makes nonsense of the second line of 64 by connecting it with
the first line of 65, K.P. Singha omits it entirely.

1256. The Vedas are Savda-Brahma or Brahma as represented by sound.

1257. I have expanded this verse, following the lead of the commentator.
Some idea may be given of the extreme terseness of such verses by
offering a literal rendering: 'That lump of matter which is made a
(human) body by what is contained in the Veda, is (afterwards) made (a
body by the same means).' One approaches one's wife after performing the
rite of Garbhadhana. In this rite, different deities are invoked to
develop different organs and parts of the body of the child to be
begotten. Thus begotten, the body of the child is, subsequent to birth,
cleansed or purified. All this requires the aid of the Vedic mantras.
What Kapila wishes to teach is that commencing with acts, knowledge
should finally be acquired.

1258. Yoga is the only way to true knowledge, hence Jnana-nishthah is
Yoga-nishthah.

1259. These and men like these are pointed out as persons deserving of
gifts.

1260. i.e., in Brahma as possessed of attributes and as freed from
attributes.

1261. Matra is explained as miyante vishya anya i.e., the understanding.
What is meant by guile in the practice of righteousness may be
exemplified as follows. Individual grains of barley may be given away
instead of cloths by one unable to obtain clothes for gift. But one
giving away barley grains when perfectly able to give away clothes would
be guilty of guile.

1262. The scriptures frequently lay down ordinances in the alternative.
The absolute or substantive provisions are for the able. Those in the
alternative are for them that are unable.

1263. What is meant by the sacrifices, etc., of such men being identical
with infinite Brahma is that these men were identical with Brahma and
whatever they did was Brahma. They had no consciousness of self, or they
did nothing for self. They were the Soul of the universe.

1264. What is said here in effect is that at first there was only one
course of duties, called sadachara or good conduct, for all men. In
progress of time men became unable to obey all its dictates in their
entirety. It then became necessary to distribute those duties into four
subdivisions corresponding with the four modes of life.

1265. Both K.P. Singha and the Burdwan translator have completely
misunderstood verse 23 and the first line of 24, which, as the
commentator explains, should be construed together. The construction is
Tam (sadacharam) santah grihebhyah nishkramya eva (sannyasam kritwaiva)
vidhivatprapya paramam gatim gachcchanti. Anye santo vanamasritah tam
vidhivat prapya, etc. Similarly, Grihameva bhisamsritya anye santah,
etc.' Jato-anye, etc. Thus, all the four modes, commencing with the last,
are spoken of.

1266. It is impossible for any one to read the Burdwan version of such
verses without pitying the Pandit responsible for its accuracy. Without
understanding the commentary in the least, the words of the great
commentator have been reproduced in the Burdwan version in a strange
order, rejecting some of the connecting links without any excuse, and
making the Collocation utterly unintelligible. K.P. Singha gives the
substance very briefly without endeavouring to translate the words. And
yet the verse presents almost no difficulty. The last line of 29 and the
first line of 30 make one sentence. Chaturthopanishaddharmah is explained
by the commentator as implying paramatma-vishayini vidya, tadartham
dharmah. There are four states of consciousness: 1st, wakefulness; 2nd,
dream; 3rd, dreamless slumber (sushupti); and 4th, Turiya, which is
reached by Samadhi (abstraction of Yoga-meditation), and in which Brahma
becomes realisable. What is said in these two lines is simply this: the
duties (dharmah), relating to the Chaturthopanishat or, the Knowledge of
Paramatman, are sadharanah or common to all the four orders of men and
modes of life. Those duties, of course, are sama, dama, uparama,
titiksha, sraddha, samadhi. What is said in the last line of 30 is that
Brahmanas of pure hearts and restrained souls always succeed (by the help
of those duties) in acquiring or attaining to that Turiya or
consciousness of Brahma.

1267. Apavargamiti is explained by the commentator as apavargaprada vidya
or Brahmasakshatkararupa vrittiryasmin iti. Nityin is avasyakah.
Yatidharmah is a life of Renunciation. What is meant by sanatanah is
sampradayagatah.

1268. Sadharana is opposed to kevala. Yathavalam implies yathavaira-gyam,
Gachcchatam Gachcchatam means purushamatrasyavanigvya-dhadeh. The Burdwan
translator misses the sense altogether and K.P. Singha quietly passes
over the entire second line of this triplet. Durvala means he who is
wanting in vairagya.

1269. The commentator explains that the object of this verse is to show
that even if there be equality in respect of the end that is attained in
next life, there is more of real felicity in a life of Renunciation than
in a life of enjoyment. The Burdwan translator misses the sense entirely.

1270. The Burdwan translator gives a very erroneous version of this verse.

1271. For by Knowledge Emancipation is obtained.

1272. Vatarechaka is bhastra or a bellows. What is implied is, perhaps,
that such a man breathes or lives in vain.

1273. Nasti is explained by the commentator as the past and the future.
Nishtha is swarupam. Literally, what is said is that everything is the
Vedas, or the Vedas are everything, This is, perhaps, only an exaggerated
mode of saying that the Vedas deal with everything.

1274. The sense seems to be that while they that are ignorant regard the
universe to be as existent and durable as the thunder or adamant, the man
of knowledge regards it to be truly non-existent though it puts forth the
appearance of existence.

1275. I have endeavoured to give a literal version of verse 45. It is
difficult, however, to seize the meaning from such versions. The word
used in the first line is Tyaga implying Renunciation. The commentator
correctly explains that this is that complete Renunciation which takes
place in Samadhi or the perfect abstraction of Yoga. Samaptam is samyak
aptam (bhavati). This samyak is Brahma. Similarly, santosha is not
ordinary contentment but Brahmananda or the Supreme felicity of one who
has attained to Brahma. The meaning, then, is this: in the complete
abstraction of Yoga (i.e., Samadhi) is Brahma. This all the Vedas teach.
In Emancipation again is the Supreme felicity of Brahma. Apavargah is not
annihilation but Emancipation, which is existence in Brahma without the
dual consciousness of knower and known.

1276. I have followed the commentator in his exposition of almost all the
adjectives in the text.

1277. The grammatical construction of this verse is very difficult to
catch. There can be no doubt that the commentator is right. Tehjah,
kshama, santih,--these are anamayam subham, i.e., nirdukhasya
sukhasyapraptau hetuh. Tatha, separates these from what follows. Abidham
Vyoma Santanam, and dhruvam are governed by gamyate, Etaih sarvaih refers
to Tejah and the two others. Abidham is explained as akittrimam; vyoma as
jagatkaranam. The Burdwan translator gives a correct version, although
his punctuation is incorrect. He errs, however, in not taking anamayam
subham as one and the same. K.P. Singha errs in connecting anamayam with
what follows tatha.

1278. Nishkriti is literally escape. There is escape for those referred
to; of course, the escape is to be sought by expiation. There is none for
an ingrate, for ingratitude is inexpiable.

1279. Asubheshu is explained as asubheshu karmashu upasthiteshu.

1280. The Brahman evidently refers to the indifference of Kundadhara
towards him. He had thought that Kundadhara would, in return for his
adorations, grant him wealth. Disappointed in this, he says, when
Kundadhara does not mind my adorations, who else will? I had, therefore,
better give up all desire for wealth and retire into the woods. The
passage, however, seems to be inconsistent with the Brahmana's
indifference to the fine fabrics of cloth lying around him.

1281. Persons who have won ascetic success utter a wish and it is
immediately fulfilled. 'I give thee this,' and forthwith what is given in
words appears bodily, ready to be taken and appropriated. The words of
such persons do not follow their meanings, but meanings follow their
words.

1282. The Burdwan translator makes nonsense of this verse. He forgets his
grammar so completely as to take etaih as qualifying lokah.

1283. The verse is not difficult; the commentator, again, is very clear.
The Burdwan translator, however, while citing the very words of the
commentary, totally misunderstands them and makes utter nonsense of them.
Ekarthanam is explained as Ekam chitiasuddhih Iswarapritirva tadarthanam
madhya. The question asked is dharmartham yo yajnah samahitah
(viniyuktah) tadeva vruhi and not that Yajna which sukhartham (bhavati).

1284. One that subsists upon grains of corn picked up from the fields
after the reapers have abandoned them is called a person leading the
unchha mode of life. The Burdwan translator commits the ridiculous error
of taking unchhavrittih as the _name_ of the Brahmana. The commentator
supposes that Yajna here implies Vishnu, as expounded in the Srutis.

1285. Syamaka is a variety of paddy called Panicum frumentaceum.
'Suryaparni' is otherwise called 'Mashaparni' (Ayurvedhartha chandrika).
It is identified with Tiramus labialis, syn.--Glycine deblis.
'Suvarchala' is a name applied to various plants. Here, very probably,
'Brahmisaka,' or Herpestes Monnjera (syn.--Gratiola Monniera, Linn) is
intended.

1286. i.e., he never slaughtered living animals for offering them in
sacrifices because of his inability to procure them. He, therefore,
substituted vegetable products for those animals. His sacrifices,
intended to take him to heaven, were really cruel in intention.

1287. Following the Bombay text I read the last line of 8 as Sukrasya
punarajatih Parnadonamadharmavit, or Sukrasya punarjnabhih, etc.; ajatih
is a 'descendant.' If ajnabhih be taken as the reading it would mean 'at
the repeated commands of Sukra.' The Bengal reading apadhyanat adharmavit
seems to be vicious. Both the vernacular versions are incorrect; K.P.
Singha supplying something of his own will for making sense of what, he
writes, and the Burdwan translator writing nonsense as usual.

1288. K.P. Singha wrongly translates this verse; for once, the Burdwan
translator is correct.

1289. Both the vernacular versions of this verse were incorrect. The
commentator explains that the grammar is rasatalam didrikshuh sa
Yajna-pavakam pravishtah. Yajne duscharitam kinnu, samipavarti mudo janah
i.e., fearing to see many other defects in the sacrifice which was being
celebrated by an ignorant person.

1290. Vaddhanjalim is an adverb, qualifying ayachata. The Burdwan
translator wrongly takes it as an adjective of Satyam.

1291. In verse 8, it is said that it was a descendant of Sukra, viz., the
virtuous Parnada, who had become a deer and lived in those woods as the
Brahmana's neighbour. Here it is said that it was the deity Dharma who
had become so. The two statements may be reconciled supposing that Dharma
first became the Rishi Parnada and then, as Parnada, was metamorphosed
into a deer. Tasya nishkritim adhatta is explained by the commentator in
a very far-fetched way. He takes these words to mean that Dharma, who had
become a deer, provided at this juncture for his liberation from that
metamorphosis. I think tasya has reference to the misled Brahmana.

1292. Yajnia is explained as yajnaya hita.

1293. Samadhanam is the absorption of meditation, or that state of mind
in which one has no longer any affection for the world, Bharyayh is
genitive, but the Burdwan translator takes it for the instrumental
singular.

1294. Yo dhamah is the reading I take, and not no dharmah.

1295. The commentator explains the grammar as panchanam (madhya ekam)
artham prapya, etc.

1296. This is the mastery or puissance that is brought by Yoga, so that
the person succeeds, flats of the will, in creating whatever he desires.

1297. The Burdwan translator gives a ridiculous version of this verse. He
cites the commentator's words without understanding them aright.

1298. What he does is to abandon sakamah dharmah for betaking himself to
nishaamah dharmah or the practice of duties without desire of fruit, for
only such a course of conduct can lead to Emancipation.

1299. By dharma here is meant nishkama dharma, for the fruits of sakama
dharma are not eternal, heaven like all things else having an end.

1300. What is said in this verse is this: when a man wants an earthen
jar, he works for creating one. When he has got one, he no longer finds
himself in the same state of mind, his want having been satisfied.
Similarly, with men desirous of heaven and earthly prosperity as the
reward of virtue, the means is Pravritti or acts. This or these cease to
operate with those who having acquired such virtue set themselves for the
achievement of Emancipation, for with them the religion of Nivritti is
all in all.

1301. i.e., by abandoning all kinds of idleness, as explained by the
commentator.

1302. i.e., by Yoga-meditation one should regulate and finally suspend
one's breath. The Yogin can suspend all physical functions and yet live
on from age to age.

1303. Nidra here is explained as ananusandhana or the absence of
inquisitiveness or curiosity. By pratibha is meant inquiry after improper
things or things that are of no interest.

1304. The truth is that the world is unreal and has no end.

1305. Hunger is to be subdued by Yoga, i.e., by regulating the wind
within the body. Doubt is to be dispelled by certainty; this implies that
certain knowledge should be sought for by driving off doubt. The
commentator thinks that this means that all sceptical conclusions should
be dispelled by faith in the scriptures. By 'fear,' in this verse, is
meant the source of fear, or the world. That is to be conquered by the
conquest of the six, i.e., desire, wrath, covetousness, error, pride, and
envy.

1306. What is laid down here is the same course of training that is
indicated for Yoga. First, the senses are to be merged into the mind,
then the mind is to be merged into the Understanding, then the
Understanding is to be merged into the Soul or what is known as the Ego.
This Ego is to be merged at last into the Supreme Soul. When the Ego is
understood, it comes to be viewed as Brahma.

1307. 'Pure acts' are, of course, those that are included in 'Nishkama
dharmah,' and 'tranquillity of soul' is the cleansing of the soul by
driving away all passions and desires.

1308. Such restraint of speech, etc., or niyamah is yogah. Kamaoanyatha
is kama-vaiparityena. The sense, the commentator adds, is that one should
not desire 'yoga-siddhi,' for then, as has been repeatedly indicated in
the previous Sections, the Yogin would fall into hell and succeed not in
attaining to Emancipation, heaven itself being hell in comparison with
the felicity of Emancipation. K.P. Singha quietly skips over the last
line and the Burdwan translator offers a ridiculously incorrect version.

1309. Yebhyah means 'the materials from which. (Srijati) has Paramatma
for its nominative (understood). Kale is the time of creation as selected
by the Supreme Soul in his own wisdom. Bhavaprachoditah is 'induced by
the desire of becoming many, or led by the desire of existence as many or
in infinite diversity.'

1310. Kala here is, perhaps, the embodiment of the abstract idea of life
of living creatures. Impelled by the Understanding, Kala or life sets
itself to the creation of other creatures. These last also are equally
the result of the same five primal essences.

1311. The construction of the second line is this: etan shad
abhinivrittan (sarveshu karyeshu anugatam) vettha; then ete yasya rasayah
(karyani, tat asat). The sense of the last clause is that all this is the
effect of those primal essences. All this, therefore, is of those
essences. The latter are included in the word asat, or unreal, as
distinguished from sat or real of substantial. The soul is sat,
everything else is asat.

1312. In previous Sections it has been explained how when the Chit, which
has pure knowledge for its attribute, becomes invested with Ignorance, it
begins to attract the primal essences towards itself in consequence of
the potencies of past acts and take birth in various shapes. (The idea of
past acts is due to the infinite cycles of creation and destruction, the
very first creation being inconceivable). The causes of creation are,
therefore, the five primal essences, Jiva (or chit), the potencies of
past acts, and Ignorance.

1313. Jnanani is Jnana-karanani, i.e., perceptions for causes of
perception.

1314. The second line of 13 is very condensed. The meaning is this: the
eye is the sense of vision. Vision or sight is its function. The object
it apprehends is form. The eye has light for its cause, and form is an
attribute of light. Hence the eye seizes or apprehends form. By the
inference of reason, there is similitude, in respect of attribute or
property, between the eye, vision, and form. The commentator explains
this clearly Drashtri-darsanadrisya nam trayanamapi gunatamatyam
upapannam. This is indicated with a little variation in the next verse.
K.P. Singha skips over the line. The Burdwan translator gives an
incorrect version.

1315. Manas is mind, Buddhi is Understanding, and Kshetrajna is the Soul.
What, however, is Chitta is difficult to ascertain, unless it means vague
or indefinite perception. In some systems of philosophy the Chitta is
placed above the Understanding.

1316. The Bengal reading yathagantam is preferable to the Bombay reading
yatha mama.

1317. The first line of 27 is grammatically connected with the last line
of 26. The second line of 27 is very abstruse. The grammatical
construction is this: tayorbhavayogamanam (sushuptau) pratyaksham
(drishtam); (tadeva) nityam, ipsitam (cha). What is meant by this is that
in ordinary men, the notions during wakefulness are not the notions they
cherish during dreams: nor are their notions during dreams identifiable
with those they entertain while wakeful. There is similarity but not
identity. In eternal Sushupti, however, which is Emancipation, the
notions of wakefulness pass into those of dream and those of dream pass
into those of wakefulness, i.e., both (or, rather, the same, for there is
then perfect identity between them) become directly apprehensible in
Sushupti or Emancipation. Sushupti Or Emancipation, therefore, is a
state, in which there is neither the consciousness of wakefulness nor
that of dream, but both run together, their differences disappearing
totally.

1318. This is a triplet.

1319. Brahmabhava is explained as follows: when one succeeds in
understanding Brahma, one is said to attain to Brahma, as the Srutis
declare. The commentator explains that Pasyanti is used with reference to
those that are learned in the scriptures. They behold the attainment of
the highest end by Jiva _not_ with their physical eyes but with the eye
of the scriptures, for they that are themselves emancipated cannot be
said to behold the emancipation of another. This is grave trifling for
explaining the use of the word pasyanti.

1320. The commentator points out that possessions of value include even
the region of Brahman. Men of knowledge, who seek Emancipation, do not
set any value on even the joy of the region of the Creator.

1321. The commentator explains that one should not cherish 'the desire
for wealth even for the sake of acquiring virtue therewith. When,
however, wealth is obtained without effort, such wealth should be applied
to the acquisition of virtue. One is also directed to give up the desire
of acquiring wealth (by even innocent means) the reason being that
desire, when cherished, is sure to increase and get the better of one's
heart.

1322. The commentator observes that the first line means that the man of
knowledge should wish for happiness to all, and never wish sorrow to any
one. Sarvam includes virtue and vice. Of course, the practice of nishkama
dharma is recommended.

1323. All Brahmanas have to pluck flowers in the morning for offering
them to the deities they worship. The task takes many minutes, because a
good many have to be plucked for the purpose. This being a daily
occupation and they going as they do to places where flowers abound, the
act of plucking goes on while the plucker is mentally engaged with other
things.

1324. The Bengal reading sputam vyaghro mrigamiva, etc. is preferable to
the Bombay reading sputam vyaghram mahaughova. If the Bombay reading be
accepted, the meaning would be 'Him Death snatches away as a mighty wave
sweeps away a sleeping tiger.' The idea of a sleeping tiger being swept
away by a surging wave is very unfamiliar.

1325. Devas here evidently refer to the senses. The senses are, as it
were, cattle. Their true fold is the forest and not peopled cities and
towns. In the forest there are no temptations to try them as in the midst
of cities and towns.

1326. Jivitarthapanayenaih is connected with hinsati. To take it (as the
Burdwan translator does) as an adjective qualifying 'pranibhih' would be
incorrect.

1327. The Sacrifice of Peace is opposed to the Sacrifice of Slaughter.
The Sacrifice of Brahma is Yoga which leads to a knowledge of the Soul.
The Sacrifice of Speech is Vedic recitation or Japa. The Sacrifice of
Mind is contemplation, and that of Acts is baths, performance of other
acts of purity, waiting dutifully upon the preceptor, etc.

1328. To perform the Sacrifice of Self is to merge the Soul in the
Supreme Soul.

1329. The Bombay reading danda-vidhanam is a blunder for the Bengal
reading danda nidhanam. To interpret vidhanam as equivalent to
abandonment or giving up, by taking the prefix vi, in the sense of vigata
would be an act of violence to the word.

1330. The guha or cave referred to is the body.

1331. By Prakriti, as explained in previous Sections, is meant primal
nature consisting of the five great essences of earth, water, etc.

1332. Samupodeshu is explained as upasthiteshu api, i.e., even when such
objects are present and ready for enjoyment.

1333. Maitrayangatah, as explained by the commentator, is
Suryavat-pratyaha-vibhinna-margah, i.e., roving like the Sun every day in
a different path. The object of the speaker is to lay it down that one
solicitous of Emancipation should never confine oneself to one spot, but
rove or wander over the world without owning a fixed habitation or home.
K.P. Singha translates the word wrongly.

