The Mahabharata

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 13

ANUSASANA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

Scanned at sacred-texts.com, 2005. Proofed by John Bruno Hare, January

2005.

THE MAHABHARATA

ANUSASANA PARVA

PART I

SECTION I

(Anusasanika Parva)

OM! HAVING BOWED down unto Narayana, and Nara the foremost of male

beings, and unto the goddess Saraswati, must the word Jaya be uttered.

"Yudhishthira said, 'O grandsire, tranquillity of mind has been said to

be subtile and of diverse forms. I have heard all thy discourses, but

still tranquillity of mind has not been mine. In this matter, various

means of quieting the mind have been related (by thee), O sire, but how

can peace of mind be secured from only a knowledge of the different kinds

of tranquillity, when I myself have been the instrument of bringing about

all this? Beholding thy body covered with arrows and festering with bad

sores, I fail to find, O hero, any peace of mind, at the thought of the

evils I have wrought. Beholding thy body, O most valiant of men, bathed

in blood, like a hill overrun with water from its springs, I am

languishing with grief even as the lotus in the rainy season. What can be

more painful than this, that thou, O grandsire, hast been brought to this

plight on my account by my people fighting against their foes on the

battle-field? Other princes also, with their sons and kinsmen, having met

with destruction on my account. Alas, what can be more painful than this.

Tell us, O prince, what destiny awaits us and the sons of Dhritarashtra,

who, driven by fate and anger, have done this abhorrent act. O lord of

men, I think the son of Dhritarashtra is fortunate in that he doth not

behold thee in this state. But I, who am the cause of thy death as well

as of that of our friends, am denied all peace of mind by beholding thee

on the bare earth in this sorry condition. The wicked Duryodhana, the

most infamous of his race, has, with all his troops and his brothers,

perished in battle, in the observance of Kshatriya duties. That

wicked-souled wight does not see thee lying on the ground. Verily, for

this reason, I would deem death to be preferable to life. O hero that

never swervest from virtue, had I with my brothers met with destruction

ere this at the hands of our enemies on the battle-field, I would not

have found thee in this pitiful plight, thus pierced with arrows. Surely,

O prince, the Maker had created is to become perpetrators of evil deeds.

O king, if thou wishest to do me good, do thou then instruct me in such a

way that I may be cleansed of this sin in even another world.'

"Bhishma replied, 'Why, O fortunate one, dost thou consider thy soul,

which is dependent (on God and Destiny and Time) to be the cause of thy

actions? The manifestation of its inaction is subtle and imperceptible to

the senses. In this connection is cited the ancient story of the

conversation between Mrityu and Gautami with Kala and the Fowler and the

serpent. There was, O son of Kunti, an old lady of the name of Gautami,

who was possessed of great patience and tranquillity of mind. One day she

found her son dead in consequence of having been bitten by a serpent. An

angry fowler, by name Arjunaka, bound the serpent with a string and

brought it before Gautami. He then said to her,--This wretched serpent

has been the cause of thy son's death, O blessed lady. Tell me quickly

how this wretch is to be destroyed. Shall I throw it into the fire or

shall I hack it into pieces? This infamous destroyer of a child does not

deserve to live longer.'

"Gautami replied, 'Do thou, O Arjunaka of little understanding, release

this serpent. It doth not deserve death at thy hands. Who is so foolish

as to disregard the inevitable lot that awaits him and burdening himself

with such folly sink into sin? Those that have made themselves light by

the practice of virtuous deeds, manage to cross the sea of the world even

as a ship crosses the ocean. But those that have made themselves heavy

with sin sink into the bottom, even as an arrow thrown into the water. By

killing the serpent, this my boy will not be restored to life, and by

letting it live, no harm will be caused to thee. Who would go to the

interminable regions of Death by slaying this living creature?'

"The fowler said, 'I know, O lady that knowest the difference between

right and wrong, that the great are afflicted at the afflictions of all

creatures. But these words which thou hast spoken are fraught with

instruction for only a self-contained person (and not for one plunged in

sorrow). Therefore, I must kill this serpent. Those who value peace of

mind, assign everything to the course of Time as the cause, but practical

men soon assuage their grief (by revenge). People through constant

delusion, fear loss of beatitude (in the next world for acts like these).

therefore, O lady, assuage thy grief by having this serpent destroyed (by

me).

"Gautami replied, 'People like us are never afflicted by (such

misfortune). Good men have their souls always intent on virtue. The death

of the boy was predestined: therefore, I am unable to approve of the

destruction of this serpent. Brahmanas do not harbour resentment, because

resentment leads to pain. Do thou, O good man, forgive and release this

serpent out of compassion.'

"The fowler replied, 'Let us earn great and inexhaustible merit hereafter

by killing (this creature), even as a man acquires great merit, and

confers it on his victim sacrificed as well, by sacrifice upon the altar.

Merit is acquired by killing an enemy: by killing this despicable

creature, thou shalt acquire great and true merit hereafter.'

"Gautami replied, 'What good is there in tormenting and killing an enemy,

and what good is won by not releasing an enemy in our power? Therefore, O

thou of benign countenance, why should we not forgive this serpent and

try to earn merit by releasing it?'

"The fowler replied, 'A great number (of creatures) ought to be protected

from (the wickedness of) this one, instead of this single creature being

protected (in preference to many). Virtuous men abandon the vicious (to

their doom): do thou, therefore, kill this wicked creature.'

"Gautami replied, 'By killing this serpent, O fowler, my son will not be

restored to life, nor do I see that any other end will be attained by its

death: therefore, do thou, O fowler, release this living creature of a

serpent.

"The fowler said, 'By killing Vritra, Indra secured the best portion (of

sacrificial offerings), and by destroying a sacrifice Mahadeva secured

his share of sacrificial offerings: do thou, therefore, destroy this

serpent immediately without any misgivings in thy mind!'

"Bhishma continued, 'The high-souled Gautami, although repeatedly incited

by the fowler for the destruction of the serpent did not bend her mind to

that sinful act. The serpent, painfully bound with the cord: sighing a

little and maintaining its composure with great difficulty, then uttered

these words slowly, in a human voice.'

"The serpent said, 'O foolish Arjunaka, what fault is there of mine? I

have no will of my own, and am not independent. Mrityu sent me on this

errand. By his direction have I bitten this child, and not out of any

anger or choice on my part. Therefore, if there be any sin in this, O

fowler, the sin is his.'

"The fowler said, 'If thou hast done this evil, led thereto by another,

the sin is thine also as thou art an instrument in the act. As in the

making of an earthen vessel the potter's wheel and rod and other things

are all regarded as causes, so art thou, O serpent, (cause in the

production of this effect). He that is guilty deserves death at my hands.

Thou, O serpent, art guilty. Indeed, thou confessest thyself so in this

matter!'

"The serpent said, 'As all these, viz., the potter's wheel, rod, and

other things, are not independent causes, even so I am not an independent

cause. Therefore, this is no fault of mine, as thou shouldst grant.

Shouldst thou think otherwise, then these are to be considered as causes

working in unison with one another. For thus working with one other, a

doubt arises regarding their relation as cause and effect. Such being the

case, it is no fault of mine, nor do I deserve death on this account, nor

am I guilty of any sin. Or, if thou thinkest that there is sin (in even

such causation), the sin lies in the aggregate of causes.'

"The fowler said, 'If thou art neither the prime cause nor the agent in

this matter, thou art still the cause of the death (of his child).

Therefore, thou dost deserve death in my opinion. If, O serpent, thou

thinkest that when an evil act is done, the doer is not implicated

therein, then there can be no cause in this matter; but having done this,

verily thou deservest death. What more dost thou think?'

"The serpent said, 'Whether any cause exists or not,[1] no effect is

produced without an (intermediate) act. Therefore, causation being of no

moment in either case, my agency only as the cause (in this matter) ought

to be considered in its proper bearings. If, O fowler, thou thinkest me

to be the cause in truth, then the guilt of this act of killing a living

being rests on the shoulders of another who incited me to this end.'[2]

"The fowler said, 'Not deserving of life, O foolish one, why dost thou

bandy so many words, O wretch of a serpent? Thou deservest death at my

hands. Thou hast done an atrocious act by killing this infant.'

"The serpent said, 'O fowler, as the officiating priests at a sacrifice

do not acquire the merit of the act by offering oblations of clarified

butter to the fire, even so should I be regarded with respect as to the

result in this connection.'

"Bhishma continued, 'The serpent directed by Mrityu having said this,

Mrityu himself appeared there and addressing the serpent spoke thus.

"Mrityu said, 'Guided. by Kala, I, O serpent, sent thee on this errand,

and neither art thou nor am I the cause of this child's death. Even as

the clouds are tossed hither and thither by the wind, I am like the

clouds, O serpent, influenced by Kala. All attitudes appertaining to

Sattwa or Rajas, or Tamas, are provoked by Kala, and operate in all

creatures. All creatures, mobile and immobile, in heaven, or earth, are

influenced by Kala. The whole universe, O serpent, is imbued with this

same influence of Kala. All acts in this world and all abstentions, as

also all their modifications, are said to be influenced by Kala, Surya,

Soma, Vishnu, Water, Wind, the deity of a hundred sacrificer, Fire, Sky,

Earth, Mitra and Parjanya, Aditi, and the Vasus, Rivers and Oceans, all

existent and non-existent objects, are created and destroyed by Kala.

Knowing this, why dost thou, O serpent, consider me to be guilty? If any

fault attaches to me in this, thou also wouldst be to blame.'

"The serpent said, 'I do not, O Mrityu, blame thee, nor do I absolve thee

from all blame. I only aver that I am directed and influenced (in my

actions) by thee. If any blame attaches to Kala, or, if it be not

desirable to attach any blame to him, it is not for me to scan the fault.

We have no right to do so. As it is incumbent on me to absolve myself

from this blame, so it is my duty to see that no blame attaches to

Mrityu.'

"Bhishma continued, 'Then the serpent, addressing Arjunaka, said--Thou

hast listened to what Mrityu has said. Therefore, it is not proper for

thee to torment me, who am guiltless, by tying me with this cord.'

"The fowler said, 'I have listened to thee, O serpent, as well as to the

words of Mrityu, but these, O serpent, do not absolve thee from all

blame. Mrityu and thyself are the causes of the child's death. I consider

both of you to be the cause and I do not call that to be the cause which

is not truly so. Accursed be the wicked and vengeful Mrityu that causes

affliction to the good. Thee too I shall kill that art sinful and

engaged, in sinful acts!'

"Mrityu said, 'We both are not free agents, but are dependent on Kala,

and ordained to do our appointed work. Thou shouldst not find fault with

us if thou dost consider this matter thoroughly.'

"The fowler said, 'If ye both, O serpent and Mrityu, be dependent on

Kala, I am curious to know how pleasure (arising from doing good) and

anger (arising from doing evil) are caused.'

"Mrityu said, 'Whatever is done is done under the influence of Kala. I

have said it before, O fowler, that Kala is the cause of all and that for

this reason we both, acting under the inspiration of Kala, do our

appointed work and therefore, O fowler, we two do not deserve censure

from thee in any way!'

"Bhishma continued, 'Then Kala arrived at that scene of disputation on

this point of morality, and spoke thus to the serpent and Mrityu and the

fowler Arjunaka assembled together.'

"Kala said, 'Neither Mrityu, nor this serpent, nor I, O fowler, am guilty

of the death of any creature. We are merely the immediate exciting causes

of the event. O Arjunaka, the Karma of this child formed the exciting

cause of our action in this matter. There was no other cause by which

this child came by its death. It was killed as a result of its own Karma.

It has met with death as the result of its Karma in the past. Its Karma

has been the cause of its destruction. We all are subject to the

influence of our respective Karma. Karma is an aid to salvation even as

sons are, and Karma also is an indicator of virtue and vice in man. We

urge one another even as acts urge one another. As men make from a lump

of clay whatever they wish to make, even so do men attain to various

results determined by Karma. As light and shadow are related to each

other, so are men related to Karma through their own actions. Therefore,

neither art thou, nor am I, nor Mrityu, nor the serpent, nor this old

Brahmana lady, is the cause of this child's death. He himself is the

cause here. Upon Kala, O king, expounding the matter in this way,

Gautami, convinced in her mind that men suffer according to their

actions, spoke thus to Arjunaka.'

"Gautami said, 'Neither Kala, nor Mrityu, nor the serpent, is the cause

in this matter. This child has met with death as the result of its own

Karma. I too so acted (in the past) that my son has died (as its

consequence). Let now Kala and Mrityu retire from this place, and do thou

too, O Arjunaka, release this serpent.'

"Bhishma continued, 'Then Kala and Mrityu and the serpent went back to

their respective destinations, and Gautami became consoled in mind as

also the fowler. Having heard all this, O king, do thou forego all grief,

and attain to peace of mind. Men attain to heaven or hell as the result

of their own Karma. This evil has neither been of thy own creation, nor

of Duryodhana's. Know this that these lords of Earth have all been slain

(in this war) as a result of acts of Kalas.'"

Vaisampayana said, "Having heard all this, the powerful and virtuous

Yudhishthira became consoled in mind, and again enquired as follows."

SECTION II

"Yudhishthira said, 'O grandsire, O wisest of men, O thou that art

learned in all the scriptures, I have listened to this great story, O

foremost of intelligent men. I am desirous of again hearing the recital

of some history full of religious instruction, and it behoves thee to

gratify me. O lord of Earth, tell me if any householder has ever

succeeded in conquering Mrityu by the practice of virtue. Do thou recite

this to me with all details!'

"Bhishma said, 'This ancient history is recited as an illustration of the

subject of the conquest by a householder, over Mrityu, through the

practice of virtue. The Prajapati Manu had a son, O king, of the name of

the Ikshwaku. Of that king, illustrious as Surya, were born a hundred

sons. His tenth son, O Bharata, was named Dasaswa, and this virtuous

prince of infallible prowess became the king of Mahismati. Dasaswa's son,

O king, was a righteous prince whose mind was constantly devoted to the

practice of truth and charity and devotion. He was known by the name of

Madiraswa and ruled over the Earth as her lord. He was constantly devoted

to the study of the Vedas as also of the science of arms. Madiraswa's son

was the king named Dyutimat who possessed great good fortune and power

and strength and energy. Dyutimat's son was the highly devout and pious

king who was famous in all the worlds under the name of Suvira. His soul

was intent on religion and he possessed wealth like another Indra, the

lord of the deities. Suvira too had a son who was invincible in battle,

and who was the best of all warriors and known by the name of Sudurjaya.

And Durjya too, possessed of a body like that of Indra, had a son who

beamed with splendour like that of fire. He was the great monarch named

Duryodhana who was one of the foremost of royal sages. Indra used to pour

rain profusely in the kingdom of this monarch, who never fled from the

battlefield and was possessed of valour like unto Indra himself. The

cities and the kingdom of this king were filled with riches and gems and

cattle and grain of various kinds. There was no miser in his kingdom nor

any person afflicted with distress or poverty. Nor was there in his

kingdom any person that was weak in body or afflicted with disease. That

king was very clever, smooth in speech, without envy, a master of his

passions, of a righteous soul, full of compassion, endued with prowess,

and not given to boasting. He performed sacrifices, and was

self-restrained and intelligent, devoted to Brahmanas and Truth. He never

humiliated others, and was charitable, and learned in the Vedas and the

Vedanta. The celestial river Narmada, auspicious and sacred and of cool

waters, in her own nature, O Bharata, courted him. He begot upon that

river, a lotus-eyed daughter, by name Sudarsana, who was, O king, endued

with great beauty. No creature, O Yudhisthira, had ever been born before

among womankind, that was, possessed of such beauty as that excellent

damsel who was the daughter of Duryodhana. The god Agni himself courted

the beautiful princess Sudarsana, and taking the shape of a Brahmana, O

monarch, sought her hand from the king. The king was unwilling to give

his daughter in marriage to the Brahmana who was poor and not of the same

rank with himself. Thereupon Agni vanished from his great sacrifice. The

king, grieved at heart, then addressed the Brahmanas, saying,--Of what

sin have I, ye excellent Brahmanas, or you, been guilty, that Agni should

disappear from this sacrifice, even as good done unto wicked men

disappears from their estimation. Great, indeed, must that sin of ours be

for which Agni has thus disappeared. Either must the sin be yours, or, it

must be mine. Do you fully investigate the matter.--Then hearing the

king's words, O foremost prince of Bharata's race, the Brahmanas,

restraining speech, sought with concentrated faculties the protection of

the god of fire. The divine carrier of oblations, resplendent as the

autumnal Sun, appeared before them, enveloping his self in glorious

refulgence. The high-souled Agni then addressed those excellent

Brahmanas, saying,--I seek the daughter of Duryodhana for my own self. At

this all those Brahmanas were struck with wonder, and rising on the

morrow, they related to the king what had been said by the fire-god. The

wise monarch, hearing the words of those utterers of Brahma, was

delighted at heart, and said,--Be it so.--The king craved a boon of the

illustrious fire-god as the marriage dower,--Do thou, O Agni, deign to

remain always with us here.--Be it so--said the divine Agni to that lord

of Earth. For this reason Agni has always been present in the kingdom of

Mahismati to this day, and was seen by Sahadeva in course of his

conquering expedition to the south. Then the king gave his daughter,

dressed in new garments and decked with jewels, to the high-souled deity,

and Agni too accepted, according to Vedic rites, the princess Sudarsana

as his bride, even as he accepts libations of clarified butter at

sacrifices, Agni was well pleased with her appearance, her beauty, grace,

character, and nobility of birth, and was minded to beget offspring upon

her. And a son by Agni, of the name of Sudarsana, was soon born of her.

Sudarsana also was, in appearance, as beautiful as the full moon, and

even in his childhood he attained to a knowledge of the supreme and

everlasting Brahma. There was also a king of the name of Oghavat, who was

the grandfather of Nriga. He had a daughter of the name of Oghavati, and

a son too of the name of Ogharatha born unto him. King Oghavat gave his

daughter Oghavati, beautiful as a goddess, to the learned Sudarsana for

wife. Sudarsana, O king, leading the life of a householder with Oghavati,

used to dwell in Kurukshetra with her. This intelligent prince of blazing

energy took the vow, O lord, of conquering Death by leading the life of

even a householder. The son of Agni, O king, said to Oghavati,--Do thou

never act contrary to (the wishes of) those that seek our hospitality.

Thou shouldst make no scruple about the means by which guests are to be

welcomed, even if thou have to offer thy own person. O beautiful one,

this vow is always present in the mind, since for householders, there is

no higher virtue than hospitality accorded to guests. Do thou always bear

this in mind without ever doubting it, if my words be any authority with

thee. O sinless and blessed one, if thou hast any faith in me, do thou

never disregard a guest whether I be at thy side or at a distance from

thee! Unto him, with hands clasped and placed on her head, Oghavati

replied, saying,--'I shall leave nothing undone of what thou commandest

me.--Then Mrityu, O king, desiring to over-reach Sudarsana, began to

watch him for finding out his lathes. On a certain occasion, when the son

of Agni went out to fetch firewood from the forest, a graceful Brahmana

sought the hospitality of Oghavati with these words:--O beautiful lady,

if thou hast any faith in the virtue of hospitality as prescribed for

householders, then I would request thee to extend the rites of

hospitality to me to-day.--The princess of great fame, thus addressed by

that Brahmana, O king, welcomed him according to the rites prescribed in

the Vedas. Having offered him a seat, and water to wash his feet, she

enquired, saying,--What is thy business? What can I offer thee? The

Brahmana said unto her,--My business is with thy person, O blessed one.

Do thou act accordingly without any hesitation in thy mind. If the duties

prescribed for householders be acceptable to thee, do thou, O princess,

gratify me by offering up thy person to me.--Though tempted by the

princess with offers of diverse other things, the Brahmana, however, did

not ask for any other gift than the offer of her own person. Seeing him

resolved, that lady, remembering the directions which had before been

given to her by her husband, but overcome with shame, said, to that

excellent Brahmana,--Be it so.--Remembering the words of her husband who

was desirous of acquiring the virtue of householders, she cheerfully

approached the regenerate Rishi. Meanwhile, the son of Agni, having

collected his firewood, returned to his home. Mrityu, with his fierce and

inexorable nature, was constantly by his side, even, as one attends upon

one's devoted friend. When the son of Pavaka returned to his own

hermitage, he called Oghavati by name, and (receiving no answer)

repeatedly, exclaimed,--Whether art thou gone?--But the chaste lady,

devoted to her husband, being then locked in the arms of that Brahmana,

gave no reply to her husband. Indeed, that chaste woman, considering

herself contaminated became speechless, overcome with shame. Sudarsana,

addressing her again, exclaimed,--Where can my chaste wife be? Whither

has she gone? Nothing can be of greater moment to me than this (her

disappearance). Why does not that simple and truthful lady, devoted to

her husband, alas, answer to my call today as she used to do before with

sweet smiles? Then that Brahmana, who was within the hut, thus replied to

Sudarsana,--Do thou learn, O son of Pavaka, that a Brahmana guest has

arrived, and though tempted by this thy wife with diverse other offers of

welcome, I have, O best of Brahmanas, desired only her person, and this

fair-faced lady is engaged in welcoming me with due rites. Thou art at

liberty to do whatever thou thinkest to be suitable to this occasion.

Mrityu, armed with the iron club, pursued the Rishi at that moment,

desirous of compassing the destruction of one that would, he thought,

deviate from his promise. Sudarsana was struck with wonder, but casting

off all jealousy and anger by look, word, deed, or thought, said,--Do

thou enjoy thyself, O Brahmana. It is a great pleasure to me. A

householder obtain the highest merit by honouring a guest. It is said by

the learned that, as regards the householder, there is no higher merit

than what results unto him from a guest departing from his house after

having been duly honoured by him. My life, my wife, and whatever other

worldly possessions I have, are all dedicated to the use of my guests.

Even this is the vow that I have taken. As I have truly made this

statement, by that truth, O Brahmana, I shall attain to the knowledge of

Self. O foremost of virtuous men, the five elements, viz., fire, air,

earth, water, and sky, and the mind, the intellect and the Soul, and time

and space and the ten organs of sense, are all present in the bodies of

men, and always witness the good and evil deeds that men do. This truth

has today been uttered by me, and let the gods bless me for it or destroy

me if I have spoken falsely. At this, O Bharata, there arose in all

directions, in repeated echoes, a voice, crying,--This is true, this is

not false. Then that Brahmana came out of the hovel, and like the wind

rising and encompassing both Earth and sky, and making the three worlds

echo with Vedic sounds, and calling that virtuous man by name, and

congratulating him said,--O sinless one, I am Dharma; All glory to thee.

I came here, O truth-loving one, to try thee, and I am well pleased with

thee by knowing thee to be virtuous. Thou hast subdued and conquered

Mrityu who always has pursued thee, seeking thy laches? O best of men, no

one in the three worlds has the ability to insult, even with looks, this

chaste lady devoted to her husband, far less to touch her person. She has

been protected from defilement by thy virtue and by her own chastity.

There can be nothing contrary to what this proud lady will say. This

utterer of Brahma, endued with austere penances, shall, for the salvation

of the world, be metamorphosed into a mighty river. And thou shalt attain

to all the worlds in this thy body, and as truly as the science of Yoga

is within her control, this highly blessed lady will follow thee with

only half of her corporeal self, and with the other half will she be

celebrated as the river Oghavati! And thou shalt attain with her to all

the worlds that acquired through penances, Those eternal and everlasting

worlds from which none cometh back will be attained by thee even in this

gross body of thine. Thou hast conquered Death, and attained to the

highest of all felicities, and by thy own power (of mind), attaining to

the speed of thought, thou hast risen above the power of the five

elements! By thus adhering to the duties of a householder, thou hast

conquered thy passions, desires, and anger, and this princess, O prince

of virtuous men has, by serving thee, conquered affliction, desire,

illusion, enmity and lassitude of mind!'

"Bhishma continued, 'Then the glorious Vasava (the lord of the gods),

riding in a fine chariot drawn by a thousand white horses, approached

that Brahmana. Death and Soul, all the worlds, all the elements,

intellect, mind, time, and space as also desire and wrath, were all

conquered. There-fore, O best of men, do thou bear this in mind, that to

a householder there is no higher divinity than the guest. It is said by

the learned that the blessings of an honoured guest are more efficacious

than the merit of a hundred sacrifices. Whenever a deserving guest seeks

the hospitality of a householder and is not honoured by him, he takes

away (with him) all the virtues of the latter giving him his sins (in

return). I have now recited to thee, my son, this excellent story as to

how Death was conquered of old by a householder. The recital of this

excellent story confers glory, fame, and longevity (upon those that

listen to it). The man that seeks worldly prosperity should consider it

as efficacious in removing all evil. And, O Bharata, the learned man that

daily recites this story of the life of Sudarsana attains to the regions

of the blessed.'"

SECTION III

"Yudhishthira said, 'If, O prince, Brahmanahood be so difficult of

attainment by the three classes (Kshatriyas, Vaisyas and Sudras), how

then did the high souled Viswamitra, O king, though a Kshatriya (by

birth), attain to the status of a Brahmana? I desire to know this, O

sire. Therefore, do thou truly relate this matter to me. That powerful

man, O sire, by virtue of his austerities, destroyed in a moment the

hundred sons of the high-souled Vasishtha. While under the influence of

anger, he created numerous evil spirits and Rakshasas of mighty vigour

and resembling the great destroyer Kala himself. The great and learned

race of Kusika, numbering hundreds of regenerate sages and belauded by

the Brahmanas, was founded in this world of men by him. Sunasepha of

austere penances, the son of Richika, having been sought to be slain as

an animal in the great sacrifice of Amvarisha, obtained his deliverance

through Viswamitra. Harishchandra, having pleased the gods at a

sacrifice, became a son of the wise Viswamitra. For not having honoured

their eldest brother Devarat, whom Viswamitra got as a son from the gods,

the other fifty brothers of his were cursed, and all of them became

Chandalas. Trisanku, the son of Ikshwaku, through the curse of Vasistha

became a Chandala, and when abandoned by his friends, and remaining

suspended with his head downwards in the lower regions, was translated to

heaven at the pleasure of Viswamitra. Viswamitra had a large river, by

name Kausika, that was frequented by celestial Rishis. This sacred and

auspicious stream was frequented by the gods and regenerate Rishis. For

disturbing his devotions, the famous celestial nymph Rambha of fine

bracelets, was cursed and metamorphosed into a rock. Through fear of

Viswamitra the glorious Vasishtha, in olden times, binding himself with

creepers, threw himself down into a river and again rose released from

his bonds. In consequence of this, that large and sacred river become

thenceforth celebrated by the name of Vipasa.[3] He prayed to the

glorious and puissant Indra who was pleased with him and absolved him

from a curse.[4] Remaining on the northern side of the firmament, he

sheds his lustre from a position in the midst of the seven regenerate

Rishis,[5] and Dhruva the son of Uttanpada[6]. These are his achievements

as well as many others. O descendant of Kuru, as they were performed by a

Kshatriya, my curiosity has been roused in this matter. Therefore, O

foremost one of Bharata's race, do thou relate this matter to me truly.

How without casting off his corporeal frame and taking another tenement

of flesh could he become a Brahmana? Do thou, O sire, truly relate this

matter to me as thou hast related to me the story of Matanga. Matanga was

born as a Chandala,[7] and could not attain to Brahmanahood,(with all his

austerities) but how could this man attain to the status of a Brahmana?"

SECTION IV

"Bhishma said, 'Listen truly in detail, O son of Pritha, how in olden

times Viswamitra attained to the status of a Brahmana Rishi. There was, O

foremost of Bharata's descendants, in the race of Bharata, a king of the

name of Ajamida, who performed many sacrifices and was the best of all

virtuous men. His son was the great king named Jahnu. Ganga was the

daughter of this high-minded prince. The farfamed and equally virtuous

Sindhudwipa was the son of this prince. From Sindhudwipa sprung the great

royal sage Valakaswa. His son was named Vallabha who was like a second

Dharma in embodied form. His son again was Kusika who was refulgent with

glory like unto the thousand-eyed Indra. Kusika's son was the illustrious

King Gadhi who, being childless and desiring to have a son born unto him,

repaired to the forest. Whilst living there, a daughter was born unto

him. She was called Satyavati by name, and in beauty of appearance she

had no equal on Earth. The illustrious son of Chyavana, celebrated by the

name of Richika, of the race of Bhrigu, endued with austere penances,

sought the hand of this lady. Gadhi, the destroyer of his enemies,

thinking him to be poor, did not bestow her in marriage upon the

high-souled Richika. But when the latter, thus dismissed, was going away,

the excellent king, addressing him said,--'If thou givest me a marriage

dower thou shalt have my daughter for thy wife.'

"Richika said, 'What dower, O king, shall I offer thee for the hand of

thy daughter? Tell me truly, without feeling any hesitation in the

matter. Gadhi said,--'O descendant of Bhrigu, do thou give me a thousand

horses fleet as the wind, and possessing the hue of moon-beams, and each

having one ear black.'

"Bhishma said, 'Then that mighty son of Chyavana who was the foremost of

Bhrigu's race, besought the deity Varuna, the son of Aditi, who was the

lord of all the waters.--O best of gods, I pray to thee to give me a

thousand horses, all endued with the speed of the wind and with

complexion as effulgent as the moon's, but each having one ear black. The

god Varuna, the son of Aditi, said to that excellent scion of Bhrigu's

race,--Be it so. Wheresoever thou shalt seek, the horses shalt arise (in

thy presence).--As soon as Richika thought of them, there arose from the

waters of Ganga thousand high-mettled horses, as lustrous in complexion

as the moon. Not far from Kanyakubja, the sacred bank of Ganga is still

famous among men as Aswatirtha in consequence of the appearance of those

horses at that place. Then Richika, that best of ascetics, pleased in

mind, gave those thousand excellent horses unto Gadhi as the

marriage-dower. King Gadhi, filled with wonder and fearing to be cursed,

gave his daughter, bedecked with jewels, unto that son of Bhrigu. That

foremost of regenerate Rishis accepted her hand in marriage according to

the prescribed rites. The princess too was well-pleased at finding

herself the wife of that Brahmana. That foremost of regenerate Rishis, O

Bharata, was well pleased with her conduct and expressed a wish to grant

her boon. The princess, O excellent king, related this to her mother. The

mother addressed the daughter that stood before her with down-cast eyes,

saving,--It behoves thee, O my daughter, to secure a favour for me also

from thy husband. That sage of austere penances is capable of granting a

boon to me, the boon, viz. of the birth of a son to me.--Then, O king,

returning quickly to her husband Richika, the princess related to him all

that had been desired by her mother. Richika said,--By my favour, O

blessed one, she will soon give birth to a son possessed of every virtue.

May thy request be fulfilled. Of thee too shall be born a mighty and

glorious son who, endued with virtue, shall perpetuate my race. Truly do

I say this unto thee! When you two shall bathe in your season, she shall

embrace a peepul tree, and thou, O excellent lady, shalt likewise embrace

a fig tree, and by so doing shall ye attain the object of your desire. O

sweetly-smiling lady, both she and you shall have to partake of these two

sacrificial offerings (charu)[8]rated with hymns, and then shall ye

obtain sons (as desired).--At this, Satyavati, delighted at heart, told

her mother all that had been said by Richika as also of the two balls of

charu. Then the mother, addressing her daughter Satyavati, said:--O

daughter, as I am deserving of greater consideration from thee than thy

husband, do thou obey my words. The charu, duly consecrated with hymns,

which thy husband has given to thee, do thou give unto me and thyself

take the one that has been prescribed for me. O sweetly-smiling one of

blameless character, if thou hast any respect for my word, let us change

the trees respectively designed for us. Every one desires to possess an

excellent and stainless being for his own son. The glorious Richika too

must have acted from a similar motive in this matter, as will appear in

the end. For this reason, O beautiful girl, my heart inclines towards thy

charu, and thy tree, and thou too shouldst consider how to secure an

excellent brother for thyself.--The mother and the daughter Satyavati

having acted in this way, they both, O Yudhishthira, became big with

child. And that great Rishi, the excellent descendant of Bhrigu, finding

his wife quick with child, was pleased at heart, and addressing her,

said,--O excellent lady, thou hast not done well in exchanging the charu

as will soon become apparent. It is also clear that thou hast changed the

trees. I had placed the entire accumulated energy of Brahma in thy charu

and Kshatriya energy in the charu of thy mother. I had so ordered that

thou wouldst give birth to a Brahmana whose virtues would be famous

throughout the three worlds, and that she (thy mother) would give birth

to an excellent Kshatriya. But now, O excellent lady, that thou hast

reversed the order (of the charu) so, thy mother will give birth to an

excellent Brahmana and thou too, O excellent lady, will give birth to a

Kshatriya terrible in action. Thou hast not done will, O lady, by acting

thus out of affection for thy mother.--Hearing this, O king the excellent

lady Satyavati, struck with sorrow, fell upon the ground like a beautiful

creeper cut in twain. Regaining her senses and bowing unto her lord with

head (bent), the daughter of Gadhi said to her husband, that foremost one

of Bhrigu's race,--O regenerate Rishi, O thou that art foremost amongst

those versed in Brahma, do thou take pity on me, thy wife, who is thus

appeasing thee and so order that a Kshatriya son may not be born unto me.

Let my grandson be such a one as will be famous for his terrible

achievements, if it be thy desire, but not my son, O Brahmana. Do thou

confer this favour on me.--Be it so,--said that man of austere penances

to his wife and then, O king, she gave birth to a blessed son named

Jamadagni. The celebrated wife of Gadhi too gave birth to the regenerate

Rishi Viswamitra versed in the knowledge of Brahma, by favour of that

Rishi. The highly devout Viswamitra, though a Kshatriya, attained to the

state of a Brahmana and became the founder of a race of Brahmanas. His

sons became high-souled progenitors of many races of Brahmanas who were

devoted to austere penances, learned in the Vedas, and founders, of many

clans. The adorable Madhuchcchanda and the mighty Devrat, Akshina,

Sakunta, Vabhru, Kalapatha, the celebrated Yajnavalkya, Sthula of high

vows, Uluka, Mudgala, and the sage Saindhavayana, the illustrious

Valgujangha and the great Rishi Galeva, Ruchi, the celebrated Vajra, as

also Salankayana, Liladhya and Narada, the one known as Kurchamuka, and

Vahuli, Mushala, as also Vakshogriva, Anghrika, Naikadrik, Silayupa,

Sita, Suchi, Chakraka, Marrutantavya, Vataghna, Aswalayana, and

Syamayana, Gargya, and Javali, as also Susruta, Karishi, Sangsrutya, and

Para Paurava, and Tantu, the great sage Kapila, Tarakayana, Upagahana,

Asurayani, Margama, Hiranyksha, Janghari, Bhavravayani, and Suti,

Bibhuti, Suta, Surakrit, Arani, Nachika, Champeya, Ujjayana, Navatantu,

Vakanakha, Sayanya, Yati, Ambhoruha, Amatsyasin, Srishin, Gardhavi

Urjjayoni, Rudapekahin, and the great Rishi Naradin,--these Munis were

all sons of Viswamitra and were versed in the knowledge of Brahma. O king

Yudhishthira, the highly austere and devout Viswamitra, although a

Kshatriya (by descent), became a Brahmana for Richika having placed the

energy of supreme Brahma (in the charu), O foremost prince of Bharata's

race, I have now related to you, with all details, the story of the birth

of Viswamitra who was possessed of energy of the sun, the moon, and the

fire-god. O best of kings, if thou hast any doubt with regard to any

other matter, do thou let me know it, so that I may remove it.'"

SECTION V

"Yudhishthira said, 'O thou that knowest the truths of religion, I wish

to hear of the merits of compassion, and of the characteristics of devout

men. Do thou, O sire, describe them to me.'

"Bhishma said, In this connection, this ancient legend, the story of

Vasava and the high-minded Suka, is cited as an illustration. In the

territories of the king of Kasi, a fowler, having poisoned arrows with

him went out of his village on a hunting excursion in search of

antelopes. Desirous of obtaining, meat, when in a big forest in pursuit

of the chase, he discovered a drove of antelopes not far from him, and

discharged his arrow at one of them. The arrows of that folder of

irresistible arms, discharged for the destruction of the antelope, missed

its aim and pierced a mighty forest-tree. The tree, violently pierced

with that arrow tipped with virulent poison, withered away, shedding its

leaves and fruits. The tree having thus withered a parrot that had lived

in a hollow of its trunk all his life, did not leave his nest out of

affection for the lord of the forest. Motionless and without food silent

and sorrowful, that grateful and virtuous parrot also withered away with

the tree. The conqueror of Paka (Indra) was struck with wonder upon

finding that high-souled, and generous-hearted bird thus uninfluenced by

misery or happiness and possessing extraordinary resolution. Then the

thought arose in Sakra's mind,--How could this bird come to possess

humane and generous feelings which are impossible in one belonging to the

world of lower animals? Perchance, there is nothing wonderful in the

matter, for all creatures are seen to evince kindly and generous feelings

towards others.--Assuming then the shape of a Brahmana, Sakra descended

on the Earth and addressing the bird, said,--O Suka, O best of birds, the

grand-daughter (Suki) of Daksha has become blessed (by having thee as her

offspring). I ask thee, for what reason dost thou not leave this withered

tree?--Thus questioned, the Suka bowed unto him and thus

replied:--Welcome to thee O chief of the gods, I have recognised thee by

the merit of my austere penances--Well-done, well-done!--exclaimed the

thousand-eyed deity. Then the latter praised him in his mind, saying,--O,

how wonderful is the knowledge which he possesses.--Although the

destroyer of Vala knew that parrot to be of a highly virtuous character

and meritorious in action, he still enquired of him about the reason of

his affection for the tree. This tree is withered and it is without

leaves and fruits and is unfit to be the refuge of birds. Why dost thou

then cling to it? This forest, too, is vast and in this wilderness there

are numerous other fine trees whose hollows are covered with leaves and

which thou canst choose freely and to thy heart's content. O patient one

exercising due discrimination in thy wisdom, do thou forsake this old

tree that is dead and useless and shorn of all its leaves and no longer

capable of any good.'"

"Bhishma said, 'The virtuous Suka, hearing these words of Sakra, heaved a

deep sigh and sorrowfully replied unto him, saying--O consort of Sachi,

and chief of the gods, the ordinances of the deities are always to be

obeyed. Do thou listen to the reason of the matter in regard to which

thou hast questioned me. Here, within this tree, was I born, and here in

this tree have I acquired all the good traits of my character, and here

in this tree was I protected in my infancy from the assaults of my

enemies. O sinless one, why art thou, in thy kindness, tampering with the

principle of my conduct in life? I am compassionate, and devoutly intent

on virtue, and steadfast in conduct. Kindliness of feeling is the great

test of virtue amongst the good, and this same compassionate and humane

feeling is the source of perennial felicity to the virtuous. All the gods

question thee to remove their doubts in religion, and for this reason, O

lord, thou hast been placed in sovereignty over them all. It behoves thee

not, O thousand-eyed one, to advise me now to abandon this tree for ever.

When it was capable of good, it supported my life. How can I forsake it

now?--The virtuous destroyer of Paka, pleased with these well-meant words

of the parrot, thus said to him:--I am gratified with thy humane and

compassionate disposition. Do thou ask a boon of me.--At this, the

compassionate parrot craved this boon of him, saying,--Let this tree

revive.--Knowing the great attachment of the parrot to that tree and his

high character, Indra, well-pleased, caused the tree to be quickly

sprinkled over with nectar. Then that tree became replenished and

attained to exquisite grandeur through the penances of the parrot, and

the latter too, O great king, at the close of his life, obtained the

companionship of Sakra by virtue of that act of compassion. Thus, O lord

of men, by communion and companionship with the pious, people attain all

the objects of their desire even as the tree die through its

companionship with the parrot.'"

SECTION VI

"Yudhishthira said, 'Tell me, O learned sire that art versed in all the

scriptures, of Exertion and Destiny which is the most powerful?'

"Bhishma said, 'This ancient story of the conversation of Vasishtha and

Brahma, O Yudhishthira, is an illustration in point. In olden times the

adorable Vasishtha enquired of Brahma as to which among these two, viz.,

the Karma of a creature acquired in this life, or that acquired in

previous lives (and called Destiny), is the more potent in shaping his

life. Then, O king, the great god Brahma, who had sprung from the

primeval lotus, answered him in these exquisite and well-reasoned words,

full of meaning.'"

"Brahma said, 'Nothing comes into existence without seed. Without seed,

fruits do not grow. From seeds spring other seeds. Hence are fruits known

to be generated from seeds. Good or bad as the seed is that the

husbandman soweth in his field, good or bad are the fruits that he reaps.

As, unsown with seed, the soil, though tilled, becomes fruitless, so,

without individual Exertion, Destiny is of no avail. One's own acts are

like the soil, and Destiny (or the sum of one's acts in previous births)

is compared to the seed. From the union of the soil and the seed doth the

harvest grow. It is observed every day in the world that the doer reaps

the fruit of his good and evil deeds; that happiness results from good

deeds, and pain from evil ones; that acts, when done, always fructify;

and that, if not done, no fruit arises. A man of (good) acts acquires

merits with good fortune, while an idler falls away from his estate, and

reaps evil like the infusion of alkaline matter injected into a wound. By

devoted application, one acquires beauty, fortune, and riches of various

kinds. Everything can be secured by Exertion: but nothing can be gained

through Destiny alone, by a man that is wanting in personal Exertion.

Even so does one attain to heaven, and all the objects of enjoyment, as

also the fulfilment of one's heart's desires by well-directed individual

Exertion. Al! the luminous bodies in the firmament, all the deities, the

Nagas, and the Rakshasas, as also the Sun and the Moon and the Winds,

have attained to their high status by evolution from man's status,

through dint of their own action. Riches, friends, prosperity descending

from generation to generation, as also the graces of life, are difficult

of attainment by those that are wanting in Exertion. The Brahmana attains

to prosperity by holy living, the Kshatriya by prowess, the Vaisya by

manly exertion, and the Sudra by service. Riches and other objects of

enjoyment do not follow the stingy, nor the impotent, nor the idler. Nor

are these ever attained by the man that is not active or manly or devoted

to the exercise of religious austerities. Even he, the adorable Vishnu,

who created the three worlds with the Daityas and all the gods, even He

is engaged in austere penances in the bosom of the deep. If one's Karma

bore no fruit, then all actions would become fruitless, and relying on

Destiny men would become idlers. He who, without pursuing the human modes

of action, follows Destiny only, acts in vain, like unto the woman that

has an impotent husband. In this world the apprehension that accrues from

performance of good or evil actions is not so great if Destiny be

unfavourable as one's apprehension of the same in the other world if

Exertion be wanting while here.[9] Man's powers, if properly exerted,

only follow his Destiny, but Destiny alone is incapable of conferring any

good where Exertion is wanting. When it is seen that even in the

celestial regions, the position of the deities themselves is unstable,

how would the deities maintain their own position or that of others

without proper Karma? The deities do not always approve of the good deeds

of others in this world, for, apprehending their own overthrow, they try

to thwart the acts of others. There is a constant rivalry between the

deities and the Rishis, and if they all have to go through their Karma,

still it can never be averted that there is no such thing as Destiny, for

it is the latter that initiates all Karma. How does Karma originate, if

Destiny form the prime spring of human action? (The answer is) that by

this means, an accretion of many virtues is made even in the celestial

regions. One's own self is one's friend and one's enemy too, as also the

witness of one's good and evil deeds. Good and evil manifest themselves

through Karma. Good and evil acts do not give adequate results.

Righteousness is the refuge of the gods, and by righteousness is

everything attained. Destiny thwarts not the man that has attained to

virtue and righteousness.

In olden times, Yayati, falling from his high estate in heaven descended

on the Earth but was again restored to the celestial regions by the good

deeds of his virtuous grandsons. The royal sage Pururavas, celebrated as

the descendant of Ila, attained to heaven through the intercession of the

Brahmanas. Saudasa, the king of Kosala, though dignified by the

performance of Aswamedha and other sacrifices, obtained the status of a

man-eating Rakshasa, through the curse of a great Rishi. Aswatthaman and

Rama, though both warriors and sons of Munis, failed to attain to heaven

by reason of their own actions in this world. Vasu, though he performed a

hundred sacrifices like a second Vasava, was sent to the nethermost

regions, for making a single false statement. Vali, the son of Virochana,

righteously bound by his promise, was consigned to the regions under the

Earth, by the prowess of Vishnu. Was not Janamejaya, who followed the

foot-prints of Sakra, checked and put down by the gods for killing a

Brahmana woman? Was not the regenerate Rishi Vaisampayana too, who slew a

Brahmana in ignorance, and was polluted by the slaughter of a child, put

down by the gods? In olden times the royal sage Nriga became transmuted

into a lizard. He had made gifts of kine unto the Brahmanas at his great

sacrifice, but this availed him not. The royal sage Dhundhumara was

overwhelmed with decrepitude even while engaged in performing his

sacrifices, and foregoing all the merits thereof, he fell asleep at

Girivraja. The Pandavas too regained their lost kingdom, of which they

had been deprived by the powerful sons of Dhritarashtra, not through the

intercession of the fates, but by recourse to their own valour. Do the

Munis of rigid vows, and devoted to the practice of austere penances,

denounce their curses with the aid of any supernatural power or by the

exercise of their own puissance attained by individual acts? All the good

which is attained with difficulty in this world is possessed by the

wicked, is soon lost to them. Destiny does not help the man that is

steeped in spiritual ignorance and avarice. Even as a fire of small

proportions, when fanned by the wind, becomes of mighty power, so does

Destiny, when joined with individual Exertion, increase greatly (in

potentiality). As with the diminution of oil in the lamp its light is

extinguished so does the influence of Destiny is lost if one's acts stop.

Having obtained vast wealth, and women and all the enjoyments of this

world, the man, without action is unable to enjoy them long, but the

high-souled man, who is even diligent, is able to find riches buried deep

in the Earth and watched over by the fates. The good man who is prodigal

(in religious charities and sacrifices) is sought by the gods for his

good conduct, the celestial world being better than the world of men, but

the house of the miser though abounding in wealth is looked upon by the

gods as the house of dead. The man that does not exert himself is never

contented in this world nor can Destiny alter the course of a man that

has gone wrong. So there is no authority inherent in Destiny. As the

pupil follows one's own individual perception, so the Destiny follows

Exertion. The affairs in which one's own Exertion is put forth, there

only Destiny shows its hand. O best of Munis, I have thus described all

the merits of individual Exertion, after having always known them in

their true significance with the aid of my yogic insight. By the

influence of Destiny, and by putting forth individual Exertion, do men

attain to heaven. The combined aid of Destiny and Exertion, becomes

efficacious.'"

SECTION VII

"Yudhishthira said, 'O the best of Bharata's race and the foremost of

great men, I wish to know what the fruits are of good deed. Do thou

enlighten me on this point.'"

"Bhishma said, 'I shall tell thee what thou hast asked. Do thou, O

Yudhishthira, listen to this which constitutes the secret knowledge of

the Rishis. Listen to me as I explain what the ends, long coveted, are

which are attained by men after death. Whatever actions are performed by

particular corporeal beings, the fruits thereof are reaped by the doers

while endued with similar corporeal bodies; for example, the fruits of

actions done with mind are enjoyed at the time of dreams, and those of

actions performed physically are enjoyed in the working state physically.

In whatever states creatures perform good or evil deeds, they reap the

fruits thereof in similar states of succeeding lives. No act done with

the aid of the five organs of sensual perception, is ever lost. The five

sensual organs and the immortal soul which is the sixth, remain its

witnesses. One should devote one's eye to the service of the guest and

should devote one's heart on the same; one should utter words that are

agreeable; one should also follow and worship (one's guest). This is

called Panchadakshin Sacrifice, (the sacrifice with five gifts). He who

offers good food to the unknown and weary travellers fatigued by a long

journey, attains to great merit. Those that use the sacrificial platform

as their only bed obtain commodious mansions and beds (in subsequent

births). Those that wear only rags and barks of trees for dress, obtain

good apparel and ornaments in next birth. One possessed of penances and

having his soul on Yoga, get vehicles and riding animals (as the fruit of

their renunciation in this life). The monarch that lies down by the side

of the sacrificial fire, attains to vigour and valour. The man who

renounces the enjoyment of all delicacies, attains to prosperity, and he

that abstains from animal food, obtains children and cattle, He who lies

down with his head downwards, or who lives in water, or who lives

secluded and alone in the practice of Brahmacharya, attains to all the

desired ends. He who offers shelter to a guest and welcomes him with

water to wash his feet as also with food, light and bed, attains to the

merits of the sacrifice with the five gifts. He who lays himself down on

a warrior's bed on the battle-field in the posture of a warrior, goes to

those eternal regions where all the objects of desire are fulfilled. A

man, O king, attains to riches that makes charitable gifts. One secures

obedience to one's command by the vow of silence, all the enjoyments of

life by practice of austerities, long life by Brahmacharya, and beauty,

prosperity and freedom from disease by abstaining from injury to others.

Sovereignty falls to the lot of those that subsist on fruits and roots

only. Residence in heaven is attained by those that live on only leaves

of trees. A man, O king, is said to obtain happiness, by abstention from

food. By confining one's diet to herbs alone, one becomes possessed of

cows. By living on grass one attains to the celestial regions. By

foregoing all intercourse with one's wife and making ablutions three

times during the day and by inhaling the air only for purposes of

subsistence, one obtains the merit of a sacrifice. Heaven is attained by

the practice of truth, nobility of birth by sacrifices. The Brahmana of

pure practices that subsists on water only, and performs the Agnihotra

ceaselessly, and recites the Gayatri, obtains a kingdom. By abstaining

food or by regulating it, one attains to residence in heaven. O king, by

abstaining from all but the prescribed diet while engaged in sacrifices,

and by making pilgrimage for twelve years, one attains to a place better

than the abodes reserved for heroes. By reading all the Vedas, one is

instantly liberated from misery, and by practising virtue in thought, one

attains to the heavenly regions. That man who is able to renounce that

intense yearning of the heart for happiness and material enjoyments,--a

yearning that is difficult of conquest by the foolish and that doth not

abate with the abatement of bodily vigour and that clings like a fatal

disease unto him,--is able to secure happiness. As the young calf is able

to recognise its dam from among a thousand cows, so does the previous

acts of a man pursue him (in all his different transformations). As the

flowers and fruits of a tree, unurged by visible influences, never miss

their proper season, so does Karma done in a previous existence bring

about its fruits in proper time. With age, man's hair grows grey, his

teeth become loose; his eyes and ears too become dim in action; but the

only thing that does not abate is his desire for enjoyments. Prajapati is

pleased with those acts that please one's father, and the Earth is

pleased with those acts that please one's mother, and Brahma is adored

with those acts that please one's preceptor. Virtue is honoured by him

who honours these three. The acts of those that despise these three do

not avail them.'"

"Vaisampayana said, 'The princes of Kuru's race became filled with wonder

upon listening to this speech of Bhishma. All of them became pleased in

mind and overpowered with joy. As Mantras applied with a desire to win

victory, or the performance of the Shoma sacrifice made without proper

gifts, or oblations poured on the fire without proper hymns, become

useless and lead to evil consequences, even so sin and evil results flow

from falsehood in speech. O prince, I have thus related to thee this

doctrine of the fruition of good and evil acts, as narrated by the Rishis

of old. What else dost thou wish to hear?"

 SECTION VIII

"Yudhishthira said, 'Who are deserving of worship? Who are they unto whom

one may bow? Who are they, O Bharata, unto whom thou wouldst bend thy

head? Who, again, are they whom thou likest? Tell me all this, O prince.

What is that upon which thy mind dwells when affliction overwhelms thee?

Do thou discourse to me on what is beneficial here, that is, in this

region of human beings, as also hereafter.'"[10]

"Bhishma said, 'I like those regenerate persons whose highest wealth is

Brahman, whose heaven consists in the knowledge of the soul, and whose

penances are constituted by their diligent study of the Vedas. My heart

yearns after those in whose race persons, young and old diligently bear

the ancestral burthens without languishing under them. Brahmanas

well-trained in several branches of knowledge, self-controlled,

mild-speeched, conversant with the scriptures, well-behaved, possessed of

the knowledge of Brahman and righteous in conduct, discourse in

respectable assemblies like flights of swans.[11] Auspicious, agreeable,

excellent, and well-pronounced are the words, O Yudhishthira, which they

utter with a voice as deep as that of the clouds. Fraught with happiness

both temporal and spiritual, such words are uttered by them in the courts

of monarchs, themselves being received with honour and attention and

served with reverence by those rulers of men. Indeed, my heart yearns

after them who listen to the words uttered in assemblies or the courts of

kings by persons endued with knowledge and all desirable attributes, and

are respected by others. My heart, O monarch, always yearns after them

who, for the gratification of Brahmanas, O Yudhishthira, give unto them,

with devotion, food that is well-cooked and clean and wholesome. It is

easy to fight in battle, but not so to make a gift without pride or

vanity. In this world, O Yudhishthira, there are brave men and heroes by

hundreds. While counting them, he that is a hero in gifts should be

regarded as superior, O amiable one, if I had been even a vulgar

Brahmana, I would have regarded myself as very great, not to speak of one

born in a good Brahmana family endued with righteousness of conduct, and

devoted to penances and learning. There is no one, O son of Pandu, in

this world that is dearer to me than thou, O chief of Bharata's race but

dearer to me than thou are the Brahmanas. And since, O best of the Kurus,

the Brahmanas are very much dearer to me than thou, it is by that truth

that I hope to go to all those regions of felicity which have been

acquired by my sire Santanu. Neither my sire, nor my sire's sire, nor any

one else connected with me by blood, is dearer to me than the Brahmanas.

I do not expect any fruit, small or great, from my worship of the

Brahmanas (for I worship them as deities because they are deserving of

such worship).[12] In consequence of what I have done to the Brahmanas in

thought, word, and deed, I do not feel any pain now (even though I am

lying on a bed of arrows). People used to call me as one devoted to the

Brahmanas. This style of address always pleased me highly. To do good to

the Brahmanas is the most sacred of all sacred acts. I behold many

regions of beautitude waiting for me that have reverentially walked

behind the Brahmanas. Very soon shall I repair to those regions for

everlasting time, O son. In this world, O Yudhishthira, the duties of

women have reference to and depend upon their husbands. To a woman,

verily, the husband is the deity and he is the highest end after which

she should strive. As the husband is to the wife, even so are the

Brahmanas unto Kshatriyas. If there be a Kshatriya of full hundred years

of age and a good Brahmana child of only ten years, the latter should be

regarded as a father and the former as a son, for among the two, verily,

the Brahmana is superior. A woman in the absence of her husband, takes

his younger brother for her lord; even so the Earth, not having obtained

the: Brahmana, made the Kshatriya her lord. The Brahmanas should be

protected like sons and worshipped like sires or preceptors. Indeed, O

best of the Kurus, they should be waited upon with reverence even as

people wait with reverence upon their sacrificial or Homa fires. The

Brahmanas are endued with simplicity and righteousness. They are devoted

to truth. They are always engaged in the good of every creature. Yet when

angry they are like snakes of virulent poison. They should, for these

reasons, be always waited upon and served with reverence and humility.

One should, O Yudhishthira, always fear these two, viz. Energy and

Penances. Both these should be avoided or kept at a distance. The effects

of both are speedy. There is the superiority, however, of Penances, viz.,

that Brahmanas endued with Penances, O monarch, can, if angry, slay the

object of their wrath (regardless of the measure of Energy with which

that object may be endued). Energy and Penances, each of the largest

measure, become neutralised if applied against a Brahmana that has

conquered wrath. If the two,--that is, Energy and Penances,--be set

against each other, then destruction would overtake both but not

destruction without, a remnant, for while Energy, applied against

Penances, is sure to be destroyed without leaving a remnant. Penances

applied against Energy cannot be destroyed completely.[13] As the

herdsman, stick in hand, protects the herd, even so should the Kshatriya

always protect the Vedas and the Brahmanas. Indeed, the Kshatriya should

protect all righteous Brahmanas even as a sire protects his sons. He

should always have his eye upon the house of the Brahmanas for seeing

that their means of subsistence may not be wanting.'"

SECTION IX

"Yudhisthira said, 'O grandsire, O thou of great splendour, what do those

men become who, through stupefaction of intellect, do not make gifts unto

Brahmanas after having promised to make those gifts? O thou that art the

foremost of all righteous persons, do tell me what the duties are in this

respect. Indeed, what becomes the end of those wicked wights that do not

give after having promised to give.'"

"Bhishma said, 'The person that, after having promised, does not give, be

it little or much, has the mortification to see his hopes (in every

direction) become fruitless like the hopes of a eunuch in respect of

progeny. Whatever good acts such a person does between the day of his

birth and that of his death, O Bharata, whatever libations he pours on

the sacrificial fire, whatever gifts he makes, O chief of Bharata's race,

and whatever penances he performs all become fruitless. They that are

conversant with the scriptures declare this as their opinion, arriving at

it, O chief of the Bharatas, with the aid of a well-ordered

understanding. Persons conversant with the scriptures are also of opinion

that such a man may be cleansed by giving away a thousand horses with

ears of a dark hue. In this connection is cited the old narrative of the

discourse between a jackal and an ape. While both were human beings, O

scorcher of foes, they were intimate friends. After death one of them

became a jackal and the other an ape. Beholding the jackal one day eating

an animal carcase in the midst of a crematorium, the ape, remembering his

own and his friend's former birth as human beings, addressed him,

saying,--Verily, what terrible sin didst thou perpetrate in thy former

birth in consequence of which thou art obliged in this birth to feed in a

crematorium upon such repulsive fare as the putrid carcase of an

animal?--Thus addressed, the jackal replied unto the ape, saying,--Having

promised to give unto a Brahmana I did not make him the gift. It is for

that sin, O ape, that I have fallen into this wretched order of

existence. It is for that reason that, when hungry, I am obliged to eat

such food.'

"Bhishma continued, 'The jackal then, O best of men, addressed the ape

and said,--What sin didst thou commit for which thou hast become an ape?'

"The ape said, 'In my former life I used to appropriate the fruits

belonging to Brahmanas. Hence have I become an ape. Hence it is clear

that one possessed of intelligence and learning should never appropriate

what belongs to Brahmanas. Verily, as one should abstain from this, one

should avoid also all disputes with Brahmanas. Having promised, one

should certainly make the promised gift unto them.'

"Bhishma continued, 'I heard this, O king, from my preceptor while he was

engaged in discoursing upon the subject of Brahmanas. I heard this from

that righteous person when he recited the old and sacred declaration on

this topic. I heard this from Krishna also, O king, while he was engaged

in discoursing, O son of Pandu, upon Brahmanas.[14] The property of a

Brahmana should never be appropriated. They should always be let alone.

Poor, or miserly, or young in years, they should never be disregarded.

The Brahmanas have always taught me this. Having promised to make them a

gift, the gift should be made. A superior Brahmana should never be

disappointed in the matter of his expectations. A Brahmana, O king, in

whom an expectation has been raised, has, O king, been said to be like a

blazing fire.[15] That man upon whom a Brahmana with raised expectations

casts his eye, is sure, O monarch, to be consumed even as a heap of straw

is capable of being consumed by a blazing fire.[16] When the Brahmana,

gratified (with honours and gifts) by the king addresses the king in

delightful and affectionate words, he becomes, O Bharata, a source of

great benefit to the king, for he continues to live in the kingdom like a

physician combating against diverse ills of the body.[17] Such a Brahmana

is sure to maintain by his puissance and good wishes, the sons and

grandsons and animals and relatives and ministers and other officers and

the city and the provinces of the king.[18] Even such is the energy, so

great, of the Brahmana like unto that of the thousand-rayed Surya

himself, on the Earth. There-fore, O Yudhishthira, if one wishes to

attain to a respectable or happy order of being in one's next birth, one

should, having passed the promise to a Brahmana, certainly keep it by

actually making the gift to him. By making gifts to a Brahmana one is

sure to attain to the highest heaven. Verily, the making of gifts is the

highest of acts that one can achieve. By the gifts one makes to a

Brahmana, the deities and the pitris are supported. Hence one possessed

of knowledge should ever make gifts unto the Brahmanas. O chief of the

Bharatas, the Brahmana is regarded as the highest object unto whom gifts

should be made. At no time should a Brahmana be received without being

properly worshipped."

SECTION X

"Yudhisthira said, 'I wish to know, O royal sage, whether any fault is

incurred by one who from interested or disinterested friendship imparts

instructions unto a person belonging to a low order of birth! O

grandsire, I desire to hear this, expounded to me in detail. The course

of duty is exceedingly subtile. Men are often seen to be stupefied in

respect of that course.'

"Bhishma said, 'In this connection, O king, I shall recite to thee, in

due order, what I heard certain Rishis say in days of yore. Instruction

should not be imparted unto one that belongs to a low or mean caste. It

is said that the preceptor who imparts instruction to such a person

incurs great fault. Listen to me, O chief of Bharata's race, as I recite

to thee, O Yudhishthira, this instance that occurred in days of old, O

monarch, of the evil consequences of the imparting of instruction unto a

low-born person fallen into distress. The incident which I shall relate

occurred in the asylum of certain regenerate sages that stood on the

auspicious breast of Himavat. There, on the breast of that prince of

mountains, was a sacred asylum adorned with trees of diverse kinds.

Overgrown also with diverse species of creepers and plants, it was the

resort of many animals and birds. Inhabited by Siddhas and Charanas also,

it was exceedingly delightful in consequence of the woods that flowered

these at every season. Many were the Brahmacharins that dwelt there, and

many belonging to the forest mode of life. Many also were the Brahmanas

that took up their residence there, that were highly blessed and that

resembled the sun or the fire in energy and effulgence. Ascetics of

diverse kinds, observant of various restraints and vows, as also others,

O chief of the Bharatas, that had undergone Diksha and were frugal in

fare and possessed of cleansed souls, took up their residence there.

Large numbers of Valakhilyas and many that were observant of the vow of

Sanyasa also, used to dwell there. The asylum, in consequence of all

this, resounded with the chanting of the Vedas and the sacred Mantras

uttered by its inhabitants. Once upon a time a Sudra endued with

compassion for all creatures, ventured to come into that asylum. Arrived

at that retreat, he was duly honoured by all the ascetics. Beholding

those ascetics of diverse classes that were endued with great energy,

that resembled the deities (in purity and power), and that were observing

diverse kinds of Diksha, O Bharata, the Sudra became highly pleased at

heart. Beholding everything, O chief of Bharata's race, the Sudra felt

inclined to devote himself to the practice of penances. Touching the feet

of the Kulapati (the head man of the group), O Bharata, he addressed him

saying,[19] 'Through thy grace, O foremost of regenerate persons, I

desire, to learn (and practise) the duties of religion. It behoveth thee,

O illustrious one, to discourse to me on those duties and introduce me

(by performing the rites of initiation) into a life of Renunciation. I am

certainly inferior in colour, O illustrious one, for I am by caste a

Sudra, O best of men. I desire to wait upon and serve you here. Be

gratified with me that humbly seek thy shelter.'"

"The Kulapati said, 'It is impossible that a Sudra should live here

adopting the marks specially intended for those practising lives of

Renunciation. If it pleases thee, thou mayest stay here, engaged in

waiting upon and serving us. Without doubt, by such service thou shalt

attain to many regions of high felicity.'"

"Bhishma continued, 'Thus addressed by the ascetic, the Sudra began to

reflect in his mind, O king, saying, How should I now act? Great is my

reverence for those religious duties that lead to merit. Let this,

however, be settled, that I shall do what would be for my benefit.'[20]

Proceeding to a spot that was distant from that asylum, he made a hut of

the twigs and leaves of trees. Erecting also a sacrificial platform, and

making a little space for his sleep, and some platforms for the use of

the deities, he began, O chief of the Bharatas, to lead a life regulated

by rigid observances and vows and to practise penances, abstaining

entirely from speech all the while. He began to perform ablutions thrice

a day, observe other vows (in respect of food and sleep), make sacrifices

to the deities, pour libations on the sacrificial fire, and adore the

worship and deities in this way. Restraining all carnal desires, living

abstemiously upon fruits and roots, controlling all his senses, he daily

welcomed and entertained all that came to his retreat as guests, offering

them herbs and fruits that grew plentifully around. In this way he passed

a very long time in that hermitage of his.[21] One day an ascetic came to

that Sudra's retreat for the purpose of making his acquaintance. The

Sudra welcomed and worshipped the Rishi with due rites, and gratified him

highly. Endued with great energy, and possessed of a righteous soul, that

Rishi of rigid vows conversed with his host on many agreeable subjects

and informed him of the place whence he had come. In this way, O chief of

the Bharatas, that Rishi, O best of men, came into the asylum of the

Sudra times out of a number for the object of seeing him. On one of these

occasions, the Sudra, O king, addressing the Rishi said,--I desire to

perform the rites that are ordained for the Pitris. Do thou instruct me

kindly in this matter.--Very well,--the Brahmana said in reply unto him,

O monarch. The Sudra then, purifying himself by a bath, brought water for

the Rishi to wash his feet, and he also brought some Kusa grass, and wild

herbs and fruits, and a sacred seat, and the seat called Vrishi. The

Vrishi, however, was placed by the Sudra towards the south, with his head

turned to the west. Beholding, this and knowing that it was against the

ordinance, the Rishi addressed the Sudra, saying,--Place the Vrishi with

its head turned towards the East, and having purified thyself, do thou

sit with thy face turned towards the north--The Sudra did everything as

the Rishi directed. Possessed of great intelligence, and observant of

righteousness, the Sudra received every direction, about the Sraddha, as

laid down in the ordinance, from that Rishi endued with penances

regarding the manner of spreading the Kusa grass, and placing the

Arghyas, and as regards the rites to be observed in the matter of the

libations to be poured and the food to be offered. After the rites in

honour of the Pitris had been accomplished, the Rishi, was dismissed by

the Sudra, whereupon he returned to his own abode.[22] After a long time,

the whole of which he passed in the practice of such penances and vows,

the Sudra ascetic met with his death in those woods. In consequence of

the merit he acquired by those practices, the Sudra in the next life,

took birth in the family of a great king, and in course of time became

possessed of great splendour. The regenerate Rishi also, when the time

came, paid his debt in Nature. In his next life, O chief of Bharata's

race, he took birth in the family of a priest. It was in this way that

those two, viz., that Sudra who had passed a life of penances and that

regenerate Rishi who had in kindness given the former some instructions

in the matter of the rites performed in honour of the Pitris, became

reborn, the one as scion of a royal race and the other as the member of a

priestly family. Both of them began to grow and both acquired great

knowledge in the usual branches of study. The Brahmana became well versed

in the Vedas as also in the Atharvans.[23] In the matter, again of all

sacrifices ordained in the Sutras, of that Vedanga which deals with

religious rites and observances, astrology and astronomy the reborn Rishi

attained great excellence. In the Sankhya philosophy too he began to take

great delight. Meanwhile, the reborn Sudra who had become a prince, when

his father, the king died, performed his last rites; and after he had

purified himself by accomplishing all the obsequial ceremonies, he was

installed by the subjects of his father as their king on his paternal

throne. But soon after his own installation as king, he installed the

reborn Rishi as his priest. Indeed, having made the Brahmana his priest,

the king began to pass his days in great happiness. He ruled his kingdom

righteously and protected and cherished all his subjects. Everyday,

however, the king on the occasion of receiving benedictions from his

priest as also of the performance of religious and other sacred rites,

smiled or laughed at him loudly. In this way, O monarch, the reborn Sudra

who had become a king, laughed at sight of his priest on numberless

occasions.[24] The priest, marking that the king always smiled or laughed

whenever he happened to cast his eyes on him, became angry. On one

occasion he met the king in a place where there was nobody else. He

pleased the king by agreeable discourse. Taking advantage of that moment,

O chief of Bharata's race, the priest addressed the king, saying,--'O

thou of great splendour, I pray thee to grant me a single boon.'

"The king said, 'O best of regenerate persons, I am ready to grant thee a

hundred of boons, what dost thou say then of one only? From the affection

I bear thee and the reverence in which I hold thee, there is nothing that

I cannot give thee.'

"The priest said, 'I desire to have only one boon, O king, thou hast been

pleased with me. Swear that thou wouldst tell me the truth instead of any

untruth.'

"Bhishma continued, 'Thus addressed by the priest, O Yudhishthira, the

king said unto him--So be it. If what thou wouldst ask me be known to me,

I shall certainly tell thee truly. If on the other hand, the matter be

unknown to me, I shall not say anything.'

"The priest said, 'Every day, on occasions of obtaining my benedictions,

when, again, I am engaged in the performance of religious rites on thy

behalf, on occasions also of the Homa and other rites of propitiation,

why is it that thou laughest upon beholding me? Seeing thee laugh at me

on all occasions, my mind shrinks with shame. I have caused thee to

swear, O king, that thou wouldst answer me truly. It does not behove thee

to say what is untrue. There must be some grave reason for thy behaviour.

Thy laughter cannot be causeless. Great is my curiosity to know the

reason. Do thou speak truly unto me.'

"The king said, 'When thou hast addressed me in this strain, O regenerate

one, I am bound to enlighten thee, even if the matter be one that should

not be divulged in thy hearing. I must tell thee the truth. Do thou

listen to me with close attention, O regenerate one. Listen to me, O

foremost of twice-born persons, as I disclose to thee what happened (to

us) in our former births. I remember that birth. Do thou listen to me

with concentrated mind. In my former life I was a Sudra employed in the

practice of severe penances. Thou, O best of regenerate persons, wert a

Rishi of austere penances. O sinless one, gratified with me, and impelled

by the desire of doing me good, thou, O Brahmana, wert pleased to give me

certain instructions in the rites I performed (on one occasion) in honour

of my Pitris. The instructions thou gayest me were in respect of the

manner of spreading the Vrishi and the Kusa blades and of offering

libations and meat and other food to the manes, O foremost of ascetics.

In consequence of this transgression of thine thou hast taken birth as a

priest, and I have taken birth as a king, O foremost of Brahmanas. Behold

the vicissitudes that Time brings about. Thou hast reaped this fruit in

consequence of thy having instructed me (in my former birth). It is for

this reason, O Brahmana, that I smile at sight of thee, O foremost of

regenerate persons. I do not certainly laugh at thee from desire of

disregarding thee. Thou art my preceptor.[25] At this change of condition

I am really very sorry. My heart burns at the thought. I remember our

former births, hence do I laugh at sight of thee. Thy austere penances

were all destroyed by the instructions thou gayest me. Relinquishing thy

present office of priest, do thou endeavour to regain a superior birth.

Do thou exert so that thou mayst not obtain in thy next life a birth

meaner than thy present one. Take as much wealth as thou wishest. O

learned Brahmana, and cleanse thy soul, O best of men.'

"Bhishma continued, 'Dismissed by the king (from the office of priest),

the Brahmana made many gifts, unto persons of his own order, of wealth

and land and villages. He observed many rigid and severe vows as laid

down by the foremost of Brahmanas. He sojourned to many sacred waters and

made many gifts unto Brahmanas in those places. Making gifts of kine unto

persons of the regenerate order, his soul became cleansed and he

succeeded in acquiring a knowledge of it. Repairing to that very asylum

whither he had lived in his former birth, he practised very severe

penances. As the consequence of all this, O foremost of kings, that

Brahmana succeeded in attaining to the highest success. He became an

object of veneration with all the ascetics that dwelt in that asylum. In

this way, O best of monarchs, that regenerate Rishi fell into great

distress. Unto Sudras, therefore, the Brahmanas should never give

instructions. Hence, O king, the Brahmana should avoid imparting

instructions (to such as are low-born), for it was by imparting

instruction to a low-born person a Brahmana came to grief. O best of

kings, the Brahmana should never desire to obtain instruction from, or

impart instruction to, a person that belongs to the lowest order.

Brahmanas and Kshatriyas and Vaisyas, the three orders, are regarded as

twice-born. By imparting instruction unto these, a Brahmana does not

incur any fault. They, therefore, that are good, should never discourse

on any subject, for imparting any instruction, before persons of the

inferior order. The course of morality is exceedingly subtile and

incapable of being comprehended by persons of uncleansed souls. It is for

this reason that ascetics adopt the vow of silence, and being respected

by all, pass through Diksha (initiation) without indulging in speech.[26]

For fear of saying what is incorrect or what may offend, ascetics often

forego speech itself. Even men that are righteous and possessed of every

accomplishment, and endued with truth and simplicity of behaviour, have

been known to incur great fault in consequence of words spoken

improperly. Instruction should never be imparted on anything unto any

person. If in consequence of the instructions imparted, the instructed

commit any sin, that sin, attaches to the Brahmana who imparted the

instruction. The man of wisdom, therefore, that desires to earn merit,

should always act with wisdom. That instruction which is imparted in

barter for money always pollutes the instructor.[27] Solicited by others,

one should say only what is correct after settling it with the aid of

reflection. One should impart instruction in such a way that one may, by

imparting it, earn merit. I have thus told thee everything respecting the

subject of instructions. Very often persons become plunged into great

afflictions in consequence of imparting instructions. Hence it is meet

that one should abstain from giving instruction unto others.'"

SECTION XI

"Yudhishthira said, 'Tell me, O grandsire, in what kind of man or woman,

O chief of the Bharatas, does the goddess of prosperity always reside?'

"Bhishma said, 'I shall, in this connection, narrate to thee what

occurred and what I have heard. Once on a time, beholding the goddess of

prosperity blazing with beauty and endued with the complexion of the

lotus, the princess Rukmini the mother of Pradyumna that bore the device

of the Makara on his banner, filled with curiosity, asked this question

in the presence of Devaki's son. Who are those beings by whose side thou

stayest and whom thou favours? Who again, are those whom thou dost not

bless with favour. O thou that art dear unto Him that is the lord of all

creatures, tell me this truly, O thou that art equal to a great Rishi in

penances and puissance. Thus addressed by the princess, the goddess of

prosperity, with a face as beautiful as the moon, and moved by grace, in

the presence of him who has Garuda on his banner, said these words in

reply that were sweet and charming.'

"Sree said, 'O blessed lady, I always reside with him that is eloquent,

active, attentive to business, free from wrath, given to the worship of

the deities, endued with gratitude, has his passions under complete

control, and is high-minded in everything. I never reside with one that

is inattentive to business, that is an unbeliever, that causes an

intermixture of races in consequence of his lustfulness, that is

ungrateful, that is of impure practices, that uses harsh and cruel words,

that is a thief, that cherishes malice towards his preceptors and other

seniors, those persons that are endued with little energy, strength,

life, and honour, that are distressed at every trifle, and that always

indulge in wrath. I never reside with these that think in one strain and

act in a different one.[28] I never reside also with him who never

desires any acquisition for himself, of him who is so blinded as to rest

content with the lot in which he finds himself without any exertion or

with those that are contented with small acquisitions. I reside with

those that are observant of the duties of their own order, or those that

are conversant with the duties of righteousness, or those that are

devoted to the service of the aged or those that have their passions

under control, or those that are endued with cleansed souls or those that

observe the virtue of forgiveness, or those that are able and prompt in

action, or with such women as are forgiving and self-restrained. I reside

with those women also that are devoted to truth and sincerity and that

worship the deities. I do not reside with those women also that do not

attend to household furniture and provisions scattered all around the

house, and that always utter words contrary to the wishes of their

husbands. I always avoid those women that are fond of the houses of other

people and that have no modesty. On the other hand, I reside with those

women that are devoted to their husbands, that are blessed in behaviour,

and that are always decked in ornaments and attired in good robes. I

always reside with those women that are truthful in speech, that are of

handsome and agreeable features, that are blessed and that are endued

with all accomplishments. I always avoid such women as are sinful and

unclean or impure, as always lick the corners of their mouths, as have no

patience or fortitude, and as are fond of dispute and quarrelling, as are

given to much sleep, and as always lie down. I always reside in

conveyances and the animals that drag them, in maidens, in ornaments and

good vestments, in sacrifices, in clouds charged with rain, in full-blown

lotuses, and in those stars that bespangle the autumnal firmament. I

reside in elephants, in the cow pen, in good seats, and in lakes adorned

with full-blown lotuses. I live also in such rivers as babble sweetly in

their course, melodious with the music of cranes, having banks adorned

with rows of diverse trees, and restored to by Brahmanas and ascetics and

others crowned with success. I always reside in those rivers also that

have deep and large volumes of rolling waters rendered turbid by lions

and elephants plunging into them for bathing or slaking their thirst. I

reside also in infuriate elephants, in bovine bulls, in kings, on the

throne and good men. I always reside in that house in which the inmate

pours libation on the sacrificial fire and worships kine, Brahmanas and

the deities. I reside in that house where at the proper time offerings

are made unto the deities, in course of worship.[29] I always reside in

such Brahmanas as are devoted to the study of the Vedas, in Kshatriyas

devoted to the observance of righteousness, in Vaisyas devoted to

cultivation, and the Sudras devoted to the (menial) service of the three

upper classes. I reside, with a heart firm and unchangeable, in Narayana,

in my embodied self. In Him is righteousness in its perfection and full

measure, devotion to the Brahmanas, and the quality of agreeableness. Can

I not say, O lady that I do not reside in my embodied form, (in any of

these places that I have mentioned, except Narayana)? That person in whom

I reside in spirit increases in righteousness and fame and wealth and

objects of desire.'"

SECTION XII

"Yudhishthira said, 'It behoveth, O king to tell me truly which of the

two viz., man or woman derives the greater pleasure from an act of union

with each other. Kindly resolve my doubt in this respect."

"Bhishma said, 'In this connection is cited this old narrative of the

discourse between Bhangaswana and Sakra as a precedent illustrating the

question. In days of yore there lived a king of the name of Bhangaswana.

He was exceedingly righteous and was known as a royal sage. He was,

however, childless, O chief of man, and therefore performed a sacrifice

from desire of obtaining an issue. The sacrifice which that mighty

monarch performed was the Agnishtuta. In consequence of the fact that the

deity of fire is alone adored in that sacrifice, this is always disliked

by Indra. Yet it is the sacrifice that is desired by men when for the

purpose of obtaining an issue they seek to cleanse themselves of their

sins.[30] The highly blessed chief of the celestials, viz. Indra,

learning that the monarch was desirous of performing the Agnishtuta,

began from that moment to look for the laches of that royal sage of

well-restrained soul (for if he could succeed in finding some laches, he

could then punish his disregarder). Notwithstanding all his vigilance,

however, O king, Indra failed to detect any laches, on the part of the

high-souled monarch. Some time after, one day, the king went on a hunting

expedition. Saying unto himself--This, indeed, is an opportunity,--Indra

stupefied the monarch. The king proceeded alone on his horse, confounded

because of the chief of the celestials having stupefied his senses.

Afflicted with hunger and thirst, the king's confusion was so great that

he could not ascertain the points of the compass. Indeed, afflicted with

thirst, he began to wander hither and thither. He then beheld a lake that

was exceedingly beautiful and was full of transparent water. Alighting

from his steed, and plunging into the lake, he caused his animal to

drink. Tying his horse then, whose thirst had been slaked, to a tree, the

king plunged into the lake again for performing his ablutions. To his

amazement he found that he was changed, by virtue of the waters, into a

woman. Beholding himself thus transformed in respect of sex itself, the

king became overpowered with shame. With his senses and mind completely

agitated, he began to reflect with his whole heart in this strain:--Alas,

how shall I ride my steed? How shall I return to my capital? In

consequence of the Agnishtuta sacrifice I have got a hundred sons all

endued with great might, and all children of my own loins. Alas, thus

transformed, what shall I say unto them? What shall I say unto my

spouses, my relatives and well-wishers, and my subjects of the city and

the provinces? Rishis conversant with the truths of duty and religion and

other matters say that mildness and softness and liability to extreme

agitation are the attributes of women, and that activity, hardness, and

energy are the attributes of men. Alas, my manliness has disappeared. For

what reason has femininity come over me? In consequence of this

transformation of sex, how shall I succeed in mounting my horse

again?--Having indulged in these sad thoughts, the monarch, with great

exertion, mounted his steed and came back to his capital, transformed

though he had been into a woman. His sons and spouses and servants, and

his subjects of the city and the provinces, beholding that extraordinary

transformation, became exceedingly amazed. Then that royal sage, that

foremost of eloquent men, addressing them all, said,--I had gone out on a

hunting expedition, accompanied by a large force. Losing all knowledge of

the points of the compass, I entered a thick and terrible forest,

impelled by the fates. In that terrible forest, I became afflicted with

thirst and lost my senses. I then beheld a beautiful lake abounding with

fowl of every description. Plunging into that stream for performing my

ablutions, I was transformed into a woman!--Summoning then his spouses

and counsellors, and all his sons by their names, that best of monarchs

transformed into a woman said unto them these words:--Do ye enjoy this

kingdom in happiness. As regards myself, I shall repair to the woods, ye

sons.--Having said so unto his children, the monarch proceeded to the

forest. Arrived there, she came upon an asylum inhabited by an ascetic.

By that ascetic the transformed monarch gave birth to a century of sons.

Taking all those children of hers, she repaired to where her former

children were, and addressing the latter, said,--Ye are the children of

my loins while I was a man. These are my children brought forth by me in

this state of transformation. Ye sons, do ye all enjoy my kingdom

together, like brothers born of the same parents.--At this command of

their parent, all the brothers, uniting together, began to enjoy the

kingdom as their joint property. Beholding those children of the king all

jointly enjoying the kingdom as brothers born of the same parents, the

chief of the celestials, filled with wrath, began to reflect--By

transforming this royal sage into a woman I have, it seems, done him good

instead of an injury. Saying this, the chief of the celestials viz.,

Indra of a hundred sacrifices, assuming the form of a Brahmana, repaired

to the capital of the king and meeting all the children succeeded in

disuniting the princes. He said unto them--Brothers never remain at peace

even when they happen to be the children of the same father. The sons of

the sage Kasyapa, viz., the deities and the Asuras, quarrelled with each

other on account of the sovereignty of the three worlds. As regards ye

princes, ye are the children of the royal sage Bhangaswana. These others

are the children of an ascetic. The deities and the Asuras are children

of even one common sire, and yet the latter quarrelled with each other.

How much more, therefore, should you quarrel with each other? This

kingdom that is your paternal property is being enjoyed by these children

of an ascetic. With these words, Indra succeeded in causing a breach

between them, so that they were very soon engaged in battle and slew each

other. Hearing this, king Bhangaswana, who was living as an ascetic

woman, burnt with grief and poured forth her lamentations. The lord of

the celestials viz. Indra, assuming the guise of a Brahmana, came to that

spot where the ascetic lady was living and meeting her, said,--O thou

that art possessed of a beautiful face, with what grief dost thou burn so

that thou art pouring forth thy lamentations?--Beholding the Brahmana the

lady told him in a piteous voice,--Two hundred sons of mine O regenerate

one, have been slain by Time. I was formerly a king, O learned Brahmana

and in that state had a hundred sons. These were begotten by me after my

own form, O best of regenerate persons. On one occasion I went on a

hunting expedition. Stupefied, I wandered amidst a thick forest.

Beholding at last a lake, I plunged into it. Rising, O foremost of

Brahmanas, I found that I had become a woman. Returning to my capital I

installed my sons in the sovereignty of my dominions and then departed

for the forest. Transformed into a woman, I bore a hundred sons to my

husband who is a high souled ascetic. All of them were born in the

ascetic's retreat. I took them to the capital. My children, through the

influence of Time, quarrelled with each other, O twice-born one. Thus

afflicted by Destiny, I am indulging in grief. Indra addressed him in

these harsh words.--In former days, O lady, thou gayest me great pain,

for thou didst perform a sacrifice that is disliked by Indra. Indeed,

though I was present, thou didst not invoke me with honours. I am that

Indra, O thou of wicked understanding. It is I with whom thou hast

purposely sought hostilities. Beholding Indra, the royal sage fell at his

feet, touching them with his head, and said,--Be gratified with me, O

foremost of deities. The sacrifice of which thou speakest was performed

from desire of offspring (and not from any wish to hurt thee). It

behoveth thee therefore, to grant me thy pardon.--Indra, seeing the

transformed monarch prostrate himself thus unto him, became gratified

with him and desired to give him a boon. Which of your sons, O king, dost

thou wish, should revive, those that were brought forth by thee

transformed into a woman, or those that were begotten by thee in thy

condition as a person of the male sex? The ascetic lady, joining her

hands, answered Indra, saying, O Vasava, let those sons of mine come to

life that were borne by me as a woman. Filled with wonder at this reply,

Indra once more asked the lady, Why dost thou entertain less affection

for those children of thine that were begotten by thee in thy form of a

person of the male sex? Why is it that thou bearest greater affection for

those children that were borne by thee in thy transformed state? I wish

to hear the reason of this difference in respect of thy affection. It

behoveth thee to tell me everything.'

"The lady said, 'The affection that is entertained by a woman is much

greater than that which is entertained by a man. Hence, it is, O Sakra,

that I wish those children to come back to life that were borne by me as

a woman.'

"Bhishma continued, 'Thus addressed, Indra became highly pleased and said

unto her, O lady that art so truthful, let all thy children come back

into life. Do thou take another boon, O foremost of kings, in fact,

whatever boon thou likest. O thou of excellent vows, do thou take from me

whatever status thou choosest, that of woman or of man.'

"The lady said, 'I desire to remain a woman, O Sakra. In fact,--do not

wish to be restored to the status of manhood, O Vasava.--Hearing this

answer, Indra once more asked her, saying,--Why is it, O puissant one,

that abandoning the status of manhood thou wishest that of womanhood?

Questioned thus, that foremost of monarchs transformed into a woman

answered, 'In acts of congress, the pleasure that women enjoy is always

much greater than what is enjoyed by men. It is for this reason, O Sakra,

that I desire to continue a woman; O foremost of the deities, truly do I

say unto thee that I derive greater pleasure in my present status of

womanhood. I am quite content with this status of womanhood that I now

have. Do thou leave me now, O lord of heaven.--Hearing these words of

hers, the lord of the celestials answered,--So be it,--and bidding her

farewell, proceeded to heaven. Thus, O monarch, it is known that woman

derives much greater pleasure than man under the circumstances thou hast

asked.'"

SECTION XIII

"Yudhishthira said, 'What should a man do in order to pass pleasantly

through this and the other world. How, indeed, should one conduct

oneself? What practices should one adopt with this end in view?'

"Bhishma said, 'One should avoid the three acts that are done with the

body, the four that are done with speech, the three that are done with

the mind, and the ten paths of action. The three acts that are done with

the body and should be wholly avoided are the destruction of the lives of

other creatures, theft or appropriation of what belongs to other persons,

and the enjoyment of other people's wives. The four acts that are done

with speech, O king, and that should never be indulged in or even thought

of, are evil conversation, harsh words, publishing other people's faults,

and falsehood. Coveting the possessions of others, doing injury to

others, and disbelief in the ordinances of the Vedas, are the three acts

done with the mind which should always be avoided.[31] Hence, one should

never do any evil act in word, body, or mind. By doing good and evil

acts, one is sure to enjoy or endure the just consequences thereof.

Nothing can be more certain than this.'"

SECTION XIV

"Yudhishthira said, 'O son of the River Ganga, thou hast heard all the

names of Maheshwara, the Lord of the universe. Do thou tell us, O

grandsire, all the names that are applied, O puissant one, unto Him who

is called Isa and Sambhu. Do thou tell us all those names that are

applied unto Him who is called Vabhru or vast, Him that has the universe

for his form, Him that is the illustrious preceptor of all the deities

and the Asuras, that is called Swayambhu (self-creating) and that is the

cause of the origin and dissolution of the universe. Do thou tell us also

of the puissance of Mahadeva.'

"Bhishma said, 'I am quite incompetent to recite the virtues of Mahadeva

of highest intelligence. He pervades all things in the universe and yet

is not seen anywhere. He is the creator of universal self and the Pragna

(knowing) self and he is their master. All the deities, from Brahman to

the Pisachas, adore and worship him. He transcends both Prakriti and

Purusha. It is of Him that Rishis, conversant with Yoga and possessing a

knowledge of the tattwas, think and reflect. He is indestructible and

Supreme Brahman. He is both existent and non-existent. Agitating both

Prakriti and Purusha by means of His energy, He created therefrom the

universal lord of creatures, viz., Brahma. Who is there that is competent

to tell the virtues of that god of gods, that is endued with supreme

Intelligence? Man is subject to conception (in the mother's womb), birth,

decrepitude, and death. Being such, what man like me is competent to

understand Bhava? Only Narayana, O son, that bearer of the discus and the

mace, can comprehend Mahadeva. He is without deterioration. He is the

foremost of all beings in attributes. He is Vishnu, because of his

pervading the universe. He is irresistible. Endued with spiritual vision,

He is possessed of supreme Energy. He sees all things with the eye of

Yoga. It is in consequence of the devotion of the high-souled Krishna to

the illustrious Rudra whom he gratified. O Bharata, in the retreat of

Vadari, by penances, that he has succeeded in pervading the entire

universe. O king of kings, it is through Maheswara of celestial vision

that Vasudeva has obtained the attribute of universal agreeableness,--an

agreeableness that is much greater than what is possessed by all articles

included under the name of wealth.[32] For a full thousand years this

Madhava underwent the austerest penances and at last succeeded in

gratifying the illustrious and boon giving Siva, that Master of all the

mobile and the immobile universe. In every new Yuga has Krishna (by such

penances) gratified Mahadeva. In every Yuga has Mahadeva been gratified

with the great devotion of the high-souled Krishna. How great is the

puissance of the high-souled Mahadeva,--that original cause of the

universe,--has been seen with his own eyes by Hari who himself transcends

all deterioration, on the occasion of his penances in the retreat of

Vadari undergone for obtaining a son.[33] I do not, O Bharata, behold any

one that is superior to Mahadeva. To expound the names of that god of

gods fully and without creating the desire of hearing more only Krishna

is competent. This mighty-armed one of Yadu's race is alone competent to

tell the attributes of the illustrious Siva. Verily, O king, only he is

able to discourse on the puissance, in its entirety of the Supreme deity?'

"Vaisampayana continued, 'Having said these words, the illustrious

Bhishma, the grandsire of the Kurus, addressing Vasudeva, said the

following words, dealing with the subject of the greatness of Bhava, O

monarch.

"Bhishma said, 'Thou art the Master of all the deities and the Asuras.

Thou art illustrious. Thou art Vishnu in consequence of thy pervading the

whole universe. It behoveth thee to discourse on those subjects connected

with Siva of universal form about which Yudhishthira has asked me. In

days of yore, the Rishi Tandin, sprung from Brahma, recited in Brahma's

region and before Brahma himself the thousand names of Mahadeva. Do thou

recite those names before this conclave so that these Rishis endued with

wealth of asceticism, observant of high vows, possessed of

self-restraint, and numbering the Island-born Krishna among them, may

hear thee. Do thou discourse on the high blessedness of Him who is

immutable, who is always cheerful and happy, who is Hotri, who is the

universal Protector, who is Creator, of the universe, and who is called

Mundin and Kaparddin.'[34]

"Vasudeva said, 'The very deities with Indra, and the Grandsire Brahma

numbering among them, and the great Rishis also, are incompetent to

understand the course of Mahadeva's acts truly and in all their details.