1334. In the first line, the Bengal reading madhya na chacharet is better
than madhya cha nacharet. Pradakshinam is ankulam, and savyam is
pratikulam. The grammar of the second line is not difficult. Besides, the
commentator explains it clearly. The Burdwan translator, leaving out the
words bhaikshacharyam and taking anapannah as equivalent to vipadapannah,
gives a thoroughly ridiculous version. K.P. Singha, also, is not correct.
The commentator explains that charyam means anekagrihatanam; anapannam is
akurvan. The second foot is unconnected with the first.

1335. Muni, here, is one who has restrained his senses, or who has
betaken himself to the path of Renunciation. Patrasamchara, I think, is
the act of setting the dishes for those who are to dine off them. The
commentator explains that it means 'the motion of those who are to
distribute the food.' Of course, their motions from the kitchen to the
dining hall and back are implied if the word is taken for 'setting of
dishes.' The sense remains unaltered. The Muni must be abstemious and
hence he should select an hour like this for begging his dole, when there
would be very little in the house to give.

1336. Matra is a technical word signifying the taking of food to the
extent of only gratification of hunger, or, as explained by Chakrapani
Datta in his commentary on Charaka, triptimatram. When matra is to be
disregarded, clothes, etc., need not be mentioned. Vihanyeta is
equivalent to hinsito na syat.

1337. The second line is passed over by K.P. Singha. What is meant by it
is that when such a man is respectfully presented with anything, he
should hold it in reprobation. Vide the Sanatsujatiya Sections in Udyoga
Parva, particularly the verses beginning with Yatra akathayamanasya, etc.

1338. The second line is skipped over by K.P. Singha. The Burdwan
translator gives a wrong version. The commentator explains that anyam
refers to paisachim, and anyatra to atmani. In the Sanatsujatiya Sections
also, a Brahmana's practices are directed to be concealed. 'To enter his
own Self' is to turn self on Self, i.e., to withdraw oneself from
everything for understanding and contemplating the Soul.

1339. By totally abstaining from acts he should avoid both merit and
demerit.

1340. This is a triplet. The Burdwan translator misses the meaning of the
first half of the first line. The commentator explains that abhayastam is
continuous; bhautikam is tattwajatam, atmanodehendriyadi. Hence, bhutanam
means anyesham bhutanam.

1341. To think beforehand of the food one is to take is to convert
oneself into gourmand. The Sannyasin, without thinking of the food he
would take, and without mentally indulging in a foretaste thereof should
take what he gets without exertion.

1342. Sanjnakam from the root jna meaning marana or killing.

1343. The two negatives in the first line are equivalent to an
affirmative. Prasangatah is explained by the commentator in a slightly
different way. Affluence, in consequence of the attachment it generates,
stands in the way of Emancipation. Hence, i.e., in consequence of this
consideration, the king's opinion regarding affluence, is correct. With
respect to the certainty of attaining to Emancipation, compare Gita,
Vahunam janmanamante jnanavan mam prapadyate, etc.

1344. The object of this verse, as explained by the commentator, is to
exhort Yudhishthira to strive after Emancipation without being at all
moved by his happiness or misery which (as stated here) come to Jiva as
accidents.

1345. The wind has space for its progenitor. Jiva has the stainless and
immutable Chit for his progenitor. Like the wind, which is hueless,
catching hues from surrounding objects and making its own hueless
progenitor look as if it has hues, Jiva also, though in reality
stainless, catches stains from Ignorance and Acts and makes his own
progenitor, the stainless and immutable Chit, display stains of every
kind. This is how the commentator puts the simile, supplying the points
that have been omitted in the text.

1346. These aphorisms are very abstruse. What is meant by saying that the
attainment of Brahma does not depend upon Acts is this: Acts are
terminable. Their consequences also are terminable. Acts, therefore, can
never be the means by which Brahma can be attained, for Brahma is
interminable and eternal, not like the felicity of heaven which is
changeful. The only means by which Jiva may revert to Brahma is by
dispelling Ignorance through Knowledge; or, as the Upanishads declare,
one attains to it as one gets one's forgotten necklace of gold, which all
the while is on the neck though sought for with assiduity everywhere.
K.P. Singha misunderstands it completely. What is meant by the direction
about reverencing persons who have attained to Brahma is this: the
existence of Brahma and the possibility of Jiva's reverting to that
Immutable status are matters that depend upon the conception of such men.
Brahma, again, is so difficult to keep, that the great sages never desist
for a moment from the culture that is necessary for its retention.

1347. Intermediate i.e., as animals and birds and reptiles and worms, etc.

1348. i.e., if righteous, one attains to happiness; if otherwise, to the
reverse.

1349. Verse 21 and the first line of 22 are grammatically connected.

1350. Me in the second line is equivalent to Maya. Tatah is tatra
yuddhakale. Hari had come to aid Indra, and hence Vritra had beheld him.
He is called Hari because he takes away one's sins. Besides the
well-known derivation of the word Narayana, the commentator here offers
another, viz., the ayanam or layasthanam of Nara or Jivasangha.

1351. Vaikuntha has various etymologies. The commentator inclines to
explain it as 'one who brings together all creatures.' Purusha is full;
as applied to Narayana, it, of course, means one who has no defect but
who is the sole representative of fullness. Sukla or Suddha or pure.
Vishnu is all-pervading. Sanatan is kutastha or uniform or immutable.
Munjakesa, is possessed of yellow hair, or hair of the hue of Munja
grass. Harismasru is having a tawny beard.

1352. Penances are meritorious. The very sight of Hari that I obtain was
as efficacious as a course of the austerest penances. Of course, in
consequence of that and my other penances great have been the rewards
that I have enjoyed. It seems, however, that the full measure of rewards
has not been reaped; the remnant is to be enjoyed by me now, for I am
about to ask thee about the fruits of acts. Sacred and highly auspicious
is my enquiry. To make it is, in itself, a reward.

1353. Vaya acts are, of course, sacrifices and other religious acts; by
abhyantara acts are meant santi, danti, uparati, titiksha, and samadhi,
i.e., the usual course of mental training necessary for Yoga. What the
speaker intends to lay down in this verse is that sacrifices are not
entirely useless. These may lead to chitta-suddhi or the cleansing of the
heart, which, when attained, leads to knowledge of Him or the Soul or to
Emancipation or Infinity.

1354. The comparison lies in the fact of the desirability of the two
acts. No one likes the stains the body may catch to remain unwashed or
unwiped off. Similarly, no one should neglect to wash off the faults that
the heart may catch. There is no comparison between the two acts with
regard to the degree of effort necessary to accomplish each.

1355. 'Efforts born of practice' refer to both external and internal
Sadhana.

1356. Karmaviseshan is explained by the commentator as equivalent to
ragaviraga-hetun.

1357. Sampravartante and tishthanti are thus explained by the commentator.

1358. In the previous verses the speaker describes the training that one
should undergo. In this and the following ones, he speaks of the object
to be known. Sreeman is explained as asriyate iti srih, i.e., upadhih,
tadvan. Hari is Sambharata. Narayana is saravasrayah. Prabhu is
sarvaniyanta. Deva is dyotate-iti i.e., Chinmatrah. These etymologies
must be grasped for understanding this verse.

1359. The 'mutable' in all creatures is the combination of the five
primal essences. The 'immutable' in them is Jiva, or Chit as invested
with ignorance. The eleven modifications that constitute. His essence are
the eleven senses of knowledge and action with the mind. Equipped with
these eleven. He drinketh the universe, i.e., enjoys it. The rays are
these senses themselves. Equipped with the senses. He enjoys the universe
with the senses.

1360. 'His mind is _in_ the Moon.' i.e., His mind is the Moon. The
expression 'waters in the Ganges,' implies a distinction that does not
exist between container and contained, for 'Ganges,' means the water so
named.

1361. The sandhi between sa and acramanam is arsha.

1362. Dharma has various meanings all of which, however, are closely
created with one another. As duty, or the assemblage of all acts which we
should do, it is both Righteousness and Religion.

1363. The Sacrificial grahas or patras (vessels) are called after the
names of the deities Indra, Vayu, Soma, etc. The sixteen Ritwijes are
Brahman, Hotri, Adhyaryu, Udgatri, etc.

1364. Verse 21 to 23 show the unity of the Divine Being. The variety
perceived is only apparent, not real.

1365. Verse 31 and 32 are not difficult; yet the Burdwan translator makes
nonsense of the same.

1366. This is elaborated in the Vishnu Purana, Part I, Sec. V. There are
three primary creations, viz., Mahat, the five primal essences in their
subtile forms and the senses. From the Six colours again six other
creations have sprung. To the Dark colour is due all immobile creatures;
to the Tawny all the intermediate order of creatures (viz., the lower
animals and birds, etc.); to the Blue are due human beings, to the Red
the Prajapatyas; to the Yellow the deities; and to the White are due the
Kumara, i.e., Sanatkumara and others.

1367. Emancipation is so difficult.

1368. The construction of the first line is this: subham darsanam
(auspicious scriptures) gatwa (prapya) Devah yam gatim (identical with)
darsanam (atmanubhavatmikam) aha, Gati is naturally dependent on Varna,
and Varna upon 'Time or acts.'

1369. There are ten senses of knowledge and action. To this must be added
Manas, Buddhi, Ahankara and Chitta, which are sometimes called the four
Karanas. In consequence of these fourteen, fourteen different kinds or
merit and demerit may be achieved by Jiva who is their possessor. These
fourteen kinds of merit and demerit also, are subdivided into hundreds of
thousands each. Jiva, in course of his wanderings through the universe,
ascends in the scale of Being, stays in particular rungs, and falls down
from them into lower rungs, accordingly, What the speaker wishes to
inculcate is that these fourteen should always be towards the attribute
of Sattwa or Goodness.

1370. This life, it should be noted, leadeth to Jiva's transformation as
an immobile object. A creature of Dark hue becomes addicted to wicked
acts and rots in hell His existence as an immobile object is hell itself.

1371. Prajavisargah is the period for which one Creation lasts, being
equal to what is called a Kalpa.

1372. The Dark and the Tawny hues of their corresponding states of
existence, viz., the immobile and the intermediate, are regarded as
states of endurance. Hence, when the misery that is their portion has
been fully endured, the recollection is suddenly irradiated into the
mind, of the righteousness that distinguished Jiva in ages far remote.
Anisa is helpless or cheerless.

1373. Cha at the end of the second line is equivalent to va. Unless cha
be taken as equivalent to va the verse would yield no meaning. After
Tawny comes Blue, i.e., after attainment of existence as an Intermediate
creature Jiva attains to humanity. This occurs when Sattwa does not
predominate. Hence anyatha should be supplied after upaiti.

1374. Vyatite is a finite verb in indicative mood, as pointed out by the
commentator. It comes from root i with suffix vi. After sate supply jate
sati. The Burdwan translator takes it as a participial adjective in the
locative singular, which is, of course, wrong. The version he gives of
this line is most ridiculous, containing as it does a self-contradictory
assertion. K. P. Singha gives the right meaning.

1375. When Jiva becomes a Deva, he has still the ten senses, the five
Pranas, and the four internal possessions of mind, understanding, Chitta,
and Ahankara, amounting in all to nineteen. These nineteen impel him to
thousands of acts. Hence, even when transformed into Deva, Jiva is _not_
freed from acts, but is in niraya or hell,--acts being, under all
circumstances, equivalent to hell.

1376. Vyuha implies the varied forms of one and the same thing Daivani in
Sattwa-pradhanani. The five senses, with the mind, the understanding form
a total of seven. The acts achieved through each of these may be
subdivided a hundredfold. As these seven possessions adhere to Jiva till
he becomes emancipated, he acts through these seven in a variety of ways,
Relying, therefore, upon these seven hundred kinds of acts (which are but
varied forms of one and the same thing, viz., Action), Jiva successively
becomes Red and Yellow and White. Arrived at White, he courses through
certain highly effulgent regions which are superior to the region of
Brahman himself, and which leave behind or beneath them the Eight Puris
(by which, perhaps, is meant the puri of Indra, that of Varuna, etc., or,
Kasi, Mathura, Maya, etc., or symbolical stages of progress, which are
fraught with great felicity). Those highly effulgent and adorable regions
are obtainable by Knowledge alone or the fruit of Yoga.

1377. This is an exceedingly abstruse verse. The Burdwan version, in
which unconnected bits of the commentary have been jumbled together, is
utter nonsense. K.P. Singha skips over nearly the whole verse. The Eight
puris referred to in the previous verse are here stated to be identical
with the Sixty well-known incidents of even Sukla or White existence.
This tale of Sixty is arrived at in this way: 1st, the state of
wakefulness; 2nd, the gross body made up of the five primal essences;
3rd, the five attributes of sound, scent, form, taste, and touch; these
come up to seven. Then come the ten senses of action and knowledge; the
five breaths; mind, understanding, consciousness, and chitta: these form
19. Then come Avidya, Kama, and Karma. With Soul or the Beholder, the sum
comes up to 30. The number becomes doubled when the state of Dream is
taken into consideration, for like Wakefulness existing with the 29,
Dream also exists with the 29. With those that are effulgent, i.e., with
Beings that are Sukla or White, these 60 are simply mano-viruddhani or
manomatrani eva. Unlike other Beings in lower spheres of existence, they
that are effulgent or Sukla do not regard the states of Wakefulness and
Dream as different but as the same. Hence, the para gati of such Beings
is a state of existence that transcends both Wakefulness and Dream, and
transcends Dreamless slumber also (for in Dreamless slumber the 30 exist
suspended, to be revived with the return of wakefulness), and is
identical with the fourth state called Turiya.

1378. What the speaker wishes to lay down here is that even he that is
Jivanmukta or has achieved his Emancipation though living like other, is
incapable of transcending the effects of his past acts. Every kind of
existence or life (save that which is identical with Brahma) is anistha
or inauspiciousness. That Yogin who is Jivan-mukta but who is not able to
cast off the felicities of Yoga-puissance, resides in one and the same
body for a full century of Kalpas, in a superior form of life, and after
the expiry, of that century of Kalpas, he passes through four other
regions named Mahar, Jana, Tapas, and Satya. Now, _this_ is the end of
such a Yogin, who, of course, belongs to the sixth colour which is White,
and who is freed from attachments and who is unsuccessful though
successful, i.e., who has achieved Yoga-success but who has not still
been able to achieve that success which consists in beholding Brahma or
Brahma-sakshatkara. By anisah in this verse is meant that Yogin who is
incapable of casting off the felicities brought about by Yoga-puissance.
K.P. Singha gives the substance of the verse not very accurately. The
Burdwan translator, in the version he gives, introduces three nominatives
in the three sentences into which he splits it, viz., Jiva, the Yogin who
is unable to cast off the felicities brought about by Yoga-puissance, and
the Yogin who has achieved Brahma-sakshatkara, without understanding that
all three refer to one and the same person.

1379. Anisah here means one who, after having attained to eminence by
Yoga, falls off from Yoga. Tatra means heaven or the superior regions
that are his in consequence of Yoga-eminence. For a century of Kalpas
such a person has to dwell in heaven, with the unexhausted remnant of his
senses, i.e., the senses of knowledge with mind and understanding, being
always predisposed towards the attribute of Sattwa. Upon the expiry of
that century of Kalpas, such a person, without ascending, descends to the
world of men, but then here eminence of station becomes his.

1380. Saptakritwah is seven times. Paraiti is 'courseth through.' Lokah
refers to the seven regions called respectively, Bhur, Bhuvar, Sivah,
Mahar, Jana, Tapas, and Satya (or Brahmaloka). What is intended to be
said here is this: If the Yogin, having attained to only the first stage
of Yoga, dies, he ascends to heaven. Thence failing down on Earth, he
becomes an Emperor and thus conquers the Earth or Bhu. In this way, as
the Yogin gradually ascends in the path of Yoga, he ascends higher and
higher. In this verse Sambarevikshepa has been used to signify Samadhi
and awakening from Samadhi, for in the first the universe is destroyed,
and in the second it is re-created. At the end, he reaches the region of
Satya or Brahma. Thence even he has to return if he has not been able to
achieve Brahma-sakshatkara.

1381. The seven that the Yogin desirous of Emancipation casts off are
either the seven regions already referred to viz., Bhu, Bhuva, Swah,
Maha, Jana, Tapa, and Satya, or the five senses of knowledge with mind
and understanding. Samharam is equivalent to Samhritya, having been
formed by the suffix namul. Upaplavoni are sources of grief or
misfortune. The first Devasya refers to Mahadeva. The Saivas call that
region Kailasa. The Vaishnavas call it Vaikuntha. The Hiranya-garbhas
call it Brahman's or Brahmaloka. Sesha is Ananta, a particular form of
Narayana. They who call it the region of Nara are, of course, the
Sankhyas, for these regard Emancipation as the goal of Jiva or every
creature. The Devasya vishnoh (in the third line) is Dyotamanasya
Brahmanah i.e., Chinmatrasya, or of the pure Chit when uninvested with
ignorance or Avidya. The Aupanishadas regard it as the region of
Para-Brahma. The commentator clearly points out what the seven regions
are. K.P. Singha, misunderstanding the verse, mentions only five; the
Burdwan translator six.

1382. This verse is not at all difficult; yet the Burdwan translator
makes utter nonsense of it. K.P. Singha gives the substance of the first
line, but skips over the second. Without giving a literal version of the
first line, I expand it, following the lead of the commentator.

1383. Sa here indicates the person conversant with Brahma. The
construction is Sa yavat saseshabhuk asti tavat prajah tathaiva te sukle
dyvyau cha tadangeshu (vartante). Etat in the second line is this
paridrisyamanam viyadadi. What the speaker wishes to inculcate in this
verse is that unto one conversant with Brahma, the whole universe up to
complete identity with Brahma is as contiguous as a plum in the palm of
the hand. When the Chitta is cleansed by Yoga as practised by Dhyana,
Dharana, and Samadhis, then the perceptible universe appears to him as
identical with his own senses. The two white sciences referred to are
Paravidya and Aparavidya, i.e., all knowledge including that of Brahma.

1384. Suddhena manasa,--with cleansed mind, i.e., with the aid of Sarvana
(hearing), Manana (attention), Dhyana (contemplation), and Abhyasa
(repeated meditation). Two stages are indicated in this verse. The first
is the attention of the suddham and paramam gatim or the stainless and
high end. This is equivalent to Brahma-sakshatkara. After this comes the
second stage, which is the avayam sthanam or the spot which knows no
deterioration, i.e., Emancipation. This is identical with the attainment
of Eternal Brahma which is dushprapyam or difficult of attainment.

1385. The commentator says that the object of this verse is to inculcate
the Impersonality of God. God is at the Root of all things, i.e., (as the
commentator supposes according to the teaching of the Vedanta
philosophy). He exists in His own unmodified nature, even as pure Chit.
Both Vidya (Knowledge) and Avidya (Ignorance or illusion) exist in Him.
In consequence of the latter he is Bhagavan, i.e., endued with the six
grand attributes of puissance, etc.

1386. In the form of all things,--causes and effects-which constitute
them.

1387. A Pyakta-parsant is explained by the commentator in this way.
Vritra was a firm devotee of Vishnu. He did not, therefore, deserve
defeat and fall. How, then, was he vanquished by Indra? Avyaktam is
equivalent to aspashtam.

1388. The word used in verse 4 is vinihatah and that in verse 5 is
nirjitah. There can be no doubt that both imply the same idea.

1389. Astha is efforts.

1390. Rathantara is another name for certain Samans, which are so called
because of men being able to cross the world with their aid as by a car.
(Ratha car, and tri to cross).

1391. 'Praising thee, for thy victory, etc.,' i.e.. the Rishis are
uttering hymns of praise for conferring victory on thee.

1392. Raudrah may mean also 'appertaining to Rudra, which is another name
of Mahadeva.'

1393. This account of the encounter between Vritra and Indra is
substantially different from what occurs in the Vana Parva. Then again
the part the Rishis are made to take in the slaughter of the Asura is
certainly censurable. The great Rishis, even for benefiting the three
worlds, would not certainly injure any creature. In the above account,
Vasishtha and Vrihaspati and the others are very much represented as
persons who have bet largely on Indra's success. In the account occurring
in the Vana Parva, Indra is represented as standing in awful dread of
Vritra and hurling his thunderbolt without even deliberate aim, and
refusing to believe that his foe was dead till assured by all the
deities. The present account seems to be a much older than that in the
Vana Parva.

1394. Amanusham is literally inhuman. The use of such words are due to
temporary forgetfulness in such connections. Like Homer, Vyasa also nods.