Even He is the end which all righteous people attain. The very Adityas

who are endued with subtile sight, are unable to behold his abode. How

then can one that is merely a man succeed in comprehending Him?[35] I

shall, therefore, truly recite to you some of the attributes of that

illustrious slayer of Asuras, who is regarded as the Lord of all

sacrifices and vows.

"Vaisampayana continued, 'Having said these words, the illustrious

Vasudeva began his discourse on the attributes of the high-souled

Mahadeva endued with the highest intelligence, after having purified

himself by touching water."

"Vasudeva said, 'Hear, ye foremost of Brahmana's and thou Yudhishthira

also, O sire, and hear thou too, O Ganga's son, the names that are

applied unto Kaparddin. Hear ye, how in former days, I obtained a sight,

so difficult to obtain, (of that great god), for the sake of Samva.

Verily, in those days was the illustrious deity seen by me in consequence

of Yoga-abstraction.[36] After twelve years had expired from the time

when Pradyumna, the son of Rukmini, who is endued with great

intelligence, slew the Asura Samvara in days of yore, my spouse Jamvavati

addressed me. Indeed, beholding Pradyumna and Charudeshna and other sons

born of Rukmini, Jamvavati, desirous of a son, said these words unto me,

O Yudhishthira,--Grant me, O thou of unfading glory, a son endued with

heroism, the foremost of mighty men, possessed of the most agreeable

features, sinless in conduct, and like unto thyself. And O, let there be

no delay on thy part in granting this prayer of mine. There is nothing in

the three worlds that is unattainable by thee, O perpetuator of Yadu's

race, thou canst create other worlds if only thou wishest it. Observing a

vow for twelve years and purifying thyself, thou hadst adored the Lord of

all creatures (viz., Mahadeva) and then begot upon Rukmini the sons that

she has obtained from thee, viz., Charudeshna and Sucharu and Charuvesa

and Yasodhana and Charusravas and Charuyasas and Pradyumna and Sambhu. O

slayer of Madhu, do thou grant to me a son like unto those of great

powers whom thou hast begotten upon Rukmini?--Thus addressed by the

princess, I replied unto her of slender waist,--Let me have thy

permission (to leave thee for some time), O queen. I shall certainly obey

thy behest. She answered me, saying,--Go, and may success and prosperity

always attend thee. Let Brahma and Siva and Kasyapa, the Rivers, those

deities that preside over the mind, the soil, all deciduous herbs, those

Chhandas (Rhymes) that are regarded as bearers of the libations poured in

sacrifices, the Rishis, Earth, the Oceans, the sacrificial presents,

those syllables that are uttered for completing the cadences of Samans,

the Rikshas, the Pitris, the Planets, the spouses of the deities, the

celestial maidens, the celestial mothers, the great cycles, kine,

Chandramas, Savitri, Agni, Savitri, the knowledge of the Vedas, the

seasons, the year, small and big divisions of time, e.g., the Kshanas,

the Labas, the Muhurtas, the Nimeshas, and the Yugas in succession,

protect thee, O Yadava, and keep thee in happiness, wherever thou mayst

stay. Let no danger overtake thee on thy way, and let no heedlessness be

thine, O sinless one.--Thus blessed by her, I took her leave, bidding

farewell unto the daughter of the prince of apes. Repairing then into the

presence of that foremost of men, viz., my father, of my mother, of the

king, and of Ahuka, I informed them of what the daughter of the prince of

the Vidyadharas, in great affliction, had said unto me. Bidding them

farewell with a sorrowful heart, I then repaired to Gada and to Rama of

great might. These two cheerfully addressed me saying,--Let thy penances

increase without any obstruction.--Having obtained the permission of all

of them, I thought of Garuda. He immediately came to me and bore me to

Himavat (at my bidding). Arrived at Himavat, I dismissed him. There on

that foremost of mountains, I beheld many wonderful sights. I saw an

excellent, wonderful, and agreeable retreat for the practice of penances.

That delightful retreat was owned by the high-souled Upamanyu who was a

descendant of Vyaghrapada. That retreat is applauded and reverenced by

the deities and the Gandharvas, and seemed to be covered with Vedic

beauty. It was adorned with Dhavas and Kakubhas and Kadamvas and Cocas,

with Kuruvakas and Ketakas and Jamvus and Patalas, with banians and

Varunakas and Vatsanabhas and Vilwas, with Saralas and Kapitthas and

Piyalas and Salas and palmyras with Vadaris and Kundas and Punnagas and

Asokas and Amras and Kovidaras and Champakas and Panasas, and with

diverse other trees endued with fruits and flowers. And that retreat was

also decked with the straight stems of the Musa Supienta.[37] Truly, that

asylum was adorned with diverse other kinds of trees and with diverse

kinds of fruits forming the food of diverse kinds of birds. Heaps of

ashes (of sacrificial fires) were thrown in proper places all around,

which added to the beauty of the scene. It abounded with Rurus and apes

and tigers and lions and leopards, with deer of diverse species and

peacocks, and with cats and snakes. Indeed, large numbers of other

animals also were seen there, as also buffaloes and bears. Delicious

breezes constantly blew bearing the melodious strains of celestial

nymphs. The babblings of mountain rivulets and springs, the sweet notes

of winged choristers, the gruntings of elephants, the delicious stains of

Kinnaras, and the auspicious voice of ascetics singing the Samans, O

hero, and diverse other kinds of music, rendered that retreat extremely

charming. The very imagination cannot conceive another retreat as

delightful as the one I beheld. There were also large houses in that

asylum, intended for keeping the sacred fire, and covered all over with

flowering creepers. It was adorned with the river Ganga of clear and

sacred water. Indeed, the daughter of Jahnu always remained there. It was

decked also with many ascetics who were the foremost of all righteous

persons, who were endued with high souls, and who resembled fire itself

in energy.[38] Some of those ascetics subsisted upon air and some upon

water, some were devoted to Japa or the silent recitation of sacred

Mantras, and some were engaged in cleansing their souls by practising the

virtues of compassion while some amongst them were Yogins devoted to the

abstraction of Yoga-meditation. Some amongst them subsisted upon smoke

only, and some subsisted upon fire, and some upon milk. Thus was that

retreat adorned with many foremost of regenerate persons. And some there

were amongst them that had taken the vow of eating and drinking like

kine,--that is, by giving up the use of the hands at once. And some used

only two pieces of stone for husking their grain, and some used their

teeth only for that purpose. And some subsisted by drinking only the rays

of the moon, and some by drinking only froth. And some had betaken

themselves to vow of living like deer.[39] And some there were that lived

upon the fruits of the Ficus religiosa, and some that used to live upon

water. And some dressed themselves in rags and some in animal skins and

some in barks of trees. Indeed, I beheld diverse ascetics of the foremost

order observing these and other painful vows. I desired then to enter

that asylum. Verily, that asylum was honoured and adored by the deities

and all high-souled beings, by Siva and others, O Bharata, and by all

creatures of righteous acts. Thus addressed, it stood in all its beauty

on the breast of Himavat, like the lunar disc in the firmament. The

mongoose sported there with the snake, and the tiger with the deer, like

friends, forgetting their natural enmity, in consequence of the energy of

those ascetics of blazing penances and for their proximity to these

high-souled ones. In that foremost of asylums, which was delightful to

all creatures, inhabited by many foremost of Brahmanas fully conversant

with the Vedas and their branches, and by many high-souled Rishis

celebrated for the difficult vows they observed, I saw, as soon as I

entered, a puissant Rishi with matted locks on head and dressed in rags,

who seemed to blaze forth like fire with his penances and energy. Waited

upon by his disciples and possessed of tranquil soul, that foremost of

Brahmanas was young in aspect. His name was Upamanyu. Unto me who bowed

unto him with a nod of the head, he said,--Welcome art thou, O thou of

eyes like lotus petals. Today, by this visit of thine, we see that our

penances have borne fruit. Thou art worthy of our adoration, but thou

adorest us still. Thou art worthy of being seen, but thou desirest to see

me.--Joining my hands I addressed him the usual enquiries respecting the

well-being of the animals and birds that resided in his asylum, of the

progress of his righteousness, and of his disciples. The illustrious

Upamanyu then addressed me in words that were exceedingly sweet and

delightful,--Thou shalt, O Krishna, obtain without doubt a son like unto

thyself. Betaking thyself to severe penances, do thou gratify Isana, the

Lord of all creatures. That divine Master, O Adhokshaja, sporteth here

with his spouse by his side. O Janarddana, it was here that the deities

with all the Rishis, in days of yore, gratified that foremost of deities

by their penances and Brahmacharyya and truth and self-restraint, and

succeeded in obtaining the fruition of many high desires. That

illustrious god is verily the vast receptacle of all energies and

penances. Projecting into existence and withdrawing once more unto

himself all things fraught with good and evil, that inconceivable Deity

whom thou seekest, O destroyer of foes, lives here with his spouse. He

who took his birth as the Danava named Hiranyakashipu, whose strength was

so great that he could shake the very mountains of Meru, succeeded in

obtaining from Mahadeva the puissance belonging to all the deities and

enjoyed it for ten millions of years. He who was the foremost of all his

sons and who was celebrated by the name of Mandara, succeeded, through

the boon he had obtained from Mahadeva, in fighting Sakra for a million

of years. The terrible discus of Vishnu and the thunderbolt of Indra were

both unable to make the slightest impression, O Kesava, in days of yore,

upon the body of that great cause of universal affliction.[40] The discus

which thou bearest, O sinless one, was given unto thee by Mahadeva after

he had slain a Daitya that was proud of his strength and used to live

within the waters. That discus, blazing with energy and like unto fire,

was created by the great god having for his device the bull. Wonderful

and irresistible in energy it was given unto thee by that illustrious

god. In consequence of its blazing energy it was incapable of being gazed

at by any person save Siva the wielder of Pinaka. It was for this reason

that Bhava (Siva) bestowed upon it the name of Sudarsana. From that time

the name Sudarsana came to be current in all the worlds. Even the weapon,

O Kesava, failed to make the slightest impression on the body of

Hiranyakashipu's son Mandara, that appeared like an evil planet in the

three worlds. Hundreds of Chakras like thine and thunderbolts like that

of Sakra, could not inflict a scratch on the body of that evil planet

endued with great might, who had obtained a boon from Mahadeva. Afflicted

by the mighty Mandara, the deities fought hard against him and his

associates, all of whom had obtained boons from Mahadeva. Gratified with

another Danava named Vidyutprabha, Mahadeva granted to him the

sovereignty of the three worlds. That Danava remained the sovereign of

the three worlds for a hundred thousand years. And Mahadeva said unto

him,--Thou shalt become one of my attendants.--Indeed, the puissant Lord

further bestowed upon him the boon of a hundred millions of children. The

Master without birth, of all creatures further gave the Danava the region

known by the name of Kusadwipa for his kingdom. Another great Asura, of

the name of Satamukha, was created by Brahma. For a hundred years he

poured on' the sacrificial fire (as offerings unto Mahadeva) the flesh of

his own body. Gratified with such penances, Sankara said unto him,--What

can I do for thee?--Satamukha replied unto him, saying,--O thou that art

most wonderful, let me have the power of creating new creatures and

animals. Give also unto me, O foremost of all deities, eternal

power.--The puissant lord, thus addressed by him, said unto him,--So be

it.--The Self-born Brahma, concentrating his mind in Yoga,[41] in days of

yore, made a sacrifice for three hundred years, with the object of

obtaining children. Mahadeva granted him a thousand sons possessed of

qualifications commensurate with the merits of the sacrifice. Without

doubt, thou knowest, O Krishna, the lord of Yoga, him that is, who is

sung by the deities. The Rishi known by the name of Yajnavalkya is

exceedingly virtuous. By adoring Mahadeva he has acquired great fame. The

great ascetic who is Parasara's son, viz., Vyasa, of soul set on Yoga,

has obtained great celebrity by adoring Sankara. The Valikhilyas were on

a former occasion disregarded by Maghavat. Filled with wrath at this,

they gratified the illustrious Rudra. That lord of the universe, that

foremost one of all the deities, thus gratified by the Valikhilyas, said

unto them,--Ye shall succeed by your penances in creating a bird that

will rob Indra of the Amrita. Through the wrath of Mahadeva on a former

occasion, all the waters disappeared. The deities gratified him by

performing a sacrifice called Saptakapala, and caused, through his grace,

other waters to flow into the worlds. Verily, when the three-eyed deity

became gratified, water once more appeared in the world. The wife of

Atri, who was conversant with the Vedas, abandoned her husband in a huff

and said,--I shall no longer live in subjection to that ascetic.--Having

said these words, she sought the protection of Mahadeva. Through fear of

her lord, Atri, passed three hundred years, abstaining from all food. And

all this time she slept on wooden clubs for the purpose of gratifying

Bhava. The great deity then appeared unto her and then smilingly

addressed her, saying--Thou shalt obtain a son. And thou shalt get that

son without the need of a husband, simply through the grace of Rudra.

Without doubt that son, born in the race of his father, shall become

celebrated for his worth, and assume a name after thee. The illustrious

Vikarna also, O slayer of Madhu, full of devotion to Mahadeva, gratified

him with severe penances and obtained high and happy success. Sakalya,

too, of restrained soul, adored Bhava in a mental sacrifice that he

performed for nine hundred years, O Kesava. Gratified with him the

illustrious deity said unto him,--Thou shalt become a great author. O

son, inexhaustible shall thy fame be in the three worlds. Thy race also

shall never come to an end and shall be adorned by many great Rishis that

shall take birth in it. Thy son will become the foremost of Brahmanas and

will make the Sutras of thy work. There was a celebrated Rishi of the

name of Savarni in the Krita age. Here, in this asylum, he underwent

severe penances for six thousand years. The illustrious Rudra said,--I am

gratified with thee, O sinless one! Without being subject to decrepitude

or death, thou shalt become an author celebrated through all the

worlds!--In days of yore, Sakra, also, in Baranasi, filled with devotion,

O Janarddana, adored Mahadeva who has empty space alone for his garments

and who is smeared with ashes as an agreeable unguent. Having adored

Mahadeva thus, he obtained the sovereignty of the celestials. Narada

also, in days of yore, adored the great Bhava with devotion of heart.

Gratified with him, Mahadeva, that preceptor of the celestial preceptor,

said these words.--No one shall be thy equal in energy and penances. Thou

shalt always attend upon me with thy songs and instrumental music. Hear

also, O Madhava, how in former times I succeeded in obtaining a sight of

that god of gods, that Master of all creatures, O Lord. Hear also in

detail for what object, O thou of great puissance. I invoked with

restrained senses and mind that illustrious deity endued with supreme

energy. I shall, O sinless one, tell thee with full details all that I

succeeded in obtaining from that god of gods, viz., Maheswara. In ancient

times, viz., Krita age, O son, there was a Rishi of great fame, named

Vyaghrapada. He was celebrated for his knowledge and mastery over the

Vedas and their branches. I was born as the son of that Rishi and Dhaumya

took birth as my younger brother. On a certain occasion, Madhava,

accompanied by Dhaumya, I came upon the asylum of certain Rishis of

cleansed souls. There I beheld a cow that was being milked. I saw the

milk and it appeared to me to resemble Amrita itself in taste. I then

came home, and impelled by childishness, I addressed my mother and

said,--Give me some food prepared with milk.--There was no milk in the

house, and accordingly my mother was much grieved at my asking for it. My

mother took a piece of (rice) cake and boiled it in water, Madhava. The

water became whitened and my mother placed it before us saying that it

was milk and bade us drink it. I had before that drunk milk on one

occasion, for my father had, at the time of a sacrifice, taken me to the

residence of some of our great kinsmen. A celestial cow, who delights the

deities, was being milked on that occasion. Drinking her milk that

resembled Amrita in taste, I knew what the virtues are of milk. I

therefore, at once understood the origin of the substance that my mother

offered me, telling me that it was milk. Verily, the taste of that cake,

O son, did not afford me any pleasure whatever. Impelled by childishness

I then addressed mother, saying,--This O mother, that thou hast given me

is not any preparation of milk.--Filled with grief and sorrow at this,

and embracing me from parental affection and smelling my head, O Madhava,

she said unto me,--Whence, O child, can ascetics of cleansed souls obtain

food prepared with milk? Such men always reside in the forest and subsist

upon bulbs and roots and fruits. Whence shall we who live by the banks of

rivers that are the resort of the Valikhilyas, we who have mountains and

forest, for our home,--whence, indeed, O child, shall we obtain milk? We,

dear child, live (sometimes) on air and sometimes on water. We dwell in

asylums in the midst of forests and woods. We habitually abstain from all

kinds of food that are taken by persons living in villages and towns. We

are accustomed to only such food as is supplied by the produce of the

wilderness. There cannot be any milk, O child, in the wilderness where

there are no offspring of Surabhi.[42] Dwelling on the banks of rivers or

in caves or on mountain-breasts, or in tirthas and other places of the

kind, we pass our time in the practice of penances and the recitation of

sacred Mantras, Siva being our highest refuge. Without gratifying the

boon-giving Sthanu of unfading glory,--him, that is, who has three

eyes,--whence, O child, can one obtain food prepared with milk and good

robes and other objects of enjoyment in the world? Do thou devote

thyself, O dear son, to Sankara with thy whole soul. Through his grace, O

child, thou art sure to obtain all such objects as administer to the

indulgence of all thy wishes,--Hearing these words of my mother, O slayer

of foes, that day, I joined my hands in reverence and bowing unto her,

said,--O mother, who this Mahadeva? In what manner can one gratify him?

Where does that god reside? How may he be seen? With what does he become

pleased? What also is the form of Sarva? How may one succeed in obtaining

a knowledge of him? If gratified, will he, O mother, show himself unto

me?--After I had said these words, O Krishna, to my mother, she, filled

with parental affection, smelt my head, O Govinda, her eyes covered with

tears the while. Gently patting my body, O slayer of Madhu, my mother,

adopting a tone of great humility, addressed me in the following words, O

best of the deities.'

"My mother said, 'Mahadeva is exceedingly difficult to be known by

persons of uncleansed souls. These men are incapable of bearing him in

their hearts of comprehending him at all. They can retain him in their

minds. They cannot seize him, nor can they obtain a sight of him. Men of

wisdom aver that his forms are many. Many, again, are the places in which

he resides. Many are the forms of his Grace. Who is there that can

understand in their details the acts, which are all excellent, of Isa, or

of all the forms that he has assumed in days of yore? Who can relate how

Sarva sports and how he becomes gratified? Maheswara of universal form

resides in the hearts of all creatures. While Munis discoursed on the

auspicious and excellent acts of Isana, I have heard from them how,

impelled by compassion towards his worshippers, he grants them a sight of

his person. For the purpose of showing a favour unto the Brahmanas, the

denizens of heaven have recited for their information the diverse forms

that were assumed by Mahadeva in days of yore. Thou hast asked me about

these. I shall recite them to thee, O son.'

"My mother continued, 'Bhava assumes the forms of Brahma and Vishnu and

the chief of the celestials of the Rudras, the Adityas, and the Aswins;

and of those deities that are called Viswadevas. He assumes the forms

also of men and women, of Pretas and Pisachas, of Kiratas and Savaras,

and of all aquatic animals. That illustrious deity assumes the forms of

also those Savaras that dwell in the woods and forests. He assumes the

forms of tortoises and fishes and conches. He it is that assumes the

forms of those coral sprouts that are used as ornaments by men. He

assumes also the forms of Yakshas, Rakshasas and Snakes, of Daityas and

Danavas. Indeed, the illustrious god assumes the forms of all creatures

too that live in holes. He assumes the forms of tigers and lions and

deer, of wolves and bears and birds, of owls and of jackals as well. He

it is that assumes the forms of swans and crows and peacocks, of

chameleons and lizards and storks. He it is that assumes the forms of

cranes and vultures and Chakravakas. Verily, he it is that assumes the

forms of Chasas and of mountains also. O son, it is Mahadeva that assumes

the forms of kine and elephants and horses and camels and asses. He

assumes also the forms of goats and leopards and diverse other varieties

of animals. It is Bhava who assumes the forms of diverse kinds of birds

of beautiful plumage. It is Mahadeva who bears the forms of persons with

sticks and those with umbrellas and those with calabashes among

Brahmanas.[43] He sometimes becomes six-faced and sometimes becomes

multifaced. He sometimes assumes forms having three eyes and forms having

many heads. And he sometimes assumes forms having many millions of legs

and forms having innumerable stomachs and faces and forms endued with

innumerable arms and innumerable sides. He sometimes appears surrounded

by innumerable spirits and ghosts. He it is that assumes the forms of

Rishis and Gandharvas, and of Siddhas and Charanas. He sometimes assumes

a form that is rendered white with the ashes he smears on it and is

adorned with a half-moon on the forehead. Adored with diverse hymns

uttered with diverse kinds of voice and worshipped with diverse Mantras

fraught with encomiums, he, that is sometimes called Sarva, is the

Destroyer of all creatures in the universe, and it is upon him, again,

that all creatures rest as on their common foundation. Mahadeva is the

soul of all creatures. He pervades all things. He is the speaker of all

discourses (on duties and rituals). He resides everywhere and should be

known as dwelling in the hearts of all creatures in the universe. He

knows the desire cherished by every one of his worshippers. He becomes

acquainted with the object in which one pays him adorations. Do thou

then, if it pleases thee, seek the protection of the chief of the

deities. He sometimes rejoices, and sometimes yields to wrath, and

sometimes utters the syllable Hum with a very loud noise. He sometimes

arms himself with the discus, sometimes with the trident, sometimes with

the mace, sometimes with the heavy mullets, sometimes with the scimitar,

and sometimes with the battle axe. He it is that assumes the form of

Sesha who sustains the world on his head. He has snakes for his belt, and

his ears are adorned with ear-rings made of snakes. Snakes form also the

sacred thread he wears. An elephant skin forms his upper garment.[44] He

sometimes laughs and sometimes sings and sometimes dances most

beautifully. Surrounded by innumerable spirits and ghosts, he sometimes

plays on musical instruments. Diverse, again are the instruments upon

which he plays, and sweet the sounds they yield. He sometimes wanders

(over crematoria), sometimes yawns, sometimes cries, and sometimes causes

others to cry. He sometimes assumes the guise of one that is mad, and

sometimes of one that is intoxicated, and he sometimes utters words that

are exceedingly sweet. Endued with appalling fierceness, he sometimes

laughs loudly, frightening all creatures with his eyes. He sometimes

sleeps and sometimes remains awake and sometimes yawns as he pleases. He

sometimes recites sacred Mantras and sometimes becomes the deity of those

Mantras which are recited. He sometimes performs penances and sometimes

becomes the deity for whose adoration those penances are undergone. He

sometimes makes gifts and sometimes receives those gifts; sometimes

disposes himself in Yoga and sometimes becomes the object of the Yoga

contemplation of others. He may be seen on the sacrificial platform or in

the sacrificial stake; in the midst of the cow-pen or in the fire. He may

not again be seen there. He may be seen as a boy or as an old man. He

sports with the daughters and the spouses of the Rishis. His hair is long

and stands erect. He is perfectly naked, for he has the horizon for his

garments. He is endued with terrible eyes. He is fair, he is darkish, he

is dark, he is pale, he is of the colour of smoke, and he is red. He is

possessed of eyes that are large and terrible. He has empty space for his

covering and he it is that covers all things. Who is there that can truly

understand the limits of Mahadeva who is formless, who is one and

indivisible, who conjures of illusions, who is of the cause of all

actions and destructive operations in the universe, who assumes the form

of Hiranyagarbha, and who is without beginning and without end, and who

is without birth.[45] He lives in the heart (of every creature). He is

the prana, he is the mind, and he is Jiva (that is invested in the

material case). He is the soul of Yoga, and it is that is called Yoga. He

is the Yoga-contemplation into which Yogins enter.[46] He is the Supreme

Soul. Indeed Maheswara, the purity in essence, is capable of being

comprehended not by the senses but through only the Soul seizing his

existence. He plays on diverse musical instruments. He is a vocalist. He

has a hundred thousand eyes, he has one mouth, he has two mouths, he has

three mouths, and he has many mouths. Devoting thyself to him, setting

thy heart upon him, depending upon him, and accepting him as thy one

refuse, do thou, O son, adore Mahadeva and then mayst thou obtain the

fruition of all thy wishes. Hearing those words of my mother, O slayer of

foes, from that day my devotion was directed to Mahadeva, having nothing

else for its object. I then applied myself to the practice of the

austerest penances for gratifying Sankara. For one thousand years I stood

on my left toe. After that I passed one thousand years, subsisting only

upon fruits. The next one thousand years I passed, subsisting upon the

fallen leaves of trees. The next thousand years I passed, subsisting upon

water only. After that I passed seven hundred years, subsisting on air

alone. In this way, I adored Mahadeva for a full thousand years of the

celestials. After this, the puissant Mahadeva, the Master of all the

universe, became gratified with me. Desirous of ascertaining whether I

was solely devoted to him and him alone, he appeared before me in the

form of Sakra surrounded by all the deities. As the celebrated Sakra, he

had a thousand eyes on his person and was armed with the thunderbolt. And

he rode on an elephant whose complexion was of the purest white, with

eyes red, ears folded, the temporal juice trickling down his cheeks, with

trunk contracted, terrible to look at, and endued with four tusks.

Indeed, riding on such an elephant, the illustrious chief of the deities

seemed to blaze forth with his energy. With a beautiful crown on his head

and adorned with garlands round his neck and bracelets round his arms, he

approached the spot where I was. A white umbrella was held over his head.

And he was waited upon by many Apsaras, and many Gandharvas sang his

praise. Addressing me, he said,--O foremost of regenerate persons, I have

been gratified with thee. Beg of me whatever boon thou desirest,--Hearing

these words of Sakra I did not become glad. Verily, O Krishna, I answered

the chief of the celestials in these words.--I do not desire any boon at

thy hands, or from the hands of any other deity. O amiable deity, I tell

thee truly, that it is Mahadeva only from whom I have boons to ask. True,

true it is, O Sakra, true are these words that I say unto thee. No other

words are at all agreeable to me save those which relate to Maheswara. At

the command of Pashupati, that Lord of all creatures, I am ready to

become a worm or a tree with many branches. If not obtained through the

grace represented by Mahadeva's boons, the very sovereignty of the three

worlds would not be acceptable to me. Let me be born among the very

Chandalas but let me still be devoted to the feet of Hara. Without,

again, being devoted to that Lord of all creatures, I would not like to

have birth in the palace of Indra himself. If a person be wanting in

devotion to that Lord of the universe,--that Master of the deities and

the Asuras,--his misery will not end even if from want of food he has to

subsist upon only air and water.[47] What is the need of other discourses

that are even fraught with other kinds of morality and righteousness,

unto those persons who do not like to live even a moment without thinking

of feet of Mahadeva? When the unrighteous or sinful Kali Yuga comes, one

should never pass a moment without devoting his heart upon Mahadeva. One

that has drunk the Amrita constituted by the devotion to Hara, one

becomes freed from the fear of the world. One that has not obtained the

grace of Mahadeva can never succeed to devote oneself to Mahadeva for a

single day or for half a day or for a Muhurta or for a Kshana or for a

Lava (very small unit of time). At the command of Mahadeva I shall

cheerfully become a worm or an insect, but I have no relish for even the

sovereignty of the three worlds, if bestowed by thee, O Sakra. At the

word of Hara I would become even a dog. In fact, that would accord with

my highest wish. If not given by Maheswara, I would not have the

sovereignty of the very deities. I do not wish to have this dominion of

the Heavens. I do not wish to have the sovereignty of the celestials. I

do not wish to have the region of Brahma. Indeed, I do not wish to have

that cessation of individual existence which is called Emancipation and

which involves a complete identification with Brahma. But I want to

become the slave of Hara. As long as that Lord of all creatures, the

illustrious Mahesa, with crown on his head and body possessed of the pure

white complexion of the lunar disc, does not become gratified with me, so

long shall I cheerfully bear all those afflictions, due to a hundred

repetitions of decrepitude, death and birth, that befall to the lot of

embodied beings. What person in the universe can obtain tranquillity,

without gratifying Rudra that is freed from decripitude and death, that

is endued with the effulgence of the Sun, the Moon, or the fire, that is

the root or original cause of everything real and unreal in the three

worlds, and that exists as one and indivisible entity? If in consequence

of my faults, rebirths be mine, I shall, in those new births, devote

myself solely to Bhava.'"

"Indra said, 'What reason canst thou assign for the existence of a

Supreme Being or for His being the cause of all causes?'"

"Upamanyu said, 'I solicit boons from that great Deity named Siva whom

utterers of Brahma has described as existent and non-existent, manifest

and unmanifest, eternal or immutable, one and many. I solicit boons from

Him who is without beginning and middle and end, who is Knowledge and

Puissance, who is inconceivable and who is the Supreme Soul. I solicit

boons from Him whence comes all Puissance, who has not been produced by

any one, who is immutable, and who, though himself unsprung from any

seed, is the seed of all things in the universe. I solicit boons from Him

who is blazing Effulgence, (beyond Darkness) who is the essence of all

penances, who transcends all faculties of which we are possessed and

which we may devote for the purpose of comprehending him, and by knowing

whom every one becomes freed from grief or sorrow. I worship him, O

Purandara, who is conversant with the creation of all elements and the

thought of all living creatures, and who is the original cause of the

existence or creation of all creatures, who is omnipresent, and who has

the puissance to give everything.[48] I solicit boons from Him who cannot

be comprehended by argument, who represents the object of the Sankhya and

the Yoga systems of philosophy, and who transcends all things, and whom

all persons conversant with the topics of enquiry worship and adore.[49]

I solicit boons from Him, O Maghavat, who is the soul of Maghavat

himself, who is said to be the God of the gods, and who is the Master of

all creatures. I solicit boons from Him who it is that first created

Brahma, that creator of all the worlds, having filled Space (with His

energy) and evoked into existence the primeval egg.[50] Who else than

that Supreme Lord could be creator of Fire, Water, Wind, Earth, Space,

Mind, and that which is called Mahat? Tell me, O Sakra, who else than

Siva could create Mind, Understanding, Consciousness or Ego, the

Tanmatras, and the senses? Who is there higher than Siva?[51] The wise

say that the Grandsire Brahma is the creator of this universe. Brahma,

however, acquired his high puissance and prosperity by adoring and

gratifying Mahadeva, that God of gods. That high puissance (consisting of

all the three attributes of creation, protection, and destruction), which

dwells in that illustrious Being who is endowed with the quality of being

one, who created Brahma, Vishnu, and Rudra, was derived from Mahadeva.

Tell me who is there that is superior to the Supreme Lord?[52] Who else

than that God of gods is competent to unite the sons of Diti with

lordship and puissance, judging by the sovereignty and the power of

oppressing conferred upon the foremost of the Daityas and Danavas?[53]

The different points of the horizon, Time, the Sun, all fiery entities,

planets, wind, water, and the stars and constellations,--these, know

thou, are from Mahadeva. Tell us who is higher than the Supreme Lord? Who

else is there, except Mahadeva, in the matter of the creation of

Sacrifice and the destruction of Tripura? Who else except Mahadeva, the

grinder of the foes, has offered lordship to the principal?[54] What

need, O Purandara, of many well-sounding statements fraught with spacious

sophisms, when I behold thee of a thousand eyes, O best of the

deities,--thee that art worshipped by Siddhas and Gandharvas and the

deities and the Rishis? O best of the Kusikas, all this is due to the

grace of that God of gods viz., Mahadeva. Know, O Kesava, that this all,

consisting of animate and inanimate existences with heaven and other

unseen entities, which occur in this world, and which has the

all-pervading Lord for their soul, has flowed from Maheswara and has been

created (by him) for enjoyment by Jiva.[55] In the worlds that are known

by the names of Bhu, Bhuva, Swah, and Maha, in the midst of the mountains

of Lokaloka, in the islands, in the mountains of Meru, in all things that

yield happiness, and in the hearts of all creatures, O illustrious

Maghavat, resides Mahadeva, as persons conversant with all the topics of

enquiry say. If, O Sakra, the Devas (deities) and the Asuras could see

any other puissant form than Bhava's, would not both of them, especially

the former, when opposed and afflicted by the latter, have sought the

protection of that form? In all hostile encounters of the deities, the

Yakshas, the Uragas and the Rakshasas, that terminating in mutual

destruction, it is Bhava that gives unto those that meet with

destruction, puissance commensurate with their respective locations as

dependent upon their acts. Tell me, who else than Maheswara is there for

bestowing boons upon, and once more chastising the Andhaka and Sukra and

Dundubhi and Maharshi and many foremost of Yakshas, Indra and Vala and

Rakshasas and the Nivatakavachas? Was not the vital seed of Mahadeva,

that Master of both the deities and the Asuras, poured as a libation upon

the fire? From that seed sprung a mountain of gold. Who else is there

whose seed can be said to be possessed of such virtue.[56] Who else in

this world is praised as having the horizon only for his garments? Who

else can be said to be a Brahmacharin with his vital seed drawn up? Who

else is there that has half his body occupied by his dear spouse?[57] Who

else is there that has been able to subjugate Kama, the god of desire?

Tell me, O Indra, what other Being possesses that high region of supreme

felicity that is applauded by all the deities? Who else has the

crematorium as his sporting ground? Who else is there that is so praised

for his dancing? Whose puissance and worship remain immutable? Who else

is there that sports with spirits and ghosts? Tell me, O deity, who else

has associate that are possessed of strength like his own and that are,

therefore, proud of that strength or puissance?[58] Who else is there

whose status is applauded as unchangeable and worshipped with reverence

by the three worlds? Who else is there that pours rain, gives heat, and

blazes forth in Energy? From whom else do we derive our wealth of herbs?

Who else upholds all kinds of wealth? Who else sports as much as he

pleases in the three worlds of mobile and immobile things? O Indra, know

Maheswara to be the original cause (of everything). He is adored by

Yogins, by Rishis, by the Gandharvas, and by the Siddhas, with the aid of

knowledge, (of ascetic) success, and of the rites laid down in the

scriptural ordinances.[59] He is adored by both the deities and the

Asuras with the aid of sacrifices by acts and the affliction of the

ritual laid down in the scriptures. The fruits of action can never touch

him for he transcends them all. Being such, I call him the original cause

of everything.[60] He is both gross and subtile. He is without compare.

He cannot be conceived by the senses. He is endued with attributes and he

is divested of them. He is the lord of attributes, for they are under his

control. Even such is the place that is Maheswara's. He is the cause of

the maintenance and the creation (of the universe). He is the cause of

the universe and the cause also of its destruction. He is the Past, the

Present, and the Future. He is the parent of all things. Verily, He is

the cause of every thing. He is that which is mutable, He is the

unmanifest, He is Knowledge; He is ignorance; He is every act, He is

every omission; He is righteousness; and He is unrighteousness. Him, O

Sakra, do I call the cause of every thing. Behold, O Indra, in the image

of Mahadeva the indications of both the sexes. That god of gods, viz.,

Rudra, that cause of both creation and destruction, displays in his form

the indications of both the sexes as the one cause of the creation of the

universe. My mother formerly told me that he is the cause of the universe

and the one cause of everything. There is no one that is higher than Isa,

O Sakra. If it pleases thee, do thou throw thyself on his kindness and

protection. Thou hast visible evidence, O chief of the celestials, of the

fact that the universe has sprung from the union of the sexes (as

represented by Mahadeva). The universe, thou knowest, is the sum of what

is vested with attributes and what else is divested of attributes and has

for its immediate cause the seeds of Brahma and others. Brahma and Indra

and Hutasana and Vishnu and all the other deities, along with the Daityas

and the Asuras, crowned with the fruition of a thousand desires, always

say that there is none that is higher than Mahadeva.[61] Impelled by

desire, I solicit, with restrained mind, that god known to all the mobile

and immobile universe,--him, that is, who has been spoken of as the best

and highest of all the gods, and who is auspiciousness itself, for

obtaining without delay that highest of all acquisitions, viz.,

Emancipation. What necessity is there of other reasons (for establishing)

what I believe? The supreme Mahadeva is the cause of all causes. We have

never heard that the deities have, at any time, adored the sign of any

other god than Mahadeva. If Maheswara be not accepted, tell me, if thou

hast ever heard of it, who else is there whose sign has been worshipped

or is being worshipped by all the deities? He whose sign is always

worshipped by Brahma, by Vishnu, by thee, O Indra, with all the other

deities, is verily the foremost of all adorable deities. Brahma has for

his sign the lotus, Vishnu has for his the discus, Indra has for his sign

the thunder-bolt. But the creatures of the world do not bear any of the

signs that distinguish these deities. On the other hand, all creatures

bear the signs that mark Mahadeva and his spouse. Hence, all creatures

must be regarded as belonging to Maheswara. All creatures of the feminine

sex, have sprung from Ulna's nature as their cause, and hence it is they

bear the mark of femininity that distinguishes Uma; while all creatures

that are masculine, having sprung from Siva, bear the masculine mark that

distinguishes Siva. That person who says that there is, in the three

worlds with their mobile and immobile creatures, any other cause than the

Supreme Lord, and that which is not marked with the mark of either

Mahadeva or his spouse should be regarded as very wretched and should not

be counted among the creatures of the universe. Every being with the mark

of the masculine sex should be known to be of Isana, while every being

with the mark of the feminine sex should be known to be of Uma. This

universe of mobile and immobile creatures is provided by two kinds of

forms (viz., male and female). It is from Mahadeva that I wish to obtain

boons. Failing in this, O Kausika, I would rather prefer dissolution

itself. Go or remain, O Sakra, as thou, O slayer of Vala, desirest. I

wish to have boons or curses from Mahadeva. No other deity shall I ever

acknowledge, nor would I have from any other deity the fruition of all my

wishes.--Having said these words unto the chief of the celestials, I

became overwhelmed with grief at the thought of Mahadeva not having been

gratified with me not withstanding my severe austerities. Within the

twinkling of an eye, however, I saw the celestial elephant I had beheld

before me transformed into a bull as white as a swan, or the Jasminum

pubescens, or a stalk of the lotus or silver, or the ocean of milk. Of

huge body, the hair of its tail was black and the hue of its eyes was

tawny like that of honey. Its horns were hard as adamant and had the

colour of gold. With their very sharp ends, whose hue was a mild red, the

bull seemed to tear the Earth. The animal was adorned all over with

ornaments made of the purest gold. Its face and hoofs and nose and ears

were exceedingly beautiful and its waist too exceedingly well-formed. Its

flanks were possessed of great beauty and its neck was very thick. Its

whole form was exceedingly agreeable and beautiful to look at. Its hump

shone with great beauty and seemed to occupy the whole of its

shoulder-joint. And it looked like the summit of a mountain of snow or

like a cliff of white clouds in the sky. Upon the back of that animal I

beheld seated the illustrious Mahadeva with his spouse Uma. Verily,

Mahadeva shone like the lord of stars while he is at his full. The fire

born of his energy resembled in effulgence the lightening that flashes

amid clouds. Verily, it seemed as if a thousand suns rose there, filling

every side with a dazzling splendour. The energy of the Supreme Lord

looked like the Samvartaka fire which destroys all creatures at the end

of the Yuga. Overspread with that energy, the horizon became such that I

could see nothing on any side. Filled with anxiety I once more thought

what it could mean. That energy, however, did not pervade every side for

any length of time, for soon, through the illusion of that god of gods,

the horizon became clear. I then behold the illustrious Sthanu or

Maheswara seated on the back of his bull, of blessed and agreeable

appearance and looking like a smokeless fire. And the great god was

accompanied by Parvati of faultless features. Indeed, I beheld the

blue-throated and high-souled Sthanu, unattached to everything, that

receptacle of all kinds of force, endued with eight and ten arms and

adorned with all kinds of ornaments. Clad in white vestments, he wore

white garlands, and had white unguents smeared upon his limbs. The colour

of his banner, irresistible in the universe, was white. The sacred thread

round his person was also white. He was surrounded with associates, all

possessed with prowess equal to his own, who were singing or dancing or

playing on diverse kinds of musical instruments. A crescent moon, of pale

hue, formed his crown, and placed on his forehead it looked like the moon

that rises in the autumnal firmament. He seemed to dazzle with splendour,

in consequence of his three eyes that looked like three suns. The garland

of the purest white, that was on his body, shone like a wreath of

lotuses, of the purest white, adorned with jewels and gems. I also

beheld, O Govinda, the weapons in their embodied forms and fraught with

every kind of energy, that belong to Bhava of immeasurable prowess. The

high-souled deity held a bow whose hues resembled those of the rainbow.

That bow is celebrated under the name of the Pinaka and is in reality a

mighty snake. Indeed, that snake of seven heads and vast body, of sharp

fangs and virulent poison, of large neck and the masculine sex, was

twined round with the cord that served as its bowstring. And there was a

shaft whose splendour looked like that of the sun or of the fire that

appears at the end of the Yuga. Verily, that shaft was the excellent

Pasupata that mighty and terrible weapon, which is without a second,

indescribable for its power, and capable of striking every creature with

fear. Of vast proportions, it seemed to constantly vomit sparks of fire.

Possessed of one foot, of large teeth, and a thousand heads and thousand

Stomachs, it has a thousand arms, a thousand tongues, and a thousand

eyes. Indeed, it seemed to continually vomit fire. O thou of mighty arms,

that weapon is superior to the Brahma, the Narayana, the Aindra, the

Agneya, and the Varuna weapons. Verily, it is capable of neutralising

every other weapon in the universe. It was with that weapon that the

illustrious Mahadeva had in days of yore, burnt and consumed in a moment

the triple city of the Asuras. With the greatest ease, O Govinda,

Mahadeva, using that single arrow, achieved that feat. That weapon, shot

by Mahadeva's arms, can, without doubt consume in half the time taken up

by a twinkling of the eyes the entire universe with all its mobile and

immobile creatures. In the universe there is no being including even

Brahma and Vishnu and the deities, that are incapable of being slain by

that weapon. O sire, I saw that excellent, wonderful and incomparable

weapon in the hand of Mahadeva. There is another mysterious and very

powerful weapon which is equal or perhaps, superior to the Pasupata

weapon. I beheld that also. It is celebrated in all the worlds as the Sum

of the Sula-armed Mahadeva. Hurled by the illustrious deity, that weapon

is competent to rive the entire Earth or dry up the waters of the ocean

or annihilate the entire universe. In days of yore, Yuvanaswa's son, king

Mandhatri, that conqueror of the three worlds, possessed of imperial sway

and endued with abundant energy, was, with all his troops, destroyed by

means of that weapon. Endued with great might and great energy and

resembling Sakra himself in prowess, the king, O Govinda, was slain by

the Rakshasa Lavana with the aid of this Sula which he had got from Siva.

The Sula has a very keen point. Exceedingly terrible, it is capable of

causing everybody's hair stand on its end. I saw it in the hand of

Mahadeva, as if roaring with rage, having contracted its forehead into

three wrinkles. It resembled, O Krishna, a smokeless fire or the sun that

rises at the end of the Yuga. The handle of that Sula, was made of a

mighty snake. It is really indescribable. It looked like the universal

Destroyer himself armed with his noose. I saw this weapon, O Govinda, in

the hand of Mahadeva. I beheld also another weapon, viz., that

sharp-edged battle-axe which, in days of yore, was given unto Rama by the

gratified Mahadeva for enabling him to exterminate the Kshatriyas. It was

with this weapon that Rama (of Bhrigu's race) slew in dreadful battle the

great Karttaviryya who was the ruler of all the world. It was with that

weapon that Jamadagni's son, O Govinda, was able to exterminate the

Kshatriyas for one and twenty times. Of blazing edge and exceedingly

terrible, that axe was hanging on the shoulder, adorned with a snake, of

Mahadeva. Indeed, it shone on Mahadeva's person like the flame of a

blazing fire. I beheld innumerable other celestial weapons with Mahadeva

of great intelligence. I have, however named only a few, O sinless one,

in consequence of their principal character. On the left side of the

great god stood the Grandsire Brahma seated on an excellent car unto

which were attached swans endued with the speed of the mind. On the same

side could be seen Narayana also, seated on the son of Vinata, and

bearing the conch, the discus, and the mace. Close to the goddess Uma was

Skanda seated on his peacock, bearing his fatal dart and bells, and

looking like another Agni. In the front of Mahadeva I beheld Nandi

standing armed with his Sula and looking like a second Sankara (for

prowess and energy). The Munis headed by the Self-born Manu and Rishis

having Bhrigu for their first, and the deities with Sakra at their head,

all came there. All the tribes of spirits and ghosts, and the celestial

Mothers, stood surrounding Mahadeva and saluting him with reverence. The

deities were engaged in singing the praises of Mahadeva by uttering

diverse hymns. The Grandsire Brahma uttering a Rathantara, praised

Mahadeva. Narayana also, uttering the Jyestha Saman, sang the praises of

Bhava. Sakra also did the same with the aid of those foremost of Vedic

Mantras, viz., the Sata-Rudriam. Verily, Brahma and Narayana and

Sakra,--those three high-souled deities,--shone there like three

sacrificial fires. In their midst shone the illustrious God like the sun

in the midst of his corona, emerged from autumnal clouds. I beheld

myriads of suns and moons, also in the sky, O Kesava. I then praised the

illustrious Lord of everything, the supreme Master of the universe.

"Upamanyu continued, 'I said, Salutations to thee, O illustrious one, O

thou that constitutest the refuge of all things, O thou that art called

Mahadeva! Salutations to thee that assumest the form of Sakra, that art

Sakra, and that disguisest thyself in the form and vestments of Sakra.

Salutations to thee that art armed with the thunder, to thee that art

tawny, and thee that art always armed with the Pinaka. Salutations to

thee that always bearest the conch and the Sula. Salutations to thee that

art clad in black, to thee that art of dark and curly hair, to thee that

hast a dark deer-skin for thy upper garment, to thee that presidest over

the eighth lunation of the dark fortnight. Salutations to thee that art

of white complexion, to thee that art called white, to thee that art clad

in white robes, to thee that hast limbs smeared with white ashes, to thee

that art ever engaged in white deeds. Salutations to thee that art red of

colour, to thee that art clad in red vestments, to thee that ownest a red

banner with red flags, to thee that wearest red garlands and usest red

unguents. Salutations to thee that art brown in complexion, to thee that

art clad in brown vestments, to thee, that hast a brown banner with brown

flags, to thee that wearest brown garlands and usest brown unguents.

Salutations to thee that hast the umbrella of royalty held over thy head,

to thee that wearest the foremost of crowns. Salutations unto thee that

art adorned with half a garland and half an armlet, to thee that art

decked with one ring for one year, to thee that art endued with the speed

of the mind, to thee that art endued with great effulgence. Salutations

to thee that art the foremost of deities, to thee that art the foremost

of ascetics, to thee that art the foremost of celestials. Salutations to

thee that wearest half a wreath of lotuses, to thee that hast many

lotuses on thy body. Salutations to thee that hast half thy body smeared

with sandal paste, to thee that hast half thy body decked with garlands

of flowers and smeared with fragrant unguents.[62] Salutations to thee

that art of the complexion of the Sun, to thee that art like the Sun, to

thee whose face is like the Sun, to thee that hast eyes each of which is

like the Sun. Salutations to thee that art Soma, to thee that art as mild

as Soma, to thee that bearest the lunar disc, to thee that art of lunar

aspect, to thee that art the foremost of all creatures, to thee that art

adorned with a set of the most beautiful teeth. Salutations to thee that

art of a dark complexion, to thee that art of a fair complexion, to thee

that hast a form half of which is yellow and half white, to thee that

hast a body half of which is male and half female, to thee that art both

male and female. Salutations to thee that ownest a bull for thy vehicle,

to thee that proceedest riding on the foremost of elephants, to thee that

art obtained with difficulty, to thee that art capable of going to places

unapproachable by others. Salutations to thee whose praises are sung by

the Ganas, to thee that art devoted to the diverse Ganas, to thee that

followest the track that is trod by the Ganas, to thee that art always

devoted to the Ganas as to a vow. Salutations to thee that art of the

complexion of white clouds, to thee that hast the splendour of the

evening clouds, to thee that art incapable of being described by names,

to thee that art of thy own form (having nothing else in the universe

with which it can be compared). Salutations to thee that wearest a

beautiful garland of red colour, to thee that art clad in robes of red

colour. Salutations to thee that hast the crown of the head decked with

gems, to thee that art adorned with a half-moon, to thee that wearest

many beautiful gems in thy diadem, to thee that hast eight flowers on thy

head. Salutations to thee that hast a fiery mouth and fiery eyes, to thee

that hast eyes possessing the effulgence of a thousand moons, to thee

that art of the form of fire, to thee that art beautiful and agreeable,

to thee that art inconceivable and mysterious. Salutations to thee that

rangest through the firmament, to thee that lovest and residest in lands

affording pasture to kine, to thee that walkest on the Earth, to thee

that art the Earth, to thee that art infinite, to thee that art

exceedingly auspicious. Salutations to thee that art unclad (or has the

horizon alone for thy vestments), to thee that makest a happy home of

every place where thou mayst happen to be for the moment. Salutations to

thee that hast the universe for thy home, to thee that hast both

Knowledge and Felicity for thy Soul. Salutations to thee that always

wearest a diadem, to thee that wearest a large armlet, to thee that hast

a snake for the garland round thy neck, to thee that wearest many

beautiful ornaments on thy person. Salutations to thee that hast the Sun,

the Moon, and Agni for thy three eyes, to thee that art possessed of a

thousand eyes, to thee that art both male and female, to thee that art

divested of sex, to thee that art a Sankhya, to thee that art a Yogin.

Salutations to thee that art of the grace of those deities who are

worshipped in sacrifices, to thee that art the Atharvans, to thee that

art the alleviator of all kinds of disease and pain, to thee that art the

dispeller of every sorrow. Salutations to thee that roarest as deep as

the clouds, to thee that puttest forth diverse kinds of illusions, to

thee that presidest over the soil and over the seed that is sown in it,

to thee that art the Creator of everything. Salutations to thee that art

the Lord of all the celestials, to thee that art the Master of the

universe, to thee that art endued with the speed of the wind, to thee

that art of the form of the wind. Salutations to thee that wearest a

garland of gold, to thee that sportest on hills and mountains[63], to

thee that art adorned by all who are enemies of the gods, to thee that

art possessed of fierce speed and energy. Salutations to thee that torest

away one of the heads of the Grandsire Brahma, to thee that hast slain

the Asura named Mahisha, to thee that assumest three forms, to thee that

bearest every form. Salutations to thee that art the destroyer of the

triple city of the Asuras, to thee that art the destroyer of (Daksha's)

sacrifice, to thee that art the destroyer of the body of Kama (the deity

of Desire), to thee that wieldest the rod of destruction. Salutations to

thee that art Skanda, to thee that art Visakha, to thee that art the rod

of the Brahmana, to thee that art Bhava, to thee that art Sarva, to thee

that art of universal form. Salutations to thee that art Isana, to thee

that art the destroyer of Bhaga, to thee that art the slayer of Andhaka,

to thee that art the universe, to thee that art possessed of illusion, to

thee that art both conceivable and inconceivable.[64] Thou art the one

end of all creatures, thou art the foremost, thou art the heart of

everything. Thou art the Brahma of all the deities, thou art the

Nilardhita Red and Blue of the Rudras. Thou art the Soul of the

creatures, thou art He who is called Purusha in the Sankhya philosophy,

thou art the Rishabha among all things sacred, thou art that which is

called auspicious by Yogins and which, according to them, is without

parts (being indivisible). Amongst those that are observant of the

different modes of life, thou art the House-holder, thou art the great

Lord amongst the lords of the universe. Thou art Kuvera among all the

Yakshas, and thou art Vishnu amongst all the sacrifices.[65] Thou art

Meru amongst mountains, thou art the Moon among all luminaries of the

firmament, thou art Vasishtha amongst Rishis, thou art Surya among the

planets. Thou art the lion among all wild animals, and among all domestic

animals, thou art the bull that is worshipped by all people. Among the

Adityas thou art Vishnu (Upendra), among the Vasu thou art Pavaka, among

birds thou art the son of Vinata (Garuda), and among snakes thou art

Ananta (Sesha). Among the Vedas thou art the Samans, among the Yajushes

thou art the Sata-Rudriyam, among Yogins thou art Sanatkumara, and among

Sankhyas thou art Kapila. Among the Maruts thou art Sakra, among the

Pitris thou art Devarat, among all the regions (for the residence of

created beings) thou art the region of Brahman, and amongst all the ends

that creatures attain to, thou art Moksha or Emancipation. Thou art the

Ocean of milk among all oceans, among all rocky eminences thou art

Himavat, among all the orders thou art the Brahmana, and among all

learned Brahmanas thou art he that has undergone and is observant of the

Diksha. Thou art the Sun among all things in the world, thou art the

destroyer called Kala. Thou art whatever else possessed of superior

energy of eminence that exists in the universe. Thou art possessed of

supreme puissance. Even this is what represents my certain conclusion.

Salutations to thee, O puissant and illustrious one, O thou that art kind

to all thy worshippers. Salutations to thee, O lord of Yogins. I bow to

thee, O original cause of the universe. Be thou gratified with me that am

thy worshipper, that am very miserable and helpless, O Eternal Lord, do

thou become the refuge of this adorer of thine that is very weak and

miserable. O Supreme Lord, it behoveth thee to pardon all those

transgressions of which I have been guilty, taking compassion upon me on

the ground of my being thy devoted worshipper. I was stupefied by thee, O

Lord of all the deities, in consequence of the disguise in which thou

showest thyself to me. O Maheswara, I did not give thee the Arghya or

water to wash thy feet.[66] Having hymned the praises of Isana in this

way, I offered him, with great devotion, water to wash his feet and the

ingredients of the Arghya, and then, with joined hands, I resigned myself

to him, being prepared to do whatever he would bid. Then, O sire, an

auspicious shower of flowers fell upon my head, possessed of celestial

fragrance and bedewed with cold water. The celestial musicians began to

play on their kettle-drums. A delicious breeze, fragrant and agreeable,

began to blow and fill me with pleasure. Then Mahadeva accompanied by his

spouse, and having the bull for his sign, having been gratified with me,

addressed the celestials assembled there in these words, filling me with

great joy,--Behold, ye deities, the devotion of the high-souled Upamanyu.

Verily, steady and great is that devotion, and entirely immutable, for it

exists unalterably.--Thus addressed by the great God armed with the Sula,

the deities, O Krishna, having bowed down unto him and joined their hands

in reverence, said these words,--O illustrious one, O God of the gods, O

master of the universe, O Lord of all, let this best of regenerate

persons obtain from thee the fruition of all his desires.--Thus addressed

by all the deities, with the Grandsire Brahma among them. Sarva,

otherwise called Isa and Sankara, said these words as if smiling unto

me.'"

"The illustrious Sankara said, 'O dear Upamanyu, I am gratified with

thee. Behold me, O foremost of Munis, O learned Rishi, thou art firmly

devoted to me and well hast thou been tested by me. I have been very

highly pleased with thee in consequence of this thy devotion to Siva. I

shall, therefore, give thee today the fruition of whatever desires thou

mayst have in thy heart. Thus addressed by Mahadeva of great wisdom,

tears of joy came into my eyes and my hair stood on its end (through

emotion). Kneeling down unto him and bowing unto him repeatedly, I then,

with a voice that was choked with delight, said unto him,--O illustrious

god, it seems to me that I was hitherto dead and that it is only today

that I have taken my birth, and that my birth bath today borne fruit,

since I am staying now in the presence of Him who is the Master of both

the deities and the Asuras! Who else is more praiseworthy than I, since I

am beholding with these eyes of mine, Him of immeasurable prowess whom

the very deities are unable to behold without first paying hearty

worship? That which they that are possessed of learning and wisdom say is

the highest of all topics, which is Eternal, which is distinguished from

all else, which is unborn, which is Knowledge, which is indestructible,

is identical with thee, O puissant and illustrious one, thee that art the

beginning of all the topics, thee that art indestructible and changeless,

thee that art conversant with the ordinances which govern all the topics,

thee that art the foremost of Purushas, thee that art the highest of the

high. Thou art he that hadst created from thy right side the Grandsire

Brahma, the Creator of all things. Thou art he that hadst created from

thy left side Vishnu for protecting the Creation. Thou art that puissant

Lord who didst create Rudra when the end of the Yuga came and when the

Creation was once more to be dissolved. That Rudra, who sprang from thee

destroyed the Creation with all its mobile and immobile beings, assuming

the form of Kala of great energy, of the cloud Samvartaka (charged with

water which myriads of oceans are not capacious enough to bear), and of

the all consuming fire. Verily, when the period comes for the dissolution

of the universe, that Rudra stands, ready to swallow up the universe.

Thou art that Mahadeva, who is the original Creator of the universe with

all its mobile and immobile entities. Thou art he, who, at the end of the

Kalpa, stands, withdrawing all things into thyself. Thou art he that

pervadest all things, that art the Soul of all things, thou art the

Creator of the Creator of all entities. Incapable of being seen by even

any of the deities, thou art he that exists, pervading all entities. If,

O lord, thou hast been gratified with me and if thou wouldst grant me

boons, let this be the boon, O Lord of all the deities, that my devotion

to thee may remain unchanged. O best of the deities, let me, through thy

grace, have knowledge of the Present, the Past, and the Future. I shall

also, with all my kinsmen and friends, always eat food mixed with milk.

And let thy illustrious self be for ever present at our retreat.--Thus

addressed by me, the illustrious Maheswara endued with supreme energy,

that Master of all mobile and immobile, viz., Siva, worshipped of all the

universe, then said unto me these words.'

"The illustrious Deity said, 'Be thou free from every misery and pain,

and be thou above decrepitude and death. Be thou possessed of fame, be

thou endued with great energy, and let spiritual knowledge be thine. Thou

shalt, through my grace, be always sought for by the Rishis. Be thy

behaviour good and righteous, be every desirable attribute thine, be thou

possessed of universal knowledge, and be thou of agreeable appearance.

Let undecaying youth be thine, and let thy energy be like that of fire.

Wherever, again, thou mayst desire the presence of the ocean of milk that

is so agreeable to thee, there shall that ocean appear before thee (ready

for being utilised by thee and thy friends for purposes of thy food). Do

thou, with thy friends, always obtain food prepared with milk, with the

celestial nectar besides being mixed with it.[67] After the expiration of

a Kalpa thou shalt then obtain my companionship. Thy family and race and

kinsmen shall be exhaustless. O foremost of regenerate ones, thy devotion

to me shalt be eternal. And. O best of Brahmanas, I shall always accord

my presence to thy asylum. Live, O son, whithersoever thou likest, and

let no anxiety be thine. Thought of by thee, I shall, O learned Brahmana,

grant thee a sight of myself again.--Having said these words, and granted

me these boons, the illustrious Isana, endued with the effulgence of

millions of Suns, disappeared there and then. It was even thus, O

Krishna, that I beheld, with the aid of austere penances, that God of

gods. I also obtained all that was said by the great Deity endued with

supreme intelligence. Behold, O Krishna, before thy eyes, these Siddhas

residing here and these Rishis and Vidyadharas and Yakshas and Gandharvas

and Apsaras. Behold these trees and creepers and plants yielding all

sorts of flowers and fruits. Behold them bearing the flowers of every

season, with beautiful leaves, and shedding a sweet fragrance all around.

O thou of mighty arms, all these are endued with a celestial nature

through the grace of that god of gods, that Supreme Lord, that

high-souled Deity.'

"Vasudeva continued, 'Hearing these words of his and beholding, as it

were, with my own eyes all that he had related to me, I became filled

with wonder. I then addressed the great ascetic Upamanyu and said unto

him,--Deserving of great praise art thou, O foremost of learned

Brahmanas, for what righteous man is there other than thou whose retreat

enjoys the distinction of being honoured with the presence of that God of

gods? Will the puissant Siva, will the great Sankara, O chief of

ascetics, grant me also a sight of his person and show me favour.'

"Upamanyu said, 'Without doubt, O thou of eyes like lotus-petals, thou

wilt obtain a sight of Mahadeva very soon, even as, O sinless one, I

succeeded in obtaining a sight of him. O thou of immeasurable prowess, I

see with my spiritual eyes that thou wilt, in the sixth month from this,

succeed in obtaining a sight of Mahadeva, O best of all persons. Thou, O

foremost of the Yadus, wilt obtain from Maheswara and his spouse, four

and twenty boons. I tell thee what is true. Through the grace of that

Deity endued with supreme wisdom, the Past, the Future and the Present

are known to me. The great Hara has favoured these Rishis numbering by

thousands and others as numerous. Why will not the puissant Deity show

favour to thee, O Mahadeva? The meeting of the gods is always commendable

with one like thee, with one that is devoted to the Brahmanas, with one

that is full of compassion and that is full of faith. I shall give thee

certain Mantras. Recite them continuously. By this thou art certain to

behold Sankara.'

"The blessed Vishnu continued, 'I then said unto him, O regenerate one,

through thy grace, O great ascetic. I shall behold the lord of the

deities, that grinder of multitudes of Diti's sons. Eight days, O

Bharata, passed there like an hour, all of us being thus occupied with

talk on Mahadeva. On the eighth day, I underwent the Diksha (initiation)

according to due rites, at the hands of that Brahmana and received the

staff from his hands. I underwent the prescribed shave. I took up a

quantity of Kusa blades in my hand. I wore rags for my vestments. I

rubbed my person with ghee. I encircled a cord of Munja grass round my

loins. For one month I lived on fruits. The second month I subsisted upon

water. The third, the fourth and the fifth months I passed, living upon

air alone. I stood all the while, supporting myself upon one foot and

with my arms also raised upwards, and foregoing sleep all the while. I

then beheld, O Bharata, in the firmament an effulgence that seemed to be

as dazzling as that of a thousand Suns combined together. Towards the

centre of that effulgence, O son of Pandu, I saw a cloud looking like a

mass of blue hills, adorned with rows of cranes, embellished with many a

grand rainbow, with flashes of lightning and the thunder-fire looking

like eyes set on it.[68] Within that cloud was the puissant Mahadeva.

himself of dazzling splendour, accompanied by his spouse Uma. Verily, the

great Deity seemed to shine with his penances, energy, beauty,

effulgence, and his dear spouse by his side. The puissant Maheswara, with

his spouse by his side, shone in the midst of that cloud. The appearance

seemed to be like that of the Sun in the midst of racking clouds with the

Moon by his side. The hair on my body, O son of Kunti, stood on its end,

and my eyes expanded with wonder upon beholding Hara, the refuge of all

the deities and the dispeller of all their griefs. Mahadeva was adorned

with a diadem on his head. He was armed with his Sula. He was clad in a

tiger-skin, had matted locks on his head, and bore the staff (of the

Sanyasin) in one of his hands. He was armed, besides with his Pinaka and

the thunderbolt. His teeth was sharp-pointed. He was decked with an

excellent bracelet for the upper arm. His sacred thread was constituted

by a snake. He wore an excellent garland of diversified colours on his

bosom, that hung down to his toes. Verily, I beheld him like the

exceedingly bright moon of an autumnal evening. Surrounded by diverse

clans of spirits and ghosts, he looked like the autumnal Sun difficult of

being gazed at for its dazzling brightness. Eleven hundred Rudras stood

around that Deity of restrained soul and white deeds, then seated upon

his bull. All of them were employed in hymning his praises. The Adityas,

the Vasus, the Sadhyas, the Viswedevas, and the twin Aswins praised that

Lord of the universe by uttering the hymns occurring in the scriptures.

The puissant Indra and his brother Upendra, the two sons of Aditi, and

the Grandsire Brahma, all uttered, in the presence of Bhava, the

Rathantara Saman. Innumerable masters of Yoga, all the regenerate Rishis

with their children, all the celestial Rishis, the goddess Earth, the Sky

(between Earth and Heaven), the Constellations, the Planets, the Months,

the Fortnights, the Seasons, Night, the Years, the Kshanas, the Muhurtas,

the Nimeshas, the Yugas one after another, all the celestial Sciences and

branches of knowledge, and all beings conversant with Truth, were seen

bowing down unto that Supreme Preceptor, that great Father, that giver

(or origin) of Yoga. Sanatkumara, the Vedas, the Histories, Marichi,

Angiras, Atri, Pulastya, Pulaha, Kratu, the seven Manus, Soma, the

Atharvans, and Vrihaspati, Bhrigu, Daksha, Kasyapa, Vasishtha, Kasya, the

Schandas, Diksha, the Sacrifices, Dakshina, the Sacrificial Fires, the

Havis (clarified butter) poured in sacrifices, and all the requisites of

the sacrifices, were beheld by me, O Yudhishthira, standing there in

their embodied forms. All the guardians of the worlds, all the Rivers,

all the snakes, the mountains, the celestial Mothers, all the spouses and

daughters of the celestials, thousands upon thousands and millions of

ascetics, were seen to bow down to that puissant Lord who is the soul of

tranquillity. The Mountains, the Oceans, and the Points of the compass

also did the same, the Gandharvas and the Apsaras highly skilled in

music, in celestial strains, sang and hymned the praises of Bhava who is

full of wonder. The Vidyadharas, the Danavas, the Guhyakas, the

Rakshasas, and all created beings, mobile and immobile, adorned, in

thought, word and deed, that puissant Lord. Before me, that Lord of all

the gods viz., Sarva, appeared seated in all his glory. Seeing that Isana

had showed himself to me by being seated in glory before my eyes, the

whole universe, with the Grandsire and Sakra, looked at me. I, however,

had not the power to look at Mahadeva. The great Deity then addressed me

saying, 'Behold, O Krishna, and speak to me. Thou hast adorned me

hundreds and thousands of times. There is no one in the three worlds that

is dearer to me than thou.' After I had bowed unto him, his spouse, viz.,

the goddess Uma, became gratified with me. I then addressed in these

words the great God whose praises are hymned by all the deities with the

Grandsire Brahma at their head.'

"The blessed Vishnu said, 'I saluted Mahadeva, saying,--Salutations to

thee, O thou that art the eternal origin of all things. The Rishis say

that thou art the Lord of the Vedas. The righteous say that thou art

Penance, thou art Sattwa, thou art Rajas, thou art Tamas, and thou art

Truth. Thou art Brahman, thou art Rudra, thou art Varuna, thou art Agni,

thou art Manu, thou art Bhava, thou art Dhatri, thou art Tashtri, thou

art Vidhatri, thou art the puissant Master of all things, and thou art

everywhere. All beings, mobile and immobile, have sprung from thee. This

triple world with all its mobile and immobile entities, has been created

by thee. The Rishis say that thou art superior to the senses, the mind,

the vital breaths, the seven sacrificial fires, all others that have

their refuge in the all-pervading Soul, and all the deities that are

adored and worthy of adoration. Thou, O illustrious one, art the Vedas,

the Sacrifices, Soma, Dakshina, Pavaka, Havi, and all other requisites of

sacrifice. The merit obtained by sacrifices, gifts made to others, the

study of the Vedas, vows, regulations in respect of restraint, Modesty,

Fame, Prosperity, Splendour, Contentment, and Success, all exist for

leading to thee.[69] Desire, Wrath, Fear, Cupidity, Pride, Stupefaction,

and Malice, Pains and Diseases, are, O illustrious one, thy children.

Thou art all acts that creatures do, thou art the joy and sorrow that

flow from those acts, thou art the absence of joy and sorrow, thou art

that Ignorance which is the indestructible seed of Desire, thou art the

high origin of Mind, thou art Puissance, and thou art Eternity.[70] Thou

art the Unmanifest, thou art Pavana, thou art inconceivable, thou art the

thousand-rayed Sun, thou art the effulgent Chit, thou art the first of

all the topics, and thou art the refuge of life.[71] The use of words

like Mahat, Soul, Understanding, Brahman, Universe, Sambhu, and Self-born

and other words occurring in succession (in the Vedas), show that thy

nature has been judged (by persons conversant with the Vedas) as

identical with Mahat and Soul. Verily, regarding thee as all this, the

learned Brahmanas win over that ignorance which lies at the root of the

world. Thou residest in the heart of all creatures, and thou art adored

by the Rishis as Kshetrajna. Thy arms and feet extend to every place, and

thy eyes, head, and face are everywhere. Thou hearest everywhere in the

universe, and thou stayest, pervading all things. Of all acts that are

performed in the Nimeshas and other divisions of time that spring in

consequence of the puissance of the Sun, thou art the fruit.[72] Thou art

the original effulgence (of the supreme Chit). Thou art Purusha, and thou

residest in the hearts of all things. Thou art the various Yogic

attributes of success, viz., Subtility and Grossness and Fruition and

Supremacy and Effulgence and Immutability.[73] Understanding and

intelligence and all the worlds rest upon thee. They that are devoted to

meditation, that are always engaged in Yoga, that are devoted to or firm

in Truth and that have subjugated their passions, seek thee and rest on

thee.[74] They that know thee for one that is Immutable, or one that

resides in all hearts, or one that is endued with supreme puissance, or

one that is the ancient Purusha, or one that is pure Knowledge, or one

that is the effulgent Chit, or one that is the highest refuge of all

persons endued with intelligence, are certainly persons of great

intelligence. Verily, such persons stay, transcending intelligence.[75]

By understanding the seven subtile entities (viz., Mahat, Ego, and five

subtile primal elements called Tanmatras), by comprehending thy six

attributes (of Omniscience, Contentment of Fullness, Knowledge without

beginning, Independence, Puissance that is not at fault at any time and

that is infinite), and being conversant with Yoga that is freed from

every false notion, the man of knowledge succeeds in entering into thy

great self.--After I had said these words, O Partha, unto Bhava, that

dispeller of grief and pain, the universe, both mobile and immobile, sent

up a leonine shout (expressive of their approval of the correctness of my

words). The innumerable Brahmanas there present, the deities and the

Asuras, the Nagas, the Pisachas, the Pitris, the birds, diverse

Rakshasas, diverse classes of ghosts and spirits, and all the great

Rishis, then bowed down unto that great Deity. There then fell upon my

head showers of celestial flowers possessed of great fragrance, and

delicious winds blew on the spot. The puissant Sankara then, devoted to

the good of the universe, looked at the goddess Uma and the lord of the

celestials and myself also, and thus spoke unto me,--We know, O Krishna,

that thou, O slayer of foes, art filled with the greatest devotion

towards us. Do what is for thy good. My love and affection for thee is

very great. Do thou ask for eight boons. I shall verily give them unto

thee, O Krishna, O best of all persons, tell me what they are, O chief of

the Yadavas. Name what thou wishest. However difficult of attainment they

be, thou shalt have them still.'"[76]

SECTION XV

"The blessed Krishna said, 'Bowing my head with great joy unto that mass

of energy and effulgence, I said these words unto the great Deity, with a

heart filled with gladness,--Firmness in virtue, the slaughter of foes in

battle, the highest fame, the greatest might, devotion to Yoga, thy

adjacence, and hundreds upon hundreds of children, these are the boons I

solicit of thee,--So be it,--said Sankara repeating the words I had

uttered. After this, the mother of the universe, the upholders of all

things, who cleanses, all things, viz., the spouse of Sarva, that vast

receptacle of penances said with a restrained soul these words unto

me,--'The puissant Mahadeva has granted thee, O sinless one, a son who

shall be named Samva. Do thou take from me also eight boons which thou

choosest. I shall certainly grant them to thee.--Bowing unto her with a

bend of my head, I said unto her, O son of Pandu,--I solicit from thee

non-anger against the Brahmanas, grace of my father, a hundred sons, the

highest enjoyments, love for my family, the grace of my mother, the

attainment of tranquillity and peace, and cleverness in every act!'

"Uma said, 'It shall be even so, O thou that art possessed of prowess and

puissance equal to that of a celestial. I never say what is untrue. Thou

shalt have sixteen thousand wives. Thy love for them and theirs also for

thee shall be unlimited. From all thy kinsmen also, thou shalt receive

the highest affection. Thy body too shall be most beautiful. Seven

thousand guests will daily feed at thy palace.'

"Vasudeva continued, 'Having thus granted me boons both the god and the

goddess, O Bharata, disappeared there and then with their Ganas, O elder

brother of Bhima. All those wonderful facts I related fully, O best of

kings, to that Brahmana of great energy, viz., Upamanyu (from whom I had

obtained the Diksha before adoring Mahadeva). Bowing down unto the great

God, Upamanyu said these words to me.'

"Upamanyu said, 'There is no deity like Sarva. There is no end or refuge

like Sarva. There is none that can give so many or such high boons. There

is none that equal him in battle.'"

SECTION XVI

"Upamanyu said, 'There was in the Krita age, O sire, a Rishi celebrated

under the name of Tandi. With great devotion of heart he adored, with the

aid of Yoga-meditation, the great God for ten thousand years. Listen to

me as I tell thee fruit or reward he reaped of such extraordinary

devotion. He succeeded in beholding Mahadeva and praised him by uttering

some hymns. Thinking, with the aid of his penances, of Him who is the

supreme Soul and who is immutable and undeteriorating, Tandi became

filled with wonder, and said these words,--I seek the protection of Him

whom the Sankhyas describe and the Yogins think of as the Supreme, the

Foremost, the Purusha, the pervader of all things, and the Master of all

existent objects, of him who, the learned say, is the cause of both the

creation and the destruction of the universe; of him who is superior to

all the celestials, the Asuras, and the Munis, of him who has nothing

higher, who is unborn, who is the Lord of all things, who has neither

beginning nor end, and who is endued with supreme puissance, who is

possessed of the highest felicity, and who is effulgent and

sinless.--After he had said these words, Tandi beheld before him that

ocean of penances, that great Deity who is immutable and undeteriorating,

who is without compare, who is inconceivable, who is eternal, and who is

without any change, who is indivisible, who is whole, who is Brahma, who

transcends all attributes, and who is endued with attributes, who is the

highest delight of Yogins, who is without deterioration, who is called

Emancipation, who is the refuge of the Mind, of Indra, of Agni, of the

god of wind, of the entire universe, and of the Grandsire Brahma; who is

incapable of being conceived by the Mind, who is without mutation of any

kind, who is pure, who is capable of being apprehended by understanding

only and who is immaterial as the Mind; who is difficult of

comprehension, who is incapable of being measured, who is difficult of

being attained by persons of uncleansed souls, who is the origin of the

universe, and who transcends both the universe and the attribute of

darkness; who is ancient, who is Purusha, who is possessed of effulgence,

and who is higher than the highest. The Rishi Tandin, desirous of

beholding Him who making himself endued with life-breaths, resides in

what results from it viz., Jiva, in the form of that effulgence which is

called the Mind, passed many years in the practice of the severest

austerities, and having succeeded in beholding Him as the reward of those

penances, he praised the great God in the following terms.'

"Tandi said, 'Thou art the holiest of holies[77] and the refuge of all, O

foremost of all beings endued with intelligence. Thou art the fiercest

energy of all kinds of energy. Thou art the austerest penance of all

penances. Thou, O puissant one, art the liberal giver of blessings. Thou

art the supreme Truth. Salutations to thee, O thou of a thousand rays,

and, O refuge of all felicity. Thou art the giver of that Nirvana which,

O puissant one, Yatis, standing in fear of birth and death, strive for so

hard. The Grandsire Brahma, he of a hundred sacrifices, (viz., Indra)

Vishnu, the Viswadevas, the great Rishis, are incapable of comprehending

thee and thy real nature. How then can persons like ourselves hope to

comprehend thee? From thee flows everything. Upon thee rests everything.

Thou art called Kala, thou art called Purusha, thou art called Brahma.

Celestial Rishis conversant with the Puranas, say that thou hast three

bodies viz., those pertaining to Kalas, those pertaining to Purusha and

those pertaining to Brahma or the three forms namely Brahma, Vishnu and

Rudra. Thou art Adhi-Purusha, (occupying the physical flame from head to

foot) thou art Adhyatma, thou art Adhibhuta, and Adhi-Daivata, thou art

Adhi-loka, Adhi-Vijnanam and Adhi-Yajna.[78] Men of wisdom, when they

succeed in knowing thee that residest in themselves and that art

incapable of being known by the very gods, become freed from all bonds

and pass into a state of existence that transcends all sorrow.[79] They

that do not wish to know thee, O thou of great puissance, have to undergo

innumerable births and deaths. Thou art the door of heaven and of

Emancipation. Thou art he that projectest all beings into existence and

withdrawest them again into thyself. Thou art the great giver. Thou art

heaven, thou art Emancipation, thou art desire (the seed of action). Thou

art wrath that inspires creatures. Thou art Sattwa, thou art Rajas, thou

art Tamas, thou art the nether regions, and thou art the upper regions.

Thou art the Grandsire Brahma, thou art Bhava, thou art Vishnu, thou art

Skanda, thou art Indra, thou art Savitri, thou art Yama, thou art Varuna,

Soma, thou art Dhatri, thou art Manu, thou art Vidhatri and thou art

Kuvera, the Lord of treasures. Thou art Earth, thou art Wind, thou art

Water, thou art Agni, thou art Space, thou art Speech, thou art the

Understanding, thou art Steadiness, thou art Intelligence, thou art the

acts that creatures do, thou art Truth, thou art Falsehood, thou art

existent and thou art non-existent. Thou art the senses, thou art that

which transcends Prakriti, thou art immutable. Thou art superior to the

universe of existent objects, thou art superior to the universe of

non-existent objects, thou art capable of being conceived, thou art

incapable of being conceived. That which is supreme Brahman, that which

is the highest entity, that which is the end of both the Sankhyas and the

Yogins, is, without doubt, identical with thee. Verily, rewarded have I

been today by thee in consequence of thy granting me a sight of thy form.

I have attained the end which the righteous alone attain to. I have been

rewarded with that end which is solicited by persons whose understandings

have been cleansed by Knowledge. Alas, so long I was steeped in

Ignorance; for this long period I was a senseless fool, since I had no

knowledge of thee that art the Supreme Deity, thee that art the only

eternal Entity as can be only known by all persons endued with wisdom. In

course of innumerable lives have I at last succeeded in acquiring that

Devotion towards thee in consequence of which thou hast shown thyself to

me. O thou that art ever inclined to extend thy grace to those that are

devoted to thee. He that succeeds in knowing thee is enable to enjoy

immortality. Thou art that which is ever a mystery with the gods, the

Asuras, and the ascetics. Brahman is concealed in the cave of the heart.

The very ascetics are unable to behold or know Him.[80] Thou art that

puissant deity who is the doer of everything and whose face is turned

towards every direction. Thou art the Soul of all things, thou seest all

things, thou pervadest all things, and thou knowest all things. Thou

makest a body for thyself, and bearest that body. Thou art an embodied

Being. Thou enjoyest a body, and thou art the refuge of all embodied

creatures. Thou art the creator of the life-breaths, thou possessest the

life-breaths, thou art one that is endued with life-breaths, thou art the

giver of the life-breaths, and thou art the refuge of all beings endued

with life-breaths. Thou art that Adhyatma which is the refuge of all

righteous persons that are devoted to Yoga-meditation and conversant with

the Soul and that are solicitous of avoiding rebirth. Verily, thou art

that Supreme Lord who is identical with that refuge. Thou art the giver

unto all creatures of whatever ends become theirs, fraught with happiness

or misery. Thou art he that ordains all created beings to birth and

death. Thou art the puissant Lord who grants success to Rishis crowned

with success in respect of the fruition of their wishes. Having created

all the worlds beginning with Bhu, together with all the denizens of

heaven, that upholdest and cherishest them all, distributing thyself into

thy well-known forms numbering Eight.[81] From thee flows everything.

Upon thee rests all things. All things, again, disappear in thee. Thou

art the sole object that is Eternal. Thou art that region of Truth which

is sought by the righteous and regarded by them as the highest. Thou art

that cessation of individual existence which Yogins seek. Thou art that

Oneness which is sought by persons conversant with the soul. Brahma and

the Siddhas expounding the mantras have concealed thee in a cave for

preventing the deities and Asuras and human beings from beholding

thee.[82] Although thou residest in the heart, yet thou are concealed.

Hence, stupefied by thee, deities and Asuras and human beings are all

unable to understand thee, O Bhava, truly and in all thy details. Unto

those persons that succeed in attaining to thee after having cleansed

themselves by devotion, thou showest thyself of thy own accord, O thou

that residest in all hearts.[83] By knowing thee one can avoid both death

and rebirth. Thou art the highest object of knowledge. By knowing thee no

higher object remains for one to know. Thou art the greatest object of

acquisition. The person that is truly wise, by acquiring thee, thinks

that there is no higher object to acquire. By attaining to thee that art

exceedingly subtile and that art the highest object of acquisition, the

man of wisdom becomes immortal and immutable. The followers of the

Sankhya system, well conversant with their own philosophy and possessing

a knowledge of the attributes (of Sattwa, Rajas and Tamas) and of those

called the topics of enquiry,--those learned men who transcend the

destructible by attaining to a knowledge of the subtile or

indestructible--succeed, by knowing thee, in freeing themselves from all

bonds. Persons conversant with the Vedas regard thee as the one object of

knowledge, which has been expounded in the Vedantas. These men, devoted

to the regulation of the breaths, always meditate on thee and at last

enter into thee as their highest end. Riding on the car made of Om, those

men enter into Maheswara. Of that which is called the Devayana (the path

of the deities) thou art the door called Aditya. Thou art again, the

door, called Chandramas, of that which is called the Pitriyana (the path

of the Pitris).[84] Thou art Kashtha, thou art the points of the horizon,

thou art the year, and thou art the Yugas. Thine is the sovereignty of

the heavens, thine is the sovereignty of the Earth, thou art the Northern

and the Southern declensions. The Grandsire Brahma in days of yore

uttered thy praises, O thou that art called Nilarohita (blue and red), by

reciting diverse hymns and urged thee to create living creatures.

Brahmanas conversant with Richs praise thee by uttering Richs, regarding

thee as unattached to all things and as divested of all forms. Adhyaryus,

in sacrifices, pour libations, uttering Yajushes the while, in honour of

thee that art the sole object of knowledge, according to the three

well-known ways.[85] Persons of cleansed understandings, that are

conversant with Samans, sing thee with the aid of Samans. Those

regenerate persons, again, that are conversant with the Atharvans, hymn

thee as Rita, as Truth, as the Highest, and as Brahma. Thou art the

highest cause, whence Sacrifice has flowed. Thou art the Lord, and thou

art Supreme. The night and day are thy sense of hearing and sense of

sight. The fortnights and months are thy head and arms. The seasons are

thy energy, penances are thy patience, and the year is thy anus, thighs

and feet. Thou art Mrityu. thou art Yama, thou art Hutasana, thou art

Kala, thou art endued with speed in respect of destruction, thou art the

original cause of Time, and thou art eternal Time. Thou art Chandramas

and Aditya. with all the stars and planets and the atmosphere that fills

space. Thou art the pole-star, thou art constellation called the seven

Rishis, thou art the seven regions beginning with Bhu. Thou art Pradhana

and Mahat, thou art Unmanifest, and thou art this world. Thou art the

universe beginning with Brahman and ending with the lowest forms of

vegetation. Thou art the beginning or original cause of all creatures.

Thou art the eight Prakritis.[86] Thou art, again, above the eight

Prakritis. Everything that exists, represents a portion of thy divine

Self. Thou art that supreme Felicity which is also Eternal. Thou art the

end which is attained to by all things. Thou art that highest existence

which is sought for by the Righteous. Thou art that state which is freed

from every anxiety. Thou art eternal Brahman! Thou art that highest state

which constitutes the meditation of persons learned in the scriptures and

the Vedangas. Thou art the highest Kashtha, thou art the highest Kala.

Thou art the highest Success, and thou art the highest Refuge. Thou art

the highest Tranquillity. Thou art the highest cessation of Existence. By

attaining to thee, Yogins think that they attain to the highest success

that is open to them. Thou art Contentment, thou art Success, thou art

the Sruti, and thou art the Smriti. Thou art that Refuge of the Soul

after which Yogins strive, and thou art that indestructible Prapti which

men of Knowledge pursue. Thou art, without doubt, that End which those

persons have in view that are habituated to sacrifices and that pour

sacrificial libations, impelled by specific desires, and that make large

presents on such occasions. Thou art that high End which is sought for by

persons that waste and scorch their bodies with severe penances with

ceaseless recitations, with those rigid vows and fasts that appertain to

their tranquil lives, and with other means of self-affliction. O Eternal

one, thou art that End which is theirs that are unattached to all things

and that have relinquished all acts. Thou, O Eternal one, art that End

which is theirs that are desirous of achieving Emancipation from rebirth,

that live in dissociation from all enjoyments, and that desire the

annihilation of the Prakriti elements. Thou art that high End, O

illustrious one, which is indescribable, which is stainless, which is the

immutable one, and which is theirs that are devoted to knowledge and

science. These are the live Ends that have been declared in the Vedas and

the Scriptures and the Puranas. It is through thy grace that persons

attain to those Ends, or, if they fail to attain to them, it is through

thy grace being denied to them.--It was thus Tandi, who was a vast heap

of penances, praised Isana. And he sang also that high Brahman which in

ancient days was sung by the Creator himself (in honour of Mahadeva).

"Upamanyu continued, 'Thus praised by that utterer of Brahma, Viz.,

Tandi, Mahadeva that illustrious and puissant Deity, who was accompanied

by his spouse lima, said these words. Tandi had further said,--Neither

Brahma, nor Indra nor Vishnu, nor the Viswedevas, nor the great Rishis,

know thee. Gratified at this, Siva said the following words.'

"The holy one said, 'Thou shalt be indestructible and eternal. Thou shalt

be freed from all sorrow. Great fame shall be thine. Thou shalt be endued

with energy. Spiritual knowledge shall be thine. All the Rishis shall

seek thee, and thy son, through my grace, shall become the author of

Sutras, O foremost of regenerate persons. What wishes of thine shall I

grant today? Tell me, O son, what those objects are which thou

desirest.--At this, Tandi joined his hands and said--O Lord, let my

devotion to thee be steady.'

"Upamanyu continued, 'Having given unto Tandi these boons and having

received the adorations of both the deities and the Rishis, the great

Deity disappeared there and then. When the illustrious deity, O lord of

the Yadavas, thus, disappeared with all his followers, the Rishi came to

my asylum and said unto me all that had happened to him. Do thou hear, O

foremost of men, all those celebrated names (of Mahadeva) that Tandi said

unto me for thy spiritual success. The Grandsire had at one time recited

ten thousand names that apply to Mahadeva. In the scriptures, a thousand

names occur of that illustrious deity. These names are not known to all.

O thou that transcendest destruction, in days of yore, the Grandsire

Brahma uttered these names for adoring the high-souled Deity. Having

acquired them through the grace of the Grandsire, Tandi communicated them

to me!'"[87]

SECTION XVII

"Vasudeva said, 'Concentrating his mind, O Yudhishthira. the regenerate

Rishi Upamanyu, with hands joined together in reverence uttered this

abstract of names (applying to Mahadeva), commencing from the beginning.'

"Upamanyu said, 'I shall adore that great Deity who deserves the

adorations of all creatures, by uttering those names that are celebrated

over all the worlds,--names some of which were uttered by the Grandsire

Brahma, some by the Rishis, and some of which occur in the Vedas and the

Vedangas. Those names have been applied (unto the great Deity) by persons

that are eminent. Those names of him that are, again, true and fraught

with success and are capable of accomplishing all the purposes which the

utterer may have in view, have been applied unto Mahadeva by Tandi after

calling them from the Vedic lore with the aid of his devotion. Indeed,

with those names that have been uttered by many well-known persons of

righteousness and by ascetics conversant with all the spiritual

principles. I shall adore him who is the foremost, who is the first, who

leads to heaven, who is ready to confer benefits upon all creatures, and

who is auspicious. Those names have been heard everywhere in the

universe, having spread from the region of Brahma (where they were

originally invented). All of them are fraught with the element of Truth.

With those names I shall adore him who is Supreme Brahman, who has been

declared (unto the universe) by the Vedas, and who is Eternal. I shall

now tell thee, O chief of Yacht's race those names. Do thou hear them

with rapt attention. Thou art a devoted worshipper of the Supreme Deity.

Do thou worship the illustrious Bhava, distinguishing him above all the

deities. And because thou art devoted to him, I shall therefore, recite

those names in thy hearing. Mahadeva is Eternal Brahman. Persons endued

with Yoga; Yoga's achievements are unable to know in even a hundred

years, the glory and puissance of the great Deity in their entirety.

Verily, the beginning, middle or end of Mahadeva cannot be apprehended by

the very deities. Indeed, when the case is such, who is there O Madhava,

that can recite the attributes of Mahadeva in their entirety? For all

that, I shall through the grace of that illustrious and supreme Deity of

perfect wisdom, extended to me for my devotion to him, recite his

attributes as embodied in an abstract of few words and letters. The

Supreme Lord is incapable of being adored by any one if he does not grant

his permission to the adorer. As regards myself, it is only when I become

fortunate enough to receive his permission that I succeed in adoring him.

I shall indicate only a few names of that great Deity who is without

birth and without destruction, who is the original cause of the universe,

who is endued with the highest Soul, and whose origin is unmanifest.

Hear, O Krishna, a few names, that were uttered by Brahma himself, of

that giver of boons, that adorable deity, that puissant one who has the

universe for his form, and who is possessed of supreme wisdom. These

names that I shall recite are extracted from the ten thousand names that

the great Grandsire had uttered in days of yore, as ghee is extracted

from curds. As gold represents the essence of rocky mountains, as honey

represents the essence of flowers, as Manda represents the extract from

ghee, even so have these names been extracted from and represent the

essence of those ten thousand names that were uttered by Grandsire

Brahma. This abstract of names is capable of cleansing every sin, however

heinous. It possesses the same merit that is attached to the four Vedas.

It should be comprehended with attention by spiritual aspirants and

engraved on the memory. These names fraught with auspiciousness, leading

to advancement, destructive of Rakshasas,[88] and great cleansers should

be imparted to only him that is devoted to the great Lord, to him that

has faith, to him that believes. Unto him that has no faith, him that is

an unbeliever, him that has not subjugated his soul, it should never be

communicated. That creature, O Krishna, who cherishes malice towards the

illustrious Mahadeva who is the original cause of everything, who is the

Supreme Soul, and who is the great Lord, has certainly to go to hell with

all his ancestors before and all his children after him. This abstract of

names that I shall recite to thee is looked upon as Yoga.[89] This is

looked upon as the highest object of meditation. This is that which one

should constantly recite as Japya. This is equivalent to Knowledge. This

is the highest Mystery. If one, even during his last moments, recites it

or hears it recited unto him, one succeeds in attaining to the highest

end. This is holy. This is auspicious, this is fraught with every kind of

benefit. This is the best of all things. Brahma, the Grandsire of all the

universe, having in days of old composed it, assigned to it the foremost

place among all excellent hymns. From that time, this hymn to the

greatness and glory of the high-souled Mahadeva, which is held in the

highest esteem by all the deities, has come to be regarded as the king of

all hymns. This king of all hymns was first conveyed from the region of

Brahman to heaven, the region of the celestials. Tandi then obtained it

from heaven. Hence is it known as the hymn composed by Tandi. From heaven

Tandi brought it down on Earth. It is the most auspicious of all

auspicious things, and is capable of cleansing the heart from all sins

however heinous. O thou of mighty arms, I shall recite to thee that best

of all hymns. This hymn relates to him who is the Veda of the Vedas, and

the most ancient of all ancient objects, to him who is the energy of all

energies, and the penance of all penances; to him who is the most

tranquil of all creatures endued with tranquillity, and who is the

splendour of all splendours; to him who is looked upon as the most

restrained of all creatures that are restrained, and him who is the

intelligence of all creatures endued with intelligence; to him who is

looked upon as the deity of all deities, and the Rishi of all Rishis; to

him who is regarded as the sacrifice of all sacrifices and the most

auspicious of all things fraught with auspiciousness; to him who is the

Rudra of all Rudras and the effulgence of all things endued with

effulgence; to him who is the Yogin of all Yogins, and the cause of all

causes; to him from whom all the worlds start into existence, and unto

whom all the worlds return when they cease to exist; to him who is the

Soul of all existent creatures, and who is called Hara of immeasurable

energy. Hear me recite those thousand and eight names of the great Sarva.