1395. Vadhya is the slaughter in her embodied form.

1396. Dwijapravarvadhya means the slaughter of a superior person of the
regenerate order. Indeed, Vritra was a lineal descendant of the great
sage Kasyapa, the common progenitor of the Devas and Asuras. Then, again,
Vritra was certainly a very superior person.

1397. The rules or ordinance referred to it is about the killer of a
Brahmana being liable to be overtaken by the sin of Brahmanicide.

1398. Anadhrishyam is, literally, unvanquishable.

1399. Uma or Parvati, the daughter of Himavat, the spouse of Siva.

1400. The self-created Brahman at first created, by flats of his holy
will, certain beings who were charged to procreate for filling the
universe with living creatures. These are the Prajapatis or lords of all
creatures. Amongst them was Daksha. Other accounts represent Daksha as
the grandson of Brahman.

1401. There are three vocatives in this verse, expressive, of course, of
great surprise. I omit them in the translation.

1402. A kind of substance like lac that oozes out of the stones of
certain mountains during the hot months. It is also called Silajit, is
taken internally by many men in the belief that it increases digestion
and strength.

1403. The Indian cuckoo, noted for his clear musical kuhus. This is the
favourite bird of Indian poets.

1404. i.e., Thou, however, art not so; therefore, it is a matter of
surprise that thou shouldst not yet know me. The sense is not at all
difficult, but K.P. Singha skips over it.

1405. Both the vernacular translators have erred in rendering this line.
What Mahadeva says to Uma is, how is it that you have thus been
stupefied? It is thou that stupefiest others! To see thee stupefied has
created surprise in me.

1406. Mahadeva is called Virupaksha in consequence of his three eyes, the
third eye making his features dreadful to behold. He is also called
Tryaksha for his possession of three eyes.

1407. Every worshipper of Mahadeva must fill his mouth with air and then,
shutting his lips, strike his cheeks, letting the air gently out at each
stroke, and helping it with air from the lungs for keeping the current
steady. By doing this a kind of noise is made like Bom, Bom, Babam, Bom.
Mahadeva is himself fond of this music and is represented as often making
???.

1408. Vrisha is explained by the commentator as vrishti-kartri; Vrishya
as Dharmavriddhikartri; Go-vrisha as Nandirupa; Katankata as
Nityagamanasila; Danda as Niyantri.

1409. Godhead is frequently likened to anahatasavda or sound not
perceptible by the ear, or sound in its nascent state.

1410. Huns are mystic sounds that stand as emblems for various things.
'Beyond three Huns means, perhaps, 'beyond the influence of wrath.'

1411. In Sacrifice the butter is poured with mantras into the mouth of a
selected Brahmana who represents the gods, and into also the sacred fire.
What is said here is that the great god is of the form of that Brahmana
and of the sacred fire.

1412. This alludes to the sports of Krishna in the groves of Vrinda with
the rustic children who were his companions.

1413. The sacred stream of the Ganges, issuing out of Vishnu's feet, is
held by Brahman in his Kamandalu or jar. Thence it issues out, and
coursing through the heavens fall down on the head of Siva, for Siva
alone is mighty enough to bear that fall. The matted locks of Siva bear
the mark of the fall. This six well-known acts here referred to are
Yajana, Yajana, Adhyayana, Adhyapana, Dana, and Pratigraha (i.e.,
performing sacrifices, assisting at the sacrifices of others, studying,
teaching, making gifts, and accepting gifts). The three acts in which
Siva is engaged are Yajana, Adhyayana, and Dana (i.e., the first, the
third, and the fifth in the above enumeration).

1414. The commentator explains that by Sankhya the speaker means 'the
propounder of the sceptical philosophy.' By Sankhya-mukhya which I
render, 'the foremost of Sankhyas' is meant 'follower of the theistic
philosophy of Patanjala.' By Sankhya-yoga is meant both Vedanta and Yoga.

1415. 'That hast a car and that hast no car' means, as the commentator
explains, 'capable of coursing, without obstruction, through Water, Fire,
Wind, and Space.'

1416. Isana is 'much desired' or 'much coveted by all persons.'

1417. i.e., thou createst and destroyest these repeatedly or settest them
in motion.

1418. These are syllables with all singers of the Samans utter for
lengthening short words in order to keep up the metre.

1419. i.e., He who is adored in these hymns is thyself and no other.

1420. These are the ten colours known to the Rishis.

1421. Lohitantargata-drishtih is explained by the commentator as Lohita
antargata cha drishtirasya. By 'red eyes' is, of course, meant eyes of
the colour of the lotus. By 'eyes turned inwards' is meant one whose gaze
is upon his soul, i.e., one who is engaged in Samadhi.

1422. Chalachalah is explained as exceedingly chalah or swift. Achalah is
nasti chalo yasmat; hence chaleshu (api) achalah is swift amongst the
swift, or swifter than the swiftest.

1423. The great god is a fish wandering in the waters, i.e., as Jiva
wanders in space; he is a fish in the net, i.e., as Jiva, invested with
Darkness or Illusion, is obliged to take birth.

1424. Meghakala is the time when clouds appear, i.e., the time of the
universal deluge. Samvartaka and Valahaka are the two clouds that appear
on the occasion of the universal destruction.

1425. Mili-Mili is explained by the commentator differently. According to
him, one connected with all things as cause is Mili. It is duplicated to
show that Siva is always so. I prefer taking the word as meaning 'cause
of causes.' 'The bearer of Danda, with, again, a bald head' is a
Paramahansa, i.e., one who has renounced the world and its ways.

1426. The four Sacrificial fires are Treta, Avasathya, Dakshina, and
Sahya.

1427. Silpika is one who is not well-skilled, or is ill-skilled, in the
arts. It implies a common artisan.

1428. Dhatri is adikartri or Vishnu. Vidhatri is the four-headed. Brahman
Sandhatri is he who joins all things into one; the second Vidhatri means
the designer of destinies.

1429. The identity of Maheswara with Narayana or Krishna is here
preached. In his incarnation of Krishna, Vishnu sported with the children
of the cowherds of Vrinda and sportively lowed as a cow. He also
protected the kine of Vrinda from floods, poison, etc. Govrisheswara is
Nandi, the attendant of Mahadeva.

1430. The word Go in Gomargah is used to signify the senses.

1431. Durvaranah is explained by the commentator as 'irresistible when
coming as Death.' Durvishah is 'destroyer of all kinds of poison in thy
form of Amrita.' Durdharshah is incapable of being frightened. Durvishah
is incapable of being measured.

1432. Vishagnipah is drinker of poison and fire. Siva is represented as
the acceptor of all things that are rejected by others. In this consists
his true divinity, for to the Deity nothing in the universe can be
unacceptable or worthy of being cast off. The ashes of the funeral pyre
are his, the poison produced by the churning of the ocean was his. He
saved the universe by swallowing the poison on that occasion.

1433. Tushitadyapah is the correct reading. Thou protectest him who is
the adya of the tushita, i.e., thou protectest Brahman himself.

1434. The commentator explains that what is meant by Mahadeva's staying
'alone' is that he is the knower, the known, and knowledge. 'On the other
side of the ocean' means 'on the other side of desire and attachment,
etc.' 'Overwhelming many thousands of persons' means overwhelming all
creatures,' i.e., transcending them by his energy and knowledge.

1435. Of course, Yogins are spoken of.

1436. The eclipses of both the Moon and the Sun are caused, according to
the Pauranic mythology, by Rahu devouring the Moon and the Sun at certain
well-known intervals. Rahu is an Asura whose head only is still alive.
Vide Adi Parva, On Churning of the Ocean.

1437. Garbhah means embryos or infants in the womb. The deities ere
referred to by this word, for they are embryos that have been born in
Mahadeva, Patitah has twattah understood after it. Anu means 'after'
i.e., 'after Brahman's creation.'

1438. These Beings are Rudras or portions of the great Rudra.

1439. Tasmaih paramgatah,--param is utkrishtam i.e., Renunciation and
other superior practices. Tasmai is 'for the sake of That,' i.e., for
Iswarah.

1440. Hence in this, the present Kalpa too, I am obliged to do the same,
for all Kalpas must be similar in respect of the events that transpire in
them.

1441. Matri-pakshe seems to be a misreading for bhartripakshe.

1442. By gunah which I have rendered 'virtues,' is, of course, intended
all that constitute the body, including mind and understanding, all, in
fact, that become the accompaniments of the Soul.

1443. Karma-buddhi is to be taken as one. It means the consciousness or
apprehension of functions. Each sense or organ instinctively knows what
its object is and apprehends that object immediately. This apprehension
of its own functions, which every sense possesses, is here designated as
Karma-buddhi. Mana-shashththani here simply means 'mind completing the
tale of six.' It has no reference to the five senses having the mind for
the sixth, for the senses have already, been named in the previous verses.

1444. Acts here means the acts of past lives, or the desire dwelling in
an incipient form, due to the acts of past lives. The commentator
explains that the cha in the second line means the five attributes
indicated in the first line.

1445. The word Buddhya in the first line is taken by the commentator as
an instrumental and not as a genitive. Hence he takes it that Kalpitani
is understood after it.

1446. i.e., occupies them one after another.

1447. Murti is a misreading for apurti or discontentedness. The Burdwan
translator retains murti in his Bengali version. It is not clear which
reading K.P. Singha adopts. The Bengali substitute he gives is murchccha
or stupefaction.

1448. i.e., there are no materials of which it is constituted. Hence
Sattwa or Buddhi has no asrayah or upadana.

1449. What the speaker inculcates in verses 41 and 42 is this: some are
of opinion that with the apparent destruction of the body, the attributes
that make up the body do not cease to exist. It is true that they cease
to become apprehensible by the senses; but then, though removed from the
ken of the senses, their existence may be affirmed by inference. The
argument is that, if destroyed, their reappearance would be impossible.
The reappearance, however, is certain. (For rebirth is a doctrine that is
believed to be a solemn truth requiring no argument to prove it). Hence,
the attributes, when apparently destroyed, do continue to exist. They are
regarded as then inhering in the linga or subtile body. The counter
opinion is that, when destroyed, they are destroyed for ever. The latter
opinion is condemned by the speaker.

1450. In the second line the word is Gadhamavidwansah, i.e., 'ignorant of
its bottom or depth.' K.P. Singha gives the meaning correctly, without
translating the verse literally, The Burdwan translator makes nonsense of
it. Both however, wrongly take agadha as the final word in yathagadha,
forgetting that agadham is a masculine adjective incapable of qualifying
nadim which is feminine. Ayam is Jiva. The last clause is to be taken as
buddhiyogam anuprachyuta ayam tatha.

1451. This is not a difficult verse, yet both the vernacular translators
have misunderstood it. What is said in the first line is this: yat
vahudosham karoti, yat (cha) purakritam, ekatah cha dushyati. Both the
finite verbs have jnanin (the man of knowledge) for their nominative
understood. Dushyati means nasyati or destroys. The meaning then is that
the man of Knowledge destroys his sinful acts of both this and past
lives. The commentator cites the well-known simile of the lotus leaf not
being drenched or soaked with water even when dipped in water. Now, this
is that unseen fruit of Knowledge. In the second line, the visible fruits
are indicated. The man of Knowledge refrains from censuring the wicked
acts of others and from perpetrating any wicked act himself. Yat cha
dushyati means yat parakritam anishtam dushyati or nindati, yat karoti
means yat swayam ragadi-doshat karoti; tadubhayam apriyam (sa) na karoti,
the reason being dwaitadarsana-bhavah. Such a man truly regards the
universe as identifiable with himself.

1452. i.e., in even thy direst distress thou dependest on thyself. To
cross the fearful river of life without a raft and with the aid of only
one's bare arms implies great self-dependence.

1453. That which did not exist and will not exist, exists not at the
present moment. Everything, therefore, which is of the nature of asat is
non-existent. Our sorrows are connected with the asat. Knowing this, I
have cast off all sorrows.

1454. I have understood that acts are for sorrow; that the fruits also of
acts are for sorrow in spite of the apparent character of some; and that
the fruits of acts are varied, sometimes other fruits appearing than
those expected. Hence, I do not indulge in sorrow, for I avoid acts and
do not grieve for not obtaining the fruits of acts or for the accession
of fruits other than those apparently agreeable.

1455. The sense is that we who avoid acts, are not dead; in fact, we live
quite as others do; and those others, how unequally circumstanced! The
Burdwan translator makes nonsense of the first line simple though it is.

1456. Ignorance lies at the root of sorrow. By casting off ignorance, we
have avoided sorrow. Hence, neither religion or religious acts such as
Sacrifices, etc., can do us any good or harm. As regards happiness and
misery again, these two cannot agitate us at all, since we know their
value, both being ephemeral in comparison with the period for which we
are to exist.

1457. Hence, no one should indulge in pride, saying, 'I am happy,' nor
yield to sorrow, saying, 'I am miserable.' Both happiness and misery are
transitory. The man of wisdom should never suffer himself to be agitated
by these transitory states of his mind.

1458. The first word is read either as bhavatmakam or bhavatmakam. The
first means samsararupam; the second, drisyatmakam.

1459. I am obliged to behold them because I am a living being having a
body, but then I behold them as an unconcerned witness.

1460. The scriptures contain both kinds of instruction. There are
declarations that are entirely in favour of Acts or observances. There
are again declarations in favour of Knowledge. What the speaker asks is
that the Rishi should discourse upon what the speaker should do, i.e.,
whether he should betake himself to the acquisition of Knowledge or to
the doing of acts.

1461. i.e., Each Asrama speaks of particular observances and courses of
conduct as beneficial. This, therefore, is a source of confusion to men
of plain understandings. Is there no distinction then among duties or
observances in respect of their beneficial character? This is the
question propounded. The commentator thinks by the word asramas is meant
the four principal faiths and _not_ the modes of life.

1462. I retain the word asrama in the English version as it is very
doubtful in what sense it has been used in the original. The commentator
explains that by four asramas are meant the four principal forms of creed
prevalent at one time in India. The first is that there is no such thing
as virtue or righteousness. This is ascribed to Sakya Simha or Buddha.
The second is that righteousness consists in only the worship of trees,
etc. The third is that only is righteousness which the Vedas have laid
down. The fourth is that transcending righteousness and its reverse there
is something for whose attainment one should strive. Yatha samkalpitah is
explained by the commentator as yo yena sreyastena bhavitastasya tadeva
sreyah.

1463. Gunoddesam is Gunakirtanam or the announcement of merits. What
Narada says here is this: the asramas are four. The merits of each have
been proclaimed by their respective founders. The principal merit each
claims is that it leads to knowledge of Self. Now, the announcement is
nanarupam; it is also prithak; and lastly, it is viprasthitam or
contradictory, for, as the commentator points out, that which a
particular asrama announces to be righteous is according to another
unrighteous. Both the vernacular translators give incorrect versions.

1464. Te refers to asramas. Abhipretam is atma-tattwarupam. Yanti is
equivalent to prapayanti.

1465. Mitranam is taken by the commentator to be equivalent to
sarva-bhuta-labhayapadanam, i.e., they who have given the pledge of
harmlessness to all creatures. By enemies is meant here the envious and
harmful.

1466. In previous Sections the nature of Truth has been discussed. A
formal truth may be as sinful as a lie, and a lie may be as meritorious
as a Truth. Hence, the ascertainment of Truth is not easy.

1467. Atiyoga and Ayoga are well-known words which have no chance of
being misunderstood in the way in which they have been misunderstood by
both the vernacular translators. Indeed. K.P. Singha blunders
ridiculously, while the Burdwan translator limits them to only the use of
food, supposing the commentator's concrete examples exhaust the meaning.

1468. i.e., where an intermingling takes place of the four orders of men,
viz., where Varna-sankara occurs.

1469. Mere companionship with the righteous leads to righteous acts;
while that with the sinful leads to acts of sinfulness.

1470. Anuvishayam is vishayam anu vartate, i.e., rasah or flavour. An
eater of vighasa is a good or pious man. What is said here is that such
men eat for only filling their stomachs and not because eating is source
of enjoyment or gratification. Atmavishayan is Buddherviseshatovandhakan,
i.e., rasa-viseshan.

1471. Agamayamanam is Agamam pramanajam jnanam atmana ichcchatam.

1472. Akasasthah is niralamvanah, i.e., men who have no foundations to
stand upon. The Bombay text reads dosham, the Bengal texts, doshan; the
sense remains unaltered. The Bombay reading is atmapujabhikama, while the
Bengal reading is the same word in the plural form. I accept the singular
form and take it as qualifying panditah.

1473. Some of the Bengal texts read khattam. The Bombay reading is
khatwam. The commentator explains that khatwam samarudhah Tibra
duhkha-grastah. Anusayi means purvakarmavasanavan. The sense seems to be
this: the desires born of one's past acts, i.e., acts of previous lives,
adhere to the mind. Nothing can wipe them off, save Nivritti and
Tattwajnanam or knowledge of truth. One should, therefore, practise the
religion of Nivritti and seek to acquire knowledge of Truth.

1474. Both the vernacular translators quietly skip over the word
pratyanantarah.

1475. i.e., where the people are virtuous and given to the performance of
their duties.

1476. Kamesah is possessor of all objects of desire or enjoyment. The
sense is this: where the king, casting off desire, wins prosperity for
himself; i.e., though possessed of wealth, is not attached to wealth. The
expression may also mean 'master of desire,' i.e., where the king casts
off desire and masters his desires without allowing the latter to master
him.

1477. Pratyupasthite is pritipatwena upasthite, i.e., hiyantanesati.

1478. I am not sure that I have understood aright the second line of this
verse. It may also mean, 'No one is able to enumerate all that is
beneficial for the Soul in consequence of the wideness of subject.

1479. Vrittam has uddisya understood after it. The Bombay text reads
pranihitatmanah; the Bengal reading is pranihitatmanah. If the Bengal
reading be accepted, it would mean 'whose soul is fixed or established on
Yoga.' Tapasa is explained by the commentator as swadharmena, in view of
the question of Galava which Narada answers. The sense, however, would
remain unaltered if it be taken as standing for Self-control or penances.

1480. Sampadam is explained by the commentator as upadesa-yogyata-sriyam.

1481. Some texts read sakyam; the reading sakyah also occurs. If the
former be accepted, it must be taken as referring to tadawayam as the
commentator explains. No alteration in sense occurs by adhering to the
one reading or the other.

1482. In the second line some of the Bengal texts read lobheshu. The
correct reading is lokeshu. Both the vernacular translators adhere to the
wrong reading.

1483. Mokshartha is moksha-prayojanah.

1484. The argument contained in these verses is this: as thou dost not
know what becomes of thy relatives when they die, thou canst not help
them then. It seems plain, therefore, that when thou shalt die thy
relatives will not be able to do thee any good. Hence, thou gainest
nothing by bestowing thy thoughts on thy relatives, forgetting thy own
great concern, viz., the acquisition of Emancipation. Similarly, when thy
relatives live and suffer irrespective of thy life or death, and thou too
must enjoy or endure irrespective of their existence or efforts, it is
meant that thou shouldst not be forgetful of thy own highest good by
busying thyself with the concerns of thy relatives.

1485. The sense is that one who takes only a handful of corn for the
support of life even when millions upon millions of carts loaded with
corn await his acceptance, is certainly to be regarded as freed.
Literally rendered, the second line is--'who beholds a shed of bamboo or
reeds in a palace,' meaning, of course, as put above, 'one who sees no
difference between the two.'

1486. Avritti is want of the means of sustaining life: thence, scarcity
or famine.

1487. The sense is that as the maintenance of wives and children is
painful, one should withdraw from the world and retire into solitude.

1488. The sense seems to be this: Is it a life of domesticity that thou
wouldst lead? There is no harm in thy doing this, provided thou behavest
in the way pointed out. Is it Emancipation that thou wouldst pursue (in
the usual way), i.e., by retiring into solitude and betaking thyself to
Sannyasa? Thou mayst then behave in the way pointed out, and, indeed,
that is the way of Sannyasa which leads to Emancipation.

1489. The planet Venus is supposed to be the sage Usanas or Sukra.

1490. The commentator explains the allusion by saying that formerly
Vishnu, induced by the deities, used his discus for striking off the head
of Usanas' mother. Hence the wrath of Usanas against the deities and his
desire to succour their foes, the Danavas.