Hearing those names, O foremost of all men, thou shalt be crowned with

fruition in respect of all thy wishes,--Om! thou art Immobile, thou art

Fixed, thou art Puissant, thou art Terrible, thou art Foremost, thou art

boon-giving, and thou art Superior.[90] Thou art the Soul of all

creatures, thou art celebrated over all creatures, thou art all things,

thou art the Creator of all, and thou art Bhava."[91] Thou art the bearer

of matted locks on thy head. Thou wearest animal skins for thy vestments.

Thou wearest a crest of matted hair on thy head like the peacock. Thou

art he who has the whole universe for thy limbs.[92] Thou art the Creator

of all things. Thou art Hara in consequence of thy being the destroyer of

all things. Thou art he that has eyes resembling those of the gazelle.

Thou art the destroyer of all creatures. Thou art the supreme enjoyer of

all things. Thou art that Pravritti whence all actions flow. Thou art

that Nivritti or abstention from acts. Thou art observant of fasts and

vows, thou art Eternal, thou art Unchangeable. Thou art he that residest

in crematoria, thou art the possessor of the six well-known attributes of

Lordship and the rest, thou residest in the heart of every creature, thou

art he that enjoys all things with the senses, thou art the grinder of

all sinful creatures.[93] Thou art he that deserves the salutations of

all, thou art of great feats, thou art he that has penances for his

wealth, thou createst all the elements at thy will, thou concealest thy

real nature by putting on the guise of a lunatic. Thou art the Master of

all the worlds and of all living creatures. Thou art of immeasurable

form, thou art of vast body, thou art of the form of Righteousness, thou

art of great fame, thou art of high Soul, thou art the Soul of all

creatures, thou hast the universe for thy form.[94] Thou art of vast jaws

(for thou swallowest the universe when the time comes for the dissolution

of all things). Thou art the protector of all the lokas (the worlds).

Thou art the soul residing in the inner heart and as such devoid of

ahamkara originating from ignorance[95] and is one and undivided; Thou

art anandam (gladness). Thou art he whose car is borne by mules. Thou art

he that protects Jiva from the thunderbolt of rebirth. Thou art adorable.

Thou art obtained by purity and self-restraint and vows. Thou art again

the refuge of all kinds of vows and observances including purity and

self-restraint.[96] Thou art the celestial artificer that is conversant

with every art. Thou art Self-create (for no one has created thee). Thou

art the beginning of all creatures and things. Thou art Hiranyagarbha,

the Creator of all things. Thou art inexhaustible puissance and

felicity.[97] Thou hast a hundred eyes, thou hast eyes of vast power.

Thou art Soma.[98] Thou art he that causest all righteous creatures

assume shapes of glory for shining in the firmament. Thou art Chandramas,

thou art Surya, thou art the planet Saturn, thou art the descending node

(of the moon), thou art the ascending node, thou art Mangala (Mars), and

thou art Vrihaspati (Jupiter) and Sukra (Venus), thou art Vudha (Mercury)

thou art the worshipper of Atri's wife, thou art he who shot his shaft in

wrath at Sacrifice when Sacrifice fled away from him in the form of a

deer. Thou art sinless.[99] Thou art possessed of penances that have

conferred upon thee the power of creating the universe. Thou art

possessed of penances that have rendered thee capable of destroying the

universe. Thou art high minded (in consequence of thy great liberality

towards thy devotees). Thou fulfillest the wishes of all who resign

themselves to thee. Thou art the maker of the year (for it is thou who

settest the wheel of Time revolving, by assuming the form of the sun and

the planets). Thou art Mantra (in the form of Pranava and other sacred

words and syllables). Thou art the authority for all acts (in the form of

the Vedas and the scriptures). Thou art the highest Penance. Thou art

devoted to Yoga. Thou art he who merges himself in Brahman (by

Yoga-abstraction). Thou art the great seed (being the cause of causes).

Thou art the displayer of what is unmanifest in the manifest form in

which the universe exists. Thou art possessed of infinite might. Thou art

he whose seed is gold.[100] Thou art omniscient, (being as thou art all

things and the great knower). Thou art the cause of all things. Thou art

he that has the seed of action (viz., ignorance and desire) for the means

of sojourning from this world to the other and the other to this.[101]

Thou hast ten arms. Thou hast winkless eyes (for thou seest at all

times). Thou hast a blue throat (in consequence of thy bearing in thy

throat the poison that arose upon churning the ocean and which, if not so

borne, was capable of destroying the universe). Thou art the Lord of Uma.

Thou art the origin of all the infinite forms that occur in the universe.

Thou art he whose superiority is due to thyself. Thou art a hero in might

(in consequence of thy having achieved such grand feats as the quick

destruction of the triple city of the Asuras). Thou art inert matter

(which cannot move unless co-existing with the Soul). Thou art all the

tattwas (subjects of enquiry as counted by the Sankhyas). Thou art the

ordainer and ruler of the tattwas. Thou art the chief of those beings

that wait upon thee and are called Ganas.[102] Thou coverest infinite

space.[103] Thou art Kama, the God of Desire. Thou art conversant with

Mantras (in the sense of knowledge being thy penance).[104] Thou art the

highest Mantra for thou art that philosophy which consists in the

ascertainment of the nature and attributes of the soul (and its

differences from the Non-soul). Thou art the cause of the universe (since

all that exists has sprung from thy Soul). Thou art universal destroyer

(for all that ceases to exist becomes merged unto thee who art as the

unmanifest Brahman). Thou bearest in one of thy hands the calabash, and

in another thou holdest the bow; in another hand thou bearest shafts and

in another thou bearest a skull. Thou bearest the thunder-bolt. Thou art

armed with the hundred-killer.[105] Thou art armed with the sword. Thou

wieldest the battle-axe. Thou art armed with the Sula (trident). Thou art

adorable. Thou host the sacrificial ladle in one of thy hands. Thou art

of beautiful form. Thou art endued with abundant energy. Thou givest in

the most liberal measure all that tends to adorn those that are devoted

to thee. Thou wearest a turban on thy head. Thou art of beautiful face.

Thou art he who swells with splendour and puissance. Thou art he that is

humble and modest. Thou art exceedingly tall. Thou art he who has the

senses for thy rays.[106] Thou art the greatest of preceptors. Thou art

Supreme Brahman (being a state of pure felicitous existence).[107] Thou

art he that took the shape of a jackal (for consoling the Brahmana who,

when insulted by a wealthy Vaisya, had resolved to commit suicide). Thou

art he whose object are all crowned with fruition, of themselves and

without waiting for the puissance (derivable from penances). Thou art one

who bears a bald head (as the sign of the mendicant order). Thou art one

who does good to all creatures. Thou art unborn. Thou hast innumerable

forms. Thou bearest all kinds of fragrance on thy person. The matted

locks on thy head had sucked up the river Ganga when it first fell from

heaven (although they again gave out the waters at the earnest

solicitations of king Bhagiratha). Thou art the giver of sovereignty and

lordship.[108] Thou art a Brahmacharin without having ever fallen away

from the rigid vow of continence. Thou art distinguished for thy sexual

continence. Thou always liest on thy back. Thou hast thy abode in

Puissance.[109] Thou hast three matted locks on thy head. Thou art he

that is clad in rags. Thou art Rudra (in consequence of thy fierceness).

Thou art the celestial generalissimo, and thou art all pervading. Thou

art he that moves about during the day. Thou art he that moves about in

the night.[110] Thou art of fierce wrath. Thou art possessed of dazzling

effulgence (born of Vedic study and penances). Thou art the slayer of the

mighty Asura who had come in the form of an infuriate elephant for

destroying thy sacred city of Varanasi. Thou art the slayer of such

Daityas as become the oppressors of the universe. Thou art Kala or Time

which is the universal destroyer. Thou art the supreme ordainer of the

universe. Thou art a mine of excellent accomplishments. Thou art of the

form of the lion and the tiger. Thou art he that is clad in the skin of

an elephant. Thou art the Yogin who deceives Time by transcending its

irresistible influence. Thou art the original sound.[111] Thou art the

fruition of all desires. Thou art he that is adored in four ways.[112]

Thou art a night-wanderer (like Vetala and others). Thou art he that

wanders in the company of spirits. Thou art he that wanders in the

company of ghostly beings. Thou art the Supreme Lord of even Indra and

the other celestials. Thou art he that hast multiplied himself infinitely

in the form of all existent and non-existent things. Thou art the

upholder of both Mahat and all the innumerable combinations of the five

primal elements. Thou art the primeval Ignorance or Tamas that is known

by the name of Rahu. Thou art without measure and hence infinite. Thou

art the supreme End that is attained by the Emancipate. Thou art fond of

dancing. Thou art he that is always engaged in dancing. Thou art he that

causes others to dance. Thou art the friend of the universe. Thou art he

whose aspect is calm and mild. Thou art endued with penances puissant

enough to create and destroy the universe. Thou art he who binds all

creatures with the bonds of thy illusion. Thou art he that transcends

destruction. Thou art he who dwells on the mount Kailasa. Thou

transcendest all bonds and art unattached in respect of all things, like

Space. Thou art possessed of a thousand arms. Thou art victory. Thou art

that perseverance which is the cause of success or victory. Thou art

without idleness or procrastination that interferes with persevering

activity. Thou art dauntless. Thou art fear, Thou art he who put a stop

to Vali's sacrifice.[113] Thou fulfillest the desires of all thy

devotees. Thou art the destroyer of Daksha's sacrifice. Thou art amiable.

Thou art slightly amiable. Thou art exceedingly fierce and robbest all

creatures of their energy. Thou art the slayer of the Asura Vala. Thou

art always cheerful. Thou art of the form of wealth which is coveted by

all. Thou hast never been vanquished.[114] There is none more adorable

than thou. Thou art he who utters deep roars (in the form of Ocean). Thou

art that which is so deep that no one can measure it (because thou art of

the form of space). Thou art he whose puissance and the might of whose

companions and of the bull have never been measured by anybody. Thou art

the tree of the world (whose roots extend upwards and branches hang

downwards). Thou art the banian.[115] Thou art he that sleeps on a human

leaf when the universe, after dissolution, becomes one infinite expanse

of water. Thou art he that shows compassion to all worshippers assuming

as thou listest, the form of Hari or Hara or Ganesa or Arka or Agni or

Wind, etc. Thou art possessed of teeth that are exceedingly sharp (since

thou art competent to chew innumerable worlds even as one munches nuts

and swallows them speedily). Thou art of vast dimensions in respect of

thy forms. Thou art possessed of a mouth that is hast enough to swallow

the universe at once. Thou art he whose troops are adored

everywhere.[116] Thou art he who dispelled all the fears of the deities

when the prince of elephants had to be captured. Thou art the seed of the

universe. Thou art he who has for his vehicle the same bull that forms

again the device on his banner in battle. Thou hast Agni for thy soul.

Thou art Surya who has green steeds yoked unto his car. Thou art the

friend of Jiva. Thou art he that is conversant with the proper time for

the accomplishment of all religious acts. Thou art he unto whom Vishnu

paid his adorations (for obtaining his celebrated discus). Thou art the

sacrifice being in the form of Vishnu. Thou art the ocean. Thou art the

Barabanala Mare's head that ranges within the ocean, ceaselessly

vomitting fire and drinking the saline waters as if they were sacrificial

butter. Thou art Wind, the friend of Agni. Thou art of tranquil soul like

the ocean when at rest and unstirred by the mildest breeze. Thou art Agni

that drinks the libations of clarified butter poured in sacrifices with

the aid of Mantras. Thou art he whom it is difficult to approach. Thou

art he whose effulgence spreads over the infinite universe. Thou art ever

skilful in battle. Thou art well conversant with the time when one should

engage in battle so that victory may be achieved. Thou art that science

which treats of the motions of heavenly bodies.[117] Thou art of the form

of success or victory. Thou art he whose body is Time (for thy body is

never subject to destruction). Thou art a householder for thou wearest a

tuft of hair on thy head Thou art a Sanyasin for thy head is bald. Thou

wearest matted locks on thy head (being, as thou art, a

Vanaprastha).[118] Thou art distinguished for thy fiery rays (for the

effulgent path by which the righteous proceed is identical with thee).

Thou art he that appears in the firmament in the heart encased in the

body of every creature.[119] Thou art he who enters into the cranium

(brain) of every creature. Thou bearest the wrinkles of age. Thou bearest

the bamboo flute. Thou hast also the tabour. Thou bearest the musical

instrument called Tali. Thou hast the wooden vessel used for husking

grain. Thou art he who covers that illusion which covers Yama.[120] Thou

art an astrologer inasmuch as thy understanding is always directed

towards the motion of the wheel of time which is made up of the

luminaries in the firmament. Thou art Jiva whose understanding is

directed to things that are the result of the attributes of Sattwa,

Rajas, and Tamas. Thou art that in which all things merge when

dissolution overtakes them. Thou art stable and fixed, there being

nothing in thee that is subject to change or mutation of any kind. Thou

art the Lord of all creatures. Thy arms extend all over the vast

universe. Thou art displayed in innumerable forms that are but fractions

of thyself. Thou pervadest all things.[121] Thou art he that has no mouth

(for thou enjoyest not the objects of thy own creation). Thou art he who

frees thy creatures from the bonds of the world. Thou art easily

attainable.[122] Thou art he that manifested himself with a golden

mail.[123] Thou art he that appears in the phallic emblem. 'Thou art he

that wanders in the forests in quest of fowls and animals. Thou art he

that wanders over the Earth. Thou art, he that is omnipresent. Thou art

the blare that is produced by all the trumpets blown in the three worlds.

Thou art he that has all creatures for his relatives.[124] Thou art of

the form of a snake (for thou art identical with the mighty Naga named

Sesha). Thou art he that lives in mountain caves (like Jaigishavya), or

any other Yogin. Thou art identical with Guha (the celestial

generalissimo). Thou wearest garlands of flowers. Thou art he who enjoys

the happiness that springs from the possession of worldly objects.[125]

Thou art he from whom all creatures have derived their three states of

birth, existence, and destruction. Thou art he that upholds all things

that exist or occur in the three stages of time viz., the Past, the

Present, and the Future. Thou art he that frees creatures from the

effects of all acts belonging to previous lives as well as those

accomplished in the present life and from all the bonds due to Ignorance

and Desire. Thou art he who is the binder or Asura chiefs. Thou art he

who is the slayer of foes in battle.[126] Thou art that which is

attainable by knowledge alone. Thou art Durvasas. Thou art he who is

waited upon and adored by all the righteous. Thou art he who causes the

fall of even Brahma and the others. Thou art he that gives unto all

creatures the just share of joy and grief that each deserves according to

his own acts. Thou art he that is incomparable. Thou art well conversant

with the shares that are given and appropriated in sacrifices.[127] Thou

residest in every place. Thou wanderest everywhere. Thou art he that has

mean vestments.[128] Thou art Vasava. Thou art immortal. Thou art

identical with the Himavat mountains. Thou art the maker of pure gold.

Thou art without acts. Thou upholdest in thyself the fruits of all acts.

Thou art the foremost of all creatures that are regarded as

upholders.[129] Thou art he that has bloody eyes. Thou art he that has

eyes whose vision extends over the infinite universe. Thou art he that

has a car whose wheels are ever victorious. Thou art he that is possessed

of vast learning. Thou art he that accepts thy devotees for thy servants.

Thou art he that restrains and subjugates thy senses. Thou art he that

acts. Thou wearest clothes whose warp and woof are made of snakes. Thou

art Supreme. Thou art he who is the lowest of the celestials.[130] Thou

art he that is well-grown. Thou ownest the musical instrument called

Kahala. Thou art the giver of every wish. Thou art the embodiment of

grace in all the three stages of Time, viz., the Past, the Present, and

the Future. Thou art possessed of might that is always well spent. Thou

art he who had assumed the form of Valarama (the elder brother of

Krishna). Thou art the foremost of all colleted things, being

Emancipation or the highest of all ends to which creatures attain. Thou

art the giver of all things. Thy face is turned towards all directions,

Thou art he from whom diverse creatures have sprung even as all forms

have sprung from space or are modifications or that primal element. Thou

art he who falls into the pit called body.[131] Thou art he that is

helpless (for, falling into the pit constituted by the body, thou canst

not transcend the sorrow that is thy portion). Thou residest in the

firmament of the heart. Thou art exceedingly fierce in form. Thou art the

Deity called Ansu. Thou art the companion of Ansu and art called Aditya.

Thou art possessed of innumerable rays. Thou art endued with dazzling

effulgence. Thou hast the speed of the Wind.[132] Thou art possessed of

speed that is greater than that of the Wind. Thou art possessed of the

speed of the mind. Thou art Nishachara as thou enjoyest all things, being

invested with Ignorance.[133] Thou dwellest in every body. Thou dwellest

with Prosperity as thy companion. Thou art he that imparts knowledge and

instruction. Thou art he who imparts instruction in utter silence. Thou

art he that observes the vow of taciturnity (for thou instructest in

silence). Thou art he who passes out of the body, looking at the

soul.[134] Thou art he that is well adored. Thou art the giver of

thousands (since the lord of all the treasures derived those treasures of

his from thee). Thou art the prince of birds, (being Garuda the son of

Vinata and Kasyapa). Thou art the friend that renders aid. Thou art

possessed of exceeding effulgence (for thy splendour is like that of a

million suns risen together). Thou art the Master of all created beings.

Thou art he who provokes the appetites. Thou art the deity of Desire.

Thou art of the form of lovely women that are coveted by all. Thou art

the tree of the world. Thou art the Lord of Treasures. Thou art the giver

of fame. Thou art the Deity that distributes unto all creatures the

fruits (in the form of joys and griefs) of their acts. Thou art thyself

those fruits which thou distributest. Thou art the most ancient (having

existed from a time when there was no other existent thing). Thou art

competent to cover with a single footstep of thine all the three worlds.

Thou art Vamana (the dwarf) who deceived the Asura chief Vali (and

depriving him of his sovereignty restored it unto Indra). Thou art the

Yogin crowned with success (like Sanatkumara and others). Thou art a

great Rishi (like Vasishtha and others). Thou art one whose objects are

always crowned with success (like Rishava or Dattatreya). Thou art a

Sanyasin (like Yajnavalkya and others). Thou art he that is adorned with

the marks of the mendicant order. Thou art he that is without such

marks.[135] Thou art he that transcends the usages of the mendicant

order. Thou art he that assures all creatures from every sort of fear.

Thou art without any passions thyself (so that glory and humiliation are

alike to thee). Thou art he that is called the celestial generalissimo.

Thou art that Visakha who took his rise from the body of the celestial

generalissimo when Indra hurled his thunder-bolt at him. Thou art

conversant with the sixty tattwas or heads of enquiry in the universe.

Thou art the Lord of the senses (for these achieve their respective

functions guided by thee). Thou art he that is armed with the

thunder-bolt (and that rives the mountains). Thou art infinite. Thou art

the stupefier of Daitya ranks in the field of battle. Thou art he that

moves his car in circles among his own ranks and that makes similar

circles among the ranks of his foes and who conies back safe and sound

after devastating then. Thou art he that is conversant with the lowest

depth of the world's ocean (in consequence of thy knowledge of Brahman).

Thou art he called Madhu (who has founded the race in which Krishna has

taken his birth). Thou hast eyes whose colour resembles that of honey.

Thou art he that has taken birth after Vrihaspati.[136] Thou art he that

does the acts which Adhyaryus have to do in sacrifices. Thou art he who

is always adored by persons whatever their modes of life. Thou art

devoted to Brahman. Thou wanderest amongst the habitations of men in the

world (in consequence of thy being a mendicant). Thou art he that

pervadest all beings. Thou art he that is conversant with truth. Thou

knowest and guidest every heart. Thou art he that overspreads the whole

universe. Thou art he that collects or stores the good and bad acts of

all creatures in order to award them the fruits thereof Thou art he that

lives during even the night that follows the universal dissolution. Thou

art the protector wielding the bow called Pinaka. Thou residest in even

the Daityas that are the marks at which shootest thy arrows. Thou art the

author of prosperity. Thou art the mighty ape Hanuman that aided Vishnu

in the incarnation of Rama in his expedition against Ravana. Thou art the

lord of those Ganas that are thy associates, Thou art each member of

those diverse Ganas. Thou art he that gladdens all creatures. Thou art

the enhancer of the joys of all.[137] Thou takest away the sovereignty

and prosperity of even such high beings as Indra and others. Thou art the

universal slayer in the form of Death. Thou art he that resides in the

four and sixty Kalas. Thou art very great. Thou art the Grandsire (being

the sire of the great sire of all). Thou art the supreme phallic emblem

that is adored by both deities and Asuras. Thou art of agreeable and

beautiful features. Thou art he who presides over the variety of

evidences and tendencies for action and non-action. Thou art the lord of

vision. Thou art the Lord of Yoga (in consequence of thy withdrawing all

the senses into the heart and combining them together in that place).

Thou art he that upholds the Krita and the other ages (by causing them to

run ceaselessly). Thou art the Lord of seeds (in consequence of thy being

the giver of the fruits of all acts good and bad). Thou art the original

cause of such seeds. Thou actest in the ways that have been pointed out

in the scriptures beginning with those that treat of the Soul. Thou art

he in whom reside might and the other attributes. Thou art the

Mahabharata and other histories of the kind. Thou art the treatises

called Mimansa. Thou art Gautama (the founder of the science of

dialectics). Thou art the author of the great treatise on Grammar that

has been named after the Moon. Thou art he who chastises his foes. Thou

art he whom none can chastise. Thou art he who is sincere in respect of

all his religious acts and observances. Thou art he that becomes obedient

to those that are devoted to thee. Thou art he that is capable of

reducing others to subjection. Thou art he who foments quarrels among the

deities and the Asuras. Thou art he who has created the four and ten

worlds (beginning with Bhu). Thou art the protector and cherisher of all

Beings commencing from Brahma and ending with the lowest forms of

vegetable life (like grass and straw). Thou art the Creator of even the

five original elements. Thou art he that never enjoys anything (for thou

art always unattached). Thou art free from deterioration. Thou art the

highest form of felicity. Thou art a deity proud of his might. Thou art

Sakra. Thou art the chastisement that is spoken of in treatises on

morality and is inflicted on offenders. Thou art of the form of that

tyranny which prevails over the world. Thou art of pure Soul. Thou art

stainless (being above faults of every kind). Thou art worthy of

adoration. Thou art the world that appears and disappears ceaselessly.

Thou art he whose grace is of the largest measure. Thou art he that has

good dreams. Thou art a mirror in which the universe is reflected. Thou

art he that has subjugated all internal and external foes. Thou art the

maker of the Vedas. Thou art the maker of those declarations that are

contained in the Tantras and the Puranas and that are embodied in

language that is human.[138] Thou art possessed of great learning. Thou

art the grinder of foes in battle. Thou art he that resides in the awful

clouds that appear at the time of the universal dissolution. Thou art

most terrible (in consequence of the dissolution of the universe that

thou bringest about). Thou art he who succeeds in bringing all persons

and all things into thy subjection. Thou art the great Destroyer. Thou

art he that has fire for his energy. Thou art he whose energy is mightier

than fire. Thou art the Yuga-fire that consumes all things. Thou art he

that is capable of being gratified by means of sacrificial libations.

Thou art water and other liquids that are poured in sacrifices with the

aid of Mantras. Thou art in the form of the Deity of Righteousness, the

distributor of the fruits that attach to acts good and bad. Thou art the

giver of felicity. Thou art always endued with effulgence. Thou art of

the form of fire. Thou art of the complexion of the emerald. Thou art

always present in the phallic emblem. Thou art the source of blessedness.

Thou art incapable of being baffled by anything in the prosecution of

your objects. Thou art the giver of blessings. Thou art of the form of

blessedness. Thou art he unto whom is given a share of sacrificial

offerings. Thou art he who distributes unto each his share of that is

offered in sacrifices. Thou art endued with great speed. Thou art he that

is dissociated from all things. Thou art he that is possessed of the

mightiest limb. Thou art he that is employed in the act of generation.

Thou art of a dark complexion, (being of the form of Vishnu). Thou art of

a white complexion (being of the form of Samva, the son of Krishna). Thou

art the senses of all embodied creatures. Thou art possessed of vast

feet. Thou hast vast hands. Thou art of vast body. Thou art endued with

wide extending fame. Thou hast a vast head.[139] Thou art of vast

measurements. Thou art of vast vision. Thou art the home of the darkness

of ignorance. Thou art the Destroyer of the Destroyer. Thou art possessed

of vast years. Thou hast vast lips. Thou art he that has vast cheeks.

Thou hast a vast nose. Thou art of a vast throat. Thou hast a vast neck.

Thou art he that tears the bond of body.[140] Thou hast a vast chest.

Thou hast a vast bosom. Thou art the inner soul which resides in all

creatures. Thou hast a deer on thy lap. Thou art he from whom innumerable

worlds hang down like fruits hanging down from a tree. Thou art he who

stretches his lips at the time of the universal dissolution for

swallowing the universe. Thou art the ocean of milk. Thou hast vast

teeth. Thou hast vast jaws. Thou hast a vast bristle.[141] Thou hast hair

of infinite length. Thou hast a vast stomach. Thou hast matted locks of

vast length. Thou art ever cheerful. Thou art of the form of grace. Thou

art of the form of belief. Thou art he that has mountains for his bow (or

weapons in battle). Thou art he that is full of affection to all

creatures like a parent towards his offspring. Thou art he that has no

affection. Thou art unvanquished. Thou art exceedingly devoted to (Yoga)

contemplation.[142] Thou art of the form of the tree of the world.[143]

Thou art he that is indicated by the tree of the world.[144] Thou art

never satiated when eating (because of thy being of the form of fire, for

of all elements, fire is never satiated with the quantity offered it for

consumption). Thou art he that has the Wind for thy vehicle for going

from place to place (in consequence of thy identity with fire). Thou art

he that rangest over hills and little eminences. Thou art he that has his

residence on the mountains of Meru. Thou art the chief of the celestials.

Thou hast the Atharvans for thy head. Thou hast the Samans for thy mouth.

Thou hast the thousand Richs for thy immeasurable eyes. Thou hast the

Yajushes for thy feet and hands.[145] Thou art the Upanishads. Thou art

the entire body of rituals (occurring in the scriptures). Thou art all

that is mobile. Thou art he whose solicitations are never unfulfilled.

Thou art he who is always inclined to grace. Thou art he that is of

beautiful form. Thou art of the form of the good that one does to

another. Thou art that which is dear. Thou art he that always advances

towards thy devotees (in proportion as these advance for meeting thee).

Thou art gold and other precious metals that are held dear by all. Thy

effulgence is like that of burnished gold. Thou art the navel (of the

universe). Thou art he that makes the fruits of sacrifices grow (for the

benefit of those that perform sacrifices to thy glory). Thou art of the

form of that faith and devotion which the righteous have in respect of

sacrifices. Thou art the artificer of the universe. Thou art all that is

immobile (in the form of mountains and other inert objects). Thou art the

two and ten stages of life through which a person passes.[146] Thou art

he that causes fright (by assuming the intermediate states between the

ten enumerated). Thou art the beginning of all things. Thou art he that

unites Jiva with Supreme Brahman through Yoga. Thou art identifiable with

that Yoga which causes such a union between Jiva and Supreme Brahman.

Thou art unmanifest (being the deepest stupefaction). Thou art the

presiding deity of the fourth age (in consequence of thy identity with

lust and wrath and cupidity and other evil passions that flow from that

deity).[147] Thou art eternal Time (because of thy being of the form of

that ceaseless succession of birth and death that goes on in the

universe). Thou art of the form of the Tortoise.[148] Thou art worshipped

by the Destroyer himself. Thou livest in the midst of associates. Thou

admittest thy devotees as members of thy Gana. Thou hast Brahma himself

for the driver of thy car. Thou sleepest on ashes.[149] Thou protectest

the universe with ashes.[150] Thou art he whose body is made of

ashes.[151] Thou art the tree that grants the fruition of all wishes.

Thou art of the form of those that constitute thy Gana. Thou art the

protector of the four and ten regions. Thou transcendent all the regions.

Thou art full, (there being no deficiency). Thou art adored by all

creatures. Thou art white (being pure and stainless). Thou art he that

has his body, speech and mind perfectly stainless. Thou art he who has

attained to that purity of existence which is called Emancipation. Thou

art he who is incapable of being stained by impurity of any kind. Thou

art he who has been attained to by the great preceptors of old. Thou

residest in the form of Righteousness or duly in the four modes of life.

Thou art that Righteousness which is of the form of rites and sacrifices.

Thou art of the form of that skill which is possessed by the celestial

artificer of the universe. Thou art he who is adored as the primeval form

of the universe. Thou art of vast arms. Thy lips are of a coppery hue.

Thou art of the form of the vast waters that are contained in the Ocean.

Thou art exceedingly stable and fixed (being of the form of mountains and

hills). Thou art Kapila. Thou art brown. Thou art all the hues whose

mixture produces white. Thou art the period of life. Thou art ancient.

Thou art recent. Thou art a Gandharva. Thou art the mother of the

celestials in the form of Aditi (or the mother of all things, in the form

of Earth). Thou art Garuda, the prince of birds, born of Vinata by

Kasyapa, otherwise called Tarkshya. Thou art capable of being

comprehended with ease. Thou art of excellent and agreeable speech. Thou

art he that is armed with the battle-axe. Thou art he that is desirous of

victory. Thou art he that assists others in the accomplishment of their

designs.[152] Thou art an excellent friend.[153] Thou art he that bears a

Vina made of two hollow gourds. Thou art of terrible wrath (which thou

displayest at the time of the universal dissolution). Thou ownest for thy

offspring, beings higher than men and deities (viz., Brahma and Vishnu).

Thou art of the form of that Vishnu who floats on the waters after the

universal dissolution. Thou devourest all things with great ferocity.

Thou art he that procreates offspring. Thou art family and race,

continuing from generation to generation. Thou art the blare that a

bamboo flute gives out. Thou art faultless. Thou art he every limb of

whose body is beautiful. Thou art full of illusion. Thou dost good to

others without expecting any return. Thou art Wind. Thou art Fire. Thou

art the bonds of the worlds which bind Jiva. Thou art the creator of

those bonds. Thou art the tearer of such bonds. Thou art he that dwells

with even the Daityas (who are the foes of all sacrifices). Thou dwellest

with those that are the foes of all acts (and that have abandoned all

acts). Thou art of large teeth, and thou art of mighty weapons. Thou art

he that has been greatly censured. Thou art he that stupefied the Rishis

dwelling in the Daruka forest. Thou art he that did good unto even thy

detractors, viz., those Rishis residing in the Daruka forest. Thou art he

who dispels all fears and who dispelling all the fears of those Rishis

gave them Emancipation. Thou art he that has no wealth (in consequence of

his inability to procure even his necessary wearing apparel). Thou art

the lord of the celestials. Thou art the greatest of the gods (in

consequence of thy being adored by even Indra and others that are

regarded as the highest of the celestials). Thou art an object of

adoration with even Vishnu. Thou art the slayer of those that are the

foes of the deities. Thou art he that resides (in the form of the snake

Sesha) in the nethermost region.[154] Thou art invisible but capable of

being comprehended, even as the wind which though invisible is perceived

by every body. Thou art he whose knowledge extends to the roots of

everything and unto whom all things, even in their inner nature, are

known. Thou art the object that is enjoyed by him that enjoys it. Thou

art he among the eleven Rudras who is called Ajaikapat. Thou art the

sovereign of the entire universe. Thou art of the form of all Jivas in

the universe (in consequence of thy being covered by the three well-known

attributes of Sattwa, Rajas, and Tamas). Thou art he that is not subject

to those three attributes. Thou art he that transcends all attributes and

is a state of pure existence which is incapable of being described with

the aid of any adjective that language can yield. Thou art the prince of

physicians called Dhanwantari. Thou art a comet (in consequence of the

calamities that flow from thee unto the sinful). Thou art the celestial

generalissimo called Skanda. Thou art the king of the Yakshas, called

Kuvera, who is thy inseparable associate and who is the Lord of all

treasures in the world. Thou art Dhatri. Thou art Sakra. Thou art Vishnu.

Thou art Mitra. Thou art Tashtri (the celestial artificer). Thou art the

Pole Star. Thou art he that upholds all things. Thou art he called

Prabhava amongst the Vasus. Thou art the wind which is capable of going

everywhere (being the Sutra-atma that connects all things in the universe

with a thread). Thou art Aryaman. Thou art Savitri. Thou art Ravi. Thou

art that ancient king of great celebrity known by the name of Ushangu.

Thou art he who protects all creatures in diverse ways. Thou art

Mandhatri (because of thy competence to gratify all creatures). Thou art

he from whom all creatures start into life. Thou art he who exists in

diverse form. Thou art he who causes the diverse hues to exist in the

universe. Thou art he who upholds all desires and all attributes (because

of these flowing from thee). Thou art he who has the lotus on thy

navel.[155] Thou art he within whose womb are innumerable mighty

creatures. Thou art of face as beautiful as the moon. Thou art wind. Thou

art fire. Thou art possessed of exceeding might. Thou art endued with

tranquillity of soul. Thou art old. Thou art he that is known with the

aid of Righteousness.[156] Thou art Lakshmi. Thou art the maker of the

field of those actions (by which persons adore the supreme Deity). Thou

art he who lives in the field of action. Thou art the soul of the field

of action. Thou art the medicine or provoker of the attributes of

sovereignty and the others.[157] All things lie in thee (for, as the

Srutis declare, all things becomes one in thee, thyself being of the

nature of that unconsciousness which exhibits itself in dreamless

slumber). Thou art the lord of all creatures endued with life-breaths.

Thou art the god of the gods. Thou art he who is attached to felicity.

Thou art Sat (in the form of cause). Thou art Asat (in the form of

effect). Thou art he who possesses the best of all things. Thou art he

who resides on the mountains of Kailasa. Thou art he who repairs to the

mountains of Himavat. Thou washest away all things besides thee like a

mighty current washing away trees and other objects standing on its

banks. Thou art the maker of Pushkara and other large lakes and pieces of

natural water. Thou art possessed of knowledge of infinite kinds. Thou

art the giver of infinite blessings. Thou art a merchant (who conveys the

goods of this country to that country and brings the goods of that

country to this for the convenience of human beings). Thou art a

carpenter. Thou art the tree (of the world that supplies the timber for

thy axe). Thou art the tree called Vakula (Mimusops Elengi, Linn.) Thou

art the sandal-wood tree (Santalum album, Linn.). Thou art the tree

called Chcchada (Alstonia Scholaris, syn Echitis, Scholaris, Roxb.). Thou

art he whose neck is very strong. Thou art he whose shoulder joint is

vast. Thou art not restless (but endued with steadiness in all thy acts

and in respect of all thy faculties). Thou art the principal herbs and

plants with their produce (in the form of rice and wheat and the other

varieties of grain). Thou art he that grants success upon others in

respect of the objects upon which they bestow their heart. Thou art all

the correct conclusions in respect of both the Vedas and Grammar.[158]

Thou art he who utters leonine roars. Thou art endued with leonine fangs.

Thou ridest on the back of a lion for performing thy journeys. Thou

ownest a car that is drawn by a lion. Thou art he called the truth of

truth.[159] Thou art he whose dish or plate is constituted by the

Destroyer of the universe.[160] Thou art always engaged in seeking the

good of the worlds. Thou art he who rescues all creatures from distress

(and leads them to the felicity of Emancipation). Thou art the bird

called Saranga. Thou art a new (Young) swan. Thou art he who is displayed

in beauty in consequence of the crest thou bearest on thy head (like the

cock or the peacock). Thou art he who protects the place where assemblies

of the wise sit for dispensing justice. Thou art the abode of all

creatures. Thou art the cherisher of all creatures. Thou art Day and

Night (which are the constituent elements of Eternity). Thou art he that

is without fault and therefore, never censured. Thou art the upholder of

all creatures. Thou art the refuge of all creatures. Thou art without

birth. Thou art existent. Thou art ever fruitful. Thou art endued with

Dharana and Dhyana and Samadhi. Thou art the steed Uchchaisravas. Thou

art the giver of food. Thou art he who upholds the life-breaths of living

creatures. Thou art endued with patience. Thou art possessed of

intelligence. Thou art endued with exertion and cleverness. Thou art

honoured by all. Thou art the giver of the fruits of Righteousness and

sin. Thou art the cherisher of the senses (for the senses succeed in

performing their respective functions in consequence of thee that

presidest over them). Thou art the lord of all the luminaries. Thou art

all collections of objects. Thou art he whose vestments are made of

cowhides. Thou art he who dispels the grief of his devotees. Thou hast a

golden arm. Thou art he who protects the bodies of Yogins who seek to

enter their own selves. Thou art he who has reduced to nothingness all

his foes.[161] Thou art he the measure of whose gladness is very great.

Thou art he who achieved victory over the deity of desire that is

irresistible. Thou art he who has subjugated his senses. Thou art the

note called Gandhara in the musical octave. Thou art he who has an

excellent and beautiful home (in consequence of its being placed upon the

delightful mountains of Kailasa). Thou art he who is ever attached to

penances. Thou art of the form of cheerfulness and contentment. Thou art

he called vast or infinite.[162] Thou art he in whose honour the foremost

of hymns has been composed. Thou art he whose dancing is characterised by

vast strides and large leaps. Thou art he who is adored with reverence by

the diverse tribes of Apsaras. Thou art he who owns a vast standard

(bearing the device of the bull). Thou art the mountains of Meru. Thou

art he who roves among all the summits of that great mountain. Thou art

so mobile that it is very difficult to seize thee. Thou art capable of

being explained by preceptors to disciples, although thou art incapable

of being described in words. Thou art of the form of that instruction

which preceptors impart to disciples. Thou art he that can perceive all

agreeable scents simultaneously or at the same instant of time. Thou art

of the form of the porched gates of cities and palaces. Thou art of the

form of the moats and ditches that surround fortified towns and give the

victory to the besieged garrison. Thou art the Wind. Thou art of the form

of fortified cities and towns encompassed by walls and moats. Thou art

the prince of all winged creatures, (being, as thou art, of the form of

Garuda). Thou art he who multiplies the creation by union with the

opposite sexes. Thou art the first of all in respect of virtues and

knowledge. Thou art superior to even him who is the first of all in

virtues and knowledge. Thou transcendest all the virtue and knowledge.

Thou art eternal and immutable as also dependent on thyself. Thou art the

master and protector of the deities and Asuras. Thou art the master and

protector of all creatures. Thou art he who wears a coat of mail. Thou

art he whose arms are competent to grind all foes. Thou art an object of

adoration with even him who is called Suparvan in heaven.[163] Thou art

he who grants the power of bearing or upholding all things.[164] Thou art

thyself capable of bearing all things. Thou art fixed and steady (without

being at all unstable). Thou art white or pure (being, as thou art,

without any stain or blot). Thou bearest the trident that is competent to

destroy (all things).[165] Thou art the grantor of bodies or physical

forms unto those that constantly revolve in the universe of birth and

death. Thou art more valuable than wealth. Thou art the conduct or way of

the righteous (in the form of goodness and courtesy). Thou art he who had

torn the head of Brahma after due deliberation (and not impelled by mere

wrath). Thou art he who is marked with all those auspicious marks that

are spoken of in the sciences of palmistry and phrenology and other

branches of knowledge treating of the physical frame as the indicator of

mental peculiarities. Thou art that wooden bar which is called the Aksha

of a car and, therefore, art thou he who is attached to the car

represented by the body. Thou art attached to all things (in consequence

of thy pervading all things as their soul). Thou art endued with very

great might, being as thou art a hero of heroes. Thou art the Veda. Thou

art the Smritis, the Itihasas, the Puranas, and other scriptures. Thou

art the illustrious deity of every sacred shrine. Thou art he who has the

Earth for his car. Thou art the inert elements that enter into the

composition of every creature. Thou art he who imparts life into every

combination of those inert element. Thou art the Pranava and other sacred

Mantras that instil life into dead matter. Thou art he that casts

tranquil glances. Thou art exceedingly harsh (in consequence of thy being

the destroyer of all things). Thou art he in whom are innumerable

precious attributes and possessions. Thou hast a body that is red. Thou

art he who has all the vast oceans as so many ponds filled for thy

drinking.[166] Thou art the root of the tree of the world. Thou art

exceedingly beautiful and shinest with surpassing grandeur. Thou art of

the form of ambrosia or nectar. Thou art both cause and effect. Thou art

an ocean of penances (being as thou art a great Yogin). Thou art he that

desirous of ascending to the highest state of existence. Thou art he that

has already attained to that state. Thou art he who is distinguished for

the purity of his conduct and acts and observances. Thou art he who

possessed of great fame (in consequence of the Righteousness of his

behaviour). Thou art the ornament of armies (being as thou art of the

form of prowess and courage), Thou art he who is adorned with celestial

ornaments. Thou art Yoga. Thou art he from whom flow eternal time

measured by Yugas and Kalpas. Thou art he who conveys all creatures from

place.[167] Thou art of the form of Righteousness and sin and their

intermixture (such as are displayed in the successive Yugas). Thou art

great and formless. Thou art he who slew the mighty Asura that had

approached against the sacred city of Varanasi in the form of an

infuriate elephant of vast proportions. Thou art of the form of death.

Thou givest to all creatures such fruition of their wishes as accords

with their merits. Thou art approachable. Thou art conversant with all

things that are beyond the ken of the senses. Thou art conversant with

the Tattwas (and therefore, thoroughly fixed). Thou art he who

incessantly shines in beauty. Thou wearest garlands that stretch down

from thy neck to the feet. Thou art that Hara who has the Moon for his

beautiful eye. Thou art the salt ocean of vast expanse. Thou art the

first three Yugas (viz., Krita, Treta, and Dwapara). Thou art he whose

appearance is always fraught with advantage to others. Thou art he who

has three eyes (in the form of the scriptures, the preceptor, and

meditation). Thou art he whose forms are exceedingly subtile (being as

thou art the subtile forms of the primal elements). Thou art he whose

ears are bored for wearing jewelled Kundalas. Thou art the bearer of

matted locks. Thou art the point (in the alphabet) which indicates the

nasal sound. Thou art the two dots i.e., Visarga (in the Sanskrit

alphabet which indicate the sound of the aspirated H). Thou art possessed

of an excellent face. Thou art the shaft that is shot by the warrior for

encompassing the destruction of his foe. Thou art all the weapons that

are used by warriors. Thou art endued with patience capable of bearing

all things. Thou art he whose knowledge has arisen from the cessation of

all physical and mental functions.[168] Thou art he who has become

displayed as Truth in consequence of the cessation of all other

faculties. Thou art that note which, arising from the region called

Gandhara, is exceedingly sweet to the ear. Thou art he who is armed with

the mighty bow (called Pinaka). Thou art he who is the understanding and

the desires that exist in all creatures, besides being the supreme

upholder of all beings. Thou art he from whom all acts flow. Thou art

that wind which rises at the time of the universal dissolution and which

is capable of churning the entire universe even as the staff in the hands

of the dairy-maid churns the milk in the milkpot. Thou art he that is

full. Thou art he that sees all things. Thou art the sound that arises

from slapping one palm against another. Thou art he the palm of whose

hand serves as the dish or plate whence to take his food. Thou art he who

is possessed of an adamantine body. Thou art exceedingly great. Thou art

of the form of an umbrella. Thou art he who has an excellent umbrella.

Thou art well-known to be identical with all creatures. Thou art he who

having put forth three feet covered all the universe with two and wanted

space for the remaining one. Thou art he whose head is bald. Thou art he

whose form is exceedingly ugly and fierce. Thou art he who has undergone

infinite modifications and become all things in the universe. Thou art he

who bears the well-known badge of Sanyasa, viz., the stick. Thou art he

who has a Kunda. Thou art he who is incapable of being attained to by

means of acts. Thou art he who is identical with the green-eyed king of

beasts (viz., the lion). Thou art of the form of all the points of the

compass. Thou art he who is armed with the thunder. Thou art he who has a

hundred tongues. Thou art he who has a thousand feet and thousand

heads.[169] Thou art the lord and chief of the celestials. Thou art he

that is made up of all the gods. Thou art the great Master or preceptor.

Thou art he who has a thousand arms. Thou art he who is competent to

obtain the fruition of every wish. Thou art he whose protection is sought

by every one. Thou art he who is the creator of all the worlds. Thou art

he who is the great cleanser of all from every kind of sin, in the form

of shrines and sacred waters. Thou art he who has three high

Mantras.[170] Thou art the youngest son of Aditi and Kasyapa, (being in

the form of the dwarf who is otherwise known by the name of Upendra and

who beguiled the Asura Vali of his lordship of the three worlds and

restored it to the chief of the celestials). Thou art both black and

tawny (being of the form which is known as Hari-Hara). Thou art the maker

of the Brahmana's rod.[171] Thou art armed with the hundred-killer, the

noose, and the dart. Thou art he that took his birth within the primeval

lotus.

Thou art he who is endued with a vast womb. Thou art he who has the Vedas

in his womb. Thou art he who takes his rise from that infinite waste of

waters which succeeds the dissolution of the universe. Thou art he who is

endued with rays of effulgent light. Thou art the creator of the Vedas.

Thou art he who studies the Vedas. Thou art he who is conversant with the

meaning of the Vedas. Thou art devoted to Brahman. Thou art the refuge of

all persons devoted to Brahman. Thou art of infinite forms. Thou art the

bearer of innumerable bodies. Thou art endued with irresistible

prowess.[172] Thou art the soul or nature that transcends the three

universal attributes (of Sattwa, Rajas, and Tamas). Thou art the lord of

all Jivas. Thou art endued with the speed of the wind. Thou art possessed

of the fleetness of the mind. Thou art always smeared with sandal-paste.

Thou art the end of the stalk of the primeval lotus.[173] Thou art he who

brought the celestial cow Surabhi down from a superior station to an

inferior one by denouncing a curse upon her.[174] Thou art that Brahma

who was unable to see thy end. Thou art adorned with a large wreath of

Karnikara flowers. Thou art adorned with a diadem of blue gems. Thou art

the wielder of the bow called Pinaka. Thou art the master of that

knowledge which treats of Brahman.[175] Thou art he who has subjugated

his senses by the aid of thy knowledge of Brahman. Thou art he who

bearest Ganga on thy head.[176] Thou art the husband of Uma, the daughter

of Himavat. Thou art mighty (in consequence of thy having assumed the

form of the vast Boar for raising the submerged Earth). Thou art he who

protects the universe by assuming diverse incarnations. Thou art worthy

of adoration. Thou art that primeval Being with the equine head who

recited the Vedas with a thundering voice. Thou art he whose grace is

very great. Thou art the great subjugator. Thou art he who has slain all

his foes (in the form of passions). Thou art both white and tawny (being

as thou art half male and half female).[177] Thou art possessed of a body

whose complexion is like that of gold.[178] Thou art he that is of the

form of pure joy, (being, as thou art, above the five sheathes which the

Jiva consists of, viz., the Anna-maya, the Prana-maya, the Mano-maya, the

Vijnana-maya, and the Ananda-maya ones). Thou art of a restrained soul.

Thou art the foundation upon which rests that Ignorance which is called

Pradhana and which, consisting of the three attributes of Sattwa, Rajas,

and Tamas is the cause whence the universe has sprung. Thou art he whose

faces are turned to every direction.[179] Thou art he who has three eyes

(in the forms of the Sun, the Moon, and Fire). Thou art he who is

superior to all creatures (in consequence of thy righteousness whose

measure is the greatest). Thou art the soul of all mobile beings. Thou

art of the form of the subtile soul (which is incapable of being

perceived). Thou art the giver of immortality in the form of Emancipation

as the fruit of all acts of righteousness achieved by creatures without

the desire of fruits.[180] Thou art the preceptor of even those that are

the gods of the gods. Thou art Vasu, the son of Aditi. Thou art he who is

endued with innumerable rays of light, who brings forth the universe, and

who is of the form of that Soma which is drunk in sacrifices. Thou art

Vyasa, the author of the Puranas and other sacred histories. Thou art the

creations of Vyasa's brain (because of thy being identical with the

Puranas and other sacred histories) both abridged and unabridged. Thou

art the sum total of Jivas. Thou art the Season. Thou art the Year. Thou

art the Month. Thou art the Fortnight. Thou art those sacred Days that

end or conclude these periods. Thou art the Kalas. Thou art the Kashthas.

Thou art the Lavas. Thou art the Matras. Thou art the Muhurtas and Days

and Nights. Thou art the Kshanas.[181] Thou art the soil upon which the

tree of the universe stands. Thou art the seed of all creatures [being of

the form of that Unmanifest Chaitanya (consciousness) endued with Maya or

illusion whence all creatures spring]. Thou art Mahattatwa. Thou art the

sprout of Jiva, (being of the form of Consciousness which springs up

after Mahattatwa). Thou art Sat or Effect. Thou art Asat or Cause. Thou

art Manifest (being seizable by the senses). Thou art the Father. Thou

art the Mother. Thou art the Grandfather. Thou art the door to Heaven

(because of thy identity with Penances). Thou art the door of the

generation of all creatures (because of thy identity with desire). Thou

art the door of Emancipation (because of thy identity with the absence of

Desire which alone can lead to the merging into Brahman). Thou art those

acts of righteousness which lead to the felicity of heaven. Thou art

Nirvana (or that cessation of individual or separate existence which is

Emancipation). Thou art the gladdener (who gives all kinds of joy to

every creature). Thou art that region of Truth (to which they that are

foremost in righteousness attain). Thou art superior to even that region

of Truth which is attainable by the righteous. Thou art he who is the

creator of both the deities and the Asuras. Thou art he who is the refuge

of both the deities and the Asuras. Thou art the preceptor of both the

deities and the Asuras (being as thou art of the form of both Vrihaspati

and Sukra). Thou art he who is ever victorious. Thou art he who is ever

worshipped by the deities and the Asuras. Thou art he who guides the

deities and the Asuras even as the Mahamatra guides the elephant. Thou

art the refuge of all the deities and the Asuras. Thou art he who is the

chief of both the deities and the Asuras (being as thou art of the form

of both India and Virochana). Thou art he who is the leader in battle of

both the deities and the Asuras (being as thou art of the form of

Karttikeya and Kesi, the leaders of the celestial and the Daitya armies).

Thou art he who transcends the senses and shines by himself. Thou art of

the form of the celestial Rishis like Narada and others. Thou art the

grantor of boons unto the deities and Asuras (in the form of Brahman and

Rudra). Thou art he who rules the hearts of the deities and the Asuras.

Thou art he into whom the universe enters (when it is dissolved). Thus

art the refuge of even him who is the ruler of the hearts of both the

deities and the Asuras. Thou art he whose body is made up of all the

deities.[182] Thou art he who has no Being superior to thee of whom to

think. Thou art he who is the inner soul of the deities. Thou art he who

has sprung from his own self. Thou art of the form of immobile things.

Thou art he who covers the three worlds with three steps of his. Thou art

possessed of great learning. Thou art stainless. Thou art he who is freed

from the quality of Rajas. Thou art he who transcends destruction. Thou

art he in whose honour hymns should be sung. Thou art the master of the

irresistible elephant represented by Time. Thou art of the form of that

lord of Tigers who is worshipped in the country of the Kalingas.[183]

Thou art he who is called the lion among the deities (in consequence of

the pre-eminence of thy prowess). Thou art he who is the foremost of men.

Thou art endued with great wisdom. Thou art he who first takes a share of

the offerings in sacrifice. Thou art imperceptible. Thou art the

sum-total of all the deities. Thou art he in whom penances predominate.

Thou art always in excellent Yoga. Thou art auspicious. Thou art armed

with the thunder-bolt. Thou art the source whence the weapons called

Prasas have taken their origin. Thou art he whom thy devotees attain to

in diverse ways. Thou art Guha (the celestial generalissimo). Thou art

the supreme limit of felicity.[184] Thou art identical with thy creation.

Thou art he who rescues thy creatures from death (by granting them

Emancipation). Thou art the cleanser of all including Brahma himself.

Thou art of the form of bulls and other horned animals. Thou art he who

is fond of mountain summits. Thou art the planet Saturn. Thou art Kuvera,

the chief of the Yakshas. Thou art complete faultlessness. Thou art he

who inspires gladness. Thou art all the celestials united together. Thou

art the cessation of all things. Thou art all the duties that appertain

to all the modes of life. Thou art he who has an eye on his forehead.

Thou art he who sports with the universe as his marble ball. Thou art of

the form of deer. Thou art endued with the energy that is of the form of

knowledge and penance. Thou art the lord of all immobile things (in the

form of Himavat and Meru). Thou art he who has subjugated his senses by

various regulations and vows. Thou art he whose objects have all been

fulfilled. Thou art identical with Emancipation. Thou art different from

him whom we worship. Thou hast truth for thy penances. Thou art of a pure

heart. Thou art he who presides over all vows and fasts (in consequence

of thy being the giver of their fruits). Thou art the highest (being of

the form of Turiya). Thou art Brahman. Thou art the highest refuge of the

devotees. Thou art he who transcends all bonds (being Emancipate). Thou

art freed from the linga body. Thou art endued with every kind of

prosperity. Thou art he who enhances the prosperity of thy devotees. Thou

art that which is incessantly undergoing changes.'

"I have thus, 'O Krishna, hymned the praises of the illustrious Deity by

reciting his names in the order of their importance. Who is there that

can hymn the praises of the lord of the universe, that great Lord of all

who deserves our adorations and worship and reverence, whom the very gods

with Brahma at their head are unable to praise and whom the Rishis also

fail to sing? Aided, however, by my devotion to him, and having received

his permission, I have praised that Lord of sacrifices, that Deity of

supreme puissance, that foremost of all creatures endued with

intelligence. By praising with these names that enhance one's

auspiciousness of the great lord of blessedness, a worshipper of devoted

soul and pure heart succeeds in attaining to his own self. These names

constitute a hymn that furnishes the best means of attaining to Brahman.

With the aid of this hymn one is sure to succeed in attaining to

Emancipation. Rishis and the deities all praise the highest deity by

uttering this hymn. Hymned by persons of restrained soul Mahadeva becomes

gratified with those that hymn his praises so. The illustrious deity is

always full of compassion towards his devotees. Endued with omnipotence,

he it is that gives Emancipation to those that worship him. So also, they

among men that are foremost, that are possessed of faith and devotion

hear and recite for others and utter with reverence the praises of that

highest and eternal Lord viz. Isana, in all their successive lives and

adore him in thought, word, and deed, and adoring him thus at all times,

viz. when they are lying or seated or walking or awake or opening the

eyelids or shutting them, and thinking of him repeatedly, become objects

of reverence with all their fellowmen and derive great gratification and

exceeding joy. When a creature becomes cleansed of all his sins in course

of millions of births in diverse orders of being, it is then that

devotion springs up in his heart for Mahadeva. It is through good luck

alone that undivided devotion to Bhava who is the original cause (of the

universe) fully springs up in the heart of one that is conversant with

every mode of worshipping that great Deity.[185] Such stainless and pure

devotion to Rudra, that has singleness of purpose and that is simply

irresistible in its course, is seldom to be found among even the deities,

and never among men. It is through the grace of Rudra that such devotion

arises in the hearts of human beings. In consequence of such devotion,

men, identifying themselves wholly with Mahadeva, succeed in attaining to

the highest success. The illustrious Deity who is always inclined to

extend his grace towards them that seek him with humility, and throw

themselves with their whole soul upon him rescues them from the world.

Except the great Deity who frees creatures from rebirth, all other gods

constantly nullify the penances of men, for men have no other source of

puissance that is as great as these.[186] It was even thus Tandi of

tranquil soul, resembling Indra himself in splendour, praised the

illustrious Lord of all existent and non-existent things,--that great

Deity clad in animal skins. Indeed, Brahma had sung this hymn in the

presence of Sankara. Thou art a Brahmana (being conversant with Brahman

and devoted to those that are conversant with Brahman). Thou shalt,

therefore, comprehend it well. This is cleansing, and washes away all

sins. This confers Yoga and Emancipation and heaven and contentment. He

who recites this hymn with undivided devotion to Sankara succeeds in

attaining to that high end which is theirs that are devoted to the

doctrines of the Sankhya philosophy. That worshipper who recites this

hymn daily for one year with singleness of devotion succeeds in obtaining

the end that he desires. This hymn is a great mystery. It formerly

resided in the breast of Brahma the Creator. Brahma imparted it unto

Sakra. Sakra imparted unto Mrityu. Mrityu imparted it unto the Rudras.

From the Rudras Tandi got it. Indeed Tandi acquired it in the region of

Brahman as the reward of his severe austerities. Tandi communicated it to

Sukra, and Sukra of Bhrigu's race communicated it to Gautama. Gautama in

his turn, O descendant of Madhu, communicated it to Vaivaswata-Manu. Manu

communicated it unto Narayana of great intelligence, numbered among the

Sadhyas and held exceedingly dear by him. The illustrious Narayana,

numbered among the Sadhyas and possessed of glory that knows no

diminution, communicated it to Yama. Vaivaswat Yama communicated it to

Nachiketa. Nachiketa, O thou of Vrishni's race, communicated to

Markandeya. From Markandeya, O Janarddana, I obtained it as the reward of

my vows and fasts. To thee, O slayer of foes, I communicate that hymn

unheard by others. This hymn leads to heaven. It dispels disease and

bestows long life. This is worthy of the highest praise, and is

consistent with the Vedas.'

"Krishna continued, 'That person, O Partha, who recites this hymn with a

pure heart observing the vow of Brahmacharyya, and with his senses under

control, regularly for one whole year, succeeds in obtaining the fruits

of a horse-sacrifice. Danavas and Yakshas and Rakshasas and Pisachas and

Yatudhanas and Guhyakas and snakes can do no injury to him.'"

SECTION XVIII

"Vaisampayana said, 'After Vasudeva had ceased to speak, the great Yogin,

viz. the Island-born Krishna, addressed Yudhisthira, saying,--O son, do

thou recite this hymn consisting of the thousand and eight names of

Mahadeva, and let Maheswara be gratified with thee. In former days, O

son, I was engaged in the practice of severe austerities on the breast of

the mountains of Meru from desire of obtaining a son. It is this very

hymn that was recited by me. As the reward of this, I obtained the

fruition of all my wishes, O son of Pandu. Thou wilt also, by reciting

this same hymn, obtain from Sarva the fruition of all thy wishes.--After

this, Kapila, the Rishi who promulgated the doctrines that go by the name

of Sankhya, and who is honoured by the gods themselves, said,--I adore

Bhava with great devotion for many lives together. The illustrious Deity

at last became gratified with me and gave me knowledge that is capable of

aiding the acquirer in getting over rebirth.--After this, the Rishi named

Charusirsha, that dear friend of Sakra and known otherwise under the name

of Alamvana's son and who is filled with compassion, said,--I, in former

days, repaired to the mountains of Gokarna and sat myself to practise

severe penances for a hundred years. As the reward of those penances, I

obtained from Sarva, O son of king Pandu, a hundred sons, all of whom

were born without the intervention of woman, of well-restrained soul,

conversant with righteousness, possessed of great splendour, free from

disease and sorrow, and endued with lives extending over a hundred

thousand years--Then the illustrious Valmiki, addressing Yudhishthira,

said,--Once upon a time, in course of a dialectical disputation, certain

ascetics that were possessors of the homa fire denounced me as one guilty

of Brahmanicide. As soon as they had denounced me as such, the sin of

Brahmanicide, O Bharata, possessed me. I then, for cleansing myself,

sought the protection of the sinless Isana who is irresistible in energy.

I become cleansed of all my sins. That dispeller of all sorrows, viz.,

the destroyer of the triple city of the Asuras, said unto me,--Thy fame

shall be great in the world--Then Jamadagni's son, that foremost of all

righteous persons, shining like the Sun with blazing splendour in the

midst of that conclave of Rishis, said unto the son of Kunti these

words;--I was afflicted with the sin, O eldest son of Pandu, of

Brahmanicide for having slain my brothers who were all learned Brahmanas.

For purifying myself, I sought the protection, O king, of Mahadeva. I

hymned the praises of the great Deity by reciting his names. At this,

Bhava became gratified with me and gave me a battle-axe and many other

celestial weapons. And he said unto me,--Thou shalt be freed from sin and

thou shalt be invincible in battle; Death himself shall not succeed in

overcoming thee for thou shalt be freed from disease.--Even thus did the

illustrious and crested Deity of auspicious form said unto me. Through

the grace of that Deity of supreme intelligence I obtained all that He

had said. Then Viswamitra said,--I was formerly a Kshatriya. I paid my

adorations to Bhava with the desire of becoming a Brahmana Through the

grace of that great Deity I succeeded in obtaining the high status of a

Brahmana that is so difficult to obtain.--Then the Rishi Asita-Devala,

addressing the royal son of Pandu, said,--In former days, O son of Kunti,

through the curse of Sakra, all my merit due to the acts of righteousness

I had performed, was destroyed. The puissant Mahadeva it was who kindly

gave me back that merit together with great fame and a long life.--The

illustrious Rishi Gritsamada, the dear friend of Sakra, who resembled the

celestial preceptor Vrihaspati himself in splendour, addressing

Yudhishthira of Ajamidha's race said,--The inconceivable Sakra had, in

days of yore, performed a sacrifice extending over a thousand years.

While that sacrifice was going on, I was engaged by Sakra in reciting the

Samans. Varishtha, the son of that Manu who sprung from the eyes of

Brahma, came to that sacrifice and addressing me, said.--O foremost of

regenerate persons, the Rathantara is not being recited properly by thee.

O best of Brahmanas, cease to earn demerit by reading so faultily, and

with the aid of thy understanding do thou read the Samans correctly. O

thou of wicked understanding, why dost thou perpetrate such sin that is

destructive of sacrifice.--Having said these words, the Rishi Varishtha,

who was very wrathful, gave way to that passion and addressing me once

more, said,--Be thou an animal divested of intelligence, subject to

grief, ever filled with fear, and a denizen of trackless forests

destitute of both wind and water and abandoned by other animals. Do thou

thus pass ten thousand years with ten and eight hundred years in

addition. That forest in which thou shalt have to pass this period will

be destitute of all holy trees and will, besides, be the haunt of Rurus

and lions. Verily, thou shalt have to become a cruel deer plunged in

excess of grief.--As soon as he had said these words, O son of Pritha, I

immediately became transformed into a deer. I then sought the protection

of Maheswara. The great Deity said unto me,--Thou shalt be freed from

disease of every kind, and besides immortality shall be thine. Grief

shall never afflict thee. Thy friendship with Indra shall remain

unchanged, and let the sacrifices of both Indra and thyself Increase. The

illustrious and puissant Mahadeva favours all creatures in this way. He

is always the great dispenser and ordainer in the matter of the happiness

and sorrow of all living creatures. That illustrious Deity is incapable

of being comprehended in thought, word, or deed. O son, O thou that are

the best of warriors (through the grace of Mahadeva), there is none that

is equal to me in learning.--After this, Vasudeva, that foremost of all

intelligent men, once more said,--Mahadeva of golden eyes was gratified

by me with my penances. Gratified with me, O Yudhishthira, the

illustrious Deity said unto me,--Thou shalt, O Krishna, through my grace,

become dearer to all persons than wealth which is coveted by all. Thou

shalt be invincible in battle. Thy energy shall be equal to that of Fire.

Thousands of other boons Mahadeva gave unto me on that occasion. In a

former incarnation I adored Mahadeva on the Manimantha mountain for

millions of years. Gratified with me, the illustrious Deity said unto me

these words:--Blessed be thou, do thou solicit boons as thou wishest.

Bowing unto him with a bend of my head, I said these words,--If the

puissant Mahadeva has been gratified with me, then let my devotion to him

be unchanged, O Isana! Even this is the boon that I solicit.--The great

God said unto me,--Be it so--and disappeared there and then.'

"Jaigishavya said, 'O Yudhishthira, formerly in the city of Varanasi, the

puissant Mahadeva searching me out, conferred upon me the eight

attributes of sovereignty.'"

"Garga said,--'O son of Pandu, gratified with me in consequence of mental

sacrifice which I had performed, the great God bestowed upon me, on the

banks of the sacred stream Saraswati, that wonderful science, viz., the

knowledge of Time with its four and sixty branches. He also, bestowed

upon me, a thousand sons, all possessed of equal merit and fully

conversant with the Vedas. Through his grace, their periods of life as

also that of mine have become extended to ten millions of years.'"

"Parasara said,--'In former times I gratified Sarva, O king. I then

cherished the desire of obtaining a son that would be possessed of great

ascetic merit, endued with superior energy, and addressed to high Yoga,

that would earn world-wide fame, arrange the Vedas, and become the home

of prosperity, that would be devoted to the Vedas and the Brahmanas and

be distinguished for compassion. Even such a son was desired by me from

Maheswara. Knowing that this was the wish of my heart, that foremost of

Deities said unto me.--Through the fruition of that object of thine which

thou wishest to obtain from me, thou shalt have a son of the name of

Krishna. In that creation which shall be known after the name of

Savarni-Manu, that son of thine shall be reckoned among the seven Rishis.

He shall arrange the Vedas, and be the propagator of Kuru's race. He

shall, besides, be the author of the ancient histories and do good to the

universe. Endued with severe penances, he shall, again, be the dear

friend of Sakra. Freed from diseases of every kind, that son of thine, O

Parasara, shall besides, be immortal.--Having said these words, the great

Deity disappeared there and then. Even such is the good, O Yudhishthira,

that I have obtained from that indestructible and immutable God, endued

with the highest penances and supreme energy.'

"Mandavya said,--'In former times though not a thief and yet wrongly

suspected of theft, I was impaled (under the orders of a king). I then

adored the illustrious Mahadeva who said unto me,--Thou shalt soon be

freed from impalement and live for millions of years. The pangs due to

impalement shall not be thine. Thou shalt also be freed from every kind

of affliction and disease. And since, O ascetic, this body of thine hath

sprung from the fourth foot of Dharma (viz., Truth). Thou shalt be

unrivalled on Earth. Do thou make thy life fruitful. Thou shalt, without

any obstruction, be able to bathe in all the sacred waters of the Earth.

And after the dissolution of thy body, I shall, O learned Brahmana,

ordain that thou shall enjoy the pure felicity of heaven for unending

Time.--Having said these words unto me, the adorable Deity having the

bull for his vehicle, viz., Maheswara of unrivalled splendour and clad in

animal skin, O king, disappeared there and then with all his associates.'

"Galava said, Formerly I studied at the feet of my preceptor Viswamitra.

Obtaining his permission I set out for home with the object of seeing my

father. My mother (having become a widow), was filled with sorrow and

weeping bitterly, said unto me,--Alas, thy father will never see his son

who, adorned with Vedic knowledge, has been permitted by his preceptor to

come home and who, possessed of all the graces of youth, is endued with

self-restraint.--Hearing these words of my mother, I became filled with

despair in respect of again beholding my sire. I then paid my adoration

with a rapt soul to Maheswara who, gratified with me, showed himself to

me and said,--Thy sire, thy mother, and thyself, O son, shall all be

freed from death. Go quickly and enter thy abode; thou shall behold thy

sire there.--Having obtained the permission of the illustrious Deity, I

then repaired to my home, O Yudhishthira, and beheld my father, O son,

coming out after having finished his daily sacrifice. And he came out,

bearing in his hands a quantity of Homa-fuel and Kusa grass and some

fallen fruits. And he seemed to have already taken his daily food, for he

had washed himself properly. Throwing down those things from his hand, my

father, with eyes bathed in tears (of joy), raised me, for I had

prostrated myself at his feet. Embracing me he smelt my head, O son of

Pandu, and said.--By good luck, O son, art thou seen by me. Thou hast

come back, having acquired knowledge from the preceptor.'

"Vaisampayana continued, 'Hearing these marvellous and most wonderful

feats of the illustrious Mahadeva recited by the ascetics, the son of

Pandu became amazed. Then Krishna, that foremost of all intelligent

persons, spoke once more unto Yudhishthira, that ocean of righteousness,

like Vishnu speaking unto Puruhuta.'

"Vasudeva said, 'Upamanyu, who seemed to blaze with effulgence like the

Sun, said unto me,--Those sinful men that are stained with unrighteous

deeds, do not succeed in attaining to Isana. Their dispositions being

stained by the attributes of Rajas and Tamas, they can never approach the

Supreme Deity. It is only those regenerate persons who are of cleansed

souls that succeed in attaining to the Supreme Deity. Even if a person

lives in the enjoyment of every pleasure and luxury, yet if he be devoted

to the Supreme Deity, he comes to be regarded as the equal of forest

recluses of cleansed souls. If Rudra be gratified with a person, he can

confer upon him the states of ether Brahma or of Kesava or of Sakra with

all the deities under him, or the sovereignty of the three worlds. Those

men, O sire, who worship Bhava even mentally, succeed in freeing

themselves from all sins and attain to a residence in heaven with all the

gods. A person who raises houses to the ground and destroys tanks and

lakes indeed, who devastates the whole universe, does not become stained

with sin, if he adores and worships the illustrious Deity of three eyes.

A person that is destitute of every auspicious indication and that is

stained by every sin, has all his sins destroyed by meditating upon Siva.

Even worm and insects and birds, O Kesava, that devote themselves to

Mahadeva, are enabled to rove in perfect fearlessness. Even this is my

settled conviction that those men who devote themselves to Mahadeva

become certainly emancipated from rebirth. After this, Krishna again

addressed Yudhishthira the son of Dharma in the following words.

"Vishnu said, O Great King, 'Aditya, Chandra, Wind, Fire, Heaven, Earth,

the Vasus, the Viswedevas, Dhatri, Aryyaman, Sukra, Vrihaspati, the

Rudras, the Saddhyas, Varuna, Brahma, Sakra, Maruts, the Upanishads that

deal with knowledge of Brahman, Truth, the Vedas, the Sacrifices,

Sacrificial Presents, Brahmanas reciting the Vedas, Soma, Sacrificer, the

shares of the deities in sacrificial offerings or clarified butter poured

in sacrifices, Raksha, Diksha, all kinds of restraints in the form of

vows and fasts and rigid observances, Swaha, Vashat, the Brahmanas, the

celestial cow, the foremost acts of righteousness, the wheel of Time,

Strength, Fame, Self-restraint, the Steadiness of all persons endued with

intelligence, all acts of goodness and the reverse, the seven Rishis,

Understanding of the foremost order, all kinds of excellent touch, the

success of all (religious) acts, the diverse tribes of the deities, those

beings that drink heat, those that are drinkers of Soma, Clouds, Suyamas,

Rishitas, all creatures having Mantras for their bodies, Abhasuras, those

beings that live upon scents only, those that live upon vision only,

those that restrain their speech, those that restrain their minds, those

that are pure, those that are capable of assuming diverse forms through

Yoga-puissance, those deities that live on touch (as their food), those

deities that subsist on vision and those that subsist upon the butter

poured in sacrifices, those beings that are competent to create by fiats

of their will the objects they require, they that are regarded as the

foremost ones among the deities, and all the other deities, O descendant

of Ajamila, the Suparnas, the Gandharvas, the Pisachas, the Danavas,

Yakshas, the Charanas, the snakes, all that is gross and all that is

exceedingly subtile, all that is soft and all that is not subtile, all

sorrows and all joys, all sorrows that come after joy and all joy that

comes after sorrow, the Sankhya philosophy, Yoga, and that which

transcends objects which are regarded as foremost and very superior,--all

adorable things, all the deities, and all the protectors of the universe

who entering into the physical forces sustain and uphold this ancient

creation of that illustrious Deity,--have sprung from that Creator of all

creatures. All this that I have mentioned is grosser than that which the

wise think of with the aid of Penances. Indeed, that subtile Brahma is

the cause of life. I bow my head in reverence to it. Let that immutable

and indestructible Master, always adored by us, grant us desirable boons.

That person who, subjugating his senses and purifying himself, recites

this hymn, without interruption in respect of his vow, for one month,

succeeds in obtaining the merit that is attached to a Horse-sacrifice. By

reciting this hymn the Brahmana succeeds in acquiring all the Vedas; the

Kshatriya becomes crowned with victory, O son of Pritha; the Vaisya

becomes successful in obtaining wealth and cleverness; and the Sudra, in

winning happiness here and a good end hereafter. Persons of great fame,

by reciting this prince of hymns that is competent to cleanse every sin

and that is highly sacred and purifying, set their hearts on Rudra. A man

by reciting this prince of hymns succeeds in living in heaven for as many

years as there are pores in his body.'"

SECTION XIX

"Yudhishthira said, 'I ask, O chief of Bharata's race, what is the origin

of the saying, about discharging all duties jointly at the time of a

person's taking the hand of his spouse in marriage? Is that saying in

respect of discharging all duties together, due only to what is laid down

by the great Rishis in days of yore, or does it refer to the duty of

begetting offspring from religious motives, or has it reference to only

the carnal pleasure that is expected from such union? I he doubt that

fills my mind in this respect is very great. What is spoken of as joint

duties by the sages is in my consideration incorrect. That which is

called in this world the union for practising all duties together ceases

with death and is not to be seen to subsist hereafter. This union for

practising all duties together leads to heaven. But heaven, O grandsire,

is attained to by persons that are dead. Of a married couple it is seen

that only one dies at a time. Where does the other then remain? Do tell

me this. Men attain to diverse kinds of fruits by practising diverse

kinds of duties. The occupations again, to which men betake themselves

are of diverse kinds. Diverse, again, are the hells to which they go in

consequence of such diversity of duties and acts. Women, in particular,

the Rishis have said, are false in behaviour. When human beings are such,

and when women in particular have been declared in the ordinances to be

false, how, O sire, can there be a union between the sexes for purposes

of practising all duties together? In the very Vedas one may read that

women are false. The word 'Duty', as used in the Vedas, seems to have

been coined in the first instance for general application (so that it is

applied to practices that have no merit in them). Hence the application

of that word to the rites of marriage is, instead of being correct, only

a form of speech forcibly applied where application it has none.[187] The

subject seems to me to be inexplicable although I reflect upon it

incessantly. O grandsire, O thou of great wisdom, it behoveth thee to

expound this to me in detail, clearly and according to what has been laid

down in the Sruti. In fact, do thou explain to me what its

characteristics are, and the way in which it has come to pass!'[188]

"Bhishma said, 'In this connection is cited the old narrative of the

discourse between Ashtavakra and the lady known by the name of Disa. In

days of yore Ashtavakra of severe penances, desirous of marriage, begged

the high-souled Rishi Vadanya of his daughter. The name by which the

damsel was known was Suprabha. In beauty she was unrivalled on Earth. In

virtues, dignity, conduct, and manners, she was superior to all the

girls. By a glance alone that girl of beautiful eyes had robbed him of

his heart even as a delightful grove in spring, adorned with flowers,

robs the spectator of his heart. The Rishi addressed Ashtavakra and

said,--Yes, I shall bestow my daughter on thee. Listen, however, to me.

Make a journey to the sacred North. Thou wilt see many things there!'[189]

"Ashtavakra said, 'It behoveth thee to tell me what I shall see in that

region. Indeed, I am ready to execute whatever command may be laid upon

me by thee.'"

"Vadanya said, 'Passing over the dominions of the lord of Treasures thou

will cross the Himavat mountains. Thou wilt then behold the plateau on

which Rudra resides. It is inhabited by Siddhas and Charanas. It abounds

with the associates of Mahadeva, frolicsome and fond of dance and

possessed of diverse forms. It is peopled with also many Pisachas, O

master, of diverse forms and all daubed with fragrant powders of diverse

hues, and dancing with joyous hearts in accompaniment with instruments of

different kinds made of brass. Surrounded by these who move with electric

rapidity in the mazes of the dance or refrain at times altogether from

forward or backward or transverse motion of every kind, Mahadeva dwells

there. That delightful spot on the mountains, we have heard, is the

favourite abode of the great Deity. It is said that that great god as

also his associates are always present there. It was there that the

goddess Uma practised the severest austerities for the sake of (obtaining

for her lord) the three-eyed Deity. Hence, it is said, that spot is much

liked by both Mahadeva and Uma. In days of yore there, on the heights of

the Mahaparswa, which are situate to the north of the mountains sacred to

Mahadeva, the sessions, and the last Night, and many deities, and many

human beings also (of the foremost order), in their embodied forms, had

adored Mahadeva.[190] Thou shalt cross that region also in thy northward

journey. Thou will then see a beautiful and charming forest blue of hue

and resembling a mass of clouds. There, in that forest, thou wilt behold

a beautiful female ascetic looking like Sree herself. Venerable in age

and highly blessed, she is in the observance of the Diksha. Beholding her

there thou shouldst duly worship her with reverence. Returning to this

place after having beheld her, thou wilt take the hand of my daughter in

marriage. If thou wanteth to make this agreement, proceed then on thy

journey and do what I command thee.'"

"Ashtavakra said, 'So be it. I shall do thy bidding. Verily, I shall

proceed to that region which thou speakest of, O thou of righteous soul.

On thy side, let thy words, accord with truth.'"

"Bhishma continued, "The illustrious Ashtavakra set out on his journey.

He proceeded more and more towards the north and at last reached the

Himavat mountains peopled by Siddhas and Charanas.[191] Arrived at the

Himavat mountains, that foremost of Brahamanas then came upon the sacred

river Vahuda whose waters produce great merit. He bathed in one of the

delightful Tirthas of that river, which was free from mud, and gratified

the deities with oblations of water. His ablutions being over, he spread

a quantity of Kusa grass and laid himself down upon it for resting awhile

at his ease.[192] Passing the night in this way, the Brahmana rose with

the day. He once more performed his ablutions in the sacred waters of the

Vahuda and then ignited his homa fire and worshipped it with the aid of

many foremost of Vedic mantras.[193] He then worshipped with due rites

both Rudra and his spouse Uma, and rested for some more time by the side

of that lake in the course of the Vahuda whose shores he had reached.

Refreshed by such rest, he set out from that region and then proceeded

towards Kailasa. He then beheld a gate of gold that seemed to blaze with

beauty. He saw also the Mandakini and the Nalini of the high-souled

Kuvera, the Lord of Treasures.[194] Beholding the Rishi arrived there,

all the Rakshasas having Manibhadra for their head, who were engaged in

protecting that lake abounding with beautiful lotuses, came out in a body

for welcoming and honouring the illustrious traveller. The Rishi

worshipped in return those Rakshasas of terrible prowess and asked them

to report, without delay, his arrival unto the Lord of Treasures.

Requested by him to do this, those Rakshasas, O king, said unto

him,--King Vaisravana, without waiting for the news from us, is coming of

his own accord to thy presence. The illustrious Lord of Treasures is well

acquainted with the object of this thy journey. Behold him,--that blessed

Master,--who blazes with his own energy. Then king Vaisravana,

approaching the faultless Ashtavakra, duly enquired about his welfare.

The usual enquiries of politeness being over, the Lord of Treasures then

addressed the regenerate Rishi, saying,--Welcome art thou here. Do tell

me what it is thou seekest at my hands. Inform me of it. I shall, O

regenerate one, accomplish whatever thou mayst bid me to accomplish. Do

thou enter my abode as pleases thee, O foremost of Brahamanas. Duly

entertained by me, and after thy business is accomplished, thou mayst go

without any obstacles being placed in thy way.--Having said these words,

Kuvera took the hand of that foremost of Brahmanas and led him into his

palace. He offered him his own seat as also water to wash his feet and

the Arghya made of the usual ingredients. After the two had taken their

seats, the Yakshas of Kuvera headed by Manibhadra, and many Gandharvas

and Kinnaras, also sat down before them. After all of them had taken

their seats, the Lord of Treasures said these words,--Understanding what

thy pleasure is, the diverse tribes of Apsaras will commence their dance.

It is meet that I should entertain thee with hospitality and that thou

shouldst be served with proper ministrations. Thus addressed, the ascetic

Ashtavakra said, in a sweet voice, Let the dance proceed. Then Urvara and

Misrakesi, and Rambha and Urvasi, and Alumvusha and Ghritachi, and Chitra

and Chitrangada and Ruchi, and Manohara and Sukesi and Sumukhi and Hasini

and Prabha, and Vidyuta, and Prasami and Danta and Vidyota and

Rati,--these and many other beautiful Apsaras began to dance. The

Gandharvas played on diverse kinds of musical instruments. After such

excellent music and dance had commenced, the Rishi Ashtavakra of severe

penances unconsciously passed a full celestial year there in the abode of

king Vaisravana.[195] Then king Vaisravana said unto the Rishi,--O

learned Brahmana, behold, a little more than a year has passed away since

thy arrival here. This music and dance, especially known by the name of

Gandharva, is a stealer of the heart (and of time). Do thou act as thou

wishes or let this go on if that be thy pleasure. Thou art my guest and,

therefore, worthy of adoration. This is my house. Givest thou thy

commands. We are all bound to thee. The illustrious Ashtavakra, thus

addressed by king Vaisravana, replied unto him, with a pleased heart,

saying,--I have been duly honoured by thee. I desire now, O Lord of

Treasures, to go hence. Indeed, I am highly pleased. All this befits

thee, O Lord of Treasures. Through thy grace, O illustrious one, and

agreeably to the command of the high-souled Rishi Vadanya, I shall now

proceed to my journey's end. Let growth and prosperity be thine.--Having

said these words, the illustrious Rishi set out of Kuvera's abode and

proceeded northwards. He crossed the Kailasa and the Mandara as also the

golden mountains. Beyond those high and great mountains is situated that

excellent region where Mahadeva, dressed as an humble ascetic, has taken

up his residence. He circumambulated the spot, with concentrated mind,

bending his head in reverence the while. Descending then on the Earth, he

considered himself sanctified for having obtained a sight of that holy

spot which is the abode of Mahadeva. Having circumambulated that mountain

thrice, the Rishi, with face turned towards the north, proceeded with a

joyous heart. He then beheld another forest that was very delightful in

aspect. It was adorned with the fruits and roots of every season, and it

resounded with the music of winged warblers numbering by thousands. There

were many delightful groves throughout the forest. The illustrious Rishi

then beheld a charming hermitage. The Rishi saw also many golden hills

decked with gems and possessed of diverse forms. In the begemmed soil he

saw many lakes and tanks also. And he saw diverse other objects that were

exceedingly delightful. Beholding these things, the mind of that Rishi of

cleansed soul became filled with joy. He then saw a beautiful mansion

made of gold and adorned with gems of many kinds. Of wonderful structure,

that mansion surpassed the place of Kuvera himself in every respect.

Around it there were many hills and mounts of jewels and gems. Many

beautiful cars and many heaps of diverse kinds of jewels also were

visible in that place. The Rishi beheld there the river Mandakini whose

waters were strewn with many Mandara flowers. Many gems also were seen

there that were self-luminous, and the soil all around was decked with

diamonds of diverse species. The palatial mansion which the Rishi saw

contained many chambers whose arches were embellished with various kinds

of stones. Those chambers were adorned also with nets of pearls

interspersed with jewels and gems of different species. Diverse kinds of

beautiful objects capable of stealing the heart and the eye, surrounded

that palace. That delightful retreat was inhabited by numerous Rishis.

Beholding these beautiful sights all around, the Rishi began to think

where he would take shelter. Proceeding then to the gate of the mansion,

he uttered these words:--Let those that live here know that a guest has

come (desirous of shelter). Hearing the voice of the Rishi, a number of

maidens came out together from that palace. They were seven in number, O

King, of different styles of beauty, all of them were exceedingly

charming. Every one of those maidens upon whom the Rishi cast his eyes,

stole his heart. The sage could not, with even his best efforts, control

his mind. Indeed, at the sight of those maidens of very superior beauty,

his heart lost all its tranquillity. Seeing himself yielding to such

influences, the Rishi made a vigorous effort and possessed as he was of

great wisdom he at last succeeded in controlling himself. Those damsels

then addressed the Rishi, saying,--Let the illustrious one enter. Filled

with curiosity in respect of those exceedingly beautiful damsels as also

of that palatial mansion, the regenerate Rishi entered as he was bidden.

Entering the mansion he beheld an old lady, with indications of

decrepitude, attired in white robes and adorned with every kind of

ornament. The Rishi blessed her, saying,--Good be to you.--The old lady

returned his good wishes in proper form. Rising up, she offered a seat to

the Rishi. Having taken his seat, Ashtavakra said,--Let all the damsels

go to their respective quarters. Only let one stay here. Let that one

remain here who is possessed of wisdom and who has tranquillity of heart.

Indeed, let all the others go away at their will.--Thus addressed, all

those damsels circumambulated the Rishi and then left the chamber. Only

that aged lady remained there. The day quickly passed and night came. The

Rishi seated on a splendid bed, addressed the old lady, saying,--O

blessed lady, the night is deepening. Do thou address thyself to sleep.

Their conversation being thus put a stop to by the Rishi, the old lady

laid herself down on an excellent bed of great splendour. Soon after, she

rose from her bed and pretending to tremble with cold, she left it for

going to the bed of the Rishi. The illustrious Ashtavakra welcomed her

with courtesy. The lady however, stretching her arms, tenderly embraced

the Rishi, O foremost of men. Beholding the Rishi quite unmoved and as

inanimate as a piece of wood, she became very sorry and began to converse

with him. There is no pleasure, save that which waits upon Kama (desire),

which women can derive from a person of the other sex. I am now under the

influence of desire. I seek thee for that reason. Do thou seek me in

return. Be cheerful, O learned Rishi, and unite thyself with me. Do thou

embrace me, O learned one, for I desire thee greatly. O thou of righteous

soul, even this union with me is the excellent and desirable reward of

those severe penances which thou hast undergone. At the first sight I

have become disposed to seek thee. Do thou also seek me. All this wealth,

and everything else of value that thou seest here are mine. Do thou

verily become the lord of all this along with my person and heart. I

shall gratify every wish of thine. Do thou sport with me, therefore, in

these delightful forest, O Brahmana, that are capable of granting every

wish. I shall yield thee complete obedience in everything, and thou shall

sport with me according to thy pleasure. All objects of desire that are

human or that appertain to heaven shall be enjoyed by us. There is no

pleasure more agreeable to women (than that which is derivable from the

companionship of a person of the other sex). Verily, congress with a

person of the opposite sex is the most delicious fruit of joy that we can

reap. When urged by the god of desire, women become very capricious. At

such times they do not feel any pain, even if they walk over a desert of

burning sand.'"

"Ashtavakra said, 'O blessed lady, I never approach one that is another's

spouse. One's congress with another man's wife is condemned by persons

conversant with the scriptures on morality. I am an utter stranger to

enjoyments of every kind. O blessed lady, know that I have become

desirous of wedlock for obtaining offspring. I swear by truth itself.

Through the aid of offspring righteously obtained, I shall proceed to

those regions of felicity which cannot be attained without such aid. O

good lady, know what is consistent with morality, and knowing it, desist

from thy efforts.'"

"The lady said, 'The very deities of wind and fire and water, or the

other celestials, O regenerate one, are not so agreeable to women as the

deity of desire. Verily, women are exceedingly fond of sexual congress.

Among a thousand women, or, perhaps, among hundreds of thousands,

sometimes only one may be found that is devoted to her husband. When

under the influence of desire, they care not for family or father or

mother or brother or husband or sons or husband's brother (but pursue the

way that desire points out). Verily, in pursuit of what they consider

happiness, they destroy the family (to which they belong by birth or

marriage) even as many queenly rivers eat away the banks that contain

them. The Creator himself had said this, quickly marking the faults of

women.'"[196]

"Bhishma continued, 'The Rishi, bent upon finding out the faults of

women, then addressed that lady, saying,--Cease to speak to me in this

strain. Yearning springs from liking. Tell me what (else) I am to

do.[197]--That lady then said in return,--O illustrious one, thou shalt

see according to time and place (as do whether I have anything agreeable

in me). Do thou only live here (for some time). O highly blessed one, and

I shall regard myself amply rewarded.--Thus addressed by her, the

regenerate Rishi, O Yudhishthira, expressed his resolution to comply with

her request, saying,--Verily, I shall dwell with thee in this place as

long as I can venture to do so.--The Rishi then, beholding that lady

afflicted with decrepitude, began to reflect earnestly on the matter. He

seemed to be even tortured by his thoughts. The eyes of that foremost of

Brahmanas failed to derive any delight from those parts of that lady's

person whereupon they were cast. On the other hand, his glances seemed to

be dispelled by the ugliness of those particular limbs.--This lady is

certainly the goddess of this palace. Has she been made ugly through some

curse. It is not proper that I should hastily ascertain the cause of

this.--Reflecting upon this in the secrecy of his heart, and curious to

know the reason, the Rishi passed the rest of that day in an anxious

state. The lady then addressed him, saying,--O illustrious one, behold

the aspect of the Sun reddened by the evening clouds. What service shall

I do unto thee.--The Rishi addressed her, saying,--.'Fetch water for my

ablutions. Having bathed, I shall say my evening prayers, restraining my

tongue and the senses.'"

SECTION XX

"Bhishma said, 'Thus commanded, the lady said,--Be it so. She then

brought oil (for rubbing the Rishi's body therewith) and a piece of cloth

for his wear during the ablutions. Permitted by the ascetic, she rubbed

every part of his body with the fragrant oil she had brought for him.

Gently was the Rishi rubbed, and when the process of rubbing was over, he

proceeded to the room set apart for the performance of ablutions. There

he sat upon a new and excellent seat of great splendour.[198] After the

Rishi had taken his seat upon it, the old lady began to wash his person

with her own soft hands whose touch was exceedingly agreeable. One after

another in due order, the lady rendered the most agreeable services to

the Rishi in the matter of his ablutions. Between the lukewarm water with

which he was washed, and the soft hands that were employed in washing

him, the Rishi of rigid vows failed to understand that the whole night

had passed away in the process. Rising from the bath the Rishi became

highly surprised. He saw the Sun risen above the horizon on the East. He

was amazed at this and asked himself,--Was it really so or was it an

error of the understanding?--The Rishi then duly worshipped the god of a

thousand rays. This done, he asked the lady as to what he should do. The

old lady prepared some food for the Rishi that was as delicious to the

taste as Amrita itself. In consequence of the delicious character of that

food the Rishi could not take much. In taking that little, however, the

day passed away and evening came. The old lady then asked the Rishi to go

to bed and sleep. An excellent bed was assigned to the Rishi and another

was occupied by herself. The Rishi and the old lady occupied different

beds at first but when it was midnight, the lady left her own bed for

coming to that of the Rishi.'

"Ashtavakra said, 'O blessed lady, my mind turns away from sexual

congress with one who is the spouse of another. Leave my bed, O good

lady. Blessed be thou, do thou desist from this of thy own accord.'[199]

"Bhishma continued, 'Thus dissuaded by that Brahmana with the aid of his

self-restraint, the lady answered him, saying,--I am my own mistress. In

accepting me thou wilt incur no sin.'