1491. The construction of this verse is very difficult. The order of the
words, is--Indrotha jagatah prabhuh. Dhanada, etc., tasya kosasaya
prabhavishnuh.

1492. Persons crowned with Yoga-success are competent to enter the bodies
of others and deprive the latter of the power of will. Indeed, the belief
is that the latter then become mere automata incapable of acting in any
other way except as directed by the enlivening possessor.

1493. The etymology of Pinaka is panina anamayat. The initial and final
letter of pani (pi) and the middle letter of anamayat (na), with the
suffix ka make Pinaka.

1494. The last half of the last line may be taken as applying to Usanas.

1495. The vriddhim that Mahadeva saw could not be his own, for the
greatest cannot be greater. The commentator, therefore, is right in
holding that vriddhim refers to the greatness of Usanas within Mahadeva's
stomach.

1496. The sa refers to Usanas and not to Mahadeva, as the commentator
rightly points out.

1497. i.e., the religions of all the orders and all the modes of life.

1498. The scriptural injunctions are that one should sacrifice in honour
of the gods, pour libations on the sacred fire, make gifts etc, In these
exists Righteousness.

1499. The grammar of the third line is a little involved. Tasmin refers
to Dharme. Supply nisthavantah after tasmin. The sense, of course, is
that believing in the efficacy of righteousness, people of all modes of
life accomplish the duties of their respective modes.

1500. The sinful become intermediate animals. The virtuous attain to
heaven. They that are both virtuous and sinful attain to the status of
humanity. They that acquire Knowledge become Emancipated.

1501. Destiny here means the result of the acts of past lives.

1502. The reading I adopt is jatikritam karma etc. Hence, this Verse also
represents the arguments of the sceptic or the Charvakas. The four kinds
of acts are Nitya, Naimittika, Kamya, and Nishiddha. If, however, for
'jatikritam karma, etc.,' the reading yantyakritam karma be adopted, the
meaning would be--'In one's next life one does not meet with fruits that
are not the results of one's acts of past life. This must be so, for the
opposite opinion would imply the destruction of acts and their
consequences. Then again, such an opinion would conflict with the
received opinion of mankind, for men, when they obtain the fruits of any
act, always recollect the four kinds of acts of a past life for
explaining the accession of those fruits.

1503. Verses 12 to 14 represent the theory of the sceptic, and I have
rendered them as such. Only by reading verse 13 as 'yantyakritam karma,
etc.,' the commentator points out that it may be taken as an observation
of Parasara himself. As regards verse 15, it represents the ipse dixit of
the speaker. He does not think that the sceptic is at all entitled to a
reply. It is scarcely necessary to say that the Burdwan translator makes
a thorough mess of these verses. K.P. Singha gives the substance
correctly.

1504. The commentator shows that this is an answer to the sceptic's
averment about Nature being the cause of everything. Fire is hot-by
nature, therefore, it does not become hot at one time, cold at another,
and _lukewarm_ at another time. One becomes either wholly happy or wholly
unhappy or wholly happy and unhappy at the same time. Man's nature should
not be such. The difference of state is produced by difference of causes.

1505. A Brahmana is precluded from eating many things. Many things again
that he is competent to eat on all days of the year. In fact, there are
many rules for regulating the fare of a Brahmana. To this day, an
orthodox Brahmana abstains from many kinds of food. A Brahmana,
therefore, who is unscrupulous in respect of his food, is no Brahmana and
deserves to be pitied. Similarly, a man who cooks food for himself is an
object of pity. Raw food, such as fruits, etc., one may take without
offering a share thereof to guests and others. But cooked food can never
be taken without a share thereof being given to others. Yati cha
Brahmachari cha pakvannaswaminavubhau, hence he that takes cooked food
without giving a share to these is said to eat Brahmaswam or that which
belongs to a Brahmana.

1506. This is a very abstruse verse. The grammatical construction of the
first line is asritena manasa vrittihinasya seva sasyate. Asritena is
niralamvanena. By seva is meant homage paid to the Supreme in the form of
devotion and concentrated meditation. It implies, of course, a thorough
reliance on God. Vrittihina is one who has cast off the means of
livelihood, implying one who abstains from worldly objects. In the second
line, dwija is a vocative. Nirvritta is nishpanna, qualifying seva.
Atihastat is 'from one who has transcended the use of the hand, i.e., the
necessity of acts. Atihastanirvritta, means 'obtained-from a competent
preceptor.' In brief, what is stated here is that such seva should be
learnt from competent preceptors and not by discussion among persons in
the stage of spiritual progress.

1507. The object of this verse, the commentator points out, is to show
the desirability of practising that seva soon or without loss of time.

1508. In the discourse of Sanatkumara to Vritra, these six colours have
been mentioned, and the nature of the acts by which one attains to a
superior colour or falls down from a superior to an inferior one. Vide
Sec. 280, ante.

1509. A particular kind of Chandala is called kusalin.

1510. Pratyapannasya is viparita-drishteh. Natma is dehadih. Tatah is
papaddhetoh. Virochate, is viseshena atmatwena rochate.

1511. Pratyapattih is Vairagyam or Renunciation. As regards Prasthitasya
it may be taken either as implying one that is dead or one that has
betaken himself to Yoga. In the latter case, the verse would mean that
that man who betakes himself to Yoga without adopting Renunciation meets
with much sorrow.

1512. The object of this verse is to show that conscious sin can never be
destroyed by expiation. The only means by which sin can be destroyed is
by enduring its fruits.

1513. The Burdwan translator makes utter nonsense of this verse.
Guna-yuktam is explained by the commentator as equivalent to punyakarma.
Prakasam is equivalent to budhipurvakam prakasya or jnatwa. It is formed
by the suffix namul.

1514. Yathatatham is sthula-sukshma-taratamyena. The sense is that all
acts done knowingly produce fruits according to their nature. If gross,
the fruits produced are gross; if subtile, the fruits produced are
subtile.

1515. The speaker's opinion is that all acts are productive of fruits. If
good, the fruits are good. If bad, the fruits are bad. There is this
difference, however, between acts done knowingly and those done in
ignorance: the former produce commensurate fruits i.e., if gross, their
fruits are gross; if subtile, the fruits are subtile; but the latter
produce fruits that are not so, so that even if heinous, the fruits do
not involve a large but only a small measure of misery. There is no other
difference between the two kinds of acts.

1516. The object of this verse is to show that such acts form the
exception and they are kept out of my sight in this discourse on acts.
The Rishi Viswamitra caused the death of the hundred sons of Vasishtha,
and yet he had not to go to hell for it.

1517. The sense seems to be that when even such near relatives are cast
off if found to be wanting in affection, the fact cannot be gainsaid that
people never do good to others except when they hope to benefit
themselves by such acts.

1518. What is intended to be said is that the acceptance of a gift from a
superior person is equal in point of merit to a gift made by a poor
person. A wealthy man, by making a gift, earns greater merit than by
accepting a gift.

1519. i.e., by Dhyana and Dharana.

1520. This has reference to Usanas' attaining to the status of a planet
(Venus) in the firmament.

1521. Nadantah is one word. It means Hinsa-sunyah. Danti cchinatti iti
danta. Its reverse is Nadantah.

1522. Nirdishta refers to Seva.

1523. i.e., they take the hues of the society they keep. Hence, it is
very desirable for them to live with the good.

1524. This son of Dhatri is the god of the clouds.

1525. The Burdwan translator gives a most ridiculous version of the
expression Dhigdandasasanah. Unable to catch the sense, which however is
certainly very plain, he actually interprets the words to mean 'living
under the sway of king Dhigdanda.' K.P. Singha gives the correct meaning.

1526. In this verse also, the Burdwan translator takes Dhigdanda as the
name of a king. He gives an equally ridiculous version of the second
line. Abhyagachchan is explained by the commentator as having vishayan
understood after it. The sense is that they began to enjoy all objects of
the senses to an excess. Both Devan and Brahman are accusatives governed
by Avamanya. K.P. Singha translates both the lines correctly.

1527. This verse is taken as a metaphorical statement. The three Asuras
are, of course, Kama, Krodha, and Lobha. Gaganagah (staying in the
firmament) is interpreted as 'existing in Maya'. Sapurah as 'with their
gross, subtile, and potential forms;' 'felled on the earth is explained
as 'merged into the pure chit.' The whole is taken to imply a spiritual
destruction of all the evil passions and a restoration of man to his
original state of purity.

1528. This chief of the Asura passions was Mahamoha or great
Heedlessness. The word Devas here is taken to mean the senses. Of course,
if verse 16 be not taken metaphorically, then may Devas be taken in its
ordinary sense of the deities.

1529. The genius of the two languages being different, it is very
difficult to render the phraseology of the first line. Literally
rendered, the line would read 'they remain or stay on those acts, and
establish them.' Besides being unidiomatic, the sentence would be
unmeaning. 'To stay or remain on any act' is to adhere to it. 'To
establish it' is to regard it as a precedent and cause it to be regarded
by others as a precedent.

1530. Samsiddhadhigamam is explained by the commentator thus: Samsiddhah
is nityasiddah, i.e., atman; tadadhigamam is atmajnanam.

1531. The very gods are subject to prosperity and adversity, and their
effects of loves and hates. There is no mode of life in which these may
not be found.

1532. After sukham supply bhavati or some such verb. Tyajatam stands by
itself and refers to kamya karma, meaning they that abstain from such
acts as are not nitya but as are only kamya or optional.

1533. The sense is that those who betake themselves to penances as the
consequence of despair, are many. Those men, however, are very rare who
adopt penances, being at once impressed that the happiness of domesticity
is unreal and ends in misery.

1534. i.e., their penances of past lives.

1535. I am not sure that I have correctly understood the second line of
this verse. Akrita-karmanam is explained by the commentator as
anut-pannatattwajnanam and upabhogavarityagah is Renunciation or
Vairagyam phalani has tapasah understood before it. But why phalani
instead of phalam?

1536. The second line of this verse concludes the argument. The tasmat
has reference to all the statements before, and _not_ to only the first
line of 26. The statement in the second line is the same as the second
line of verse 13 above.

1537. I expand the second line a little for making it intelligible.

1538. By 'stainless penances' is meant nishkamam tapah or penances
undertaken without desire of fruit.

1539. Tyaktwa has nishkalmasham tapah understood after it. The order of
the words is Phalarthi apriyani etc., vishyatmakam tat phalam prapnoti.
The distinction between nishkamam and sakamam tapah is this; through the
former one attains to happiness. Even the earthly wealth he earns becomes
fraught with happiness; through the latter, however, one meets with
diverse kinds of sorrow resulting from the earthly possessions he
succeeds in obtaining.

1540. The grammar of the first line is this: Dharme tapasi dane cha (sati
avihitakarme) vidhitsa, etc. If vidhitsa be taken with 'dharma, etc.,'
the verse would be unmeaning.

1541. The first line is difficult to construe. Tatah means 'inconsequence
of the pain that attends the gratification of the senses.' Sarvasya
refers to vivekinah; jyayase phalartham is 'for the sake of the highest
fruit,' which, of course, is Emancipation. Gunah is 'same', 'dama, etc.'

1542. The commentator points out that the object of this verse is to show
that everything one owns or does is not the result of the past acts.
Spouses, food, drink, etc., one obtains as the result of past acts or
praravdha karma. In respect of these, purushakara or Exertion is weak.
Hence, to put forth Exertion for their acquisition would not be wise. As
regards the acquisition of righteousness, however, there Exertion is
efficacious. Hence, one should, with Exertion, seek to conform to one's
own duties as laid down in the scriptures. Without such a distinction
between destiny (praravdha) and Exertion (purushakara), the injunctions
and interdictions of the Scriptures would be unmeaning. The Burdwan
translator, citing portions of the commentary without at all
understanding them, makes utter nonsense of the verse. K.P. Singha gives
the meaning correctly.

1543. Sacrifices and all other acts undertaken from a sense of vanity,
are destructible as regards their consequences, for heaven is terminable.
Penances, however, that are undertaken without desire of fruit are not
so, for these lead to Emancipation. Tesham refers to those mentioned in
the first line of verse 37. It should not be taken to mean men in
general, as the Burdwan translator wrongly does.

1544. Kam is Brahmanam. The commentator explains that Brahmana (the
Creator) is equivalent to Brahmana; and that Vishnu is equivalent to
Kshatriya. What is said, therefore, in this verse (according to him) is
that a Sudra, by practising the common duties of all the four orders,
succeeds in his next life in becoming a Brahmana. Thus say Brahmanas
learned in the scriptures; but the opinion of Parasara is that such a
Sudra, in his next life, takes birth as a Kshatriya.

1545. I am not sure that I have understood these two verses correctly.
Verse 33 is evidently a cruce.

1546. Yathakarman means 'from one stage to another.' Karmapatham is
yogam. The stages here referred to are vichara, vitarka, Ananda, and
Asmita. What is stated in this verse is that one ho casts off all
attachments, and who devotes himself to Yoga, succeeds in attaining to
the felicity of Emancipation.

1547. The Burdwan translator wrongly renders the second line of this
verse. All the texts read this line in the same way.

1548. Snigdhais implies affectionate seniors such as mothers, etc.;
karmani is explained by the Commentator as abhyanga-karmani, i.e., the
rubbing of oil, etc., Such acts, when children are ill, are often done
unto them by mothers. This is forbidden, for they are menial offices
which seniors should never be permitted to perform.

1549. Vinasamabhikankhatam is explained in the alternative by the
commentator in a very fanciful way. Kriyavatam is explained as 'observant
of the duties of Tirthavasins.'

1550. The commentator is for explaining the second line exoterically.

1551. Dehat is Deham prapya. Yena is yena pumsa. Upapaditam has reference
to panchatwam in the previous verse. The sense of the verse is this: he
who meets with a sudden death in a tirtha or sacred place, does not
become emancipated but obtains another body in his next life similar to
the one he loses. Adhyanam gatakah is that though set or placed on the
path of Emancipation, yet he becomes a traveller: his state is due to the
inglorious manner of his dissolution.

1552. The object of this verse is to show that the man dying in a sacred
place becomes reborn as a Rudra or a Pisacha and quickly attains to
Emancipation in consequence of his contiguity to Siva. Mokshabhuteshu is
Moksha-yogyeshu. The neuter form of taddeham is arsha.

1553. Gunanancha in the second line of verse 14 refers to the objects of
the senses, which, as explained in previous Sections, have no independent
existence, for they exist only as they exist in desire. The compound of
the primal essences and the other things mentioned assumes different
shapes through the force of the desires of previous lives.

1554. Acts are all perishable in respect of their consequences.

1555. It is difficult to give foreigners an idea of what is called
Apamrityu. All deaths that are caused by such accidents as involve
ignominy are called Apamrityu. Death from snake-bite, from a fall, by
drowning, at the horns of an animal, etc., are instances of Apamrityu.

1556. Both yasya and sa refer to the foe called Ignorance.' Rajaputra is
a vocative. Paraiti is nasyati.

1557. Vanchate is preceded by kamena understood.

1558. It has been explained in previous sections that sreyas or nisreyas
means good or excellent as applied to moral merit.

1559. By buddhiman is meant the man who is freed from attachment.
Similarly, by durbuddhih is meant the man who is the slave of attachments.

1560. Karanapekshi is thus explained by the commentator:
karanaphaladanatmika kriya tannirvittyapekshi. The sense is that sin can
never be destroyed except by endurance of its fruits.

1561. The sense is that after the manner of the fabulous gem, Jiva
attracts to itself, through Yoga, the status of Brahma.

1562. The Burdwan translator, without understanding the commentary, makes
utter nonsense of this verse. K.P. Singha is not far wrong, but he does
not bring out the principal point which is sought to be inculcated here.
Sesame seeds are repeatedly mixed with fragrant The more they are so
mixed the more fragrant do they become. After the same manner, men
acquire the quality of Sattwa by associating with persons of cleansed
souls. The measure of Sattwa is dependent on the measure of the
association.

1563. The track is that of Knowledge. Vide verse 3 above.

1564. Having used the words vistaran (Diverse) and samkshepah (Few), in
the second line of this triplet, the speaker explains their meaning in
the third. By 'Diverse' is meant all those fruits that consist of
unstable enjoyments; hence, the diverse acts laid down in the Vedas and
other scriptures. By 'Few' is meant Renunciation, or abstention from
acts. What is said, therefore, in this verse is this: they that betake
themselves to acts, which for their fruits all sorts of enjoyment, meet
with misery; while they that abstain from acts or practise Renunciation
meet with happiness. Both the vernacular versions are incorrect.

1565. It is difficult to understand what is meant by this verse. By
progress in Yoga, the Soul can certainly cast off the mind and other
attributes by which it is invested. The simile is unintelligible. The
stalk of the lotus has its roots in mire. Does the first line mean,
therefore, that the stalk speedily springs upwards and leaves the mire at
its roots?

1566. The commentator explains that the intention of this verse is to
explain that the universe which is created by the mind is destroyed
afterwards by the mind itself.

1567. The sense is that one who has cast off objects of enjoyment and
become emancipated, does not obtain rebirth.

1568. I follow the commentator in his exposition of this verse. The
practice of fishermen (in India) is to sink their boats when they leave
them for their homes, and to raise them again when they require them the
next day. They do not leave their boats afloat for fear of the injury the
waves may do to them by tossing them too much.

1569. By Prakriti here is meant the harmony of Sattwa, Rajas, and Tamas.
As long as these three qualities are in harmony with one another, i.e.,
as long as there is no preponderance in any of them over the other two,
so long there cannot be creation or the operations of the buddhi or
understanding.

1570. In this verse the word Prakriti is used in an entirely different
sense. It means here Ignorance.

1571. Sariragriha-sanjnasya is 'of one who regards his body to be an
accompaniment of the Soul instead of regarding it to be the Soul.' 'Who
regards purity as its sacred water', i.e., who, without resorting to the
sacred waters whither others go for cleansing themselves, thinks that
purity, both internal and external, is capable of cleansing him.

1572. Vide note to verse 21 above.

1573. The object of the verse is to show that one should not, for the
sake of friends and kinsmen and spouses and children, abstain from
pursuing one's true end. The practice of charity again is the true diet
which supports a man.

1574. Astapadapada is a weight of gold. The word, as used in this verse,
means a quantity of gold. Whether the reading be mudreva or sutrena, the
sense remains unchanged. What is said here is that the mother, etc., are
like lines traced with gold by the side of real gold; i.e., the mother,
etc., are of no value or use in the acquisition of prosperity. K.P.
Singha misses the meaning. The Burdwan translator, however, makes a most
ridiculous exhibition of himself. Without understanding the commentary at
all, in fact, not having been able to read the words of the commentary
aright, he has produced a ridiculous jargon that is utterly
unintelligible. Daksha is a vocative, meaning 'possessed of cleverness.'
The words he daksha yatha, etc., of the commentator are read by the
Burdwan Pundit as: deha-kshaya, etc.'

1575. Apariharavan is incapable of being resisted. Samagatih as wind.
Asmasara-vihitam is 'made by means of iron or the saw.' Asmasara stands
here for krakacha or karapatra.

1576. The commentator explains that by tapah is meant the practice or
observance of one's own duties. Damah is restraining the senses. Satyam
is truthfulness of speech, and atmaguptih is subjugation of the mind. The
knots are attachments and desires, etc.

1577. i.e., the assailant, finding his victim forgiving, himself burns
with repentance.

1578. Vishayena yami is the correct reading; i.e., then here is palatal,
and vishayena is in the instrumental case. The Bengal reading is vicious,
for it reads Vishaye nayami.

1579. The Moon is endued with nectar, and, therefore, might have been
such a man's equal; but the Moon waxes and wanes; therefore, the Moon
cannot approach to an equality with such a man who is the same under all
changes. Similarly, the wind, though unstained by the dust it bears is
not the equal of such a man; for the wind is changeful, having slow,
middling and quick motion. The Burdwan translator makes utter nonsense of
the reference to the Moon and the wind. K.P. Singha gives the sense
correctly.

1580. The commentator explains that the object of this verse is to show
the merits of that man whose ignorance has disappeared.

1581. i.e., when Brahmanas incur obloquy they are said to become impure;
they are again regarded as possessing the status of humanity only because
they die.

1582. The examples of. Viswamitra and others may be cited in this
instance.

1583. Dharana is holding the soul in self-reflection, preventing it the
while from wandering. Samadhi is complete abstraction.