"Ashtavakra said, 'Women can never be their own mistresses. This is the

opinion of the Creator himself, viz., that a woman never deserves to be

independent.'

"The lady said, 'O learned Brahmana, I am tortured by desire. Mark my

devotion to thee. Thou incurrest sin by refusing to accost me lovingly.'

"Ashtavakra said, 'Diverse faults, drag away the man that acts as he

likes. As regards myself, I am able to control my inclinations by

self-restraint. O good lady, do thou return to thy own bed.'

"The lady said, 'I bow to thee, bending my head. It behoves thee to show

me thy grace. O sinless one, I prostrate myself before thee, do thou

become my refuge. If indeed, thou seest such sin in congress with one

that is not thy spouse, I yield myself unto thee. Do thou, O regenerate

one, accept my hand in marriage. Thou wilt incur no sin. I tell thee

truly. Know that I am my own mistress. If there by any sin in this, let

it be mine alone. My heart is devoted to thee. I am my own mistress. Do

thou accept me.'

"Ashtavakra said, 'How is it, O good lady, that thou art thy own

mistress. Tell me the reason of this. There is not a single woman in the

three worlds that deserves to be regarded as the mistress of her own

self. The father protects her while she is a maiden. The husband protects

her while she is in youth. Sons protect her when she is aged. Women can

never be independent as long as they live!'

"The lady said, 'I have since my maidenhood, adopted the vow of

Brahmacharyya. Do not doubt it. I am still a maid. Do thou make me thy

wife. O Brahmana, do not kill this devotion of mine to thee.'

"Ashtavakra said, 'As thou art inclined to me, so I am inclined to thee.

There is this question, however, that should be settled. Is it true that

by yielding to my inclinations I shall not be regarded as acting in

opposition to what the Rishi (Vadanya) wishes. This is very wonderful.

Will this lead to what is beneficial? Here is a maiden adorned with

excellent ornaments and robes. She is exceedingly beautiful. Why did

decrepitude cover her beauty so long? At present she looks like a

beautiful maiden. There is no knowing what form she may take

hereafter.[200] I shall never swerve from that restraint which I have

over desire and the other passions or from contentment with what I have

already got. Such swerving does not seem to be good. I shall keep myself

united with truth!'[201]

SECTION XXI

"Yudhishthira said, 'Tell me why had that lady no fear of Ashtavakra's

curse although Ashtavakra was endued with great energy? How also did

Ashtavakra succeed in coming back from that place?'"

"Bhishma said, 'Ashtavakra asked her, saying,--How dost thou succeed in

altering thy form so? Thou shouldst not say anything that is untrue. I

wish to know this. Speakest thou truly before a Brahmana.'

"The lady said, 'O best of Brahmana, wherever thou mayst reside in heaven

or on Earth, this desire of union between the sexes is to be observed. O

thou of infallible prowess, listen, with concentrated attention, to this

all. This trial was devised by me. O sinless one, for testing thee

aright. O thou of infallible prowess, thou hast subjugated all the worlds

for not foregoing your previous resolution. Know that I am the embodiment

of the Northern point of the compass. Thou hast seen the lightness of the

female character. Even women that are aged are tortured by the desire of

sexual union. The Grandsire himself and all the deities with Indra have

been pleased with thee. The object for which thy illustrious self has

come here (is known to me). O foremost of regenerate persons, thou hast

been despatched higher by the Rishi Vadanya--the father of thy bride--in

order that I may instruct thee. Agreeably to the wishes of that Rishi I

have already instructed thee. Thou wilt return home in safety. Thy

journey back will not be toilsome. Thou wilt obtain for wife and girl

thou hast chosen. She will bear thee a son. Through desire I had

solicited thee, thou madest me the very best answer. The desire for

sexual union is incapable of being transcended in the three worlds. Go

back to thy quarters, having achieved such merit. What else is there that

thou wishest to hear from me? I shall discourse on it, O Ashtavakra, in

accordance with the truth. I was gratified by the Rishi Vadanya in the

first instance for thy sake, O regenerate ascetic For the sake of

honouring him, I have said all this to thee.'

"Bhishma continued, 'Hearing these words of hers, the regenerate

Ashtavakra joined his hands in a reverential attitude. He then solicited

the lady for her permission to go back. Obtaining the permission he came

back to his own asylum. Resting himself for some time at home and

obtaining the permission of his kinsmen and friends, he then in a proper

way, proceeded, O delighter of the Kurus, to the Brahmana Vadanya.

Welcomed with the usual enquiries by Vadanya, the Rishi Ashtavakra, with

a well-pleased heart, narrated all that he had seen (in course of his

sojourn to the North). He said,--Commanded by thee I proceeded to the

mountains of Gandhamadana. In the regions lying to the north of these

mountains I beheld a very superior goddess. I was received by her with

courtesy. She named you in my hearing and also instructed me in various

matters. Having listened to her I have come back, O lord. Unto him that

said so, the learned Vadanya said,--Take my daughter's hand according to

due rites and under the proper constellations. Thou art the fittest

bridegroom I can select for the girl.'

'Bhishma continued, 'Ashtavakra said,--So be it and took the hand of the

girl. Indeed, the highly righteous Rishi, having espoused the girl,

became filled with joy. Having taken as his wife that beautiful damsel,

the Rishi continued to dwell in his own asylum, freed from (mental) fever

of every kind.'"

SECTION XXII

"Yudhishthira said, 'Whom do the eternal Brahmanas strictly observing

religious rites call a proper object of gifts? Is a Brahmana that bears

the symbols of the order of life he follows to be regarded as such or one

who does not bear such indications is to be so regarded?'[202]

"Bhishma said, 'O monarch, it has been said that gifts should be made

unto a Brahmana that adheres to the duties of his own order, whether, he

bears the indications of a Brahmachari or not, for both are faultless,

viz., he that bears such indications and he that is divested of them.'

"Yudhishthira said, 'What fault does an uncleansed person incur, if he

makes gifts of sacrificial butter or food with great devotion unto

persons of the regenerate order?'

"Bhishma said, 'Even one that is most destitute of self-restraint

becomes, without doubt, cleansed by devotion. Such a man, O thou of great

splendour, becomes cleansed in respect of every act (and not with

reference to gift alone).'

"Yudhishthira said, 'It has been said that a Brahmana that is sought to

be employed in an act having reference to the deities, should never be

examined. The learned, however, say that with respect to such acts as

have reference to the Pitris, the Brahmana that is sought to be employed,

should be examined (in the matter of both his conduct and competence).'

"Bhishma said, 'As regards acts that have reference to the deities, these

fructify not in consequence of the Brahmana that is employed in doing the

rites but through the grace of the deities themselves. Without doubt,

those persons that perform sacrifice obtain the merit attached to those

acts, through the grace of the deities.[203] The Brahmanas, O chief of

the Bharatas, are always devoted of Brahman. The Rishi Markandeya, one of

the greatest Rishis endued with intelligence in all the worlds, said this

in days of yore.'

"Yudhishthira said, 'Why, O grandsire, are there five viz., he that is a

stranger, he that is endued with learning (connected with the duties of

his order), he that is connected by marriage, he that is endued with

penances, and he that adheres to the performance of sacrifices, regarded

as proper persons?'[204]

"Bhishma said, 'The first three, viz., strangers, relatives, and

ascetics, when possessed of these attributes, viz., purity of birth,

devotion to religious acts, learning, compassion, modesty, sincerity, and

truthfulness, are regarded as proper persons. The other two, viz., men of

learning and those devoted to sacrifices, when endued with five of these

attributes, viz., purity of birth, compassion, modesty, sincerity,

truthfulness, are also regarded as proper persons. Listen now to me, O

son of Pritha, as I recite to thee the opinions of these four persons of

mighty energy, viz., the goddess Earth, the Rishi Kasyapa, Agni (the

deity of fire) and the ascetic Markandeya.'

"The Earth said, 'As a clod of mud, when thrown into the great ocean

quickly dissolves away, even so every kind of sin disappears in the three

high attributes viz., officiation at sacrifices, teaching and receiving

of gifts.[205]

"Kasyapa said, 'The Vedas with their six branches, the Sankhya

philosophy, the Puranas, and high birth, these fail to rescue a

regenerate person if he falls away from good conduct.'[206]

"Agni said, 'That Brahmana who, engaged in study and regarding himself

learned, seeks with the aid of his learning to destroy the reputation of

others, falls away from righteousness, and comes to be regarded as

dissociated from truth. Verily regions of felicity herein-after are never

attained to by such a person of destructive genius.'

"Markandeya said, 'If a thousand Horse-sacrifices and Truth were weighed

in the balance, I do not know whether the former would weigh even half as

heavy as the latter.'

"Bhishma continued, 'Having spoken these words, those four persons, each

of whom is endued with immeasurable energy, viz., the goddess Earth,

Kasyapa, Agni, and Bhrigu's son armed with weapons, quickly went away.'

"Yudhishthira said, 'If Brahmanas observant of the vow of Brahmacharyya

in this world solicit the offerings one makes (unto one's deceased

ancestors in Sraddhas) I ask, can the Sraddha be regarded well-performed,

if the performer actually makes over those offerings unto such Brahmanas.

"Bhishma said, 'If, having practised the vow of Brahmacharyya for the

prescribed period (of twelve years) and acquired proficiency in the Vedas

and their branches, a Brahmana himself solicits the offering made in

Sraddhas and eats the same, he is regarded to fall away from his vow. The

Sraddha, however, is not regarded as stained in any way.'

"Yudhishthira said, 'The wise have said that duty of righteousness has

many ends and numerous doors. Tell me, O grandsire, what however are the

settled conclusions in this matter.'[207]

Bhishma said, 'Abstention from injury to others, truthfulness, the

absence of wrath (forgiveness), compassion, self-restraint, and sincerity

or candour, O monarch, are the indications of Righteousness. There are

persons who wander over the earth, praising righteousness but without

practising what they preach and engaged all the while in sin. O king, He

who gives unto such persons gold or gems or steeds, has to sink in hell

and to subsist there for ten years, eating the while the faeces of such

persons as live upon the flesh of dead kine and buffalos, of men called

Pukkasas, of others that live in the outskirts of cities and villages,

and of men that publish, under the influence of wrath and folly, the acts

and the ommissions of others.[208] Those foolish men who do give unto a

Brahmana observant of the vow of Brahmacharyya the offerings made in

Sraddhas (unto one's deceased ancestors), have to go, O monarch into

regions of great misery.'

"Yudhishthira said, 'Tell me, O grandsire, what is superior to

Brahmacharyya? What is the highest indication of virtue? What is the

highest kind of purity?'

"Bhishma said,--'I tell thee, O son, that abstention from honey and meat

is even superior to Brahmacharyya. Righteousness consists in keeping

within boundaries or in self-restraint, the best indication of

Righteousness is Renunciation (which is also the highest kind of

purity).[209]

"Yudhishthira said, 'In what time should one practise Righteousness? In

what time should wealth be sought? In what time should pleasure be

enjoyed? O grandsire, do tell me this.'

"Bhishma said,--'One should earn wealth in the first part of one's life.

Then should one earn Righteousness, and then enjoy pleasure. One should

not, however, attach oneself to any of these. One should regard the

Brahmanas, worship one's preceptor and seniors, show compassion for all

creatures, be of mild disposition and agreeable speech. To utter

false-hood in a court of justice, to behave deceitfully towards the king,

to act falsely towards preceptors and seniors, are regarded as equivalent

(in heinousness) to Brahmanicide. One should never do an act of violence

to the king's person. Nor should one ever strike a cow. Both these

offences are equivalent to the sin of foeticide. One should never abandon

one's (homa) fire. One should also never cast off one's study of the

Vedas. One should never assail a Brahmana by words or acts. All these

offences are equivalent to Brahmanicide.'

"Yudhishthira said,--'What kind of Brahmanas should be regarded as good?

By making presents unto (what kind of) Brahmanas one may acquire great

merit? What kind of Brahmanas are they whom one should feed? Tell me all

this, O grandsire!'

"Bhishma said, 'Those Brahmanas that are freed from wrath, that are

devoted to acts of righteousness, that are firm in Truth, and that

practise self-restraint are regarded as good. By making gifts unto them

one acquires great merit. One wins great merit by making presents unto

such Brahmanas as are free from pride, capable of bearing everything,

firm in the pursuit of their objects, endued with mastery over their

senses, devoted to the good of all creatures, and disposed to be friendly

towards all. One earns great merit by making gifts unto such Brahmanas as

are free from cupidity, as are pure of heart and conduct, possessed of

learning and modesty, truthful in speech and observant of their own

duties as laid down in the scriptures. The Rishis have declared that

Brahmana to be a deserving object of gifts who studies the four Vedas

with all their branches and is devoted to the six well-known duties (laid

down in the scriptures). One acquires great merit by making gifts unto

Brahmanas possessed of such qualifications. The man who makes gifts unto

a deserving Brahmana multiplies his merit a thousand-fold. A single

righteous Brahmana possessed of wisdom and Vedic lore, observant of the

duties laid down in the scriptures, distinguished by purity of behaviour,

is competent to rescue a whole race.[210] One should make gifts of kine

and horses and wealth and food and other kinds of articles unto a

Brahmana that is possessed of such qualifications. By making such gifts

unto such persons one earns great happiness in the next world. As I have

already told thee even one such Brahmana is fully competent to rescue the

entire race to which the giver belongs. What need I say, therefore, O

dear son, of the merit of making gifts unto many Brahmanas of such

qualifications? In making gifts, therefore one should always select the

object to whom the gifts are to be made. Hearing of a Brahmana possessed

of proper qualifications and regarded with respect by all good people,

one should invite him even if he resides at a distance and welcome him

when he arrives and one should worship him by all means in his power.'"

SECTION XXIII

"Yudhishthira said, 'I desire thee, O grandsire, to tell me what the

ordinances are that have been laid down by the acts touching the deities

and the (deceased) ancestors on occasions of Sraddhas.'

"Bhishma said, 'Having purified oneself (by baths and other purificatory

acts) and then going through the well-known auspicious rites, one should

carefully do all act relating to the deities in the forenoon, and all

acts relating to the Pitris in the afternoon. What is given to men should

be given in the midday with affection and regard. That gift which is made

untimely is appropriated by Rakshasas.[211] Gifts of articles that have

been leapt over by any one, o been licked or sucked, that are not given

peacefully, that have been seen by women that are impure in consequence

of their season having come, do not produce any merit. Such gifts are

regarded as the portion belonging to the Rakshasas. Gifts of articles

that have been proclaimed before many people or from which a portion has

been eaten by a Sudra, or that have been seen or licked by a dog, form

portions of Rakshasas. Food which is mixed with hair or in which there

are worms, or which has been stained with spittle or saliva or which has

been gazed at by a dog or into which tear-drops have fallen or which has

been trodden upon should be known as forming the portion of Rakshasa.

Food that has been eaten by a person incompetent to utter the syllable

Om, or that has been eaten by a person bearing arms, O Bharata, or that

has been eaten by a wicked person should be known to form the portion of

Rakshasas.[212] The food that is eaten by a person from which a portion

has already been eaten by another, or which is eaten without a part

thereof having been offered to deities and guests and children, is

appropriated by Rakshasas. Such stained food, if offered to the deities

and Pitris is never accepted by them but is appropriated by Rakshasas.

The food offered by the three regenerate classes in Sraddhas, in which

Mantras are either not uttered or uttered incorrectly and in which the

ordinances laid down in the scriptures are not complied with, if

distributed to guests and other people, is appropriated by Rakshasas. The

food that is distributed to guests without having been previously

dedicated to the deities or the Pitris with the aid of libation on the

sacred fire, which has been stained in consequence of a portion thereof

having been eaten by a person that is wicked or of irreligious behaviour,

should be known to form the portion of Rakshasas.'

"'I have told thee what the portions are of the Rakshasas. Listen now to

me as I lay down the rules for ascertaining who the Brahmana is that is

deserving of gift.[213] All Brahmanas that have been outcasted (on

account of the commission of heinous sins), as also Brahmanas that are

idiots and out of mind, do not deserve to be invited to Sraddhas in which

offerings are made to either the deities or the Pitris. That Brahmana who

is afflicted with leucoderma, or he that is destitute of virility, or he

that has got leprosy, or he that has got phthisis or he that is labouring

under epilepsy (with delusions of the sensorium), or he that is blind,

should not, O king, be invited.[214] Those Brahmanas that practise the

calling of physicians, those that receive regular pay for worshipping the

images of deities established by the rich, or live upon the service of

the deities, those that are observant of vows from pride or other false

motives, and those that sell Soma, do not deserve to be invited. Those

Brahmanas that are, by profession, vocalists, or dancers or players or

instrumental musicians, or reciters of sacred books, or warriors and

athletes, do not, O king, deserve to be invited. Those Brahmanas who pour

libations on the sacred fire for Sudras, or who are preceptors of Sudras,

or who as servants of Sudra masters, do not deserve to be invited. That

Brahmana who is paid for his services as preceptor, or who attends as

pupil upon the lectures of some preceptor because of some allowance that

is granted to him, does not deserve to be invited, for both of them are

regarded as sellers of Vedic lore. That Brahmana who has been once

induced to accept the gift of food in a Sraddha at the very outset, as

also he who has married a Sudra wife, even if possessed of every kind of

knowledge do not deserve to be invited.[215] Those Brahmanas that are

destitute of their domestic fire, and they that attend upon corpses, they

that are thieves, and they that have otherwise fallen away do not, O

king, deserve to be invited.[216] Those Brahmanas whose antecedents are

not known or are vile, and they that are Putrika-putras, do not, O king,

deserve to be invited on occasions of Sraddhas.[217] That Brahmana who

gives loans of money, or he who subsists upon the interest of the loans

given by him, or he who lives by sale of living creatures, does not

deserve, O king, to be invited. Persons who have been subjugated by their

wives, or they who live by becoming the paramours of unchaste women, or

they who abstain from their morning and evening prayers do not deserve, O

king, to be invited to Sraddhas.'

"'Listen now to me as I mention who the Brahmana is that has been

ordained for acts done in honour of the deities and the Pitris. Indeed, I

shall tell thee what those merits, are in consequence of which one may

become a giver or a recipient of gifts in Sraddhas (notwithstanding the

faults mentioned above).[218] Those Brahmanas that are observant of the

rites and ceremonies laid down in the scriptures, or they that are

possessed of merit, or they that are conversant with the Gayatri, or they

that are observant of the ordinary duties of Brahmanas, even if they

happen to betake themselves to agriculture for a living, are capable, O

king, of being invited to Sraddhas. If a Brahmana happens to be wellborn,

he deserves to be invited to Sraddhas notwithstanding his profession of

arms for fighting the battle of others.[219] That Brahmana, however, O

son, who happens to betake himself to trade for a living should be

discarded (even if possessed of merit). The Brahmana who pours libations

every day on the sacred fire, or who resides in a fixed habitation, who

is not a thief and who does the duties of hospitality to guests arrived

at his house, deserves, O king, to be invited to Sraddhas. The Brahmana,

O chief of Bharata's race, who recites the Savitri morning, noon, and

night, or who subsists upon eleemosynary charity, who is observant of the

rites and ceremonies laid down in the scriptures for persons of his

order, deserves, O king, to be invited to Sraddhas.[220] That Brahmana

who having earned wealth in the morning becomes poor in the afternoon, or

who poor in the morning becomes wealthy in the evening or who is

destitute of malice, or is stained by a minor fault, deserves, O king, to

be invited to Sraddhas. That Brahmana who is destitute of pride or sin,

who is not given to dry disputation, or who subsists upon alms obtained

in his rounds of mendicancy from house to house deserves, O king, to be

invited to sacrifices. One who is not observant of vows, or who is

addicted to falsehood (in both speech and conduct), who is a thief, or

who subsists by the sale of living creatures or by trade in general,

becomes worthy of invitation to Sraddhas, O king, if he happens to offer

all to the deities first and subsequently drink Soma. That man who having

acquired wealth by foul or cruel means subsequently spends it in adoring

the deities and discharging the duties of hospitality, becomes worthy, O

king, of being invited to Sraddhas. The wealth that one has acquired by

the sale of Vedic lore, or which has been earned by a women, or which has

been gained by meanness (such as giving false evidence in a court of

law), should never be given to Brahmanas or spent in making offerings to

the Pitris. That Brahmana, O chief of Bharata's race, who upon the

completion of a Sraddha that is performed with his aid, refuses to utter

the words 'astu swadha,' incurs the sin of swearing falsely in a suit for

land.[221] The time for performing Sraddha, O Yudhishthira, is that when

one obtains a good Brahmana and curds and ghee and the sacred day of the

new moon, and the meat of wild animals such as deer and others.[222] Upon

the completion of a Sraddha performed by a Brahmana the word Swadha

should be uttered. If performed by a Kshatriya the words that should be

uttered are--Let thy Pitris be gratified.--Upon the completion of a

Sraddha performed by a Vaisya, O Bharata, the words that should be

uttered are--Let everything become inexhaustible.--Similarly, upon the

conclusion of a Sraddha performed by a Sudra, the word that should be

uttered is Swasti,--In respect of a Brahmana, the declaration regarding

Punyaham should be accompanied with the utterance of the syllable Om. In

the case of a Kshatriya, such declaration should be without the utterance

of syllable Om. In the rites performed by a Vaisya, the words that should

be uttered, instead of beings the syllable Om, are,--Let the deities be

gratified.[223]--Listen now to me as I tell thee the rites that should be

performed, one after another, conformably to the ordinances, (in respect

of all the orders). All the rites that go by the name of Jatakarma, O

Bharata, are indispensable in the case of all the three orders (that are

regenerate). All these rites, O Yudhishthira, in the case of both

Brahmanas and Kshatriyas as also in that of Vaisyas are to be performed

with the aid of mantras. The girdle of a Brahmana should be made of Munja

grass. That for one belonging to the royal order should be a bowstring.

The Vaisya's girdle should be made of the Valwaji grass. Even this is

what has been laid down in the scriptures. Listen now to me as I expound

to thee what constitutes the merits and faults of both givers and

recipients of gifts. A Brahmana becomes guilty of a dereliction of duty

by uttering a falsehood. Such an act on his part is sinful. A Kshatriya

incurs four times and a Vaisya eight times the sin that a Brahmana incurs

by uttering a falsehood. A Brahmana should not eat elsewhere, having been

previously invited by a Brahmana. By eating at the house of the person

whose invitation has been posterior in point of time, he becomes inferior

and even incurs the sin that attaches to the slaughter of an animal on

occasions other than those of sacrifices.[224] So also, if he eats

elsewhere after having been invited by a person of the royal order or a

Vaisya, he falls away from his position and incurs half the sin that

attaches to the slaughter of an animal on occasions other than those of

sacrifices. That Brahmana, O king, who eats on occasions of such rites as

are performed in honour of the deities or the Pitris by Brahmanas and

Kshatriyas and Vaisyas, without having performed his ablutions, incurs

the sin of uttering an untruth for a cow. That Brahmana, O king, who eats

on occasions of similar rites performed by persons belonging to the three

higher orders, at a time when he is impure in consequence either of a

birth or a death among his cognates, through temptation, knowing well

that he is impure incurs the same sin.[225] He who lives upon wealth

obtained under false pretences like that of sojourns to sacred places or

who solicits the giver for wealth pretending that he would spend it in

religious acts, incurs, O monarch, the sin of uttering a falsehood.[226]

That person, belonging to any of the three higher orders, O Yudhishthira,

who at Sraddhas and on other occasions distributes food with the aid of

Mantras, unto such Brahmanas as do not study the Vedas and as are not

observant of vows, or as have not purified their conduct, certainly

incurs sin.'

"Yudhishthira said,--'I desire, O grandsire, to know by giving unto whom

the things dedicated to the deities and the Pitris, one may earn the

amplest rewards.'

"Bhishma said,--'Do thou, Yudhishthira, feed those Brahmanas whose

spouses reverently wait for the remnants of the dishes of their husbands

like tillers of the soil waiting in reverence for timely showers of rain.

One earn great merit by making gifts unto those Brahmanas that are always

observant of pure conduct, O king, that are emaciated through abstention

from all luxuries and even full meals, that are devoted to the

observances of such vows as lead to the emaciation of the body, and that

approach givers with the desire of obtaining gifts. By making gifts unto

such Brahmanas as regard conduct in this light of food, as regard conduct

in the light of spouses and children, as regard conduct in the light of

strength, as regard conduct in the light of their refuge for crossing

this world and attaining to felicity in the next, and as solicit wealth

only when wealth is absolutely needed, one earns great merit. By making

gifts unto those persons, O Yudhishthira, that having lost everything

through thieves or oppressors, approach the giver, one acquires great

merit.[227] By making gifts unto such Brahmanas as solicit food from the

hands of even a poor person of their order who has just got something

from others, one earns great merit. By making gifts unto such Brahmanas

as have lost their all in times of universal distress and as have been

deprived of their spouses on such occasions, and as come to givers with

solicitations for alms, one acquires great merit. By making gifts unto

such Brahmanas as are observant of vows, and as place themselves

voluntarily under painful rules and regulations, as are respectful in

their conduct to the declaration laid down in the Vedas, and as come to

solicit wealth for spending it upon the rites necessary to complete their

vows and other observances, one earns great merit. By making gifts unto

such Brahmanas as live at a great distance from the practices that are

observed by the sinful and the wicked, as are destitute of strength for

want of adequate support, and as are very poor in earthly possessions,

one earns great merit. By making gifts unto such Brahmanas as have been

robbed of all their possessions by powerful men but as are perfectly

innocent, and as desire to fill their stomachs any how without, that is,

any scruples respecting the quality of the food they take, one earns

great merit. By making gifts unto such Brahmanas as beg on behalf of

others that are observant of penances and devoted to them and as are

satisfied with even small gifts, one earns great merit. Thou hast now, O

bull of Bharata's race, heard what the declarations are of the scriptures

in respect of the acquisition of great merit by the making of gifts.

Listen now to me as I expound what those acts are that lead to hell or

heaven. They, O Yudhishthira, that speak an untruth on occasions other

than those when such untruth is needed for serving the purpose of the

preceptor or for giving the assurance of safety to a person in fear of

his life, sink into hell[228]. They who ravish other people's spouses, or

have sexual congress with them, or assist at such acts of delinquency,

sink in hell. They who rob others of their wealth or destroy the wealth

and possessions of other people, or proclaim the faults of other people,

sink in hell. They who destroy the containers of such pieces of water as

are used by cattle for quenching thirst, as injure such buildings as are

used for purposes of public meetings, as break down bridges and

causeways, and as pull down houses used for purposes of habitation, have

to sink to hell. They who beguile and cheat helpless women, or girls, or

aged dames, or such women as have been frightened, have to sink to hell.

They who destroy the means of other people's living, they who exterminate

the habitations of other people, they who rob others of their spouses,

they who sow dissensions among friends, and they who destroy the hopes of

other people, sink into hell. They who proclaim the faults of others,

they who break down bridges or causeways, they who live by following

vocations laid down for other people, and they who are ungrateful to

friends for services received, have to sink in hell. They who have no

faith in the Vedas and show no reverence for them, they who break the

vows made by themselves or oblige others to break them, and they who fall

away from their status through sin, sink in hell. They who betake

themselves to improper conduct, they who take exorbitant rates of

interest, and they who make unduly large profits on sales, have to sink

in hell. They who are given to gambling, they who indulge in wicked acts

without any scruple, and they who are given to slaughter of living

creatures, have to sink in hell. They who cause the dismissal by masters

of servants that are hoping for rewards or are expectant of definite need

or are in the enjoyment of wages or salaries or are waiting for returns

in respect of valuable services already rendered, have to sink in hell.

They who themselves eat without offering portions thereof unto their

spouse or their sacred fires or their servants or their guests, and they

who abstain from performing the rites laid down in the scriptures for

honouring the Pitris and deities, have to sink in hell. They who sell the

Vedas, they who find fault with the Vedas, and they who reduce the Vedas

into writing, have all to sink in hell.[229] They who are out of the pale

of the four well-known modes of life, they who betake themselves to

practices interdicted by the Srutis and the scriptures, and they who live

by betaking themselves to acts that are wicked or sinful or that do not

belong to their order of birth, have to sink in hell. They who live by

selling hair, they who subsist by selling poisons, and they who live by

selling milk, have to sink in hell. They who put obstacles in the path of

Brahmanas and kine and maidens, O Yudhishthira, have to sink in hell.

They who sell weapons, they who forge weapons, they who make shafts, and

they who make bows, have to sink in hell. 'I hey who obstruct paths and

roads with stones and thorns and holes have to sink in hell. They who

abandon and cast off preceptors and servants and loyal followers without

any offence, O chief of Bharata's race, have to sink in hell. They who

set bullocks to work before the animals attain to sufficient age, they

who bore the noses of bullocks and other animals for controlling them the

better while employed in work, and they who keep animals always tethered,

have to sink in hell. Those kings that do not protect their subjects

while forcibly taking from them a sixth share of the produce of their

fields, and they who, though able and possessed of resources, abstain

from making gifts, have to sink in hell. They who abandon and cast off

persons that are endued with forgiveness and self-restraint and wisdom,

or those with whom they have associated for many years, when these are no

longer of services to them, have to sink in hell. Those men who

themselves eat without giving portions of the food to children and aged

men and servants, have to sink in hell.'

"'All these men enumerated above have to go to hell. Listen now to me, O

bull of Bharata's race, as I tell thee who those men are that ascend to

heaven. The man who transgresses against a Brahmana by impeding the

performances of all such acts in which the deities are adored, becomes

afflicted with the loss of all his children and animals. (They who do not

transgress against Brahmanas by obstructing their religious acts ascend

to heaven). Those men, O Yudhishthira, who follow the duties as laid down

in the scriptures for them and practise the virtues of charity and

self-restraint and truthfulness, ascend to heaven. Those men who having

acquired knowledge by rendering obedient services to their preceptors and

observing austere penances, become reluctant to accept gifts, succeed in

ascending to heaven. Those men through whom other people are relieved and

rescued from fear and sin and the impediments that lie in the way of what

they wish to accomplish and poverty and the afflictions of disease,

succeed in ascending to heaven. Those men who are endued with a forgiving

disposition, who are possessed of patience, who are prompt in performing

all righteous acts, and who are of auspicious conduct, succeed in

ascending to heaven. Those men who abstain from honey and meat, who

abstain from sexual congress with the spouses of other people, and who

abstain from wines and spirituous liquors, succeed in ascending to

heaven. Those men that help in the establishment of retreats for

ascetics, who become founders of families, O Bharata, who open up new

countries for purposes of habitation, and lay out towns and cities

succeed in ascending to heaven. Those men who give away cloths and

ornaments, as also food and drink, and who help in marrying others,

succeed in ascending to heaven.[230] Those men that have abstained from

all kinds of injury or harm to all creatures, who are capable of enduring

everything, and who have made themselves the refuge of all creatures,

succeed in ascending to heaven. Those men who wait with humility upon

their fathers and mothers, who have subjugated their senses, and who are

affectionate towards their brothers, succeed in ascending to heaven.

Those men that subjugate their senses notwithstanding the fact of their

being rich in worldly goods and strong in might and in the enjoyment of

youth, succeed in ascending to heaven. Those men that are kind towards

even those that offend against them, that are mild of disposition, that

have an affection for all who are of mild behaviour, and that contribute

to the happiness of others by rendering them every kind of service in

humility, succeed in ascending to heaven. Those men that protect

thousands of people, that make gifts unto thousands of people, and that

rescue thousands of people from distress, succeed in ascending to heaven.

Those men who make gifts of gold and of kine, O chief of Bharata's race,

as also those of conveyances and animals, succeed in ascending to heaven.

Those men who make gifts of such articles as are needed in marriages, as

also those of serving men and maids, and cloths and robes, succeed in

ascending to heaven[231]. Those men who make public pleasure-houses and

gardens and wells, resting houses and buildings for public meetings and

tanks for enabling cattle and men to quench their thirst, and fields for

cultivation, O Bharata, succeed in ascending to heaven.[232] Those men

who make gifts of houses and fields and populated villages unto persons

that solicit them, succeed in ascending to heaven. Those men who having

themselves manufactured juicy drinks of sweet taste and seeds and paddy

or rice, make gifts of them unto others succeed in ascending to heaven.

Those men who being born in families high or low beget hundreds of

children and live long lives practising compassion and keeping wrath

under complete subjection, succeed in ascending to heaven. I have thus

expounded to thee, O Bharata, what the rites are in honour of the deities

and the Pitris which are performed by people for the sake of the other

world, what the ordinances are in respect of making gifts, and what the

views are of the Rishis of former times in respect of both the articles

of gift and the manner of giving them.'"

SECTION XXIV

"Yudhishthira said, 'O royal son of Bharata's race, it behoveth thee to

answer this question of mine truly and in detail. What are those

circumstances under which a person may become guilty of Brahmanicide

without actually slaying a Brahmana!'

"Bhishma said, 'Formerly, O monarch, I had one day requested Vyasa to

explain to me this very subject. I shall now narrate to thee what Vyasa

told me on that occasion. Do thou listen to it with undivided attention.

Repairing to the presence of Vyasa, I addressed him, saying,--Thou, O

great ascetic, art the fourth in descent from Vasishtha. Do thou explain

to me this. What are those circumstances under which one becomes guilty

of Brahmanicide without actually slaying a Brahmana,--Thus addressed by

me, the son of Parasara's loins, O king, well-skilled 'n the science of

morality, made me the following answer, at once excellent and fraught

with certainty, Thou shouldst know that man as guilty of Brahmanicide who

having of his own will invited a Brahmana of righteous conduct to his

house for giving him alms subsequently refuses to give anything to him on

the pretence of there being nothing in the house. Thou shouldst, O

Bharata, know that man as guilty of Brahmanicide who destroys the means

of living of a Brahmana learned in the Vedas and all their branches, and

who is freed from attachments to worldly creatures and goods. Thou

shouldst, O king, know that man to be guilty of Brahmanicide, who causes

obstructions in the way of thirsty kine while employed in quenching that

thirst. Thou shouldst take that man as guilty of Brahmanicide who,

without studying the Srutis that have flowed from preceptor to pupil for

ages and ages together, finds fault with the Srutis or with those

scriptures that have been composed by the Rishis. Thou shouldst know that

man as guilty of Brahmanicide who does not bestow upon a suitable

bride-groom his daughter possessed of beauty and other excellent

accomplishments. Thou shouldst know that foolish and sinful person to be

guilty of Brahmanicide who inflicts such grief upon Brahmanas as afflict

the very core of their hearts. Thou shouldst know that man to be guilty

of Brahmanicide who robs the blind, the lame, and idiots of their all.

Thou shouldst know that man to be guilty of Brahmanicide who sets fire to

the retreats of ascetics or to woods or to a village or a town.'"

SECTION XXV

"Yudhishthira said, 'It has been said that sojourns to sacred waters as

fraught with merit; that ablutions in such waters is meritorious; and

that listening to the excellence of such waters is also meritorious. I

desire to hear thee expatiate on this subject, O grandsire. It behoveth

thee, O chief of Bharata's race, to mention to me the sacred waters that

exist on this earth. I desire, O thou of great puissance, to hear thee

discourse on this topic.'

"Bhishma said, 'O thou of great splendour, the following enumeration of

the sacred waters on the Earth was made by Angiras. Blessed be thou, it

behoveth thee to listen to it for thou shalt then earn great merit. Once

on a time, Gautama of rigid vows, approaching the great and learned Rishi

Angiras endued with tranquillity of soul, while he was dwelling in a

forest, questioned him, saying,--O illustrious one, I have some doubts

regarding the merits attaching to sacred waters and shrines. So I desire

to hear thee discourse on that topic. Do thou, therefore, O ascetic,

discourse to me. What merits are earned by a person in respect of the

next world, by bathing in the sacred waters on the Earth, O thou of great

wisdom? Do thou expound to me this truly and according to the ordinance.'

"Angiras said, 'A person by bathing for seven days in succession in the

Chandrabhaga or the Vitasta whose waters are always seen to dance in

waves, observing a fast the while, is sure to become cleansed of all his

sins and endued with the merit of an ascetic.[233] The very many rivers

that flowing through Kasmira, fall into the great river called Sindhu

(Indus). By bathing in these rivers one is sure to become endued with

good character and to ascend to heaven after departing from this world.

By bathing in Pushkara, and Prabhasa, and Naimisha, and the ocean, and

Devika, and Indramarga, and Swarnavindu, one is sure to ascend to heaven

being seated on a celestial car, and filled with transports of joy at the

adorations of Apsara. By plunging in the waters of Hiranyavindu with a

concentrated mind and reverencing that sacred stream, and bathing next at

Kusesaya and Devendra, one becomes cleansed of all one's sins. Repairing

to Indratoya in the vicinity of the mountains of Gandhamadana and next to

Karatoya in the country called Kuranga, one should observe a fast for

three days and then bathe in those sacred waters with a concentrated

heart and pure body. By doing this, one is sure to acquire the merit of a

Horse-sacrifice. Bathing in Gangadwara and Kusavarta and Vilwaka in the

Nita mountains, as also in Kankhala, one is sure to become cleansed of

all one's sins and then ascend to heaven. If one becomes a Brahmacharin

and subdues one's wrath, devotes oneself to truth and practises

compassion towards all creatures, and then bathes in the Jala parda (Lake

of Waters), one is sure to acquire the merit of a Horse-sacrifice. That

part where Bhagirathi-Ganga flows in a northward direction is known as

the union of heaven, earth, and the nether regions. Observing a fast for

one month and bathing in that sacred Tirtha which is known to be

acceptable to Maheswara, one becomes competent to behold the deities. One

who gives oblations of water unto one's Pitris at Saptaganga and Triganga

and Indramarga, obtains ambrosia for food, if one has still to undergo

rebirth. The man who in a pure state of body and mind attends to his

daily Agnihotra and observes a fast for one month and then baths in

Mahasrama, is sure to attain success in one month. By bathing, after a

fast of three days and purifying the mind of all evil passions, in the

large lake of Bhrigu Kunda, one becomes cleansed of even the sin of

Brahmanicide. By bathing in Kanyakupa and performing one's ablutions in

Valaka, one acquires great fame among even the deities and shines in

glory. Bathing in Devika and the lake known by the name of Sundarika as

also in the Tirtha called Aswini, one acquires, in one's next life, great

beauty of form. By fasting for a fortnight and bathing in Mahaganga and

Krittikangaraka, one becomes cleansed of all one's sins and ascends to

heaven. Bathing in Vaimanika and Kinkinika, one acquires the power of

repairing everywhere at will and becomes an object of great respect in

the celestial region of the Apsaras.[234] If a person, subduing his wrath

and observing the vow of Brahmacharyya for three days, bathes in the

river Vipasa at the retreat called Kalika, he is sure to succeed in

transcending the obligation of rebirth. Bathing in the asylum that is

sacred to the Krittakas and offering oblations of water to the Pitris,

and then gratifying Mahadeva, one becomes pure in body and mind and

ascends to heaven. If one, observing a fast for three days with a

purified body and mind, bathes in Mahapura, one becomes freed from the

fear of all mobile and immobile animals as also of all animals having two

feet. By bathing in the Devadaru forest and offering oblations of water

to the Pitris and dwelling there for seven nights with a pure body and

mind, one attains to the region of the deities on departing from this

world. Bathing in the waterfalls at Sarastamva and Kusastambha and

Dronasarmapada, one is sure to attain to the region of the Apsaras where

one is waited upon with dutiful services by those superhuman beings. If

one, observing a fast, bathes at Chitrakuta and Janasthana and the waters

of Mandakini, one is sure to be united with prosperity that is

royal.[235] By repairing to the retreat that is known by the name of

Samya and residing there for a fortnight and bathing in the sacred water

that exists there, one acquires the power of disappearing at will (and

enjoy the happiness that has been ordained for the Gandharvas). Repairing

to the tirtha known by the name of Kausiki and residing there with a pure

heart and abstaining from all food and drink for three days, one acquires

the power of dwelling (in one's next life) in the happy region of the

Gandharvas. Bathing in the delightful tirtha that goes by the name of

Gandhataraka and residing there for one month, abstaining all the while

from food and drink, one acquires the power of disappearing at pleasure

and, then one and twenty days, of ascending to heaven. He that bathes in

the lake known by the name of Matanga is sure to attain to success in one

night. He that bathes in Analamva or in eternal Andhaka, or in Naimisha,

or the tirtha called Swarga, and offers oblations of water to the Pitris,

subduing his senses the while, acquires the Merit of a human

sacrifice.[236] Bathing in Ganga hrada and the tirtha known by the name

of Utpalavana and daily offering oblations of water there for a full

month to the Pitris, one acquires the merit of a Horse-sacrifice. Bathing

in the confluence of the Ganga and the Yamuna as also at the tirtha in

the Kalanjara mountains and offering every day oblations of water to the

Pitris for a full month, one acquires the merit that attaches to ten

Horse-sacrifices. Bathing in the Shashthi lake one acquires merit much

greater than what is attached to the gift of food. Ten thousand tirthas

and thirsty millions of other tirthas come to Prayaga (the confluence of

Ganga and Yamuna), O chief of Bharata's race in the month of Magha. He

who bathes in Prayaga, with a restrained soul and observing rigid vows

the while, in the month of Magha, becomes cleansed of all his sins, O

chief of Bharata's race, and attains to heaven. Bathing in the tirtha

that is sacred to the Maruts, as also in that which is situate in the

retreat of the Pitris, and also in that which is known by the name of

Vaivaswata, one becomes cleansed of all one's sins and becomes as pure

and sanctified as a tirtha. Repairing to Brahmasaras as also to the

Bhagirathi and bathing there and offering oblations to the Pitris every

day for a full month, abstaining from food all the while, one is sure to

attain to the region of Soma, Bathing in Utpataka and then in Ashtavakra

and offering oblations of water to the Pitris every day for twelve days

in succession, abstaining the while from food, one acquires the merits of

a Horse-sacrifice. Bathing in Asmaprishtha and Niravinda mountains and

Kraunchapadi,--all three in Gaya--one becomes cleansed of the sin of

Brahmanicide. A bath in the first place cleanses one of a single

Brahmanicide; a bath in the second cleanses one of two offences of that

character; and a bath in the third cleanses one of three such offences.

Bathing in Kalavinga, one acquires a large quantity of water (for use in

the next world). A man, by bathing in the city of Agni, acquires such

merit as entitles him to live during his next birth in the city of Agni's

daughter. Bathing in Visala in Karavirapura and offering oblations of

water unto one's Pitris, and performing one's ablutions in Devahrada too,

one becomes identified with Brahma and shines in glory as such. Bathing

in Punaravarta-nanda as also Mahananda, a man of restrained senses and

universal compassion repairs to the celestial gardens called Nandana of

Indra and is waited upon there by Apsaras of diverse tribes. Bathing with

concentrated soul in the tirtha that is called after the name of Urvasi

and that is situate in the river Lohitya, on the day of full moon of the

month of Kartika, one attains to the merits that attach to the sacrifice

called Pundarika. Bathing in Ramahrada and offering oblations of water to

the Pitris in the river Vipasa (Beas), and observing a fast for twelve

days, one becomes cleansed of all sins. Bathing in the tirtha called

Maha-hrada with a purified heart and after observing a fast for one

month, one is sure to attain to the end which was the sage Jamadagni's.

By exposing oneself to heat in the tirtha called Vindhya, a person

devoted to truth and endued with compassion for all creatures should then

betake himself to austere penances, actuated by humility. By so doing, he

is sure to attain to ascetic success in course of a single month. Bathing

in the Narmada as also in the tirtha known by the name of Surparaka,

observing a fast for a full fortnight, one is sure to become in one's

next birth a prince of the royal line. If one proceeds with restrained

senses and a concentrated soul to the tirtha known under the name of

Jamvumarga, one is sure to attain to success in course of a single day

and night. By repairing to Chandalikasrama and bathing in the tirtha

called Kokamukha, having subsisted for sometime on potherbs alone and

worn rags for vestments, one is sure to obtain ten maidens of great

beauty for one's spouses. One who lives by the side of the tirtha known

by the name of Kanya-hrada has never to go to the regions of Yama. Such a

person is sure to ascend to the regions of felicity that belong to the

celestials. One who bathes with restrained senses on the day of the new

moon in the tirtha known by the name of Prabhasa, is sure, O thou of

mighty arms, of at once attaining to success and immortality. Bathing in

the tirtha known by the name of Ujjanaka which occurs in the retreat of

Arshtisena's son, and next in the tirtha that is situate in the retreat

of Pinga, one is sure to be cleansed of all one's sins. Observing a fast

for three days and bathing in the tirtha known as Kulya and reciting the

sacred mantras that go by the name of Aghamarshana, one attains the merit

of a horse-sacrifice. Observing a fast for one night and bathing in

Pindaraka, one becomes purified on the dawn of the next day and attains

to the merit of an Agnishtoma sacrifice. One who repairs to Brahmasara

which is adorned by the woods called Dharmaranya, becomes cleansed of all

one's sins and attains to the merit of the Pundarika sacrifice. Bathing

in the waters of the Mainaka mountain and saying one's morning and

evening prayers there and living at the spot for a month, restraining

desire, one attains to the merit of all the sacrifices. Setting out for

Kalolaka and Nandikunda and Uttara-manasa, and reaching a spot that is

hundred yojanas remote from any of them, one becomes cleansed of the sin

of foeticide, One who succeeds in obtaining a sight of image of

Nandiswara, becomes cleansed of all sins. Bathing in the tirtha called

Swargamarga one is sure to proceed to the regions of Brahman. The

celebrated Himavat is sacred. That prince of mountains is the

father-in-law of Sankara. He is a mine of all jewels and gems and is the

resort of the Siddhas and Charanas. That regenerate person who is fully

conversant with the Vedas and who, regarding this life to be exceedingly

unstable, casts off his body on those mountains, abstaining from all food

and drink in accordance with the rites laid down in the scriptures, after

having adored the deities and bent his head in worship of the ascetics,

is sure to attain to success and proceed to the eternal regions of

Brahman. There is nothing unattainable to him who resides in a tirtha,

restraining lust and subjugating wrath, in consequence of such residence.

For the purpose of repairing to all the tirthas in the world, one should

mentally think of those amongst them that are almost inaccessible or

sojourns to which are attended with insurmountable difficulties. Sojourns

to tirthas is productive of the merits of sacrifices. They are competent

to cleanse everybody of sin. Fraught with great excellence, they are

capable of leading to heaven. The subject is truly a great mystery. The

very deities should bathe in tirthas. To them also they are

sin-cleansing. This discourse on tirthas should be imparted to Brahmanas,

and to such honest or righteous persons as are bent upon achieving what

is for their own good. It should also be recited in the hearing of one's

well-wishers and friends and of one's obedient and devoted disciples.

Angiras possessed of great ascetic merit, had imparted this discourse to

Gautama. Angiras himself had obtained it from Kasyapa of great

intelligence. The great Rishi regard this discourse as worthy of constant

repetition. It is the foremost of all cleansing things. If one recites it

regularly every day, one is sure to become cleansed of every sin and to

proceed to heaven after the termination of this life. One who listens to

this discourse recited in his hearing,--this discourse, viz., of Angiras,

that is regarded as a mystery,--is sure to attain in one's next life to

be born in a good family and, what is more, one would become endued with

the memory of one's previous existence.'"

SECTION XXVI

"Vaisampayana said,--'Equal unto Vrihaspati in intelligence and Brahma

himself in forgiveness, resembling Sakra in prowess and Surya in energy,

Bhishma the son of Ganga, of infinite might, had been overthrown in

battle by Arjuna. Accompanied by his brothers and many other people, king

Yudhisthira asked him these questions. The old hero was lying on a bed

that is coveted by heroes, in expectation of that auspicious time when he

could take leave of the physical frame. Many great Rishis had come there

for seeing that foremost one of Bharata's race. Amongst them were Atri

and Vasishtha and Bhrigu and Pulastya and Pulaha and Kratu. There were

also Angiras and Gotama and Agastya and Sumati of well-restrained soul,

and Viswamitra and Sthulasiras and Samvarta and Pramati and Dama. There

were also Vrihaspati and Usanas, and Vyasa and Chyavana and Kasyapa and

Dhruva, and Durvasas and Jamadagni and Markandeya and Galava, and

Bharadwaja and Raibhya and Yavakrita and Trita. There were Sthulaksha and

Savalaksha and Kanwa and Medhatithi and Krisa and Narada and Parvata and

Sudhanwa and Ekata and Dwita. There were also Nitambhu and Bhuvana and

Dhaumya and Satananda and Akritavrana and Rama, the son of Jamadagni and

Kacha. All these high-souled and great Rishis came there for seeing

Bhishma lying on his bed of arrows. Yudhishthira with his brothers duly

worshipped those high-souled Rishis who had come there, one after another

in proper order. Receiving that worship, those foremost of Rishis sat

themselves down and began to converse with one another. Their

conversation related to Bhishma, and was highly sweet and agreeable to

all the senses. Hearing that talk of theirs having reference to himself,

Bhishma became filled with delight and regarded himself to be already in

heaven. Those Rishis then, having obtained the leave of Bhishma and of

the Pandava princes, made themselves invisible, vanishing in the very

sight of all the beholders. The Pandavas repeatedly bowed and offered

their adorations to those highly blessed Rishis, even after they had made

themselves invisible. They then with cheerful souls waited upon the son

of Ganga, even as Brahmanas versed in Mantras wait with reverence upon

the rising Sun. The Pandavas beheld that the points of the compass blazed

forth with splendour in consequence of the energy of their penances, and

became filled with wonder at the sight. Thinking of the high blessedness

and puissance of those Rishis, the Pandava princes began to converse on

the subject with their grandsire Bhishma."

"Vaisampayana continued, 'The conversation being over, the righteous

Yudhishthira, the son of Pandu; touched Bhishma's feet with his head and

then resumed his questions relating to morality and righteousness.'

"Yudhishthira said, 'Which countries, which provinces, which retreats,

which mountains, and which rivers, O grandsire, are the foremost in point

of sanctity?'

"Bhishma said, "In this connection is cited the old narrative of a

conversation between a Brahmana in the observance of the Sila and the

Unccha vows, O Yudhishthira, and a Rishi crowned with ascetic success.

Once on a time, a foremost person, having roamed over this entire earth

adorned with mountains, arrived at last in the house of a foremost person

leading the domestic mode of life in accordance with the Sila vow. The

latter welcomed his guest with due rites. Received with such hospitality,

the happy Rishi passed the night happily in the house of his host. The

next morning the Brahmana in the observance of the Sila vow, having

finished all his morning acts and rites and purified himself duly, very

cheerfully approached his guest crowned with ascetic success. Meeting

with each other and seated at their ease, the two began to converse on

agreeable subjects connected with the Vedas and the Upanishads. Towards

the conclusion of the discourse, the Brahmana in the observance of the

Sila vow respectfully addressed the Rishi crowned with success. Endued

with intelligence, he put this very question which thou, O Yudhisthira,

hast put to me.'

"The poor Brahmana said, 'What countries, what provinces, what retreats,

what mountains, and what rivers should be regarded as the foremost in

point of sanctity? Do thou discourse to me on this.'

"The Rishi crowned with success said, 'Those countries, those provinces,

those retreats, and those mountains, should be regarded as the foremost

in point of sanctity through which or by the side of which that foremost

of all rivers, viz., Bhagirathi flows. That end which a creature is

capable of attaining by penances, by Brahmacharyya, by sacrifices, or by

practising renunciation, one is sure to attain by only living by the side

of the Bhagirathi and bathing in its sacred waters. Those creatures whose

bodies have been sprinkled with the sacred waters of Bhagirathi or whose

bones have been laid in the channel of that sacred stream, have not to

fall away--from heaven at any time.[237] Those men, O learned Brahmana,

who use the waters of Bhagirathi in all their acts, surely ascend to

heaven after departing from this world. Even those men who, having

committed diverse kinds of sinful deeds in the first part of their lives,

betake themselves in after years to a residing by the side of Ganga,

succeed in attaining to a very superior end. Hundreds of sacrifices

cannot produce that merit which men of restrained souls are capable of

acquiring by bathing in the sacred waters of Ganga. A person is treated

with respect and worshipped in heaven for as long a period as his bones

lie in the channel of the Ganga. Even as the Sun, when he rises at the

dawn of day, blazes forth in splendour, having dispelled the gloom of

night, after the same manner the person that has bathed in the waters of

Ganga is seen to shine in splendour, cleansed of all his sins. Those

countries and those points of the compass that are destitute of the

sacred waters of Ganga are like nights without the moon or like trees

without flowers. Verily, a world without Ganga is like the different

orders and modes of life when they are destitute of righteousness or like

sacrifices without Soma. Without doubt, countries and points of the

compass that are without Ganga are like the firmament without the Sun, or

the Earth without mountains, or the welkin without air. The entire body

of creatures in the three worlds, if served with the auspicious waters of

Ganga, derive a pleasure, the like of which they are incapable of

deriving from any other source. He who drinks Ganga water that has been

heated by the Sun's rays derives merit much greater than that which

attaches to the vow of subsisting upon the wheat or grains of other corn

picked up from cowdung. It cannot be said whether the two are equal or

not, viz., he who performs a thousand Chandrayana rites for purifying his

body and he who drinks the water of Ganga. It cannot be said whether the

two are equal or not, viz., one who stands for a thousand years on one

foot and one who lives for only a month by the side of Ganga. One who

lives permanently by the side of Ganga is superior in merit to one who

stays for ten thousand Yugas with head hanging downwards. As cotton, when

it comes into contact with fire, is burnt off without a remnant, even so

the sins of the person that has bathed in Ganga become consumed without a

remnant. There is no end superior to Ganga for those creatures who with

hearts afflicted by sorrow, seek to attain to ends that may dispel that

sorrow of theirs. As snakes become deprived of their poison at the very

sight of Garuda, even so one becomes cleansed of all one's sins at the

very sight of the sacred stream of Ganga. They that are without good name

and that are addicted to deeds of sinfulness, have Ganga for their fame,

their protection, their means of rescue, their refuge or cover. Many

wretches among men who become afflicted with diverse sins of a heinous

nature, when they are about to sink into hell, are rescued by Ganga in

the next world (if, notwithstanding their sins, they seek the aid of

Ganga in their after-years). They, O foremost of intelligent men, who

plunge every day in the sacred waters of Ganga, become the equals of

great Munis and the very deities with Vasava at their head. Those

wretches among men that are destitute of humility or modesty of behaviour

and that are exceedingly sinful, become righteous and good, O Brahmana,

by betaking themselves to the side of Ganga. As Amrita is to the deities,

as Swadha is to the Pritis, as Sudha is to the Nagas, even so is Ganga

water to human beings. As children afflicted with hunger solicit their

mothers for food, after the same manner do people desirous of their

highest good pay court to Ganga. As the region of the self-born Brahma is

said to be the foremost of all places, even so is Ganga said to be

foremost of all rivers for those that desire to bathe. As the Earth and

the cow are said to be the chief sustenance of the deities and other

celestials, even so is Ganga the chief sustenance of all living

creatures.[238] As the deities support themselves upon the Amrita that

occurs in the Sun and the Moon and that is offered in diverse sacrifices,

even so do human beings support themselves upon Ganga water. One

besmeared with the sand taken from the shores of Ganga regards oneself as

a denizen of heaven, adorned with celestial unguents. He who bears on his

head the mud taken from the banks of Ganga presents an effulgent aspect

equal to that of Sun himself bent on dispelling the surrounding darkness.

When that wind which is moistened with the particles of Ganga-water

touches one's person, it cleanses him immediately of every sin. A person

afflicted by calamities and about to sink under their weight, finds all

his calamities dispelled by the joy which springs up in his heart at

sight of that sacred stream. By the melody of the swans and Kokas and

other aquatic fowls that play on her breast, Ganga challenges the very

Gandharvas and by her high banks the very mountains on the Earth.

Beholding her surface teeming with swans and diverse other aquatic fowls,

and having banks adorned with pasture lands with kine grazing on them.

Heaven herself loses her pride. The high happiness which one enjoys by a

residence on the banks of Ganga, can never be his who is residing even in

heaven. I have no doubt in this that the person who is afflicted with

sins perpetrated in speech and thought and overt act, becomes cleansed at

the very sight of Ganga. By holding that sacred stream, touching it, and

bathing in its waters, one rescues one's ancestors to the seventh

generation, one's descendants to the seventh generation, as also other

ancestors and descendant. By hearing of Ganga, by wishing to repair to

that river, by drinking its waters, by touching its waters, and by

bathing in them a person rescues both his paternal and maternal races. By

seeing, touching, and drinking the waters of Ganga, or even by applauding

Ganga, hundreds and thousands of sinful men became cleansed of all their

sins. They who wish to make their birth, life and learning fruitful,

should repair to Ganga and gratify the Pitris and the deities by offering

them oblations of water. The merit that one earns by bathing in Ganga is

such that the like of it is incapable of being earned through the

acquisition of sons or wealth or the performance of meritorious acts.

Those who, although possessed of the physical ability, do not seek to

have a sight of the auspicious Ganga of sacred current, are, without

doubt, to be likened to persons afflicted with congenital blindness or

those that are dead or those that are destitute of the power of

locomotion through palsy or lameness. What man is there that would not

reverence this sacred stream that is adored by great Rishis conversant

with the Present, the Past, and the Future, as also by the very deities

with Indra at their head. What man is there that would not seek the

protection of Ganga whose protection is sought for by forest recluses and

householders, and by Yatis and Brahmacharins alike? The man of righteous

conduct who, with rapt soul, thinks of Ganga at the time when his

life-breaths are about to leave his body, succeeds in attaining to the

highest end. That man who dwells by the side of Ganga up to the time of

his death, adoring her with reverence, becomes freed from the fear of

every kind of calamity, of sin, and of kings. When that highly sacred

stream fell from the firmament. Maheswara held it on his head. It is that

very stream which is adored in heaven.[239] The three regions, viz.,

(Earth, Heaven, and the nether place called Patala) are adorned by the

three courses of this sacred stream. The man who uses the waters of that

stream becomes certainly crowned with success. As the solar ray is to the

deities in heaven, as Chandramas is to the Pitris, as the king is to

human beings, even such is Ganga unto all streams.[240] One who becomes

bereaved of mother or father or sons or spouses or wealth does not fell

that grief which becomes one's, when one becomes bereaved of Ganga. One

does not obtain that joy through acts that lead to the region of Brahma,

or through such sacrifices and rites that lead to heaven, or through

children or wealth, which one obtain from a sight of Ganga.[241] The

pleasures that men derive from a sight of Ganga is equal to what they

derive from a sight of the full moon. That man becomes dear to Ganga who

adores her with deep devotion, with mind wholly fixed upon her, with a

reverence that refuses to take any other object within its sphere, with a

feeling that there is nothing else to the universe worthy of similar

adoration, and with a steadiness that knows no failing away. Creatures

that live on Earth, in the welkin, or in Heaven, indeed, even beings that

are very superior,--should always bathe in Ganga. Verily, this is the

foremost of all duties with those that are righteous. The fame of Ganga

for sanctity has spread over the entire universe, since she bore all the

sons of Sagara, who had been reduced to ashes, from here to Heaven.[242]

Men who are washed by the bright, beautiful, high, and rapidly moving

waves, raised by the wind, of Ganga, became cleansed of all their sins

and resemble in splendour the Sun with his thousand rays. Those men of

tranquil souls that have cast off their bodies in the waters of Ganga

whose sanctity is as great as that of the butter and other liquids poured

in sacrifices and which are capable of conferring merits equal to those

of the greatest of sacrifices, have certainly attained to a station equal

to that of the very deities. Verily, Ganga, possessed of fame and vast

extent and identical with the entire universe and reverenced by the

deities with Indra at their head, the Munis and human beings, is

competent to bestow the fruition of all their wishes upon them that are

blind, them that are idiots, and them that are destitute of all

things.[243] They that sought the refuge of Ganga, that protectress of

all the universe, that flows in three streams, that is filled with water

at once highly sacred and sweet as honey and productive of every kind of

good, have succeeded in attaining to the beatitude of Heaven.[244] That

mortal who dwells by the side of Ganga and beholds her every day, becomes

cleansed by her sight and touch. Unto him the deities give every kind of

happiness here and a high end hereafter. Ganga is regarded as competent

to rescue every creature from sin and lead him to the felicity of Heaven.

She is held to be identical with Prisni, the mother of Vishnu. She is

identical with the Word or Speech. She is very remote, being incapable of

easy attainment. She is the embodiment of auspiciousness and prosperity.

She is capable of bestowing the six well-known attributes beginning with

lordship or puissance. She is always inclined to extend her grace. She is

the displayer of all things in the universe, and she is the high refuge

of all creatures. Those who have sought her protection in this life have

surely attained heaven. The fame of Ganga has spread all over the welkin,

and Heaven, and Earth, and all the points, cardinal and subsidiary, of

the compass. Mortal creatures, by using the waters of that foremost of

streams, always become crowned with high success. That person who himself

beholding Ganga, points her out to others, finds that Ganga rescues him

from rebirth and confers Emancipation on him. Ganga held Guha, the

generalissimo of the celestial forces, in her womb. She bears the most

precious of all metals, viz., gold, also in that womb of hers. They who

bathe in her waters every day in the morning, succeed in obtaining the

aggregate of three, viz., Righteousness, Wealth and Pleasure. Those

waters are, again, equal in point of sanctity to the butter that is

poured with Mantras on the sacrificial fire. Capable of cleansing one

from every sin, she has descended from the celestial region, and her

current is held in high esteem by every one. Ganga is the daughter of

Himavat, the spouse of Hara, and the ornament of both Heaven and Earth.

She is the bestower of everything auspicious, and is competent to confer

the six well-known attributes beginning with lordship or puissance.

Verily O king, Ganga is the one object of great sanctity in the three

worlds and confers merit upon all. Truly, O monarch, Ganga is

Righteousness in liquefied form. She is energy also running in a liquid

form over the Earth. She is endued with the splendour or puissance that

belongs to the butter that is poured with Mantras on the sacrificial

fire. She is always adorned with large waves as also with Brahmanas who

may at all times be seen performing their ablutions in her waters.

Falling from Heaven, she was held by Siva on his head. The very mother of

the heavens, she has sprung from the highest mountain for running over

the plains and conferring the most precious benefits on all creatures of

the Earth. She is the highest cause of all things; she is perfectly

stainless. She is as subtile as Brahma. She affords the best bed for the

dying. She leads creatures very quickly to heaven. She bears away a large

volume of water. She bestows great fame on all. She is the protectress of

the universe.[245] She is identical with every form. She is very much

coveted by persons crowned with success. Verily, Ganga is the path to

Heaven of those that have bathed in her current.[246] The Brahmanas hold

Ganga as equalling the Earth in forgiveness, and in the protection and

upholding of those that live by her; further, as equalling Fire and Surya

in energy and splendour; and, lastly, as always equalling Guha himself in

the matter of showing favours unto the regenerate class.[247] Those men

who, in this life, even mentally seek with their whole souls that sacred

stream which is praised by the Rishis, which has issued out of the feet

of Vishnu, which is very ancient, and which is exceedingly sacred,

succeed in repairing to the regions of Brahman. Fully convinced that

children and other possessions, as also regions possessed by every kind

of felicity, are transitory or liable to destruction, men of subdued

souls, who are desirous of attaining to that everlasting station which is

identical with Brahma, always pay their adorations to Ganga with that

reverence and love which are due from a son to mother. The men of

cleansed soul who is desirous of achieving success should seek the

protection of Ganga who is like a cow that yields Amrita instead of

ordinary milk, who is prosperity's self, who is possessed of omniscience,

who exists for the entire universe of creatures, who is the source of all

kinds of food, who is the mother of all mountains, who is the refuge of

all righteous persons, who is immeasurable in puissance and energy, and

who charms the heart of Brahma himself. Having, with austere penances,

gratified all the deities with the Supreme Lord (Vishnu), Bhagiratha

brought Ganga down on the Earth. Repairing unto her, men always succeed

in freeing themselves from every kind of fear both here and hereafter.

Observing with the aid of intelligence, I have mentioned to thee only a

small part of the merits of Ganga. My power, however, is inadequate to

speak of all the merits of the sacred river, or, indeed, to measure her

puissance and sanctity. One may, by putting forth one's best powers,

count the stones that occur in the mountains of Meru or measure the

waters that occur in the ocean, but one cannot count all the merits which

belong to the waters of Ganga. Hence, having listened to these particular

merits of Ganga which I have uttered with great devotion, one should, in

thought, word and deed, reverence them with faith and devotion. In

consequence of thy having listened to those merits which I have recited,

thou art sure to fill all the three regions with fame and attain to a

measure of success that is very large and that is difficult of being

attained to by any other person. Verily, thou shalt, soon after that,

sport in joy many a region of great felicity created by Ganga herself for

those that reverence her. Ganga always extends her grace unto those that

are devoted to her with humbleness of heart. She unites those that are so

devoted to her with every kind of happiness. I pray that the

highly-blessed Ganga may always inspire thy heart and mine with such

attributes as are fraught with righteousness'.

"Bhishma continued, 'The learned ascetic endued with high intelligence

and great illumination, and crowned with success, having in this manner

discoursed unto that poor Brahmana in the observance of the Sila vow, on

the subjects of the infinite merits of Ganga, then ascended the

firmament. The Brahmana in the observance of Sila vow, awakened by the

words of that ascetic crowned with success, duly worshipped Ganga and

attained to high success. Do thou also, O son of Kunti, seek Ganga with

great devotion, for thou shalt then, as the reward thereof, attain to

high and excellent success.

"Vaisampayana continued 'Hearing this discourse from Bhishma that was

fraught with the praise of Ganga, Yudhishthira with his brothers became

filled with great delight. That person who recites or hears recited this

sacred discourse fraught with the praise of Ganga, becomes cleansed of

every sin.'"

SECTION XXVII

"Yudhishthira said, 'Thou O grandsire, art endued with wisdom and

knowledge of the scriptures, with conduct and behaviour, with diverse

kinds of excellent attributes, and also with years. Thou art

distinguished above others by intelligence and wisdom and penances. I

shall, therefore, O thou that art the foremost of all righteous men,

desire to address enquiries to thee respecting Righteousness. There is

not another man, O king, in all the worlds, who is worthier of being

questioned on such subjects. O best of kings, how may one, if he happens

to be a Kshatriya or a Vaisya or a Sudra, succeed in acquiring the status

of a Brahmana? It behoveth thee to tell me the means. Is it by penances

the most austere, or by religious acts, or by knowledge of the

scriptures, that a person belonging to any of the three inferior orders

succeeds in acquiring the status of a Brahmana? Do tell me this, O

grandsire!'

"Bhishma said, 'The status of a Brahmana, O Yudhishthira, is incapable of

acquisition by a person belonging to any of the three other orders. That

status is the highest with respect to all creatures. Travelling through

innumerable orders of existence, by undergoing repeated births, one at

last, in some birth, becomes born as a Brahmana. In this connection is

cited an old history, O Yudhishthira, of a conversation between Matanga

and a she-ass. Once on a time a Brahmana obtained a son who, though

procreated by a person belonging to a different order, had, however, the

rites of infancy and youth performed in pursuance of the ordinances laid

down for Brahmanas. The child was called by the name of Matanga and was

possessed of every accomplishment. His father, desiring to perform a

sacrifice, ordered him, O scorcher of foes, to collect the articles

required for the act. Having received the command of his father, he set

out for the purpose, riding on a car of great speed, drawn by an ass. It

so happened that the ass yoked unto that car was of tender years. Instead

therefore, of obeying the reins, the animal bore away the car to the

vicinity of its dam, viz., the she-ass that had brought it forth.

Matanga, dissatisfied with this, began to strike repeatedly the animal

with his goad on its nose. Beholding those marks of violence on her

child's nose, the she-ass, full of affection for him, said--Do not

grieve, O child, for his treatment. A chandala it is that is driving

thee. There is no severity in a Brahmana. The Brahmana is said to be the

friend of all creatures. He is the teacher also of all creatures and

their ruler. Can he chastise any creature so cruelly? This fellow,

however, is of sinful deeds. He hath no compassion to show unto even a

creature of such tender years as thou. He is simply proving the order of

his birth by conducting himself in this way. The nature which he hath

derived from his sire forbids the rise of those sentiments of pity and

kindness that are natural to the Brahmana. Hearing these harsh words of

the she-ass, Matanga quickly, came down from the car and addressing the

she-ass, said,--Tell me, O blessed dame, by what fault is my mother

stained? How dost thou know that I am a Chandala? Do thou answer me

without delay. How, indeed, dost thou know that I am a Chandala? How has

my status as a Brahmana been lost? O thou of great wisdom, tell me all

this in detail, from beginning to end.'

"The she-ass said, Begotten thou wert, upon a Brahmana woman excited with

desire, by a Sudra following the profession of a barber. Thou art,

therefore, a Chandala by birth. The status of Brahmana thou hast not at

all.'

"Brahmana continued, 'Thus addressed by the she-ass, Matanga retraced his

way homewards. Seeing him return, his father said,--I had employed thee

in the difficult task of gathering the requisites of my intended

sacrifice. Why hast thou come back without having accomplished thy

charge? Is it the case that all is not right with thee?

"Matanga said, 'How can he who belongs to no definite order of birth, or

to an order that is very low be regarded as all right and happy? How, O

father, can that person be happy whose mother is stained? O father, this

she-ass, who seems to be more than a human being, tells me that I have

been begotten upon a Brahmani woman by a Sudra. I shall, for this reason,

undergo the severest penances.--Having said these words to his father,

and firmly resolved upon what he had said he proceeded to the great

forest and began to undergo the austerest of penances. Setting himself to

the performance of those penances for the purpose of happily acquiring

the status of a Brahmana, Matanga began to scorch the very deities by the

severity of his asceticism. Unto him thus engaged in penances, the chief

of the celestials, viz., Indra, appeared and said,--Why, O Matanga, dost

thou pass thy time in such grief, abstaining from all kinds of human

enjoyments? I shall give thee boons. Do thou name the boons thou

desirest. Do not delay, but tell me what is in thy breast. Even if that

be unattainable, I shall yet bestow it on thee.'

"Matanga said, 'Desirous of attaining to the status of Brahmana I have

begun to practise these penances. After having obtained it, I shall go

home. Even this is the boon solicited by me.'

"Bhishma continued, 'Hearing these words of his, Purandara said unto him.

The status of a Brahmana, O Matanga, which thou desirest to acquire is

really unattainable by thee. It is true, thou desirest to acquire it, but

then it is incapable of acquisition by persons begotten on uncleansed

souls. O thou of foolish understanding, thou art sure to meet with

destruction if thou persistest in this pursuit. Desist, therefore, from

this vain endeavour without any delay. This object of thy desire, viz.,

the status of a Brahmana, which is the foremost of everything, is

incapable of being won by penances. Therefore, by coveting that foremost

status, thou wilt incur sure destruction. One born as a Chandala can

never attain to that status which is regarded as the most sacred among

the deities and Asuras and human beings!'"

SECTION XXVIII

"Bhishma said, 'Thus addressed by Indra, Matanga of restrained vows and

well regulated soul, (without hearkening to the counsels of the chief of

the celestials), stood for a hundred years on one foot, O thou of

unfading glory. Sakra of great fame once more appeared before him and

addressing him, said,--The status of a Brahmana, O child, is

unattainable. Although thou covetest it, it is impossible for thee to

obtain it. O Matanga, by coveting that very high status thou art sure to

be destroyed. Do not, O son, betray such rashness. This cannot be a

righteous path for thee to follow. O thou of foolish understanding, it is

impossible for thee to obtain it in this world. Verily, by coveting that

which is unattainable, thou art sure to meet with destruction in no time.

I am repeatedly forbidding thee. By striving, however, to attain that

high status by the aid of thy penances, notwithstanding my repeated

admonition, thou art sure to meet with destruction. From the order of

brute life one attains to the status of humanity. If born as human being,

he is sure to take birth as a Pukkasa or a Chandala. Verily, one having

taken birth in that sinful order of existence, viz., Pukkasa, one, O

Matanga, has to wander in it for a very long time. Passing a period of

one thousand years in that order, one attains next to the status of a

Sudra. In the Sudra order, again, one has to wander for a long time.

After thirty thousand years one acquire the status of a Vaisya. There, in

that order, one has to pass a very long period. After a time that is

sixty times longer than what has been stated as the period of Sudra

existence, one becomes a person of the fighting order. In the Kshatriya

order one has to pass a very long time. After a time that is measured by

multiplying the period last referred to by sixty, one becomes born as a

fallen Brahmana. In this order one has to wander for a long period. After

a time measured by multiplying the period last named by two hundred, one

becomes born in the race of such a Brahmana as lives by the profession of

arms. There, in that order, one has to wander for a long period. After a

time measured by multiplying the period last named by three hundred, one

takes birth in the race of a Brahmana that is given to the recitation of

the Gayatri and other sacred Mantras. There, in that order, one has to

wander for a long period. After a time measured by multiplying the period

last named by four hundred, one takes birth in the race of such a

Brahmana as is conversant with the entire Vedas and the scriptures,

There, in that order, one has to wander for a very long period. While

wandering in that status of existence, joy and grief, desire and

aversion, vanity and evil speech, seek to enter into him and make a

wretch of him. If he succeeds in subjugating those foes, he then attains

a high end. If, on the other hand, those enemies succeed in subjugating

him, he falls down from that high status like a person falling down on

the ground from the high top of a palmyra tree. Knowing this for certain,

O Matanga, I say unto thee, do thou name some other boon, for the status

of a Brahmana is incapable of being attained by thee (that hast been born

as a Chandala)!'

SECTION XXIX

"Bhishma said, 'Thus advised by Indra, Matanga, observant of vows,

refused, to hear what he was bid. On the other hand, with regulated vows

and cleansed soul, he practised austere penances by standing on one foot

for a thousand years, and was deeply engaged in Yoga-meditation. After a

thousand years had passed away, Sakra once more came to see him. Indeed,

the slayer of Vala and Vritra said unto him the same words.'

'Matanga said, 'I have passed these thousand years, standing on one foot,

in deep meditation, observing of the vow of Brahmacharyya. Why is it that

I have not yet succeeded in acquiring the status of a Brahmana?'

'Sakra said, 'One born on a Chandala cannot, by any means acquire the

status of a Brahmana. Do thou, therefore name some boon so that all this

labour of thine may not prove fruitless--Thus addressed by the chief of

the celestials, Matanga became filled with grief. He repaired to Prayaga,

and passed there a hundred years, standing all the while on his toes. In

consequence of the observance of such Yoga which was extremely difficult

to bear, he became very much emaciated and his arteries and veins became

swollen and visible. He was reduced to only skin and bones. Indeed, it

has been heard by us that the righteous-souled Matanga, while practising

those austerities at Gaya, dropped down on the ground from sheer

exhaustion. The lord and giver of boons, engaged in the good of all

creatures, viz., Vasava beholding him falling down, quickly came to that

spot and held him fast.'

"Sakra said, 'It seems, O Matanga, that the status of a Brahmana which

thou seekest is ill-suited to thee. That status is incapable of being

attained by thee. Verily, in thy case, it is surrounded by many dangers.

A person by worshipping a Brahmana obtains happiness; while by abstaining

from such worship, he obtains grief and misery. The Brahmana is, with

respect to all creatures, the giver of what they prize or covet and the

protector of what they already have. It is through the Brahmanas that the

Pitris and the deities become gratified. The Brahmana, O Matanga, is said

to be foremost of all created Beings. The Brahmana grants all objects

that are desired and in the way they are desired?[248] Wandering through

innumerable orders of Being and undergoing repeated rebirths, one

succeeds in some subsequent birth in acquiring the status of a Brahmana.

That status is really incapable of being obtained by persons of

uncleansed souls. Do thou, therefore, give up the idea. Do thou name some

other boon. The particular boon which thou seekest is incapable of being

granted to thee.'

"Matanga said, 'Afflicted as I am with grief, why, O Sakra, dost thou

afflict me further (with such speeches as these)? Thou art striking one

that is already dead, by this behaviour. I do not pity thee for having

acquired the status of a Brahmana thou now failest to retain it (for thou

hast no compassion to show for one like me). O thou of a hundred

sacrifices, the status of a Brahmana as thou sayest be really

unattainable by any of the three other orders, yet, men that have

succeeded in acquiring (through natural means) that high status do not

adhere to it (for what sins do net even Brahmanas commit). Those who

having acquired the status of a Brahmana that, like affluence, is so

difficult to acquire, do not seek to keep it up (by practising the

necessary duties), must be regarded to be the lowest of wretches in this

world. Indeed, they are the most sinful of all creatures. Without doubt,

the status of a Brahmana is exceedingly difficult to attain, and once

being attained, it is difficult to maintain it. It is capable of

dispelling every kind of grief. Alas, having attained to it, men do not

always seek to keep it up (by practising righteousness and the other

duties that attach to it). When even such persons are regarded as

Brahmanas why is it that I, who am contented with my own self, who am

above all couples of opposites, who am dissociated from all worldly

objects, who am observant of the duty of compassion towards all creatures

and of self-restraint of conduct, should not be regarded as deserving of

that status.[249] How unfortunate I am, O Purandara, that through the

fault of my mother I have been reduced to this condition, although I am

not unrighteous in my behaviour? Without doubt, Destiny is incapable of

being warded off or conquered by individual exertion, since, O lord, I am

unable to acquire, notwithstanding these persistent efforts of mine, the

object, upon the acquisition of which I have set my heart. When such is

the case, O righteous one, it behoves thee to grant me some other boon

if, indeed, I have become worthy of thy grace or if I have a little of

merit.'

"Bhishma continued, 'The slayer of Vala and Vritra then said unto

him,--Do thou name the boon.--Thus urged by the great Indra, Matanga said

the following words:

"Matanga said, 'Let me be possessed of the power of assuming any form at

will, and journeying through the skies and let me enjoy whatever

pleasures I may set my heart upon. And let me also have the willing

adorations of both Brahmanas and Kshatriyas. I bow to thee by bending my

head, O god. It behoveth thee to do that also by which my fame, O

Purandara, May live for ever in the world.'

"Sakra said, 'Thou shalt be celebrated as the deity of a particular

measure of verse and thou shalt obtain the worship of all woman. Thy

fame, O son, shall become unrivalled in the three worlds.'--Having

granted him these boons, Vasava disappeared there and then. Matanga also,

casting off his life-breaths, attained to a high place. Thou mayst thus

see, O Bharata, that the status of a Brahmana is very high. That status

is incapable of being acquired here (except in the natural way of birth)

as said by the great Indra himself.'

SECTION XXX

"Yudhishthira said, 'I have heard this great narrative, O perpetuator of

Kuru's race. Thou, O foremost of eloquent men, hast said that the status

of a Brahmana is exceedingly difficult of acquisition. It is heard,

however, that in former times the status of a Brahmana had been acquired

by Viswamitra. Thou, however, O best of men, tellest us that status is

incapable of being acquired. I have also heard that king Vitahavya in

ancient times succeeded in obtaining the status of a Brahmana. I desire

to hear, O puissant son of Ganga, the story of Vitahavya's promotion. By

what acts did that best of kings succeed in acquiring the status of a

Brahmana? Was it through some boon (obtained from some one of great

puissance) or was it through the virtue of penances? It behoveth thee to

tell me everything.'

"Bhishma said, 'Hear, O monarch, how the royal sage Vitahavya of great

celebrity succeeded in ancient times in acquiring the status of a

Brahmana that is so difficult to attain and that is held in such high

reverence by all the world. While the high-souled Manu in days of yore

was employed in righteously ruling his subjects, he obtained a son of

righteous soul who became celebrated under the name of Saryati. In

Saryati's, race, O monarch, two kings took their birth, viz., Haihaya and

Talajangha. Both of them were sons of Vatsa, O foremost of victorious

kings. Haihaya, O monarch, had ten wives. Upon them he begot, O Bharata,

a century of sons all of whom were highly inclined to fighting. All of

them resembled one another in features and prowess. All of them were

endued with great strength and all of them were possessed of great skill

in battle. They all studied the Vedas and the science of weapons

thoroughly. In Kasi also, O monarch, there was a king who was the

grandfather of Divodasa. The foremost of victorious men, he was known by

the name of Haryyaswa. The sons of king Haihaya, O chief of men (who was

otherwise known by the name of Vitahavya), invaded the kingdom of Kasi

and advancing to the country that lies between the rivers Ganga and

Yamuna, fought a battle with king Haryyaswa and also slew him in it.

Having slain king Haryyaswa in this way, the sons of Haihaya, those great

car-warriors, fearlessly went back to their own delightful city in the

country of the Vatsas. Meanwhile Haryyaswa's son Sudeva, who looked like

a deity in splendour and who was a second god of righteousness, was

installed on the throne of Kasi as its ruler. The delighter of Kasi, that

righteous-souled prince ruled his kingdom for sometime, when the hundred

sons of Vitahavya once more invaded his dominions and defeated him in

battle. Having vanquished king Sudeva thus, the victors returned to their

own city. After that Divodasa, the son of Sudeva, became installed on the

throne of Kasi as its ruler. Realising the prowess of those high-souled

princes, viz., the sons of Vitahavya, king Divodasa, endued with great

energy, rebuilt and fortified the city of Baranasi at the command of

Indra. The territories of Divodasa were full of Brahmanas and Kshatriyas,

and abounded with Vaisyas and Sudras. And they teemed with articles and

provisions of every kind, and were adorned with shops and marts swelling

with prosperity. Those territories, O best of kings, stretched northwards

from the banks of Ganga to the southern banks of Gomati, and resembled a

second Amravati (the city of Indra). The Haihayas once again, O Bharata,

attacked that tiger among kings, as he ruled his kingdom. The mighty king

Divodasa endued with great splendour, issuing out of his capital, gave

them battle. The engagement between the two parties proved so fierce as

to resemble the encounter in days of old between the deities and the

Asuras. King Divodasa fought the enemy for a thousand days at the end of

which, having lost a number of followers and animals, he became

exceedingly distressed.[250] King Divodasa, O monarch, having lost his

army and seeing his treasury exhausted, left his capital and fled away.

Repairing to the delightful retreat of Bhardwaja endued with great wisdom

the king, O chastiser of foes joining his hands in reverence, sought the

Rishi's protection. Beholding King Divodasa before him, the eldest son of

Vrihaspati, viz., Bharadwaja of excellent conduct, who was the monarch's

priest, said unto him, What is the reason of thy coming here? Tell me

everything, O king. I shall do that which is agreeable to thee, without

any scruple.'

"The king said, 'O holy one, the sons of Vitahavya have slain all the

children and men of my house. I only have escaped with life, totally

discomfited by the foe. I seek thy protection. It behoveth thee, O holy

one, to protect me with such affection as thou hast for a disciple. Those

princes of sinful deeds have slaughtered my whole race, leaving myself

only alive.'

"Bhishma continued, 'Unto him who pleaded so piteously, Bharadwaja of

great energy said, Do not fear! Do not fear! O son of Sudeva, let thy

fears be dispelled. I shall perform a sacrifice, O monarch, in order that

thou mayst have a son through whom thou shalt be able to smite thousands

upon thousands of Vitahavya's party. After this, the Rishi performed a

sacrifice with the object of bestowing a son on Divodasa. As the result

thereof, unto Divodasa was born a son named Pratarddana. Immediately on

his birth he grew up like a boy of full three and ten years and quickly

mastered the entire Vedas and the whole of arms. Aided by his Yoga

powers, Bharadwaja of great intelligence had entered into the prince.

Indeed, collecting all the energy that occurs in the object of the

universe, Bharadwaja put them together in the body of prince Pratarddana.

Put on shining mail on his person and armed with the bow, Pratarddana,

his praises sung by bards and the celestial Rishis, shone resplendent

like the risen star of day. Mounted on his car and with the scimitar tied

to his belt, he shone like a blazing fire. With scimitar and shield and

whirling his shield as he went, he proceeded to the presence of his sire.

Beholding the prince, the son of Sudeva, viz., king Divodasa, became

filled with joy. Indeed, the old king thought the sons of his enemy

Vitahavya as already slain. Divodasa then installed his son Pratarddana

as Yuvaraja, and regarding himself crowned with success became

exceedingly happy. After this, the old king commanded that chastiser of

foes, viz., prince Pratarddana to march against the sons of Vitahavya and

slay them in battle. Endued with great powers. Pratarddana, that

subjugator of hostile cities speedily crossed Ganga on his car and

proceeded against the city of the Vitahavyas. Hearing the clatter

produced by the wheels of his car, the sons of Vitahavya, riding on their

own cars that looked like fortified citadels and that were capable of

destroying hostile vehicles, issued out of their city. Issuing out of

their capital, those tigers among men, viz., the sons of Vitahavya, who

were all skilful warriors cased in mail, rushed with uplifted weapons

towards Pratarddana, covering him with showers of arrows. Encompassing

him with innumerable cars, O Yudhisthira, the Vitahavyas poured upon

Pratarddana showers of weapons of various kinds like clouds pouring

torrents of rain on the breast of Himavat. Baffling their weapons with

his own, prince Pratarddana endued with mighty energy slew them all with

his shafts that resembled the lighting fire of Indra. Their heads struck

off, O king, with hundreds and thousands of broad-headed arrows, the

warriors of Vitahavya fell down with blood-dyed bodies like Kinsuka trees

felled by woodmen with their axes on every side. After all his warriors

and sons had fallen in battle, king Vitahavya fled away from his capital

to the retreat of Bhrigu. Indeed, arrived there, the royal fugitive

sought the protection of Bhrigu. The Rishi Bhrigu, O monarch, assured the

defeated king of his protection. Pratarddana followed in the footsteps of

Vitahavya. Arrived at the Rishi's retreat, the son of Divodasa said in a

loud voice.--Ho, listen ye disciples of the high souled Bhrigu that may

happen to be present, I wish to see the sage. Go and inform him of this.

Recognising that it was Pratarddana who had come, the Rishi Bhrigu

himself came out of his retreat and worshipped that best of kings

according to due rites. Addressing him then, the Rishi said,--Tell me, O

king, what is thy business. The king, at this, informed the Rishi of the

reason of his presence.'

"The king said, 'King Vitahavya has come here, O Brahmana. Do thou give

him up. His sons, O Brahmana, had destroyed my race. They had laid waste

the territories and the wealth of the kingdom of Kasi. Hundred sons,

however, of this king proud of his might, have all been slain by me. By

slaying that king himself I shall today pay off the debt I owe to my

father. Unto him that foremost of righteous men, viz., the Rishi Bhrigu,

penetrated with compassion, replied by saying,--There is no Kshatriya in

this retreat. They that are here are all Brahmanas. Hearing these words

of Bhrigu that must accord he thought with truth, Pratarddana touched the

Rishi's feet slowly and, filled with delight, said,--By this, O holy one,

I am without doubt, crowned with success, since this king becomes

abandoned by the very order of his birth in consequence of my prowess.

Give me thy permission, O Brahmana, to leave thee, and let me solicit

thee to pray for my welfare. This king, O founder of the race that goes

by the name, has been compelled to leave of the very community of his

birth, in consequence of my might. Dismissed by the Rishi Bhrigu, king

Pratarddana then departed from that retreat, having even as a snake

vomits forth its real poison and repaired to the place he had come from.

Meanwhile, king Vitahavya attained to the status of a Brahmana sage by

virtue of the words only of Bhrigu. And he acquired also a complete

mastery over all the Vedas through the same cause. Vitahavya had a son

named Gritsamada who in beauty of person was a second Indra. Once on a

time the Daityas afflicted him much, believing him to be none else than

Indra. With regard to that high-souled Rishi, one foremost of Srutis in

the Richs goes like this viz., He with whom Gritsamada stays, O Brahmana,

is held in high respect by all Brahmanas. Endued with great intelligence,

Gritsamada become a regenerate Rishi in the observance of Brahmacharyya.

Gritsamada had a regenerate son of the name of Sutejas. Sutejas had a son

of the name of Varchas, and the son of Varchas was known by the name of

Vihavya. Vihavya had a son of his loins who was named Vitatya and Vitatya

had a son of name Satya. Satya had a son of name Santa. Santa had a son,

viz., the Rishi Sravas. Sravas begot a son named Tama. Tama begot a son

named Prakasa, who was a very superior Brahmana. Prakasa had a son named

Vagindra who was the foremost of all silent reciters of sacred Mantras.

Vagindra begot a son named Pramati who was a complete master of all the

Vedas and their branches. Pramati begot upon the Apsara Ghritachi a son

who was named Ruru. Ruru begot a son upon his spouse Pramadvara. That son

was the regenerate Rishi Sunaka. Sunaka begot a son who is named Saunaka.

It was even thus, O foremost of monarchs, that king Vitahavya, though a

Kshatriya by the order of his birth, obtained the status of a Brahmana, O

chief of Kshatriyas, through the grace of Bhrigu. I have also told thee

the genealogy of the race that sprung from Gritsamada. What else wouldst

thou ask?'

SECTION XXXI

"Yudhishthira said, 'What men, O chief of Bharata's race, are worthy of

reverent homage in the three worlds? Tell me this in detail verily. I am

never satiated with hearing thee discourse on these topics.'

"Bhishma said, 'In this connection is cited the old narrative of the

discourse between Narada and Vasudeva. Beholding Narada on one occasion

worshipping many foremost of Brahmanas with joined hands, Kesava

addressed him saying, Whom dost thou worship? Whom amongst these

Brahmanas, O holy one dost thou worship with so great reverence? If it is

a matter that I can heard of, I then wish to hear it. Do, O foremost of

righteous men, tell me this!'[251]

"Narada said, 'Hear, O Govinda, as to who those are whom I am

worshipping, O grinder of foes. Who else is there in this world that so

much deserves to hear this? I worship the Brahmanas, O puissant one, who

constantly worship Varuna and Vayu and Aditya and Parjanya and the deity

of Fire, and Sthanu and Skanda and Lakshmi and Vishnu and the Brahmanas,

and the lord of speech, and Chandramas, and the Waters and Earth and the

goddess Saraswati. O tiger of Vrishni's race, I always worship those

Brahmanas that are endued with penances, that are conversant with the

Vedas, that are always devoted to Vedic study, and that are possessed of

high worth. O puissant one, I bow down my head unto those persons who are

freed from boastfulness, who discharge, with an empty stomach, the rites

in honour of the deities, who are always contented with what they have

and who are endued with forgiveness. I worship them, O Yadava, that are

performers of sacrifices, that are of a forgiving disposition, and self

restrained, that are masters of their own senses, that worship truth and

righteousness, and that give away land and kine unto good Brahmanas.[252]

I bow unto them, O Yadava, that are devoted to the observance of

penances, that dwell in forests, that subsist upon fruits and roots, that

never store anything for the morrow, and that are observant of all the

acts and rites laid down in the scriptures. I bow unto them, O Yadava,

that feed and cherish their servants, that are always hospitable to

guests, and that eat only the remnants of what is offered to the deities.