1584. Akhandam is Sarvakalam; uposhya is tyaktwa. K.P. Singha wrongly
translates this verse. He takes mansam for masam; but no difference of
reading occurs between the Bengal and Bombay texts.

1585. The ten properties included in Sattwa or Goodness are gladness,
cheerfulness, enthusiasm, fame, righteousness, contentment, faith,
sincerity, liberality, and lordship. The nine properties included in
Rajas or Passion are belief in the deities, (ostentatious) charity,
enjoyment and endurance of happiness and sorrow, disunion, exhibition of
manliness, lust and wrath, intoxication, pride, malice, and disposition
to revile. The eight qualities included in Tamas or Darkness are
unconsciousness, stupefaction, excess of stupefaction, muddiness of the
understanding; blindness (of results), sleep, heedlessness, and
procrastination. The seven incidents of Buddhi or the Understanding are
Mahat, consciousness, and the five subtile essences. The six incidents of
Mind are Mind and the five senses. The five incidents appertaining to
Space are space, water, wind, light, and earth. According to a different
school of philosophy, Buddhi, or the Under-standing is said to have four
incidents appertaining to it, viz., doubt, ascertainment, pride, and
memory. Tames (darkness) also is otherwise regarded to have only three
incidents, viz., inability of comprehension, partial comprehension, and
totally erroneous comprehension. Rajas (Passion) is (according to this
school) regarding as having only the two incidents of inclination (to
act) and sorrow. Sattwa has but one incident viz., Enlightenment.

1586. 'Durga' is an inaccessible region such as a forest or wilderness
which cannot be passed through except with great pain and danger.

1587. The correct reading seems to be sthira-vratati-samkulam.

1588. Udadhi is, literally, a water-jar. In this country most people,
while swimming, use water jars as buoys. The mouth of jar being dipped
into the water the air confined within it serve to support heavy weights.
I have heard that the most rapid currents are crossed by milkmaids in
this way, all the while bearing milk pails on their heads.

1589. In the second line of 72, dustaram janma means janma-yuktam
dustaram.

1590. The sense seems to be that by practising the Sankhya doctrine men
cease to have any regard for even their gross bodies. They succeed in
realising their existence as independent of all earthly or heavenly
objects. What is meant by the Sun bearing them in his rays and conveying
to them all things from every part of the universe is that these men
acquire great puissance. This is not the puissance of Yoga but of
knowledge. Everything being regarded as unsubstantial and transitory, the
position of Indra himself, or of Brahman, is looked upon as desirable and
unworthy of acquisition. Sincere conviction of this kind and the course
of conduct that is confirmable to it is literally puissance of the
highest kind, for all the purposes of puissance are capable of being
served by it.

1591. This is taken as meaning that the Sankhyas are conveyed to the
firmament of the heart. Perhaps, what is intended by it is that they
become withdrawn from external objects and even the impressions of all
external things.

1592. Perhaps, this means the pleasures of heaven.

1593. i.e., they who have identified themselves with Brahma.

1594. Yudhisthira's question seems to be this. Is there or is there not
consciousness in the emancipate state? Different scriptures answer this
question differently. If it be said that there is consciousness in that
state, then why discard heaven and its pleasures, or the religion of
Pravritti or acts which lead to those pleasures? Where is the necessity
then of Sannyasa or the religion of Nivritti or abstention from all acts?
On the supposition of there being consciousness in the emancipate state,
the Religion of Pravritti should be taken as superior. If, on the other
hand, the existence of consciousness be denied, that would be an error.
Dnkshataram is ayuktaram.

1595. Although I make use of the word 'perceive' yet remembering that the
mind is included among the senses and regarded as the sixth sense, the
functions of recollection, representation, etc., are also implied by the
word pasyati. The Burdwan translator gives a ridiculously erroneous
version of this verse.

1596. The commentator explains that the simile of the froth is introduced
in consequence of its disappearance with the disappearance of water. K.
P. Singha is incorrect in taking the instance of froth as illustrative of
the quickness of the destruction.

1597. Sarvatra does not mean 'through every part of the sleeper's body'
as. K. P. Singha takes it, but sarvavishaye as the commentator correctly
explains it.

1598. Iha is sapne Anisah is nasti isah or pravartaah yasya.

1599. For the Soul, in dreams, sees and hears and touches and smells
etc., precisely as it does while awake.

1600. The sense seems to be that a person who becomes emancipate in this
life becomes so in Samadhi. When the state of Samadhi is over, his mind
and senses return; and returning they do the bidding of the Supreme,
i.e., bring about both happiness and misery, which, of course, are the
consequences of the acts of past lives though that happiness and misery
are not felt. In the next verse is said that these men very soon leave
their bodies and become freed from rebirth.

1601. There are two kinds of Emancipation: one is attainable here, in
this body, it is Jivan-mukti; the other is Videha-kaivalya or that which
becomes one's when one is bodiless. In 98, Jivan-mukti has been spoken
of. In this verse, the observations apply to Videha-kaivalya.

1602. Vadanti is stuvanti. Such men hymn its praises by regarding it as
Supreme Deity possessed of attributes. Those attributes, of course, are
the result of illusion, for in its real nature there can be no attributes
in Brahma.

1603. Brahma is knowledge without duality i.e., knowledge without the
consciousness of knower and known. The knowledge or cognition of an
object, when object is annihilated, assumes the form of that knowledge
which is called Brahma.

1604. The commentator explains that the object of this verse is to show
that among mobile creatures those endued with knowledge are superior, and
among all kinds of knowledge, the knowledge occurring in the Sankhya
system is the highest.

1605. i.e., if in consequence of any defect of practice or Sadhana, the
Sankhyas fail to attain to Emancipation, they at least become translated
into gods.

1606. i.e., it is everything.

1607. That Narayana who does all this is the embodiment of the Sankhya
system.

1608. The commentator explains the compound Adhyatmagatinischayam
differently.

1609. Both the vernacular translator render this verse wrongly.

1610. Vasyante is explained by the commentator as implying Brahmanah ante
and not 'at the end of that night'. The line occurs in Mann (Chap 1. 74)
where ante refers to Brahmana's day and night. Vasishtha here refers to
Mohapralaya and not any intermediate Pralaya.

1611. In the creation of Mahan or Prajapati or Virat, and of
Consciousness, the element of Tamas or ignorance predominates.

1612. This is a very abstruse verse. I am not sure that I have understood
it correctly, What is said here seems to be this from Akshara arose
Hiranyagarbha: from Hiranyagarbha arose Virat. This, that or the other is
worshipped by ordinary men, while persons possessed of real insight do
not invest any of them with attributes worthy of worship. The speaker
says that the ascription of attributes, called Ignorance, and the
non-ascription for destruction of that ascriptions called Knowledge,
(with respect to Virat or Hiranyagarbha or Akshara) then arose. It might
be asked that when there were no men as yet to worship or to condemn such
worship, how could the two arise? The answer is that the two, in their
subtile forms, came into existence and were after-wards availed of by men
when men come into being.

1613. From Akshara or the Indestructible is Hiranyagarbha. From
Hiranyagarbha is Mahan or Virat and Consciousness. From the last are the
subtile elements.

1614. The meanings of such verses depend upon the grammatical
significations of certain words that are used. They can scarcely be
rendered accurately into any other language not derived from Sanskrit.
What is said here is that it is Prakriti which must be said to be the
Adhishthatri of the universe. Vishnu is not so. Vishnu, Brahma, Akshara,
or the Indestructible, however, is said to cover or _pervade_ the
universe (vyapnoti). Vishnu is Vyapka but not Adhishthatri.

1615. In the previous section it has been said that through Tamas he
takes birth among the intermediate orders, through Rajas among human
beings, and through Sattwa among gods. The root kshi in Gunakshayat means
aisarvya or puissance.

1616. The soul weaves a cocoon with attributes (or, acts which result
from attributes), and though free deprives himself of freedom.

1617. Made of Chit and Not-Chit combined.

1618. The sense seems to be that the obligation to explain a treatise in
the midst of a conclave always stimulates the best faculties, and if it
is a conclave of the learned the friction of intellects is sure to bring
out the correct sense.

1619. For enables them to conquer Ignorance.

1620. When Pranayama is performed with the aid of mantras or yapa, it is
said to be saguna or sagarbha or endued with substance. Concentration of
mind, however, is made without the aid of such yapa.

1621. The two and twenty sanchodans of Preranas are the two and twenty
modes of transmitting the Prana breath from the toe of the foot to the
crown of the head. That which transcends Prakriti is the Supreme Soul.

1622. The reading I adopt is na-kathyate.

1623. Atmanah is Iswarat parah.

1624. Parisankhyadarsanam is explained by the commentator thus:
Parisankhyanam, is parivarianam, i.e., the gradual pravilapam of errors;
Lena darsanam or sakshatkaram.

1625. The commentator explains that nistattwah means nirgatam tattwam
aparoksham yasmat.

1626. Param Aparam, and Avyayam are theirs in consequence of
Ajksharabhavatwa. Aparam means satyakamatwa, satyasamkalpatwa, etc.'
i.e., puissance. Param is the indescribable felicity of Samadhi. The
Srutis declare that knower of Brahma becomes Brahma.

1627. Hence, as the commentator explains, by knowing what is called the
Unmanifest one is capable of attaining to omniscience.

1628. What is stated here is this, the Unmanifest or Prakriti, by
modification, produces Mahat and the other principles. But the agency of
Purusha also is necessary for such production, for Prakriti can do
nothing without Purusha, and Purusha also can do nothing without
Prakriti. The principles of Mahat and the rest, therefore, may be said to
have their origin as much in Purusha as in Prakriti. Beside, the two
being naturally dependent on each other, if Prakriti be called Kshara,
Purusha also may be so called.

1629. i.e., Jiva or Purusha.

1630. High, such as gods, middling, such as human beings and low, such as
animals.

1631. Budha is Bodha or pure Knowledge. Abudha is the reverse of Budha.
The Supreme Soul is Knowledge, while Jiva is Ignorance.

1632. In consequence of Jiva's union with or attachment to Prakriti. Jiva
takes this object for a vessel; that for a mountain, and that other for a
third. When knowledge comes, Jiva succeeds in understanding that all his
impressions are erroneous and that the external world is Only a
modification of Self. In consequence of Jiva's capacity to comprehend
this, he is called Budhyamana or Comprehender.

1633. Drisya and Adrisya, are the Seen and the Unseen, that is the gross
and the subtile, or effects and causes. Swabhavena anugatam is inhering
(unto all of them,) in its own nature, that is, Brahma pervades all
things and unites with them without itself being changed as regards its
own nature. Vudyate has manishibhih understood it.

1634. Tattwa is explained by the commentator as anaropitaruom, i.e.,
invested with any form in consequence of Ignorance; Not-Tattwa is
nityaparoksham i.e., always within the ken of the understanding.

1635. That indication is 'I am Brahma.' Such conviction or knowledge even
which characterises those that are awakened or Buddha, is cast off by the
twenty-sixth.

1636. These examples are often used to explain the difference between the
Jiva-soul and the Supreme Soul. The Udumvara is the fruit of the Ficus
glomerate. When ripe and broken, the hollow centre is seen to contain
many full-grown gnats. The gnat lives in the fruit but is not the fruit,
just as the fish though living in the water is not the water that is its
home. Jiva, after the same way, though living in the Supreme Soul, is not
the Supreme Soul.

1637. Parah is Anyah or Chidatman. Paradharma means 'partaking' of the
nature of Kshetra in which he resides. Sameyta is 'kshetrena iva ekebhya.'

1638. This is a simile very often used for illustrating the danger of
pursuing objects of the senses. Collectors of honey used to rove over
mountains, guided by the sight of flying bees. These men frequently met
with death from falls from precipices.

1639. The Burdwan translator renders this verse incorrectly.

1640. This has been repeatedly laid down in the Hindu scriptures. Gifts
produce no merit unless made to deserving persons. If made to the
undeserving, instead of ceasing to produce any merit, they become
positively sinful. The considerations of time and place also are to be
attended to. By failing to attend to them, sin is incurred where merit is
expected. Truth becomes as sinful as a lie, under particular
circumstances; and a falsehood becomes as meritorious as truth under
circumstances. The Hindu scriptures make circumstance the test of acts.

1641. These, including Mind, form the tale of sixteen called Vikriti or
modifications of Prakriti.

1642. These are the subtile principles or Tanmatras and not the gross
elements.

1643. Mahat is sometimes called Buddhi hence the creation of
Consciousness from Mahat must be creation relating to Buddha.

1644. Arjjava mean 'relating to straight paths or courses,' so called
from the straight course of these winds or breaths. By reference to these
breaths is intended the other limbs of the physical system besides those
already indicated.

1645. Rishi here means Mahan or Great. Consciousness is said to have an
excellent essence, and is also a Bhuta because of its capacity to produce
the Great Bhutas, five in number.

1646. These, the commentator explains, are Mind, Buddhi or Understanding
Consciousness, and Chitwa, considered as Vyashti instead of as Samashthi.
These are the sires of the primeval sires, i.e., from these sprung the
Mahabhutas or Great creatures (viz., the five primal elements).

1647. Devah's is explained by the commentator as meaning the Senses and
the four inner faculties. Devaih he thinks, refers to the Bhutas or Great
elements. Literally rendered, the verse would read as 'the Devas are the
Children of the Pitris; with the Devas, all the worlds of Mobile Being
have been covered.' It is not safe to reject the learned commentator.

1648. These two verses refer to the power of the attributes of sound
etc., over Jiva. Loves and hates, and all kinds of relationship of Jiva
are due to the action of the attributes named.

1649. The duration here given has reference to the day and the night of
the Mahabhutas.

1650. Prakritisthah means 'in his own Prakriti or nature.' The sense of
the line is that Purusha, even when residing in the case that Prakriti
provides him with, does not partake of the nature of Prakriti but
continues to be undefiled by her.

1651. I expand this verse for bringing out the meaning. A verbal
rendering will become unintelligible.

1652. This is a difficult verse, I am not sure that I have understood it
correctly. The sense to be that Prakriti, which is really unintelligent
and incapable of enjoyment or endurance, becomes intelligent and capable
of enjoyment or endurance in consequence of being united with Purusha who
is intelligent. Thus when pleasurable or painful sensation are felt, it
is the body that seems to feel it only in consequence of the Soul that
presides over it.

1653. The first line of 7 is the same in sense as the second line of 8.
In the Bombay text, only the second line of 8 occurs, while the first
line of 7 has been justly omitted. In fact, Tattwa and the Prakriti are
the same thing.

1654. This refers to the opinion of the atheistic Sankhyas.

1655. By the word Rudra is meant Prana and the other breaths. The
commentator explains that the etymology is utkramana kale dehinam
rodayanti iti Rudrah Pranah. By regulating the vital breaths and the
senses, Yogins attain to Yoga puissance and succeed in roving wherever
they please in their linga-sarira or subtile bodies.

1656. The eight limbs of Yoga are Pranayama, Pratyahara, Dhyana, Dharana,
Tarka, Samadhi, with the two additional ones of Yama and Niyama.

1657. In the first line of 9 the word Pranayama is used to mean
regulation of the vital breaths. In the second line, the same word
implies the ayamah or nigraha of the senses with the mind. By Dharana is
meant the fixing of the mind, one after another, on the sixteen things
named in treatises on Yoga. By ekagrata of the mind is meant that
concentration in which there is no longer any consciousness of difference
between, Dhyatri, Dhyeya, and Dhyana.

1658. It is difficult for those who do not practise Pranayama to
understand this fully. The fact is, Saguna Pranayama, when the breath is
inhaled, the inhalation is measured by the time taken up in mentally
reciting a well-known mantra. So when inhaled breath is suspended, the
suspension is measured by the time taken in mentally reciting a
particular mantra. When therefore, the suspended breath should be
exhaled, it should be done by similarly measuring the time of exhaling.
For beginners, this Saguna Pranayama is recommended. Of course only
exhalation has been spoken of but it applies equally to inhalation and
suspension. These three processes, in Yoga language, are Puraka,
Kumbhaka, and Rechaka.

1659. Ekantasilin means a Sannyasin, Atmarama is one who takes pleasure
in one's soul instead of in spouses and children.

1660. The pole-star.

1661. Chakre literally means 'I made'. The commentator explains it as
equivalent to swayam avirbhut.

1662. Vipriya evidently means 'what is not agreeable.' There was
evidently a dispute between Yajnavalkya and his maternal uncle
Vaisampayana, the celebrated disciple of Vyasa. This dispute is
particularly referred to in the next verse. Vaisampayana had been a
recognised teacher of the Vedas and had collected a large number of
disciples around him. When, therefore, the nephew Yajnavalkya, having
obtaining the Vedas from Surya, began to teach them, he was naturally
looked upon with a jealousy, which culminated (as referred to in the next
verse) into an open dispute about the Dakshina to be appropriated in the
Sacrifice of Janaka. The Burdwan translator incorrectly renders the word
vipriya which he takes to mean as 'very agreeable.' In the Vishnu Purana
it is mentioned that a dispute took place between Yajnavalkya and Paila.
The tatter's preceptor, Vyasa, came, and taking his side, asked
Yajnavalkya to return him the Vedas which he had obtained from him.
Yajnavalkya vomited forth the Vedas. These were instantly devoured by two
other Rishis in the form of Tittiri birds. These afterwards promulgated
the Taittiriya Upanishads.

1663. This shows that I was then regarded as the equal of Vaisampayana
himself in the matter of Vedic knowledge. Sumanta and Paila and Jaimini,
with Vaisampayana, were the Rishis that assisted the great Vyasa in the
task of arranging the Vedas.

1664. This is called the fourth science, the three others being the three
Vedas, Axis culture, and the science of morality and chastisement.

1665. Prakriti is regarded as something in which Sattwa, Rajas, and Tamas
reside in exactly equal proportion. All the principles of Mahat, etc.
which flow from Prakriti, are characterised by these three attributes in
diverse measure.

1666. By Mitra is meant here the deity giving light and heat. By Varuna
is meant the waters that compose the universe.

1667. Kah, the commentator explained, is anandah or felicity.

1668. The comparison lies in the folly of the two persons indicated. One
churning ass's milk for butter is only a fool. Similarly, one failing to
understand the nature of Prakriti and Purusha from the Vedas is only a
fool.

1669. give a literal rendering of this verse for showing how difficult it
is to understand the meaning. The commentator correctly explains the
sense which is as follows: anyah or the other is the Soul as
distinguished from its reflection upon Prakriti, that is the Soul in its
real character as independent of Prakriti. What is said here is that when
the Soul, in its real character beholds, or acts as a witness of
everything (i.e., as exists in the states of wakefulness and dream),
becomes conscious of both itself (the Twenty-fifth) and Prakriti (the
Twenty-fourth) when, however, it ceases to behold or act as such witness
(i.e., in the state of dreamless slumber of Yoga-samadhi), it succeeds in
beholding the Supreme Soul or the Twenty-sixth. In simple language what
is said here is that the Soul becomes conscious of both itself and
Prakriti in the state of wakefulness and dream. In Samadhi alone, it
beholds the Supreme Soul.

1670. What is said here is that the Twenty-sixth or the Supreme Soul
always beholds the Twenty-fifth or the Jiva-soul. The latter, however,
filled with vanity, regards that there is nothing higher than it. It can
easily, in Yoga-samadhi, behold the Twenty-sixth. Though thus competent
to behold the Supreme Soul, it fails ordinarily to behold it. The
commentator sees in this verse a reputation of the doctrine of the
Charvakas and the Saugatas who deny that there is a Twenty-sixth Tattwa
or even a Twenty-fifth which they identify with the Twenty-fourth.

1671. Tatsthanat is explained by the commentator as Varasya
avaradhisrhanat, i.e., in consequence of vara overlying the avara. The
instance of the string and the snake is cited. At first the string is
erroneously taken for the snake. When the error is dispelled, the string
appears as the string. Thus the Supreme and the Jiva-soul come to be
taken as one when true knowledge comes.

1672. The ordinary doctrine is that the Jiva-soul is indestructible, for
it is both unborn and deathless, its so called births and deaths being
only changes of the forms which Prakriti undergoes in course of her
association with it, an association that continues as long as the
Jiva-soul does not succeed in effecting its emancipation. In this verse
the ordinary doctrine is abandoned. What is said here is that the
Jiva-soul is _not_ deathless, for when it becomes identified with the
Supreme Soul, that alteration may be taken as its death.