I worship them that have become irresistible by studying the Vedas, that

are eloquent in discoursing on the scriptures, that are observant of the

vow of Brahmacharyya, and that are always devoted to the duties of

officiating at the sacrifices of others and of teaching disciples. I

worship them that are endued with compassion towards all creatures, and

that study the Vedas till noon (i.e. till their backs are heated by the

sun). I bow unto them, O Yadava, that strive to obtain the grace of their

preceptors, that labour in the acquisition of their Vedas, that are firm

in the observance of vows, that wait, with dutiful obedience, upon their

preceptors and seniors, and that are free from malice and envy. I bow

unto them, O Yadava, that are observant of excellent vows, that practice

taciturnity, that have knowledge of Brahman, that are firm in truth, that

are givers of libations of clarified butter and oblations of meat. I bow

to them, O Yadava, that subsist upon eleemosynary alms, that are

emaciated for want of adequate food and drink, that have lived in the

abodes of their preceptors, that are averse to and destitute of all

enjoyments, and that are poor in the goods of this Earth. I bow unto

them, O Yadava, that have no affection for things of this Earth, that

have no quarrels to wage with others, that do not clothe themselves, that

have no wants, that have become irresistible through the acquisition of

the Vedas, that are eloquent in the exposition of righteousness, and that

are utterers of Brahma, I bow unto them that are devoted to the practice

of the duty of compassion towards all creatures, that are firm in the

observance of truth, that are self-restrained, and that are peaceful in

their behaviour. I bow unto them, O Yadava, that are devoted to the

worship of deities and guests, that are observant of the domestic mode of

life, and that follow the practice of pigeons in the matter of their

subsistence.[253] I always bow unto those persons whose aggregate of

three exists, without being weakened, in all their acts, and who are

observant of truth and righteous behaviour,[254] I bow unto them, O

Kesava, that are conversant with Brahma, that are endued with knowledge

of the Vedas, that are attentive to the aggregate of three, that are free

from cupidity, and that are righteous in their behaviour. I bow unto

them, O Madhava, that subsist upon water only, or upon air alone, or upon

the remnants of the food that is offered to deities and guests, and that

are observant of diverse kinds of excellent vows. I always worship them

that have no spouses (in consequence of the vow of celibacy they

observe), that have spouses and the domestic fire (in consequence of the

domestic mode of life they lead), that are the refuge of the Vedas, and

that are the refuge of all creatures in the universe (in consequence of

the compassion they feel towards them). I always bow unto those Rishis, O

Krishna, that are the creators of the universe, that are the elders of

the universe, that are the eldest members of the race or the family, that

are dispellers of the darkness of ignorance, and that are the best of all

persons in the universe (for righteousness of behaviour and knowledge of

the scriptures). For these reasons, do thou also, O scion of Vrishni's

race, worship every day those regenerate persons of whom I speak.

Deserving as they are of reverent worship, they will when worshipped,

confer happiness on thee, O sinless one. Those persons of whom I speak

are always givers of happiness in this world as well as in the next.

Reverenced by all, they move about in this world, and if worshipped by

thee are sure to grant thee happiness. They who are hospitable to all

persons that come unto them as guests, and who are always devoted to

Brahmanas and kine, as also to truth (in speech and behaviour), succeed

in crossing all calamities and obstacles. They who are always devoted to

peacefulness of behaviour, as also they who are freed from malice and

envy, and they who are always attentive to the study of the Vedas,

succeed in crossing all calamities and obstacles. They who bow unto all

the deities (without showing a preference for any and thereby proving

their tolerance), they who betake themselves to one Veda as their refuge,

they who are possessed of faith and are self-restrained, succeed in

crossing all calamities and obstacles. They who worship the foremost of

Brahmanas with reverence and are firm in the observance of excellent vows

and practise the virtue of charity, succeed in crossing all calamities

and obstacles. They who are engaged in the practice of penances, they who

are always observant of the vow of celibacy, and they whose souls have

been cleansed by penances, succeed in crossing all calamities and

obstacles. They who are devoted to the worship of the deities and guests

and dependants, as also of the Pitris, and they who eat the remnant of

the food that is offered to deities, Pitris, guests and dependants,

succeed in crossing all calamities and obstacles. They who, having

ignited the domestic fire, duly keep it burning and worship it with

reverence and they who have duly poured libations (to the deities) in

Soma-sacrifices, succeed in crossing all calamities and obstacles. They

who behave as they should towards their mothers and fathers and

preceptors and other seniors even as thou, O tiger among the Vrishnis,

dost behave, succeed in crossing all calamities and obstacles--Having

said these words, the celestial Rishi ceased speaking.'

"Bhishma continued. 'For these reasons, do thou also, O son of Kunti,

always worship with reverence the deities, the Pitris, the Brahmanas, and

guests arrived at thy mansion and as the consequence of such conduct thou

art sure to attain to a desirable end!'"

SECTION XXXII

"Yudhishthira said,--'O grandsire, O thou of great wisdom, O thou that

art conversant with all branches of knowledge, I desire to hear thee

discourse on topics connected with duty and Righteousness. Tell me truly,

O chief of Bharata's race, what the merits are of those persons that

grant protection to living creatures of the four orders when these pray

for protection.'

"Bhishma said, 'O Dharma's son of great wisdom and widespread fame,

listen to this old history touching the great merit of granting

protection to others when protection is humbly sought. Once on a time, a

beautiful pigeon, pursued by a hawk, dropped down from the skies and

sought the protection of the highly-blessed king Vrishadarbha. The

pure-souled monarch, beholding the pigeon take refuge in his lap from

fear, comforted him, saying, Be comforted, O bird; do not fear, Whence

hast thou taken such great fright? What hast thou done and where hast

thou done it in consequence of which thou hast lost thy senses in fear

and art more dead than alive? Thy colour, beautiful bird, is such as to

resemble that which adorns a fresh-blown lotus of the blue variety. Thy

eyes are of the hue of the pomegranate or the Asoka flower. Do not fear.

I bid thee, be comforted. When thou hast sought refuge with me, know that

no one will have the courage to even think of seizing thee,--thee that

hast such a protector to take care of thy person. I shall for thy sake,

give up today the very kingdom of the Kasi and, if need be, my lice too.

Be comforted, therefore, and let no fear be thine, O pigeon.'

"The hawk said, 'This bird has been ordained to be my food. It behoves

thee not, O king, to protect him from me. I have outcoursed this bird and

have got him. Verily, with great effort have I got at him at last. His

flesh and blood and marrow and fat will be of great good to me. This bird

will be the means of gratifying me greatly. Do not, O king, place thyself

between him and me in this way. Fierce is the thirst that is afflicting

me, and hunger is gnawing my bowels. Release the bird and cast him off. I

am unable to bear the pains of hunger any longer. I pursued him as my

prey. Behold, his body is bruised and torn by me with my wings and

talons. Look, his breath has become very weak. It behoves thee not, O

king, to protect him from me. In the exercise of that power which

properly belongs to thee, thou art, indeed competent to interfere in

protecting human beings when they are sought to be destroyed by human

beings. Thou canst not, however, be admitted to have any power over a

sky-ranging bird afflicted with thirst. Thy power may extend over thy

enemies, thy servants, thy relatives, the disputes that take place

between thy subjects. Indeed, it may extend over every part of thy

dominions and over also thy own senses. Thy power, however, does not

extend over the welkin. Displaying thy prowess over such foes as act

against thy wishes, thou mayst establish thy rule over them. Thy rule,

however, does not extend over the birds that range the sky. Indeed, if

thou hast been desirous of earning merit (by protecting this pigeon), it

is thy duty to look at me also (and do what is proper for enabling me to

appease my hunger and save my life)!

"Bhishma continued, 'Hearing these words of the hawk, the royal sage

became filled with wonder. Without disregarding these words of his, the

king, desirous of attending to his comforts, replied unto him saying the

following words.'

"The king said, 'Let a bovine bull or boar or deer or buffalo be dressed

today for thy sake. Do thou appease thy hunger on such food today. Never

to desert one that has sought my protection in my firm vow. Behold, O

bird, this bird does not leave my lap!'

"The hawk said, 'I do not, O monarch, eat the flesh of the boar or the ox

or of any of the diverse kinds of fowl. What need have I of food of this

or that kind? My concern is with that food which has been eternally

ordained for beings of my order? Hawks feed on pigeons,--this is the

eternal ordinance. O sinless, Usinara, if thou feelest such affection for

this pigeon, do thou then give me flesh from thy own body, of weight

equal to that of this pigeon.'

"The king said, 'Great is the favour thou showiest me today by speaking

to me in this strain. Yes, I shall do what thou biddest. Having said

this, that best of monarchs began to cut off his own flesh and weigh it

in a balance against the pigeon. Meanwhile, in the inner apartments of

the palace, the spouses of king, adorned with jewels and gems, hearing

what was taking place, uttered exclamations of woe and came out, stricken

with grief. In consequence of those cries of the ladies, as also of the

ministers and servants, a noise deep as the roar of the clouds arose in

the palace. The sky that had been very clear became enveloped with thick

clouds on every side. The Earth began to tremble, as the consequence of

that act of truth which the monarch did. The king began to cut off the

flesh from his flanks from the arms, and from his thighs, and quickly

fill one of the scales for weighing it against the pigeon. In spite of

all that, the pigeon continued to weigh heavier. When at last the king

became a skeleton of bones, without any flesh, and covered with blood, he

desired to give up his whole body and, therefore, ascended the scale in

which he had placed the flesh that he had previously cut off. At that

time, the three worlds, with Indra at their head, came to that spot for

beholding him. Celestial kettle-drums and diverse drums were struck and

played upon by invisible beings belonging to the firmament. King

Vrishadarbha was bathed in a shower of nectar that was poured upon him.

Garlands of celestial flowers, of delicious fragrance and touch, were

also showered upon him copiously and repeatedly. The deities and

Gandharvas and Apsaras in large bands began to sing and dance around him

even as they sing and dance around the Grandsire Brahma. The king then

ascended a celestial car that surpassed (in grandeur and beauty) a

mansion made entirely of gold, that had arches made of gold and gems, and

that was adorned with columns made of lapis lazuli. Through the merit of

his act, the royal sage Sivi proceeded to eternal Heaven. Do thou also, O

Yudhishthira, act in the same way towards those that seek thy protection.

He who protects those that are devoted to him, those that are attached to

him from love and affection, and those that depend upon him, and who has

compassion for all creatures, succeeds in attaining to great felicity

hereafter. That king who is of righteous behaviour and who is observant

of honesty and integrity, succeeds by his acts of sincerity in acquiring

every valuable reward. The royal sage Sivi of pure soul and endued with

great wisdom and unbaffled prowess, that ruler of the kingdom of Kasi,

became celebrated over the three worlds for his deeds of righteousness.

Anybody who would protect in the same way a seeker for protection, would

certainly attain (like Sivi himself) to the same happy end, O best of the

Bharatas. He who recites this history of the royal sage Vrishadarbha is

sure to become cleansed of every sin, and the person who hears this

history recited by another is sure to attain to the same result.'"

SECTION XXXIII

"Yudhishthira said, 'Which act, O grandsire, is the foremost of all those

that have been laid down for a king? What is that act by doing which a

king succeeds in enjoying both this world and the next?'

"Bhishma said, 'Even this viz., the worship of the Brahmanas, is the

foremost of all those act, O Bharata, which have been laid down for a

king duly installed on the throne, if, indeed, he is desirous of

obtaining great happiness. Even this is what the foremost of all kings

should do. Know this well, O chief of Bharata's race. The king should

always worship with reverence all righteous Brahmanas possessed of Vedic

lore.[255] The king should, with bows and comforting speeches and gifts

of all articles of enjoyment, worship all Brahmanas possessed of great

learning who may dwell in his city or provinces. This is the foremost of

all acts laid down for the king. Indeed, the king should always keep his

eyes fixed on this. He should protect and cherish these, even as he

protects his own self or his own children. The king should worship with

greater reverence those amongst the Brahmanas that may be worthy of it

(for their superior sanctity and learning). When such men are freed from

all anxiety, the whole kingdom blazes forth in beauty. Such individuals

are worthy of adoration. Unto such the king should bow his head. Verily,

they should be honoured, even as one honours one's sires and grandsires.

Upon them depends the course of conduct followed by men, even as the

existence of all creatures depends upon Vasava. Of prowess incapable of

being baffled and endued with great energy, such men, if enraged, are

capable of consuming the entire kingdom to ashes by only fiat of their

will, or by acts of incantation, or by other means (derived from the

power of penance). I do not see anything that can destroy them. Their

power seems to be uncontrolled, being capable of reaching to the farthest

end of the universe. When angry, their glances fall upon men and things

like a blazing flame of fire upon a forest. The most courageous men are

struck with fear at their men. Their virtues and powers are extraordinary

and immeasurable. Some amongst them are like wells and pits with mouths

covered by grass and creepers, while others resemble the firmament

cleared of clouds and darkness. Some amongst them are of fierce

dispositions (like Durvasas and others of that stamp). Some are as mild

and soft in disposition as cotton (like Gautama and others). Some amongst

them are very cunning (like Agastya who devoured the Asura Vatapi, and

Rishis of that class). Some amongst them are devoted to the practice of

penances. Some amongst them are employed in agricultural pursuits (like

the preceptor of Uddalaka). Some amongst them are engaged in the keep of

kine (as Upamanyu while attending his preceptor). Some amongst them live

upon eleemosynary alms. Some amongst them are even thieves (like Valmiki

in his early years and Viswamitra during a famine). Some amongst them are

fond of fomenting quarrels and disputes (like Narada). Some, again,

amongst them are actors and dancers (like Bharata). Some amongst them are

competent to achieve all feats, ordinary and extraordinary (like Agastya

drinking up the entire ocean, as if it were a palmful of water). The

Brahmanas, O chief of Bharata's race are of diverse aspects and

behaviour. One should always utter the praises of the Brahmanas who are

conversant with all duties, who are righteous of behaviour, who are

devoted to diverse kinds of act, and who are seen to derive their

sustenance from diverse kinds of occupations.[256] The Brahmanas, O ruler

of men, who are highly blessed, are elder in respect of their origin than

the Pitris, the deities, human beings (belonging to the three other

orders), the Snakes and the Rakshasas. These regenerate persons are

incapable of being vanquished by the deities or the Pitris, or the

Gandharvas or the Rakshasas, or the Asuras or the Pisachas. The Brahmanas

are competent to make him a deity that is not a deity They can, again,

divest one that is a deity of his status as such. He becomes a king whom

they wish to make a king. He, on the other hand, goes to the wall whom

they do not love or like. I tell thee truly, O king, that those foolish

persons, without doubt, meet with destruction who calumniate the

Brahmanas and utter their dispraise. Skilled in praise and dispraise, and

themselves the origin or cause of other people's fame and ignominy the

Brahmanas, O king, always become angry with those that seek to injure

others. That man whom the Brahmanas praise succeeds in growing in

prosperity. That man who is censured and is cast off by the Brahmanas

soon meets with discomfiture. It is in consequence of the absence of

Brahmanas from among them that the Sakas, the Yavanas, the Kamvojas and

other Kshatriya tribes have become fallen and degraded into the status of

Sudras. The Dravidas, the Kalingas, the Pulandas, the Usinaras, the

Kolisarpas, the Mahishakas and other Kshatriyas, have, in consequence of

the absence of Brahmanas from among their midst, become degraded into

Sudras. Defeat at their hands is preferable to victory over them, O

foremost of victorious persons. One slaying all other living creatures in

the world does not incur a sin so heinous as that of slaying a single

Brahmana. The great Rishis have said that Brahmanicide is a heinous sin.

One should never utter the dispraise or calumny of the Brahmanas. Where

the dispraise of Brahmanas is uttered, one should sit with face hanging

down or leave that spot (for avoiding both the utterer and his words).

That man has not as yet been born in this world or will not take birth

here, who has been or will be able to pass his life in happiness after

quarrelling with the Brahmanas. One cannot seize the wind with one's

hands. One cannot touch the moon with one's hand. One cannot support the

Earth on one's arms. After the same manner, O king, one is not able to

vanquish the Brahmanas in this world.'"

SECTION XXXIV

"Bhishma said, 'One should always offer the most reverent worship unto

the Brahmanas. They have Soma for their king, and they it is who confer

happiness and misery upon others. They, O king, should always be

cherished and protected as one cherishes and protects one's own sires and

grandsires, and should be adored with bows and gifts of food and

ornaments and other articles of enjoyment, as also with such things as

they may desire. The peace and happiness of the kingdom flow from such

respect shown to the Brahmanas even as the peace and happiness of all

living creatures flow from Vasava, the chief of the celestials. Let

Brahmanas of pure behaviour and Brahma-effulgence be born in a kingdom.

Kshatriyas also that are splendid car-warriors and that are capable of

scorching all foes, should be desired (amongst those that settle in a

kingdom). This was said unto me by Narada. There is nothing higher, O

king, than this, viz., the act of causing a Brahmana possessed of good

birth, having a knowledge of morality and righteousness, and steadfast in

the observance of excellent vows, to take up his residence in one's

mansion. Such an act is productive of every kind of blessing. The

sacrificial offerings given unto Brahmanas reach the very deities who

accept them. Brahmanas are the sires of all creatures. There is nothing

higher than a Brahmana. Aditya, Chandramas, Wind, Water, Earth, Sky and

the points of the compass, all enter the body of the Brahmana and take

what the Brahmana eats.[257] In that house where Brahmanas do not eat,

the Pitris refuse to eat. The deities also never eat in the house of the

wretch who hates the Brahmanas. When the Brahmanas are gratified, the

Pitris also are gratified. There is no doubt in this. They that give away

the sacrificial butter unto the Brahmanas become themselves gratified (in

this and the other world). Such men never meet with destruction. Verily,

they succeed in attaining to high ends. Those particular offerings in

sacrifices with which one gratifies the Brahmanas go to gratify both the

Pitris and the deities. The Brahmana is the cause of that sacrifice

whence all created things have sprung. The Brahmana is acquainted with

that from which this universe has sprung and unto which, when apparently

destroyed, it returns. Indeed the Brahmana knows the path that leads to

Heaven and the other path that leads to the opposite place. The Brahmana

is conversant with what has happened and what will happen. The Brahmana

is the foremost of all two-legged beings. The Brahmana, O chief of the

Bharatas, is fully conversant with the duties that have been laid down

for his order. Those persons that follow the Brahmanas are never

vanquished. Departing from this world, they never meet with destruction.

Indeed victory is always theirs. Those high-souled persons,--indeed,

those persons that have subdued their souls,--who accept the words that

fall from the lips of the Brahmanas, are never vanquished. Victory always

becomes theirs.[258] The energy and might of those Kshatriyas who scorch

everything with their energy and might become neutralised when they

encounter the Brahmanas. The Bhrigus conquered the Talajanghas. The son

of Angiras conquered the Nipas. Bharadwaja conquered the Vitahavyas as

also the Ailas. O chief of Bharata's race. Although all these Kshatriyas

were capable of using diverse kinds of arms, yet the Brahmanas named,

owning only black deer skins for their emblems, succeeded in conquering

them effectually. Bestowing the Earth upon the Brahmanas and illuminating

both the worlds by the splendour of such a deed, one should accomplish

acts through which one may succeed in attaining to the end of all

things.[259] Like fire concealed within wood, everything that is said or

heard or read in this world, lies ensconced in the Brahmana. In this

connection is cited the old history of the conversation between Vasudeva

and the Earth, O chief of Bharata's race!'

"Vasudeva said, 'O mother of all creatures, O auspicious goddess, I

desire to ask thee for a solution of this doubt of mine. By what act does

a man leading the domestic mode of life succeed in cleansing all his

sins?'

"The Earth said, 'One should serve the Brahmanas. This conduct is

cleansing and excellent. All the impurities destroyed of that man who

serves the Brahmanas with reverence. From this (conduct) arises

prosperity. From this arises fame. From this springs forth intelligence

or knowledge of the soul. A Kshatriya by this conduct, becomes a mighty

car-warrior and a scorcher of foes and succeeds in acquiring great fame.

Even this is what Narada said unto me, viz., that one should always

revere a Brahmana that is well-born, of rigid vows and conversant with

the scriptures, if one desires every kind of prosperity. That man really

grows in prosperity who is applauded by the Brahmanas, who are higher

than those that are regarded superior to all men high or low. That man

who speaks ill of the Brahmanas soon meets with discomfiture, even as a

clod of unbaked earth meets with destruction when cast into the sea.

After the same manner, all acts that are hurtful to the Brahmanas are

sure to bring about discomfiture and ruin. Behold the dark spots on the

Moon and the salt waters of the ocean. The great Indra had at one time

been marked all over with a thousand sex-marks. It was through the power

of the Brahmanas that those marks became altered into as so many eyes.

Behold, O Mahadeva how all those things took place. Desiring fame and

prosperity and diverse regions of beautitude in the next world, a person

of pure behaviour and soul should, O slayer of Madhu, live in obedience

to the dictates of the Brahmanas.'[260]

"Bhishma continued, 'Hearing these words of the goddess Earth, the slayer

of Madhu, O thou of Kuru's race, exclaimed,--Excellent, Excellent--and

honoured the goddess in due form. Having heard this discourse between the

goddess Earth and Madhava, do thou, O son of Pritha, always, with rapt

soul, worship all superior Brahmanas. Doing this, thou shalt verily

obtain what is highly beneficial for thee!"'

SECTION XXXV

"Bhishma said, 'O blessed king, Brahmana, by birth alone, becomes an

object of adoration with all creatures and are entitled, as guests, to

eat the first portion of all cooked food.[261] From them flow all the

great objects of life (viz., Righteousness and Wealth and Pleasure and

Emancipation). They are the friends of all creatures in the universe.

They are again the mouths of the deities (for food poured into their

mouths is eaten by the deities). Worshipped with reverence, they wish us

prosperity by uttering words fraught with auspiciousness. Disregarded by

our foes, let them be enraged with these, and let them wish evil unto

those detractors of theirs, uttering words fraught with severe curses. In

this connection, persons conversant with ancient history repeat the

following verses sung of old respecting how in ancient times the Creator,

after having created the Brahmanas, ordained their duties.--A Brahmana

should never do anything else than what has been ordained for him.

Protected, they should protect others. By conducting themselves in this

way, they are sure to attain to what is mightily advantageous for them.

By doing those acts that are ordained for them, they are sure to obtain

Brahma-prosperity. Ye shall become the exemplars of all creatures, and

reins for restraining them. A Brahmana possessed of learning should never

do that which is laid down for the Sudras. By doing such acts, a Brahmana

loses merit[262]. By Vedic study he is sure to obtain prosperity and

intelligence and energy and puissance competent to scorch all things, as

also glory of the most exalted kind. By offering oblations of clarified

butter unto the deities, the Brahmanas attain to high blessedness and

become worthy of taking the precedence of even children in the matter of

all kinds of cooked food, and endued with Brahma-prosperity.[263] Endued

with faith that is fraught with compassion towards all creatures, and

devoted to self-restraint and the study of the Vedas, ye shall attain to

the fruition of all your wishes. Whatever things exist in the world of

men, whatever things occur in the region of the deities, can all be

achieved acquired with the aid of penances and knowledge and the

observance of vows and restraints. I have thus recited to thee, O sinless

one, the verses that were sung by Brahma himself. Endued with supreme

intelligence and wisdom, the Creator himself ordained this, through

compassion for the Brahmanas. The puissance of those among them that are

devoted to penances is equal to the might of kings. They are verily

irresistible, fierce, possessed of the speed of lightning, and

exceedingly quick in what they do. There are amongst them those that are

possessed of the might of lions and those that are possessed of the might

of tigers. Some of them are endued with the might of boars, some with

that of the deer, and some with that of crocodiles. Some there are

amongst them whose touch resembles that of snakes of virulent poison, and

some whose bite resembles that of sharks. Some amongst them are capable

of compassing by speech alone the destruction of those that are opposed

to them; and some are competent to destroy by a glance only of their

eyes. Some, amongst them, as already said, are like snakes of virulent

poison, and some of them are possessed of very mild dispositions. The

dispositions, O Yudhisthira, of the Brahmanas, are of diverse kinds. The

Mekalas, the Dravidas, the Lathas, the Paundras, the Konwasiras, the

Saundikas, the Daradas, the Darvas, the Chauras, the Savaras, the

Varvaras, the Kiratas, the Yavanas, and numerous other tribes of

Kshatriyas, have become degraded into the status of Sudras through the

wrath of Brahmanas. In consequence of having disregarded the Brahmanas,

the Asuras have been obliged to take refuge in the depths of the ocean.

Through the grace of the Brahmanas, the deities have become denizens of

the happy regions of Heaven. The element of space or ether is incapable

of being touched. The Himavat mountains are incapable of being moved from

their site. The current of Ganga is incapable of being resisted by a dam.

The Brahmanas are incapable of being subjugated. Kshatriyas are incapable

of ruling the Earth without cultivating the good will of the Brahmanas.

The Brahmanas are high-souled beings. They are the deities of the very

deities. Do thou always worship them with gifts and obedient services:

if, indeed, thou wishest to enjoy the sovereignty of the whole Earth with

her belt of seas. The energy and might of Brahmanas, O sinless one,

become abated in consequence of the acceptance of gift. Thou shouldst

protect thy race. O king, from those Brahmanas that do not desire to

accept gifts!'"[264]

(Anusasana Parva Continued in Volume XI)

 SECTION XXXVI

"Bhishma said, 'In this connection is cited the old history of the

discourse between Sakra and Samvara. Do thou listen to it, O

Yudhishthira. Once upon a time Sakra, assuming the guise of an ascetic

with matted locks on his head and body smeared with ashes all over, rode

on an ugly car and repaired to the presence of the Asura Samvara.'

"Sakra said, 'Through what conduct, O Samvara, hast thou been able to get

at the head of all individuals of thy race? For what reason do all people

regard thee as superior? Do thou tell me this truly and in detail.'

"Samvara said, 'I never cherish any ill-feelings towards the Brahmanas.

Whatever instructions they impart I accept with unquestioning reverence.

When the Brahmanas are engaged in interpreting the scriptures, I listen

to them with great happiness. Having heard their interpretations I never

disregard them. Nor do I ever offend against the Brahmanas in any way. I

always worship those Brahmanas that are endued with intelligence. I

always seek information from them. I always worship their feet.

Approaching me with confidence, they always address me with affection and

enquire after my welfare. If they ever happen to be heedless, I am always

heedful. If they happen to sleep, I always remain wakeful. Like bees

drenching the cells of the comb with honey, the Brahmanas, who are my

instructors and rulers, always drench me with the nectar of knowledge--me

that am always devoted to the path pointed out by the scriptures, that am

devoted to the Brahmanas, and that am perfectly free from malice or evil

passion. Whatever they say with cheerful hearts, I always accept aided by

memory and understanding. I am always careful of my own faith in them and

I always think of my own inferiority to them. I always lick the nectar

that dwells at the end of their tongue, and it is for this reason that I

occupy a position far above that of all others of my race like the Moon

transcending all the stars. The scriptural interpretations which fall

from the lips of the Brahmanas and listening to which every wise man acts

in the world, constitute nectar on earth and may also be likened to eyes

of remarkable excellence.[265] Witnessing the encounter between the

deities and the Asuras in days of old, and understanding the puissance of

the instructions that fell from the Brahmanas, my father became filled

with delight and wonder.[266] Beholding the puissance of high-souled

Brahmanas, my sire asked Chandramas the question, 'How do the Brahmanas

attain to success?

'Soma said, 'The Brahmanas become crowned with success through their

penances. Their strength consists in speech. The prowess of persons

belonging to the kingly order resides in their arms. The Brahmanas,

however, have speech for their weapons. Undergoing the discomforts of a

residence in the abode of his preceptor, the Brahmana should study the

Vedas or at least the Pranava. Divesting himself of wrath and renouncing

earthly attachments, he should become a Yati, viewing all things and all

creatures with equal eyes. If remaining in the abode of his sire he

masters all the Vedas and acquiring great knowledge attains to a position

that should command respect people still condemn him as untravelled or

homekeeping. Like a snake swallowing mice, the earth swallows up these

two, viz., a king that is unwilling to fight and a Brahmana that is

unwilling to leave home for acquiring knowledge.[267] Pride destroys the

prosperity of persons of little intelligence. A maiden, if she conceives,

becomes stained. A Brahmana incurs reproach by keeping at home. Even this

is what my father heard from Soma of wonderful aspect. My father, in

consequence of this, began to worship and reverence the Brahmanas. Like

him, I also worship and adore all Brahmanas of high vows.'

"Bhishma continued, "Hearing these words that fell from the mouth of that

prince of Danavas, Sakra began to worship the Brahmanas, and as a

consequence thereof he succeeded in obtaining the chiefdom of the

deities.'"

SECTION XXXVII

"Yudhishthira said, 'Which amongst these three persons, O grandsire,

should be regarded as the best for making gifts unto, viz., one who is a

thorough stranger, or one who is living with and who has been known to

the giver for a long time, or one who presents himself before the giver,

coming from a long distance?'

"Bhishma said, 'All these are equal. The eligibility of some consists in

their soliciting alms for performing sacrifices or for paying the

preceptor's fee or for maintaining their spouses and children. The

eligibility of some for receiving gifts, consists in their following the

vow of wandering over the earth, never soliciting anything but receiving

when given. We should also give unto one what one seeks.[268] We should,

however, make gifts without afflicting those that depend upon us. Even

this is what we have heard. By afflicting one's dependants, one afflicts

one's own self. The stranger,--one, that is, who has come for the first

time,--should be regarded as a proper object of gifts. He who is familiar

and well-known and has been living with the giver, should be regarded in

the same light. The learned know that he too who comes from a distant

place should be regarded in an equal light.'

"Yudhishthira said, 'It is true that we should make gifts unto others

without afflicting anyone and without doing violence to the ordinances of

the scriptures. One should, however, correctly ascertain who the person

is that should be regarded as a proper object for making gifts. He should

be such that the gift itself, by being made over to him, may not

grieve.'[269]

"Bhishma said, 'If the Ritwik, the Purohita, the preceptor, the Acharya,

the disciple, the relative (by marriage), and kinsmen, happen to be

possessed of learning and free from malice, then should they be deemed

worthy of respect and worship. Those persons that do not possess such

qualifications cannot be regarded as worthy of gifts or hospitality.

Hence, one should with deliberation examine persons with whom one comes

into contact. Absence of wrath, truthfulness of speech, abstention from

injury, sincerity, peacefulness of conduct, the absence of pride,

modesty, renunciation, self-restraint, and tranquillity or contentment of

soul, he in whom these occur by nature, and in whom there are no wicked

acts, should be regarded as a proper object. Such a person deserves

honours. Whether the person he one who is well-known and familiar, or one

who has come newly, whether he has not been seen before, if he happens to

possess these qualifications, he should be regarded as worthy of honours

and hospitality. He who denies the authority of the Vedas, or strives to

show that the scriptures should be disregarded, or approves of all

breaches or restraint in society,--simply brings about his own ruin (and

should not be regarded as worthy of gifts). That Brahmana who is vain of

his learning, who speaks ill of the Vedas or who is devoted to the

science of useless disputation, or who is desirous of gaining victory (in

disputations) in assemblies of good men by disproving the reasons that

exist for morality and religion and ascribing everything to chance, or

who indulges in censuring and reproaching others or who reproves

Brahmanas, or who is suspicious of all persons, or who is foolish and

bereft of judgment, or who is bitter of speech, should be known to be as

hateful as a dog. As a dog encounters others, barking the while and

seeking to bite, such a person is even so, for he spends his breath in

vain and seeks to destroy the authority of all the scriptures. Those

practices that support society, the duties of righteousness, and all

those acts which are productive of benefit to one's own self, should be

attended to. A person that lives, attending to these, grows in prosperity

for everlasting time. By paying off the debt one owes to the deities by

performing sacrifices, that to the Rishis by studying the Vedas, that to

the Pitris by procreating children, that to the Brahmanas by making

presents unto them and that to guests by feeding them, in due order, and

with purity of intention, and properly attending to the ordinances of the

scriptures, a householder does not fall away from righteousness.'"[270]

SECTION XXXVIII

"Yudhishthira said, 'O best of the Bharatas, I wish to hear thee

discourse on the disposition of women. W omen are said to be the root of

all evil. They are all regarded as exceedingly frail.'

"Bhishma said, 'In this connection is cited the old history of the

discourse between the celestial Rishi Narada and the (celestial)

courtezan Panchachuda. Once in ancient times, the celestial Rishi Narada,

having roamed over all the world, met the Apsara Panchachuda of faultless

beauty, having her abode in the region of Brahman. Beholding the Apsara

every limb of whose body was endued with great beauty, the ascetic

addressed her, saying, 'O thou of slender waist, I have a doubt in my

mind. Do thou explain it.'

"Bhishma continued, 'Thus addressed by the Rishi, the Apsara said unto

him, 'If the subject is one which is known to me and if thou thinkest me

competent to speak on it, I shall certainly say what is in my mind.'

"Narada said, 'O amiable one, I shall not certainly appoint thee to any

task that is beyond thy competence. O thou of beautiful face, I wish to

hear from thee of the disposition of women.'

"Bhishma continued, 'Hearing these words of the celestial Rishi, that

foremost of Apsaras replied unto him, saying, 'I am unable, being myself

a woman, to speak ill of women. Thou knowest what women are and with what

nature they are endued. It behoveth thee not, O celestial Rishi, to set

me to such a task.' Unto her the celestial Rishi said, 'It is very true,

O thou of slender waist! One incurs fault by speaking what is untrue. In

saying, however, what is true, there can be no fault.' Thus addressed by

him, the Apsara Panchachuda of sweet smiles consented to answer Narada's

question. She then addressed herself to mention what the true and eternal

faults of women are!'

"Panchachuda said, 'Even if high-born and endued with beauty and

possessed of protectors, women wish to transgress the restraints assigned

to them. This fault truly stains them, O Narada! There is nothing else

that is more sinful than women. Verily, women, are the root of all

faults. That is, certainly known to thee, O Narada! Women, even when

possessed of husbands having fame and wealth, of handsome features and

completely obedient to them, are prepared to disregard them if they get

the opportunity. This, O puissant one, is a sinful disposition with us

women that, casting off modesty, we cultivate the companionship of men of

sinful habits and intentions. Women betray a liking for those men who

court them, who approach their presence, and who respectfully serve them

to even a slight extent. Through want of solicitation by persons of the

other sex, or fear of relatives, women, who are naturally impatient of

all restraints, do not transgress those that have been ordained for them,

and remain by the side of their husbands. There is none whom they are

incapable of admitting to their favours. They never take into

consideration the age of the person they are prepared to favour. Ugly or

handsome, if only the person happens to belong to the opposite sex, women

are ready to enjoy his companionship. That women remain faithful to their

lords is due not to their fear of sin, nor to compassion, nor to wealth,

nor to the affection that springs up in their hearts for kinsmen and

children. Women living in the bosom of respectable families envy the

condition of those members of their sex that are young and well-adorned

with jewels and gems and that lead a free life. Even those women that are

loved by their husbands and treated with great respect, are seen to

bestow their favours upon men that are hump-backed, that are blind, that

are idiots, or that are dwarfs. Women may be seen to like the

companionship of even those men that are destitute of the power of

locomotion or those men that are endued with great ugliness of features.

O great Rishi, there is no man in this world whom women may regard as

unfit for companionship. Through inability to obtain persons of the

opposite sex, or fear of relatives, or fear of death and imprisonment,

women remain, of themselves, within the restraints prescribed for them.

They are exceedingly restless, for they always hanker after new

companions. In consequence of their nature being unintelligible, they are

incapable of being kept in obedience by affectionate treatment. Their

disposition is such that they are incapable of being restrained when bent

upon transgression. Verily, women are like the words uttered by the

wise.[271] Fire is never satiated with fuel. Ocean can never be filled

with the waters that rivers bring unto him. The Destroyer is never

satiated with slaying even all living creatures. Similarly, women are

never satiated with men. This, O celestial Rishi. is another mystery

connected with women. As soon as they see a man of handsome and charming

features, unfailing signs of desire appear on their persons. They never

show sufficient regard for even such husbands as accomplish all their

wishes, as always do what is agreeable to them and as protect them from

want and danger. Women never regard so highly even articles of enjoyment

in abundance or ornaments or other possessions of an agreeable kind as

they do the companionship of persons of the opposite sex. The destroyer,

the deity of wind, death, the nether legions, the equine mouth that roves

through the ocean, vomiting ceaseless flames of fire, the sharpness of

the razor, virulent poison, the snake, and Fire--all these exist in a

state of union in women. That eternal Brahman whence the five great

elements have sprung into existence, whence the Creator Brahma hath

ordained the universe, and whence, indeed, men have sprung, verily from

the same eternal source have women sprung into existence. At that time,

again, O Narada, when women were created, these faults that I have

enumerated were planted in them!'"

SECTION XXXIX

"Yudhishthira said, 'All men, O king, in this world, are seen to attach

themselves to women, overcome by the illusion that is created by the

divine Being. Similarly, women too are seen to attach themselves to men.

All this is seen taking place everywhere in the world. On this subject a

doubt exists in my mind. Why, O delighter of the Kurus, do men (when

women are stained with so many faults) still attach themselves to women?

Who, again, are those men with whom women are highly pleased and who are

they with whom they are displeased? It behoveth thee, O chief of men, to

explain to me how men are capable of protecting women? While men take

pleasure in women and sport with them, women, it seems, are engaged in

deceiving men. Then, again, if a man once falls into their hands, it is

difficult for him to escape from them. Like kine ever seeking pastures

new women seek new men one after another. That illusion which the Asura

Samvara possessed, that illusion which the Asura Namuchi possessed, that

illusion which Vali or Kumbbinasi had, the sum total thereof is possessed

by women. If man laughs, women laugh. If man weeps, they weep. If the

opportunity requires, they receive the man that is disagreeable to them

with agreeable words. That science of policy which the preceptor of the

Asuras knew, that science of policy which the preceptor of the

celestials, Vrihaspati, knew, cannot be regarded to be deeper or more

distinguished for subtility than what woman's intelligence naturally

brings forth. Verily how can women, therefore, be restrained by men? They

make a lie appear as truth, and a truth appear as a lie. They who can do

this,--I ask, O hero,--how can they be ruled by persons of the opposite

sex? It seems to me that Vrihaspati and other great thinkers, O slayer of

foes, evolved the science of policy from observation of the

understandings of women. Whether treated by men with respect or with

disdain, women are seen to turn the heads and agitate the hearts of

men.[272] Living creatures, O thou of mighty arms, are virtuous. Even

this is what has been heard by us. (How then, can this be consistent with

fact)? For treated with affection and respect or otherwise, women

(forming a fair portion of living creatures) are seen to deserve censure

for their conduct towards men.[273] This great doubt fills my mind, viz.,

when their behaviour is such, what man is there that can restrain them

within the bounds of righteousness? Do thou explain this to me, O highly

blessed scion of Kuru's race! It behoves thee to tell me, O chief of

Kuru's race, whether women are truly capable of being restrained within

the bonds prescribed by the scriptures or whether any one before our time

did really succeed in so restraining them.'"

SECTION XL

"Bhishma said, 'It is even so as thou sayest, O thou of mighty arms.

There is nothing untrue in all this that thou sayest, O thou of Kuru's

race, on the subject of women. In this connection I shall recite to thee

the old history of how in days of yore the high-souled Vipula had

succeeded in restraining women within the bounds laid down for them. I

shall also tell thee, O king, how women were created by the Grandsire

Brahman and the object for which they were created by Him. There is no

creature more sinful, O son, than women. Woman is a blazing fire. She is

the illusion, O king, that the Daitya Maya created. She is the sharp edge

of the razor. She is poison. She is a snake. She is fire. She is, verily,

all these united together. It has been heard by us that all persons of

the human race are characterised by righteousness, and that they, in

course of natural progress and improvement, attain to the status of

deities. This circumstance alarmed the deities. They, therefore, O

chastiser of foes, assembled together and repaired to the presence of the

Grandsire. Informing Him of what was in their minds, they stood silent in

his presence, with downcast eyes. The puissant Grand sire having

ascertained what was in the hearts of the deities, created women, with

the aid of an Atharvan rite. In a former creation, O son of Kunti, women

were all virtuous. Those, however, that sprang from this creation by

Brahman with the aid of an illusion became sinful. The grandsire bestowed

upon them the desire of enjoyment, all kinds of carnal pleasure. Tempted

by the desire of enjoyment, they began to pursue persons of the other

sex. The puissant lord of the deities created Wrath as the companion of

Lust. Persons of the male sex, yielding to the power of Lust and Wrath,

sought the companionship of women. Women have no especial acts prescribed

for them. Even this is the ordinance that was laid down. The Sruti

declares that women are endued with senses the most powerful, that they

have no scriptures to follow, and that they are living lies. Beds and

seats and ornaments and food and drink and the absence of all that is

respectable and righteous, indulgence in disagreeable words, and love of

sexual companionship,--these were bestowed by Brahman upon women. Men are

quite unable to restrain them within bounds. The Creator himself is

incapable of restraining them within the limits that are proper: what

need then be said of men? This, O chief of men, I heard in former days,

viz., how Vipula had succeeded in protecting his preceptor's spouse in

ancient times. There was in days of yore a highly blessed Rishi of the

name of Devasarman of great celebrity. He had a wife, Ruchi by name, who

was unequalled on earth for beauty. Her loveliness intoxicated every

beholder among the deities and Gandharvas and Danavas. The chastiser of

Paka, viz., Indra, the slayer of Vritra, O monarch, was in particular

enamoured of her and coveted her person. The great ascetic Devasarman was

fully cognisant of the disposition of women. He, therefore, to the best

of his power and energy, protected her (from every kind of evil

influence). The Rishi knew that Indra was restrained by no scruples in

the matter of seeking the companionship of other people's wives. It was

for this reason that he used to protect his spouse, putting forth all his

power. Once on a time, O son, the Rishi became desirous of performing a

sacrifice. He began to think of how (during his own absence from home)

his wife could be protected. Endued with high ascetic merit, he at last

hit upon the course he should adopt. Summoning his favourite disciple

whose name was Vipula and who was of Bhrigu's race, he said as follows:

"Devasarman said, 'I shall leave home (for a while) in order to perform a

sacrifice. The chief of the celestials always covets this Ruchi of mine.

Do thou, during my absence, protect her, putting forth all thy might!

Thou shalt pass thy time heedfully in view of Purandara. O foremost one

of Bhrigu's race, that Indra assumes various disguises.'

Bhishma continued, 'Thus addressed by his preceptor, the ascetic Vipula

with senses under control, always engaged in severe penances, possessed

of the splendour, O king, of fire or the sun conversant with all the

duties of righteousness, and ever truthful in speech, answered him,

saying, 'So be it.' Once more, however, as his preceptor was about to set

out Vipula asked him in these words.'

"Vipula said, Tell me, O Muni, what forms does Sakra assume when he

presents himself. Of what kind is his body and what is his energy? It

behoveth thee to say all this to me.'

"Bhishma continued, 'The illustrious Rishi then truly described unto the

high-souled Vipula all the illusions of Sakra, O Bharata.'

"Devasarman said, 'The puissant chastiser of Paka, O regenerate Rishi, is

full of illusion. Every moment he assumes those forms that he chooses.

Sometimes he wears a diadem and holds the thunderbolt. Sometimes armed

with the thunderbolt and wearing a crown on his head, he adorns himself

with ear-rings, in a moment he transforms himself into the shape and

aspect of Chandala. Sometimes, he appears with coronal locks on his head:

soon again, O son, he shows himself with matted locks, his person clad

the while in rags. Sometimes, he assumes a goodly and gigantic frame. The

next moment he transforms himself into one of emaciated limbs, and

dressed in rags. Sometimes he becomes fair, sometimes darkish, sometimes

dark of complexion. Sometimes he becomes ugly and sometimes as possessed

of great comeliness of person. Sometimes he shows himself as young and

sometimes as old Sometimes he appears as a Brahmana, sometimes as a

Kshatriya, sometimes as a Vaisya, and sometimes as a Sudra. Verily, he of

a hundred sacrifices appears at times as a person born of impure order,

that is as the son of a superior father by an inferior mother or of an

inferior father by a superior mother. Sometimes he appears as a parrot,

sometimes as a crow, sometimes as a swan, and sometimes as a cuckoo. He

assumes the forms also of a lion, a tiger, or an elephant. Sometimes he

shows himself as a god, sometimes as a Daitya, and sometimes he assumes

the guise of a king. Sometimes he appears as fat and plump. Sometimes as

one whose limbs have been broken by the action of disordered wind in the

system, sometimes as a bird, and sometimes as one of exceedingly ugly

features. Sometimes he appears as a quadruped. Capable of assuming any

form, he sometimes appears as an idiot destitute of all intelligence. He

assumes also the forms of flies and gnats. O Vipula, no one can make him

out in consequence of these innumerable disguises that he is capable of

assuming. The very Creator of the universe is not equal to that feat. He

makes himself invisible when he chooses. He is incapable of being seen

except with the eye of knowledge. The chief of the celestials sometimes

transforms himself into the wind. The chastiser of Paka always assumes

these disguises. Do thou, therefore, O Vipula, protect this

slender-waisted spouse of mine with great care. O foremost one of

Bhrigu's race, do thou take every care for seeing that the chief of the

celestials may not defile this spouse of mine like a wretched dog licking

the Havi kept in view of a sacrifice. Having said these words, the

highly-blessed Muni, viz., Devasarman, intend upon performing a

sacrifice, set out from his abode, O chief of the Bharatas. Hearing these

words of his preceptor, Vipula began to think, 'I shall certainly protect

this lady in every respect from the puissant chief of the celestials. But

what should be the means? What can I do in this matter of protecting the

wife of my preceptor? The chief of the celestials is endued with large

powers of illusion. Possessed of great energy, he is difficult of being

resisted. Indra cannot be kept out by enclosing this retreat of ours or

fencing this yard, since he is capable of assuming innumerable forms.

Assuming the form of the wind, the chief of the celestials may assault

the spouse of my preceptor. The best course, therefore, for me, would be

to enter (by Yoga-power) the body of this lady and remain there. By

putting forth my prowess I shall not be able to protect the lady, for the

puissant chastiser of Paka, it has been heard by me, is capable of

assuming any form he likes. I shall, therefore, protect this one from

Indra by my Yoga-power. For carrying out my object I shall with my body

enter the body of this lady. If my preceptor, coming back, beholds his

spouse defiled, he will, without doubt, curse me through wrath, for

endued with great ascetic merit, he is possessed of spiritual vision.

This lady is incapable of being protected in the way in which other women

are protected by men, since the chief of the celestials is endued with

large powers of illusion. Alas, the situation in which I find myself is

very critical. The behest of my preceptor should certainly be obeyed by

me. If, therefore, I protect her by my Yoga-power, the feat will be

regarded by all as a wonderful one. By my Yoga-power, therefore, I shall

enter the body of my preceptor's lady. I shall stay within her and yet

not touch her person, like a drop of water on a lotus-leaf which lies on

it and yet does not drench it at all. If I be free from the taint of

passion, I cannot incur any fault by doing what I wish to do. As a

traveller, in course of his sojourn, takes up his residence (for a while)

in any empty mansion he finds, I shall, after the same manner, reside

this day within the body of my preceptor's lady Verily, with mind rapt up

in Yoga, I shall dwell today in this lady's body! Giving his best

consideration to these points of righteousness, thinking of all the Vedas

and their branches, and with eye directed to the large measure of

penances which his preceptor had and which he himself also was possessed

of, and having settled in his mind, with a view only to protect the lady,

to enter her person by Yoga-power. Vipula of Bhrigu's race took great

care (for accomplishing his purpose). Listen now to me, O monarch, as I

recite to thee what he did. Endued with great penances, Vipula sat

himself down by the side of his preceptor's spouse as she of faultless

features was sitting in her cottage, Vipula then began to discourse to

her bringing her over to the cause of righteousness and truth. Directing

his eyes then to hers and uniting the rays of light that emanated from

her organs of vision with those that issued from his, Vipula (in his

subtile form) entered the lady's body even as the element of wind enters

that of ether of space. Penetrating her eyes with his eyes and her face

with his face, Vipula stayed, without moving, within her invisibly, like

her shadow. Restraining every part of the lady's body, Vipula continued

to dwell within her, intent on protecting her from Indra. The lady

herself knew nothing of this. It was in this way, O monarch, that Vipula

continued to protect the lady till the time of his high-souled

preceptor's coming back after accomplishing the sacrifice which he had

gone out to perform.'"

SECTION XLI

'Bhishma said, One day the chief of the celestials assuming a form of

celestial beauty, came to the retreat of the Rishi, thinking that the

opportunity he had been expecting had at last come. Verily, O king,

having assumed a form unrivalled for comeliness and exceedingly tempting

to women and highly agreeable to look at, Indra entered the ascetic's

asylum. He saw the body of Vipula staying in a sitting posture, immovable

as a stake, and with eyes destitute of vision, like a picture drawn on

the canvas. And he saw also that Ruchi was seated there, adorned with

eyes whose ends were extremely beautiful, possessed of full and rotund

hips, and having a deep and swelling bosom. Her eyes were large and

expansive like the petals of the lotus, and her face was as beautiful and

sweet as the moon at full. Seeing Indra come in that guise, the lady

wished to rise up and offer him a welcome. Her wonder having been excited

at the unrivalled beauty of form which the person possessed, she very

much wished to ask him as to who he was. Although, however, she wished to

rise up and offer him a welcome, yet her limbs having been restrained by

Vipula who was dwelling within her, she failed, O king, to do what she

wished. In fact, she was unable to move from the place where she sat. The

chief of the celestials then addressed her in agreeable words uttered

with a sweet voice. Indeed, he said, 'O thou of sweet smiles, know that I

am Indra, arrived here for thy sake! Know, O sweet lady, that I am

afflicted by the deity of desire provoked by thoughts of thee! O thou of

beautiful brows, I have come to thy presence. Time wears off.'[274] These

words that Indra spoke were heard by the ascetic Vipula. Remaining within

the body of his preceptor's wife, he saw everything that occurred. The

lady of faultless beauty, though she heard what Indra said, was, however,

unable to rise up for welcoming or honouring the chief of the celestials.

Her senses restrained by Vipula, she was unable to utter a word in reply.

That scion of Bhrigu's race, of mighty energy, judging from the

indications afforded by the body of his preceptor's wife that she was not

unwilling to receive Indra with kindness, restrained her limbs and senses

all the more effectually, O king, by his Yoga-powers. With Yoga-bonds he

bound up all her senses. Beholding her seated without any indication of

agitation on her person, the lord of Sachi, abashed a little, once more

addressed that lady who was stupefied by the Yoga-powers of her husband's

disciple, in these words, 'Come, come, O sweet lady!' Then the lady

endeavoured to answer him. Vipula, however restrained the words that she

intended to utter. The words, therefore, that actually escaped her lips

(under the influence of Vipula) were. 'What is the reason of thy coming

hither?' These words adorned with grammatical refinements, issued out of

her mouth that was as beautiful as the moon.[275] Subject to the

influence of another, she uttered these words, but became rather ashamed

for uttering them. Hearing her, Purandara became exceedingly cheerless.

Observing that awkward result, the chief of the celestials, O monarch,

adorned with a thousand eyes saw every thing with his spiritual eye. He

then beheld the ascetic staying within the body of the lady. Indeed, the

ascetic remained within the body of his preceptor's wife like an image or

reflection on a mirror. Beholding the ascetic endued with the terrible

might of penances, Purandara, O monarch, fearing the Rishi's curse,

trembled in fright. Vipula then, possessed of high ascetic might, left

the body of his preceptor's wife and returned to his own body that was

lying near. He then addressed the terrified Indra in the following words:

"Vipula said, 'O wicked-souled Purandara, O thou of sinful mind, O wretch

that hast no control over thy senses, neither the deities nor human

beings will worship thee for any length of time! Hast thou forgotten it.

O Sakra,--does it not still dwell in thy remembrance,--that Gautama had

cursed thee in consequence of which thy body became disfigured with a

thousand sex-marks, which, owing to the Rishi's compassion, were

afterwards changed into organs of vision? I know that thou art of an

exceedingly foolish understanding, that thy soul is uncleansed, and that

thou art of an exceedingly unstable mind! O fool, know that this lady is

being protected by me. O sinful wretch, go back to that place whence thou

tamest. O thou of foolish soul, I do not consume thee today into ashes

with my energy. Verily, I am filled with compassion for thee. It is for

this that I do not, O Vasava, wish to burn thee. My preceptor, endued

with great intelligence, is possessed of terrible might. With eyes

blazing with wrath, he would, if he saw thee, have burnt thy sinful self

today. Thou shouldst not, O Sakra, do like this again. The Brahmanas

should be regarded by thee. See that thou dost not, with thy sons and

counsellors, meet with destruction, afflicted by the might of the

Brahmanas. Thou thinkest that thou art an immortal and that, therefore,

art at liberty to proceed in this way. Do not, however, disregard the

Brahmanas. Know that there is nothing unattainable by penance.'

"Bhishma continued, 'Hearing these words of the high-souled Vipula, Sakra

without saying anything, and overwhelmed with shame, made himself

invisible. A moment after he had gone away, Devasarman of high ascetic

merit, having accomplished the sacrifice he had intended to perform, came

back to his own asylum. When his preceptor came back, Vipula, who had

done an agreeable deed, gave, unto him his wife of faultless beauty whom

he had successfully protected against the machinations of Indra. Of

tranquil soul and full of reverence for his preceptor, Vipula

respectfully saluted him and stood in his presence with a fearless heart.

After his preceptor had rested a while and when he was seated with his

wife on the same seat, Vipula represented unto him everything that Sakra

had done. Hearing these words of Vipula, that foremost of Munis, endued

with great prowess, became highly gratified with him for his conduct and

disposition, his penances, and his observances. Observing Vipula's

conduct towards himself--his preceptor--and his devotion also, and noting

his steadiness in virtue, the puissant Devasarman exclaimed, "Excellent,

excellent!' The righteous-souled Devasarman, receiving his virtuous

disciple with a sincere welcome, honoured him with a boon. Indeed,

Vipula, steady in virtue obtained from his preceptor the boon that he

would never swerve or fall away from righteousness. Dismissed by his

preceptor he left his abode and practised the most severe austerities.

Devasarman also, of severe penances, with his spouse, began from that day

to live in those solitary woods, perfectly fearless of him who had slain

Vala and Vritra.'"

SECTION XLII

"Bhishma said, 'Having accomplished his preceptor's behest, Vipula

practised the most severe penances. Possessed of great energy, he at last

regarded himself as endued with sufficient ascetic merit, Priding himself

upon the feat he had achieved, he wandered fearlessly and contentedly

over the earth, O monarch, regarded by all as one possessed of great fame

for what he had done. The puissant Bhargava regarded that he had

conquered both the worlds by that feat of his as also by his severe

penances. After some time had passed away, O delighter of the Kurus, the

occasion came for a ceremony of gifts to take place with respect to the

sister of Ruchi. Abundant wealth and corn were to be given away in

it.[276] Meanwhile, a certain celestial damsel endued with great beauty,

was journeying through the skies. From her body as she coursed through

the welkin, some flowers dropped down on the earth. Those flowers

possessed of celestial fragrance fell on a spot not far from the retreat

of Ruchi's husband. As the flowers lay scattered on the ground, they were

picked up by Ruchi of beautiful eyes. Soon after an invitation came to

Ruchi from the country of the Angas. The sister, referred to above, of

Ruchi, named Prabhavati, was the spouse of Chitraratha, the ruler of the

Angas. Ruchi, of very superior complexion, having attached those flowers

to her hair, went to the palace of the king of the Angas in answer to the

invitation she had received. Beholding those flowers on her hair the

queen of the Angas, possessed of beautiful eyes, urged her sister to

obtain some for her. Ruchi, of beautiful face, speedily informed her

husband of that request of her sister. The Rishi accepted the prayer of

his sister-in-law. Summoning Vipula into his presence Devasarman of

severe penances commanded his disciple to bring him some flowers of the

same kind, saying, 'Go, go!' Accepting without hesitation the behest of

his preceptor, the great ascetic Vipula, O king, answered, 'So be it!'

and then proceeded to that spot whence the lady Ruchi had picked up the

flowers that were coveted by her sister. Arrived at that spot where the

flowers (picked up by Ruchi) had fallen from the welkin, Vipula saw some

others still lying scattered. They were all as fresh as if they had been

newly plucked from the plants whereon they had grown. None of them had

drooped in the least. He took up those celestial flowers of great beauty.

Possessed of celestial fragrance, O Bharata, Vipula got them there as the

result of his severe penances. The accomplisher of his preceptor's

behest, having obtained them, he felt great delight and set out speedily

for the city of Champa adorned with festoons of Champaka flowers. As he

proceeded, he saw on his way a human couple moving in a circle hand in

hand. One of them made a rapid step and thereby destroyed the cadence of

the movement. For this reason, O king, a dispute arose between them.

Indeed, one of them charged the other, saying, 'Thou hast made a quicker

step!' The other answered, 'No, verily', as each maintained his own

opinion obstinately, each, O king, asserted what the other denied, and

denied what the other asserted. While thus disputing with each other with

great assurance, an oath was then heard among them. Indeed, each of them

suddenly named Vipula in what they uttered. The oath each of them took

was even this, 'That one amongst us two who speaketh falsely, shall in

the next world, meet with the end which will be the regenerate Vipula's!'

Hearing these words of theirs, Vipula's face became very cheerless. He

began to reflect, saying unto himself, 'I have undergone severe penances.

The dispute between this couple is hot. To me, again, it is painful. What

is the sin of which I have been guilty that both these persons should

refer to my end in the next world as the most painful one among those

reserved for all creatures?' Thinking in this strain, Vipula, O best of

monarchs, hung down his head, and with a cheerless mind began to

recollect what sin he had done. Proceeding a little way he beheld six

other men playing with dice made of gold and silver. Engaged in play,

those individuals seemed to him to be so excited that the hair on their

bodies stood on end. They also (upon a dispute having arisen among them)

were heard by Vipula to take the same oath that he had already heard the

first couple to take. Indeed, their words had reference in the same way

to Vipula, 'He amongst us who, led by cupidity, will act in an improper

way, shall meet with that end which is reserved for Vipula in the next

world!' Hearing these words, however, Vipula, although he strove

earnestly to recollect failed to remember any transgression of his from

even his earliest years, O thou of Kuru's race. Verily he began to burn

like a fire placed in the midst of another fire. Hearing that curse, his

mind burnt with grief. In this state of anxiety a long time elapsed. At

last he recollected the manner in which he had acted in protecting his

preceptor's wife from the machinations of Indra. 'I had penetrated the

body of that lady, placing limb within limb, face within face, Although I

had acted in this way, I did not yet tell my preceptor the truth!' Even

this was the transgression. O thou of Kuru's race which Vipula

recollected in himself. Indeed, O blessed monarch, without doubt that was

the transgression which he had actually committed. Coming to the city of

Champa, he gave the flowers to his preceptor. Devoted to superiors and

seniors, he worshipped his preceptor in due form.'"

SECTION XLIII

"Bhishma said, 'Beholding his disciple returned from his mission,

Devasarman of great energy addressed him in words which I shall recite to

thee O king!'

"Davasarman said, 'What hast thou seen, O Vipula, in course of thy

progress, O disciple, through the great forest' 'They whom thou hast seen

knew thee, O Vipula. I, as also my spouse Ruchi, know how thou hadst

acted in the matter of protecting Ruchi.'

"Vipula said, 'O regenerate Rishi, who are those two whom I first saw?

Who also are those other six whom I saw subsequently? All of them know

me: who, indeed, are they to whom thou alludest in thy speech to me?'

"Devasarman said, The first couple, O regenerate one, whom thou sawest,

are Day and Night. They are ceaselessly moving like a circle. Both of

them know the transgression of which thou hast been guilty, those other

men (six in number) whom, O learned Brahmana, thou sawest playing

cheerfully at dice, are the six Seasons. They also are acquainted with

thy transgressions. Having committed a sin in secrecy, no sinful man

should cherish the assuring thought that his transgression is known only

to himself and not to any one else. When a man perpetrates a sinful deed

in secret, the Seasons as also Day and Night behold it always. Those

regions that are reserved for the sinful shall be thine (for what thou

hast done) What thou hadst done thou didst not tell me. That thy sin was

not known to any one, was thy belief, and this conviction had filled thee

with joy. Thou didst not inform the preceptor of the whole truth,

choosing to hide from him a material portion. The Seasons, and Day and

Night, whom thou hast heard speak in that strain, thought it proper to

remind thee of thy transgression. Day and Night and the Seasons are ever

conversant of all the good and the bad deeds that are in a man. They

spoke to thee in that way, O regenerate one, because they have full

knowledge of what thou hadst done but which thou hadst not the courage to

inform me of, fearing thou hadst done wrong. For this reason those

regions that are reserved for the sinful will be thine as much. Thou

didst not tell me what thou hadst done. Thou weft fully capable, O

regenerate one, of protecting my spouse whose disposition by nature, is

sinful. In doing what thou didst, thou didst not commit any sin. I was,

for this, gratified with thee! O best of Brahmanas, if I had known thee

to have acted wickedly, I would without hesitation, have cursed thee.

Women become united with men. Such union is very desirable with men. Thou

hadst, however, protected my wife in a different spirit. If thou hadst

acted otherwise, a curse would have been uttered upon thee. Even this is

what I think. Thou hadst O son, protected my spouse. The manner in which

thou didst it hath now become known to me as if thou hadst thyself

informed me of it. I have, O son, become gratified with thee. Relieved of

all anxiety, thou shalt go to heaven!' Having said these words unto

Vipula, the great Rishi Devasarman, ascended to heaven with his wife and

his disciple and began to pass his time there in great happiness. In

course of conversation, O king, on a former occasion, the great ascetic

Markandeya had narrated to me this history on the banks of the Ganga. I,

therefore, recite to thee. Women should always be protected by thee (from

temptations and opportunities of every kind). Amongst them both kinds are

to be seen, that is, those that are virtuous and those that are not so.

Those women that are virtuous are highly blessed. They are the mothers of

the universe (for they it is that cherish all creatures on every side).

They, it is, O king, that uphold the earth with all her waters and

forests. Those women that are sinful, that are of wicked behaviour, that

are the destroyers of their races, and that are wedded to sinful

resolves, are capable of being ascertained by indications, expressive of

the evil that is in them, which appear, O king, on their bodies. It is

even thus that high-souled persons are capable of protecting women. They

cannot, O tiger among kings, be protected in any other way. Women, O

chief of men, are fierce. They are endued with fierce prowess. They have

none whom they love or like so much as they that have sexual congress

with them. Women are like those (Atharvan) incantations that are

destructive of life. Even after they have consented to live with one,

they are prepared to abandon him for entering into engagements with

others. They are never satisfied with one person of the opposite sex, O

son of Pandu! Men should feel no affection for them. Nor should they

entertain any jealousy on account of them, O king! having a regard only

for the considerations of virtue, men should enjoy their society, not

with enthusiasm and attachment but with reluctance and absence of

attachment. By acting otherwise, a man is sure to meet with destruction,

O delighter of the Kurus. Reason is respected at all times and under all

circumstances. Only one man, viz., Vipula, had succeeded in protecting

woman. There is none else, O king, in the three worlds who is capable of

protecting women.'"

SECTION XLIV

"Yudhishthira said, "Tell me of that, O grandsire, which is the root of

all duties, which is the root of kinsmen, of home, of the Pitris and of

guests. I think this should be regarded as the foremost of all duties,

(viz., the marriage of one's daughter). Tell me, however, O king, upon

what sort of a person should one bestow one's daughter?'

"Bhishma said, 'Having enquired into the conduct and disposition of the

person, his learning and acquirements, his birth, and his acts, good

people should then bestow their daughter upon accomplished bridegrooms.

All righteous Brahmanas, O Yudhishthira, act in this way (in the matter

of the bestowal of their daughters). This is known as the Brahma

marriage, O Yudhishthira! Selecting an eligible bridegroom, the father of

the girl should cause him to marry his daughter, having, by presents of

diverse kinds, induced the bridegroom to that act. This form of marriage

constitutes the eternal practice of all good Kshatriyas. When the father

of the girl', disregarding his own wishes, bestows his daughter upon a

person whom the daughter likes and who reciprocates the girl's

sentiments, the form of marriage, O Yudhishthira, is called Gandharva by

those that are conversant with the Vedas. The wise have said this, O

king, to be the practice of the Asuras, viz., wedding a girl after

purchasing her at a high cost and after gratifying the cupidity of her

kinsmen. Slaying and cutting off the heads of weeping kinsmen, the

bridegroom sometimes forcibly takes away the girl he would wed. Such

wedding, O son, is called by the name of Rakshasa. Of these five (the

Brahma, the Kshatra, the Gandharva, the Asura, and the Rakshasa), three

are righteous, O Yudhishthira, and two are unrighteous. The Paisacha and

the Asura forms should never be resorted to.[277] The Brahma, Kshatra,

and Gandharva forms are righteous, O prince of men! Pure or mixed, these

forms should be resorted to, without doubt. A Brahmana can take three

wives. A Kshatriya can take two wives. As regards the Vaisya, he should

take a wife from only his own order. The children born of these wives

should all be regarded as equal.[278] Of the three wives of a Brahmana,

she taken from his own order should be regarded as the foremost.

Similarly, of the two wives permitted to the Kshatriya, she taken from

his own order should be regarded as superior. Some say that persons

belonging to the three higher orders may take, only for purposes of

enjoyment (and not for those of virtue), wives from the lowest or the

Sudra order. Others, however, forbid the practice.

The righteous condemn the practice of begetting issue upon Sudra women. A

Brahmana, by begetting children upon a Sudra woman, incurs the liability

of performing an expiation. A person of thirty years of age should wed a

girl of ten years of age called a Nagnika.[279] Or, a person of one and

twenty years of age should wed a girl of seven years of age. That girl

who has no brother nor father should not be wed, O chief of Bharata's

race, for she may be intended as Putrika of her sire.[280] After the

appearance of puberty, the girl (if not married) should wait for three

years. On the fourth year, she should look for a husband herself (without

waiting any longer for her kinsmen to select one for her). The offspring

of such a girl do not lose their respectability, nor does union with such

a girl become disgraceful. If, instead of selecting a husband for

herself, she acts otherwise, she incurs the reproach of Prajapati

herself. One should wed that girl who is not a Sapinda of one's mother or

of the same Gotra with one's father. Even this is the usage (consistent

with the sacred law) which Manu has declared.'[281]

"Yudhishthira said, 'Desirous of marriage someone actually gives a dower

to the girl's kinsmen; someone says, the girl's kinsmen consenting

promises to give a dower; someone says, 'I shall abduct the girl by

force;' someone simply displays his wealth (to the girl's kinsmen,

intending to offer a portion thereof as dower for her); someone, again,

actually takes the hand of the girl with rites of wedding. I ask thee, O

grandsire, whose wife does the girl actually become? Unto its that are

desirous of knowing the truth, thou art the eye with which to behold.'

"Bhishma said, 'Whatever acts of men have been approved or settled in

consultation by the wise, are seen to be productive of good. False

speech, however, is always sinful.[282] The girl himself that becomes

wife, the sons born of her, the Ritwiks and preceptors and disciples and

Upadhyayas present at the marriage all become liable to expiation if the

girl bestow her hand upon a person other than he whom she had promised to

wed. Some are of opinion that no expiation is necessary for such conduct.

Manu does not applaud the practice of a girl living with a person whom

she does not like.[283] Living as wife with a person whom she does not

like, leads to disgrace and sin. No one incurs much sin in any of these

cases that follow. In forcibly abducting for marriage a girl that is

bestowed upon the abductor by the girl's kinsmen, with due rites, as also

a girl for whom dower has been paid and accepted, there is no great sin.

Upon the girl's kinsmen having expressed their consent, Mantras and Homa

should be resorted to. Such Mantras truly accomplish their purpose.

Mantras and Homa recited and performed in the case of a girl that has not

been bestowed by her kinsmen, do not accomplish their purpose. The

engagement made by the kinsmen of a girl is, no doubt, binding and

sacred. But the engagement that is entered into by the wedder and wedded,

with the aid of Mantras, is very much more so (for it is this engagement

that really creates the relationship of husband and wife). According to

the dictates of the scriptures, the husband should regard his wife as an

acquisition due to his own acts of a previous life or to what has been

ordained by God. One, therefore, incurs no reproach by accepting for wife

a girl that had been promised to another by her kinsmen or for whom dower

had been accepted by them from another.'

"Yudhishthira said, 'When after the receipt of dower for a girl, the

girl's sire sees a more eligible person present himself for her

hand,--one, that is who is endued with the aggregate of Three in

judicious proportions, does the girl's sire incur reproach by rejecting

the person from whom dower had been received in favour of him that is

more eligible? In such a case either alternative seems to be fraught with

fault, for to discard the person to whom the girl has been promised can

never be honourable, while to reject the person that is more eligible can

never be good (considering the solemn obligation there is of bestowing

one's daughter on the most eligible person). I ask, how should the sire

conduct himself so that he might be said to do that which is beneficial?

To us, of all duties this seems to demand the utmost measure of

deliberation. We are desirous of ascertaining the truth. Thou, indeed,

art our eyes! Do thou explain this to us. I am never satiated with

listening to thee!'

'Bhishma said, 'The gift of the dower does not cause the status of wife

to attach to the girl. This is well-known to the person paying it. He

pays it simply as the price of the girl. Then again they that are good

never bestow their daughters, led by the dowers that others may offer.

When the person desirous of wedding happens to be endued with such

qualities as do not go down with the girl's kinsmen, it is then that

kinsmen demand dower from him. That person, however, who won over by

another's accomplishments, addresses him, saying, 'Do thou wed my girl,

adorning her with proper ornaments of gold and gems,'--and that person

who complies with this request, cannot be said to demand dower or give

it, for such a transaction is not really a sale. The bestowal of a

daughter upon acceptance of what may strictly be regarded as gifts (of

affection or love) is the eternal practice. In matters of marriage some

fathers say, 'I shall not bestow my daughter upon such and such a

person;' some say, 'I shall bestow my daughter upon such a one.'--Some

again say with vehemence, 'I must bestow my daughter upon such an

individual.' These declarations do not amount to actual marriage. People

are seen to solicit one another for the hands of maidens (and promise and

retreat). Till the hand is actually taken with due rites, marriage cannot

be said to take place. It has been beard by us that' even this was the

boon granted to men in days of old by the Maruts in respect of

maidens[284]. The Rishis have laid the command upon all men that maidens

should never be bestowed upon persons unless the latter happen to be most

fit or eligible. The daughter is the root of desire and of descendants of

the collateral line. Even this is what I think.[285] The practice has

been known to human beings from a long time,--the practice, of sale and

purchase of the daughter. In consequence of such familiarity with the

practice, thou mayst be able, upon careful examination, to find

innumerable faults in it. The gift or acceptance of dower alone could not

be regarded as creating the status of husband and wife. Listen to what I

say on this head.

"Formerly, having defeated all the Magadhas, the Kasis, and the Kosalas,

I brought away by force two maidens for Vichitravirya. One of those two

maidens was wedded with due rites. The other maiden was not formally

wedded on the ground that she was one for whom dowry had been paid in the

form of valour. My uncle of Kuru's race, viz., king Valhika, said that

the maiden so brought away and not wedded with due rites should be set

free. That maiden, therefore, was recommended to Vichitravirya for being

married by him according to due rites. Doubting my father's words I

repaired to others for asking their opinion. I thought that my sire was

exceedingly punctilious in matters of morality. I then went to my sire

himself, O king, and addressed him these words from desire of knowing

something about the practices of righteous people in respect of marriage,

'I desire, O sire, to know what in truth the practices are of righteous

people.' I repeated the expression of my wish several times, so great was

my eagerness and curiosity. After I had uttered those words, that

foremost of righteous men, viz., my sire, Valhika answered me, saying,

'If in your opinion the status of husband and wife be taken to attach on

account of the gift and acceptance of dowry and not from the actual

taking of the maiden's hand with due rites, the father of the maiden (by

permitting his daughter to go away with the giver of the dowry) would so

himself to be the follower of a creed other than that which is derivable

from the ordinary scriptures. Even this is what the accepted scriptures

declare. Persons conversant with morality and duty do not allow that

their words are at all authoritative who say that the status of husband

and wife arises from the gift and acceptance of dowry, and not from the

actual taking of the hand with due rites. The saying is well-known that

the status of husband and wife is created by actual bestowal of the

daughter by the sire (and her acceptance by the husband with due rites).

The status of wife cannot attach to maidens through sale and purchase.

They who regard such status to be due to sale and the gift of dowry are

persons that are certainly unacquainted with the scriptures. No one

should bestow his daughter upon such persons. In fact, they are not men

to whom one may marry his daughter. A wife should never be purchased. Nor

should a father sell his daughter. Only those persons of sinful soul who

are possessed, besides, by cupidity, and who sell and purchase female

slaves for making serving women, regard the status of wife as capable of

arising from the gift and acceptance of a dowry. On this subject some

people on one occasion had asked prince Satyavat the following question,

'If the giver of a dowry unto the kinsmen of a maiden happens to die

before marriage, can another person take the hand of that maiden in

marriage? We have doubts on this matter. Do thou remove these doubts of

ours, for thou art endued with great wisdom and art honoured by the wise.

Be thou the organ of vision unto ourselves that are desirous of learning

the truth.' Prince Satyavat answered saying, 'The kinsmen of the maiden

should bestow her upon him whom they consider eligible. There need be no

scruples in this. The righteous act in this way without taking note of

the giver of the dower even if he be alive; while, as regards the giver

that is dead, there is not the slightest doubt. Some say that the virgin

wife or widow,--one, that is, whose marriage has not been consummated

with her husband by actual sexual congress in consequence of his absence

or death,--may be allowed to unite herself with her husband's younger

brother or such other relation. The husband dying before such

consummation, the virgin-widow may either surrender herself to her

husband's younger brother or betake herself to the practice of penances.

In the opinion of some, the younger brother of the husband or such other

relation may thus use the unused wife or widow, though others maintain

that such practice, notwithstanding its prevalence, springs from desire

instead of being a scriptural ordinance. They that say so are clearly of

opinion that the father of a maiden has the right to bestow her upon any

eligible person, disregarding the dowry previously given by another and

accepted by himself. If after the hand of a maiden has been promised all

the initial rites before marriage be performed, the maiden may still be

bestowed upon a person other than the one unto whom she had been

promised. Only the giver incurs the sin of falsehood: so far, however, as

the status of wife is concerned, no injury can occur thereto. The Mantras

in respect of marriage accomplish their object of bringing about the

indissoluble union of marriage at the seventh step. The maiden becomes

the wife of him unto whom the gift is actually made with water.[286] The

gift of maidens should be made in the following way. The wise know it for

certain. A superior Brahmana should wed a maiden that is not unwilling,

that belongs to a family equal to his own in purity or status, and that

is given away by her brother. Such a girl should be wed in the presence

of fire, with due rites, causing her, amongst other things, to

circumambulate for the usual number of times."

SECTION XLV

"Yudhishthira said, 'If a person, after having given dowry for a maiden,

goes away, how should the maiden's father or other kinsmen who are

competent to bestow her, act? Do tell me this, O grandsire!'

"Bhishma said, 'Such a maiden, if she happens to be the daughter of a

sonless and rich father, should be maintained by the father (in view of

the return of him who has given the dowry). Indeed, if the father does

not return the dowry unto the kinsmen of the giver, the maiden should be

regarded as belonging to the giver of the dowry. She may even raise

offspring for the giver (during his absence) by any of those means that

are laid down in the scriptures. No person, however, can be competent to

wed her according to due rites. Commanded by her sire, the princess

Savitri had in days of old chosen a husband and united herself with him.

This act of hers is applauded by some; but others conversant with the

scriptures, condemn it. Others that are righteous have not acted in this

way. Others hold that the conduct of the righteous should ever be

regarded as the foremost evidence of duty or morality.[287] Upon this

subject Sukratu, the grandson of the high-souled Janaka, the ruler of the

Videhas, has declared the following opinion. There is the well-known

declaration of the scriptures that women are incompetent to enjoy freedom

at any period of their life. If this were not the path trodden by the

righteous, how could this scriptural declaration exist? As regards the

righteous, therefore, how can there be any question or doubt in respect

of this matter? How can people condemn that declaration by choosing to

conduct themselves otherwise? The unrighteous dereliction of eternal

usage is regarded as the practice of the Asuras. Such practice we never

hear of in the conduct of the ancients[288] the relationship of husband

and wife is very subtile (having reference to the acquisition of destiny,

and, therefore, capable of being understood with the aid of only the

inspired declarations in scriptures). It is different from the natural

relationship of male and female which consists only in the desire for

sexual pleasure. This also was said by the king alluded to of Janaka's

race.'[289]

"Yudhishthira said, 'Upon what authority is the wealth of men inherited

(by others when they happen to have daughters)? In respect of her sire

the daughter should be regarded the same as the son.'

"Bhishma said, 'The son is even as one's own self, and the daughter is

like unto the son. How, therefore, can another take the wealth when one

lives in one's own self in the form of one's daughter? Whatever wealth is

termed the Yautuka property of the mother, forms the portion of the

maiden daughter. If the maternal grandfather happens to die without

leaving sons, the daughter's son should inherit it. The daughter's son

offers pindas to his own father and the father of his mother. Hence, in

accordance with considerations of justice, there is no difference between

the son and the daughter's son. When a person has got only a daughter and

she has been invested by him with the status of a son, if he then happens

to have a son, such a son (instead of taking all the wealth of his sire)

shares the inheritance with the daughter.[290] When, again, a person has

got a daughter and she has been invested by him with the status of a son,

if he then happens to take a son by adoption or purchase then the

daughter is held to be superior to such a son (for she takes three shares

of her father's wealth, the son's share being limited to only the

remaining two). In the following case I do not see any reason why the

status of a daughter's son should attach to the sons of one's daughter.

The case is that of the daughter who has been sold by her sire. The sons

born of a daughter that has been sold by her sire for actual price,

belong exclusively to their father (even if he do not beget them himself

but obtain them according to the rules laid down in the scriptures for

the raising of issue through the agency of others). Such sons can never

belong, even as daughter's sons, to their maternal grandfather in

consequence of his having sold their mother for a price and lost all his

rights in or to her by that act.[291] Such sons, again, become full of

malice, unrighteous in conduct, the misappropriators of other people's

wealth, and endued with deceit and cunning. Having sprung from that

sinful form of marriage called Asura, the issue becomes wicked in

conduct. Persons acquainted with the histories of olden times, conversant

with duties, devoted to the scriptures and firm in maintaining the

restraints therein laid down, recite in this connection some metrical

lines sung in days of yore by Yama. Even this is what Yama had sung. That

man who acquires wealth by selling his own son, or who bestows his

daughter after accepting a dower for his own livelihood, has to sink in

seven terrible hells one after another, known by the name of Kalasutra.

There that wretch has to feed upon sweat and urine and stools during the

whole time. In that form of marriage which is called Arsha, the person

who weds has to give a bull and a cow and the father of the maiden

accepts the gift. Some characterise this gift as a dowry (or price),

while some are of opinion that it should not be regarded in that light.

The true opinion, however, is that a gift for such a purpose, be it of

small value or large, should, O king, be regarded as dowry or price, and

the bestowal of the daughter under such circumstances should be viewed as

a sale. Notwithstanding the fact of its having been practised by a few

persons it can never be taken as the eternal usage. Other forms of

marriage are seen, practised by men, such as marrying girls after

abducting them by force from amidst their kinsmen. Those persons who have

sexual intercourse with a maiden, after reducing her to subjection by

force, are regarded as perpetrators of sin. They have to sink in darkest

hell.[292] Even a human being with whom one has no relationship of blood

should not form the subject of sale. What need then be said of one's own

issue? With the wealth that is acquired by doing sinful deeds, no action

leading to merit can be performed.'"

SECTION XLVI

"Bhishma said, They that are conversant with ancient history recite the

following verse of Daksha, the son of Prachetas: That maiden, in respect

of whom nothing is taken by her kinsmen in the form of dowry cannot be

said to be sold.[293] Respect, kind treatment, and everything else that

is agreeable, should all be given unto the maiden whose hand is taken in

marriage. Her sire and brothers and father-in-law and husband's brothers

should show her every respect and adorn her with ornaments, if they be

desirous of reaping benefits, for such conduct on their part always leads

to considerable happiness and advantage. If the wife does not like her

husband or fails to gladden him, from such dislike and absence of joy,

the husband can never have issue for increasing his race. Women, O king,

should always be worshipped and treated with affection. There where women

are treated with respect, the very deities are said to be filled with

joy. There where women are not worshipped, all acts become fruitless. If

the women of a family, in consequence of the treatment they receive,

grieve and shed tears, that family soon becomes extinct. Those houses

that are cursed by women meet with destruction and ruin as if scorched by

some Atharvan rite. Such houses lose their splendour. Their growth and

prosperity cease. O king, Mann, on the eve of his departure for Heaven,

made over women to the care and protection of men, saying that they are

weak, that they fall an easy prey to the seductive wiles of men,[294]

disposed to accept the love that is offered them, and devoted to truth.

There are others among them that are full of malice, covetous of honours,

fierce in disposition, unlovable, and impervious to reason. Women,

however, deserve to be honoured. Do ye men show them honour. The

righteousness of men depends upon women. All pleasures and enjoyments

also completely depend upon them. Do ye serve them and worship them. Do

ye bend your wills before them. The begetting of offspring, the nursing

of children already born, and the accomplishment of all acts necessary

for the needs of society, behold, all these have women for their cause.

By honouring women, ye are sure to attain to the fruition of all objects.

In this connection a princess of the house of Janaka the ruler of the

Videhas, sang a verse. It is this: Women have no sacrifices ordained for

them. There are no Sraddhas which they are called upon to perform. They

are not required to observe any facts. To serve their husbands with

reverence and willing obedience is their only duty. Through the discharge

of that duty they succeed in conquering heaven. In childhood, the sire

protects her. The husband protects her in youth. When she becomes old,

her sons, protect her. At no period of her life does woman deserve to be

free. Deities of prosperity are women. The person that desire affluence

and prosperity should honour them. By cherishing women, O Bharata, one

cherishes the goddess of prosperity herself, and by afflicting her, one

is said to afflict the goddess of prosperity.'"

SECTION XLVII

"Yudhishthira said, 'Thou art fully conversant with the ordinances of all

the scriptures. Thou art the foremost of those that are acquainted with

the duties of kings. Thou art celebrated over the whole world as a great

dispeller of doubts. I have a doubt, do thou explain it to me, O

grandsire! As regards this doubt that has arisen in my mind, I shall not

ask any other person for its solution. It behoveth thee, O thou of mighty

arms, to expound as to how a man should conduct himself who is desirous

of treading along the path of duty and righteousness. It has been laid

down, O grandsire, that a Brahmana can take four wives, viz., one that

belongs to his own order, one that is a Kshatriya, one that is a Vaisya,

and one that is a Sudra, if the Brahmana wishes to indulge in the desire

of sexual intercourse. Tell me, O best of the Kurus, which amongst those

sons deserves to inherit the father's wealth one after another? Who

amongst them, O grandsire, shall take what share of the paternal wealth?

I desire to hear this, viz., how the distribution has been ordained

amongst them of the paternal property.'

"Bhishma said, 'The Brahmana, the Kshatriya, and the Vaisya are regarded

as the three regenerate orders. To wed in these three orders has been

ordained to be the duty of the Brahmana, O Yudhishthira. Through

erroneous judgment or cupidity or lust, O scorcher of foes, a Brahmana

takes a Sudra wife. Such a wife, however, he is not competent to take

according to the scriptures. A Brahmana, by taking a Sudra woman to his

bed, attains to a low end in the next world. He should, having done such

an act, undergo expiation according to the rites laid down in the

scriptures. That expiation must be twice heavier or severer if in

consequence of such an act, O Yudhishthira, the Brahmana gets offspring.

I shall now tell thee, O Bharata, how the (paternal) wealth is to be

distributed (among the children of the different spouses.) The son born

of the Brahmana wife shall, in the first place, appropriate from his

father's wealth a bull of good marks, and the best car or vehicle. What

remains of the Brahmana's property, O Yudhishthira, after this should be

divided into ten equal portions. The son by the Brahmana wife shall take

four of such portions of the paternal wealth. The son that is born of the

Kshatriya wife is, without doubt, possessed of the status of a Brahmana.

In consequence, however, of the distinction attaching to his mother, he

shall take three of the ten shares into which the property has been

divided. The son that has been born of the wife belonging to the third

order, viz., the woman of the Vaisya caste, by the Brahmana sire, shall

take, O Yudhishthira, two of the three remaining shares of the father's

property. It has been said that the son that has been begotten by the

Brahmana sire upon the Sudra wife should not take any portion of the

father's wealth, for he is not to be considered an heir. A little,

however, of the paternal wealth should be given to the son of the Sudra

wife, hence the one remaining share should be given to him out of

compassion. Even this should be the order of the ten shares into which

the Brahmana's wealth is to be divided. All the sons that are born of the

same mother or of mothers of the same order, shall share equally the

portion that is theirs. The son born of the Sudra wife should not be

regarded as invested with the status of a Brahmana in consequence of his

being unskilled (in the scriptures and the duties ordained for the

Brahmana). Only those children that are born of wives belonging to the

three higher orders should be regarded as invested with the status of

Brahmanas. It has been said that there are only four orders there is no

fifth that has been enumerated. The son by the Sudra wife shall take the

tenth part of his sire's wealth (that remains after the allotment has

been made to the others in the way spoken of). That share, however, he is

to take only when his sire has given it to him. He shall not take it if

his sire does not give it unto him. Some portion of the sire's wealth

should without doubt, be given, O Bharata, to the son of the Sudra wife.

Compassion is one of the highest virtues. It is through compassion that

something is given to the son of the Sudra wife. Whatever be the object

in respect of which compassion arises, as a cardinal virtue it is always

productive of merit. Whether the sire happens to have children (by his

spouses belonging to the other orders) or to have no children (by such

spouses), unto the son by the Sudra wife, O Bharata, nothing more than a

tenth part of the sire's wealth should be given. If a Brahmana happens to

have more wealth than what is necessary for maintaining himself and his

family for three years, he should with that wealth perform sacrifices. A

Brahmana should never acquire wealth for nothing.[295] The highest sum

that the husband should give unto the wife is three thousand coins (of

the prevailing currency). The wealth that the husband gives unto the

wife, the latter may spend or dispose of as she likes. Upon the death of

the childless husband, the wife shall enjoy all his wealth. (She shall

not, however, sell or otherwise dispose of any portion of it). The wife

should never take (without her husband's knowledge) any portion of her

husband's wealth. Whatever wealth, O Yudhishthira, the Brahmana wife may

acquire by gift from her father, should be taken (after her death) by her

daughter, for the daughter is like the son. The daughter, O king, has

been ordained in the scriptures, to be equal to the son, O delighter of

the Kurus. Even thus hath the law of inheritance been ordained, O bull of

Bharata's race. Remembering these ordinances about the distribution and

disposal of wealth, one should never acquire wealth uselessly.'

"Yudhishthira said, 'If the son born of a Sudra woman by a Brahmana

father has been declared in the scriptures to be disentitled to any

wealth, by what exceptional rule then is a tenth part of the paternal

property to be given to him? A son born of a Brahmana wife by a Brahmana

is unquestionably a Brahmana. One born of a Kshatriya wife or of a Vaisya

wife, by a Brahmana husband, is similarly invested with the status of a

Brahmana. Why then, O best of kings, are such sons to share the paternal

wealth unequally? All of them, thou hast said, are Brahmanas, having been

born of mothers that belong to the three higher orders equally entitled

to the name of regenerate.'

"Bhishma said, 'O scorcher of foes, all spouses in this world are called

by the name of Data. Although that name is applied to all, yet there is

this great distinction to be observed. If, having married three wives

belonging to the three other orders, a Brahmana takes a Brahmana wife the

very last of all yet shall she be regarded as the first in rank among all

the wives, and as deserving of the greatest respect. Indeed, among all

the co-wives, she shall be the foremost in consideration. In her

apartments should be kept all those articles that are necessary in view

of the husband's baths, personal decorations, washing of teeth, and

application of collyrium to the eyes. In her apartments should be kept

the Havya and the Kavya and all else that the husband may require for the

performance of his religious acts. If the Brahmana wife is in the house,

no other wife is entitled to attend to these needs of the husband. Only

the Brahmana wife, O Yudhishthira, should assist in these acts of the

husband. The husband's food and drink and garlands and robes and

ornaments, all these should be given by the Brahmana wife to the husband,

for she is the foremost in rank and consideration among all the spouses

of the husband. These are the ordinances of the scriptures as laid down

by Manu, O delighter of the Kurus! Even this, O monarch, is seen to be

the course of eternal usage. If a Brahmana, O Yudhishthira, led by lust,

acts in a different way, he shall come to be regarded as a Chandala among

Brahmanas.[296] The son born of the Kshatriya wife has been said to be

equal in status to the son born of the Brahmana wife. For all that, a

distinction attaches to the son of the Brahmana wife in consequence of

the superiority of the Brahmana to the Kshatriya in respect of the order

of birth. The Kshatriya cannot be regarded as equal to the Brahmana woman

in point of birth. Hence, O best of kings, the son born of the Brahmana

wife must be regarded as the first in rank and superior to the son born

of the Kshatriya wife. Because, again the Kshatriya is not equal in point

of birth to the Brahmana wife, hence the son of the Brahmana wife takes

one after another, all the best things, O Yudhishthira, among his

father's possessions. Similarly, the Vaisya cannot be regarded as the

equal of the Kshatriya in point of birth. Prosperity, kingdom, and

treasury, O Yudhishthira, belong to the Kshatriya. All these have been

ordained for the Kshatriya. The whole earth, O king, with her belt of

seas, is seen to belong to him. By following the duties of his own order,

the Kshatriya acquires an extensive affluence. The sceptre of royalty is

held by him. Without the Kshatriya, O king, there can be no protection.

The Brahmanas are highly blessed, for they are the deities of the very

deities. Following the ordinances laid down by the Rishis, the Kshatriyas

should worship the Brahmanas according to due rites. Even this is the

eternal usage. Coveted by thieves and others, the possessions of all men

are protected by Kshatriyas in the observance of the duties assigned to

their order. Indeed, wealth and spouses and every other possession owned

by people would have been forcibly taken away but for this protection

that the Kshatriyas afford. The Kshatriya, as the king, becomes the

protector or rescuer of all the others. Hence, the son of the Kshatriya

wife shall, without doubt, be held to be superior to him that is born of

the Vaisya wife. The son of the Kshatriya wife, for this, takes a larger

share of the paternal property than the son of the Vaisya mother.'

"Yudhishthira said, 'Thou hast duly said what the rules are that apply to

Brahmanas. What, however, are the rules that apply to the others?'

"Bhishma said, 'For the Kshatriya, O delighter of the Kurus, two wives

have been ordained. The Kshatriya may take a third wife from the Sudra

order. Such practice prevails, it is true, but it is not sanctioned by

the scriptures. Even this should be the order, O Yudhisthira, of the

spouses of a Kshatriya. The property of a Kshatriya should, O king, be

divided into eight shares. The son of the Kshatriya wife shall take four

of such shares of the paternal property. The son of the Vaisya wife shall

take three of such shares. The remaining one or the eighth share shall be

taken by the son of the Sudra wife. The son of the Sudra wife, however,

shall take only when the father gives but not otherwise. For the Vaisya

only one wife has been ordained. A second wife is taken from the Sudra

order. The practice prevails, it is true, but it is not sanctioned by the

scriptures. If a Vaisya has two wives, one of whom is a Vaisya and the

other a Sudra, there is a difference between them in respect of status.