1673. This is a very difficult verse. Pasya and apasya are drashtri and
drisya, i.e., knower and known (or Soul and Prakriti) Kshemaya and Tattwo
are drik and drisya, i.e., knowledge and known. One that sees no
difference between these that is, one that regards all things as one and
the same, is both Kevala and not-Kevala, etc, meaning that such a person,
though still appearing as a Jiva (to others) is in reality identifiable
with the Supreme Soul.

1674. This may mean that as men speak, and as speech is Brahma, all men
must be regarded as utterers of Brahma. If, again, Brahma be taken to
mean the Vedas in special, it may imply that all men utter the Vedas or
are competent to study the Vedas. Such an exceedingly liberal sentiment
from the mouth of Yajnavalkya is compatible only with the religion of
Emancipation which he taught.

1675. The doctrine is that unless acts are destroyed, there can be no
Emancipation.

1676. Literally, 'these are not obstacles by external nature,' and are
therefore irremovable by personal exertion of the ordinary kind.

1677. Sanchodayishyanti implies questioned. Here it means questioning the
king internally or by Yoga power.

1678. Utsmayan is explained by the Commentators as 'priding himself upon
his own invincibleness.' Ayaya bhavam implies her determination to make
the king dumb. Visesayan is abhibhavan.

1679. Sammantum is explained by the Commentator as equivalent to samyak
jnatum.

1680. It is difficult to say in what sense the word vaiseshikam is used
here. There is a particular system of philosophy called Vaiseshika or
Kanada; the system believed to have been originally promulgated by a
Rishi of the name of Kanada. That system has close resemblance to the
atomic theory of European philosophers. It has many points of striking
resemblance with Kapila's system or Sankhya. Then, again, some of the
original principles, as enunciated in the Sankhya system, are called by
the name of Visesha.

1681. The mention of Vidhi indicated, as the commentator explains,
Karmakanda. The value of Karma in the path of Emancipation is to purify
the Soul.

1682. K. P. Singha wrongly translates this verse.

1683. There is equal reason in taking up etc., implies that the bearing
of the sceptre is only a mode of life like that of holders of the
triple-stick. Both the king and the Sannyasin are free to acquire
knowledge and both, therefore, may attain to Emancipation notwithstanding
their respective emblems. In the emblems themselves there is no efficacy
or disqualification.

1684. The object of this verse is to show that all persons, led by
interest, become attached to particular things. The littleness or
greatness of those things cannot aid or bar people's way to Emancipation.
'I may be a king, says Janaka, and thou mayst be a mendicant. Neither thy
mendicancy nor my royalty can aid or obstruct our Emancipation. Both of
us, by Knowledge, can achieve what we wish, notwithstanding our outward
surroundings.

1685. Hence, by changing my royal life for that of a bearer of the
triple-stick I can gain nothing.

1686. Yukte in the first line means in the Yogin. The Bombay reading
Tridandanke is a mistake for Tridandakam. The Bombay text reads na
muktasyasti gopana, meaning that 'there is no relief for one that has
fallen down after having arisen in Yoga.' The Bengal text reads
vimuktasya. I adopt the Bengal reading.

1687. What the king says is that he, the king, had made no assignation
with the lady is consequence of which she could be justified in entering
his body. The word Sannikarsha here means sanketa. Both the vernacular
translators render this word wrongly.

1688. These faults and merits are set forth in the verses that follow.

1689. Saukshmyam, is literally minuteness. It means ambiguity here. I
have rendered verse 81 very closely to give the reader an idea of the
extreme terseness of these verses. For bringing out the meaning of the
verse, the following illustration may serve. A sentence is composed
containing some words each of which is employed in diverse senses, as the
well-known verse of Parasara which has been interpreted to sanction the
remarriage of Hindu widows. Here, the object indicated by the words used
are varied. Definite knowledge of the meaning of each word is arrived at
by means of distinctions, i.e., by distinguishing each meaning from every
other. In such cases, the understanding before arriving at the definite
meaning, rests in succession upon diverse points, now upon one, now upon
another. Indeed, the true meaning is to be arrived at in such cases by a
process of elimination. When such processes become necessary and or
seizing the sense of any sentence, the fault is said to be the fault of
minuteness or ambiguity.

1690. To take the same example; first take the well-known words of
Parasara as really sanctioning the remarriage of widows. Several words in
the verse would point to this meaning, several others would not. Weighing
probabilities and reasons, let the meaning be tentatively adopted that
second husbands are sanctioned by the Rishi for the Hindu widow. This is
Sankhya.

1691. Having tentatively adopted the meaning the second husbands are
sanctioned by the verse referred to, the conclusion should be either its
acceptance or rejection. By seeing the incompatibility of the tentative
meaning with other settled conclusions in respect of other texts or other
writers, the tentative meaning is capable of being rejected, and the
final conclusion arrived at, to the effect, that the second husband is to
be taken only according to the Niyoga-vidhi and not by marriage.

1692. By prayojanam is meant the conduct one pursues for gratifying one's
wish to acquire or avoid any object. Wish, in respect of either
acquisition or avoidance, if ungratified, becomes a source of pain. The
section or conduct that one adopts for removing that pain is called
Prayojanam. In the Gautama-sutras it is said that yamarthamadhikritya
pravartate, tat prayojanam. The two definitions are identical.

1693. By occurrence of these five characteristics together is meant that
when these are properly attended to by a speaker or writer, only then can
his sentence be said to be complete and intelligible. In Nyaya
philosophy, the five requisites are Pratijna, Hetu, Udaharana, Upanaya,
and Nigamana. In the Mimansa philosophy, the five requisites have been
named differently. Vishaya, Samsaya, Purvapaksha, Uttara, and Nirnaya.

1694. These characteristics, the commentator points out, though numbering
sixteen, include the four and twenty mentioned by Bhojadeva in his
Rhetoric called Saraswati-kanthabharana.

1695. Parartham means, as the commentator explains, of excellent sense.
It does not mean Paraprayojanam as wrongly rendered by the Burdwan
translator. The latter's version of the text is thoroughly unmeaning.

1696. What Sulabha says here is this: the great primal elements are the
same whether they make up this body or that other body; and then it is
the same Chit that pervades every combination of the great elements. The
object of this observation is to show that Janaka should not have asked
these questions about Sulabha, he and she being essentially the same
person. To regard the two as different would indicate obscuration of
vision.

1697. What is meant by this is that when creatures are said to possess
more of sattwa and less of sattwa, sattwa seems to be a principle that is
existent in the constitutions of creatures.

1698. By the word Kala is meant the 16 principles beginning with Prana.
What is intended to be said is that as long as the principle of Desire
exists, rebirth becomes possible. The universe, therefore, rests on the
principle of Desire or Vasana. The senses, etc. all arise from this
principle of Vasana.

1699. By Vidhi is meant that righteousness and its reverse which
constitute the seed of Desire. By Sukra is meant that which helps that
seed to grow or put forth its rudiments. By Vala is meant the exertion
that one makes for gratifying one's desire.

1700. The fact then of continual change of particles in the body was
well-known to the Hindu sages. This discovery is not new of modern
physiology. Elsewhere it has been shown that Harvey's great discovery
about the circulation of the blood was not unknown to the Rishis.

1701. The instance mentioned for illustrating the change of corporal
particles is certainly a very happy one. The flame of a burning lamp,
though perfectly steady (as in a breezeless spot), is really the result
of the successive combustion of particles of oil and the successive
extinguishment of such combustion Both this and the previous verse have
been rendered inaccurately by K.P. Singha.

1702. Hence the questions of Janaka, asking as to who the lady was or
whose, were futile.

1703. The seven ways are as follows: Righteousness and Wealth and
Pleasure independently and distinct from one another count three, then
the first and second, the first and third, and second and third, count
three and lastly, all three existing together. In all acts, one or other
of these seven may be found. The first and second exist in all acts whose
result is the righteous acquisition of wealth; the first and third exist
in the procreation of children in lawful wedlock; the second and third in
ordinary acts of worldly men. Of acts in which all three combine, the
rearing of children may be noticed, for it is at once a duty, a source of
wealth, and a pleasure. K.P. Singha omits all reference to these seven
ways, while the Burdwan translator, misunderstanding the gloss, makes
utter nonsense of it.

1704. The king may order some men to do some things. These men, after
obeying those orders, return to him to report the fact of what they have
accomplished. The king is obliged to grant them interviews for listening
to them.

1705. The commentator explains that the three others are Vriddhi, Kshaya,
and Sthana, all of which arise from policy. Some of the seven limbs are
inanimate, such as the treasury. But it is said that the treasury
supports the ministers, and the ministers support the treasury.

1706. Hence, when every kingdom has a king, and kings too are many, no
one should indulge in pride at the thought of his being a king.

1707. The object of this verse is to show that as Janaka rules his
kingdom without being attached to it, he cannot lay claim to the merit
that belongs to kings.

1708. Upaya or means implies here the attitude of sitting (as in Yoga).
Upanishad or method implies sravana and manana i.e., listening and
thinking. Upasanga or practices imply the several limbs of Dhyana, etc.
Nischaya or conclusion has reference to Brahma.

1709. I expand this verse fully.

1710. The na in the second line is connected with Vyayachcchate.

1711. The object of this verse is to show that the words uttered by
Sulabha were unanswerable. To attain to Emancipation one must practise a
life of Renunciation instead of continuing in the domestic mode.

1712. These foes are, of course, the passions.

1713. Literally, the world is only a held of action, implying that
creatures, coming here, have to act: these actions lead to rewards and
punishments, both here and hereafter. The way to Emancipation is, as has
been often shown before, by exhausting the consequences of acts by
enjoyment or sufferance and by abstaining, from further acts by adopting
the religion of Nivritti.

1714. Kulapatam is explained by the commentator as Mahanadipuram. In
Naram etc, venumivodahritam (as in the Bombay text) or venumivoddhhatam
(as in the Bengal text) is rather unintelligible unless it be taken in
the sense in which I have taken it. K. P. Singha mistranslates Kulapatam,
and the Burdwan translator misunderstands both Kulaparam and
venumivoddhatam.

1715. i.e., to uphold it by doing the duties of a Brahmans.

1716. Prachalita-dharma etc, implies those that have fallen away from
righteousness. The Burdwan translator misunderstands the verse.
Karanabhih is kriabhih.

1717. The Commentator explains that this verse is for assuring
Yudhishthira that kings are competent to obtain felicity in the next
world. Anupagatam is explained by the Commentator as not attainable in
even thousands of births.

1718. Rudhirapah is blood-sucking worms. Uparatam is dead.

1719. The ten boundaries or commandments, as mentioned by the
Commentator, are the five positive ones, viz., Purity, Contentment,
Penances, Study of the Vedas, Meditation on God, and the five negative
ones, viz., abstention from cruelty, from untruth, from theft, from
non-observance of vows, and from acquisition of wealth.

1720. Chirasya is grammatically connected with na vudhyase, meaning 'that
thou art always blind etc.' The Burdwan translator misunderstands it
completely and takes it as equivalent to achirena. K. P. Singha skips
over it.

1721. The Burdwan translator gives a ridiculous version of the verse.

1722. Kevalam nidhim is literally, 'ones only treasure'. It may imply
either Samadhi or Brahma. Acts, whether good or bad, all arise from
error. Abstention from acts is the true way to Emancipation.

1723. The passions are spoken of as wolves.

1724. The sight of golden trees is a premonitory sign of Death.

1725. Literally rendered, the verse would run thus: Before the cooking is
complete of the Yavaka of a rich man, in fact, while it is still
uncooked, thou mayst meet with death. Do thou, therefore, hasten. By
Yavaka is meant a particular kind of food made of ghee and flour or
barley.

1726. In verse 53 it is said that the Soul is the witness in the other
world of all acts and omission in this life. In verse 54, what is said is
that the existence of the Soul when the body is not, is possible, for
Yogins, in Yoga, live in their Soul, unconscious the while of their
bodies. The entrance of the acting-Chaitanya into that Chaitanya which
survives as the witness means the death of the body.

1727. The Burdwan translator gives an erroneous version of this verse.

1728. I think the sense is that only righteousness can bring a man to the
path that leads to happiness and not mere instructions howsoever repeated.

1729. The Commentator explains that Pramadagah is equivalent to
Pramadagrihavasin and refers to Antakah. Chamum is Indriyasenam Grahitam
is body. Yathagrahitam is dehamanatikramya. In this verse pura may mean
either in the near future or soon, or pura may mean before, i.e., before
the Destroyer makes thy senses so, etc.'

1730. The road in which thyself shalt be in front and thyself in the rear
is the road of Self-knowledge. The Burdwan translator does not understand
how the first line comes to mean Knowledge of Self! Accordingly, though
he uses the word amajnana (following the Commentator), yet he erroneously
repeats some of the words used in the line.

1731. The last word of the second line is muchyate and not yujyate. If
yujyate be adhered to, meaning would be 'freed the consequences of
ignorance and error, he would succeed in attaining to Brahma.'

1732. This is a very abstruse verse. I have rendered it, following the
lead of the Commentator, Srutam, he explains it 'the knowledge, born of
vedic declarations like Tattwamasi etc. Sarvamasnute is equivalent to
samastam Brahmandam vyapnoti, meaning such knowledge leads to sarvatmyam,
i.e., omniscience Tadetat etc., i.e., that omniscience is the darsanam,
of parampurushartha or Moksha. Kritajna upadishtam artham is Samhitam.

1733. The sense is that in course of our repeated rebirths we have got
these relations repeatedly and will get them as repeatedly. But we are,
in reality, quite unconnected with them. Their union with us like the
union of pieces of wood floating in a river, now joined together
temporarily, now separated.

1734. Mokshadaisikam is explained by the commentator as
Mokshandeshataram. K. P. Singha wrongly renders this word. This section
is called pavakadhyayanam, meaning chitta-sodhakadhyayanam, that is, the
lesson which, when read and mastered, is to lead to the cleansing of the
heart.

1735. Time, as a personified agent, is throwing all creatures at unequal
distances. Some are thrown near and some to a great distance. These
distances are regulated by the nature of the acts done by the creatures
thrown. Some are cast among animals, some among men. Throwing or hurling
them thus, Time drags them again, the binding-cords being always in his
hands.

1736. Both the vernacular translators have misunderstood the first line
of this verse although there is no difficulty in it. Apastamva says
drishto dharma-vyatikrama; Sahasancha purvesham. What Bhishma says here
is that one should not speak of those instances of Vyatikramah and
Sahasam.

1737. Although the Vedas came to Suka of their own accord, yet he was in
deference to the universal custom, obliged to formally acquire them from
a preceptor.

1738. Vyasa was the priest or Ritwija of the house of Mithila and as such
the kings of Mithila were his Yajyas or Yajamanas. The duty of a Yajamana
is to reverence every member of the priest's family. The sire, therefore,
cautions the son that he should not, while living with the king of
Mithila, assert his superiority over him in any respect.

1739. It is certain that one must abandon all acts before one can attain
to Emancipation. But then acts should not be cast off all at once. It is
according to this order that they should be abandoned, i.e., in the order
of the several modes.

1740. The karanas are the inner faculties.

1741. i.e., when Emancipation and omniscience have been attained in the
very first mode of life, no further need exists for conforming to the
three other modes of life.

1742. i.e., behold the Supreme Soul by his own Soul.

1743. Instead of papakam some texts read pavakam, meaning of the nature
of fire.

1744. After manasa, saha is understood. It does not mean that the senses
are to be restrained by the mind, but the words imply that the mind and
the senses are to be restrained. K. P. Singha renders the line correctly.
The Burdwan translator, as usual, is careless.

1745. K. P. Singha skips over this verse.

1746. i.e., he turned his soul's gaze on his soul and withdrew himself
from every worldly object.

1747. He no longer walked like ordinary men. Without trailing along the
solid support of the Earth, he proceeded through the sky.

1748. Popularly, Bhimaraja, the Lanius Malabaricus.

1749. It is believed that a person, by performing austere penances,
scorches the three worlds. It is in consequence of this effect of
penances that the superior deities were always compelled by the Asuras
and Danavas to grant them whatever boons they solicited.

1750. The sense is that if the Vedas are not constantly studied, they are
likely to be forgotten.

1751. Upaplava is Rahu or the ascending node. In many parts of Upper
India, during the hot months in particular, large quantities of dust are
raised by whirl winds in the afternoon or at evening called Andhi the
clouds of dust cover the moon for hours together.

1752. The lowest order of men, living by slaying animals.

1753. The verse in the Bengal texts is a triplet. In the Bombay edition,
the third line is excluded from verse 36. There is no inconvenience in
this, only, it should be cons-trued as referring to the wind called
Samana or Pravaha.

1754. Some texts read Jaytamvarah. If this be accepted, it should be an
adjective of Parivaha, meaning the foremost of all in the strength or
energy.

1755. The sacred river Ganga has it is said, three courses or streams.
One flows on the surface of the Earth; the second flows through the
nether regions, and the third flows through heaven.

1756. The first line runs into the second.

1757. Penances should be protected from wrath. By penances one attains to
great power. The ascetic's puissance frequently equals that of Brahman
himself. If, however, the ascetic indulges in wrath and curses one from
wrath, his puissance becomes diminished. For this reason, forgiveness is
said to be the highest virtue a Brahmana can practise. A Brahmana's might
lay in forgiveness. Knowledge also should be protected from honour and
dishonour, i.e. one should never _receive_ honour for his knowledge, that
is, do anything for the object of achieving honour. Similarly, one should
never do anything which may have the effect of dishonouring one's
knowledge. These are some of the highest duties preached in scriptures.

1758. The saying Satyadapi hitam vadet is frequently misunderstood. The
scriptures do not say that truth should be sacrificed in view of what is
beneficial, for such view will militate with the saying that there is
nothing higher than truth. The saying has reference to those exceptional
instances where truth becomes a source of positive harm. The story of the
Rishi who spoke the truth respecting the place where certain travellers
lay concealed, when questioned by certain robbers who were for killing
the travellers, is an instance to the point. The goldsmith's son who died
with a falsehood on his lips for allowing his lawful prince to escape
from the hands of his pursuers did a meritorious act of loyalty. Then,
again, the germ of the utilitarian theory may be detected in the second
line of this verse.

1759. To conquer the unconquerable means to attain to Brahma.

1760. In the Srutis, Paravara is an equivalent for the Supreme Soul. The
correct reading is nasyati at the end of the first line, and not pasyati
as in some of the Bengal texts. Adhering to pasyati (which gives no
meaning), the Burdwan translator gives a ridiculous and unmeaning version
of this verse, K. P. Singha, of course, adopts the correct reading.

1761. This verse is not at all difficult. The sense is that the man who
transcends all attachments never comes to grief if brought into union
with other creatures. The Burdwan translator gives a thoroughly unmeaning
version of this couplet.

1762. The object of this verse is to show that men of knowledge do not
perform sacrifices, in which, as a matter of course, a large number of
creatures is slain. Men wedded to the religion of Pravriti perform
sacrifices, Coming into the world in consequence of past acts, they seek
happiness (by repairing to heaven) along the way of sacrifices and
religious rites. A large number of creatures is slain, for besides the
victims ostensibly offered, an infinite number of smaller and minuter
creatures are killed in the sacrificial fires and in course of the other
preparations that are made in sacrifices.

1763. Sorrow increases by indulgence.

1764. This is a very doubtful verse. The commentator is silent. I follow
the meaning as it lies on the surface. The object of the verse seems to
be this: there are men that are employed in reflecting upon the nature of
things: these should know that such occupation is useless, for truly the
nature of things is beyond the grasp of the mind. The greatest
philosopher is ignorant of all the virtues of a blade of grass, the
purpose for which it exists, the changes that it undergoes every instant
of time and from day to day. Those men, however, who have such
unprofitable occupation for walking along the highest path (the path,
that is, which leads to Brahma) free themselves from grief.

1765. I am not sure that I have understood this verse correctly.

1766. What is intended to be said is that the gratification of the senses
leaves nothing behind. The pleasure lasts as long as the contact
continues of the objects with the senses. The Burdwan translator, not
suspecting that the word used is adhana, gives a ridiculous version.

1767. What is said here is this: a man has spouses and children, or
wealth, etc.: there was no sorrow when these were not: with his union
with these his sorrow commences. Hence, when these things disappear, an
intelligent man should not indulge in any sorrow. Bonds or attachments
are always productive of grief. When bonds are severed or destroyed,
there ought to be no grief.

1768. i.e., whose pleasures do not depend upon external objects such as
spouses and children.

1769. Vidhitsabhih is pipasabhih. It comes from dhe meaning drinking.

1770. Vyasa lived in northern India and was evidently unacquainted with
the tides that appear in the Bengal rivers.

1771. The object of this verse is to show the utility and necessity of
acts. Without acting no one, however clever, can earn any fruit. Both the
vernacular translators give ridiculous versions of this plain aphorism.

1772. Asi is used in the sense of akansha.

1773. Naprapyanadhigachchati is na aprayam etc.

1774. I do not quite understand in what the fault lies that is referred
to here. Perhaps the sense is this. In Hindu philosophy, the vital seed
is said to be generated by the sight of a desirable woman. When sexual
congress takes place with one whose sight has not originated the vital
seed but with another it fails to be productive. Whoever indulges in such
intercourse is to blame.

1775. Parasarirani has prapnuvanti understood after it. Chinnavijam means
whose seed has broken, that is the creature whose gross body has met with
destruction. The gross body is called the Vijam or seed of (heaven and
hell). The sense of the verse is that every one, after death, attains to
a new body. A creature can never exist without the bonds of body being
attached to him. Of course, the case is otherwise with persons who
succeed in achieving their Emancipation by the destruction of all acts.
The Burdwan translator, following the commentator faithfully, renders
this verse correctly. K. P. Singha skips over it entirely.

1776. This is a not a difficult verse. Then, again, the commentator
explains it carefully. K. P. Singha gives a ridiculous version. The
Burdwan translator is correct. Nirddagdham and vinasyantam imply the
dying or dead. Jivar paradeham chalachalam ahitam bhavati means another
body, as much subject to destruction, is kept ready.

1777. I expand this verse a little for bringing out its meaning. What is
said here is that some come out of the womb alive; some die there before
being quickened with life, the reason being that their acts of past lives
bring for them other bodies even at that stage.

1778. This verse is certainly a 'crux.' The commentator, I think,
displays considerable ingenuity in explaining it. The order of the words
is Gatayushah tasya sahajatasya pancha saptamim navamim dasam
prapnuvanti; tatah na bhavanti; sa na. The ten stages of a person's life
are (1) residence within the womb, (2) birth, (3) infancy, up to 5 years,
(4) childhood, up to 12 years, (5) Pauganda up to 16 years, (6) youth, up
to 48 years, (7) old age, (8) decrepitude, (9) suspension of breath, (10)
destruction of body.

1779. Niyuktah means employed. I take it to imply employed in the task of
conquering Nature. It may also mean, set to their usual tasks by the
influence of past acts. Nature here means, of course the grand laws to
which human existence is subject, viz., the law of birth, of death, of
disease and decrepitude etc.

1780. Uparyupari implies gradual superiority. If one becomes wealthy, one
desires to be a councillor; if a councillor, one wishes to be prime
minister; and so on. The sense of the verse is that man's desire to rise
is insatiable.

1781. The reading I prefer is asathah and not sathah. If the latter
reading be kept, it would mean of both descriptions are seen to pay court
to the wicked.

1782. Avavandhah is low attachments, implying those that appertain to the
body. In fact, the acquisition of the body itself is such an attachment.
What is said here is that Jiva who has become enlightened becomes freed
from the obligation of rebirth or contact with body once more.

1783. The mass of effulgence constituting the Sun is nothing else than
Brahma. Brahma is pure effulgence. Savitri-mandala-madhyavartir-Narayanah
does not mean a deity with a physical form in the midst of the solar
effulgence but incorporeal and universal Brahma. That effulgence is
adored in the Gayatri.

1784. The commentator takes Shomah to mean Shomagath Jivah. He does not
explain the rest of the verse. The grammatical construction presents no
difficulty. If, Shomah be taken in the sense in which the Commentator
explains it, the meaning would be this. He who enters the solar
effulgence has not to undergo any change, unlike Shomah and the deities
who have to undergo changes, for they fall down upon the exhaustion of
their merit and re-ascend when they once more acquire merit. Both the
vernacular translators have made a mess of the verse. The fact is, there
are two paths, archiradi-margah and dhumadi-margah. They who go by the
former, reach Brahma and have never to return. While they who go by the
latter way, enjoy felicity for some time and then come back.

1785. Here, the words Sun and Moon are indicative of the two different
paths mentioned in the note immediately before.

1786. What Suka says here is that he would attain to universal Brahma and
thus identify himself with all things.

1787. Jahasa hasam is an instance in Sanskrit of the cognate government
of neuter verbs.

1788. The Rishis knew that the height of the atmosphere is not
interminable.

1789. In this Section, Bhishma recites to Yudhishthira the fact of Suka's
departure from this world, and Vyasa's grief at that occurrence. He
speaks of the fact as one that had been related to him bygone times by
both Narada and Vyasa himself. It is evident from this that the Suka who
recited the Srimad Bhagavat to Parikshit, the grandson of Arjuna, could
not possibly be the Suka who was Vyasa's son.

1790. What Bhishma says here is that without faith this subject is
incapable of being understood.

1791. This is a triplet. The last word of the third line, viz.,
Swayambhuvah refers to Krishnah, but it has no special meaning. It is an
adjective used more for the sake of measure than for anything else.

1792. The golden cars referred to here are the fleshly bodies of the two
deities. The body is called the car because like the car, it is propelled
by some force other than the Soul which owns it for a time, the Soul
being inactive. It is regarded as golden because every one becomes
attached to it as something very valuable. The eight wheels are Avidya
and the rest.

1793. i.e., the hands, the feet, the stomach, and the organ of pleasure.
The hands are said to be protected when they are restrained from the
commission of all improper acts; the feet are said to be duly protected
when they are restrained from touching all improper places. The stomach
is said to be protected when one never takes any kind of improper food,
and when one abstains from all evil acts for appeasing one's hunger. And
lastly, one is said to restrain the organ of pleasure when one abstains
from all acts of improper congress.

1794. The word Mushka as ordinarily understood, implies the scrotum or
testes. The commentator Nilakantha supposes that it may stand for the
shoulder-knot. He believes that the phrase implies that the people of
this island had each four arms.

1795. The Sattwata ritual is explained by the Commentator to mean the
Pancharatra ritual. Tachecheshena implies with what remained after
Vishnu's worship was over.

1796. i.e., dedicated his possessions to the service of Narayana, and
held them as the great God's custodian. In other words, he never regarded
his wealth as his own, but was always ready to devote it to all good and
pious purposes.

1797. i.e., the treatise those Rishis composed was the foremost of its
kind in respect of choice and harmony of vocables, of import or sense and
of reasons with which every assertion was fortified.

1798. There are two religions, viz., that of Pravritti, implying act and
observances, and that of Nivritti, implying a complete abstention from
all acts and observances. The last is also called the religion of
Emancipation.

1799. Whether any work on morality and religion was over actually
composed by the seven Rishis or not, no such work, it is certain, is in
existence now. Besides this mention of the work in the Mahabharata, no
reference to it has been made anywhere else. As to Sukra-niti it is
extant, Vrihaspati's niti-sastram is defunct. It is probable, however,
that before Saba-niti there was an anterior work, brief if not exhaustive
on the same subjects.

1800. Paryyaya literally means a list. The fact is, in all Sanskrit
lexicons words expressive of the same meanings occur together. These
lists are known by the name of Paryyaya. A more definite idea of the
meaning of this word may be had by the English reader when he remembers
that in a lexicon like Roget's Thesaurus, groups are given of words
expressive of the same signification. Such groups are called Paryyayas.

1801. The Hotri has to pour libations on the sacrificial fire, reciting
mantras the while. Sadasyas are persons that watch the sacrifice, i.e.,
take care that the ordinances of the scriptures are duly complied with.
They are, what is called, Vidhidarsinas.

1802. Clarified butter offered in sacrifices, with cakes of powdered
barley steeped in it.

1803. Professor Weber supposes that in this narrative of the three Rishis
Ekata, Dwita, and Trita, the poet is giving a description of either Italy
or some island in the Mediterranean, and of a Christian worship that
certain Hindu pilgrims might have witnessed. Indeed, a writer in the
Calcutta Review has gone so far as to say that from what follows, the
conjecture would not be a bold one that the whole passage refers to the
impression made on certain Hindu pilgrims upon witnessing the celebration
of the Eucharist according to the ordinances of the Roman Catholic
Church. The Honble K. P. Telang supposes that the whole passage is based
on the poets imagination. Ekantabhavepagatah is taken by some to mean
worshippers of the divine Unity. I do not think that such a rendering
would be correct.

1804. The Bombay reading is tadapratihato abhavat. This seems to be
better than the Bengal reading tato-apratihata. If the Bengal reading be
adhered to, apratihatah should be taken in the sense of nasti
pratihatoyasmat. The meaning, of course, would remain the same.

1805. Yapa means the silent recitation of certain sacred mantras or of
the name of some deity. In the case of the inhabitants of White Island,
the silent recitation was no recitation of mantras or words, but was a
meditation on incorporeal Brahma. The next verse makes this clear.

1806. This would seem to show that it was the Roman Republic which the
pilgrims saw.

1807. Professor Weber thinks that this has reference to the absence of
idols or images. The pilgrims saw no deities there such as they had in
their own temples.

1808. Professor Weber wrongly renders the words Purvaja and
sikshaksharaiamanwitah. The first word does not, as he renders it, imply,
eldest son of God, but simply first-born. It is seen in almost every hymn
in the Mahabharata to the Supreme Deity. It is synonymous with
Adipurusha. Then siksha etc. does not, as he thinks, mean 'accompanied by
teaching, but it is the science of Orthoepy and is one of the Angas
(limbs) of the Vedas. The Vedas were always chanted melodiously, the
science of Orthoepy was cultivated by the Rishis with great care.

1809. The Pancha-kala, or Pancha-ratra, or Sattwatas vidhi, means certain
ordinances laid down by Narada and other Rishis in respect of the worship
of Narayana.

1810. The sense is this; as all of them were practising that frame of
mind which resembles Brahma, they did not regard us, I.e., neither
honoured nor dishonoured us.

1811. Both the vernacular translators have erred in rendering this simple
verse.

1812. The construction seems to be this: Parangatimanuprapta iti
Brahmanah samanantaram naishthikam sthanam, etc. It does not mean, as K.
P. Singha puts it, that he proceeded to Brahman's region, nor, as the
Burdwan translator puts it, that having gone to Brahman's region he
attained to the highest end. The sense, on the other hand, is that as his
was the very highest end, he, therefore, ascended to a spot that is
higher than Brahman's region. The simple meaning is that king Uparichara
attained to identification with Brahma.

1813. i.e., when they have cursed thee, their curse should fructify. Thou
shouldst not do anything that may have the effect of nullifying that
curse.

1814. To this day, in many religious rites, these streaks of ghee are
poured with mantras recited the while. They are called Vasudhara and are
poured along the surface of a wall. First, a waving line of red is drawn
horizontally on the wall. Then seven spots are made under that line. Then
with the sacrificial ladle, Ghee is poured from each of the spots in such
a way that a thick streak is poured along the wall. The length of those
streaks is generally 3 to 4 feet and their breadth about half an inch.

1815. The mantras recited by Vasu were Vedic mantras.

1816. The Burdwan translator, as also K. P. Singha, both err in
translating the first line of this verse. It does not mean that Narada
worshipped them with a bend of his head and that they in return
worshipped him mentally.

1817. In the sense of His being unmodified, even as space is an entity
that cannot be modified in any way.

1818. i.e., as the commentator expands, who is displayed without any
modification, all else being modifications of Thyself.

1819. i.e., from whom speech has flowed, or who is Vrihaspati the
celestial priest, so famous for his learning and intelligence.

1820. i.e., the original home of the universe. The idea is that when the
universal dissolution comes, all things take refuge in thee. I follow the
commentator in all the interpretations he gives.

1821. i.e., who has performed the avabhrita or final bath upon the
completion of all vows and observances and sacrifices.

1822. i.e., thou hast performed sacrifices.

1823. The Vedas have six limbs or divisions.

1824. Pragjyotish is the name of a particular Saman. The Rich beginning
with Murdhanam etc. when sung, comes to be called by the name of jeshtha
Saman. What is said hare, therefore, is that thou art both the foremost
of Samanas and he that sings that Saman.

1825. In the Bombay text, the reading for Vainagarbha is Vaikhanasa which
means a class or sect of ascetics.

1826. The commentator explains that by Mahayajna--great sacrifice--is
meant Yoga. The Jiva-Soul is like the libation poured in the sacrifice,
for by Yoga the Jiva-Soul is annihilated and merged into the Supreme Soul.

1827. In treatises on the Smriti, the indications of these three kinds or
degrees of modifications are given.

1828. By this word is meant a particular conjunction of heavenly bodies.
This con-junction is represented as having a peculiar form.

1829. The word Upanaha used here in the dual number, has puzzled many
persons. It is difficult to conceive why the great God should appear with
a pair of shoes in one of his hands. Probably, the Upanaha, in ancient
times, was a wooden sandal, and what the poet means to say is that
Narayana, appeared with all the requisites of a Brahmacharin on his
person.

1830. i.e., merges into.

1831. This cosmogony is agreeable to the Vaishnava scriptures. Above all,
without beginning is Vasudeva. From Vasudeva is Sankarshana. From
Sankarashana is Pradyumna. From Pradyumna is Aniruddha. Some persons find
in this quadruple creation the distinct trace of the Christian Trinity.
It is very difficult, however, to say which doctrine, the Hindu or the
Christian, is the original and which is derived from which.

1832. The reader is requested to mark the address 'king of kings'. This
is evidently a slip of the pen. The whole speech is that of Narayana and
Narada is the listener.

1833. The commentator is silent. The sense seems to be that as Brahman is
to be the son of Narayana in the beginning of a Kalpa when there is no
other existent object mobile or immobile, the same Brahman is to be
vested with dominion over all things which he would himself create
through Ahankara. Of course, as long as Brahman is without Ahankara so
long there can be no Creation, i.e., no subjects mobile and immobile, to
be known by different names.

1834. Nityada is always. Some persons believe that Narayana has to
manifest himself always for achieving the business of the deities. This
Earth is not the only world where such manifestations needed. As to the
object of the manifestations considerable difference of opinion prevails.
In the Gita, the great deity himself explains that that object is to
rescue the good and destroy the wicked. Others hold that this is only a
secondary object, the primary one being to gladden the hearts of the
devout by affording them opportunities of worshipping him and applauding
his acts, and to indulge in new joys by serving his own worshippers.

1835. This is a reference to the well-known description of Narayana as
Savitrimandalamadhyavartih etc. It is not the visible Sun whose disc is
meant, but that pure fountain of effulgence which is inconceivable for
its dazzling brightness that is implied.

1836. The tense used in the original is future. What is meant, however,
is that the great deity does these acts at the beginning of every Kalpa
when he recreates the Earth. All cycles or Kalpas are similar in respect
of the incidents that occur in them.

1837. Maheswara is Mahadeva or Siva, Mahasena is Kartikeya, the
generalissimo of the celestial forces.

1838. Vana, the son of Vali, was a devout worshipper of Mahadeva. Mina's
daughter Usha fell in love with Krishna's grandson Aniruddha. Aniruddha
was imprisoned by Vana. It was to rescue Aniruddha that Krishna fought
with Vana, after having vanquished both Mahadeva and Kartikeya. The
thousand and one arms of Vana, less two, were lopped off by Krishna. The
episode of the love of Aniruddha and Usha is a very beautiful one.

1839. Saubha was the name of a flying city of the Danavas. Krishna felled
this city into the ocean, having killed all its Danava inhabitants. As to
Kala-yavana, his death was brought about by Krishna under the following
circumstances. Pursued by the Danava, Krishna took refuge in a
mountain-cave in which a king of the Satya Yuga was lying asleep.
Entering the cave, Krishna stood at the head of the sleeping king. The
Danava, entering the cave after Krishna, found the sleeping king and
awaked him. As soon as the king looked at the Danava, the latter was
consumed into ashes, for the gods had given a boon to the king that he
who would awake him would be consumed by a glance of his.

1840. The idea of Eternity without any conceivable beginning and
conceivable end was so thoroughly realised by the Hindu sages that the
chiefdom of Heaven itself was to them the concern of a moment. Nothing
less than unchangeable felicity for all times was the object they
pursued. All other things and states being mutable, and only Brahman
being immutable, what they sought was an identification with Brahma. Such
identification with the Supreme Soul was the Emancipation they sought. No
other religion has ever been able to preach such a high ideal. The
Hindu's concern is with Eternity. He regards his existence here as having
the duration of but the millionth part of a moment. How to prevent
re-birth and attain to an identification with the Supreme Soul is the
object of his pursuit.

1841. K. P. Singha has completely misunderstood the sense of verse 113,
Bhishma does not certainly mean that Brahman was unacquainted with the
narrative. What Bhishma says is that it was not to Brahman, but to the
Siddhas assembled in Brahman's abode, that Narada recited his narrative.

1842. K. P. Singha misunderstands verses 115 and 116 completely. The fact
is, Surya recited the narrative unto those that precede and those that
follow him in his journey through the firmament. K. P. Singha confounded
the two classes of persons together. The Burdwan translator, as usual,
makes nonsense of verse 116. The correct reading (as given in the Bombay
text) is lokan, the grammatical construction being lokan tapatah suryasya
etc. The Burdwan translator makes Surya repeat the narrative to the
worlds created and placed before Surya.

1843. The drift of Saunaka's queries seems to be this the religion of
Pravritti is opposed to that of Nivritti. How is it that both have been
created by the same Narayana. How is it that he has made some with
dispositions to follow the one, and others with dispositions to follow
the others.

1844. Atmanah parinirmitam pralayam means that destruction or cessation
of existences which is brought about by self-realization. What the king
says here is,--If the religion of Nivritti be so superior in consequence
of its superior end, why is it that the deities who are all superior to
us did not pursue it? Were they ignorant of the method by which
Emancipation is attainable? Were they ignorant of the means by which to
win cessation of existence? K. P. Singha renders the verse correctly. The
Burdwan translator misunderstands it although he repeats the exact words
of the second foot of the second line.

1845. That is, the attributes of vision to Light, taste to Water, sound
to Space, touch to Wind, and smell to Earth.

1846. Avritti lakshanam means that the reward to be bestowed shall not be
Emancipation whence there is no return, but such reward (as the felicity
of heaven) whence there will be a return for each of the receivers.

1847. Taking their rise from the fruits of Pravritti implies having their
origin in their desire for such fruits as appertain to the religion of
Pravritti or acts.

1848. What is stated here is that creature following the path of
Pravritti cannot hope to reach the spot whence there is no return. It is
by the path of Nivritti that spot is capable of being reached. The path
of Pravritti is always fraught with return. One may become, by walking
along that path the very chief of the celestials, but that status is not
eternal. Since the beginning (if a beginning can be conceived), millions
and millions of Indras have arisen and fallen down.

1849. Literally, with their four quarters entire.

1850. This salutation of Krishna unto the Supreme Soul is very
characteristic. He salutes him self by saluting the Supreme Soul.

1851. Sattwa is the attribute of righteousness. It is said to consist of
eight and ten qualities. The commentator mentions them all.

1852. i.e., Emancipation or complete identification with the Supreme Soul.

1853. The object of this verse, the commentator says, is to explain the
meaning of the word Hrishikesa. Agni is the digestive fire, and Shoma is
food. Uniting together, Agni and Shoma, therefore uphold the universe. In
the form of digestive fire and food, Agni and Shoma are two gladdeners of
the universe. They are called on this account Hrishi (in the dual
number). And since they are, as it were, the kesa or hair of Narayana,
therefore is he called Hrishikesa. All these etymologies are very
fanciful. Elsewhere the word Hrishikesa is explained as the Isa or lord
of Hrishika or the senses.

1854. Sat is existent or aught. Asat is naught or non-existent. Very
generally, these two words are used to imply Effects and Causes, the
former being gross or manifest, and the latter, subtile or unmanifest.
Tamas here does not mean one of the three primal attributes but primeval
darkness. Compare Manu, asitidam tamobhutam etc.

1855. I do not know whether I have understood correctly the last part of
this sentence. I think what is stated is that by honouring Hari and
Mantra, one honours the deities and men and the Rishis. By men, I think,
dead men or the Pitris are referred to.