The wealth of a Vaisya, O chief of Bharata's race, should be divided Into

five portions. I shall now speak of the sons of a Vaisya by a wife of his

own order and by one belonging to the inferior order, as also of the

manner in which, O king his wealth is to be distributed among those

children. The son born of the Vaisya wife shall take four of such shares

of his father's wealth. The fifth share, O Bharata, has been said to

belong to the son born of the Sudra wife. Such a son, however, shall take

when the father gives. He should not take anything unless the father

gives it to him. The son that is begotten on a Sudra wife by persons of

the three higher orders should always be regarded as disentitled to any

share of the sire's wealth. The Sudra should have only one wife taken

from his own order. He can under no circumstances, take any other spouse.

Even if he happens to have a century of sons by such a spouse, all of

them share equally the wealth that he may leave behind. As regards all

the orders, the children born of the spouse taken from the husband's own

order shall, it has been laid down, share equally the father's wealth.

The eldest son's share shall be greater than that of every other son, for

he shall take one share more than each of his brothers, consisting of the

best things of his father. Even this is the law of inheritance, O son of

Pritha, as declared by the Self-born himself. Amongst children all born

of the spouse taken from the husband's own order, there is another

distinction, O king! In marrying, the elder ones should always precede

the younger ones. The spouses being all equal in respect of their order

of birth, and the children also being all equal in respect of the status

of their mothers, the son that is first-born shall take one share more

than each of his other brothers. The son that comes next in point of age

shall take a share that is next in value, while the son that is youngest

shall take the share that belongs to the youngest.[297] Thus among

spouses of all orders, they that belong to the same order with the

husband are regarded as the first. Even this is what was declared by the

great Rishi Kasyapa the son of Marichi.'

SECTION XLVIII

"Yudhishthira said, 'Through inducements offered by wealth, or through

mere lust, or through ignorance of the true order of birth (of both males

and females), or through folly, intermixture happens of the several order

What, O grandsire, are the duties of persons that are born in the mixed

classes and what are the acts laid down for them? Do thou discourse to me

on this!'

"Bhishma said, 'In the beginning, the Lord of all creatures created the

four orders and laid down their respective acts or duties, for the sake

of sacrifice.[298] The Brahmana may take four wives, one from each of the

four orders. In two of them (viz., the wife taken from his own order and

that taken from the one next below), he takes birth himself (the children

begotten upon them being regarded as invested with the same status as his

own). Those sons, however, that are begotten by him on the two spouses

that belong to the next two orders (viz., Vaisya and Sudra), are

inferior, their status being determined not by that of their father but

by that of their mothers. The son that is begotten by a Brahmana upon a

Sudra wife is called Parasara, implying one born of a corpse, for the

Sudra woman's body is as inauspicious as a corpse. He should serve the

persons of his (father's) race. Indeed, it is not proper for him to give

up the duty of service that has been laid down for him. Adopting all

means in his power, he should uphold the burden of his family. Even if he

happens to be elder in age, he should still dutifully serve the other

children of his father who may be younger to him in years, and bestow

upon them whatever he may succeed in earning. A Kshatriya may take three

wives. In two of them (viz., the one taken from his own order and the

other that is taken from the order immediately below), he takes birth

himself (so that those children are invested with the status of his own

order). His third wife being of the Sudra order is regarded as very

inferior. The son that he begets upon her comes to be called as an Ugra.

The Vaisya may take two spouses. In both of them (viz., the one taken

from his own order, and the other from the lowest of the four pure

orders), he takes birth himself (so that those children become invested

with the status of his own order). The Sudra can take only one wife,

viz., she that is taken from his own order. The son begotten by him upon

her becomes a Sudra. A son that takes birth under circumstances other

than those mentioned above, comes to be looked upon as a very inferior

one If a person of a lower order begets a son upon a woman of a superior

order, such a son is regarded as outside the pale of the four pure

orders. Indeed, such a son becomes on object of censure with the four

principal orders. If a Kshatriya begets a son upon a Brahmana woman, such

a son, without being included in any of the four pure orders, comes to be

regarded as a Suta The duties of a Suta are all connected with the

reciting of eulogies and encomiums of kings and other great men. The son

begotten by a Vaisya upon a woman of the Brahmana order comes to be

regarded as a Vaidehaka. The duties assigned to him are the charge of

bars and bolts for protecting the privacy of women of respectable

households. Such sons have no cleansing rites laid down for them.[299] If

a Sudra unites with a woman belonging to the foremost of the four orders,

the son that is begotten is called a Chandala. Endued with a fierce

disposition, he must live in the outskirts of cities and towns and the

duty assigned to him is that of the public executioner. Such sons are

always regarded as wretches of their race. These, O foremost of

intelligent persons, are the offspring of intermixed orders. The son

begotten by a Vaisya upon a Kshatriya woman becomes a Vandi or Magadha.

The duties assigned to him are eloquent recitations of praise. The son

begotten through transgression, by a Sudra upon a Kshatriya women,

becomes a Nishada and the duties assigned to him have reference to the

catching of fish. If a Sudra happens to have intercourse with a Vaisya

woman, the son begotten upon her comes to be called Ayogava. The duty

assigned to such a person are those of a Takshan (carpenter). They that

are Brahmanas should never accept gifts from such a person. They are not

entitled to possess any kind of wealth. Persons belonging to the mixed

castes beget upon spouses taken from their own castes children invested

with the status that is their own. When they beget children in women

taken from castes that are inferior to theirs, such children become

inferior to their fathers, for they become invested with the status that

belongs to their mothers Thus as regards the four pure orders, persons

beget children invested with their own status upon spouses taken from

their own orders as also upon them that are taken from the orders

immediately below their own. When, however, offspring are begotten upon

other spouses, they come to be regarded as invested with a status that

is, principally, outside the pale of the four pure orders. When such

children beget sons in women taken from their own classes, those sons

take the status of their sires. It is only when they take spouse from

castes other than their own, that the children they beget become invested

with inferior status. As an example of this it may be said that a Sudra

begets upon a woman belonging to the most superior order a son that is

outside the pale of the four orders (for such a son comes to be regarded

as a Chandala who is much inferior). The son that is outside the pale of

the four orders by uniting with women belonging to the four principal

orders, begets offspring that are further degraded in point of status.

From those outside the pale of the four orders and those again that are

further outside that pale, children multiply in consequence of the union

of persons with women of classes superior to their own. In this way, from

persons of inferior status classes spring up, altogether fifteen in

number, that are equally low or still lower in status. It is only from

sexual union of women with persons who should not have such union with

them that mixed classes spring up. Among the classes that are thus

outside the pale of the four principal or pure orders, children are

begotten upon women belonging to the class called Sairindhri by men of

the class called Magadha. The occupation of such offspring is the

adornment of the bodies of kinds and others. They are well-acquainted

with the preparation of unguents, the making of wreaths, and the

manufacture of articles used for the decoration of the person. Though

free by the status that attaches to them by birth, they should yet lead a

life of service. From the union of Magadhas of a certain class with women

of the caste called Sairindhri, there springs up another caste called

Ayogava. Their occupation consists in the making of nets (for catching

fish and fowl and animals of the chase). Vaidehas, by uniting themselves

with women of the Sairindhri caste, beget children called Maireyakas

whose occupation consists in the manufacture of wines and spirits. From

the Nishadas spring a caste called Madgura and another known by the name

of Dasas whose occupation consists in plying boats. From the Chandala

springs a race called Swapaka whose occupation consists in keeping guard

over the dead. The women of the Magadhi caste, by union with these four

castes of wicked dispositions produce four others who live by practising

deceit. These are Mansa, Swadukara, Kshaudra, and Saugandha. From the

Vaideha springs up a cruel and sinful caste that lives by practising

deception. From the Nishadas again springs up the Madranabha caste whose

members are seen to ride on cars drawn by asses. From the Chandalas

springs up the caste called Pukkasa whose members are seen to eat the

flesh of asses, horses and elephants. These cover themselves with the

garments obtained by stripping human corpses. They are again seen to eat

from broken earthenware[300]. These three castes of very low status are

born of women of the Ayogava caste (by fathers taken from different

castes). The caste called Kshudra springs from the Vaidehaka. The caste

called Andhra which takes up its residence in the outskirts of towns and

cities, also springs up (from the Vaidehakas). Then again the Charmakara,

uniting himself with a woman of Nishada caste, begets the class called

Karavara. From the Chandala again springs up the caste known by the name

of Pandusaupaka whose occupation consists in making baskets and other

things with cleft bamboos. From the union of the Nishada with a woman of

the Vaidehi caste springs one who is called by the name of Ahindaka. The

Chandala begets upon a Saupaka woman, a son that does not differ from the

Chandala in status or occupation. A Nishada woman, by union with a

Chandala, brings forth a son who lives in the outskirts of villages and

towns. Indeed, the members of such a caste live in crematoria and are

regarded by the very lowest orders as incapable of being numbered among

them. Thus to these mixed castes spring up from improper and sinful union

of fathers and mothers belonging to different castes. Whether they live

in concealment or openly, they should be known by their occupations. The

duties have been laid down in the scriptures for only the four principal

orders. As regards the others the scriptures are entirely silent. Among

all the orders, the members of those castes that have no duties assigned

to them by the scriptures, need have no fears as to what they do (to earn

their livelihood). Persons unaccustomed to the performance or for whom

sacrifices have not been laid down, and who are deprived of the company

and the instructions of the righteous whether numbered among the four

principal orders or out of their pale, by uniting themselves with women

of other castes, led not by considerations of righteousness but by

uncontrolled lust, cause numerous mixed castes to come into existence

whose occupations and abodes depend on the circumstances connected with

the irregular unions to which they owe their origin. Having recourse to

spots where four roads meet, or crematoria, or hills and mountains, or

forests and trees, they build their habitations there. The ornaments they

wear are made of iron. Living in such places openly, they betake

themselves to their own occupations to earn their livelihood. They may be

seen to live in this way, adorning their persons with ornaments and

employed in the task of manufacturing diverse kinds of domestic and other

utensils. Without doubt, by assisting kine and Brahmanas, and practising

the virtues of abstention from cruelty, compassion, truthfulness of

speech, and forgiveness, and, if need be, by preserving others by laying

down their very lives, persons of the mixed castes may achieve success. I

have no doubt, O chief of men, that these virtues become the causes of

their success. He that is possessed of intelligence, should, taking

everything into consideration, beget offspring according to the

ordinances of the scriptures, upon woman that have been declared proper

or fit for him. A son begotten upon a women belonging to a degraded

caste, instead of rescuing the sire, brings him to grief even as a heavy

weight brings to grief a swimmer desirous of crossing water. Whether a

man happens to be possessed of learning or not, lust and wrath are

natural attributes of humanity in this world. Women, therefore, may

always be seen to drag men into the wrong path. This natural disposition

of women is such that man's contact with her is productive of misery to

him. Hence, men possessed of wisdom do not suffer themselves to be

excessively attached to women.'

"Yudhishthira said, 'There are men who belong to the mixed castes, and

who are of very impure birth. Though presenting the features of

respectability, they are in reality disrespectable. In consequence of

these external aspects we may not be able to know the truth about their

birth. Are there any signs, O grandsire, by which the truth may be known

about the origin of such men?"

SECTION XLIX

"Bhishma said, 'A person that is born of an irregular union presents

diverse features of disposition. One's purity of birth, again, is to be

ascertained from one's acts which must resemble the acts of those who are

admittedly good and righteous. A disrespectable behaviour, acts opposed

to those laid down in the scriptures, crookedness and cruelty, and

abstention from sacrifices and other spiritual acts that lead to merit,

proclaim one's impurity of origin. A son receives the disposition of

either the sire or the mother. Sometimes he catches the dispositions of

both. A person of impure birth can never succeed in concealing his true

disposition. As the cub of a tiger or a leopard resembles its sire and

dam in form and in (the matter of) its stripes of spots, even so a person

cannot but betray the circumstance of his origin. However covered may the

course of one's descent be, if that descent happens to be impure, its

character or disposition is sure to manifest itself slightly or largely.

A person may, for purposes of his own, choose to tread on an insincere

path, displaying such conduct as seems to be righteous. His own

disposition, however, in the matter of those acts that he does, always

proclaims whether he belongs to a good order or to a different one.

Creatures in the world are endued with diverse kinds of disposition. They

are, again, seen to be employed in diverse kinds of acts. Amongst

creatures thus employed, there is nothing that is so good or precious as

pure birth and righteous conduct. If a person be born in a low order,

that good understanding which arises from a study of the scriptures fails

to rescue his body from low acts. Absolute goodness of understanding may

be of different degrees. It may be high, middling, or low. Even if it

appears in a person of low extraction, it disappears like autumnal clouds

without producing any consequences. On the other hand, that other

goodness of understanding which, according to its measure, has ordained

the status in which the person has been born, shows itself in his

acts[301]. If a person happens to belong to a superior order but still if

he happens to be divested of good behaviour, he should receive no respect

or worship. One may worship even a Sudra if he happens to be conversant

with duties and be of good conduct. A person proclaims himself by his own

good and acts and by his good or bad disposition and birth. If one's race

of birth happens to be degraded for any reason, one soon raises it and

makes it resplendent and famous by one's acts. For these reasons they

that are endued with wisdom should avoid those women, among these diverse

castes mixed or pure, upon whom they should not beget offspring.'

"Yudhishthira said, 'Do thou discourse to us, O sire, upon the orders and

classes separately, upon different kinds of sons begotten upon different

types of women, upon the person entitled to have them as sons, and upon

their status in life. It is known that disputes frequently arise with

respect to sons. It behoveth thee, O king, to solve the doubts that have

taken possession of our minds. Indeed, we are stupefied with respect to

this subject.'

"Bhishma said, 'The son of one's loins is regarded as one's own self. The

son that is begotten upon one's wife by a person whom one has invited for

the task, is called Niruktaja. The son that is begotten upon one's wife

by somebody without one's permission, is Prasritaja. The son begotten

upon his own wife by a person fallen away from his status is called

Patitaja. There are two other sons, viz., the son given, and the son

made. There is another called Adhyudha.[302] The son born of a maiden in

her father's house is called Kanina. Besides these, there are six kinds

of sons called Apadhwansaja and six others that are Apasadas. These are

the several kinds of sons mentioned in the scriptures, learn, O Bharata!

"Yudhishthira said, 'Who are the six that are called Apadhwansajas? Who

also are the Apasadas? It behoveth thee to explain all these to me in

detail.'

"Bhishma said, 'The sons that a Brahmana begets upon spouses taken from

the three inferior orders, those begotten by a Kshatriya upon spouses

taken from the two orders inferior to his own, O Bharata, and the sons

that a Vaisya begets upon a spouse taken from the one order that is

inferior to his,--are all called Apadhwansajas. They are, as thus

explained, of six kinds. Listen now to me as I tell thee who the

Apasadas, are. The son that a Sudra begets upon a Brahmana woman is

called a Chandala. Begotten upon a Kshatriya woman by a person of the

Sudra order, the son is called a Vratya. He who is born of a Vaisya woman

by a Sudra father is called a Vaidya. These three kinds of sons are

called Apasadas. The Vaisya, by uniting himself with a woman of the

Brahmana order, begets a son that is called a Magadha, while the son that

he gets upon a Kshatriya woman is called a Vamaka. The Kshatriya can

beget but one kind of son upon a woman of a superior order. Indeed, the

son begotten by a Kshatriya upon a Brahmana woman, is called a Suta.

These three also are called Apasadas. It cannot be said, O king, that

these six kinds of sons are no sons.'

"Yudhishthira said, 'Some say that one's son is he that is born in one's

soil. Some, on the other hand, say that one's son is he who has been

begotten from one's seed. Are both these kinds of sons equal? Whore,

again, is the son to be? Do thou tell me this, O grandsire!

"Bhishma said, 'His is the son from whose seed he has sprung. If,

however, the owner of the seed abandons the son born of it, such a son

then becomes his upon whose spouse he has been begotten. The same rule

applies to the son called Adhyudha. He belongs to the person from whose

seed he has taken his birth. If, however, the owner of the seed abandons

him, he becomes the son of the husband of his mother.[303] Know that even

this is what the law declares.'

"Yudhishthira said, 'We know that the son becomes his from whose seed he

has taken birth. Whence does the husband of the woman that brings forth

the son derive his right to the latter? Similarly, the son called

Adhyudha should be known to be the son of him from whose seed he has

sprung. How can they be sons of others by reasons of the engagement about

owning and rearing them having been broken?'

"Bhishma said, 'He who having begotten a son of his own loins, abandons

him for some reason or other, cannot be regarded as the sire of such a

son, for vital seed only cannot create sonship. Such a son must be held

to belong to the person who owns the soil. When a man, desiring to have a

son, weds a girl quick with child, the son born of his spouse must belong

to him, for it is the fruit of his own soil. The person from whose vital

seed the son has sprung can have no right to such a son. The son that is

born in one's soil but not begotten by the owner, O chief of Bharata's

race, bears all the marks of the sire that has actually begotten him (and

not the marks of one that is only the husband of his mother). The son

thus born is incapable of concealing the evidences that physiognomy

offers. He is at once known by eyesight (to belong to another).[304] As

regards the son made, he is sometimes regarded as the child of the person

who has made him a son and so brings him up. In his case, neither the

vital seed of which he is born nor the soil in which he is born, becomes

the cause of sonship.'

"Yudhishthira said, 'What kind of a son is that who is said to be a made

son and whose sonship arises from the fact of his being taken and brought

up and in whose case neither the vital seed nor the soil of birth, O

Bharata, is regarded as the cause of sonship?'

"Bhishma said, 'When a person takes up and rears a son that has been cast

off on the road by his father and mother, and when the person thus taking

and rearing him fails to find out his parents after search, he becomes

the father of such a son and the latter becomes what is called his made

son. Not having anybody to own him, he becomes owned by him who brings

him up. Such a son, again, comes to be regarded as belonging to that

order to which his owner or rearer belongs.'

"Yudhishthira said, How should the purificatory rites of such a person be

performed? In whose case what sort of rites are to be performed? With

what girl should he be wedded? Do thou tell me all this, O grandsire!"

"Bhishma said, 'The rites of purification touching such a son should be

performed conformably to the usage of the person himself that raises him,

for, cast off by his parents, such a son obtains the order of the person

that takes him and brings him up. Indeed, O thou of unfading glory, the

rearer should perform all the purificatory rites with respect to such a

son according to the practices of the rearer's own race and kinsmen. As

regards the girl also, O Yudhishthira, that should be bestowed in

marriage upon such a son, who belongs to the order of the rearer himself,

All this is to be done only when the order of son's true mother cannot be

ascertained. Among sons, he that is born of a maiden and he that is born

of a mother that had conceived before her marriage but had brought him

fourth subsequent to that are regarded as very disgraceful and degraded.

Even those two, however, should receive the same rites of purification

that are laid down for the sons begotten by the father in lawful wedlock.

With respect to the son that becomes his sire's in consequence of his

birth in the sire's soil and of those sons that are called Apasadas and,

those conceived by the spouse in her maidenhood but brought forth after

marriage, Brahmanas and others should apply the same rites of

purification that hold good for their own orders. These are the

conclusions that are to be found in the scriptures with respect to the

different orders. I have thus told thee everything appertaining to thy

questions. What else dost thou wish to hear?"

SECTION L

"Yudhishthira said, 'What is the nature of the compassion or pity that is

felt at the sight of another's woe? What is the nature of that compassion

or sympathy that one feels for another in consequence of one's living in

the companionship of that other? What is the nature (and degree) of the

high blessedness that attaches to kine? It behoveth thee, O grandsire, to

expound all this to me.'

"Bhishma said, 'I shall, in this connection, O thou of great effulgence,

recite to thee an ancient narrative of a conversation between Nahusha and

the Rishi Chyavana. In days of yore O Chief of Bharata's race, the great

Rishi Chyavana of Bhrigu's race, always observant of high vows, became

desirous of leading for some time the mode of life called Udavasa and set

himself to commence it. Casting off pride and wrath and joy and grief,

the ascetic, pledging himself to observe that vow, set himself to live

for twelve years according to the rules of Udavasa. The Rishi inspired

all creatures with a happy trust. And he inspired similar confidence in

all creatures living in water. The puissant ascetic resembled the Moon

himself in his behaviour to all. Bowing unto all the deities and having

cleansed himself of all sins, he entered the water at the confluence of

the Ganga and the Yamuna, and stood there like an inanimate post of wood.

Placing his head against it, he bore the fierce and roaring current of

the two streams united together,--the current whose speed resembled that

of the wind itself. The Ganga and the Yamuna, however, and the other

streams and lakes, whose waters unite together at the confluence at

Prayaga, instead of afflicting the Rishi, went past him (to show him

respect). Assuming the attitude of a wooden post, the great Muni

sometimes laid himself down in the water and slept at ease. And

sometimes, O chief of Bharata's race, the intelligent sage stood in an

erect posture. He became quite agreeable unto all creatures living in

water. Without the least fear, all these used to smell the Rishi's lips.

In this way, the Rishi passed a long time at that grand confluence of

waters. One day some fishermen came there. With nets in their hands, O

thou of great effulgence, those men came to that spot where the Rishi

was. They were many in number and all of them were bent upon catching

fish. Well-formed and broad-chested, endued with great strength and

courage and never returning in fear from water, those men who lived upon

the earnings by their nets, came to that spot, resolved to catch fish.

Arrived at the water which contained many fish, those fishermen, O chief

of the Bharatas, tied all their nets together. Desirous of fish, those

Kaivartas, many in number united together and surrounded a portion of the

waters of the Ganga and the Yamuna with their nets. Indeed, they then

cast into water their net which was made of new strings, capable of

covering a large space, and endued with sufficient length and breadth.

All of them, getting into the water, then began to drag with great force

that net of theirs which was very large and had been well-spread over a

large space. All of them were free from fear, cheerful, and fully

resolved to do one another's bidding. They had succeeded in enmeshing a

large number of fish and other aquatic animals. And as they dragged their

net, O king, they easily dragged up Chyavana the son of Bhrigu along with

a large number of fish. His body was overgrown with the river moss. His

beard and matted locks had become green. And all over his person could be

seen conchs and other molluscs attached with their heads. Beholding that

Rishi who was well-conversant with the Vedas dragged up by them from

water, all the fishermen stood with joined palms and then prostrated

themselves on the ground and repeatedly bent their heads. Through fear

and pain caused by the dragging of the net, and in consequence of their

being brought upon land, the fish enmeshed in the net yielded up their

lives. The ascetic, beholding that great slaughter of fishes, became

filled with compassion and sighed repeatedly.'

"The fishermen said, 'We have committed this sin (of dragging thy sacred

self from water) through ignorance. Be gratified with us! What wish of

thine shall we accomplish? Command us, O great ascetic!'

"Bhishma continued, 'This addressed by them, Chyauana, from among that

heap of fishes around him, said, 'Do ye with concentrated attention hear

what my most cherished wish is. I shall either die with these fishes or

do ye sell me with them. I have lived with them for a long time within

the water. I do not wish to abandon them at such a time.' When he said

these words unto them, the fishermen became exceedingly terrified. With

pale faces they repaired to king Nahusha and informed him of all that had

taken place.'"

SECTION LI

"Bhishma said, 'King Nahusha hearing the pass to which Chyavana was

reduced, quickly proceeded to that spot accompanied by his ministers and

priest. Having cleansed himself duly, the king, with joined palms and

concentrated attention, introduced himself unto the high-souled Chyavana.

The king's priest then worshipped with due ceremonies that Rishi, O

monarch, who was observant of the vow of truth and endued with a high

soul, and who resembled a god himself (in splendour and energy).'

"Nahusha said, 'Tell me, O best of regenerate persons, what act shall we

do that may be agreeable to thee? However difficult that act may be,

there is nothing, O holy one, that I shall not be able to accomplish at

thy bidding.'

"Chyavana said, 'These men that live by catching fish have all been tried

with labour. Do thou pay them the price that may be set upon me along

with the value of these fish.'

"Nahusha said, 'Let my priest give unto these Nishadas a thousand coins

as a price for purchasing these sacred one as he himself has commanded.'

"Chyavana said, 'A thousand coins cannot represent my price. The question

depends upon your discretion. Give them a fair value, settling with thy

own intelligence what it should be.'

"Nahusha said, 'Let, O learned Brahmana, a hundred thousand coins be

given unto these Nishadas. Shall this be thy price, O holy one, or dost

think otherwise?'

"Chyavana said, 'I should not be purchased for a hundred thousand coins,

O best of monarchs! Let a proper price be given unto them. Do thou

consult with thy ministers.'

"Nahusha said, 'Let my priest give unto these Nishadas a crore of coins.

If even this does not represent thy price, let more be paid unto them.'

"Chyavana said, 'O king, I do not deserve to be purchased for a crore of

coins or even more. Let that price be given unto those men which would be

fair or proper. Do thou 'consult with the Brahmanas.'

"Nahusha said, 'Let half of my kingdom or even the whole be given away

unto these Nishadas. I think that would represent thy price. What,

however, dost thou think, O regenerate one?'

"Chyavana said, 'I do not deserve to be purchased with half thy kingdom

or even the whole of it, O king! Let thy price which is proper be given

unto these men. Do thou consult with the Rishis.'

"Bhishma continued, 'Hearing these words of the great Rishi, Nahusha

became afflicted with great grief. With his ministers and priest he began

to deliberate on the matter. There then came unto king Nahusha an ascetic

living in the woods and subsisting upon fruit and roots and born of a

cow. That best of regenerate persons, addressing the monarch, O king,

said these words, 'I shall soon gratify thee. The Rishi also will be

gratified. I shall never speak an untruth.--no, not even in jest, what

then need I say of other occasions? Thou shouldst, without any scruple,

do what I bid thee.'

"Nahusha said, 'Do thou, O illustrious one, say what the price is of that

great Rishi of Bhrigu's race. O, save me from this terrible pass, save my

kingdom, and save my race! If the holy Chyavana became angry, he would

destroy the three worlds: what need I say them of my poor self who is

destitute of penances and who depends only upon the might of his arm? O

great Rishi, do thou become the raft unto us that have all fallen into a

fathomless ocean with all our counsellors and our priest! Do thou settle

what the price should be of the Rishi.'

"Bhishma said, 'Hearing these words of Nahusha, the ascetic born of a cow

and endued with great energy spoke in this strain, gladdening the monarch

and all his counsellors, 'Brahmanas, O king, belong to the foremost of

the four orders. No value, however great, can be set upon them. Cows also

are invaluable. Therefore, O chief of men, do thou regard a cow as the

value of the Rishi.' Hearing these words of the great Rishi, Nahusha

became, O king, filled with joy along with all his counsellors and

priest. Proceeding then to the presence of Bhrigu's son, Chyavana, of

rigid vows, h e addressed him thus, O monarch, for gratifying him to the

best of his ability.'

'Nahusha said, 'Rise, rise, O regenerate Rishi, thou hast been purchased.

O son of Bhirgu, with a cow as thy price. O foremost of righteous

persons, even this, I think, is thy price.'

"Chyavana said. 'Yes, O king of kings, I do rise up. I have been properly

purchased by thee, O sinless one! I do not, O thou of unfading glory, see

any wealth that is equal to kine. To speak of kine, to hear others speak

of them, to make gifts of kine, and to see kine, O king, are acts that

are all applauded, O hero, and that are highly auspicious and

sin-cleansing. Kine are always the root of prosperity. There is no fault

in kine. Kine always afford the best food, in the form of Havi, unto the

deities. The sacred Mantras, Swaha and Vashat, are always established

upon kine. Kine are the chief conductresses of sacrifices. They

constitute the mouth of sacrifice. They bear and yield excellent and

strength-giving nectar. They receive the worship of all the worlds and

are regarded as the source of nectar. On earth, kine resemble fire in

energy and form. Verily, kine represent high energy, and are bestowers of

great happiness upon all creatures. That country where kine, established

by their owners, breathe fearlessly, shines in beauty. The sins, also of

that country are all washed off. Kine constitute the stairs that lead to

heaven. Kine are adorned in heaven itself. Kine are goddesses that are

competent to give everything and grant every wish. There is nothing else

in the world that is so high or so superior!'[305]

"Bhishma continued, "Even this is what I say unto thee on the subject of

the glory and superiority of kine, O chief of Bharata's race. I am

competent to proclaim a part only of the merits that attach to kine. I

have not the ability to exhaust the subject!'

"Then Nishadas said, 'O ascetic, thou hast seen us and hast also spoken

with us. It has been said that friendship with those that are good,

depends upon only seven words[306]. Do thou then, O lord, show us thy

grace. The blazing sacrificial fire eats all the oblations of clarified

butter poured upon it. Of righteous soul, and possessed of great energy

thou art among men, a blazing fire in energy. We propitiate thee, O thou

of great learning! We surrender ourselves to thee. Do thou, for showing

us favour, take back from us this cow.'

"Chyavana said, 'The eye of a person that is poor or that has fallen into

distress, the eye of an ascetic, or the eye of a snake of virulent

poison, consumes a man with his very roots, even as a fire that, blazing

up with the assistance of the wind, consumes a stack of dry grass or

straw. I shall accent the cow that ye desire to present me. Ye fishermen,

freed from every sin, go ye to heaven without any delay, with these

fishes also that ye have caught with your nets.'

"Bhishma continued, 'After this, in consequence of the energy of the

great Rishi of cleansed soul, those fishermen along with all those fish

through virtue of those words that he had uttered, proceeded to heaven.

King Nahusha, beholding the fishermen ascending to heaven with those

fishes in their company, became filled with wonder, O chief of Bharata's

race. After this, the two Rishis, viz., the one born of a cow and the

other who was Chyavana of Bhrigu's race, gladdened king Nahusha by

granting him many boons. Then king Nahusha of great energy, that lord of

all the earth, filled with joy, O best of the Bharatas, said,

'Sufficient!' Like unto a second Indra, the chief of the celestials, he

accepted the boon about his own steadiness in virtue. The Rishis having

granted him the boon, the delighted king worshipped them both with great

reverence. As regards Chyavana, his vow having been completed, he

returned to his own asylum. The Rishi that had taken his birth from the

cow, and who was endued with great energy, also proceeded to his own

retreat. The Nishadas all ascended to heaven as also the fishes they had

caught, O monarch. King Nahusha, too, having obtained those valuable

boons, entered his own city. I have thus, O son, told thee everything

respecting what thou hadst asked me. The affection that is generated by

the sight alone of others as also by the fact of living with them, O

Yudhishthira, and the high-blessedness of kine too, and the ascertainment

of true righteousness, are the topics upon which I have discoursed. Tell

me, O hero what else is in thy breast.'"

SECTION LII

"Yudhishthira said, 'O thou of great wisdom, a doubt I have that is very

great and that is as vast as the ocean itself. Listen to it, O

mighty-armed one and having learnt what it is, it behoves thee to explain

it unto me. I have a great curiosity with respect to Jamadagni's son, O

lord, viz., Rama, that foremost of all righteous persons. It behoveth

thee to gratify that curiosity. How was Rama born who was endued with

prowess incapable of being baffled? He belonged by birth to a race of

regenerate Rishis. How did he become a follower of Kshatriya practices?

Do thou, then, O king, recite to me in detail the circumstances of Rama's

birth. How also did a son of the race of Kusika who was Kshatriya become

a Brahmana? Great, without doubt, was the puissance of the high-souled

Rama, O chief of men, as also of Viswamitra. Why did the grandson of

Richika instead of his son become a Kshatriya in conduct? Why also did

the grandson of Kusika and not his son become a Brahmana? Why did such

untoward incidents overtake the grandsons of both, instead of their sons?

It behoveth thee to explain the truth in respect of these circumstances.'

"Bhishma said, 'In this connection is cited an old history of the

discourse between Chyavana and Kusika, O Bharata! Endued with great

intelligence, Chyavana of Bhrigu's race, that best of ascetics beheld

(with his spiritual eye) the stain that would affect his own race (in

consequence of some descendant of his becoming wedded to Kshatriya

practice). Reflecting upon the merits and faults of that incident, as

also its strength and weakness, Chyavana endued with wealth of asceticism

became desirous of consuming the race of the Kusikas (for it was from

that race that the stain of Kshatriya practices would, he knew, affect

his own race). Repairing then to the presence of king Kusika, Chyavana

said unto him, 'O sinless one, the desire has arisen in my heart of

dwelling with thee for some time.'

"Kusika said, 'O holy one, residence together is an act which the learned

ordain for girls when these are given away. They that are endued with

wisdom always speak of the practice in such connection only. O Rishi

endued with wealth of asceticism, the residence which thou seekest with

me is not sanctioned by the ordinance. Yet, however opposed to the

dictates of duty and righteousness, I shall do what thou mayst be pleased

to command.'

"Bhishma continued, 'Ordering a seat to be placed for the great ascetic

Chyavana, king Kusika, accompanied by his wife, stood in the presence of

the ascetic. Bringing a little jar of water, the king offered him water

for washing his feet. He then, through his, servants, caused all the

rites to be duly performed in honour of his high-souled guest. The

high-souled Kusika, who was observant of restraints and vows, then

cheerfully presented, according to due forms, the ingredients consisting

of honey and the other things, to the great Rishi and induced him to

accept the same. Having welcomed and honoured the learned Brahmana in

this way, the king once more addressed him and said, 'We two await thy

orders! Command us what we are to do for thee, O holy one! If it is our

kingdom or wealth or kine, O thou of rigid vows, or all articles that are

given away in sacrifices, which thou wantest, tell us the word, and we

shall bestow all upon thee! This palace, the kingdom, this seat of

justice, await thy pleasure. Thou art the lord of all these! Do thou rule

the earth! As regards myself, I am completely dependent upon thee.'

Addressed in these words by the king, Chyavana of Bhrigu's race, filled

with great delight, said unto Kusika these words in reply.'

"Chyavana said, 'I do not, O king, covet thy kingdom, nor thy wealth, nor

the damsels thou hast, nor thy kine, nor thy provinces, nor articles

needed for sacrifice. Do thou listen to me. If it pleases thee and thy

wife, I shall commence to observe a certain vow. I desire thee and thy

wife to serve me during that period without any scruples. Thus addressed

by the Rishi, the king and the queen became filled with joy, O Bharata,

and answered him, saving, 'Be it so, O Rishi!' Delighted with the Rishi's

words, the king led him into an apartment of the palace. It was an

excellent one, agreeable to see. The king showed him everything in that

room. And the king said. 'This, O holy one, is thy bed. Do thou live here

as thou pleasest! O thou that art endued with wealth of asceticism,

myself and my queen shall strive our best to give thee every comfort and

every pleasure.' While they were thus conversing with each other, the sun

passed the meridian. The Rishi commanded the king to bring him food and

drink, King Kusika, bowing unto the Rishi, asked him, saying, 'What kind

of food is agreeable to thee? What food, indeed, shall be brought for

thee?' Filled with delight, the Rishi answered that rule of men, O

Bharata, saying, 'Let food that is proper be given to me.' Receiving

these words with respect, the king said, 'So be it!' and then offered

unto the Rishi food of the proper kind. Having finished his meals, the

holy Chyavana, conversant with every duty, addressed the king and the

queen, saying, 'I desire to slumber. O puissant one, sleep hinders me

now.' Proceeding thence to a chamber that had been prepared for him, that

best of Rishis then laid himself down upon a bed. The king and the queen

sat themselves down. The Rishi said to them, 'Do not, while I sleep,

awake me. Do ye keep yourselves awake and continually press my feet as

long as I sleep.' Without the least scruple, Kusika, conversant with

every duty, said, 'So be it!' Indeed, the king and the queen kept

themselves awake all night, duly engaged in tending and serving the Rishi

in the manner directed. The royal couple, O monarch accomplished the

Rishi's bidding with earnestness and attention. Meanwhile the holy

Brahmana, having thus laid his commands upon the king, slept soundly,

without changing his posture or turning even once, for a space of one and

twenty days. The king, O delighter of the Kurus, foregoing all food,

along with his wife, sat joyfully the whole time engaged in tending and

serving the Rishi. On the expiration of one and twenty days, the son of

Bhrigu rose of his own accord. The great ascetic then went out of the

room, without accosting them at all. Famished and toil-worn the king and

the queen followed him, but that foremost of Rishis did not deign to cast

a single glance upon any of them. Proceeding a little way, the son of

Bhrigu disappeared in the very sight of the royal couple (making himself

invisible by his Yoga-power). At this, the king, struck with grief, fell

down on the earth. Comforted, he rose up soon, and accompanied by his

queen, the monarch, possessed of great splendour, began to search

everywhere for the Rishi.'

SECTION LIII

"Yudhishthira said, 'After the Rishi had disappeared, what did the king

do and what also did highly-blessed spouse do? Tell me this, O grandsire!'

"Bhishma said, 'Having lost sight of the Rishi, the king, overwhelmed

with shame, toil-worn and losing his senses, returned to his palace,

accompanied by his queen. Entering his mansion in a cheerless mood, he

spoke not a word with any one. He thought only of that conduct of

Chyavana. With a despairing heart he then proceeded to his chamber. There

he saw the son of Bhrigu stretched as before on his bed. Beholding the

Rishi there, they wondered much. Indeed, they began to reflect upon that

very strange incident. The sight of the Rishi dispelled their fatigue.

Taking their seats once more by his side, they again set themselves to

gently press his feet as before. Meanwhile, the great ascetic continued

to sleep soundly as before. Only, he now lay on another side. Endued with

great energy, he thus passed another period measured by one and twenty

day. Agitated by their fears, the royal couple showed no change in their

attitude or sentiment towards the Rishi. Awaking then from his slumber,

the ascetic addressed the king and the queen, saying, 'Do ye rub my body

with oil. I wish to have a bath.' Famishing and toil-worn though they

were they readily assented, and soon approached the Rishi with a costly

oil that had been prepared by boiling it a hundred times. While the Rishi

was seated at his ease, the king and the queen, restraining speech,

continued to rub him. Endued with high ascetic merit the son of Bhrigu

did not once utter the word 'Sufficient.' Bhrigu's son, however, saw that

the royal couple were totally unmoved. Rising up suddenly, he entered the

bathing chamber. The diverse article necessary for a bath and such as

were fit for a king's use, were ready there. Without honouring, however,

any of those articles by appropriating them to his use, the Rishi once

more disappeared there and then by his Yoga-power, in the very sight of

king Kusika (and his spouse). This, however, O chief of the Bharatas,

failed to disturb the equanimity of the royal couple. The next time the

puissant Rishi was seen seated, after a bath on the throne. Indeed, it

was from that place that he then showed himself to the king and the

queen, O delighter of the Kurus. With a cheerful face, king Kusika,

together with his wife, then offered the Rishi cooked food with great

reverence. Endued with wisdom, and with heart totally unmoved, Kusika

made this offer. 'Let the food be brought' were the words that were then

uttered by the ascetic. Assisted by his spouse, the king soon brought

thither the food. There were diverse kinds of meat and different

preparations also thereof. There was a great variety of vegetables also

and pot-herbs. There were juicy cakes too among those viands, and several

agreeable kinds of confectionery, and solid preparations of milk. Indeed,

the viands offered presented different kinds of taste. Among them there

was also some food--the produce of the wilderness--such as ascetics liked

and took. Diverse agreeable kinds of fruit, fit to be eaten by kings,

were also there. There were Vadaras and Ingudas and Kasmaryas and

Bhallatakas. Indeed, the food that was offered contained such things as

are taken by persons leading a domestic mode of life as also such things

as are taken by denizens of the wilderness. Through fear of the Rishi's

curse, the king had caused all kinds of food to be collected and dressed

for his guest. All this food, brought from the kitchen, was placed before

Chyavana. A seat was also placed for him and a bed too was spread. The

viands were then caused to be covered with white cloths. Soon, however,

Chyavana of Bhrigu's race set fire to all the things and reduced them to

ashes. Possessed of great intelligence, the royal couple showed no wrath

at this conduct of the Rishi, who once more, after this made himself

invisible before the very eyes of the king and the queen. The Royal sage

Kusika thereupon stood there in the same posture for the whole night,

with his spouse by his side, and without speaking a word. Endued with

great prosperity, he did not give way to wrath. Every day, good and pure

food of diverse kinds, excellent beds, abundant articles needed for bath,

and cloths of various kinds, were collected and kept in readiness in the

palace for the Rishi. Indeed, Chyavana failed to notice any fault in the

conduct of the king. Then the regenerate Rishi, addressing king Kusika,

said unto him, 'Do thou with thy spouse, yoke thyself unto a car and bear

me on it to whichever place I shall direct.' Without the least scruple,

the king answered Chyavana endued with wealth of asceticism, saying, 'So

be it!' and he further enquired of the Rishi, asking, 'Which car shall I

bring? Shall it be my pleasure-car for making progress of pleasure, or,

shall it be my battle-car? Thus addressed by the delighted and contented

monarch, the ascetic said unto him, 'Do thou promptly equip that car of

thine with which thou penetratest into hostile cities. Indeed that

battle-car of thine, with every weapon, with its standard and flags, its

darts and javelins and golden columns and poles, should be made ready.

Its rattle resembles the tinkling of bells. It is adorned with numerous

arches made of pure gold. It is always furnished with high and excellent

weapons numbering by hundreds!' The king said, 'So be it!' and soon

caused his great battle-car to be equipped. And he yoked his wife thereto

on the left and his own self on the right. And the king placed on the

car, among its other equipments, the goad which had three handles and

which had a point at once hard as the thunderbolt and sharp as the

needle.[307] Having placed every requisite upon the car, the king said

unto the Rishi, 'O holy one, whither shall the car proceed? O, let the

son of Bhrigu issue his command! This thy car shall proceed to the place

which thou mayst be pleased to indicate.' Thus addressed the holy man

replied unto the king, saying, 'Let the car go hence, dragged slowly,

step by step. Obedient to my will, do ye two proceed in such a way that I

may not feel any fatigue, I should be borne away pleasantly, and let all

thy people see this progress that I make through their midst. Let no

person that comes to me, as I proceed along the road, be driven away. I

shall make gifts of wealth unto all. Unto them amongst the Brahmanas that

may approach me on the way, I shall grant their wishes and bestow upon

all of them gems and wealth without stint. Let all this be accomplished,

O king, and do not entertain any scruples.' Hearing these words of the

Rishi, the king summoned his servants and said, 'Ye should, without any

fear, give away whatever the ascetic will order.' Then jewels and gems in

abundance, and beautiful women, and pairs of sheep, and coined and

uncoined gold, and huge elephants resembling hills or mountain summits,

and all the ministers of the king, began to follow the Rishi as he was

borne away on that car. Cries of 'Oh' and 'Alas' arose from every part of

the city which was plunged in grief at that extraordinary sight. And the

king and the queen were suddenly struck by the Rishi with that goad

equipped with sharp point. Though thus struck on the back and the cheeks,

the royal couple still showed no sign of agitation. On the other hand,

they continued to bear the Rishi on as before. Trembling from head to

foot, for no food had passed their lips for fifty nights, and exceedingly

weak, the heroic couple somehow succeeded in dragging that excellent car.

Repeatedly and deeply cut by the goad, the royal couple became covered

with blood. Indeed, O monarch, they then looked like a couple of Kinsuka

trees in the flowering season. The citizens, beholding the plight to

which their king and queen had been reduced, became afflicted with great

grief. Filled with fear at the prospect of the curse of the Rishi, they

kept silent under their misery. Gathering in knots they said unto each

other, 'Behold the might of penances! Although all of us are angry, we

are still unable to look at the Rishi! Great is the energy of the holy

Rishi of cleaned soul! Behold also the endurance of the king and his

royal spouse! Though worn out with toil and hunger, they are still

bearing the car! The son of Bhrigu notwithstanding the misery he caused

to Kusika and his queen, failed to mark any sign of dissatisfaction or

agitation in them.'

"Bhishma continued, 'The perpetuator of Bhrigu's race beholding the king

and the queen totally unmoved, began to give away very largely (wealth

obtained from the king's treasury) as if he were a second Lord of

Treasures. At this act also, king Kusika Showed no mark of

dissatisfaction. He did as the Rishi commanded (in the matter of those

gifts). Seeing all this, that illustrious and best of ascetics became

delighted. Coming down from that excellent car, he unharnessed the royal

couple. Having freed them, he addressed them duly. Indeed, the son of

Bhrigu, in a soft, deep, and delighted voice, said, 'I am ready to give

an excellent boon unto you both!' Delicate as they were, their bodies had

been pierced with the goad. That best of ascetics, moved by affection,

softly touched them with his hands whose healing virtues resembled those

of nectar itself, O chief of the Bharatas. Then the king answered, 'My

wife and I have felt no toil!' Indeed, all their fatigue had been

dispelled by the puissance of the Rishi, and hence it was that the king

could say so unto the Rishi. Delighted with their conduct, the

illustrious Chyavana said unto them, 'I have never before spoken an

untruth. It must, therefore, be as I have said. This spot on the banks of

the Ganga is very delightful and auspicious. I shall, observant of a vow,

dwell for a little while here, O king! Do thou return to thy city. Thou

are fatigued! Thou shalt come again. Tomorrow, O king, thou shalt,

returning with thy spouse, behold me even here. Thou shouldst not give

way to wrath or grief. The time is come when thou shalt reap a great

reward! That which is coveted by thee and which is in thy heart shall

verily be accomplished.' Thus addressed by the Rishi, king Kusika, with a

delighted heart, replied unto the Rishi in these words of grave import,

'I have cherished no wrath or grief, O highly-blessed one! We have been

cleansed and sanctified by thee, O holy one! We have once more become

endued with youth. Behold our bodies have become exceedingly beautiful

and possessed of great strength. I do not any longer see those wounds and

cicatrices that were caused by thee on our persons with thy goad. Verily,

with my spouse, I am in good health. I see my goddess become as beautiful

in body as an Apsara. Verily, she is endued with as much comeliness and

splendour as she had ever been before. All this, O great ascetic, is due

to thy grace. Verily, there is nothing astonishing in all this, O holy

Rishi of puissance ever unbaffled.' Thus addressed by the king, Chyavana

said unto him, 'Thou shalt, with thy spouse, return hither tomorrow, O

monarch!' With these words, the royal sage Kusika was dismissed. Saluting

the Rishi, the monarch, endued with a handsome body, returned to his

capital like unto a second chief of the celestials. The counsellors then,

with the priest, came out to receive him. His troops and the dancing

women and all his subjects, also did the same. Surrounded by them all,

king Kusika, blazing with beauty and splendour, entered his city, with a

delighted heart, and his praises were hymned by bards and encomiasts.

Having entered his city and performed all his morning rites, he ate with

his wife. Endued with great splendour, the monarch then passed the night

happily. Each beheld the other to be possessed anew of youth. All their

afflictions and pains having ceased, they beheld each other to resemble a

celestial. Endued with the spendour they had obtained as a boon from that

foremost of Brahmanas, and possessed as they were of forms that were

exceedingly comely and beautiful, both of them passed a happy night in

their bed. Meanwhile, the spreader of the feats of Bhrigu's race, viz.,

the Rishi possessed of the wealth of penances, converted, by his

Yoga-power, that delightful wood on the bank of the Ganga into a retreat

full of wealth of every kind and adorned with every variety of jewels and

gems in consequence of which it surpassed in beauty and splendour the

very abode of the chief of the celestials."

SECTION LIV

"Bhishma said, 'When that night passed away, the high-souled king Kusika

awoke and went through his morning rites. Accompanied by his wife he then

proceeded towards that wood which the Rishi had selected for his

residence. Arrived there, the monarch saw a palatial mansion made

entirely of gold. Possessed of a thousand columns each of which was made

of gems and precious stones, it looked like an edifice belonging to the

Gandharvas.[308] Kusika beheld in every part of that structure evidences

of celestial design. And he beheld hills with delightful valleys, and

lakes with lotuses on their bosom; and mansions full of costly and

curious articles, and gateways and arches, O Bharata. And the king saw

many open glades and open spots carpeted with grassy verdure, and

resembling level fields of gold. And he saw many Sahakaras adorned with

blossoms, and Ketakas and Uddalakas, and Dhavas and Asokas, and

blossoming Kundas, and Atimuktas. And he saw there many Champakas and

Tilakas and Bhavyas and Panasas and Vanjulas and Karnikaras adorned with

flowers. And the king beheld many Varanapushpas and the creepers called

Ashtapadika all clipped properly and beautifully.[309] And the king

beheld trees on which lotuses of all varieties bloomed in all their

beauty, and some of which bore flowers of every season. And he noticed

also many mansions that looked like celestial cars or like beautiful

mountains. And at some places, O Bharata, there were tanks and lakes full

of cool water and at others were those that were full of warm or hot

water. And there were diverse kinds of excellent seats and costly beds,

and bedsteads made of gold and gems and overlaid with cloths and carpets

of great beauty and value. Of comestible there were enormous quantities,

well-dressed and ready for use. And there were talking parrots and

she-parrots and Bhringarajas and Kokilas and Catapatras with Koyashtikas

and Kukkubhas, and peacocks and cocks and Datyuhas and Jivajivakas and

Chakoras and monkeys and swans and Sarasas and Chakravakas.[310] Here and

there he beheld bevies of rejoicing Apsaras and conclaves of happy

Gandharvas, O monarch. And he beheld other Gandharvas at other places

rejoicing with their dear spouses. The king sometimes beheld these sights

and sometimes could not see them (for they seemed to disappear from

before his eyes). The monarch heard also melodious strains of vocal music

and the agreeable voices of preceptors engaged in lecturing to their

disciples on the Vedas and the scriptures. And the monarch also heard the

harmonious cackle of the geese sporting in the lakes. Beholding such

exceedingly wonderful sights, the king began to reflect inwardly, saying,

'Is this a dream? Or is all this due to an aberration of my mind? Or, is

it all real? O, I have, without casting off my earthly tenement, attained

to the beatitude of heaven! This land is either the sacred country of the

Uttara-Kurus, or the abode, called Amaravati, of the chief of the

celestials! O, what are these wonderful sights that I behold!' Reflecting

in this strain, the monarch at last saw that foremost of Rishis. In that

palace of gold (endued) with columns (made) of jewels and gems, lay the

son of Bhrigu stretched on a costly and excellent bed. With his wife by

his side the king approached with a delighted heart the Rishi as he lay

on that bed. Chyavana, however, quickly disappeared at this, with the bed

itself upon which he lay. The king then beheld the Rishi at another part

of those woods seated on a mat made of Kusa grass, and engaged in

mentally reciting some high Mantras. By his Yoga-power, even thus did

that Brahmana stupefy the king. In a moment that delightful wood, those

bevies of Apsaras, those bands of Gandharvas, those beautiful trees,--all

disappeared. The bank of the Ganga became as silent as usual, and

presented the old aspect of its being covered with Kusa grass and

ant-hills. King Kusika with his wife having beheld that highly wonderful

sight and its quick disappearance also, became filled with amazement.

With a delighted heart, the monarch addressed his wife and said unto her,

'Behold, O amiable one, the various agreeable scenes and sights,

occurring nowhere else, which we two have just witnessed! All this is due

to the grace of Bhrigu's son and the puissance of his penances. By

penances all that becomes attainable which one cherishes in one's

imagination. Penances are superior to even the sovereignty over the three

worlds. By penances well-performed, emancipation itself may be achieved.

Behold, the puissance of the high-souled and celestial Rishi Chyavana

derived from his penances. He can, at his pleasure, create even other

worlds (than those which exist). Only Brahmanas are born in this world to

attain to speech and understanding and acts that are sacred. Who else

than Chyavana could do all this? Sovereignty may be acquired with ease.

But the status of a Brahmana is not so attainable. It was through the

puissance of a Brahmana that we were harnessed to a car like well-broken

animals!' These reflections that passed through the king's brain became

known to Chyavana. Ascertaining the king's thoughts, the Rishi addressed

him and said, 'Come hither quickly!' Thus addressed, the king and the

queen approached the great ascetic, and, bending their heads, they

worshipped him who deserved worship. Uttering a benediction upon the

monarch, the Rishi, possessed of great intelligence, O chief of men,

comforted the king and said, 'Sit down on that seat!' After this, O

monarch, the son of Bhrigu, without guile or insincerity of any kind,

gratified the king with many soft words, and then said, 'O king, thou

hast completely subjugated the five organs of action and the five organs

of knowledge with the mind as their sixth. Thou hast for this come out

unscathed from the fiery ordeal I had prepared for thee. I have been

properly honoured and adored, O son, by thee, O foremost of all persons

possessed of speech. Thou hast no sin, not even a minute one, in thee!

Give me leave, O king, for I shall now proceed to the place I came from.

I have been exceedingly pleased with thee, O monarch! Do thou accept the

boon I am ready to give.'

"Kusika said, 'In thy presence, O holy one, I have stayed like one

staying in the midst of a fire. That I have not yet, O chief of Bhrigu's

race been consumed, is sufficient! Even this is the highest boon that has

been obtained, O delighter of Bhrigu! That thou hast been gratified by

me, O Brahmana, and that I have succeeded in rescuing my race from

destruction, O sinless one, constitute in my case the best boons. This I

regard, O learned Brahmana, as a distinct evidence of thy grace. The end

of my life has been accomplished. Even this is what I regard the very end

of my sovereignty. Even this is the highest fruit of my penances![311]

If, O learned Brahmana, thou hast been pleased with me, O delighter of

Bhrigu, then do thou expound some doubts which are in my mind!'

SECTION LV

"Chyavana said, 'Do thou accept a boon from me. Do thou also, O chief of

men, tell me what the doubt is that is in thy mind. I shall certainly

accomplish all thy purposes.'

"Kusika said, 'If thou hast been gratified by me, O holy one, do thou

then, O son of Bhrigu, tell me thy object in residing in my palace for

sometime, for I desire to hear it. What was thy object in sleeping on the

bed I assigned thee for one and twenty days continuously, without

changing sides? O foremost of ascetics, what also was thy object, again,

in going out of the room without speaking a single word? Why didst thou,

again, without any ostensible reason, make thyself invisible, and once

more become visible? Why, O learned Brahmana, didst thou again, lay

thyself down on the bed and sleep as before for one and twenty days? For

what reason didst thou go out after thou wert rubbed by us with oil in

view of thy bath? Why also, after having caused diverse kinds of food in

my palace to be collected, didst thou consume them with the aid of fire?

What was the cause of thy sudden journey through my city on the car? What

object hadst thou in view in giving away so much wealth? What was thy

motive in showing us the wonders of the forest created by the

Yoga-puissance? What indeed was thy motive for showing, O great ascetic,

so many palatial mansions made of gold and so many bedsteads supported on

posts of jewels, and gems? Why also did all these wonders vanish from our

sight? I wish to hear the cause of all this. In thinking of all these

acts of thine, O perpetuator of Bhrigu's race, I became stupefied

repeatedly. I fail to find what the certain motive was which influenced

thee! O thou, that art endued with wealth of penances, I wish to hear the

truth about all those acts of thine in detail.'

"Chyavana said, 'Listen to me as I tell thee in detail the reasons which

had impelled me in all these acts of mine. Asked by thee, O monarch, I

cannot refuse to enlighten thee. In days past, on one occasion, when the

deities had assembled together, the Grandsire Brahman said some words I

heard them, O king, and shall presently repeat them to thee.' In

consequence of a contention between Brahmana and Kshatriya energy, there

will occur an intermixture in my race.[312] Thy grandson, O king, will

become endued with great energy and puissance. Hearing this, I came

hither, resolved to exterminate thy race. Indeed, I came, O Kusika,

seeking the utter extermination of thy race,--in fact, for consuming into

ashes all thy descendants. Impelled by this motive I came to thy palace,

O monarch, and said unto thee, 'I shall observe some vow. Do thou attend

upon me and serve me dutifully. While residing, however, in thy house I

failed to find any laches in thee. It is for that reason, O royal sage,

that thou art still alive, for otherwise thou wouldst have by this time

been numbered with the dead. It was with this resolution that I slept for

one and twenty days in the hope that somebody would awake me before I

arose of my own accord. Thou, however, with thy wife, didst not awaken

me. Even then, O best of kings, I became pleased with thee. Rising from

my bed I went out of the chamber without accosting any of you. I did

this, O monarch, in the hope that thou wouldst ask me and thus I would

have an opportunity of cursing thee. I then made myself invisible, and

again showed myself in the room of thy palace, and, once more betaking

myself to Yoga, slept for one and twenty days. The motive that impelled

me was this. Worn out with toil and hunger you two would be angry with me

and do what would be unpleasant to me. It was from this intention that I

caused thyself and thy spouse to be afflicted with hunger. In thy heart

however, O king, the slightest feeling of wrath or vexation did not rise.

For this, O monarch, I became highly delighted with thee. When I caused

diverse kinds of food to be brought and then set fire to them, I hoped

that thyself with thy wife wouldst give way to wrath at the sight. Even

that act however, of mine was tolerated by thee. I then ascended the car,

O monarch, and addressed thee, saying, 'Do thou with thy wife bear me.'

Thou didst what I bade, without the least scruple, O king! I became

filled with delight at this. The gifts of wealth I made could not provoke

thy anger. Pleased with thee, O king, I created with the aid of my Yoga

puissance that forest which thyself with thy wife didst behold here.

Listen, O monarch, to the object I had. For gratifying thee and thy queen

I caused thee to have a glimpse of heaven. All those things which thou

hast seen in these woods, O monarch, are a foretaste of heaven. O best of

kings, for a little while I caused thee and thy spouse to behold, in even

your earthly bodies, some sights of heaven. All this was done for showing

the puissance of penances and the reward that is in store for

righteousness. The desire that arose in thy heart, O monarch, at the

sight of those delightful objects, is known to me. Thou becamest desirous

of obtaining the status of a Brahmana and the merit of penances, O lord

of Earth, disregarding the sovereignty of the earth, nay, the sovereignty

of very heaven! That Which thou thoughtest, O king, was even this. The

status of a Brahmana is exceedingly difficult to obtain; after becoming a

Brahmana, it is exceedingly difficult to obtain the status of a Rishi;

for even a Rishi it is difficult to become an ascetic! I tell thee that

thy desire will be gratified. From thee, O Kusika, will spring a

Brahmana, who shall be called after thy name. The person that will be the

third in descent from thee shall attain to the status of a Brahmana.

Through the energy of the Bhrigus, thy grandson, O monarch, will be an

ascetic endued with the splendour of fire. He shall always strike all

men, indeed, the inhabitants of the three worlds, with fear. I tell thee

the truth. O royal sage, do thou accept the boon that is now in thy mind.

I shall soon set out on a tour to all the sacred waters. Time is

expiring.'

"Kusika said, 'Even this, O great ascetic, is a high boon, in my case,

for thou hast been gratified by me. Let that take place which thou hast

said. Let my grandson become a Brahmana, O sinless one! Indeed, let the

status of Brahmanahood attach to my race, O holy one. This is the boon I

ask for. I desire to once more ask thee in detail, O holy one! In what

way, O delighter of Bhrigu, will the status of Brahmanahood attach to my

race? Who will be my friend? Who will have my affection and

respect?'"[313]

SECTION LVI

"Chyavana said, 'I should certainly, O chief of men, tell you everything

about the circumstance for which, O monarch, I came hither for

exterminating thy race. This is well-known, O king, that the Kshatriyas

should always have the assistance of the sons of Bhrigu in the matter of

sacrifices. Through an irresistible decree of Destiny, the Kshatriyas and

the Bhargavas will fall out. The Kshatriyas, O king, will slay the

descendants of Bhrigu. Afflicted by an ordinance of fate, they will

exterminate the race of Bhrigu, not sparing even infants in their

mothers' wombs. There will then spring in Bhrigu's race a Rishi of the

name of Urva. Endued with great energy, he will in splendour certainly

resemble fire or the sun. He will cherish such wrath (upon hearing of the

extermination of his race) as will be sufficient to consume the three

worlds. He will be competent to reduce the whole earth with all her

mountains and forests into ashes. For a little while he will quell the

flames of that fiery rage, throwing it into the Mare's mouth that wanders

through the ocean. He will have a son of the name of Richika. The whole

science of arms, O sinless one, in its embodied form will come to him,

for the extermination of the entire Kshatriya race, through a decree of

Destiny. Receiving that science by inward light, he will, by

Yoga-puissance, communicate it to his son, the highly-blessed Jamadagni

of cleansed soul. That tiger of Bhrigu's race will bear that science in

his mind. O thou of righteous soul, Jamadagni will wed a girl, taking her

from thy race, for spreading its glory, O chief of the Bharatas. Having

obtained for wife the daughter of Gadhi and thy grand-daughter, O king

that great ascetic will beget a regenerate son endued with Kshatriya

accomplishments. In thy race will be born a son, a Kshatriya endued with

the virtues of a Brahmana. Possessed of great righteousness, he will be

the son of Gadhi. Known by the name of Viswamitra, he will in energy come

to be regarded as the equal of Vrihaspati himself, the preceptor of the

celestials. The illustrious Richika will grant this son to thy race, this

Kshatriya that will be endued with high penances. In the matter of this

exchange of sons, (viz., a Kshatriya son in the race of Bhrigu and a

Brahamana son in thy race) the cause will be two women. All this will

happen at the command of the grandsire. It will never be otherwise. Unto

one that is third in descent from thee, the status of Brahmanahood will

attach. Thou shalt become a relative (by marriage) of the Bhargavas.'

"Bhishma continued, 'Hearing these words of the high-souled ascetic

Chyavana, king Kusika became filled with joy, and made answer in the

following words, 'Indeed, O best of the Bharatas', he said, 'So be it!'

Endued with high energy, Chyavana once more addressed the king, and urged

him to accept a boon from himself. The king replied, 'Very well.' From

thee, O great ascetic, I shall obtain the fruition of my wish. Let my

race become invested with the status of Brahmanahood, and let it always

set its heart upon righteousness.' The ascetic Chyavana, thus solicited,

granted the king's prayer, and bidding farewell to the monarch, set out

on his intended tour to the sacred waters. I have now told thee

everything, O Bharata, relating to thy questions, viz., how the Bhrigus

and the Kusikas became connected with each other by marriage. Indeed, O

king, everything fell out as the Rishi Chyavana had said. The birth of

Rama (of Bhrigu's race) and of Viswamitra (of Kusika's race) happened in

the way that Chyavana had indicated.'"

SECTION LVII

"Yudhishthira said, 'Hearing thy words I become stupefied, O grandsire!

Reflecting that the earth is now destitute of a very large number of

kings all of whom were possessed of great prosperity, my heart becomes

filled with grief. Having conquered the earth and acquired kingdoms

numbered by hundreds, O Bharata, I turn with grief, O Grandsire, at the

thought of the millions of men I have slaughtered. Alas, what will be the

plight of those foremost ladies who have been deprived by us of husbands

and sons and maternal uncles and brothers? Having slain those Kurus--our

kinsmen, that is, our friends and well-wishers,--we shall have to sink in

hell, beads (hanging) downwards. There is no doubt of this. I desire, O

Bharata, to address my body to severe penances. With that end in view, O

king, I wish to receive instructions from thee.'

"Vaisampayana continued, 'The high-souled Bhishma, hearing these words of

Yudhishthira, reflected upon them acutely with the aid of his

understanding, and addressed Yudhishthira in reply.'

"Bhishma said, 'Hear what I say unto thee. It is exceedingly wonderful,

and constitutes a great mystery. The topic is the object that creatures

obtain after death as the rewards of particular acts or courses of

conduct they follow. One attains to Heaven by penances. By penances one

attains to fame. By penances, O puissant king, one attains to length of

life and all articles of enjoyment. By penances one attains to knowledge,

to science, to health and freedom from disease, beauty of person,

prosperity, and blessedness, O chief of Bharata's race. By penances one

attains to wealth. By observing the vow of taciturnity one succeeds in

bringing the whole world under one's sway. By making gifts one acquires

all kinds of enjoyable articles. By observing the right of Diksha one

acquires birth in a good and high family. Those that spend their lives

subsisting only upon fruits and roots (and avoiding cooked food) succeed

in obtaining kingdom and sovereignty. Those that live upon the leaves of

plants and trees as their food succeed in attaining to heaven. One that

subsists upon water only attains to heaven. By making gifts one simply

increases one's wealth. By serving with reverence one's preceptor one

acquires learning. By performing Sraddhas every day in honour of one's

Pitris (manes), one acquires a large number of children. By observing

Diksha upon potherbs and vegetables, one acquires a large number of kine.

Those that subsist upon grass and straw succeed in attaining to heaven.

By bathing thrice every day with the necessary rites one acquires a large

number of spouses. By drinking water alone one acquires residence in the

regions of Prajapati. The Brahmana, who bathes every day and recites

sacred Mantras in the twilights, becomes possessed of the status of

Daksha himself. By worshipping the deities in a wilderness or desert, one

acquires a kingdom or sovereignty, and by observing the vow of casting

off the body by a long fast, one ascends to Heaven. One possessed of the

wealth of penances and always passing his days in Yoga obtains good beds

and seats and vehicles. Casting off the body by entering a blazing fire,

one becomes an object of reverence in the region of Brahman. Those that

lie on the hard and bare ground acquire houses and beds. Those that

clothe themselves in rags and barks obtain good robes and ornaments. By

avoiding the several agreeable tastes one succeeds in acquiring great

prosperity. By abstaining from meat and fish, one gets long-lived

children. One who passes some time in that mode of life which is called

Udavasa, becomes the very lord of Heaven. The man who speaks the truth, O

best of men, succeeds in sporting happily with the deities themselves. By

making gifts one acquires great fame in consequence of one's high

achievements. By abstention from cruelty one acquires health and freedom

from disease. By serving Brahmanas with reverence one attains to kingdom

and sovereignty, and the high status of a Brahmana. By making gifts of

water and other drinks, one acquires eternal fame in consequence of high

achievements. By making gifts of food one acquires diverse articles of

enjoyment. One who gives peace unto all creatures (by refraining from

doing them any injury), becomes freed from every region. By serving the

deities one obtains a kingdom and celestial beauty. By presenting lights

at places which are dark and frequented by men, one acquires a good

vision. By giving away good and beautiful objects one acquires a good

memory and understanding. By giving away scents and garlands, one

acquires fame that spreads over a large area. Those who abstain from

shaving off their hair and beards succeed in obtaining excellent

children.. By observing fasts and Diksha and baths, O Bharata, for twelve

years (according to the ordinance), one acquires a region that is

superior to that attainable by unreturning heroes. By bestowing one's

daughter on an eligible bridegroom according to the Brahma form, one

obtains, O best of men, male and female slaves and ornaments and fields

and houses. By performing sacrifices and observing fasts, one ascends to

Heaven, O Bharata. The man who gives away fruits and flowers succeeds in

acquiring auspicious knowledge. The man who gives a thousand kine with

horns adorned with gold, succeeds in acquiring heaven. Even this has been

said by the very deities in a conclave in heaven. One who gives away a

Kapila cow with her calf, with a brazen pot of milking with horns adorned

with gold, and possessed of diverse other accomplishments, obtains the

fruition of all his wishes from that cow. Such a person, in consequence

of that act of gift, resides in heaven for as many years as there are

hairs on the body of the cow and rescues in the next world (from the

misery of hell) his sons and grandsons and all his race to the seventh

degree.[314] The regions of the Vasus become attainable to that man who

gives away a cow with horns beautifully decorated with gold, accompanied

with a brazen jar for milking, along with a piece of cloth embroidered

with gold, a measure of sesame and a sum of money as Dakshina. A gift of

kine rescues the giver in the next world then he finds himself falling

into the deep darkness of hell and restrained by his own acts in this

world, like a boat with sails that have caught the air rescuing a person

from being drowned in the sea. He who bestows a daughter according to the

Brahma form upon an eligible person, or who makes a gift of land unto a

Brahmana, or who gives food (to a Brahmana) according to due rites,

succeeds in attaining to the region of Purandara. That man who makes a

gift of a house, equipped with every kind of furniture, unto a Brahmana

given to Vedic studies and possessed of every accomplishment and good

behaviour, acquires residence in the country of the Uttara-Kurus. By

making gifts of draft bullocks, a person acquires the region of the

Vasus. Gifts of gold lead to heaven. Gifts of pure gold lead to greater

merit still. By making a gift of an umbrella one acquires a palatial

mansion. By making a gift of a pair of sandals or shoes one acquires good

vehicles. The reward attached to a gift of cloths is personal beauty, and

by making gifts of scents one becomes a fragrant person in one's next

life. One who gives flowers and fruits and plants and trees unto a

Brahmana, acquires, without any labour, palatial mansion equipped with

beautiful women and full of plenty of wealth. The giver of food and drink

of different tastes and of other articles of enjoyment succeeds in

acquiring a copious supply of such articles. The giver, again, of houses

and cloths gets articles of a similar kind. There is no doubt about it.

That person who makes gifts of garlands and incense and scents and

unguents and the articles needed by men after a bath, and floral wreaths,

unto Brahmanas, becomes freed from every disease and possessed of

personal beauty, sports in joy in the region reserved for great kings.

The man, O king, who makes unto a Brahmana the gift of a house that is

stored with grain, furnished with beds full of much wealth, auspicious,

and delightful, acquires a palatial residence. He who gives unto a

Brahmana a good bed perfumed with fragrant scents, overlaid with an

excellent sheet, and equipped with pillows, wins without any effort on

his part a beautiful wife, belonging to a high family and of agreeable

manners. The man who takes to a hero's bed on the field of battle becomes

the equal of the Grandsire Brahman himself. There is no end higher than

this. Even this is what the great Rishis have declared.'

"Vaisampayana continued, 'Hearing these words of his grandfather,

Yudhishthira, the delighter of the Kurus, became desirous of the end that

is reserved for heroes and no longer expressed any disgust at leading a

householder's mode of life. Then, O foremost of men, Yudhishthira,

addressing all the other sons of Pandu, said unto them, 'Let the words

which our grandfather has said command your faith.' At this, all the

Pandavas with the famous Draupadi amongst them, applauded the words of

Yudhishthira and said, 'Yes'.'"

SECTION LVIII

"Yudhishthira said, 'I desire, O chief of the Bharatas, to hear from thee

what the rewards are which are attached, O best of the Kurus, to the

planting of trees and the digging of tanks.'

"Bhishma said, 'A piece of land that is agreeable to the sight, fertile,

situate in the midst of delightful scenes adorned with diverse kinds of

metals, and inhabited by all sorts of creatures, is regarded as the

foremost of sports. A particular portion of such land should be selected

for digging a tank. I shall tell thee, in due order, about the different

kinds of tanks. I shall also tell thee what the merits also are that

attach to the digging of tanks (with the view of drawing water for the

benefit of all creatures). The man who causes a tank to be dug becomes

entitled to the respect and worship of the three worlds. A tank full of

water is as agreeable and beneficial as the house of a friend. It is

gratifying to Surya himself. It also contributes to growth to the

deities. It is the foremost of all things that lead to fame (with respect

to the person who causes it to be excavated). The wise have said that the

excavation of a tank contributes to the aggregate of three,

Righteousness, Wealth and Pleasure. A tank is said to be properly

excavated, if it is made on a piece of land that is inhabited by

respectable persons. A tank is said to be subservient to all the four

purposes of living creatures. Tanks, again, are regarded as constituting

the excellent beauty of a country. The deities and human beings and

Gandharvas and Pitris and Uragas and Rakshasas and even immobile

beings--all resort to a tank full of water as their refuge. I shall,

therefore, tell thee what the merits are that have been said by great

Rishis to be attached to tanks, and what the rewards are that are

attainable by persons that cause them to be excavated. The wise have said

that that man reaps the merit of an Agnihotra sacrifice in whose tank

water is held in the season of the rains. The high reward in the world

that is reaped by the person who makes a gift of a thousand kine is won

by that man in whose tank water is held in the season of autumn. The

person in whose tank water occurs in the cold season acquires the merit

of one who performs a sacrifice with plentiful gifts of gold. That person

in whose tanks water occurs in the season of dew, wins, the wise have

said, the merits of an Agnishtoma sacrifice. That man in whose well-made

tank water occurs in the season of spring acquires the merit of the

Atiratra sacrifice. That man in whose tank water occurs in the season of

summer acquires, the Rishis say, the merits that attach to a

horse-sacrifice. That man rescues all his race in whose tank kine are

seen to allay their thirst and from which righteous men draw their water.

That man in whose tank kine slake their thirst as also other animals and

birds, and human beings, acquires the merits of a horse-sacrifice.

Whatever measure of water is drunk from one's tank and whatever measure

is taken therefrom by others for purposes of bathing, all become stored

for the benefit of the excavator of the tank and he enjoys the same for

unending days in the next world. Water, especially in the other world, is

difficult to obtain, O son. A gift of drink produces eternal happiness.

Make gifts of sesame here. Make gifts of water. Do thou also give lamps

(for lighting dark places.) While alive and awake, do thou sport in

happiness with kinsmen. These are acts which thou shalt not be able to

achieve in the other world.[315] The gift of drink, O chief of men, is

superior to every other gift. In point of merit it is distinguished above

all other gifts. Therefore, do thou make gifts of water. Even thus have

the Rishis declared what the high merits of the excavation of tanks are I

shall now discourse to thee on the planting of trees. Of immobile objects

six classes have been spoken of. They are Vrikshas, Gulmas, Latas,

Vallis, Twaksaras, and Trinas of diverse kinds.[316] These are the

several kinds of vegetables. Listen now to the merit that attaches to

their planting. By planting trees one acquires fame in the world of men

and auspicious rewards in the world hereafter. Such a man is applauded

and reverenced in the world of the Pitris. Such a man's name does not

perish even when he becomes a citizen of the world of deities. The man

who plants trees rescues the ancestors and descendants of both his

paternal and maternal lines. Do thou, therefore, plant trees, O

Yudhishthira! The trees that a man plants become the planter's children.

There is no doubt about this. Departing from this world, such a man

ascends to Heaven. Verily many eternal regions of bliss become his. Trees

gratify the deities by their flowers; the Pitris by their fruits; and all

guests and strangers by the shadow they give. Kinnaras and Uragas and

Rakshasas and deities and Gandharvas and human beings, as also Rishis,

all have recourse to trees as their refuge. Trees that bear flowers and

fruits gratify all men. The planter of trees is rescued in the next world

by the trees he plants like children rescuing their own father.

Therefore, the man that is desirous of achieving his own good, should

plant trees by the side of tanks and cherish them like his own children.

The trees that a man plants are, according to both reason and the

scriptures, the children of the planter. That Brahmana who excavates a

tank, and he that plants trees, and he that performs sacrifices, are all

worshipped in heaven even as men that are devoted to truthfulness of

speech. Hence one should cause tanks to be excavated and trees to be

planted, worship the deities in diverse sacrifices, and speak the truth.'"

SECTION LIX

"Yudhishthira said, 'Amongst all those gifts that are mentioned in the

treatises other than the Vedas, which gift, O chief of Kuru's race, is

the most distinguished in thy opinion? O puissant one, great is the

curiosity I feel with respect to this matter. Do thou discourse to me

also of that gift which follows the giver into the next world.'[317]

"Bhishma said, 'An assurance unto all creatures of love and affection and

abstention from every kind of injury, acts of kindness and favour done to

a person in distress, gifts of articles made unto one that solicits with

thirst and agreeable to the solicitor's wishes, and whatever gifts are

made without the giver's ever thinking of them as gifts made by him,

constitute, O chief of Bharata's race, the highest and best of gifts.

Gift of gold, gift of kine, and gift of earth,--these are regarded as

sin-cleansing. They rescue the giver from his evil acts. O chief of men,

do thou always make such gifts unto those that are righteous. Without

doubt, gifts rescue the giver from all his sins. That person who wishes

to make his gifts eternal should always give unto persons possessed of

the requisite qualifications whatever articles are desired by all and

whatever things are the best in his house. The man who makes gifts of

agreeable things and who does to others what is agreeable to others,

always succeeds in obtaining things that are agreeable to himself. Such a

person certainly becomes agreeable unto all, both here and hereafter.

That man, O Yudhishthira, is a cruel wretch, who, through vanity, does

not, to the extent of his means, attend to the wishes of one who is poor

and helpless, and who solicits assistance.[318] He is verily the foremost

of men who shows favour unto even an helpless enemy fallen into distress

when such enemy presents himself and prays for help. No man is equal to

him (in merit) who satisfies the hunger of a person that is emaciated,

possessed of learning, destitute of the means of support, and weakened by

misery. One should always, O son of Kunti, dispel by every means in one's

power, the distress of righteous persons observant of vows and acts, who,

though destitute of sons and spouses and plunged into misery, do not yet

solicit others for any kind of assistance. Those persons who do not utter

blessings upon the deities and men (in expectation of gifts), who are

deserving of reverence and always contented, and who subsist upon such

alms as they get without solicitation of any kind, are regarded as

veritable snakes of virulent poison. Do thou, O Bharata, always protect

thyself from them by making gifts unto them. They are competent to make

the foremost of Ritwikas. Thou art to find them out by means of thy spies

and agents.[319] Thou shouldst honour those men by gifts of good houses

equipped with every necessary article, with slaves and serving men, with

good robes and vestments, O son of Kuru, and with all articles competent

to contribute to one's pleasure and happiness. Righteous men of righteous

deeds should make such gifts, impelled by the motive that it is their

duty to act in that way and not from desire of reaping any rewards

therefrom. Verily good men should act in this way so that the virtuous

men described above might not, O Yudhishthira, feel any disinclination to

accept those gifts sanctified by devotion and faith. There are persons

bathed in learning and bathed in vows. Without depending upon anybody

they obtain their means of subsistence. These Brahmanas of rigid vows are

devoted to Vedic study and penances without proclaiming their practices

to any one. Whatever gifts thus mayst make unto those persons of pure

behaviour, of thorough mastery over their senses, and always contented

with their own wedded spouses in the matter of desire, are sure to win

for thee a merit that will accompany thee into all the worlds into which

thou mayst go. One reaps the same merit by making gifts unto regenerate

persons of restrained souls which one wins by properly pouring libations

unto the sacred fire morning and evening. Even this is the sacrifice

spread out for thee,--a sacrifice that is sanctified by devotion and

faith and that is endued with Dakshina. It is distinguished above all

other sacrifices. Let that sacrifice ceaselessly flow from thee as thou

givest away.[320] Performed in view of such men, O Yudhishthira, a

sacrifice in which the water that is sprinkled for dedicating gifts

constitutes the oblations in honour of the Pitris, and devotion and

worship rendered unto such superior men, serves to free one of the debts

one owes to the deities.[321] Those persons that do not yield to wrath

and that never desire to take even a blade of grass belonging to others,

as also they that are of agreeable speech, deserve to receive from us the

most reverent worship. Such persons and others (because free from desire)

never pay their regards to the giver. Nor do they strive for obtaining

gifts. They should, however, be cherished by givers as they cherish their

own sons. I bend my head unto them. From them also both Heaven and Hell

may become one's.[322] Ritwiks and Purohitas and preceptors, when

conversant with the Vedas and when behaving mildly towards disciples,

become such. Without doubt, Kshatriya energy loses its force upon a

Brahmana when it encounters him. Thinking that thou art a king, that thou

art possessed of great power, and that thou hast affluence, do not, O

Yudhishthira, enjoy thy affluence without giving anything unto the

Brahmanas. Observing the duties of thy own order, do thou worship the

Brahmanas with whatever wealth thou hast, O sinless one, for purposes of

adornment or sustaining thy power. Let the Brahmanas live in whatever way

they like. Thou shouldst always bend thy head unto them with reverence.

Let them always rejoice in thee as thy children, living happily and

according to their wishes. Who else than thou, O best of the Kurus, is

competent to provide the means of subsistence for such Brahmanas as are

endued with eternal contentment as are thy well-wishers, and as are

gratified by only a little? As women have one eternal duty, in this

world, viz., dependence upon and obedient service to their husbands, and

as such duty constitutes their only end, even so is the service to

Brahmanas Our eternal duty and end. If, at sight of cruelties and other

sinful acts in Kshatriyas, the Brahmanas, O son, unhonoured by us,

forsake us all, I say, of what use would life be to us, in the absence of

all contact with the Brahmanas, especially as we shall then have to drag

on our existence without being able to study the Vedas to perform

sacrifices, to hope for worlds of bliss hereafter, and to achieve great

feats? I shall, in this connection, tell thee what the eternal usage is.

In days of yore, O king, the Kshatriyas used to serve the Brahmanas. The

Vaisya in a similar manner used in those days to worship the royal order,

and the Sudra to worship the Vaisya. Even this is what is heard. The

Brahmana was like a blazing fire. Without being able to touch him or

approach his presence, the Sudra used to serve the Brahmana from a

distance. It was only the Kshatriya and the Vaisya who could serve the

Brahmana by touching his person or approaching his presence. The

Brahmanas are endued with a mild disposition. They are truthful in

behaviour. They are followers of the true religion. When angry, they are

like snakes of virulent poison. Such being their nature, do thou, O

Yudhishthira, serve and attend upon them with obedience and reverence.

The Brahmanas are superior to even those that are higher than the high

and the low. The energy and penances of even those Kshatriyas who blaze

forth with energy and might, become powerless and neutralised when they

come in contact with the Brahmanas. My sire himself is not dearer to me

than the Brahmanas. My mother is not dearer to me than they. My

grandsire, O king, is not dearer, my own self is not dearer, my life

itself is not dearer, O king, to me than the Brahmanas! On earth there is

nothing, O Yudhishthira, that is dearer to me than thou. But, O chief of

Bharata's race, the Brahmanas are dearer to me than even thou. I tell

thee truly, O son of Pandu! I swear by this truth, by which I hope to

acquire all those regions of bliss that have been Santanu's. I behold

those sacred regions with Brahma shining conspicuously before them. I

shall repair thither, O son, and reside in them for unending days.

Beholding these regions, O best of the Bharatas (with my spiritual eyes),

I am filled with delight at the thought of all these acts which I have

done in aid and honour of the Brahmanas, O monarch!'"

SECTION LX

"Yudhishthira said, 'Unto which of two Brahmanas, when both happen to be

equally pure in behaviour, equally possessed of learning and purity, of

birth and blood, but differing from each other in only this, viz., the

one solicits and the other does not,--I ask, O grandsire, unto which of

these two would a gift be more meritorious?"

"Bhishma said, 'It has been said. O son of Pritha, that a gift made unto

an unsoliciting person is productive of greater merit than one made to a

person who solicits. One possessed of contentment is certainly more

deserving than that person who is destitute of that virtue and is,

therefore, helpless amidst the storms and buffets of the world. The

firmness of a Kshatriya consists in the protection he gives to others.

The firmness of a Brahmana consists in his refusal to solicit. The

Brahmana possessed of steadiness and learning and contentment gladdens

the deities. The wise have said that an act of solicitation on the part

of a poor man is a great reproach. Those persons that solicit others are

said to annoy the world like thieves and robbers.[323] The person who

solicits is said to meet with death. The giver, however, is said not to

meet with death. The giver is said to grant life unto him who solicits.

By an act of gift, O Yudhishthira, the giver is said to rescue his own

self also. Compassion is a very high virtue. Let people make gift from

compassion unto those that solicit. Those, however, that do not beg, but

are plunged into poverty and distress should be respectfully invited to

receive assistance. If such Brahmanas, who must be regarded as the

foremost of their order, live in thy kingdom, thou shouldst regard them

as fire covered with ashes. Blazing with penances, they are capable of

consuming the whole earth. Such persons, O son of Kuru's race, though not

generally worshipped, should still be regarded as deserving of worship in

every way. Endued with knowledge and spiritual vision and penances and

Yoga, such persons always deserve our worship. O scorcher of foes, do

thou always offer worship unto such Brahmanas. One should repair of one's

own accord unto those foremost of Brahmanas that do not solicit anybody

and make unto them gifts of diverse kinds of wealth in abundance. The

merit that flows from properly pouring libations into the sacred fire

every morning and evening is won by the person who makes gifts unto a

Brahmana endued with learning, with the Vedas and with high and excellent

vows. Thou shouldst, O son of Kunti, invite those foremost of Brahmanas

who are cleansed by learning and the Vedas and vows, who live in

independence, whose Vedic studies and penances are hidden without being

proclaimed from the house-top, and who are observant of excellent vows,

and honour them with gifts of well-constructed and delightful houses

equipped with servitors and robes and furniture, and with all other

articles of pleasure and enjoyment. Conversant with all duties and

possessed of minute vision, those foremost of Brahmanas, O Yudhishthira,

may accept the gifts offered to them with devotion and respect, thinking

that they should not refuse and disappoint the giver. Thou shouldst

invite those Brahmanas whose wives wait for their return like tillers in

expectation of rain. Having fed them well thou shouldst make gifts of

additional food unto them so that upon their return home their expectant

wives might be able to distribute that food among their children that had

clamoured for food but that had been pacified with promises Brahmacharins

of restrained senses, O son, by eating at one's house in the forenoon,

cause the three sacrificial fires to be gratified with the householder at

whose house they eat. Let the sacrifice of gift proceed in thy house at

midday, O son, and do thou also give away kine and gold and robes (unto

thy guests after feeding them well). By conducting thyself, in this way,

thou art sure to gratify the chief of the celestials himself. That would

constitute thy third sacrifice, O Yudhishthira, in which offerings are

made unto the deities, the Pitris, and the Brahmanas. By such sacrifice

thou art sure to gratify the Viswedevas. Let compassion unto all

creatures, giving unto all creatures what is due unto them, restraining

the senses, renunciation, steadiness, and truth, constitute the final

bath of that sacrifice which is constituted by gift. Even this is the

sacrifice that is spread out for thee,--a sacrifice that is sanctified by

devotion and faith, and that has a large Dakshina attached to it. This

sacrifice which is constituted by gift is distinguished above all other

sacrifices, O son, let this sacrifice be always performed by thee.'"

SECTION LXI

"Yudhishthira said, 'I wish to know in detail, O Bharata, where one meets

with the high rewards of gifts and sacrifices. Are those rewards earned

here or are they to come hereafter? Which amongst these two (viz., Gift

and Sacrifice) is said to be productive of superior merit? Unto whom

should gifts be made? In what manner are gifts and sacrifices to be made?

When also are they to be made? I ask thee all these. O learned sire! Do

thou discourse to me on the duty of gifts! Do tell me, O grandsire, what

leads to the highest reward, viz., gifts made from the sacrificial

platform or those made out of that place?[324]

'Bhishma said, 'O son, a Kshatriya is generally employed in deeds of

fierceness. In his case, sacrifices and gifts are regarded as cleansing

or sanctifying him. They, that are good and righteous, do not accept the

gifts of persons of the royal order, who are given to sinful acts. For

this reason, the king should perform sacrifices with abundant gifts in

the form of Dakshina.[325] If the good and righteous would accept the

gifts made unto them, the Kshatriya, O monarch, should incessantly make

gifts with devotion and faith unto them. Gifts are productive of great

merit, and are highly cleansing. Observant of vows, one should perform

sacrifices and gratify with wealth such Brahmanas as are friends of all

creatures, possessed of righteousness, conversant with the Vedas, and

preeminent for acts, conduct, and penances. If such Brahmanas do not

accept thy gifts, no merit becomes thine. Do thou perform sacrifices with

copious Dakshina, and make gifts of good and agreeable food unto those

that are righteous. By making an act of gift thou shouldst regard thyself

as performing a sacrifice. Thou shouldst with gifts adore those Brahmanas

who perform sacrifices. By doing this thou will acquire a share in the

merits of those sacrifices of theirs. Thou shouldst support such

Brahmanas as are possessed of children and as are capable of sending

people to Heaven. By conducting thyself in this way thou art sure to get

a large progeny--in fact as large a progeny as the Prajapati himself.

They that are righteous support and advance the cause of all righteous

acts. One should, by giving up one's all, support such men, as also those

that do good unto all creatures. Thyself being in the enjoyment of

affluence, do thou, O Yudhishthira, make unto Brahmanas gifts of kine and

bullocks and food and umbrellas, and robes and sandals or shoes Do thou

give unto sacrificing Brahmanas clarified butter, as also food and cars

and vehicles with horses harnessed thereto, and dwelling houses and

mansions and beds. Such gifts are fraught with prosperity and affluence

to the giver, and are regarded as pure, O Bharata. Those Brahmanas that

are not censurable for anything they do, and that have no means of

support assigned to them, should be searched out. Covertly or publicly do

thou cherish such Brahmanas by assigning them the means of support. Such

conduct always confers higher benefit upon Kshatriyas than the Rajasuya

and the Horse-sacrifices. Cleansing thyself of sin, thou art sure of

attaining to Heaven. Filling thy treasury thou shouldst do good to thy

kingdom. By such conduct thou art sure to win much wealth and become a

Brahmana (in thy next life). Do thou, O Bharata, protect thy own means

(of support and of doing acts of righteousness), as also the means of

other people's subsistence. Do thou support thy servants as thy own

children. Do thou, O Bharata, protect the Brahmanas in the enjoyment of

what they have and make gifts unto them of such articles as they have

not. Let thy life be devoted to the purpose of the Brahmanas. Let it

never be said that thou dost not grant protection to the Brahmanas. Much

wealth or affluence, when possessed by a Brahmana, becomes a source of

evil to him. Constant association with affluence and prosperity is

certain to fill him with pride and cause him to be stupefied (in respect

of his true duties). If the Brahmanas become stupefied and steeped in

folly, righteousness and duties are sure to suffer destruction. Without

doubt, if righteousness and duty come to an end, it will lead to the

destruction of all creatures. That king who having amassed wealth makes

it over (for safe keep) to his treasury officers and guards, and then

commences again to plunder his kingdom, saying unto his officers, 'Do ye

bring me as much wealth as you can extort from the kingdom,' and who

spends the wealth that is thus collected at his command under

circumstances of fear and cruelty, in the performance of sacrifices,

should know that those sacrifices of his are never applauded by the

righteous. The king should perform sacrifices with such wealth as is

willingly paid into his treasury by prosperous and unpersecuted subjects.

Sacrifices should never be performed with wealth acquired by severity and

extortion. The king should then perform great sacrifices with large

presents in the shape of Dakshina, when in consequence of his being

devoted to the good of his subjects, the latter bathe him with copious

showers of wealth brought willingly by them for the purpose. The king

should protect the wealth of those that are old, of those that are

minors, of those that are blind, and of those that are otherwise

disqualified. The king should never take any wealth from his people, if

they, in a season of drought, succeed in growing any corn with the aid of

water obtained from wells. Nor should he take any wealth from weeping

women.[326] The wealth taken from the poor and the helpless is sure to

destroy the kingdom and the prosperity of the king. The king should

always make unto the righteous gifts of all enjoyable articles in

abundance. He should certainly dispel the fear of famishing which those

men may have.[327] There are no men more sinful than those upon whose

food children look with wistfulness without being able to eat them duly.