1856. The reading vagamritam is an error. The correct reading is
gavamritam.

1857. In former times kings and chiefs always used to assign rent-free
lands to learned Brahmanas for their support. Those countries where
Brahmanas had not such lands assigned to them, were, as it were, under a
ban. What is said in this verse is that in such countries the blessings
of peace are wanting. The inhabitants are borne on vehicles drawn by oxen
on steeds.

1858. In consequence of this third eye on Rudra's forehead, he came to be
called by the name of Virupaksha or the ugly or fierce-eyed.

1859. A Manwantarah consists of about 72 Chaturyugas, i.e., 288 yugas
according to the measurement of the celestials. The present yuga is
called the Vaivaswat Manwantarah, i.e., the period connected with Manu
the son of Vivaswat. At each Manwantorah a new Manu appears. The
self-born Manu was a different person.

1860. By practising Yoga one acquires certain superhuman powers. These
are called Yogaiswaryya. They include Anima, by which one can become very
minute; Laghima, by which one can become very gross, etc.

1861. The river Ganga has three currents. One flows through heaven: one
is visible on the Earth, and a third flows through the nether regions.
Persons of the regenerate classes, when saying their morning, midday, or
evening prayers, have to touch water often. What is meant, therefore, by
'Bharadwaja touching the water' is that Bharadwaja was saying his
prayers. Vishnu assumed his three-footed form for beguiling Vali of the
sovereignty of the universe. With one foot he covered the Earth, with
another he covered the firmament. There was no space left for placing his
third foot upon.

1862. The Sreevatsa is a beautiful whirl on Vishnu's bosom.

1863. The Hindu scriptures mention that there is an Equine-head of vast
proportions which roves through the seas. Blazing fires constantly issue
from its mouth and these drink up the sea-water. It always makes a
roaring noise. It is called Vadava-mukha. The fire issuing from it is
called Vadavanala. The waters of the Ocean are like clarified butter. The
Equine-head drinks them up as the sacrificial fire drinks the libations
of clarified butter poured upon it. The origin of the Vadava fire is
sometimes ascribed to the wrath of Urva, a Rishi of the race of
Jamadagni. Hence it is sometimes called Aurvya-fire.

1864. The etymology of the word Hrishikesa is thus explained. Agni and
Shoma are called by the name of 'Hrishi' in the dual number. He is called
Hrishikesa who has those two for his kesa or hair. Elsewhere, the word is
explained as the Isa or lord of Hrishika.

1865. I am the Soul of all creatures, and, therefore, unborn, the Soul
being Eternal, Unbeginning and Unending. Hence am I called the Unborn.

1866. The race in which Krishna took birth was known by the name of
Sattwata. All these etymologies are, of course, exceedingly fanciful. Not
that the etymologies do not correspond with the rules of Sanskrit
Grammar, but that they are not accepted by lexicographers. The fact is
that each root in Sanskrit has a variety of meanings.

1867. This verse refers to Panchikarana. The fact is, Earth, Water,
Light, Wind and Space are the five primal elements. Each of these is
divided into five portions and the portions so arrived at are then united
or mingled together forming the different substances of the universe, the
proportions in which they are mingled being unequal.

1868. Achyuta has been variously rendered into English. Its true sense is
here explained. Unswerving is the meaning. He who never swerves (from his
highest nature or Brahma) is Achyuta. Hence, ordinarily, immutable or
undeteriorating is the rendering that I have adopted.

1869. Clarified butter is the great sustainer of the universe, for the
libations poured on the sacrificial fire uphold the deities, and the
deities, thus upheld, pour rain which causes crops and other food to
grow, upon which, of course, the universe of living creatures live.

1870. The constituent elements, called Dhatu, of the body, are, of course
Bile, Phlegm and Wind. They are due to actions because birth itself is
due to actions. There can be no birth without a body, and no body without
these three. Hence, these three have their origin in previous actions
un-exhausted by enjoyment or endurance.

1871. Narayana is said to always dwell in the midst of Savitri-mandala.
The solar disc represents eternal effulgence, or Milton's 'flaming
amount' at which even the highest angels cannot gaze.

1872. Durlabha may also mean not easily attainable: i.e., they that are
my devoted worshippers are as unattainable as I myself. People cannot
readily obtain their grace as they cannot mine.

1873. The Yajur-Veda consists, according to this calculation, of one
hundred and one branches.

1874. The Krityas are acts of incantation, performed with the aid of
Atharvan Mantras. They are of great efficacy. Brahmanas conversant with
the Atharvans are competent, with the aid of Krityas to alter the laws of
Nature and confound the very universe.

1875. The path pointed out by Varna is the path of Dhyana or
contemplation. Vama is Mahadeva or Rudra. Panchala is Galava of the
Vabhravya race. The Burdwan translator makes a mess of these verses. He
represents Galava as belonging to the Kundarika race. The fact is, as the
Commentator explains, that Kundarika is a name derived from that of the
Gotra or race to which the person belonged, Panchala is the same person
as Galava of the Vabhravya race.

1876. Elsewhere it is said that Narayana took birth in Dharma's house in
four forms named Nara, Narayana, Krishna, and Hari. Dharmayanam samarudau
means riding on the Dharma-car, i.e., endued with bodies with which to
perform all the scriptural duties.

1877. Munja literally means green, or a grass of particular kind.

1878. Nara and Narayana were the same person. Hence, Nara's weapon having
been broken into pieces, Narayana came to be called by this name.
Elsewhere it is explained that Mahadeva is called Khandaparasu in
consequence of his having parted with his parasu (battle-axe) unto Rama
of Bhrigu's race.

1879. He has been pleased to assume the forms of Rishis Nara and Narayana.

1880. i.e., he that was speaking to Arjuna.

1881. Kala is literally Time or Eternity. It frequently means, however,
death or destruction, or he that brings about death or destruction.

1882. The sense is that Arjuna was only the ostensible instrument.

1883. The questions of Janamejaya, it would seem, were addressed to
Vyasa. All the editions, however, make Vaisampayana answer those
questions.

1884. It is difficult to say what this word means. I think with the
commentator that it means shoulder joints.

1885. The Bengal reading is ashta-bhujau. The Bombay reading
ashta-dangshtrau does not seem to be correct. By accepting the Bengal
reading, the word mushka becomes clear.

1886. Avyagran means with tranquil souls. It is said that with most young
men what occurs is that their hearts at first leave them when they see a
respected guest arrived who is to be received with due honours. A little
while after, they get back their hearts. In the Nara and Narayana,
however, nothing of this kind happened when they saw Narada first,
although Narada was one to whom their reverence was due.

1887. Nara and Narayana are the displayed forms of the undisplayed Hari.

1888. cf. Milton's description of the mount of God. The highest angels
are not competent to bear its effulgence, being obliged to cover their
eyes with their wings in looking at it.

1889. Prithivi or Earth is said to be sarvamsaha. As forgiving as the
Earth is a common form of expression in almost every Indian dialect.

1890. By Sat is meant all existent things. The correlative word is Asat
or non-existent. Hence, aught and naught are the nearest approaches to
these words. There are many secondary significations, however of these
two words, Sat, for example, indicates effects or all gross objects; and
asat indicates causes, etc.

1891. The story is that once on a time the deities, on the eve of going
out on a campaign against the Asuras, communicated the Vedas unto their
children, Agnishatta and others. In consequence, however, of the length
of time for which they were occupied on the field, they forgot their
Vedas. Returning to heaven, they had actually to re-acquire them from
their own children and disciples. The Scriptures declare that the
preceptor is ever the sire, and the disciple is the son. Difference of
age would not disturb the relationship. A youth of sixteen might thus be
the father of an octogenarian. With Brahmanas, reverence is due to
knowledge, not age.

1892. The Hari-Gita is the Bhagavad-Gita. It is sometimes called also
Narayana-Gita.

1893. It is not clear who is the Guru referred to in this verse. The
commentator thinks that it is Vrihaspati, the preceptor of the
celestials. The celestial preceptor never came to the Pandavas. It is
probable that either Vyasa or Vaisampayana is meant.

1894. In these verses, it is to Vasudeva that the speaker is referring.
The witness of the worlds means that he has witnessed innumerable
Creation and Destructions and will witness them through eternity.

1895. This speech is really that of Saunaka. Some incorrect texts
represent it as the speech of Janamejaya. The following speech is that of
Sauti, though the texts alluded to above make it that of Vaisampayana. It
is true in the speech the vocative 'Brahman' occurs, but we may easily
take it as a slip of this pen. K. P. Singha makes the correction. The
Burdwan translator, without perceiving the absurdity, adheres to the
incorrect texts.

1896. It is difficult to settle the reading of this verse. The Bengal
texts have alayah, the Bombay edition has alayam. At any rate, verse 58
seems to contradict the previous verse. If after resorting the Vedas to
Brahmana, Narayana to his own nature, where would his form be that had
the horse-head?

1897. Both the Vernacular translators give ridiculous versions of this
verse. K. P. Singha takes Panchala to be a king and understands the verse
to mean that king Panchala got back his kingdom through the grace of
Narayana. The Burdwan translator errors as usual, by taking krama to
imply gati or end. The fact is this verse repeats what has been already
said in verses 100 to 102 of section 343 ante. Krama means the science by
whose aid the words used in the Vedas are separated from each other.

1898. 'Those who have burnt of their fuel' means men that have freed
themselves from desire. Param paryyagati means knowledge as handed down
from preceptor to preceptor.

1899. Vasudeva is called the Fourth because below Him is Sankarshana,
Pradyumna, and Aniruddha.

1900. What is stated in these two verses is the difference between the
ends of those that rely on Knowledge, and those that are devoted to
Narayana with their whole souls. The former attain to Vasudeva, it is
true, but then they have to pass gradually through the three others one
after another, viz., Aniruddha, Pradyumna, and Sankarshana. The latter,
however, at once attain to Vasudeva. It is curious to note how the
Burdwan translator, with the commentary before him and from which he
quotes, misunderstands the second verse completely. K. P. Singha's
version also is not clear though not incorrect.

1901. The word Ekantin is explained by the commentator to mean a nishkama
worshipper, i.e., one who adores the Supreme Deity without the
expectation of any fruit whatever. There can be no error, however in
rendering it as one devoted with his whole soul. Such devotion verily
implies nishkama worship.

1902. i.e., all creatures were righteous and compassionate. Of evil,
there was nothing in that age.

1903. One of the foremost of Samans is called by the name of Jeshthya.
One conversant with the Jeshthya Saman would have this name.

1904. Ikshaku was the progenitor of the solar race of kings.

1905. This desire, of course, relates to the acquisition of Emancipation.
Yoga-kshema literally means the acquisition of what is desired and the
protection of what has been acquired.

1906. Buddha or Pratibuddha literally implies _awakened_. The sense, of
course, is that such a person has succeeded in casting off all impurities
and desires. He has, as it were been awakened from the slumber of
ignorance or darkness.

1907. Those that follow the religion of Pravritti acquire heaven, etc.,
through their merits. Merits however, are exhaustible. They have,
therefore, to fall down from heaven. The Creator Brahma casts his eye on
[(illegible--JBH)] that follow Pravritti. The religion of Nivritti,
however, leads to Emancipation. It is Narayana that looks upon men that
betake to Nivritti.

1908. What is stated here is this the deities and Rishis are certainly
endued with Sattwa. But then that Sattwa is of a great form. Hence, they
cannot attain to Emancipation. It is only that Sattwa which is of subtile
form that leads to Emancipation. The deities, without being able to
attain to Emancipation, remain in a state that is mutable or fraught with
change.

1909. That is, the practices which constitute the religion of the
Ekantins are not really different for those laid down in the scriptures
adverted to above.

1910. Who are the Whites referred to in this place? The commentator
explains that the word has reference to persons leading the domestic mode
of life. Yatis wear robes that are coloured yellow or yellowish red.
Households, however, use cloth that is white. The word may also mean the
inhabitants of White Island.

1911. The name Apantara-tamas implies one whose darkness or ignorance has
been dispelled.

1912. Vedakhyane Srutih karyya, literally, I think, means thou shouldst
turn thy ears to the description of the Vedas, implying that thou
shouldst set thyself to a distribution or arrangement of the Vedic hymns
and Mantras.

1913. It is difficult to understand what is the precise meaning of the
expression twamrite. Literally it means without thee. Whether however,
the speaker means that all the princes will meet with destruction except
thee or that they will be destroyed without thy being present among them,
or that such destruction will overtake them without thyself being the
cause of it, it is difficult to determine.

1914. Anyo hanyam chintayati seems to mean that the thoughts of others do
not correspond with their act.

1915. It is scarcely necessary to remark that the word nandana means both
sons and delighter. The etymological meaning is, of course, delighter.
The son or grand-son is so called because of his being a source of
delight to the sire or the grandsire with the other members of the
family. In verse 58, nandana seems to be used in the sense of delighter.

1916. The commentator explains these verses in this way. So far as
ordinary purposes are concerned, both the Sankhyas and Yogins speak of
many Purushas. In reality, however, for purposes of the highest truth,
there is but one Purusha. I do not see this limitation in the verse
itself. The fact is what the commentator says is to be seen in the next
Verse.

1917. The abode of thy feet means thy abode. To this day, in mentioning
persons that are entitled to reverence, the Hindu speaks of them as the
"feet of so and so".

1918. The commentator explains the meanings of the words used in this
verse in this way--He is called Purusha, because of the attribute of
fulness eternal, because he has neither beginning nor end; immutable,
because there is no change in him: undeteriorating, because he has no
body that may be subject to decay; immeasurable, because the mind cannot
conceive of him in his fulness.

1919. Acts are called seeds. Seeds produce tree. Acts lead to the
attainment of bodies. For the production of bodies, therefore, acts
operate like seeds.

1920. The sense seems to be this; in the Yoga system He is called the
Supreme Soul, for Yogins affirm the existence of two souls, the Jivatman
and the Supreme Soul, and assert the superiority of the latter over the
former. The Sankhyas regard the Jiva-soul and the Supreme Soul to be one
and the same. A third class of men think everything as Soul, there being
no difference between the one Soul and the universe displayed in
infinitude.

1921. The acting Soul is ensconced in the Linga-sarira with which it
becomes now a human being, now a deity, now an animal, etc. given and ten
possessions are five pranas, mind, intelligence and ten organs of senses.

1922. Dhaturadyam Vidhanam is supposed by the commentator to imply what
is known as Mahat i.e., the existence of Jiva before the consciousness of
Ego arises.

1923. Pragvansa is a certain part of the altar. Both the vernacular
translators omit the word in their renderings.

1924. This portion does not occur in all the texts. I have thought fit to
add it for explaining the connection. Most texts begin abruptly by
saying--Yudhishthira said, etc. etc.

1925. The object of the question is to ascertain which is the foremost of
all the modes of life. Although Renunciation has been described to be the
best of all modes, still the duties of that mode are exceedingly
difficult of practice. Hence, Yudhishthira wishes to know if the duties
of any other mode can be regarded as superior.

1926. Family customs are always observed with great care. Even when
inconsistent with the ordinances of the scriptures, such customs do not
lose their binding force. Reprehensible as the sale of a daughter or
sister is, the great king Salya, when he bestowed his sister Madri on
Pandu, insisted upon taking a sum of money, alleging family custom not
only as an excuse but as something that was obligatory. To this day,
animals are slain in the sacrifices of many families which follow the
Vaishnava faith, the justification being family custom.

1927. The Vedas are, strictly speaking, not scriptures, for they are
_heard_ the scriptures being those ordinances that are written down. Of
course, the Vedas have been reduced into writing, but for all that, they
continue to be called the Srutis, as the Common Law of England, though
reduced into writing, is still called the unwritten law etc. etc.

1928. Some texts erroneously read sthitah for sthitim. Eka eva atmani
sthitim kartum literally rendered, is to achieve existence in the one
soul. This means to realise the union of the Jiva-soul with the 'Supreme
Soul.' 'Relying upon the Soul I shall try to exist in the one Soul,' in
brief, means, I shall try to unite the Jiva with Supreme Soul. The
difference between Kankhami and Ichcchemi is well illustrated by the
commentator by referring to the case of the man of weak stomach who
craves for food of every kind but who does not wish to actually eat from
fear of increasing his illness.

1929. Sattwikani implies the deities and others that are endued with the
attribute of Sattwa. Samyujyamanani refers to their births and deaths as
deities and men in consequence of the fruits reaped of acts done.
Niryyatyamanani is distressed or afflicted in consequence of such birth
and deaths'. The rows of Yama's standards and flags refer to the diverse
diseases that afflict all creatures.

1930. The commentator explains that nityah-salilah means pure as water. I
think this is not the sense of the word here.

1931. It is desirable to note that the word atithi which is rendered
guest here and elsewhere, means a person who enters without invitation
the abode of a householder. Such an individual is adorable. All the
deities reside in his person. He is supposed to favour the householder by
giving him an opportunity of performing the rites of hospitality.
Whatever the respect, however, that is paid to a guest, he cannot expect
to be served with food till the householder, has done his best for
serving him as sumptuously as his circumstances would permit. Hence, by
the time the food is placed before him, the guest becomes very hungry.

1932. Some of the Bengal texts have dwigunam for dwiruna. Less than ten
by two is the meaning.

1933. This verse seems to be unintelligible. I think the sense is this.
Frugality of fare and observance of vows constitute merit for person of
all classes. These imply the restraint of the senses, for if the senses
be not restrained, no one can observe vows or practise frugality. There
is a connection, thus between the duties of religion and the senses.

1934. Darsana-sravas means one who hears with the eye. The Nagas or
snakes are believed to have no ears, but to use their eyes both for
seeing and hearing. Who the Nagas of the Mahabharata or the Puranas were,
it is difficult to determine. They seem to have been a superior order of
beings, having their abode in the nether regions.

1935. The meaning of annyayinah is that we should be followed by others,
i.e., we deserve to walk at the head of others.

1936. The Indian bird Chataka has a natural hole on the upper part of its
long neck in consequence of which it is seen to always sit with beaks
upturned, so that the upper part of the neck keeps the hole covered. The
Chataka is incapable of slaking its thirst in a lake or river, for it
cannot bend its neck down. Rain water is what it must drink. Its cry is
shrill and sharp but not without sweetness. 'Phate-e-ek-jal' is supposed
to be the cry uttered by it. When the Chataka cries, the hearers expect
rain. Eager expectation with respect to anything is always compared to
the Chataka's expectation of rain water.

1937. The Burdwan translator erroneously renders this verse. The
commentator explains that hitwa is equivalent to vina and sums up the
meaning of the first line in these words, viz., twaddarsanam vina asya
kopi vighnomabhut. In the second line, naprayupasate is equal to
paritajya na aste.

1938. It is a pity that even such verses have not been rendered correctly
by the Burdwan translator. K. P. Singha gives the sense correctly, but
the translation is not accurate.

1939. A form of expression meaning that 'we are your slaves'.

1940. Atmanam is Brahma; atmasthah is 'relying in the Soul', i.e.,
withdrawn from all worldly objects; atmanogatim implies the end of the
Jiva-soul, i.e., the Supreme Soul; the last is an adjective of atmanam.

1941. It has been explained in the previous sections that the Unccha vow
consists in subsisting on grains picked up from the fields after the corn
has been reaped and taken away by the owners. It is a most difficult vow
to observe. The merit attaching to it is, therefore, very great.

1942. The formal initiation or diksha is a ceremony of great importance.
No sacrifice or vow, no religious rite, can be performed without the
diksha. The rite of diksha is performed with the assistance of a
preceptor or priest. In leaving the domestic mode for the life of a
forest recluse, the diksha is necessary. In following the Unccha vow,
this rite is needed. Any religious act performed by one without having
undergone the formal diksha, becomes sterile of results.

1943. Bhishma abducted, with the might of his single arms, the three
daughters of the king of Kasi, viz., Amva, Amvika, and Amvalika. He
wished to marry the princesses to his brother Vichitravirya. The eldest
princess, having previously to her abduction selected king Salwa for her
lord was let off. When, however, she presented herself before her lover,
the latter refused to wed her. She, therefore, applied to Rama for
wreaking vengeance on Bhishma whom she regarded as the author of her
wrongs. Rama took up her cause and fought with Bhishma, but was obliged
to acknowledge defeat at the hands of his antagonist who was his disciple
in arms. For fuller particulars, vide Amvopakhyana Parvan in Udyoga Parvan