If within thy kingdom any learned Brahmana languishes with hunger like

any of those children, thou shalt then incur the sin of foeticide for

having allowed such an act. King Sivi himself had said this, viz., 'Fie

on that king in whose kingdom a Brahmana or even any other man languishes

from hunger.' That kingdom in which a Brahmana of the Snataka class

languishes with hunger becomes overwhelmed with adversity. Such a kingdom

with its king also incurs reproach. That king is more dead than alive in

whose kingdom women are easily abducted from the midst of husbands and

sons, uttering cries and groans of indignation and grief The subjects

should arm themselves to slay that King who does not protect them, who

simply plunders their wealth, who confounds all distinctions, who is ever

incapable of taking their lead, who is without compassion, and who is

regarded as the most sinful of kings. That king who tells his people that

he is their protector but who does not or is unable to protect them,

should be slain by his combined subjects, like a dog that is affected

with the rabies and has become mad. A fourth part of whatever sins are

committed by the subjects clings to that king who does not protect, O

Bharata. Some authorities say that the whole of those sins is taken by

such a king. Others are of opinion that a half thereof becomes his.

Bearing in mind, however, the declaration of Manu, it is our opinion that

a fourth part of such sins becomes the unprotecting king's. That king, O

Bharata, who grants protection to his subjects obtains a fourth part of

whatever merits his subjects acquire living under his protection. Do

thou, O Yudhishthira, act in such a way that all thy subjects may seek

thee as their refuge as long as thou art alive, even as all creatures

seek the refuge of the deity of rain or even as the winged denizens of

the air seek the refuge of a large tree. Let all thy kinsmen and all thy

friends and well-wishers, O scorcher of foes, seek thee as their refuge

even as the Rakshasas seek Kuvera or the deities seek Indra as theirs.'"

SECTION LXII

"Yudhishthira said, 'People accept with affection the declarations of the

Srutis which say, 'This is to be given.' 'This other thing is to be

given!' As regards kings, again, they make gifts of various things unto

various men. What, however, O grandsire, is the best or foremost of all

gifts.'

"Bhishma said, 'Of all kinds of gifts, the gift of earth has been said to

be the first (in point of merit). Earth is immovable and indestructible.

It is capable of yielding unto him who owns it all the best things upon

which his heart may be set. It yields robes and vestments, jewels and

gems, animals, paddy and barley. Amongst all creatures, the giver of

earth grows in prosperity for ever and ever. As long as the earth lasts,

so long does the giver thereof grow in prosperity. There is no gift that

is higher, O Yudhishthira, than the gift of earth. It hath been heard by

us that all men have given a little quantity of earth. All men have made

gifts of earth, hence all men enjoy a little of earth. Whether in this or

in the next world all creatures live under conditions dependent upon

their own acts. Earth is Prosperity's self. She is a mighty goddess. She

makes him her lord (in next life) who makes gifts of her in this life to

other people. That person, O best of kings, who gives away earth, which

is indestructible, as Dakshina, becomes born in next life as a man and

becomes also a lord of earth. The measure of one's enjoyment in this life

is commensurate with the measure of one's gifts in a previous life. Even

this is the conclusion to which the scriptures point. For a Kshatriya

should either give away the earth in gift or cast off his life in battle.

Even this constitutes the highest source of prosperity with regard to

Kshatriyas. It has been heard by us that earth, when given away, cleanses

and sanctifies the giver. The man that is of sinful behaviour, that is

guilty of even the slaughter of a Brahamana and of falsehood, is cleansed

by a gift of earth. Indeed, such a gift rescues even such a sinner from

all his sins. The righteous accept gifts of earth only and no other thing

from kings that are sinful. Like one's mother, earth, when given away,

cleanses the giver and the taker. This is an eternal and secret name of

earth, viz., Priyadatta.[328] Given away or accepted in gift, the name

that is dear to her is Priyadatta. The gift of earth is desirable. That

king who makes a gift of earth unto a learned Brahmana, obtains from that

gift a kingdom. Upon re-birth in this world, such a man without doubt

attains to a position that is equal to that of a king. Hence a king as

soon as he gets earth, should make gifts of earth unto the Brahmanas.

None but a lord of earth; is competent to make gifts of earth. Nor should

one that is not a deserving person accept a gift of earth. They who

desire earth should, without doubt, conduct themselves in this way (i.e.,

make gifts of earth). That person who takes away earth belonging to a

righteous person never gets any earth. By making gifts of earth unto the

righteous, one gets good earth. Of virtuous soul, such a giver acquires

great fame both here and hereafter. That righteous king respecting whom

the Brahmanas say, 'We live on earth given to us by him,' is such that

his very enemies cannot utter the least reproach respecting his

kingdom.[329] Whatever sins a man commits from want of the means of

support, are all washed off by gift of only so much earth as is covered

by a cow-hide. Those kings that are mean in their acts or are of fierce

deeds, should be taught that gift of earth is exceedingly cleansing and

is at the same time the highest gift (in respect of merit). The ancients

thought that there was always very little difference between the man who

performs a Horse-sacrifice and him that makes a gift of earth unto one

that is righteous. The learned doubt the acquisition of merit by doing

all other acts of righteousness. The only act with respect to which they

do not entertain doubt is the gift of earth which, indeed, is the

foremost of all gifts. The man of wisdom who makes gifts of earth, gives

away all these, viz., gold, silver, cloth, gems and pearls and precious

stones. Penances, sacrifice, Vedic lore, good behaviour, absence of

cupidity, firmness in truth, worship of seniors, preceptors, and the

deities--all these dwell in him who makes a gift of earth. They who

ascend to the region of Brahman by leaving off their lives in battle,

after having fought without any regard for themselves to secure the

benefit to their masters--even they are unable to transcend the merit of

those that make gilts of earth. As the mother always nourishes her own

child with milk from her breast, even so doth the earth gratify with all

the tastes the person that makes a gift of earth. Mrityu, Vaikinkara,

Danda, Yama, Fire who is possessed of great fierceness, and all heinous

and terrible sins are incapable of touching the person that makes a gift

of earth. That man of tranquil soul who makes a gift of earth gratifies

(by that act) the Pitris dwelling in their own region and the deities

also hailing from the region that is theirs. The man who makes a gift of

earth unto one that is emaciated and cheerless and destitute of the means

of life and languishing with weakness, and who thereby supplies one with

the means of subsistence, becomes entitled to the honour and merit of

performing a sacrifice. Even as an affectionate cow runs towards her

calf, with full udders dropping milk, the highly-blessed earth after the

same manner, runs towards the person who makes a gift of earth. That man

who makes unto a Brahmana a gift of earth which has been tilled, or sown

with seeds or which contains standing crops, or a mansion well-equipped

with every necessary, succeeds in becoming (in next life) the

accomplisher of the wishes of everybody. The man who causes a Brahmana

possessed of the means of life, owning a domestic fire and of pure vows

and practices, to accept a gift of earth, never falls into any danger or

distress. As the moon waxes day by day, even so the merit of a gift of

earth becomes enhanced every time such earth produces crops. Those

conversant with ancient history sing this verse in connection with the

gift of earth. Hearing that verse Jamadagni's son (Rama) gave away the

whole earth unto Kasyapa. The verse to which I refer is this, 'Receive me

in gift. Give me away. By giving me away, thou (O giver) shall obtain me

again!' That which is given away in this life is re-acquired in the

next.[330] That Brahmana who recites this high declaration of the Vedas

at the time of a Sraddha attains to the highest reward. A gift of earth

is a high expiation for the sin of those puissant men who betake

themselves to Atharvan rites for doing injuries to others. Indeed, by

making a gift of earth one rescues ten generations of one's paternal and

maternal race. That person who is even conversant with this Vedic

declaration respecting the merits of a gift of earth, succeeds in

rescuing ten generations of both his paternal and maternal families. The

earth is the original source of all creatures (for it is from earth that

all creatures derive their sustenance). It has been said that the deity

of fire is the presiding genius of the earth. After the coronation

ceremony has been performed of a king, this Vedic declaration should be

re-cited to him, so that he may make gifts of earth and may never take

away earth from a righteous person. Without doubt, the entire wealth

owned by the king belongs to the Brahmanas. A king well-conversant with

the science of duty and morality is the first requisite of the kingdom's

prosperity. Those people whose king is unrighteous and atheistic in

conduct and belief can never be happy. Such people can never sleep or

wake in peace. In consequence of his acts of wickedness his subjects

become always filled with anxiety. Protection of what the subjects

already have and new acquisitions according to lawful means are incidents

that are not noticeable in the kingdom of such a ruler. Those people,

again, who have a wise and righteous king, sleep happily and wake up in

happiness. Through the blessed and righteous acts of such a king, his

subjects become freed from anxiety. The subjects, restrained from wicked

acts, grow in prosperity through their own conduct. Capable of retaining

what they have, they go on making new acquisitions. That king who makes

gifts of earth is regarded as well-born. He is regarded as a man. He is a

friend. He is righteous in his acts. He is a giver. He is regarded as

possessing prowess. Those men who make gifts of ample and fertile earth

unto Brahmanas conversant with the Vedas, always shine in the world, in

consequence of their energy, like so many suns. As seeds scattered on the

soil grow and return a goodly crop, even so all one's wishes become

crowned with fruition in consequence of one's making gifts of earth.

Aditya and Varuna and Vishnu and Brahman and Soma and Hutasana, and the

illustrious and trident-bearing Mahadeva, all applaud the man that makes

a gift of earth. Living creatures spring into life from the earth and it

is into the earth that they become merged when they disappear. Living

creatures which are distributed into four classes (i.e., viviparous,

oviparous, filthborn, and vegetables) have earth for their constituent

essence. The earth is both the mother and father of the universe of

creatures, O monarch. There is no element, O ruler of men, that can

compare with earth. In this connection is cited the old narrative of a

discourse between the celestial preceptor Vrihaspati and Indra the ruler

of Heaven, O Yudhishthira. Having adored Vishnu in a hundred sacrifices

each of which was distinguished by plentiful gifts as Dakshina, Maghavat

put this question to Vrihaspati, that foremost of all eloquent persons.'

"Maghavat said, 'O illustrious one, by what gift does one succeed in

coming to Heaven and attaining to beatitude? O foremost of speakers, do

thou tell me of that gift which is productive of high and inexhaustible

merit.'

"Bhishma continued, 'Thus addressed by the chief of the celestials the

preceptor of the deities, viz., Vrihaspati of great energy, said these

words in reply unto him of a hundred sacrifices. Endued as he is with the

merits that attach to the gift of earth, the region of felicity reserved

for the person who makes gift of such earth as is auspicious and rich

with every taste, never become exhausted.[331] That king, O Sakra, who

desires to have prosperity and who wishes to win happiness for himself,

should always make gifts of earth, with due rites, unto deserving

persons. If after committing numerous sins a person makes gifts of earth

unto members of the regenerate class, he casts off all those sins like a

snake casting off its slough. The person that makes a gift of earth is

said to make gifts of everything, that is, of seas and rivers and

mountains and forests. By making a gift of earth, the person is said to

give away lakes and tanks and wells and streams. In consequence of the

moisture of earth, one is said to give away articles of diverse tastes by

making a gift of earth. The man who makes a gift of earth is regarded as

giving away herbs and plants possessed of high and efficacious virtues,

trees adorned with flowers and fruit, delightful woods, and hillocks. The

merit that a person acquires by making a gift of earth is incapable of

being acquired by the performance of even such great sacrifices as the

Agnishtoma and others with plentiful gifts in the shape of Dakshina. The

giver of earth, it has been already said, rescues ten generations of both

his paternal and maternal races. Similarly, by taking away earth that was

given away, one hurls oneself into hell and casts ten generations of both

one's paternal and maternal lines into the same place of misery. That man

who having promised to make a gift of earth does not actually make it, or

who having made a gift takes it back, has to pass a long time, in great

misery in consequence of being tied with the noose of Varuna at the

command of Death. Those men have never to go to Yama who honour and

worship those foremost of Brahmanas that pour libations every day on

their domestic fire, that are always engaged in the performance of

sacrifices, that have scanty means of livelihood, and that receive with

hospitality every guest seeking shelter in their abodes The king, O

Purandara, should free himself from the debt he owes to the Brahmanas and

protect the helpless and the weak belonging to the other orders. The king

should never resume, O chief of the deities, earth that has been given

away by another unto a Brahmana, O ruler of the celestials, that is

destitute of the means of life.[332] The tears that would fall from the

eyes of such cheerless and destitute Brahmanas in consequence of their

lands being taken back are capable of destroying the ancestors and

descendants to the third generation of the resumer. That man who succeeds

by his endeavours in re-establishing a king driven away from his kingdom,

obtains residence in heaven and is much honoured by the denizens thereof.

That king who succeeds in making gifts of earth with such crops standing

thereon as sugar-cane or barley or wheat, or with kine and horses and

other draft cattle,--earth that has been won with the might of the

giver's arms,--that has mineral wealth in its bowels and that is covered

with every kind of wealth of the surface, wins inexhaustible regions of

felicity in the next world, and such a king it is that is said to perform

the earth-sacrifice. That king who makes a gift of earth becomes washed

of every sin and is, therefore, pure and approved of the righteous. In

this world he is highly honoured and applauded by all righteous men. The

merit that attaches to a gift of earth increases every time the earth

given away bears crops for the benefit of the owner, even as a drop of

oil, falling upon water, is seen to extend on every side, and cover the

watery surface. Those heroic kings and ornaments of assemblies who cast

off their lives in battle with faces towards the foe, attain, O Sakra, to

the region of Brahman. Beautiful damsels skilled in music and dancing and

adorned with garlands of celestial flowers, approach, O chief of the

deities, the giver of earth as he comes to heaven departing from the

earth. That king who makes gifts of earth with due rites unto persons of

the regenerate order, sports in bliss in the celestial regions, adorned

all the while by the deities and Gandharvas. A century of Apsaras,

adorned with celestial garlands, approach, O chief of the deities, the

giver of earth as he ascends to the region of Brahman. Flowers of

excellent perfumes, an excellent conch and excellent seat, an umbrella

and excellent steeds with excellent vehicles, are always ready for the

person how makes gifts of earth. By making gifts of earth a king can

always command flowers of excellent perfumes and heaps of gold. Possessed

of all kinds of wealth the commands of such a king can never be disobeyed

anywhere, and cries of victory hail him wheresoever he may approach. The

rewards that attach to gifts of earth consist of residence in heaven, O

Purandara, and gold, and flowers, and plants and herbs of medicinal

virtue, and Kusa and mineral wealth and verdant grass. A person by making

a gift of earth acquires in his next life nectar yielding earth. There is

no gift that is equal to a gift of earth. There is no senior worthy of

greater respect than the mother. There is no duty higher than truth.

There is no wealth more precious than that which is given away.'

"Bhishma continued, 'Hearing these words from the son of Angiras, Vasava

made a gift unto him of the whole earth with all her jewels and gems and

all her wealth of diverse kinds. If these verses declaring the merit

attaching to gifts of earth be recited on the occasion of a Sraddha,

neither Rakshasas nor Asuras can succeed in appropriating any share of

the offerings made in it. Without doubt, the offerings one makes unto the

Pitris at such a Sraddha become inexhaustible. Hence, on occasions of

Sraddhas, the man of learning should recite these verses on the subject

of the merits that attach to gifts of earth, in the presence and hearing

of the invited Brahmanas when engaged in eating. I have thus, O chief of

the Bharatas, discoursed unto thee of that gift which is the foremost of

all gifts. What else dost thou wish to hear?'"

SECTION LXIII

"Yudhishthira said, 'When a king becomes desirous of making gifts in this

world, what, indeed, are those gifts which he should make, O best of the

Bharatas, unto such Brahmanas as are possessed of superior

accomplishments? What gift is that by which the Brahmanas become

immediately gratified? What fruits do they bestow in return? O thou of

mighty arms, tell me what is the high reward attainable through the merit

arising from gifts. What gifts, O king, are productive of rewards both

here and hereafter? I desire to hear all this from thee. Do thou

discourse to me on all this in detail.'

"Bhishma said, 'These very questions were on a former occasion put by me

to Narada of celestial appearance. Hear me as I recite to thee what that

celestial sage told me in reply.'

"Narada said, 'The deities and all the Rishis applaud food. The course of

the world and the intellectual faculties have all been established on

food. There has never been, nor will be any gift that is equal to the

gifts of food. Hence, men always desire particularly to make gifts of

food. In this world, food is the cause of energy and strength. The

life-breaths are established on food. It is food that upholds the wide

universe, O puissant one. All classes of men, householders and mendicants

and ascetics, exist, depending upon food. The life-breaths depend upon

food. There is no doubt in this. Afflicting (if need be) one's relatives,

one is desirous of one's own prosperity, should make gifts of food unto a

high-souled Brahmana or a person of the mendicant order. That man who

makes a gift of food unto an accomplished Brahmana who solicits the same,

secures for himself in the world to come wealth of great value. The

householder who is desirous of his own prosperity should receive with

reverence a deserving old man that is spent with toil while proceeding on

his way far from home, when such a man honours the householder's abode

with his presence. That man who, casting off wrath that overleaps every

bound and becoming righteous in disposition and freed from malice, makes

gifts of food, is sure to attain to happiness, O king, both here and

hereafter. The householder should never disregard the man that comes to

his abode, nor should he insult him by sending him away. A gift of food

made unto even a Chandala or a dog is never lost. That man who makes a

gift of clean food unto a person on the way who is toil-worn and unknown

to the giver, is sure to acquire great merit. The man who gratifies with

gifts of food the Pitris, the deities, the Rishis, the Brahmanas, and

guests arrived at his abode, acquires merit whose measure is very large.

That person who having committed even a heinous sin makes a gift of food

unto one that solicits, or unto a Brahmana, is never stupefied by that

heinous sin. A gift of food made unto a Brahmana becomes inexhaustible.

One made to a Sudra becomes productive of great merit. Even this is the

difference between the merits that attach to gifts of food made unto

Brahmanas and Sudras. Solicited by it Brahmana, one should not enquire

about his race or conduct or Vedic lore. Asked for food, one should give

food to him that asks. There is no doubt in tits, O king, that he who

makes gifts of food obtains both here and hereafter many trees yielding

food and every other object of desire. Like tillers expecting auspicious

showers of rain, the Pitris always expect that their sons and grandsons

would make offerings unto them of food (in Sraddhas). The Brahmana is a

great being. When he comes into one's anode and solicits, saying, 'Give

me,' the owner of the abode, whether influenced or not by the desire of

acquiring merit, is sure to win great merit by listening to that

solicitation. The Brahmana is the guest of all creatures in the universe.

He is entitled to the first portion of every food. That house Increases

in prosperity to which the Brahmanas repair from desire of soliciting

alms and from which they return honoured in consequence of their desires

being fulfilled. The owner of such a house takes birth in his next life

in a family, O Bharata, that can command all the comforts and luxuries of

life. A man, by making gifts of food in this world, is sure to attain to

an excellent place hereafter. He who makes gifts of sweetmeat and all

food that is sweet, attains to a residence in heaven where he is honoured

by all the deities and other denizens. Food constitutes the life-breath

of men. Everything is established upon food. He who makes gifts of food

obtains many animals (as his wealth), many children, considerable wealth

(in other shape), and a command in abundance of all articles of comfort

and luxurious enjoyment. The giver of food is said to be the giver of

life. Indeed, he is said to be the giver of everything. Hence, O king,

such a man acquires both strength and beauty of form in this world. If

food be given duly unto a Brahmana arrived at the giver's house as a

guest, the giver attains to great happiness, and is adored by the very

deities. The Brahmana, O Yudhishthira, is a great being. He is also a

fertile field. Whatever seed is sown on that field produces an abundant

crop of merit. A gift of food is visibly and immediately productive of

the happiness of both the giver and the receiver. All other gifts produce

fruits that are unseen. Food is the origin of all creatures. From food,

comes happiness and delight. O Bharata, know that religion and wealth

both flow from food. The cure of disease or health also flows from food.

In a former Kalpa, the Lord of all creatures said that food is Amrita or

the source of immortality. Food is Earth, food is Heaven, food is the

Firmament. Everything is established on food. In the absence of food, the

five elements that constitute the physical organism cease to exist in a

state of union. From absence of food the strength of even the strongest

man is seen to fail. Invitations and marriages and sacrifices all cease

in the absence of food. The very Vedas disappear when food there is none.

Whatever mobile and immobile creatures exist in the universe are

dependent on food. Religion and wealth, in the three worlds, are all

dependent on food. Hence the wise should make gifts of food. The

strength, energy, fame and achievements of the man who makes gifts of

food, constantly increase in the three worlds, O king. The lord of the

life-breaths, viz., the deity of wind, places above the clouds (the water

sucked up by the Sun). The water thus borne to the clouds is caused by

Sakra to be poured upon the earth, O Bharata. The Sun, by means of his

rays, sucks up the moisture of the earth. The deity of wind causes the

moisture to fall down from the Sun.[333] When the water falls down from

the clouds upon the Earth, the goddess Earth becomes moist, O Bharata.

Then do people sow diverse kinds of crops upon whose outturn the universe

of creatures depends. It is in the food thus produced that the flesh,

fat, bones and vital seed of all beings have their origin. From the vital

seed thus originated, O king, spring diverse kinds of living creatures.

Agni and Soma, the two agents living within the body, create and maintain

the vital seed. Thus from food, the Sun and the deity of wind and the

vital seed spring and act. All these are said to constitute one element

or quantity, and it is from these that all creatures spring. That man who

gives food into one who comes into his house and solicits it, is said, O

chief of the Bharatas, to contribute both life and energy unto living

creatures.'

'Bhishma continued, 'Thus addressed by Narada, O king, I have always made

gifts of food. Do thou also, therefore, freed from malice and with a

cheerful heart, make gifts of food. By making gifts of food, O king, unto

deserving Brahmanas with due rites, thou mayst be sure, O puissant one,

of attaining to Heaven. Hear me, O monarch, as I tell thee what the

regions are that are reserved for those that make gifts of food. The

mansions of those high-souled persons shine with resplendence in the

regions of Heaven. Bright as the stars in the firmament, and supported

upon many columns, white as the disc of the moon, and adorned with many

tinkling bells, and rosy like the newly-risen sun, those palatial abodes

are either fixed or movable. Those mansions are filled with hundreds upon

hundreds of things and animals that live on land and as many things and

animals living in water. Some of them are endued with the effulgence of

lapis lazuli and some are possessed of the resplendence of the sun. Some

of them are made of silver and some of gold. Within those mansions are

many trees capable of crowning with fruition every desire of the inmates.

Many tanks and roads and halls and well and lakes occur all around.

Thousands of conveyances with horses and other animals harnessed thereto

and with wheels whose clatter is always loud, may be seen there.

Mountains of food and all enjoyable articles and heaps of cloths and

ornaments are also to be seen there. Numerous rivers that run milk, and

hills of rice and other edibles, may also be seen there. Indeed, many

palatial residences looking like white clouds, with many beds of golden

splendour, occur in those regions, All these are obtained by those men

that make gifts of food in this world. Do thou, therefore, become a giver

of food. Verily, these are the regions that are reserved for those

high-souled and righteous persons that make gifts of food in this world.

For these reasons, men should always make gifts of food in this world.'"

SECTION LXIV

"Yudhishthira said, 'I have heard the discourse regarding the ordinance

about the gift of food. Do thou discourse to me now about the conjunction

of the planets and the stars in relation to the subject of making

gifts.[334]

"Bhishma said, 'In this connection is recited this ancient narrative of

the discourse between Devaki and Narada, that foremost of Rishis. Once on

a time when Narada of godlike feature and conversant with every duty

arrived at Dwaraka, Devaki asked him this question. Unto her that had

asked him, the celestial Rishi Narada duly answered in the following

words. Do thou hear as I recite them.'

"Narada said, 'By gratifying, O blessed lady, deserving Brahmanas with

Payasa mixed with ghee, under the constellation Krittika one attains to

regions of great happiness.[335] Under the constellation Rohini, one

should for freeing oneself from the debt one owes to the Brahmanas make

gift unto them of many handfuls of venison along with rice and ghee and

milk, and other kinds of edibles and drinks. One giving away a cow with a

calf under the constellation called Somadaivata (or Mrigasiras), proceeds

from this region of human beings to a region in heaven of great felicity.

One undergoing a fast and giving away Krisara mixed with sesame,

transcends all difficulties in the next world, including those mountains

with rocks sharp as razors. By making gifts, O beautiful lady, of cakes

and other food under the constellation Punarvasu one becomes possessed of

personal beauty and great fame and takes birth in one's next life in a

family in which there is abundance of food. Making a gift of wrought or

unwrought gold, under the constellation Pushya, one shines in effulgence

like Soma himself in regions of surrounding gloom. He who makes a gift,

under the constellation Aslesha, of silver of a bull, becomes freed from

every fear and attains to great affluence and prosperity. By making a

gift, under the constellation Magha, of earthen dishes filled with

sesame, one becomes possessed of children and animals in this world and

attains to felicity in the next.[336] For making gifts unto Brahmanas,

under the constellation called Purva-Phalguni of food mixed with Phanita

the giver observing a fast the while, reward is great prosperity both

here and hereafter.[337] By making a gift, under the constellation called

Uttara-Phalguni, of ghee and milk with rice called Shashthika, one

attains to great honours in heaven. Whatever gifts are made by men under

the constellation of Uttara-Phalguni produce great merit, which, again,

becomes inexhaustible. This is very certain. Observing a fast the while,

the person that makes, under the constellation Hasta, a gift of a car

with four elephants, attains to regions of great felicity that are

capable of granting the fruition of every wish. By making a gift, under

the constellation Chitra, of a bull and of good perfumes, one sports in

bliss in regions of Apsaras like the deities sporting in the woods of

Nandana. By making gifts of wealth under the constellation Swati, one

attains to such excellent regions as one desires and wins besides great

fame. By making gifts, under constellation Visakha, of a bull, and a cow

that yields a copious measure of milk, a cart full of paddy, with a

Prasanga for covering the same, and also cloths for wear,[338] a person

gratifies the Pitris and the deities attains to inexhaustible merit in

the other world. Such a person never meets with any calamity and

gratifies the Pitris and the deities and attains to inexhaustible merit

in the other world. Such a person never meets with any calamity and

certainly reaches heaven. By making gifts unto the Brahmanas of whatever

articles they solicit, one attains to such means of subsistence as one

desires, and becomes rescued from hell and every calamity that visits a

sinner after death. This is the certain conclusion of the scriptures. By

making gifts, under the constellation Anuradha of embroidered cloth and

other vestments and of food, observing a fast the while, one becomes

honoured in heaven for a hundred Yugas. By making a gift under the

constellation Jyeshtha, of the potherb called Kalasaka with the roots,

one attains to great prosperity as also to such an end as is desirable.

By making unto Brahmanas a gift under the constellation Mula, of fruits

and roots, with a restrained soul, one gratifies the Pitris and attains

to a desirable end. By making under the constellation Purvashadha, a

gift, unto a Brahmana conversant with the Vedas and of good family and

conduct, of cups filled with curds, while one is in the observance of a

fast, one takes birth in one's next life in a family possessed of

abundant kine. One obtains the fruition of every wish, by making gifts,

under the constellation Uttarashadha, of jugs full of barley-water, with

ghee and inspissated juice of sugarcane in abundance. By making a gift

under the conjunction called Abhijit, of milk with honey and ghee unto

men of wisdom, a righteous person attains to heaven and becomes an object

of attention and honour there. By making under the conjunction Sravana, a

gift of blankets or other cloth of thick texture, one roves freely

through every region of felicity, riding on a white car of pure

resplendence. By making with a restrained soul, under the constellation

Dhanishtha, a gift of a vehicle with bulls yoked thereto, or heaps of

cloths and wealth, one at once attains to heaven in one's next life. By

making gifts, under the constellation Satabhisha, of perfumes with

Aquilaria Agallocha and sandalwood, one attains in the next world to the

companionship of Apsaras as also eternal perfumes of diverse kinds. By

making gifts, under the constellation Purva-Bhadrapada, or Rajamasha, one

attains to great happiness in the next life and becomes possessed of an

abundant stock of every kind of edibles and fruits.[339] One who makes,

under the constellation Uttara, a gift of mutton, gratifies the Paris by

such an act attains to inexhaustible merit in the next world. Unto one

who makes a gift, under the constellation Revati, of a cow with a vessel

of white copper for milking her, the cow so given away approaches in the

next world, ready to grant the fruition of every wish. By making a gift,

under the constellation Aswini, of a car with steeds yoked thereto, one

is born in one's next life in a family possessed of numerous elephants

and steeds and cars, and becomes endued with great energy. By making,

under the constellation Bharani, a gift unto the Brahmanas of kine and

sesame, one acquires in one's next life great fame and an abundance of

kine.'

"Bhishma continued, 'Even thus did Narada discourse unto Devaki upon the

subject of what gifts should be made under what constellations. Devaki

herself, having listened to this discourse, recited it in her turn unto

her daughters-in-law (viz., the spouses of Krishna).'"

SECTION LXV

"Bhishma said, 'The illustrious Atri, the son of the Grandsire Brahman,

said, 'They who make gifts of gold are said to make gifts of everything

in the world.' King Harischandra said that the gift of gold is

sin-cleansing, leads to long life, and becomes productive of

inexhaustible merit unto the Pitris. Manu has said that a gift of drink

is the best of all gifts: therefore should a man cause wells and tanks

and lakes to be excavated. A well full of water and from which diverse

creatures draw water, is said to take off half the sinful acts of the

person who has excavated it. The whole race of a person is rescued from

hell and sin in whose well or tank or lake kine and Brahmanas and

righteous people constantly quench their thirst. That man transcends

every kind of calamity from whose well or tank every one draws water

without restraint during the summer season. Ghee is said to gratify the

illustrious Vrihaspati, Pushan, Bhaga, the twin Aswins, and the deity of

fire. Ghee is possessed of high medicinal virtues. It is a high requisite

for sacrifice. It is the best of all liquids. The merit a gift of ghee

produces is very superior. That man who is desirous of the reward of

happiness in the next world, who wishes for fame and prosperity, should

with a cleansed soul and having purified himself make gifts of ghee unto

the Brahmanas. Upon that man who makes gifts of ghee unto the Brahmanas

in the month of Aswin, the twin Aswins, gratified, confer personal

beauty. Rakshasas never invade the abode of that man who makes gifts unto

the Brahmanas of Payasa mixed with ghee. That man never dies of thirst

who makes gifts unto the Brahmanas of jars filled with water. Such a

person obtains every necessary of life in abundance, and has never to

undergo any calamity or distress. That man, who with great devotion and

restrained senses makes gifts unto the foremost of Brahmanas, is said to

take a sixth part of the merits won by the Brahmanas by their penances.

That man who makes presents unto Brahmanas having the means of life, of

firewood for purposes of cooking as also of enabling them to drive cold,

finds all his purposes and all his acts crowned with success. Such a one

is seen to shine with great splendour over all his enemies. The

illustrious deity of fire becomes pleased with such a man. As another

reward, he never becomes divested of cattle, and he is sure to achieve

victory in battles. The man who makes a gift of an umbrella obtains

children and great prosperity. Such a person is never affected by any

eye-disease. The merits also that spring from the performance of a

sacrifice become his. That man who makes a gift of an umbrella in the

season of summer or rains, has never to meet with any heart-burning on

any account. Such a man quickly succeeds in freeing himself from every

difficulty and impediment. The highly blessed and illustrious Rishi

Sandilya has said that, of all gifts, the gift of a car, O king, is the

best.'"

SECTION LXVI

"Yudhishthira said, 'I desire to hear, O grandsire, what the merits are

of that person who makes the gift of a pair of sandals unto a Brahmana

whose feet are burning or being scorched by hot sand, while he is

walking.'

"Bhishma said, 'The man, that gives unto the Brahmanas sandals for the

protection of their feet, succeeds in crushing all thorns and gets over

every kind of difficulty. Such a man, O Yudhishthira, stays over the

heads of all his foes. Vehicles of pure splendour, with mules harnessed

thereto, and made of gold and silver, O monarch, approach him. He who

makes a gift of sandals is said to earn the merit of making the gift of a

vehicle with well-broken steeds yoked thereto.'

"Yudhishthira said, 'Do thou tell me in detail once more, O grandsire, of

the merits that attach to gifts of sesame and land and kine and food.'

"Bhishma said, 'Do thou hear, O son of Kunti, what the merits are that

attach to the gift of sesame. Hearing me, do thou, then, O best of the

Kurus, make gifts of sesame according to the ordinance. Sesame seeds were

created by the Self-born Brahman as the best food for the Pitris. Hence,

gifts of sesame seeds always gladden the Pitris greatly. The man who

makes gifts of sesame seeds, in the month of Magha, unto the Brahmanas,

has never to visit hell which abounds with all frightful creatures. He

who adores the Pitris with offerings of sesame seeds is regarded as

worshipping the deities at all the sacrifices. One should never perform a

Sraddha with offerings of sesame seeds without cherishing some

purpose.[340] Sesame seeds sprang from the limbs of the great Rishi

Kasyapa. Hence, in the matter of gifts, they have come to be regarded as

possessed of high efficacy. Sesame seeds bestow both prosperity and

personal beauty and cleans the giver of all his sins It is for this

reason that the gift of sesame seeds is distinguished above the gift of

every other article. Apastamva of great intelligence, and Kankha and

Likhita, and the great Rishi Gautama have all ascended to heaven by

having made gifts of sesame seeds. Those Brahmanas that make Homa with

offerings of sesame, abstain from sexual intercourse, and are observant

of the religion of Pravritti or acts, are regarded as equal (in purity

and efficacy) to bovine Havi. The gift of sesame seeds is distinguished

above all gifts. Amongst all gifts, the gifts of sesame is regarded as

productive of inexhaustible merit. In ancient times when Havi (clarified

butter) on one occasion had become unobtainable the Rishi Kusika, O

scorcher of foes, made offerings of sesame seeds to his three sacrificial

fires and succeeded in attaining to an excellent end. I have thus said

unto thee, O chief of the Kurus, what the regulations are respecting the

excellent gift of sesame seeds. It is in consequence of these regulations

that the gift of sesame seeds has come to be regarded as endued with very

superior merit. After this, listen to what I would say. Once on a time

the deities, desirous of making a sacrifice, repaired, O monarch, to the

presence of the Self-born Brahman. Having met Brahman, being desirous of

performing a sacrifice on earth, they begged him for a piece of

auspicious earth, saying, 'We want it for our sacrifice.'

'The deities said, 'O illustrious one, thou art the lord of all the earth

as also of all the deities. With thy permission, O highly blessed one, we

desire to perform a sacrifice. The person who has not obtained by lawful

means the earth whereon to make the sacrificial altar, earns not the

merit of the sacrifice he performs. Thou art the Lord of all the universe

consisting of its mobile and immobile objects. Hence, it behoveth thee to

grant us a piece of earth for the sacrifice we wish to make.'

"Brahman said, 'Ye foremost of deities, I shall give you a piece of earth

whereon, ye sons of Kasyapa, you shall perform your intended sacrifice.'

"The deities said, 'Our wishes, O holy one, have been crowned with

fruition. We shall perform our sacrifice even here with large Dakshina.

Let, however, the Munis always adore the piece of earth. Then there came

to that place Agastya and Kanwa and Bhrigu and Atri and Vrishakapi, and

Asita and Devala. The high-souled deities then, O thou of unfading glory,

performed their sacrifice. Those foremost of gods concluded it in due

time. Having completed that sacrifice of theirs on the breast of that

foremost of mountains. Himavat, the deities attached to the gift of earth

a sixth part of the merit arising from their sacrifice. The man who makes

a gift of even a span of earth (unto a Brahmana) with reverence and

faith, has never to languish under any difficulty and has never to meet

with any calamity. By making a gift of a house that keeps out cold, wind,

and sun, and that stand upon a piece of clean land, the giver attains to

the region of the deities and does not fall down even when his merit

becomes exhausted. By making a gift of a residential house, the giver,

possessed of wisdom, lives, O king, in happiness in the company of Sakra.

Such a person receives great honours in heaven. That person in whose

house a Brahmana of restrained sense, well-versed in the Vedas, and

belonging by birth to a family of preceptors, resides in contentment,

succeeds in attaining to and enjoying a region of high felicity.[341]

After the same manner, O best of the Bharatas, by giving away a shed for

the shelter of kine that can keep out cold and rain and that is

substantial in structure, the giver rescues seven generations of his race

(from hell). By giving away a piece of arable earth the giver attains to

excellent prosperity. By giving a piece of earth containing mineral

wealth, the giver aggrandises his family and race. One should never give

away any earth that is barren or that is burnt (arid); nor should one

give away any earth that is in close vicinity to a crematorium, or that

has been owned and enjoyed by a sinful person before such gift. When a

man performs a Sraddha in honour of the Pitris on earth belonging to

another person, the Pitris render both the gift of that earth and the

Sraddha itself futile.[342] Hence, one possessed of wisdom should buy

even a small piece of earth and make a gift of it. The Pinda that is

offered to one's ancestors on earth that has been duly purchased becomes

inexhaustible.[343] Forests, and mountains, and rivers, and Tirthas are

regarded as having no owners. No earth need be purchased here for

performing Sraddhas. Even this has been said, O king, on the subject of

the merits of making gifts of earth. After this, O sinless one, I shall

discourse to thee on the subject of the gift of kine. Kine are regarded

as superior to all the ascetics. And since it is so, the divine Mahadeva

for that reason performed penance in their company. Kine, O Bharata,

dwell in the region of Brahman, in the company of Soma. Constituting as

it does the highest end, regenerate Rishis crowned with success strive to

attain to that very region. Kine benefit human beings with milk, ghee,

curds, dung, skin, bones, horns, and hair, O Bharata. Kine do not feel

cold or heat. They always work. The season of rains also cannot afflict

them at all. And since kine attain to the highest end (viz., residence in

the region of Brahman), in the company of Brahmanas, therefore do the

wise say that king and Brahmanas are equal. In days of yore, king

Rantideva performed a grand sacrifice in which an immense number of kine

were offered up and slaughtered. From the juice that was secreted by the

skins of the slaughtered animals, a river was formed that came to be

called by the name of Charmanwati. Kine no longer form animals fit for

sacrifice. They now constitute animals that are fit for gift. That king

who makes gifts of kine unto the foremost of Brahmanas, O monarch, is

sure to get over every calamity even if he falls into it. The man who

makes a gift of a thousand kine has not to go to hell. Such a person, O

ruler of men, obtains victory everywhere. The very chief of the deities

had said that the milk of kine is nectar. For this reason, one who makes

a gift of a cow is regarded as making a gift of nectar. Persons

conversant with the Vedas have declared that the Ghee manufactured from

cows' milk is the very best of all libations poured into the sacrificial

fire. For this reason, the man who makes a gift of a cow is regarded as

making a gift of a libation for sacrifice. A bovine bull is the

embodiment of heaven. He who makes the gift of a bovine bull unto an

accomplished Brahmana, receives great honours in heaven. Kine, O chief of

Bharata's race, are said to be the life-breath of living creatures.

Hence, the man who makes the gift of a cow is said to make the gift of

life-breath. Persons conversant with the Vedas have said that kine

constitute the great refuge of living creatures. Hence, the man who makes

the gift of a cow is regarded as making the gift of what is the high

refuge for all creatures. The cow should never be given away for

slaughter (i.e., unto one who will kill her); nor should the cow be given

unto a tiller of the soil; nor should the cow be given unto an atheist.

The cow should not also, O chief of the Bharatas, be given unto one whose

occupation is the keeping of kine.[344] The wise have said that a person

who gives away the cow unto any of such sinful persons has to sink into

everlasting hell. One should never give unto a Brahmana a cow that is

lean, or that produces calves that do not live, or that is barren, or

that is diseased, or that is defective of limb, or that is worn out with

toil. The man that gives away ten thousand kine attains to heaven and

sports in bliss in the companionship of Indra. The man who makes gifts of

kine by hundred thousand acquires many regions of inexhaustible felicity.

Thus have I recited to thee the merits attaching to the gift of kine and

of sesame, as also to the gift of earth. Listen now to me as I discourse

to thee upon the gift of food, O Bharata. The gift of food, O son of

Kunti, is regarded as a very superior gift. King Rantideva in days of

yore ascended to heaven by having made gifts of food. That king, who make

a gift of food unto one that is toil-worn and hungry, attains to that

region of supreme felicity which is the Self-born's own. Men fail to

attain by gifts of gold and robes and of other thing, to that felicity to

which givers of food succeed in attaining, O thou of great puissance!

Food is, indeed, the first article. Food is regarded as the highest

prosperity. It is from food that life springs, as also energy and prowess

and strength. He who always makes gifts of food, with attention, unto the

righteous, never falls into any distress.. Even this has been said by

Parasara. Having worshipped the deities duly, food should be first

dedicated to them. It has been said, O king, that the kind of food that

is taken by particular men is taken also by the deities those men

worship.[345] That man who makes a gift of food in the bright fortnight

of the month of Kartika, succeeds in crossing every difficulty here add

attains to inexhaustible felicity hereafter. That man who makes a gift of

food unto a hungry guest arrived at his abode, attains to all those

regions, O chief of Bharata's race, that are reserved for persons

acquainted with Brahma. The man who makes gifts of food is sure to cross

every difficulty and distress. Such a person comes over every sin and

cleanses himself of every evil act. I have thus discoursed to thee upon

the merits of making gifts of food, of sesame, of earth, and of kine.'"

SECTION LXVII

"Yudhishthira said, 'I have heard, O sire, of the merits of the different

kinds of gift upon which thou hast discoursed to me. I understand, O

Bharata, that the gift of food is especially laudable and superior. What

however, are the great merits of making gifts of drink. I desire to hear

of this in detail, O grandsire!'

"Bhishma said, 'I shall, O chief of Bharata's race, discourse to thee

upon this subject. Listen to me, O thou of unbaffled prowess, as I speak

to thee. I shall, O sinless one, discourse unto thee of gifts beginning

with that of drink. The merit that a man acquires by making gifts of food

and drink is such that the like of it, I think, is incapable of being

acquired through any other gift. There is no gift, therefore, that is

superior to that of either food or drink. It is no food that all living

creatures are able to exist. For this reason, food is regarded as a very

superior object in all the worlds. From food the strength and energy of

living creatures constantly increases. Hence, the lord of all creatures

has himself said that the gift of food is a very superior gift. Thou hast

heard, O son of Kunti, what the auspicious words are of Savitri herself

(on the subject of the gift of food). Thou knowest for what reason those

words were said, what those words were, and how they were said in course

of the sacred Mantras, O thou of great intelligence. A man, by making a

gift of food, really makes a gift of life itself. There is no gift in

this world that is superior to the gift of life. Thou art not

unacquainted with this saying of Lomasa, O thou of mighty arms! The end

that was attained in former days by king Sivi in consequence of his

having granted life to the pigeon is acquired by him, O monarch, who

makes a gift of food unto a Brahmana. Hence, it has been heard by us that

they that give life attain to very superior regions of felicity in after

life. Food, O best of the Kurus, may or may not be superior to drink.

Nothing can exist without the aid of what springs from water. The very

lord of all the planets, viz., the illustrious Soma, has sprung from

water. Amrita and Sudha and Swadha and milk as also every kind of food,

the deciduous herbs, O monarch, and creepers (medicinal and of other

virtues), spring from water. From these, O king, the life-breath of all

living creatures flows. The deities have nectar for their food. The Nagas

have Sudha. The Pitris have Swadha for theirs. The animals have herbs and

plants for their food. The wise have said that rice, etc., constitute the

food of human beings. All these, O chief of men, spring from water.

Hence, there is nothing superior to the gift of water or drink. If a

person wishes to secure prosperity for himself, he should always make

gifts of drink. The gift of water is regarded as very praiseworthy. It

leads to great fame and bestows long life on the giver. The giver of

water, O son of Kunti, always stays over the heads of his enemies. Such a

person obtains the fruition of all his wishes and earns everlasting fame.

The giver, O chief of men, becomes cleansed of every sin and obtains

unending felicity hereafter as he proceeds to heaven, O thou of great

splendour. Mann himself has said that such a person earns regions of

inexhaustible bliss in the other world.'"

SECTION LXVIII

"Yudhishthira said, 'Do thou discourse to me once again, O grandsire,

upon the merits attaching to gifts of sesame and of lamps for lighting

darkness, as also of food and robes.'

"Bhishma said, 'In this connection, O Yudhishthira, is recited the

narrative of the discourse that took place in ancient times between a

Brahmana and Yama. In the country lying between the rivers Ganga and

Yamuna, at the foot of the hills called Yamuna, there was a large town

inhabited by Brahmanas. The town was celebrated under the name of

Parnasala and was very delightful in appearance, O king. A large number

of learned Brahmanas lived in it. One day, Yama, the ruler of the dead,

commanded a messenger of his, who was clad in black, endued with

blood-red eyes and hair standing erect, and possessed of feet, eyes, and

nose all of which resembled those of a crow, saying, 'Go thou to the town

inhabited by Brahmanas and bring hither the person known by the name of

Sarmin and belonging by birth to the race of Agastya. He is intent on

mental tranquillity and possessed of learning. He is a preceptor engaged

in teaching the Vedas and his practices are well-known. Do not bring me

another person belonging to the same race and living in the same

neighbourhood. This other man is equal unto him I want, in virtues,

study, and birth. With respect to children and conduct, this other

resembles the intelligent Sarmin. Do thou bring the individual I have in

view. He should be worshipped with respect (instead of being dragged

hither with irreverence).' The messenger having come to the place, did

the very reverse of what he had been bidden to do. Attacking that person,

he brought him who had been forbidden by Yama to be brought. Possessed of

great energy, Yama rose up at the sight of the Brahmana and worshipped

him duly. The king of the dead then commanded his messenger, saying, 'Let

this one be taken back, and let the other one be brought to me.' When the

great judge of the dead said these words, that Brahmana addressed him and

said, 'I have completed my study of the Vedas and am no longer attached

to the world. Whatever period may yet remain of my mortal existence, I

wish to pass, dwelling even here, O thou of unfading glory![346]

"Yama said, 'I cannot ascertain the exact period, ordained by Time, of

one's life, and hence, unurged by Time, I cannot allow one to take up

one's residence here. I take note of the acts of righteousness (or

otherwise) that one does in the world. Do thou, O learned Brahmana of

great splendour return immediately to thy abode. 'I ell me what also is

in thy mind and what I can do for thee, O thou of unfading glory!'

"The Brahmana said, 'Do thou tell me what those acts are by accomplishing

which one may earn great merit. O best of all beings, thou art the

foremost of authorities (on the subject) even in the three worlds.'

"Yama said, 'Do thou hear, O regenerate Rishi, the excellent ordinances

regarding gifts. The gift of sesame seeds is a very superior one. It

produces everlasting merit. O foremost of regenerate ones, one should

make gifts of as much sesame as one can. By making gifts of sesame every

day, one is sure to attain the fruition of one's every wish. The gift of

sesame at Sraddhas is applauded. Verily the gift of sesame is a very

superior one. Do thou make gifts of sesame unto the Brahmanas according

to the rites ordained in the scriptures. One should on the day of the

full moon of the month of Vaisakha, make gilts of sesame unto the

Brahmanas. They should also be made to eat and to touch sesame on every

occasion that one can afford. They that are desirous of achieving what is

beneficial to them should, with their whole souls, do this in their

houses.[347] Without doubt, men should similarly make gifts of water and

establish resting places for the distribution of drinking water.[348] One

should cause tanks and lakes and wells to be excavated. Such acts are

rare in the world, O best of regenerate persons! Do thou always make

gifts of water. This act is fraught with great merit. O best of

regenerate persons, thou shouldst establish resting places along the

roads for the distribution of water. After one has eaten, the gift unto

one should especially be made of water for drink.'

"Bhishma continued, 'After Yama had said these words unto him, the

messenger who had borne him from his abode conveyed him back to it. The

Brahmana, on his return, obeyed the instructions he had received. Having

thus conveyed him back to his abode the messenger of Yama fetched Sarmin

who had really been sought by Yama. Taking Sarmin unto him, he informed

his master. Possessed of great energy, the judge of the dead worshipped

that righteous Brahmana, and having conversed with him a while dismissed

him for being taken back to his abode. Unto him also Yama gave the same

instructions. Sarmin, too, coming back into the world of men, did all

that Yama had said. Like the gift of water, Yama, from a desire of doing

good to the Pitris, applauds the gift of lamps to light dark places.

Hence, the giver of a lamp for lighting a dark place is regarded as

benefiting the Pitris. Hence, O best of the Bharatas, one should always

give lamps for lighting dark spots. The giving of lamps enhances the

visual power of the deities, the Pitris, and one's own self.[349] It has

been said, O king, that the gift of gems is a very superior gift. The

Brahmana, who, having accepted a gift of gems, sells the same for

performing a sacrifice, incurs no fault. The Brahmana, who, having

accepted a gift of gems makes a gift of them unto Brahmanas. acquires

inexhaustible merit himself and confers inexhaustible merit upon him from

whom he had originally received them. Conversant with every duty Manu

himself has said that he, who, observant of proper restraints, earns

makes a gift of gems unto a Brahmana observant of proper restraints earns

inexhaustible merit himself and confers inexhaustible merit upon the

recipient. The man who is content with his own wedded wife and who makes

a gift of robes, earns an excellent complexion and excellent vestments

for himself. I have told thee, O foremost of men, what the merits are

that attach to gifts of kine, of gold, and the sesame agreeably to

deserve precepts of the Vedas and the scriptures One should marry and

raise offspring upon one's wedded wives. Of all acquisitions, O son of

Kuru's race, that of male issue is regarded as the foremost.'"

 SECTION LXIX

"Yudhishthira said, 'Do thou, O foremost one of Kuru's race, discourse

unto me once again of the excellent ordinance regarding gifts, with

especial reference, O thou of great wisdom, to the gift of earth. A

Kshatriya should make gifts of earth unto a Brahmana of righteous deeds.

Such a Brahmana should accept the gift with due rites. None else,

however, than a Kshatriya is competent to make gifts of earth. It behoves

thee now to tell me what these objects are that persons of all classes

are free to bestow if moved by the desire of earning merit. Thou shouldst

also tell me what has been said in the Vedas on this subject.'

"Bhishma said, 'There are three gifts that go by the same name and that

are productive of equal merits. Indeed, these three confer the fruition

of every wish. The three objects whose gifts are of such a character are

kine, earth, and knowledge.[350] That person who tells his disciple words

of righteous import drawn from the Vedas acquires merit equal to that

which is won by making gifts of earth and kine. Similarly are kine

praised (as objects of gifts). There is no object of gift higher than

they. Kine are supposed to confer merit immediately. They are also, O

Yudhishthira, such that a gift of them cannot but lead to great merit.

Kine are the mothers of all creatures. They bestow every kind of

happiness. The person that desires his own prosperity should always make

gifts of kine. No one should kick at kine or proceed through the midst of

kine. Kine are goddesses and homes of auspiciousness. For this reason,

they always deserve worship. Formerly, the deities, while tilling the

earth whereon they performed a sacrifice, used the goad for striking the

bullocks yoked to the plough. Hence, in tilling earth for such a purpose,

one may, without incurring censure or sin, apply the goad to bullocks. In

other acts, however, bullocks should never be struck with the goad or the

whip When kine are grazing or lying down no one should annoy them in any

way. When the cows are thirsty and they do not get water (in consequence

of any one obstructing their access to the pool or tank or river), they,

by merely looking at such a person, can destroy him with all his

relatives and friends. What creatures can be more sacred than kine when

with the very dung of kine altars whereon Sraddhas are performed in

honour of the Pitris, or those whereon the deities are worshipped, are

cleansed and sanctified? That man, who, before eating himself gives every

day, for a year, only a handful of grass unto a cow belonging to another,

is regarded as undergoing a vow or observance which bestows the fruition

of every wish. Such a person ac-quires children and fame and wealth and

prosperity, and dispels all evils and dreams.'

"Yudhishthira said, 'What should be the indications of those kine that

deserve to be given away? What are those kine that should be passed over

in the matter of gifts? What should be the character of those persons

unto whom kine should be given? Who, again, are those unto whom kine

should not be given?

"Bhishma said, 'A cow should never be given unto one that is not

righteous in behaviour, or one that is sinful, or one that is covetous or

one that is untruthful in speech, or one that does not make offerings

unto the Pitris and deities. A person, by making a gift of ten kine unto

a Brahmana learned in the Vedas, poor in earthly wealth, possessed of

many children, and owning a domestic are, attains to numerous regions of

great felicity. When a man performs any act that is fraught with merit

assisted by what he has got in gift from another, a portion of the merit

attaching to that act becomes always his with whose wealth the act has

been accomplished. He that procreates a person, he that rescues a person,

and he that assigns the means of sustenance to a person are regarded as

the three sires. Services dutifully rendered to the preceptor destroys

sin. Pride destroys even great fame. The possession of three children

destroys the reproach of childlessness, and the possession of ten kine

dispels the reproach of poverty. Unto one that is devoted to the Vedanta,

that is endued with great learning, that has been filled with wisdom,

that has a complete control over his senses, that is observant of the

restraints laid down in the scriptures, that has withdrawn himself from

all worldly attachments, unto him that says agreeable words unto all

creatures, unto him that would never do an evil act even when impelled by

hunger, unto one that is mild or possessed of a peaceful disposition,

unto one that is hospitable to all guests,--verily unto such a Brahmana

should a man, possessed of similar conduct and owning children and wives,

assign the means of sustenance. The measure of merit that attaches to the

gift of kine unto a deserving person is exactly the measure of the sin

that attaches to the act of robbing a Brahmana of what belongs to him.

Under all circumstances should the spoliation of what belongs to a

Brahmana be avoided, and his spouses kept at a distance.'"

SECTION LXX

"Bhishma said, 'In this connection, O perpetuator of Kuru's race, is

recited by the righteous the narrative of the great calamity that

overtook king Nriga in consequence of his spoliation of what had belonged

to a Brahmans. Some time before, certain young men of Yadu's race, while

searching for water, had come upon a large well covered with grass and

creepers. Desirous of drawing water from it, they laboured very much for

removing the creepers that covered its mouth. After the mouth had been

cleaned, they beheld within the well a very large lizard residing within

it. The young men made strong and repeated efforts for rescuing the

lizard from that situation. Resembling a very hill in size, the lizard

was sought to be freed by means of cords and leathern tongs. Not

succeeding in their intention the young men then went to Janardana.

Addressing him they said, 'Covering the entire space of a well, there is

a very large lizard to be seen. Notwithstanding our best efforts we have

not succeeded in rescuing it from that situation.' Even this was what

they represented unto Krishna. Vasudeva then proceeded to the spot and

took out the lizard and questioned it as to who it was. The lizard said

that it was identical with the soul of king Nriga who had flourished in

days of old and who had performed many sacrifices. Unto the lizard that

said those words, Madhava spoke, 'Thou didst perform many righteous acts.

No sin didst thou commit. Why, then, O king, hast thou come to such a

distressful end? Do thou explain what this is and why it has been brought

about. We have heard that thou didst repeatedly make gifts unto the

Brahmanas of hundreds upon hundreds of thousands and once again eight

times hundreds upon hundreds of ten thousands of kine.[351] Why,

therefore, has this end overtaken thee?' Nriga then replied unto Krishna,

saying, 'On one occasion a cow belonging to a Brahmana who regularly

worshipped his domestic fire, escaping from the owner's abode while he

was absent from home entered my flock. The keepers of my cattle included

that cow in their tale of a thousand. In time that cow was given away by

me unto a Brahmana, acting as I did from desire of happiness in heaven.

The true owner, returning home, sought for his lost cow and at last saw

it in the house of another.' Finding her, the owner said, 'This cow is

mine!' The other person contested his claim, till both, disputing and

excited with wrath, came to me. Addressing me one of them said, 'Thou

hast been the giver of this cow!' The other one said, 'Thou hast robbed

me of this cow--she is mine! I then solicited the Brahmana unto whom I

had given that cow, to return the gift in exchange for hundreds upon

hundreds of other kine. Without acceding to my earnest solicitations, he

addressed me, saying. 'The cow I have got is well-suited to time and

place. She yields a copious measure of milk, besides being very quiet and

very fond of us. The mills she yields is very sweet. She is regarded as

worthy of every praise in my house. She is nourishing, besides, a weak

child of mine that has just been weaned. She is incapable of being given

up by me.' Having said these words, the Brahmana went away. I then

solicited the other Brahmana offering him an exchange, and saying, 'Do

thou take a hundred thousand kine for this one cow.' The Brahmana,

however, replied unto me, saying, 'I do not accept gifts from persons of

the kingly order. I am able to get on without help. De thou then, without

loss of time, give me that very cow which was mine.' Even thus, O slayer

of Madhu, did that Brahmana speak unto me. I offered to make gifts unto

him of gold and silver and horses and cars. That foremost of Brahmanas

refused to accept any of these as gift and went away. Meanwhile, urged by

time's irresistible influence, I had to depart from this world. Wending

to the region of the Pitris I was taken to the presence of the king of

the dead. Worshipping me duly Yama addressed me, saying, 'The end cannot

be ascertained, O king, of thy deed. There is, however, a little sin

which was unconsciously perpetrated by thee. Do thou suffer the

punishment for that sin now or afterwards as it pleases thee. Thou hadst

(upon thy accession to the throne) sworn that thou wouldst protect (all

persons in the enjoyment of their own). That oath of thine was not

rigidly kept by thee. Thou tookest also what belonged to a Brahmana. Even

this has been the two-fold sin thou hast committed.' I answered, saying,

'I shall first undergo the distress of punishment, and when that is over,

I shall enjoy the happiness that is in store for me, O lord!' After I had

said those words unto the king of the dead, I fell down on the Earth.

Though fallen down I still could hear the words that Yama said unto me

very loudly. Those words were, Janardana the son of Vasudeva, will rescue

thee! Upon the completion of a full thousand years, when the demerit will

be exhausted of thy sinful act, thou shalt then attain to many regions of

inexhaustible felicity that have been acquired by thee through thy own

acts of righteousness. Falling down I found myself, with head downwards,

within this well, transformed into a creature of the intermediate order.

Memory, however, did not leave me. By thee I have been rescued today.

What else can it testify to than the puissance of thy penances? Let me

have thy permission. O Krishna! I desire to ascend to heaven! permitted

then by Krishna, king Nriga bowed his head unto him and then mounted a

celestial car and proceeded to heaven. After Nriga had thus proceeded to

heaven, O best of the Bharatas, Vasudeva recited this verse, O delighter

of the Kurus. No one should consciously appropriate anything belonging to

a Brahmana. The property of a Brahmana, if taken, destroys the taker even

as the Brahmana's cow destroyed king Nriga! I tell thee, again, O Partha,

that a meeting with the good never proves fruitless. Behold, king Nriga

was rescued from hell through meeting with one that is good. As a gift is

productive of merit even so an act of spoliation leads to demerit. Hence

also, O Yudhishthira, one should avoid doing any injury to kine.'"[352]

SECTION LXXI

''Yudhishthira said, V sinless one, do thou discourse to me more in

detail upon the merits that are attainable by making gifts of kine. O

thou of mighty arms, I am never satiated with thy words!'

"Bhishma said, 'In this connection is recited the old history of the

discourse between the Rishi Uddalaki and his son called Nachiketa. Once

on a time the Rishi Uddalaki endued with great intelligence, approaching

his son Nachiketa, said unto him, 'Do thou wait upon and serve me.' Upon

the completion of the vow he had observed the great Rishi once more said

unto his son, 'Engaged in performing my ablutions and deeply taken up

with my Vedic study, I have forgotten to bring with me the firewood, the

Kusa blades, the flowers, the water jar, and the potherbs I had gathered.

Do thou bring me those things from the riverside.' The son proceeded to

the spot indicated, but saw that all the articles had been washed away by

the current. Coming back to his father, he said, 'I do not see the

things!' Afflicted as he then was with hunger, thirst, and fatigue, the

Rishi Uddalaki of high ascetic merit, in a sudden wrath, cursed his son,

saying, 'Do thou meet with Yama today!' Thus struck by his sire with the

thunder of his speech, the son, with joined palms, said, 'Be appeased

with me!' Soon, however, he fell down on the earth, deprived of life.

Beholding Nachiketa prostrated upon the earth, his sire became deprived

of his senses through grief. He, too, exclaiming, 'Alas, what have I

done,' fell down on the earth. Filled with grief, as he indulged in

lamentations for his son, the rest or that day passed away and night

came. Then Nachiketa, O son of Kuru's race, drenched by the tears of his

father, gave signs of returning life as he lay on a mat of Kusa grass.

His restoration to life under the tears of his sire resembled the

sprouting forth of seeds when drenched with auspicious showers. The son

just restored to consciousness was still weak. His body was smeared with

fragrant unguents and he looked like one just awaking from a deep

slumber. The Rishi asked him, saying, 'Hast thou, O son, acquired

auspicious regions by thy own acts? By good luck, thou hast been restored

to me! Thy body does not seem to be human!' Thus asked by high-souled

father, Nachiketa who had seen every thing with his own eyes, made the

following answer unto him in the midst of the Rishis, 'In obedience to

thy command I proceeded to the extensive region of Yama which is

possessed of a delightful effulgence. There I beheld a palatial mansion

which extended for thousands of Yojanas and emitted a golden splendour

from every part. As soon as Yama beheld me approaching with face towards

him, he commanded his attendants saying, 'Give him a good seat, verily,

the king of the dead, for thy sake worshipped we with the Arghya and the

other ingredients.' Thus worshipped by Yama and seated in the midst of

his counsellors, I then said mildly, 'I have come to thy abode, O judge

of the dead! Do thou assign me those regions which I deserve for my

acts!' Yama then answered me, saying, 'Thou art not dead, O amiable one!'

Endued with penances, thy father said unto thee, 'Do thou meet with Yama!

The energy of thy sire is like that of a blazing fire. I could not

possibly falsify that speech of his. Thou hast seen me. Do thou go hence,

O child! The author of thy body is indulging in lamentations for thee.

Thou art my dear guest. What wish of thine cherished by thee in thy heart

shall I grant thee? Solicit the fruition of whatever desire thou mayst

cherish.' Thus addressed by him, I replied unto the king of the dead,

saying, 'I have arrived within thy dominions from which no traveller ever

returns. If I really be an object deserving of thy attentions, I desire,

O king of the dead, to have a sight of those regions of high prosperity

and happiness that have been reserved for doers of righteous deeds.' Thus

addressed by me, Yama caused me to be mounted upon a vehicle of splendour

as effulgent as that of the sun and unto which were harnessed many

excellent steeds. Bearing me on that vehicle, he showed me, O foremost of

regenerate persons, all those delightful regions that are reserved for

the righteous. I beheld in those regions many mansions of great

resplendence intended for high-souled persons. Those mansions are of

diverse forms and are adorned with every kind of gem. Bright as the disc

of the moon, they are ornamented with rows of tinkling bells. Hundreds

among them are of many storeys. Within them are pleasant groves and woods

and transparent bodies of water. Possessed of the effulgence of lapis

lazuli and the sun, and made of silver and gold, their complexion

resembles the colour of the morning sun. Some of them are immovable and

some movable. Within them are many hills of viands and enjoyable articles

and robes and beds in abundance. Within them are many trees capable of

granting the fruition of every wish. There are also many rivers and roads

and spacious halls and lakes and large tanks. Thousands of cars with

rattling wheels may be seen there, having excellent steeds harnessed unto

them. Many rivers that run milk, many hills of ghee, and large bodies of

transparent water occur there. Verily, I beheld many such regions, never

seen by me before of happiness and joy, approved by the king of the dead.

Beholding all those objects, I addressed the ancient and puissant judge

of the dead, saying, 'For whose use and enjoyment have these rivers with

eternal currents of milk and ghee been ordained?' Yama answered me

saying, 'These streams of milk and ghee, know thou, are for the enjoyment

of those righteous persons, that make gifts in the world of men. Other

eternal worlds there are which are filled with such mansions free from

sorrow of every kind. These are reserved for those persons that are

engaged in making gifts of kine.[353] The mere gift of kine is not worthy

of praise. There are considerations of propriety or otherwise about the

person unto whom kine should be given, the time for making those gifts,

the kind of kine that should form the object of gifts, and the rites that

should be observed in making the gifts. Gifts of kine should be made

after ascertaining the distinctive qualifications of both Brahmanas (who

are to receive them) and the kine themselves (which are to be given

away). Kine should not be given unto one in whose abode they are likely

to suffer from fire or the sun. That Brahmana who is possessed of Vedic

lore, who is of austere penances, and who performs sacrifices, is

regarded as worthy of receiving kine in gift. Those kine that have been

rescued from distress situation, or that have been given by poor

householders from want of sufficient means to feed and cherish them, are,

for these reasons, reckoned as of high value.[354] Abstaining from all

food and living upon water alone for three nights and sleeping the while

on the bare earth, one should, having properly fed the kine one intends

to give away, give them unto Brahmanas after having gratified them also

(with other gifts). The kine given away should be accompanied by their

calves. They should, again, be such as to bring forth good calves, at the

proper seasons. They should be accompanied with other articles so given

away. Having completed the gift, the giver should live for three days on

only milk and forbearing from food of every other kind. He, who gives a

cow that is not vicious, that brings forth good calves at proper

intervals, and that does not fly away from the owners' house, and

accompanies such gift with a vessel of white brass for milking her,

enjoys the felicity of heaven for as many years as are measured by the

number of hairs on the animal's body. He, who gives unto a Brahmana a

bull well-broken and capable of bearing burdens, possessed of strength

and young in years, disinclined to do any mischief, large-sized and

endued with energy, enjoys those regions, that are reserved for givers of

kine. He is regarded as a proper person for receiving a cow in gift who

is known to be mild towards kine, who takes kine for his refuge, who is

grateful, and who has no means of subsistence assigned unto him. When an

old man becomes ill, or when a Brahmana intends to perform a sacrifice,

or when one wishes to till for agriculture, or when one gets a son

through the efficacy of a Homa performed for the purpose, or for the use

of one's preceptor, or for the sustenance of a child (born in the usual

way), one should give away a beloved cow. Even these are the

considerations that are applauded (in the matter of making gifts of kine)

in respect of place and time. The kine that deserve to be given away are

those that yield copious measures of milk, or those that are well-known

(for their docility and other virtues). or those that have been purchased

for a price, or those that have been acquired as honoraria for learning,

or those that have been obtained in exchange by offering other living

creatures (such as sheep and goats, etc.), or those that have been won by

prowess of arms, or those that have been gained as marriage-dower (from

fathers-in-law and other relations of the wife).'

"Nachiketa continued, 'Hearing these words of Vaivaswata, I once more

addressed him, saying, 'What are those objects by giving which, when kine

are not procurable, givers may yet go to regions reserved for men making

gifts of kine?' Questioned by me, the wise Yama answered, explaining

further what the end is that is attainable by making gifts of kine. He

said, 'In the absence of kine, a person by making gifts of what has been

regarded as the substitute of kine, wins the merit of making gifts of

kine. If, in the absence of kine, one makes a gift of a cow made of ghee,

observant of a vow the while, one gets for one's use these rivers of ghee

all of which approach one like an affectionate mother approaching her

beloved child. If, in the absence of even a cow made of ghee, one makes a

gift of a cow made of sesame seeds, observing a cow the while, one

succeeds with the assistance of that cow to get over all calamities in

this world and to enjoy great happiness hereafter from these rivers of

milk that thou beholdest! If in the absence of a cow made of sesame

seeds, one makes a gift of a cow made of water one succeeds in coming to

these happy regions and enjoying this river of cool and transparent

water, that is, besides capable of granting the fruition of every wish.'

The king of the dead explained to me all this while I was his guest, and,

O thou of unfading glory, great was the joy that I felt at sight of all

the wonders he showed me. I shall now tell thee what would certainly be

agreeable to thee. I have now got a great sacrifice whose performance

does not require much wealth. That sacrifice (constituted by gifts of

kine) may be said to flow from me, O sire! Others will obtain it also. It

is not inconsistent with the ordinances of the Vedas. The curse that thou

hadst pronounced upon me was no curse but was in reality a blessing,

since it enabled me to have a sight of the great king of the dead. There

I have beheld what the rewards are that attach to gifts. I shall,

henceforth, O thou of great soul, practise the duty of gift without any

doubt lurking in my mind respecting its rewards. And, O great Rishi, the

righteous Yama, filled with joy, repeatedly told me, 'One, who, by making

frequent gifts, has succeeded in acquiring purity of mind should then

make gifts of kine specially. This topic (about gifts) is fraught with

sanctity. Do thou never disregard the duties in respect of gifts. Gifts,

again, should be made unto deserving persons, when time and place are

suitable. Do thou, therefore, always make gifts of kine. Never entertain

any doubts in this respect. Devoted to the path of gifts, many

high-souled persons in days of yore used to make gifts of kine. Fearing

to practise austere penances, they made gifts according to the extent of

their power. In time they cast off all sentiments of pride and vanity,

and purified their souls. Engaged in performing Sraddhas in honour of the

Pitris and in all acts of righteousness, they used to make, according to

the extent of their power, gifts of kine, and as the reward of those acts

they have attained to heaven and are shining in effulgence for such

righteousness. One should, on the eighth day of the moon that is known by

the name of Kamyashtami, make gifts of kine, properly won, unto the

Brahmanas after ascertaining the eligibility of the recipients (by the

ordinances already laid down). After making the gift, one should then

subsist for ten days together upon only the milk of kine, their dung and

their urine (abstaining from all other food the while). The merit that

one acquires by making a gift of a bull is equal to that which attaches

to the divine vow. By making a gift of a couple of kine one acquires, as

the reward thereof, a mastery of the Vedas. By making a gift of cars and

vehicles with kine yoked thereto, one acquires the merit of baths in

sacred waters. By making a gift of a cow of the Kapila species, one

becomes cleansed of all one's sins. Verily, by giving away even a single

cow of the Kapila species that has been acquired by legitimate means, one

becomes cleansed of all the sins one may have committed. There is nothing

higher (in point of tastes) than the milk which is yielded by kine. The

gift of a cow is truly regarded as a very superior gift. Kine by yielding

milk, rescue all the worlds from calamity. It is kine, again, that

produce the food upon which creatures subsist. One, who, knowing the

extent of the service that kine do, does not entertain in one's heart

affection for kine, is a sinner that is certain to sink in hell.[355] If

one gives a thousand or a hundred or ten or five kine, verily, if one

gives unto a righteous Brahmana even a single cow which brings forth good

calves at proper intervals, one is sure to see that cow approach one in

heaven in the form of a river of sacred water capable of granting the

fruition of every wish. In respect of the prosperity and the growth that

kine confer, in the matter also of the protection that kine grant unto

all creatures of the earth, kine are equal to the very rays of the sun

that fall on the earth.[356] The word that signifies the cow stands also

for the rays of the sun. The giver of a cow becomes the progenitor of a

very large race that extends over a large part of the earth. Hence, he

that gives a cow shines like a second sun in resplendence. The disciple

should, in the matter of making gifts of kine, select his preceptor. Such

a disciple is sure to go to heaven. The selection of a preceptor (in the

matter of the performance of pious deeds) is regarded as a high duty by

persons conversant with the ordinances. This is, indeed, the initial

ordinance. All other ordinances (respecting the gift of kine) depend upon

it.[357] Selecting, after examination, an eligible person among the

Brahmanas, one should make unto him the gift of a cow that has been

acquired by legitimate means, and having made the gift cause him to

accept it. The deities and men and ourselves also, in wishing good to

other, say, 'Let the merits attaching to gifts be thine in consequence of

thy righteousness!' Even thus did the judge of the dead speak unto me, O

regenerate Rishi. I then bowed my head unto the righteous Yama. Obtaining

his permission I left his dominions and have now come to the sole of thy

feet.'"

SECTION LXXII

"Yudhishthira said, 'Thou hast, O grandsire, discoursed to me the topic

of gifts of kine in speaking of the Rishi Nachiketa Thou hast also

impliedly discoursed, O puissant one, on the efficacy and pre-eminence of

that act. Thou hast also told me, O grandsire of great intelligence, of

the exceedingly afflicting character of the calamity that overtook the

high-souled king Nriga in consequence of a single fault of his. He had to

dwell for a tong time at Dwaravati (in the form of a mighty lizard) and

how Krishna became the cause of his rescue from that miserable plight. I

have, however, one doubt. It is on the subject of the regions of kine. I

desire to hear, in detail, about those regions which are reserved for the

residence of persons that make gifts of kine.'

"Bhishma said, 'In this connection is recited the old narrative of the

discourse between Him who sprang from the primeval lotus and him who

performed a hundred sacrifices.'

"Sakra said, 'I see, O Grandsire, that those who are residents of the

region of kine transcend by their resplendence the prosperity of the

denizens of heaven and pass them by (as beings of an inferior station).

This has raised a doubt in my mind. Of what kind, O holy one, are the

regions of kine? Tell me all about them, O sinless one! Verily, what is

the nature of those regions that are inhabited by givers of kine? I wish

to know this of what kind are those regions? What fruits do they bring?

What is the highest object there which the denizens thereof succeeds in

winning? What are its virtues? How also do men, freed from every kind of

anxiety, succeed in going to those regions? For what period does the

giver of a cow enjoy the fruits that are borne by his gift? How may

persons make gifts of many kine and how may they make gifts of a few

kine? What are the merits attaching to gifts of many kine and what those

that attach to gifts of a few only? How also do persons become givers of

kine without giving any kine in reality? Do thou tell me all this. How

does one making gifts of even many kine, O puissant lord, become the

equal of one that has made gift of only a few kine? How also does one who

make gifts of only a few kine succeed in becoming the equal of one who

has made gifts of many kine? What kind or Dakshina is regarded as

distinguished for pre-eminence in the matter of gifts of kine? It

behoveth thee, O holy one, to discourse unto me on all this agreeably to

truth.'"

SECTION LXXIII

"The Grandsire said, 'The questions thou hast asked me in respect of

kine, beginning with their gift, are such that there is none else in the

three worlds, O thou of a hundred sacrifices, who could put them! There

are many kinds of regions, O Sakra, which are invisible to even thee.

Those regions are seen by me, O Indra, as also by those women that are

chaste and that have been attached to only one husband. Rishis observant

of excellent vows, by means of their deeds of righteousness and piety,

and Brahmanas of righteous souls, succeed in repairing to them in even

their fleshy forms. Men that are observant of excellent vows behold those

regions which resemble the bright creations of dreams, aided by their

cleansed minds and by that (temporary) emancipation which succeeds the

loss of one's consciousness of body.[358] Listen, O thou of a thousand

eyes, to me as I tell thee what the attributes are with which those

regions are endued. There the very course of Time is suspended.

Decrepitude is not there, nor Fire which is omnipresent in the universe.

There the slightest evil does not occur, nor disease, nor weakness of any

kind. The kine that live there, O Vasava, obtain the fruition of every

desire which they cherish in their hearts. I have direct experience of

what I say unto thee. Capable of going everywhere at will and actually

repairing from place to place with ease, they enjoy the fruition of wish

after wish as it arises in their minds. Lakes and tanks and rivers and

forests of diverse kinds, and mansions and hills and all kinds of

delightful objects,--delightful, that is, to all creatures,--are to be

seen there. There is no region of felicity that is superior to any of

these of which I speak. All those foremost of men, O Sakra, who are

forgiving unto all creatures, who endure everything, who are full of

affection for all things, who render dutiful obedience unto their

preceptors, and who are free from pride and vanity, repair to those

regions of supreme felicity. He, who abstains from every kind of flesh,

who is possessed of a cleansed heart, who is endued with righteousness,

who worships his parents with reverence, who is endued with truthfulness

of speech and conduct, who attends with obedience upon the Brahmanas, who

is faultless in conduct, who never behaves with anger towards kine and

towards the Brahmanas, who is devoted to the accomplishment of every

duty, who serves his preceptors with reverence, who is devoted for his

whole life to truth and to gifts, and who is always forgiving towards all

transgression against himself, who is mild and self-restrained, who is

full of reverence for the deities, who is hospitable to all guests, who

is endued with compassion,--verily, he, who is adorned with these

attributes,--succeeds in attaining to the eternal and immutable region of

kine. He, who is stained with adultery, sees not such a region; nor he,

who is a slayer of his preceptor; nor he, who speaks falsely or indulges

in idle boasts; nor he, who always disputes with others; nor he who

behaves with hostility towards the Brahmanas. Indeed, that wicked wight,

who is stained with such faults fails to attain even a sight of these

regions of felicity; also he that injures his friends; also he that is

full of guile; also he that is ungrateful; also he that is a cheat; also

he that is crooked in conduct; also he that is a disregarder of religion;

also he that is a slayer of Brahmanas. Such men are incapable of

beholding in even imagination the region of kine that is the abode of

only those who are righteous of deeds. I have told thee everything about

the region of kine in minute detail, O chief of the deities! Hear now, O

thou of a hundred sacrifices, the merit that is theirs who are engaged in

making gifts of kine. He, who make gifts of kine, after purchasing them

with wealth obtained by inheritance or acquired lawfully by him, attains,

as the fruit of such an act to many regions of inexhaustible felicity.

He, who makes a gift of a cow, having acquired it with wealth won at

dice, enjoys felicity, O Sakra, for ten thousand years of celestial

measure, He, who acquires a cow as his share of ancestral wealth is said

to acquire her legitimately. Such a cow may be given away. They that make

gifts of kine so acquired obtain many eternal regions of felicity that is

inexhaustible. That person, who, having acquired a cow in gift makes a

gift of her with a pure heart, succeeds without doubt, O lord of Sachi,

in obtaining eternal regions of beatitude. That person, who, with

restrained senses speaks the truth from his birth (to the time of his

death) and who endures everything at the hands of his preceptor and of

the Brahmanas, and who practises forgiveness, succeeds in attaining to an

end that is equal to that of kine. That speech which is improper, O lord

of Sachi, should, never be addressed to a Brahmana. One, again, should

not, in even one's mind, do an injury to a cow. One should, in one's

conduct, imitate the cow, and show compassion towards the cow.[359] Hear,

O Sakra, what the fruits are that become his, who is devoted to the duty

of truth. If such a person gives away a single cow, that one cow becomes

equal to a thousand kine. If a Kshatriya, possessed of such

qualifications, makes a gift of a single cow, his merit becomes equal to

that of a Brahmana's. That single cow, listen, O Sakra which such a

Kshatriya gives away becomes the source of as much merit as the single

cow that a Brahmana gives away under similar circumstances. Even this is

the certain conclusion of the scriptures. If a Vaisya, possessed of

similar accomplishments, were to make a gift of a single cow, that cow

would be equal to five hundred kine (in respect of the merit she would

produce) If a Sudra endued with humility were to make a gift of a cow,

such a cow would be equal to a hundred and twenty-five kine (in respect

of the merit it would produce) Devoted to penances and truth, proficient

(in the scriptures and all acts) through dutiful services rendered to his

preceptor, endued with forgiveness of disposition, engaged in the worship

of the deities, possessed of a tranquil soul, pure (in body and mind),

enlightened, observant of all duties, and freed from every kind of

egotism, that man who makes a gift of a cow unto a Brahmana, certainly

attains to great merit through that act of his, viz., the gift, according

to proper rites, of a cow yielding copious milk. Hence, one, with

singleness of devotion, observant of truth and engaged in humbly serving

one's preceptor, should always make gifts of kine.[360] Hear, O Sakra,

what the merit is of that person, who, duly studying the Vedas, shows

reverence for kine, who always becomes glad at sight of kine, and who,

since his birth has always bowed his head unto kine. The merit that

becomes one's by performing the Rajasuya sacrifice, the merit that

becomes one's by making gifts of heaps of gold, that high merit is

acquired by a person who shows such reverence for kine. Righteous Rishis

and high-souled persons crowned with success have said so. Devoted to

truth, possessed of a tranquil soul, free from cupidity, always truthful

in speech, and behaving with reverence towards kine with the steadiness

of a vow, the man, who, for a whole year before himself taking any food,

regularly presents some food to kine, wins the merit, by such an act, of

the gift of a thousand kine. That man, who takes only one meal a day and

who gives away the entire quantity of his other meal unto kine.--verily,

that man, who thus reverences kine with the steadiness of a vow and shows

such compassion towards them,--enjoys for ten years' unlimited felicity.

That man, who confines himself to only one meal a day and 'with the other

meal saved for some time purchases a cow and makes a gift of it (unto a

Brahmana), earns, through that gift, O thou of a hundred sacrifices, the

eternal merit that attaches to the gift of as many kine as there are

hairs on the body of that single cow so given away. These are

declarations in respect of the merit that Brahmanas acquire by making

gifts of kine. Listen now to the merits that Kshatriyas may win. It has

been said that a Kshatriya, by purchasing a cow in this manner and making

a gift of it unto a Brahmana, acquires great felicity for five years. A

Vaisya, by such conduct, acquires only half the merit of a Kshatriya, and

a Sudra, by such conduct, earns half the merit that a Vaisya does. That

man, who sells himself and with the proceeds thereof purchases kine and

gives them away unto Brahmanas, enjoy felicity in heaven for as long a

period as kine are seen on earth. It has been said, O highly blessed one,

that in every hair of such kite as are purchased with the proceeds

obtained by selling oneself, there is a region of inexhaustible felicity.

That man, who having acquired kine by battle makes gifts of them (unto

Brahmanas), acquires as much merit as he, who makes gifts of kine after

having purchased the same with the proceeds of selling oneself. That man,

who, in the absence of kine, makes a gift of a cow made of sesame seeds,

restraining his senses the while, is rescued by such a cow from every

kind of calamity or distress. Such a man sports in great felicity. The

mere gift of kine is not fraught with merit. The considerations of

deserving recipients, of time, of the kind of kine, and of the ritual to

be observed, should be attended to. One should ascertain the proper time

for making a gift of kine. One should also ascertain the distinctive

qualifications of both Brahmanas (who are to receive them) and of kine

themselves (which are to be given away). Kine should not be given unto

one in whose abode they are likely to suffer from fire or the sun. One,

who is rich in Vedic lore, who is of pure lineage, who is endued with a

tranquil soul, who is devoted to the performance of sacrifices, who fears

the commission of sin, who is possessed of varied knowledge, who is

compassionate towards kine, who is mild in behaviour, who accords

protection unto all that seek it of him, and who has no means of

sustenance assigned unto him, is regarded as a proper person for

receiving a gift of kine. Unto a Brahmana who has no means of sustenance,

unto him while he is exceedingly afflicted for want of food (in a time,

of famine, for example) for purposes of agriculture, for a child born in

consequence of Homa, for the purposes of his preceptor, for the

sustenance of a child born (in the ordinary course), should a cow be

given. Verily, the gift should be made at a proper time and in a proper

place[361]. Those kine, O Sakra, whose dispositions are well-known, which

have been acquired as honoraria for knowledge, or which have been

purchased in exchange for other animals (such as goats, sheep, etc.), or

which have been who by prowess of arms, or obtained as marriage-dower; or

which have been acquired by being rescued from situations of danger, or

which incapable of being maintained by their 'poor owner have been made

over for careful keep, to another's house are, for such reasons, regarded

as proper objects of gift. Those kine which are strong of body, which

have good dispositions, and which emit an agreeable fragrance, are

applauded in the matter of gifts. As Ganga is the foremost of all

streams, even so is a Kapila cow the foremost of all animals of the

bovine breed. Abstaining from all food and living only upon water for

three nights, and sleeping for the same period upon the bare earth, one

should make gifts of kine unto Brahmanas after having gratified them with

other presents. Such kine, freed from every vice should, at the same

time, be accompanied by healthy calves that have not been weaned. Having

made the gift, the giver should live for the next three days in

succession on food consisting only of the products of the cow.[362] By

giving away a cow that is of good disposition, that quietly suffers

herself to be milked that always brings forth living and hale calves, and

that does not fly away from the owner's abode, the giver enjoys felicity

in the next world for as many years as there are hairs on her body.

Similarly, by giving unto a Brahmana a bull that is capable of bearing

heavy burden, that is young and strong and docile, that quietly bears the

yoke of the plough, and that is possessed of such energy as is sufficient

to undergo even great labour one attains to such regions as are his who

gives away ten kine. That person, who rescues kine and Brahmanas (from

danger) in the wilderness, O Kausika, becomes himself rescued from every

kind of calamity. Hear what his merit is.[363] The merit such a man

acquires is equal to the eternal merit of a Horse-sacrifice. Such a

person attains to whatever end he desires at the hour of death. Many a

region of felicity,--in fact, whatever happiness he covets in his

heart,--becomes attainable to him in consequence of such an act of his.

Verily, such man, permitted by kine, lives honoured in every region of

felicity. That man, who follows kine every day in the woods himself

subsisting the while on grass and cowdung and leaves of trees, his heart

freed from desire of fruit, his senses restrained from every improper

object and his mind purified of all dross,--that man,--O thou of a

hundred sacrifices, lives in joy and freed from the dominion of desire in

my region or in any other region of happiness that he wishes, in the

company of the deities!"

SECTION LXXIV

"Indra said, 'I wish to know, O Grandsire, what the end is that is

attained by him who consciously steals a cow or who sells one from

motives of cupidity."

"The Grandsire said, 'Hear what the consequences are that overtake those

persons that steal a cow for killing her for food or selling her for

wealth, or making a gift of her unto a Brahmana. He, who, without being

checked by the restraints of the scriptures, sells a cow, or kills one,

or eats the flesh of a cow, or they, who, for the sake of wealth, suffer

a person to kill kine,--all these, viz., he that kills, he that eats, and

he that permits the slaughter,--rot in hell for as many years as there

are hairs on the body of the cow so slain.[364] O thou of great

puissance, those faults and those kinds of faults that have been said to

attach to one that obstructs a Brahmana's sacrifice, are said to attach

to the sale and the theft of kine. That man, who, having stolen a cow

makes a gift of her unto a Brahmana, enjoys felicity in heaven as the

reward of the gift but suffers misery in hell for the sin of theft for as

long a period. Gold has been said to constitute the Dakshina, O thou of

great splendour, in gifts of kine. Indeed, gold has been said to be the

best Dakshina in all sacrifices. By making a gift of kine one is said to

rescue one's ancestors to the seventh degree as also one's descendants to

the seventh degree. By giving away kine with Dakshina of gold one rescues

one's ancestors and descendants of double the number. The gift of gold is

the best of gifts. Gold is, again, the best Dakshina. Gold is a great

cleanser, O Sakra, and is, indeed, the best of all cleansing objects. O

thou of a hundred sacrifices, gold has been said to be the sanctifier of

the entire race of him who gives it away. I have thus, O thou of great

splendour, told thee in brief of Dakshina.'

"Bhishma said, 'Even this was said by the Grandsire unto Indra, O chief

of Bharata's race! Indra imparted it unto Dasaratha, and Dasaratha in his

turn unto his son Rama, Rama of Raghu's race imparted it unto his dear

brother Lakshmana of great fame. While dwelling in the woods, Lakshmana

imparted it unto the Rishis. It has then come down from generation to

generation, for the Rishis of rigid vows held it amongst themselves as

also the righteous kings of the earth. My preceptor, O Yudhishthira,

communicated it to me. That Brahmana, who recites it every day in the

assemblies of Brahmanas, in sacrifices or at gifts of kine, or when two

persons meet together, obtains hereafter many regions of inexhaustible

felicity where he always resides with the deities as his companions. The

holy Brahman, the Supreme Lord, had said so (unto Indra on the subject of

kine).'"

SECTION LXXV

"Yudhishthira said, 'I have been greatly assured, O thou of puissance, by

thee thus discoursing unto me of duties. I shall, however, give

expression to the doubts I have. Do thou explain them to me, O grandsire!

What are the fruits, declared in the scriptures, of the vows that men

observe. Of what nature are the fruits, O thou of great splendour, of

observances of other kinds? What, again, are the fruits, of one's

studying the Vedas properly?[365] What are the fruits of gifts, and what

those of holding the Vedas in memory? What are the fruits that attach to

the teaching of the Vedas? I desire to know all this. What, O grandsire,

are the merits attaching to the non-acceptance of gifts in this world?

What fruits are seen to attach to him who mazes gifts of knowledge? What

are the merits acquired by persons that are observant of the duties of

their order, as also by heroes that do not flee from battle? What are the

fruits that have been declared to attach to the observance of purity and

to the practice of Brahmacharya? What are the merits that attach to the

service of the father and of the mother? What also are the merits of

serving preceptors and teachers, and what are the merits of compassion

and kindness? I desire to know all these, O grandsire, truly and in

detail, O thou that art conversant with all the scriptures! Great is the

curiosity f feel.'

"Bhishma said, 'Eternal regions of felicity become his, who, having

properly commenced a Vrata (vow) completes its observance according to

the scriptures, without a break. The fruits of Niyamas, O king, are

visible even in this world. These rewards that thou hast won are those of

Niyamas and sacrifices. The fruits that attach to the study of the Vedas

are seen both here and hereafter. The person, who is devoted to the study

of the Vedas is seen to sport in felicity both in this world and in the

region of Brahma. Listen now to me, O king, as I tell thee in detail what

the fruits are of self-restraint. They that are self-restrained are happy

everywhere. They that are self-restrained are always in the enjoyment of

that felicity which attaches to the absence or subjugation of desire.

They that are self-restrained are competent to go everywhere at will.

They that are self-restrained are capable of destroying every foe.

Without doubt, they that are self-restrained succeed in obtaining

everything they seek. They that are self-restrained, O son of Pandu,

obtain the fruition of every wish. The happiness that men enjoy in heaven

through penances and prowess (in arms) through gift, and through diverse

sacrifices, becomes theirs that are self-restrained and forgiving.

Self-restraint is more meritorious than gift. A giver, after making a

gift unto the Brahmanas, may yield to the Influence of wrath. A

self-restrained man, however, never yields to wrath. Hence,

self-restraint is superior (in point of merit) to gift. That man, who

makes gifts without yielding to wrath, succeeds in attaining to eternal

regions of felicity. Wrath destroys the merit of a gift. Hence,

self-restraint is superior to gift. There are various invisible places, O

monarch, numbering by ten thousands, in heaven. Existing in all the

regions of heaven, these places belong to the Rishis. Persons, leaving

this world, attain to them and become transformed into deities. O king,

the great Rishis repair thither, aided only by their self-restraint, and

as the end of their efforts to attain to a region of superior happiness.

Hence, self-restraint is superior (in efficacy) to gift. The person, who

becomes a preceptor (for teaching the Vedas), and who duly worships the

fire, taking leave of all his afflictions in this world, enjoys

inexhaustible felicity, O king, in the region of Brahma. That man, who,

having himself studied the Vedas, imparts a knowledge thereof unto

righteous disciples, and who praises the acts of his own preceptor,

attain to great honours in heaven. That Kshatriya, who takes to the study

of the Vedas, to the performance of sacrifices, to the making of gifts,

and who rescues the lives of others in battle, similarly attains to

great, honours in heaven. The Vaisya, who, observant of the duties of his

order, makes gifts, reaps as the fruit of those gifts, a crowning reward.

The Sudra, who duly observes the duties of his order (which consist of

services rendered to the three other orders) wins heaven as the reward of

such services. Diverse kinds of heroes have been spoken of (in the

scriptures). Listen to me as I expound to thee what the rewards are that

they attain to. The rewards are fixed of a hero belonging to a heroic

race. There are heroes of sacrifice, heroes of self-restraint, heroes of

truth, and others equally entitled to the name of hero. There are heroes

of battle, and heroes of gift of liberality among men. There are many

persons, who may be called the heroes of the Sankhya faith as, indeed,

there are many others that are called heroes of Yoga. There are others

that are regarded as heroes in the matter of forest-life, of householding

or domesticity, and of renunciation (or Sannyasa). Similarly, there are

others that are called heroes of the intellect, and also heroes of

forgiveness. There are other men, who live in tranquillity and who are

regarded as heroes of righteousness. There are diverse other kinds of

heroes that practise diverse other kinds of vows and observances. There

are heroes devoted to the study of the Vedas and heroes devoted to the

teaching of the same. There are, again, men that come to be regarded as

heroes for the devotion with which they wait upon and serve their

preceptors, as indeed, heroes in respect of the reverence they show to

their sires. There are heroes in respect of obedience to mothers, and

heroes in the matter of the life of mendicancy they lead. There are

heroes in the matter of hospitality to guests, whether living as

householders. All these heroes attain to very superior, regions of

felicity which are, of course, acquired by them as the rewards of their

own acts. Holding all the Vedas in memory, or ablutions performed in all

the sacred waters, may or may not be equal to telling the Truth every day

in one's life. A thousand horse sacrifices and Truth were once weighed in

the balance. It was seen that Truth weighed heavier than a thousand

horse-sacrifices. It is by Truth that the sun is imparting heat, it is by

Truth that fire blazes up, it is by Truth that the winds blow; verily,

everything rests upon Truth. It is Truth that gratifies the deities, the

Pitris and the Brahmanas. Truth has been said to be the highest duty.

Therefore, no one should ever transgress Truth. The Munis are all devoted

to Truth. Their prowess depends upon Truth. They also swear by Truth.

Hence, Truth is pre-eminent. All truthful men, O chief of Bharata's race,

succeed by their truthfulness in attaining to heaven and sporting there

in felicity. Self-restraint is the attainment of the reward that attaches

to Truth. I have discoursed on it with my whole heart. The man of humble

heart who is possessed of self-restraint, without doubt, attains to great

honours in heaven. Listen now to me, O lord of Earth, as I expound to

thee the merits of Brahmacharya. That man, who practises the vow of

Brahmacharya from his birth to the time of his death, know, O king, has

nothing unattainable! Many millions of Rishis are residing in the region

of Brahma. All of them, while here, were devoted to Truth, and

self-restrained and had their vital seed drawn up. The vow of

Brahmacharya, O king, duly observed by a Brahmana, is sure to burn all

his sins. The Brahmana is said to be a blazing fire. In those Brahmanas

that are devoted to penances, the deity of fire becomes visible. If a

Brahmacharin yields to wrath in consequence of any slight the chief of

the deities himself trembles in fear. Even this is the visible fruit of

the vow of Brahmacharya that is observed by the Rishis. Listen to me, O

Yudhishthira, what the merit is that attaches to the worship of the

father and the mother. He, who dutifully serves his father without ever

crossing him in anything, or similarly serves his mother or (elder)

brother or other senior or preceptor, it should be known, O king, earns a

residence in heaven. The man of cleansed soul, in consequence of such

service rendered to his seniors, has never even to behold hell.'"

SECTION LXXVI

"Yudhishthira said, 'I desire, O king, to hear thee discourse in detail

upon those high ordinances which regulate gifts of kine, for it is by

making gifts (of kine) according to those ordinances that one attains to

innumerable regions of eternal felicity.'

"Bhishma said, 'There is no gift, O lord of Earth, that is higher in

point of merit than the gift of kine. A cow, lawfully acquired, if given

away, immediately rescues the whole race of the giver. That ritual which

sprang for the benefit of the righteous, was subsequently declared for

the sake of all creatures. That ritual has come down from primeval time.

It existed even before it was declared. Verily, O king, listen to me as I

recite to thee that ritual which affects the gift of kine.[366] In days

of yore when a number of kine (intended to be given away) was brought

(before him), king Mandhatri, filled with doubt in respect of the ritual

he should observe (in actually giving them away), properly questioned

Vrihaspati (the preceptor of the celestials) for an explanation of that

doubt. Vrihaspati said, 'Duly observing restraints the while, the giver

of kine should, on the previous day, properly honour the Brahmanas and

appoint the (actual) time of gift. As regards the kine to be given away,

they should be of the class called Rohini. The kine also should be

addressed with the words--Samange and Vahule--Entering the fold where the

kine are kept, the following Srutis should be uttered,--The cow is my

mother. The bull is my sire. (Give me) heaven and earthly prosperity! The

cow is my refuge!--Entering the fold and acting in this way, the giver

should pass the night there.' He should again utter the formula when

actually giving away the kine.[367] The giver, thus residing with the

kine in the fold without doing anything to restrain their freedom, and

lying down on the bare earth (without driving away the gnats and other

insects that would annoy him as they annoy the kine), becomes immediately

cleansed of all his sins in consequence of his reducing himself to a

state of perfect similitude with the kine. When the sun rises in the

morning, thou shouldst give away the cow, accompanied by her calf and a

bull. As the reward of such an act, heaven will certainly become

attainable to thee. The blessings also that are indicated by the Mantras

will also be thine. The Mantras contain these references to kine: Kine

are endued with the elements of strength and energetic exertion. Kine

have in them the elements of wisdom. They are the source of that

immortality which sacrifice achieves. They are the refuge of all energy.

They are the steps by which earthly prosperity is won. They constitute

the eternal course of the universe. They lead to the extension of one's

race. Let the kine (I give away) destroy my sins. They have that in them

which partakes in the nature of both Surya, and Soma. Let them be aids to

my attainment of heaven. Let them betake themselves to me as a mother

takes to her offspring. Let all other blessings also be mine that have

not been named in the Mantras I have uttered! In the alleviation or cure

of phthisis and other wasting diseases, and in the matter of achieving

freedom from the body, if a person takes the help of the five products of

the cow, kine become inclined to confer blessings upon the person like

the river Saraswati--Ye kine, ye are always conveyers of all kinds of

merit! Gratified with me, do ye appoint a desirable end for me! I have

today become what ye are! By giving you away, I really give myself away.

(After these words have been uttered by giver, the receiver should

say),--Ye are no longer owned by him who gives you away! Ye have now

become mine. Possessed of the nature of both Sutya and Soma, do ye cause

both the giver and the receiver to blaze forth with all kinds of

prosperity!--(As already indicated), the giver should duly utter the

words occurring in the first part of the above verse. The regenerate

recipient, conversant with the ritual that regulates the gift of kine,

should, when receiving the kine in gift, utter (as already) said the

words occurring in the latter half of the above verse. The man who,

instead of a cow, gives away the usual value thereof or cloths or gold,

comes to be regarded as the giver of a cow The giver, when giving away

the usual value of a cow (as the substitute of a cow) should utter the

words,--This cow with face upturned is being given away. Do thou accept

her!--The man who gives away cloths (as the substitute of a cow) should

utter the words,--Bhavitavya--(meaning that the gift should be regarded

as representing a cow). The man who gives away gold (as the substitute of

a cow) should utter the word,--Vaishnavi (meaning, this gold that I give

away is of the form and nature of a cow).--Even these are the words that

should be uttered in the order of the kind of gift mentioned above. The

reward that is reaped by making such vicarious gifts of kine is residence

in Heaven for six and thirty thousand years, eight thousand years, and

twenty thousand years respectively. Even these are the merits,

respectively, of gifts of things as substitute of kine. While as regards

him who gives an actual cow all the merits that attach to vicarious gifts

of kine become his at only the eight step (homewards) of the

recipient.[368] He that gives an actual cow becomes endued with righteous

behaviour in this world. He that gives the value of a cow becomes freed

from every kind of fear. He that gives a cow (as a substitute in way for

a real cow) never meet with sorrow. All the three, as also they that

regularly go through their ablutions and other acts at early dawn, and he

that is well-conversant with the Mahabharata, it is well-known, attain to

the regions of Vishnu and Soma. Having given away a cow, the giver

should, for three nights, adopt the vaccine vow, and pass one night with

kine. Commencing again from that lunation, numbering the eight, which is

known by the name of Kamya, he should pass three nights, supporting

himself entirely on milk and urine and dung of the cow.[369] By giving

away a bull, one attains to the merit that attaches to the divine vow

(Brahmacharya). By giving away a couple of kine, one acquires the mastery

of the Vedas. That man who performs a sacrifice and makes gifts of kine

agreeably to the ritual laid down, attains to many regions of a superior

character. These, however, are not attainable by the person who is

unacquainted with that ritual (and who, therefore, gives away kine

without observing the scriptural declarations). That man who gives away

even a single cow that yields a copious measure of milk, acquires the

merit of giving away all desirable things on Earth collected together.

What need, therefore, be said of the gift of many such kine as yield

Havya and Kavya in consequence of their full udders? The merit that

attaches to the gift of superior oxen is greater than that which attaches

to the gift of kine. One should not, by imparting a knowledge of this

ritual, benefit a person that is not one's disciple or that is not

observant of vows or that is bereft of faith or that is possessed of a

crooked understanding. Verily, this religion is a mystery, unknown to

most people. One that knows it should not speak of it at every place.

There are, in the world, many men that are bereft of faith. There are

among men many persons that are mean and that resemble Rakshasas. This

religion, if imparted unto them, would lead to evil. It would be

productive of equal evil if imparted to such sinful men as have taken

shelter in atheism.--Listen to me, O king, as I recite to thee the names

of those righteous monarchs that have attained to regions of great

felicity as the reward of those gifts of kine which they made agreeable

to the instructions of Vrihaspati, Usinara, Viswagaswa, Nriga,

Bhagiratha, the celebrated Mandhatri the son of Yuvanaswa, king

Muchukunda, Bhagiratha, Naishadha. Somaka, Pururavas, Bharata of imperial

sway to whose race belongs all the Bharatas, the heroic Rama the son of

Dasaratha, and many other celebrated kings of great achievement, and also

king Dilipa of widely known deeds, all, in consequence of their gifts of

kine agreeable to the ritual, attained to Heaven. King Mandhatri was

always observant of sacrifices, gifts, penances, kingly duties, and gifts

of kine. Therefore, O son of Pritha, do thou also bear in mind those

instructions of Vrihaspati which I have recited unto thee (in respect of

gifts of kine). Having obtained the kingdom of the Kurus, do thou, with a

cheerful heart, make gifts of good kine unto foremost of Brahmanas!'

"Vaisampayana continued, 'Thus addressed by Bhishma on the subject of

properly making gifts of kine, king Yudhishthira did all that Bhishma

wished. Verily, king Yudhishthira bore in mind the whole of that religion

which the preceptor of the deities imparted unto the royal Mandhatri.

Yudhishthira from that time began to make always gifts of kine and to

support himself on grains of barley and on cowdung as both his food and

drink. The king also began to sleep from that day on the bare earth, and

possessed of restrained soul and resembling a bull in conduct, he became

the foremost of monarchs.[370] The Kuru king from that day became very

attentive to kine and always worshipped them, hymning their praises. From

that day, the king gave up the practice of yoking kine unto his vehicles.

Wheresoever he had occasion to go, he proceeded on cars drawn by horses

of good mettle.'"

SECTION LXXVII

"Vaisampayana said, 'King Yudhishthira endued with humility, once again

questioned the royal son of Santanu on the subject of gifts of kine in

detail.'

"The king said, 'Do thou, O Bharata, once more discourse to me in detail

on the merits of giving away kine. Verily, O hero, I have not been

satiated with hearing thy nectar-like words!'

"Vaisampayana continued, 'Thus addressed by king Yudhishthira the just,

Santanu's son began to discourse to him once again, in detail on the

merits attaching to the gift of kine.'

"Bhishma said, 'By giving unto a Brahmana a cow possessed of a calf,

endued with docility and other virtues, young in years, and wrapped round

with a piece of cloth, one becomes cleansed of all one's sins. There are

many regions (in Hell) which are sunless. One who makes the gift of a cow

has not to go thither. That man, however, who gives unto a Brahmana a cow

that is incapable of drinking or eating, that has her milk dried up, that

is endued with senses all of which have been weakened, and that is

diseased and overcome with decrepitude, and that may, therefore, be

likened to a tank whose water has been dried up,--indeed, the man who

gives such a cow unto a Brahmana and thereby inflicts only pain and

disappointment upon him, has certainly to enter into dark Hell. That cow

which is wrathful and vicious, or diseased, or weak or which has been

purchased without the price agreed upon having been paid,--or which would

only afflict the regenerate recipient with distress and disappointment,

should never be given. The regions such a man may acquire (as the rewards

of other acts of righteousness performed by him) would fail to give him

any happiness or impart to him any energy. Only such kine as are strong,

endued with good behaviour, young in years, and possessed of fragrance,

are applauded by all (in the matter of gift). Verily, as Ganga is the

foremost of all rivers, even so is a Kapila cow the foremost of all kine.'

"Yudhishthira said, 'Why, O grandsire, do the righteous applaud the gift

of a Kapila cow (as more meritorious) when all good kine that are given

away should be regarded as equal? O thou of great puissance, I wish to

hear what the distinction is that attaches to a Kapila cow. Thou art,

verily, competent to discourse to me on this topic!'[371]

"Bhishma said, 'I have, O son, heard old men recite this history

respecting the circumstances under which the Kapila cow was created. I

shall recite that old history to thee! In days of yore, the Self-born

Brahman commanded the Rishi Daksha, saying,--Do thou create living

creatures! From desire of doing good to creatures, Daksha, in the first

instance, created food. Even as the deities exist, depending upon nectar,

all living creatures, O puissant one, live depending upon the sustenance

assigned by Daksha. Among all objects mobile and immobile, the mobile are

superior. Among mobile creatures Brahmanas are superior. The sacrifices

are all established upon them. It is by sacrifice that Soma (nectar) is

got. Sacrifice has been established upon kine.[372] The gods become

gratified through sacrifices. As regards the Creation then, the means of

support came first, creatures came next. As soon as creatures were born,

they began to cry aloud for food. All of them then approached their

creator who was to give them food like children approaching their father

or mother. Knowing the intention which moved all his creatures, the holy

lord of all creatures, viz., Daksha, for the sake of the beings he had

created, himself drank a quantity of nectar. He became gratified with the

nectar he quaffed and thereupon an eructation came out, diffusing an

excellent perfume all around. As the result of that eructation. Daksha

saw that it gave birth to a cow which he named Surabhi. This Surabhi was

thus a daughter of his, that had sprung from his mouth. The cow called

Surabhi brought forth a number of daughters who came to be regarded as

the mothers of the world. Their complexion was like that of gold, and

they were all Kapilas. They were the means of sustenance for all

creatures. As those kine, whose complexion resembled that of Amrita,

began to pour milk, the froth of that milk arose and began to spread on

every side, even as when the waves of a running stream dashing against

one another, copious froth is produced that spreads on every side. Some

of that froth fell, from the mouths of the calves that were sucking, upon

the head of Mahadeva who was then sitting on the Earth. The puissant

Mahadeva thereupon, filled with wrath, cast his eyes upon those kine.

With that third eye of his which adorns his forehead, he seemed to burn

those kine as he looked at them. Like the Sun tingeing masses of clouds

with diverse colours the energy that issued from the third eye of

Mahadeva produced, O monarch, diverse complexion in those kine. Those

amongst them, however, which succeeded in escaping from the glance of

Mahadeva by entering the region of Soma, remained of the same colour with

which they were born, for no change was produced in their complexion.

Seeing that Mahadeva had become exceedingly angry; Daksha, the lord of

all creatures, addressed him, saying--Thou hast, O great deity, been

drenched with nectar. The milk or the froth that escapes from the mouths

of calves sucking their dams is never regarded as impure remnant.[373]

Chandramas, after drinking the nectar, pours it once more. It is not,

however, on that account, looked upon as impure. After the same manner,

the milk that these kine yield, being born of nectar, should not be

regarded as impure (even though the udders have been touched by the

calves with their mouths). The wind can never become impure. Fire can

never become impure. Gold can never become impure. The Ocean can never

become impure. The Nectar, even when drunk by the deities, can never

become impure. Similarly, the milk of a cow, even when her udders are

sucked by her calf, can never become impure. These kine will support all

these worlds with the milk they will yield and the ghee that will be

manufactured therefrom. All creatures wish to enjoy the auspicious

wealth, identifiable with nectar, that kine possess!--Having said these

words, the lord of creatures, Daksha, made a present unto Mahadeva of a

bull with certain kine. Daksha gratified the heart of Rudra, O Bharata,

with that present, Mahadeva, thus gratified, made that bull his vehicle.

And it was after the form of that bull that Mahadeva adopted the device

on the standard floating on his battle-car. For this reason it is that

Rudra came to be known as the bull-bannered deity. It was on that

occasion also that the celestials, uniting together, made Mahadeva the

lord of animals. Indeed, the great Rudra became the Master of kine and is

named as the bull-signed deity. Hence, O king, in the matter of giving

away kine, the gift is regarded as primarily desirable of Kapila kine

which are endued with great energy and possessed of colour unchanged

(from white). Thus are kine, the foremost of all creatures in the world.

It is from them that the means have flowed of the sustenance of all the

worlds. They have Rudra for their master. They yield Soma (nectar) in the

form of milk. They are auspicious and sacred, and grantors of every wish

and givers of life. A person by making a gift of a cow come to be

regarded as making a gift of every article that is desired to be enjoyed

by men. That man who, desiring to attain to prosperity, reads with a pure

heart and body these verses on the origin of kine, becomes cleansed of

all his sins and attains to prosperity and children and wealth and

animals. He who makes a gift of a cow, O king, always succeeds in

acquiring the merits that attach to gifts of Havya and Kavya, to the

offer of oblations of water unto the Pitris, to other religious acts

whose performance brings peace and happiness, to the gift of vehicles and

cloths, and to the cherishing of children and the old.'

"Vaisampayana continued, 'Hearing these words of his grandsire, Pritha's

son, viz., the royal Yudhishthira of Ajamida's race, uniting with his

brothers, began to make gifts of both bulls and kine of different colours

unto foremost of Brahmanas. Verily, for the purpose of subduing regions

of felicity in the next, and winning great fame, king Yudhishthira

performed many sacrifices and, as sacrificial presents, gave away

hundreds of thousands of kine unto such Brahmanas.'"

SECTION LXXVIII

"Bhishma said, 'In days of yore, king Saudasa born of Ikshvaku's race,

that foremost of eloquent men, on one occasion approached his family

priest, viz., Vasishtha, that foremost of Rishis, crowned with ascetic

success, capable of wandering through every region, the receptacle of

Brahma, and endued with eternal life and put him the following question.'

"Saudasa said, 'O holy one, O sinless one, what is that in the three

worlds which is sacred and by reciting which at all times a man may

acquire high merit?'

"Bhishma said, 'Unto king Saudasa who stood before him with head bent in

reverence, the learned Vasishtha having first bowed unto kine and

purified himself (in body and mind), discoursed upon the mystery relating

to kine, a topic that is fraught with result highly beneficial to all

persons.'

"Vasishtha said, 'Kine are always fragrant. The perfume emanated by the

exudation of the Amytis agallochum issues out of the bodies. Kine are the

great refuge of all creatures. Kine constitute the great source of

blessing unto all.[374] Kine are the Past and the Future. Kine are the

source of eternal growth. Kine are the root of Prosperity. Anything given

to kine is never lost. Kine constitute the highest food. They are the

best Havi for the deities. The Mantras called Swaha and Vashat are

forever established in kine. Kine constitute the fruit of sacrifices.

Sacrifices are established in kine. Kine are the Future and the Past, and

Sacrifice rest on them. Morning and evening kine yield unto the Rishis, O

foremost of men, Havi for use in Homa, O thou of great effulgence. They

who make gift of kine succeed in transcending all sins which they may

have committed and all kinds of calamities into which they may fall, O

thou of great puissance. The man possessing ten kine and making a gift of

one cow, he possessing a hundred kine and making a gift of ten kine, and

he possessing a thousand kine and making a gift of a hundred kine, all

earn the same measure of merit. The man who, though possessed of hundred

kine, does not establish a domestic fire for daily worship, that man who

though possessed of a thousand kine does not perform sacrifices, and that

man who though possessed of wealth acts as a miser (by not making gift

and discharging the duties of hospitality), are all three regarded as not

worthy of any respect. Those men who make gift of Kapila king with their

calves and with vessel of white brass for milking them,--kine, that is,

which are not vicious and which while given away, are wrapped round with

cloths,--succeed in conquering both this and the other world. Such

persons as succeed in making gift of a bull that is still in the prime of

youth, that has all its senses strong, and that may be regarded as the

foremost one among hundreds of herds, that has large horns adorned with

ornaments (of gold or silver), unto a Brahmana possessed of Vedic

learning, succeed, O scorcher of foes, its attaining to great prosperity

and affluence each time they take birth in the world. One should never go

to bed without reciting the names of kine. Nor should one rise from bed

in the morning without a similar recitation of the names of kine. Morning

and evening one should bend one's head in reverence to kine. As the

consequence of such acts, one is sure to attain to great prosperity. One

should never feel any repugnance for the urine and the dung of the cow.

One should never eat the flesh of kine. As the consequence of this, one

is sure to attain to great prosperity. One should always take the names

of kine. One should never show any disregard for kine in any way. If evil

dreams are seen, men should take the names of kine. One should always

bathe, using cow-dung at the time. One should sit on dried cowdung. One

should never cast one's urine and excreta and other secretions on

cowdung. One should never obstruct kine in any way. One should eat,

sitting on a cowhide purified by dipping it in water, and then cast one's

eyes towards the west, Sitting with restrained speech, one should eat

ghee, using the bare earth as one's dish. One reaps, in consequence of

such acts, that prosperity of which kine are the source[375]. One should

pour libations on the fire, using ghee for the purpose. One should cause

Brahmanas to utter blessings upon one, by presents of ghee. One should

make gift of ghee. One should also eat ghee. As the reward of such acts

one is sure to attain to that prosperity which kine confer. That man who

inspires a vaccine form made of sesame seeds by uttering the Vedic

Mantras called by the name of Gomati, and then adorns that form with

every kind of gems and makes a gift of it, has never to suffer any grief

on account of all his acts of omission and commission,--Let kine that

yield copious measures of milk and that have horns adorned with

gold,--kine viz., that are Surabhis or the daughters of

Surabhis.--approach me even as rivers approach the ocean! I always look

at kine. Let kine always look at me. Kine are ours. We are theirs.

Ourselves are there where kine are!--Even thus, at night or day, in

happiness or woe, verily, at times of even great fear,--should a man

exclaim. By uttering such words he is certain to become freed from every

fear.'"

SECTION LXXIX

"Vasishtha said, 'The kine that had been created in a former age

practised the austerest penances for a hundred thousand years with the

desire of attaining to a position of great pre-eminence. Verily, O

scorcher of foes, they said unto themselves,--We shall, in this world,

become the best of all kinds of Dakshina in sacrifices, and we shall not

be liable to be stained with any fault! By bathing in water mixed with

our dung people shall become sanctified. The deities and men shall use

our dung for the purpose of purifying all creatures mobile and immobile.

They also that will give us away shall attain to those regions of

happiness which will be ours.[376]--The puissant Brahman, appearing unto

them at the conclusion of their austerities, gave them the boons they

sought, saying,--it shall be as ye wish! Do ye (thus) rescue all the

worlds!--Crowned with fruition in respect of their wishes, they all rose

up,--those mothers of both the Past and the Future. Every morning, people

should bow with reverence unto kine. As the consequence of this, they are

certain to win prosperity. At the conclusion of their penances O monarch,

kine became the refuge of the world. It is for this that kine are said to

be highly blessed, sacred, and the foremost of all things. It is for this

kine are said to stay at the very head of all creatures. By giving away a

Kapila cow with a calf resembling herself, yielding a copious measure of

milk, free from every vicious habit, and covered with a piece of cloth,

the giver attains to great honours in the region of Brahma. By giving

away a cow of red complexion, with a calf that resembles herself,

yielding milk, free from every vice, and covered with a piece of cloth,

one attains to great honours in the region of Surya. By giving away a cow

of variegated hue, with a calf similar to herself, yielding milk, free

from every vice, and covered with a piece of cloth, one attains to great

honours in the region of Soma. By giving away a cow of white complexion,

with a calf similar to herself, yielding milk, free from every vice, and

covered with a piece of cloth, one attains to great honours in the region

of Indra. By giving away a cow of dark complexion, with a calf similar to

herself, yielding milk, free from every vice, and covered with a piece of

cloth, one attains to great honours in the region of Agni. By giving away

a cow of the complexion of smoke, with a calf similar to herself,

yielding milk, free from every vice, and covered with a piece of cloth,

one attains to great honours in the region of Yama. By giving away a cow

of the complexion of the foam of water, with a calf and a vessel of white

brass for milking her, and covered with a piece of cloth, one attains to

the region of Varuna. By giving away a cow whose complexion is like that

of the dust blown by the wind, with a calf, and a vessel of white brass

for milking her, and covered with a piece of cloth, one attains to great

honours in the region of the Wind-god. By giving a cow of the complexion

of gold, having eyes of a tawny hue with a calf and a vessel of white

brass for milking her and covered with a piece of cloth, one enjoys the

felicity of the region of Kuvera. By giving away a cow of the complexion

of the smoke of straw, with a calf and a vessel of white brass for

milking her, and covered with a piece of cloth, one attains to great

honours in the region of the Pitris. By giving away a fat cow with the

flesh of its throat hanging down and accompanied by her calf, one attains

with ease to the high region of the Viswedevas. By giving away a Gouri

cow, with calf similar to her, yielding milk, free from every vice, and

covered with a piece of cloth, one attains to the region of the Vasus. By

giving away a cow of the complexion of a white blanket, with a calf and a

vessel of white brass, and covered with a piece of cloth, one attains to

the region of the Sadhyas. By giving away a bull with a high hump and

adorned with every jewel, the giver, O king, attains to the region of the

Maruts. By giving away a bull of blue complexion, that is full-grown in

respect of years and adorned with every ornament, the giver attains to

the regions of the Gandharvas and the Apsaras. By giving away a cow with

the flesh of her throat hanging down, and adorned with every ornament,

the giver, freed from every grief, attains to those regions that belong

to Prajapati himself. That man, O king, habitually makes gifts of kine,

proceed, piercing through the clouds, on a car of solar effulgence to

Heaven and shines there in splendour. That man who habitually makes gifts

of kine comes to be regarded as the foremost of his species. When thus

proceeding to Heaven, he is received by a thousand celestial damsels of

beautiful hips and adorned with handsome robes and ornaments. These girls

wait upon him there and minister to his delight. He sleeps there in peace

and is awakened by the musical laughter of those gazelle-eyed damsels,

the sweet notes of their Vinas, the soft strains of their Vallakis, and

the melodious tinkle of their Nupuras.[377] The men who makes gifts of

kine resides in Heaven and is honoured there for as many years as there

are hairs on the bodies of the kine he gives away. Falling off from

Heaven (upon the exhaustion of his merit), such a man takes birth in the

order of humanity and, in fact, in a superior family among men.'"

SECTION LXXX

"Vasishtha said, 'Kine are yielders of ghee and milk. They are the

sources of ghee and they have sprung from ghee. They are rivers of ghee,

and eddies of ghee. Let kine ever be in my house! Ghee is always my

heart. Ghee is even established in my navel. Ghee is in every limb of

mine. Ghee resides in my mind. Kine are always at my front. Kine are

always at my rear. Kine are on every side of my person. I live in the

midst of kine!--Having purified oneself by touching water, one should,

morning and evening, recite these Mantras every day. By this, one is sure

to be cleansed of all the sins one may commit in course of the day. They

who make gifts of a thousand kine, departing from this world, proceed to

the regions of the Gandharvas and the Apsaras where there are many

palatial mansions made of gold and where the celestial Ganga, called the

current of Vasu, runs. Givers of a thousand kine repair thither where run

many rivers having milk for their water, cheese for their mire, and curds

for their floating moss. That man who makes gifts of hundreds of

thousands of kine agreeably to the ritual laid down in the scriptures,

attains to high prosperity (here) and great honours in Heaven. Such a man

causes both his paternal and maternal ancestors to the tenth degree to

attain to regions of great felicity, and sanctifies his whole race. Kine

are sacred. They are the foremost of all things in the world. They are

verily the refuge of the universe. They are the mothers of the very

deities. They are verily incomparable. They should be dedicated in

sacrifices. When making journeys, one should proceed by their right

(i.e., keeping them to one's left). Ascertaining the proper time, they

should be given away unto eligible persons. By giving away a Kapila cow

having large horns, accompanied by a calf and a vessel of white brass for

milking her, and covered with a piece of cloth, one succeeds in entering,

freed from fear, the palace of Yama that is so difficult to enter. One

should always recite this sacred Mantra, viz.,--Kine are of beautiful

form. Kine are of diverse forms. They are of universal form. They are the

mothers of the universe. O, let kine approach me!--There is no gift more

sacred than the gift of kine. There is no gift that produces more blessed

merit. There has been nothing equal to the cow, nor will there be

anything that will equal her. With her skin, her hair, her horns, the

hair of her tail, her milk, and her fat,--with all these together,--the

cow upholds sacrifice. What thing is there that is more useful than the

cow? Bending my head unto her with reverence, I adore the cow who is the

mother of both the Past and the Future, and by whom the entire universe

of mobile and immobile creatures is covered. O best of men, I have thus

recited to thee only a portion of the high merits of kine. There is no

gift in this world that is superior to the gift of trine. There is also

no refuge in this world that is higher than kine.'

"Bhishma continued, 'That high-souled giver of land (viz., king Saudasa),

thinking these words of the Rishi Vasishtha to be foremost in point of

importance, then made gifts of a very large number of kine unto the

Brahmanas, restraining his senses the while, and as the consequence of

those gifts, the monarch succeeded in attaining to many regions of

felicity in the next world.'"[378]

SECTION LXXXI

"Yudhishthira said, 'Tell me, O grandsire, what is that which is the most

sacred of all sacred things in the world, other than that which has been

already mentioned, and which is the highest of all sanctifying objects.'

"Bhishma said, 'Kine are the foremost of all objects. They are highly

sacred and they rescue men (from all kinds of sin and distress). With

their milk and with the Havi manufactured therefrom, kine uphold all

creatures in the universe. O best of the Bharatas, there is nothing that

is more sacred than kine. The foremost of all things in the three worlds,

kine are themselves sacred and capable of cleansing others, Kine reside

in a region that is even higher than the region of the deities. When

given away, they rescue their givers. Men of wisdom succeed in attaining

to Heaven by making gifts of kine. Yuvanaswa's son Mandhatri, Yayati, and

(his sire) Nahusha, used always to give away kine in thousands. As the

reward of those gifts, they have attained to such regions as are

unattainable by the very deities. There is, in this connection, O sinless

one, a discourse delivered of old. I shall recite it to thee. Once on a

time, the intelligent Suka, having finished his morning rites, approached

with a restrained mind his sire, that foremost of Rishis, viz., the

Island-born Krishna, who is acquainted with the distinction between that

which is superior and that which is inferior, and saluting him, said,

'What is that sacrifice which appears to thee as the foremost of all

sacrifices? What is that act by doing which men of wisdom succeed in

attaining to the highest region? What is that sacred act by which the

deities enjoy the felicity of Heaven? What constitutes the character of

sacrifice as sacrifice? What is that upon which sacrifice rests? What is

that which is regarded as the best by the deities? What is that sacrifice

which transcends the sacrifices of this world? Do thou also tell me, O

sire, what is that which is the most sacred of all things. Having heard

these words of his son, O chief of Bharata's race, Vyasa, the foremost of

all persons conversant with duties, discoursed as follows unto him.'

"Vyasa said, 'Kine constitute the stay of all creatures. Kine are the

refuge of all creatures. Kine are the embodiment of merit. Kine are

sacred, and kine are sanctifiers of all. Formerly kine were hornless as

it has been heard by us. For obtaining horns they adored the eternal and

puissant Brahmana. The puissant, Brahmana, seeing the kine paying their

adorations to him and sitting in praya, granted unto each of them what

each desired. Thereafter their horns grew and each got what each desired.

Of diverse colours, and endued with horns, they began to shine in beauty,

O son! Favoured by Brahman himself with boons, kine are auspicious and

yielders of Havya and Kavya. They are the embodiments of merit. They are

sacred and blessed. They are possessed of excellent form and attributes.

Kine constitute high and highly excellent energy. The gift of kine is

very much applauded. Those good men who, freed from pride, make gifts of

kine, are regarded as doers of righteous deeds and as givers of all

articles. Such men, O sinless one, attain to the highly sacred region of

kine. The trees there produce sweet fruits. Indeed, those trees are

always adorned with excellent flowers and fruits. Those flowers, O best

of regenerate persons, are endued with celestial fragrance. The entire

soil of that region is made of gems. The sands there are all gold. The

climate there is such that the excellencies of every season are felt.

There is no more mire, no dust. It is, indeed, highly auspicious. The

streams that run there shine in resplendence for the red lotuses blooming

upon their bosoms, and for the jewels and gems and gold that occur in

their banks and that display the effulgence of the morning Sun. There are

many lakes also in that region on whose breasts are many lotuses, mixed

here and there with Nymphoea stellata, and having their petals made of

costly gems, and their filaments adorned with a complexion like that of

gold. They are also adorned with flowering forests of the Nerium odorum

with thousands of beautiful creepers twining round them, as also with

forests of Santanakas bearing their flowery burdens. There are rivers

whose banks are variegated with many bright pearls and resplendent gems

and shining gold. Portions of those regions are covered with excellent

trees that are decked with jewels and gems of every kind. Some of them

are made of gold and some display the splendour of fire. There stand many

mountains made of gold, and many hills and eminences made of jewels and

gems. These shine in beauty in consequence of their tall summits which

are composed of all kinds of gems. The trees that adorn those regions

always put forth flowers and fruits, and are always covered with dense

foliage. The flowers always emit a celestial fragrance and the fruits are

exceedingly sweet, O chief of Bharata's race. Those persons that are of

righteous deeds, O Yudhishthira, always sport there in joy. Freed from

grief and wrath, they pass their time there, crowned with the fruition of

every wish. Persons of righteous deeds, possessed of fame, sport there in

happiness, moving from place to place, O Bharata, on delightful vehicles

of great beauty. Auspicious deed, bands of Apsaras always amuse them

there, with music and dance. Indeed O Yudhishthira, a person goes to such

regions as the reward of his making gifts of kine. Those regions which

have for their lords Pushan, and the Maruts of great puissance, are

attained to by givers of kine. In affluence the royal Varuna is regarded

as pre-eminent. The giver of kine attains to affluence like that of

Varuna himself. One should, with the steadiness of a vow, daily recite

these Mantras declared by Prajapati himself (in respect of kine).

Viswarupa and viz.,--Yugandharah, Surupah, Vahurupah, and

Matara.[379]--He who serves kine with reverence and who follows them with

humility, succeeds in obtaining many invaluable boons from kine who

become gratified with him. One should never, in even one's heart, do an

injury to kine. One should, indeed, always confer happiness on them. One

should, always reverence kine and worship them, with bends of one's head.

He who does this, restraining his senses the while and filled with

cheerfulness, succeeds in attaining to that felicity which is enjoyed by

kine (and which kine alone can confer). One should for three days drink

the hot urine of the cow. For the next three days one should drink the

hot milk of the cow. Having thus drunk for three days hot milk, one

should next drink hot ghee for three days. Having in this way drunk hot

ghee for three days, one should subsist for the next three days on air

only. That sacred thing by whose aid the deities enjoy regions of

felicity, that which is the most sacred of all sacred things, viz., ghee

should then be borne on the head.[380] With the aid of ghee one should

pour libations on the sacred fire. By making gifts of ghee, one should

cause the Brahman to utter benedictions on oneself. One should eat ghee

and make gifts of ghee. As the reward of this conduct, one may then

attain to that prosperity which belongs to kine. That man who, for a

month, subsists upon the gruel of barley picked up every day from cow

dung becomes cleansed of sins as grave as the slaughter of a Brahman.

After their defeat at the hands of the Daityas, the deities practised

this expiation. It was in consequence of this expiation that they

succeeded in regaining their position as deities. Verily, it was through

this that they regained their strength and became crowned with success.

Kine are sacred. They are embodiments of merit. They are high and most

efficacious cleansers of all. By making gifts of kine unto the Brahmanas

one attains to Heaven. Living in a pure state, in the midst of kine, one

should mentally recite those sacred Mantras that are known by the name of

Gomati, after touching pure water. By doing this, one becomes purified

and cleansed (of all sins). Brahmanas of righteous deeds, who have been

cleansed by knowledge, study of the Vedas, and observance of vows,

should, only in the midst of sacred fires or kine or assemblies of

Brahmanas, impart unto their disciples a knowledge of the Gomati Mantras

which are every way like unto a sacrifice (for the merit they produce).

One should observe a fast for three nights for receiving the boon

constituted by a knowledge of the import of the Gomati Mantras. The man

who is desirous of obtaining a son may obtain one by adoring these

Mantras. He who desires the possession of wealth may have his desire

gratified by adoring these Mantras. The girl desirous of having a good

husband may have her wish fulfilled by the same means. In fact, one may

acquire the fruition of every wish one may cherish, by adoring these

sacred Mantras. When kine are gratified with the service one renders

them, they are, without doubt, capable of granting the fruition of every

wish. Even so, kine are highly blessed. They are the essential requisites

of sacrifices. They are grantors of every wish. Know that there is

nothing superior to kine.'

"Bhishma continued, 'Thus addressed by his high-souled sire, Suka, endued

with great energy, began from that time to worship kine every day. Do

thou also, O son, conduct thyself in the same way.'"

SECTION LXXXII

"Yudhishthira said, 'I have heard that the dung of the cow is endued with

Sree. I desire to hear how this has been brought about. I have doubts, O

grandsire, which thou shouldst dispel.'[381]

"Bhishma said, 'In this connection is cited the old story, O monarch, of

the conversation between kine and Sree, O best of the Bharatas! Once on a

time the goddess Sree, assuming a very beautiful form, entered a herd of

kine. The kine, beholding her wealth of beauty, became filled with

wonder.'

"The kine said, 'Who art thou, O goddess? Whence hast thou become

unrivalled on earth for beauty? O highly blessed goddess, we have been

filled with wonder at thy wealth of beauty. We desire to know who thou

art. Who, indeed, art thou? Whither wilt thou proceed? O thou of very

superior splendour of complexion, do tell us in detail all we wish to

know.'

"Sri said, 'Blessed be ye, I am dear unto all creatures. Indeed, I am

known by the name of Sri. Forsaken by me, the Daityas have been lost for

ever. The deities, viz., Indra, Vivaswat, Soma, Vishnu, Varuna, and Agni,

having obtained me, are sporting in joy and will do so for ever. Verily,

the Rishis and the deities, only when they are endued with me, have

success. Ye kine, those beings meet with destruction into whom I do not

enter. Religion, wealth, and pleasure, only when endued with me, become

sources of happiness. Ye kine who are givers of happiness, know that I am

possessed of even such energy! I wish to always reside in every one of

you. Repairing to your presence, I solicit you. Be all of you endued with

Sri.

"The kine said, 'Thou art fickle and restless. Thou sufferest thyself to

be enjoyed by many persons. We do not desire to have thee. Blessed be

thou, go wheresoever thou pleasest. As regards ourselves, all of us are

possessed of good forms. What need have we with thee? Go wheresoever thou

likest. Thou hast already (by answering our questions) gratified us

exceedingly.'

"Sri said, 'Is it proper with you, ye kine that you do not welcome me? I

am difficult of being attained. Why then do you not accept me? It seems,

ye creatures of excellent vows, that the popular proverb is true, viz.,

that it is certain that when one come to another of one's own accord and

without being sought, one meets with disregard. The Gods, the Danavas,

the Gandharvas, the Pisachas, the Uragas, the Rakshasas and human beings

succeed in obtaining me only after undergoing the severest austerities.

You who have such energy, do ye take me. Ye amiable ones, I am never

disregarded by any one in the three worlds of mobile and immobile

creatures.'

"The kine said, 'We do not disregard thee, O goddess. We do not show thee

a slight! Thou art fickle and of a very restless heart. It is for this

only that we take leave of thee. What need of much talk? Do thou go

wheresoever thou choosest. All of us are endued with excellent forms.

What need have we with thee, O sinless one?'

"Sri said, 'Ye givers of honours, cast off by you in this way, I shall

certainly be an object of disregard with all the world. Do ye show me

grace. Ye are all highly blessed. Ye are ever ready to grant protection

unto those that seek your protection. I have come to you soliciting your

protection. I have no fault. Do you rescue me (from this situation). Know

that I shall always be devoted to you. I am desirous of residing in any

parts, however repulsive, of your bodies. Indeed, I wish to reside in

even your rectum. Ye sinless ones, I do not see that ye have any part in

your bodies that may be regarded as repulsive, for ye are sacred, and

sanctifying, and highly blessed. Do ye, however, grant my prayer. Do ye

tell me in which part, of your bodies I shall take up my residence.'

"Bhishma continued, 'Thus addressed by Sri, the kine, always auspicious

and inclined to kindness unto all who are devoted to them, took counsel

with one another, and then addressing Sri, and unto her, O king, these

words.'

"The kine said, 'O thou of great fame, it is certainly desirable that we

should honour thee. Do thou live in our urine and dung. Both these are

sacred, O auspicious goddess!

"Sri said, 'By good luck, ye have shown me much grace implying your

desire to favour me. Let it be even as ye say! Blessed be ye all, I have

really been honoured by you, ye givers of happiness!

"Bhishma continued, 'Having, O Bharata, made this compact with the kine,

Sri, there and then, in the very sight of those kine, rendered herself

invisible. I have thus told thee, O son, the glory of the dung of kine, I

shall once again discourse to thee on the glory of kine. Do thou listen

to me."

SECTION LXXXIII

"Bhishma said, 'They who make gifts of kine, and who subsist upon the

remnants of things offered as libations on the sacred fire, are regarded,

O Yudhishthira, as always performing sacrifices of every kind. No

sacrifice can be performed without the aid of curds and ghee. The very

character as sacrifice which sacrifices have, depends upon ghee. Hence

ghee (or, the cow from which it is produced) is regarded as the very root

of sacrifice. Of all kinds of gifts, the gift of kine is applauded as the

highest. Kine are the foremost of all things. Themselves sacred, they are

the best of cleansers and sanctifiers. People should cherish kine for

obtaining prosperity and even peace. The milk, curds, and ghee that kine

yield are capable of cleansing one from every kind of sin. Kine are said

to represent the highest energy both in this world and the world that is

above. There is nothing that is more sacred or sanctifying than kine, O

chief of Bharata's race. In this connection is recited the ancient

narrative, O Yudhishthira, of the discourse between the Grandsire and the

chief of celestials. After the Daityas had been defeated and Sakra had

become the lord of the three worlds all creatures grew in prosperity and

became devoted to the true religion. Then, on one occasion, the Rishis,

the Gandharvas, the Kinnaras, the Uragas, the Rakshasas, the Deities, the

Asuras, the winged creatures and the Prajapatis, O thou of Kuru's race,

all assembled together and adored the Grandsire. There were Narada and

Parvata and Viswavasu and Haha-Huhu, who sang in celestial strains for

adoring that puissant lord of all creatures. The deity of wind bore

thither the fragrance of celestial flowers. The Seasons also, in their

embodied forms, bore the perfumes of flowers peculiar to each, unto that

conclave of celestials, that gathering of all creatures of the universe,

where celestial maidens danced and sang in accompaniment with celestial

music. In the midst of that assembly, Indra, saluting the Lord of all the

deities and bowing his head unto him with reverence, asked him, saying,

'I desire, O Grandsire, to know why the region of kine is higher, O holy

one, than the region of the deities themselves who are the lords of all

the worlds. What austerities, what Brahmacharya, O lord, did kine perform

in consequence of which they are able to reside happily in a region that

is even above that of the deities?' Thus addressed by Indra, Brahman said

unto the slayer of Vala, 'Thou hast always, O slayer of Vala, disregarded

kine. Hence, thou art not acquainted with the glorious pre-eminence of

kine. Listen now to me, O puissant one, as I explain to thee the high

energy and glorious pre-eminence of kine, O chief of the celestials! Kine

have been said to be the limbs of sacrifice. They represent sacrifice

itself, O Vasava! Without them, there can be no sacrifice. With their

milk and the Havi produced therefrom, they uphold all creatures. Their

male calves are engaged in assisting at tillage and thereby produce

diverse kinds of paddy and other seeds. From them flow sacrifices and

Havya and Kavya, and milk and curds and ghee. Hence, O chief of the

deities, kine are sacred. Afflicted by hunger and thirst, they bear

diverse burdens. Kine support the Munis. They uphold all creatures by

diverse acts, O Vasava, kine are guileless in their behaviour. In

consequence of such behaviour and of many well-performed acts, they are

enabled to live always in regions that are even above ours. I have thus

explained to thee today, O thou of a hundred sacrifices, the reason, O

Sakra of kine residing in a place that is high above that of the deities.

Kine obtained many excellent forms, O Vasava, and are themselves givers

of boons (to others). They are called Surabhis. Of sacred deeds and

endued with many auspicious indications, they are highly sanctifying

Listen to me also, O slayer of Vala, as I tell thee in detail the reason

why kine,--the offspring of Surabhi,--have descended on the earth, O best

of the deities. In day of yore, O son, when in the Devayuga the high

soused Danavas became lords of the three world, Aditi underwent the

severest austerities and got Vishnu within her womb (as the reward

thereof). Verify, O chief of the celestials, she had stood upon one leg

for many long years, desirous of having a son.[382] Beholding the great

goddess Aditi thus undergoing the severest austerities, the daughter of

Daksha, viz., the illustrious Surabhi, herself devoted to righteousness,

similarly underwent very severe austerities upon the breast of the

delightful mountains of Kailasa that are resorted to by both the deities

and the Gandharvas. Established on the highest Yoga she also stood upon

one leg for eleven thousand years. The deities with the Rishis and the

great Nagas all became scorched with the severity of her penances.

Repairing thither with me, all of them began to adore that auspicious

goddess. I then addressed that goddess endued with penances and said, 'O

goddess, O thou of faultless conduct, for what purpose, dost thou undergo

such severe austerities. O highly blessed one, I am gratified with thy

penances, O beautiful one! Do thou, O goddess, solicit what boon thou

desirest. I shall grant thee whatever thou mayst ask.' Even these were my

words unto her, O Purandara. Thus addressed by me, Surabhi answered me,

saying, 'I have no need, O Grandsire, of boons. Even this, O sinless one,

is a great boon to me that thou hast been gratified with me.' Unto the

illustrious Surabhi, O chief of the celestials who said so unto me, O

lord of Sachi, I answered even in these words, O foremost of the deities,

viz., 'O goddess, at this exhibition of thy freedom from cupidity and

desire and at these penances of thine, O thou of beautiful face, I have

been exceedingly gratified. I, therefore, grant thee the boon of

immortality. Thou shalt dwell in a region that is higher than the three

worlds, through my grace. That region shall be known to all by the name

of Goloka. Thy offspring, ever engaged in doing good acts, will reside in

the world of men. In fact, O highly blessed one, thy daughters will

reside there. All kinds of enjoyment, celestial and human, that thou

mayst think of, will immediately be thine. Whatever happiness exists in

Heaven, will also be thine, O blessed one.' The regions, O thou of a

hundred eyes, that are Surabhi's are endued with means for the

gratification of every wish. Neither Death, nor Decrepitude, nor fire,

can overcome its denizens. No ill luck, O Vasava, exists there. Many

delightful woods, and delightful ornaments and objects of beauty may be

seen there. There many beautiful cars, all excellently equipped, which

move at the will of the rider, may be seen, O Vasava, O thou of eyes like

lotus-petals, it is only by Brahmacharya, by penances, by Truth, by

self-restraint, by gifts, by diverse kinds of righteous deeds, by

sojourns to sacred waters, in fact, by severe austerities and righteous

acts well-performed, that one can attain to Goloka. Thou hast asked me, O

Sakra, and I have answered the in full, O slayer of Asuras, thou shouldst

never disregard kine.'

"Bhishma continued, 'Having heard these words of the self-born Brahman, O

Yudhishthira, Sakra of a thousand eyes began from that time to worship

kine every day and to show them the greatest respect. I have thus told

thee everything about the sanctifying character of kine, O thou of greet

splendour. The sacred and high pre-eminence and glory of kine, that is

capable of cleansing one from every sin, has, O chief of men, been thus

explained to thee. That man who with senses withdrawn from every other

object will recite this account unto Brahmanas, on occasions when Havya

and Kavya are offered, or at sacrifices, or on occasions of adoring the

Pitris, succeeds in conferring upon his ancestors an inexhaustible

felicity fraught with the fruition of every wish. That man who is devoted

to kine succeeds in obtaining the fruition of every wish of his. Indeed,

even those women that are devoted to kine succeed in obtaining the

accomplishment of every wish of theirs. He that desireth sons obtaineth

them. He that desireth daughters obtaineth them. He that desireth wealth

succeedeth in aquiring it and he that desireth religious merit succeedeth

in winning it. He that desireth knowledge acquireth it and he that

desireth felicity succeedeth in acquiring it. Indeed, O Bharata, there is

nothing that is unattainable to one that is devoted to kine.'"

SECTION LXXXIV

"Yudhishthira said, 'Thou hast, O grandsire, discoursed to me on the gift

of kine that is fraught with great merit. In the case of kings observant

of their duties, that gift is most meritorious. Sovereignty is always

painful. It is incapable of being borne by persons of uncleansed souls.

In the generality of cases, kings fail to attain to auspicious ends. By

always making, however, gifts of earth, they succeed in cleansing

themselves (of all their sins). Thou hast, O prince of Kuru's race,

discoursed to me on many duties. Thou hast discoursed to me on the gifts

of kine made by king Nriga in days of old. The Rishi Nachiketa, in

ancient times, had discoursed on the merits of this act. The Vedas and

the Upanishads also have laid down that in all sacrifices,--in fact, in

all kinds of religious acts,--the Dakshina should be earth or kine or

gold. The Srutis, however, declare that in all Dakshinas, gold is

superior and is, indeed, the best. I desire, O grandsire, to hear thee

discourse truly on this topic. What is gold? How did it spring up? When

did it come into existence? What is its essence? Who is its presiding

deity? What are its fruits? Why is it regarded as the foremost of all

things? For what reason do men of wisdom applaud the gift of gold? For

what reason is gold regarded as the best Dakshinas in all sacrifices? Why

also is gold regarded as a cleanser superior to earth itself and kine?

Why, indeed, is it regarded so superior as a Dakshina? Do thou, O

grandsire, discourse to me on all this!'

"Bhishma said, Listen, O king, with concentrated attention to me as I

recite to thee in detail the circumstances connected with the origin of

gold as understood by me. When my father Santanu of great energy departed

from this world, I proceeded to Gangadwara for performing his Sraddha.

Arrived there, I commenced the Sraddha of my father. My mother Jahnavi,

coming there, rendered me great help. Inviting many ascetics crowned with

success and causing them to take their seats before me, I commenced the

preliminary rites consisting of gifts of water and of other things.

Having with a concentrated mind performed all preliminary rites as laid

down in the scriptures, I set myself to duly offer the obsequial cake. I

then saw, O king, that a handsome arm, adorned with Angadas and other

ornaments, rose up, piercing the ground, through the blades of Kusa grass

which I had spread. Beholding that arm rise from the ground, I became

filled with wonder. Indeed, O chief of Bharata's race, I thought that my

father had come himself for accepting the cake I was about to offer.

Reflecting then, by the light of the scriptures, the conviction soon came

upon me that the ordinance does occur in the Vedas that the cake should

not be presented into the hand of him whose Sraddha is performed. Even

this was the conviction that took possession of my mind, viz., that the

obsequial cake should never be presented in this world by a man into the

visible hand of the man whose obsequial rites are performed. The Pitris

do not come in their visible forms for taking the cake. On the other

hand, the ordinance provides that it should be presented on the blades of

Kusa grass spread on the earth for the purpose. I then, disregarding that

hand which constituted an indication of my father's presence, and

recollecting the true ordinance depending upon the authority of the

scriptures respecting the mode of presenting the cake, offered the entire

cake, O chief of the Bharatas, upon those blades of Kusa grass that were

spread before me. Know, O prince of men, that what I did was perfectly

consistent with the scriptural ordinance. After this, the arm of my sire,

O monarch, vanished in our very sight. On that night as I slept, the

Pitris appeared to me in a dream. Gratified with me they said, O chief of

Bharata's race, even these words, 'We have been pleased with thee, for

the indication thou hast afforded today of thy adherence to the

ordinance. It has pleased us to see that thou hast not swerved from the

injunctions of the scriptures. The scriptural ordinance, having been

followed by thee, has become more authoritative, O king. By such conduct

thou hast honoured and maintained the authority of thyself, the

scriptures, the auditions of the Vedas, the Pitris and the Rishis, the

Grandsire Brahman himself, and those seniors, viz., the Prajapatis.

Adherence to the scriptures has been maintained. Thou hast today, O chief

of the Bharatas, acted very properly. Thou hast made gifts of earth and

kine. Do thou make gifts of gold. The gifts of gold is very cleansing. O

thou that art well-conversant with duties, know that by such acts of

thine, both ourselves and our forefathers will all be cleansed of all our

sins. Such gifts rescue both ancestors and descendants to the tenth

degree of the person who makes them.' Even these were the words that my

ancestors, appearing unto me in a dream, said unto me, I then awoke, O

king, and became filled with wonder. Indeed, O chief of Bharata's race, I

set my heart then upon making gifts of gold. Listen now, monarch, to this

old history. It is highly praiseworthy and it extends the period of his

life who listens to it. It was first recited to Rama, the son of

Jamadagni In former days Jamadagni's son Rama, filled with great wrath,

exterminated the Kshatriyas from off the face of the earth for thrice

seven times. Having subjugated the entire earth the heroic Rama of eyes

like lotus-petals began to make preparations for performing a

Horse-sacrifice, O king, that is praised by all Brahmanas and Kshatriyas

and that is capable of granting the fruition of every wish. That

sacrifice cleanses all creatures and enhances the energy and splendour of

those who succeed in performing it. Endued with great energy, Rama, by

the performance of that sacrifice became purified. Having, however,

performed that foremost of sacrifices, the high-souled Rama failed yet to

attain to perfect lightness of heart. Repairing unto Rishis conversant

with every branch of learning as also the deities, Rama of Bhrigu's race

questioned them. Filled with repentance and compassion, he addressed

them, saying, 'Ye highly blessed ones, do ye declare that which is more

cleansing still for men engaged in fierce deeds.' Thus addressed by him,

those great Rishis, fully acquainted with the Vedas and the scriptures,

answered him, saying, 'O Rama, guided by the authority of the Vedas, do

thou honour all learned Brahmanas. Following this conduct for some time

do thou once more ask the regenerate Rishis as to what should be done by

thee for cleansing thyself. Follow the advice which those persons of

great wisdom give.' Repairing then to Vasishtha and Agastya and Kasyapa,

that delighter of the Bhrigus, endued with great energy, asked them that

question, 'Ye foremost of Brahmanas, even this is the wish that has

arisen in my heart. How, indeed, may I succeed in cleansing myself? By

what acts and rites may this be brought about? Or, if by gifts, what is

that article by giving away which this wish of mine may be accomplished?

Ye foremost or righteous persons, if your minds be inclined to do me a

favour, then do tell me, ye that are endued with wealth of asceticism,

what is that by which I may succeed in cleansing myself.'

"The Rishis said, 'O delighter of the Bhrigus, the mortal that has sinned

becomes cleansed by making gifts of kine, of earth, and of wealth. Even

this is what we have heard. There is another gift that is regarded as a

great cleanser. Listen to us, O regenerate Rishi, as we discourse on it.

That article is excellent and is endued with wonderful aspect and is,

besides, the offspring of Fire. In days of yore, the god Agni burnt all

the world. It has been heard by us that from his seed sprung gold of

bright complexion. It came to be celebrated under the name of good

complexioned. By making gifts of gold thou art sure to have thy wish

crowned with fruition. Then the illustrious Vasishtha in especial, of

rigid vows, addressing him, said, 'Hear, O Rama, how gold, which has the

splendour of fire sprang into existence. That gold will confer merit on

thee. In matters of gifts, gold is highly applauded. I shall also tell

thee what is gold, whence it has come, and how it has come to be invested

with superior attributes. Listen to me, O thou of mighty arms, as I

discourse upon these topics. Know this as certain that gold is of the

essence of Fire and Soma. The goat is Fire (for it given, it leads to the

region of the deity of fire); the sheep is Varuna (for if leads to the

region of Varuna the lord of waters); the horse is Surya (for if leads to

the region of Surya); elephants are Nagas (for they lead to the world of

Nagas); buffaloes are Asuras (for they lead to the region of Asuras);

cocks and boars are Rakshasas (for they lead to the regions of the

Rakshasas), O delighter of the Bhrigus; earth is sacrifice, kine, water,

and Soma (for it leads to the merits of sacrifice, and to the region of

kine, of the lord of waters and of Soma). Even these are the declarations

of the Smritis. Churning the entire universe, a mass of energy was found.

That energy is gold. Hence, O regenerate Rishi, compared to all these

objects (which I have named above) gold is certainly superior. It is a

precious thing, high and excellent.'[383] It is for this reason that the

deities and Gandharvas and Uragas and Rakshasas and human beings and

Pisachas hold it with care. All these beings, O son of Bhrigu's race,

shine in splendour, with the aid of gold, after converting it into crowns

and armlets and diverse kinds of ornaments. It is also for this reason

that gold is regarded as the most cleansing of all cleansing things such

as earth and kine and all other kinds of wealth, O prince of men. The

gift of gold, O puissant king, is the highest gift. It is distinguished

above the gifts of earth, of kine, and of all other things, O thou that

art endued with the effulgence of an immortal, gold is an eternal

cleanser. Do thou make gifts of it unto the foremost of Brahmanas as it

is the foremost of cleansing things. Of all kinds of Dakshina, gold is

the best. They who make gifts of gold are said to be givers of all

things. Indeed, they who make gifts of gold come to be regarded as givers

of deities. Agni is all the deities in one, and gold has Agni for its

essence. Hence it is that the person who makes gifts of gold gives away

all the deities. Hence, O chief of men, there is no gift higher than the

gift of gold.'

"Vasishtha continued, 'Hear once more, O regenerate Rishi, as I discourse

upon it, the pre-eminence of gold, O foremost of all wielders of weapons.

I heard this formerly in the Purana, O son of Bhrigu's race. I represent

the speech of Prajapati himself. After the wedding was over of the

illustrious and high-souled Rudra armed with the trident, O son of

Bhrigu's race, with the goddess who became his spouse, on the breast of

that foremost of mountains, viz., Himavat, the illustrious and

high-souled deity wished to unite himself with the goddess. Thereupon all

the deities, penetrated with anxiety, approached Rudra. Bending their

heads with reverence and gratifying Mahadeva and his boon giving spouse

Uma, both of whom were seated together, they addressed Rudra, O

perpetuator of Bhrigu's race, saying, 'This union, O illustrious and

sinless one, of thine with the goddess, is a union of one endued with

penances with another of penances as severe! Verily, it is the union, O

lord, of one possessed of very great energy with another whose energy is

scarcely less! Thou, O illustrious one, art of energy that is

irresistible. The goddess Uma, also is possessed of energy that is

equally irresistible. The offspring that will result from a union like

this, will, without doubt, O illustrious deity, be endued with very great

might. Verily, O puissant lord, that offspring will consume all things in

the three worlds without leaving a remnant. Do thou then, O lord of all

the universe, O thou of large eyes, grant unto these deities prostrated

before thee, a boon from desire of benefiting the three worlds! Do thou,

O puissant one, restrain this high energy of thine which may become the

seed of offspring. Verily, that energy is the essence of all forces in

the three worlds. Ye two, by an act of congress, are sure to scorch the

universe! The offspring that will be born of you two will certainly be

able to afflict the deities! Neither the goddess Earth, nor the

Firmament, nor Heaven, O puissant one, nor all of them together, will be

able to bear thy energy, we firmly believe. The entire universe is

certain to be burnt through the force of thy energy. It behoveth thee, O

puissant one, to show us favour, O illustrious deity. That favour

consists in thy not begetting a son, O foremost of the deities, upon the

goddess Uma. Do thou, with patience, restrain thy fiery and puissant

energy!' Unto the deities that said so the holy Mahadeva having the bull

for his sign, O regenerate Rishi, answered, saying, 'So be it!' Having

said so, the deity that has the bull for his vehicle, drew up his vital

seed. From that time he came to be called by the name, of Urdhvaretas

(one that has drawn up the vital seed). The spouse of Rudra, however, at

this endeavour of the deities to stop procreation, became highly

incensed. In consequence of her being of the opposite sex (and,

therefore, endued with little control upon her temper) she used harsh

words, thus, 'Since ye have opposed my lord in the matter of procreating

a child when he was desirous of procreating one upon me, as the

consequence of this act, ye deities, ye all shall become sonless. Verily,

since ye have opposed the birth of issue from me, therefore, ye shall

have no offspring of your own.' At the time this curse was denounced, O

perpetuator of Bhrigu's race, the deity of fire was not there. It is in

consequence of this curse of the goddess that the deities have become

childless. Rudra, solicited by them, held in himself his energy of

incomparable puissance. A small quantity, however, that came out of his

body fell down on the earth. That seed, falling on the earth, leaped into

a blazing fire and there began to grow (in size and power) most

wonderfully. The energy of Rudra, coming in contact with another energy

of great puissance, became identified with it in respect of essence.

Meanwhile, all the deities having Sakra at their head, were scorched a

good deal by the Asura named Taraka. The Adityas, the Vasus, the Rudras,

the Maruts, the Aswins, and the Sadhyas all became exceedingly afflicted

in consequence of the prowess of that son of Diti. All the regions of the

deities, their beautiful cars, and their palatial mansions, and the

retreats of the Rishis, were snatched away by the Asuras. Then the

deities and the Rishis, with cheerless hearts, sought the protection of

the illustrious and puissant Brahman of unfading glory.'"

SECTION LXXXV

'The Deities said, 'The Asura named Taraka who has received boons from

thee, O puissant one, is afflicting the deities and the Rishis. Let his

death be ordained by thee. O Grandsire, great has been our fear from him.

O illustrious one, do thou rescue us. We have no other refuge than thee.'

"Brahman said, 'I am equal in my behaviour towards all creatures. I

cannot, however, approve of unrighteousness. Let Taraka, that opponent of

the deities and Rishis, be quickly destroyed. The Vedas and the eternal

duties shall not be exterminated, ye foremost of celestials! I have

ordained what is proper in this matter. Let the fever of your hearts be

dispelled.'

"The Deities said, 'In consequence of thy having granted him boons, that

son of Diti has been proud of his might. He is incapable of being slain,

by the deities. How then will his death be brought about? The boon which,

O Grandsire, he has obtained from thee is that he should not be slayable

by deities or Asuras or Rakshasas. The deities have also been cursed by

the spouse of Rudra in consequence of their endeavour in former days to

stop propagation. The curse denounced by her has been, O lord of the

universe, even this, viz., that they are not to have any offspring.'

"Brahman said, 'Ye foremost of deities, Agni was not there at the time

the curse was denounced by the goddess. Even he will beget a son for the

destruction of the enemies of the gods. Transcending all the deities and

Danavas and Rakshasas and human beings and Gandharvas and Nagas and

feathery creatures, the offspring of Agni with his dart, which in his

hands will be a weapon incapable of being baffled if once hurled at the

foe, will destroy Taraka from whom your fear hath arisen. Verily, all

other enemies of yours will also be slain by him. Will is eternal. That

Will is known by the name of Kama and is identical with Rudra's seed a

portion of which fell into the blazing form of Agni. That energy, which

is a mighty substance, and which resembles a second Agni, will be cast by

Agni into Ganga for producing a child upon her in order to effect the

destruction of the enemies of the gods. Agni did not come within the

range of Uma's curse. The eater of sacrificial libations was not present

there when the curse was denounced. Let the deity of fire, therefore, be

searched out. Let him now be set to this task. Ye sinless ones, I have

told you what the means are for the destruction of Taraka. The curses of

those that are endued with energy fail to produce any effect upon those

that are endued with energy. Forces, when they come into contact with

something that is endued with stronger force, become weakened. They that

are endued with penances are competent to destroy even the boon-giving

deities who are indestructible. Will, or Like, or Desire (which is

identifiable with Agni) sprang in former times and is the most eternal of

all creatures. Agni is the Lord of the universe. He is incapable of being

apprehended or described. Capable of going everywhere and existing in all

things, he is the Creator of all beings. He lives in the hearts of all

creatures. Endued with great puissance, He is older than Rudra himself.

Let that eater of sacrificial libations, who is a mass of energy, be

searched out. That illustrious deity will accomplish this desire of your

hearts.' Hearing these words of the Grandsire, the high-souled gods then

proceeded to search out the god of fire with hearts cheerful in

consequence of their purpose having been achieved. The gods and the

Rishis then searched every part of the three worlds, their hearts filled

with the thought of Agni and eagerly desiring to obtain a sight of him.

Endued with penances, possessed of prosperity, celebrated over all the

worlds, those high-souled ones, all crowned with ascetic success,

sojourned over every part of the universe, O foremost one of Bhrigu's

race. They failed, however, to find out the eater of sacrificial

libations who had concealed himself by merging his self into self.[384]

About this time, a frog, living in water, appeared on the surface thereof

from the nethermost regions, with cheerless heart in consequence of

having been scorched by the energy of Agni. The little creature addressed

the deities who had become penetrated with fear and who were all very

eager to obtain a sight of the deity of fire, saying, 'Ye gods, Agni is

now residing in the nethermost regions. Scorched by the energy of that

deity, and unable to bear it longer, I have come hither. The illustrious

bearer of sacrificial libations, ye gods, is now under the waters. He has

created a mass of waters within which he is staying. All of us have been

scorched by his energy. If, ye gods, ye desire to obtain a sight of

him,--verily, if ye have any business with him,--do ye go to him thither.

Do, indeed, repair thither. As regards ourselves, we shall fly from this

place, ye deities, from fear of Agni.' Having said this much, the frog

dived into the water'. The eater of sacrificial libations learnt of the

treachery of the frog. Coming to that animal, he cursed the whole

batrachian race, saying, 'Ye shall henceforth be deprived of the organ of

taste. Having denounced this curse on the frog, he left the spot speedily

for taking up his abode elsewhere. Verily, the puissant deity did not

show himself. Seeing the plight to which the frogs were reduced for

having done them a service, the deities, O best of the Bhrigus, showed

favour unto those creatures. I shall tell thee everything regarding it.

Do thou listen to me, O mighty-armed hero.'

"The Deities said, 'Though deprived of tongues through the curse of Agni

and, therefore, reft of the sensation of taste, ye shall yet be able to

utter diverse kinds of speech. Living within holes, deprived of food,

reft of consciousness, wasted and dried up, and more dead than alive, all

of you will be held by the Earth nevertheless. Ye shall also be able to

wander about at night-time when everything is enveloped in thick

darkness.' Having said this unto the frogs, the deities once more went

over every part of the earth for finding out the deity of blazing flames.

In spite of all their efforts, however, they failed to get at him. Then,

O perpetuator of Bhrigu's race, an elephant, as large and mighty as the

elephant of Sakra, addressed the gods, saying, 'Agni is now residing

within this Aswattha tree!' Incensed with wrath, Agni cursed all the

elephants, O descendant of Bhrigu saying, 'Your tongues will be bent

back.' Having been pointed out by the elephants, the deity of fire cursed

all elephants even thus and then went away and entered the heart of the

Sami tree from the desire of residing within it for some time. Listen

now, O puissant hero, what favour was shown unto the elephants, O

foremost one of Bhrigu's race, by the deities of unbaffled prowess who

were all gratified with the service a representative of their had done

them.'

"The Deities said, 'With the aid of even your tongues bent inwards ye

shall be able to eat all things, and with even those tongues ye shall be

able to utter cries that will only be indistinct. Having blessed the

elephants in this way, the denizens of Heaven once more resumed their

search after Agni. Indeed, having issued out of the Aswattha tree, the

deity of fire had entered the heart of Sami. This new abode of Agni was

divulged by a parrot. The gods thereupon proceeded to the spot. Enraged

with the conduct of the parrot, the deity of blazing flames cursed the

whole parrot race, saying, 'Ye shall from this day be deprived of the

power of speech.' Indeed, the eater of sacrificial libations turned up

the tongues of all the parrots. Beholding Agni at the place pointed out

by the parrot, and witnessing the curse denounced upon him, the gods,

feeling a compassion for the poor creature, blessed him, saying, 'In

consequence of thy being a parrot, thou shalt not be wholly deprived of

the power of speech. Though thy tongue has been turned backwards, yet

speech thou shalt have, confined to the letter K. Like that of a child or

an old man, thy speech shall be sweet and indistinct and wonderful.'

Having said these words unto the parrot, and beholding the deity of fire

within the heart of the Sami, the gods made Sami wood a sacred fuel fit

for producing fire in all religious rites. It was from that time that

fire is seen to reside in the heart of the Sami. Men came to regard the

Sami as proper means for producing fire (in sacrifice).[385] The waters

that occur in the nethermost regions had come into contact with the deity

of blazing flames. Those heated waters, O thou of Bhrigu's race, are

vomited forth by the mountain springs. In consequence, indeed, of Agni

having resided in them for some time, they became hot through his energy.

Meanwhile, Agni, beholding the gods, became grieved. Addressing the

deities, he asked them, 'What is the reason of your presence here?' Unto

him the deities and the great Rishi said, 'We wish to set thee to a

particular task. It behoveth thee to accomplish it. When accomplished, it

will redound greatly to thy credit.'

"Agni said, 'Tell me what your business is. I shall, ye gods, accomplish

it. I am always willing to be set by you to any task you wish. Do not

scruple, therefore, to command me.'"

"The Deities said, 'There is an Asura of the name of Taraka who has been

filled with pride in consequence of the boon he has obtained from

Brahman. Through his energy he is able to oppose and discomfit us. Do

thou ordain his destruction. O sire, do thou rescue these deities, these

Prajapatis, and these Rishis, O highly blessed Pavaka! O puissant one, do

thou beget a heroic son possessed of thy energy, who will dispel, O

bearer of sacrificial libations, our fears from that Asura. We have been

cursed by the great goddess Uma. There is nothing else then thy energy

which can be our refuge now. Do thou, therefore, O puissant deity, rescue

us all.' Thus addressed, the illustrious and irresistible bearer of

sacrificial libations answered, saying, 'Be it so', and he than proceeded

towards Ganga otherwise called Bhagirathi. He united himself in

(spiritual) congress with her and caused her to conceive. Verily, in the

womb of Ganga the seed of Agni began to grow even as Agni himself grows

(when supplied with fuel and aided by the wind). With the energy of that

god, Ganga became exceedingly agitated at heart. Indeed, she suffered

great distress and became unable to bear it. When the deity of blazing

flames cast his seed endued with great energy into the womb of Ganga, a

certain Asura (bent on purposes of his own) uttered a frightful roar. In

consequence of that frightful roar uttered by the Asura for purposes of

his own (and not for terrifying her), Ganga became very much terrified

and her eyes rolled in fear and betrayed her agitation. Deprived of

consciousness, she became unable to bear her body and the seed within her

womb. The daughter of Jahnu, inseminated with the energy of the

illustrious deity, began to tremble. Overwhelmed with the energy of the

seed she held in her womb, O learned Brahmana, she then addressed the

deity of blazing fire, saying, 'I am no longer capable, O illustrious

one, of bearing thy seed in my womb. Verily, I am overcome with weakness

by this seed of thine. The health I had in days before is no longer mine.

I have been exceedingly agitated, O illustrious one, and my heart is dead

within me, O sinless one. O foremost of all persons endued with penances,

I am in capable of bearing thy seed any longer. I shall cast it off,

compelled by the distress that has overtaken me, and not by caprice.

There has been no actual contact of my person with thy seed, O

illustrious deity of blazing flames! Our union, having for its cause the

distress that has overtaken the deities, has been suitable and not of the

flesh, O thou of great splendour. Whatever merit or otherwise there may

be in this act (intended to be done by me), O eater of sacrificial

libations, must belong to thee. Verily, I think, the righteousness or

unrighteousness of this deed must be thine.' Unto her the deity of fire

said, 'Do thou bear the seed. Do, indeed, bear the foetus endued with my

energy. It will lead to great results. Thou art, verily, capable of

bearing the entire earth. Thou wilt gain nothing by not holding this

energy.' That foremost of streams, though thus passed by the deity of

fire as also by all the other deities, cast off the seed on the breast of

Meru, that foremost of all mountains. Capable (somehow) of bearing that

seed, yet oppressed by the energy of Rudra (for Agni is identical with

Rudra), she failed to hold that seed longer in consequence of its burning

energy. After she had cast it off, through sheer distress, that blazing

seed having the splendour of fire, O perpetuator of Bhrigu's race, Agni

saw her, and asked that foremost of streams, 'Is it all right with the

foetus thou hast cast off? Of what complexion has it been, O goddess? Of

what form does it look? With what energy does it seem to be endued? Do

thou tell me all about it.'

"Ganga said, 'The foetus is endued with the complexion of gold. In energy

it is even like thee, O sinless one! Of an excellent complexion,

perfectly stainless, and blazing with splendour, it has illuminated the

entire mountain. O foremost of all persons endued with penances, the

fragrance emitted by it resembles the cool perfume that its scattered by

lakes adorned with lotuses and Nyphoea stellata, mixed with that of the

Nauclea Cadamba. With the splendour of that foetus everything around it

seemed to be transformed into gold even as all things on mountain and low

land seem to be transformed into gold by the rays of the Sun. Indeed, the

splendour of that foetus, spreading far, falls upon mountains and rivers

and springs. Indeed, it seems that the three worlds, with all their

mobile and immobile creatures, are being illuminated by it. Even of this

kind is thy child, O illustrious bearer of sacrificial libations. Like

unto Surya or thy blazing self, in beauty it is even like a second Soma.'

Having said these words, the goddess disappeared there and then. Pavaka

also, of great energy, having accomplished the business of the deities

proceeded to the place he liked, O delighter of the Bhrigus. It was in

consequence of the result of this act that the Rishis and the deities

bestowed the name of Hiranyaretas upon the deity of fire.[386] And

because the Earth held that seed (after the goddess Ganga had cast it

upon her), she also came to be called by the name of Vasumati. Meanwhile;

that foetus, which had sprung from Pavaka and been held for a time by

Ganga,[387] having fallen on a forest of reeds, began to grow and at last

assumed a wonderful form. The presiding goddess of the constellation

Krittika beheld that form resembling the rising sun. She thenceforth

began to rear that child as her son with the sustenance of her breast.

For this reason, that child of pre-eminent splendour came to be called

Kartikeya after her name. And because he grew from seed that fell out of

Rudra's body, he came to be called Skanda. The incident also of his birth

having taken place in the solitude of a forest of reeds, concealed from

everybody's view, led to his being called by the name of Guha. It was in

this way that gold came into existence as the offspring of the deity of

blazing flames.[388] Hence it is that gold came to be looked upon as the

foremost of all things and the ornament of the very gods. It was from

this circumstance that gold came to be called by the name of

Jatarupam.[389] It is the foremost of all costly things, and among

ornaments also it is the foremost. The cleanser among all cleansing

things, it is the most auspicious of all auspicious objects. Gold is

truly the illustrious Agni. the Lord of all things, and the foremost of

all Prajapatis. The most sacred of all sacred things is gold, O foremost

of re-generate ones. Verily, gold is said to have for its essence Agni

and Soma.'

"Vasishtha continued, 'This history also, O Rama, called Brahmadarsana,

was heard by me in days of yore, respecting the achievement of the

Grandsire Brahman who is identifiable with the Supreme Soul. To a

sacrifice performed in days of yore by that foremost of gods, viz., Lord

Rudra, O thou of great might, who on that occasion had assumed the form

of Varuna, there came the Munis and all the deities with Agni at their

head. To that sacrifice also came all the sacrificial limbs (in their

embodied forms), and the Mantra called Vashat in his embodied form. All

the Samans also and all the Yajushes, numbering by thousands and in their

embodied forms, came there. The Rig-Veda also came there, adorned with

the rules of orthoepy. The Lakshanas, the Suras, the Niruktas, the Notes

arranged in rows, and the syllable Om, as also Nigraha and Pragraha, all

came there and took their residence in the eye of Mahadeva. The Vedas

with the Upanishads, Vidya and Savitri, as also, the Past, the Present,

and the Future, all came there and were held by the illustrious Siva. The

puissant Lord of all then poured libations himself into his own self.

Indeed, the wielder of Pinaka caused that Sacrifice of multifarious form

to look exceedingly beautiful. He is Heaven, Firmament, Earth, and the

Welkin. He is called the Lord of the Earth. He is the Lord whose sway is

owned by all obstacles. He is endued with Sri and He is identical with

the deity of blazing flames. That illustrious deity is called by various

names. Even He is Brahman and Siva and Rudra and Varuna and Agni and

Prajapati. He is the auspicious Lord of all creatures. Sacrifice (in his

embodied form), and Penance, and all the union rites, and the goddess

Diksha blazing with rigid observances, the several points of the compass

with the deities that respectively preside over them, the spouses of all

the deities, their daughters, and the celestial mothers, all came

together in a body to Pasupati, O perpetuator of Bhrigu's race. Verily,

beholding that sacrifice of the high-souled Mahadeva who had assumed the

form of Varuna, all of them became highly pleased. Seeing the celestial

damsels of great beauty, the seed of Brahman came out and fell upon the

earth. In consequence of the seed having fallen on the dust, Pushan

(Surya) took up that dust mixed with the particles of seed from the earth

with his hands and cast it into the sacrificial fire. Meanwhile, the

sacrifice with the sacred fire of blazing flames was commenced and it

went on. Brahman (as the Hotri) was pouring libations on the fire. While

thus employed, the grandsire became excited with desire (and his seed

came out). As soon as that seed came out, he took it up with the

sacrificial ladle and poured it as a libation of ghee, O delighter of the

Bhrigus, with the necessary Mantras, on the blazing fire. From that seed,

Brahman of great energy caused the four orders of creatures to spring

into existence. That seed of the Grandsire was endued with the three

attributes of Sattwa, Rajas, and Tamas. From that element in it which

represented the principle of Rajas, sprang all mobile creatures endued

with the principle of Pravritti or action.[390] From the element of Tamas

in it, sprang all immobile creatures. The principle of Sattwa, however,

which dwelt in that seed, entered both kinds of existences. That

attribute of Sattwa is of the nature of Tejas or Light (being identical

with Buddhi or the Understanding). It is eternal and of it is unending

Space.[391] In all creatures the attribute of Sattwa is present and is

identical with that light which shows what is right and what is wrong.

When the seed of Brahman was thus poured as a libation on that

sacrificial fire, there sprang from it, O mighty one, three beings into

existence. They were three male persons, endued with bodies that partook

of the characters of the circumstances from which they respectively

sprang. One arose first from the flames of the fire (called Bhrig) and

hence he came to be called by the name of Bhrigu. A second came from the

burning charcoals (called Angara) and hence he came to be called by the

name of Angiras. The third sprang from a heap of extinguished charcoals

and he came to be called by the name of Kavi. It has been already said

that the first came out with flames emanating from his body and hence he

was called Bhrigu. From the rays of the sacrificial fire sprang another

called Marichi. From Marichi (afterwards) sprang Kasyapa. It has been

already said that from the (burning) charcoals sprang Angiras. The

(diminutive) Rishis called Valakhilyas sprang from the blades of Kusa

grass spread out in that sacrifice. From the same blades of Kula grass, O

thou of great puissance, sprang Atri. From the ashes of the fire sprang

all those that are numbered among the regenerate Rishis, viz., the

Vaikhanasas, endued with penances and devoted to Vedic lore and all

excellent accomplishments. From the eyes of Agni sprang the twin Aswins

endued with great beauty of person. At last, from his ears, sprang all

the Prajapatis. The Rishis sprang from the pores of Agni's body. From his

sweat sprang Chhandas, and from his strength sprang Mind. For this

reason, Agni has been said to be all the deities in his individual self,

by Rishis endued with Vedic lore, guided by the authority of the Vedas.

The pieces of wood that keep alive the flames of Agni are regarded as the

Months. The Juices that the fuel yields constitute the Fortnights. The

liver of Agni is called the Day and Night, and his fierce light is called

the Muhurtas. The blood of Agni is regarded as the source of the Rudras.

From his blood sprang also the gold-complexioned deities called the

Maitradevatas. From his smoke sprang the Vasus. From his flames sprang

the Rudras as also the (twelve) Adityas of great effulgence. The Planets

and Constellations and other stars that have been set in their respective

orbits in the firmament, are regarded as the (burning) charcoals of Agni.

The first Creator of the universe declared Agni to be Supreme Brahma and

Eternal, and the giver of all wishes. This is verily a mystery.

"After all these births had taken place, Mahadeva who had assumed the

form of Varuna (for his sacrifice) and who had Pavana for his soul, said,

'This excellent Sacrifice is mine. I am the Grahapati in it. The there

beings that first sprang from the sacrificial fire are mine. Without

doubt, they should be regarded as my offspring. Know this, ye gods who

range through the skies! They are the fruits of this Sacrifice.'"

"Agni said, 'These offspring have sprung from my limbs. They have all

depended upon me as the cause of their starting into life. They should,

therefore, be regarded, as my children. Mahadeva in the form of Varuna is

in error in respect of this matter.[392] After this, the master of all

the worlds, the Grandsire of all creatures, viz., Brahman, then said,

'These children are mine. The seed was mine which I poured upon the

sacrificial fire. I am the accomplisher of this Sacrifice. It was I who

poured on the sacrificial fire the seed that came out of myself. The

fruit is always his who has planted the seed. The principal cause of

these births is the seed owned by me.' The deities then repaired to the

presence of the Grandsire and having bowed their heads unto him joined

their hands in reverence and they said unto him, "All of us, O

illustrious one, and the entire universe of mobile and immobile

creatures, are thy offspring. O sire, let Agni of blazing flames, and the

illustrious and puissant Mahadeva who has, for this sacrifice, assumed

the form of Varuna, have their wish (in the matter of the offspring).' At

these words, although born of Brahman, the puissant Mahadeva in the form

of Varuna, the ruler of all aquatic creatures received the firstborn one,

viz., Bhrigu endued with the effulgence of the sun as his own child. The

Grandsire then intended that Angiras should become the son of Agni.

Conversant with the truth in respect of everything, the Grandsire then

took Kavi as his own son. Engaged in procreating creatures for peopling

the earth, Bhrigu who is regarded as a Prajapati thence came to be called

as Varuna's offspring. Endued with every prosperity, Angiras came to be

called the offspring of Agni, and the celebrated Kavi came to be known as

the child of Brahman himself. Bhrigu and Angiras who had sprung from the

flame and the charcoals of Agni respectively, became the procreators of

extensive races and tribes in the world. Verily, these three, viz.,

Bhrigu and Angiras and Kavi, regarded as Prajapati, are the progenitors

of many races and tribes. All are the children of these three. Know this,

O puissant hero. Bhrigu begot seven sorts all of whom became equal to him

in merits and accomplishments. Their names are Chyavana, Vajrasirsha,

Suchi, Urva, Sukra, that giver of boons, Vibhu, and Savana. These are the

seven. They are children of Bhrigu and are hence Bhargavas. They are also

called Varunas in consequence of their ancestor Bhrigu having been

adopted by Mahadeva in the form of Varuna. Thou belongest to the race of

Bhrigu. Angiras begot eight sons. They also are known as Varunas. Their

names are Vrihaspati, Utathya, Payasya, Santi, Dhira, Virupa, Samvarta,

and Sudhan was the eighth. These eight are regarded also as the offspring

of Agni. Freed from every evil, they are devoted to knowledge only. The

sons of Kavi who was appropriated by Brahman himself are also known as

Varunas. Numbering eight, all of them became progenitors of races and

tribes. Auspicious by nature, they are all conversant with Brahma. The

names of the eight sons of Kavi are Kavi, Kavya, Dhrishnu, Usanas endued

with great intelligence, Bhrigu, Viraja, Kasi, and Ugra conversant with

every duty. These are the eight sons of Kavi. By them the whole world has

been peopled. They are all Prajapatis, and by them have been procreated

many offspring. Thus, O chief of Bhrigu's race, hath the whole world been

peopled with the progeny of Angiras, and Kavi and Bhrigu. The puissant

and supreme Lord Mahadeva in the form of Varuna which he had assumed for

his sacrifice had first, O learned Brahmana, adopted both Kavi and

Angiras. Hence, these two are regarded as of Varuna. After that the eater

of sacrificial libations, viz., the deity of blazing flames, adopted

Angiras. Hence, all the progeny of Angiras are known as belonging to the

race of Agni. The Grandsire Brahman was, in olden days, gratified by all

the deities who said unto him, 'Let these lords of the universe

(referring to Bhrigu and Angiras and Kavi and their descendants) rescue

us all. Let all of them become progenitors of offspring (for peopling the

earth). Let all of them become endued with penances. Through thy grace,

let all these rescue the world (from becoming an uninhabited wilderness).

Let them become procreators and extenders of races and tribes and let

them increase thy energy. Let all of them become thorough masters of the

Vedas and let them be achievers of great deeds. Let all of them be

friends to the cause of the deities. Indeed, let all of them become

endued with auspiciousness. Let them become founders of extensive races

and tribes and let them be great Rishis. Let all of them be endued with

high penances and let all of them be devoted to high Brahmacharya, All of

us, as also all these are thy progeny, O thou of great puissance. Thou, O

Grandsire, art the Creator of both, deities and the Brahmanas. Marichi is

thy first son. All these also that are called Bhargavas are thy progeny.

(Ourselves also are so). Looking at this fact, O Grandsire, we shall all

aid and support one another. All these shall, in this way, multiply their

progeny and establish thyself at the commencement of each creation after

the universal destruction.' Thus addressed by them, Brahman, the

Grandsire of all the worlds, said unto them, 'So be it! I am gratified

with you all! Having said so unto the deities he proceeded to the place

he had come from. Even this is what happened in days of old in that

sacrifice of the high-souled Mahadeva, that foremost one of all the

deities, in the beginning of creation, when he for the purposes of his

sacrifice had assumed the form of Varuna. Agni is Brahman. He is

Pasupati. He is Sarva. He is Rudra. He is Prajapati.[393] It is

well-known that gold is the offspring of Agni. When fire is not

obtainable (for the purposes of a sacrifice), gold is used as substitute.

Guided by the indications afforded by the auditions of the Veda, one that

is conversant with authorities and that knows the identity of gold with

fire, acts in this way. Placing a piece of gold on some blades of Kusa

grass spread out on the ground, the sacrificer pours libations upon it.

Upon also the pores of an ant-hill, upon the right ear of a goat, upon a

piece of level earth, upon the waters of a Tirtha, or on the hand of a

Brahmana, if libations are poured, the illustrious deity of fire becomes

gratified and regards It as a source of his own aggrandisement as also

that of the deities through his. Hence, it is that we have heard that all

the deities regard Agni as their refuse and are devoted to him. Agni

sprang from Brahman, and from Agni sprang gold.[394] Hence, it has been

heard by us, that those persons observant of righteousness that make

gifts of gold are regarded as giving away all the deities. The man who

makes gifts of gold attains to a very high end. Regions of blazing

effulgence are his. Verily, O Bhargava, he becomes installed as the king

of kings in heaven. That person who, at sunrise, makes a gift of gold

according to the ordinance and with proper Mantras, succeeds in warding

off the evil consequences foreshadowed by ominous dreams. The man who, as

soon as the sun has risen, makes a gift of gold becomes cleansed of all

his sins. He who makes a gift of gold at midday destroys all his future

sins. He who with restrained soul, makes a gift of gold at the second

twilight succeeds in attaining to a residence with Brahman and the deity

of wind and Agni and Soma in their respective regions. Such a man attains

to auspicious fame in regions of great felicity that belong to Indra

himself. Attaining to great fame in this world also, and cleansed of all

his sins, he sports in joy and happiness. Verily, such a man attains to

many other regions of happiness and becomes unequalled for glory and

fame. His course perfectly unobstructed, he succeeds in going everywhere

at will. He has never to fall down from the regions to which he attains

and the glory he acquires becomes great. Indeed, by making gifts of gold

one attains to innumerable regions of felicity all of which he enjoys for

eternity. That man who, having ignited a fire at sunrise, makes gifts of

gold in view of the observance of a particular vow, succeeds in attaining

to the fruition of all his wishes. It has been said that gold is

identical with Agni. The gift of gold, therefore, is productive of great

felicity. The gift of gold leads to the possession of those merits and

accomplishments that are desired, and cleanses the heart.[395] I have

thus told thee, O sinless one, the origin of gold. O thou of puissance,

hear how Kartikeya grew up, O delighter of Bhrigu's race. After a long

time Kartikeya grew up. He was then, O perpetuator of Bhrigu's race,

chosen by all the deities with Indra at their head, as the generalissimo

of the celestial forces. He slew the Daitya Taraka as also many other

Asuras, at the command of the chief of the celestials, O Brahmana, and

actuated also by the desire of benefiting all the worlds. I have also, O

thou of great might, discoursed to thee on the merits of making gifts of

gold. Do thou, therefore, O foremost of all speakers make gifts of gold.'

"Bhishma continued, 'Thus addressed by Vasishtha, Jamadagni's son of

great prowess then made gifts of gold unto the Brahmanas and became

cleansed of his sins. I have thus told thee, O king, everything about the

merits of the gifts of gold and about its origin also, O Yudhishthira. Do

thou also, therefore, make abundant gifts of gold unto the Brahmanas.

Verily, O king, by making such gifts of gold, thou wilt surely be

cleansed of all thy sins!'"

SECTION LXXXVI

"Yudhishthira said, 'Thou hast, O grandsire, discoursed to me, in detail

on the merits that attach to the gift of gold agreeably with the

ordinances laid down in the scriptures as indicated in the auditions of

the Veda. Thou hast also narrated what the origin is of gold. Do thou

tell me now how Taraka met with destruction. Thou hast said, O king, that

Asura had become unslayable by the gods. Do thou tell me in detail how

his destruction was brought about. O perpetuator of Kuru's race, I desire

to hear this from thee. I mean the details of Taraka's slaughter. Great

is my curiosity to hear the narrative.'

"Bhishma said, 'The gods and the Rishis, O monarch, reduced to great

distress (by Taraka's prowess and the conduct of Ganga in casting off

Agni's seed), urged the six Krittikas to rear that child. Amongst the

celestial ladies there were none, save these, that could, by their

energy, bear the seed of Agni in their wombs. The god of fire became

exceedingly gratified with those goddesses for their readiness to sustain

the conception caused by the cast off seed of Agni which was endued with

his own high energy. When the energy of Agni, O king, was divided into

six portions and placed within the channels (leading to the womb), the

six Krittikas began to nourish the portion that each held in her womb. As

the high-souled Kumara, however, began to grow within their wombs, their

bodies being afflicted by his energy, they failed to obtain peace

anywhere (in heaven or on earth). Filled with energy as their bodies

were, the time at last came for delivery. All of them, it so happened, O

prince of men, delivered at the same time. Though held in six different

wombs, yet all the portions, as they came out, united into one. The

goddess Earth held the child, taking it up from a heap of gold. Verily,

the child, endued with excellent form, blazed with splendour even like

the god of Fire. Of beautiful features, he began to grow in a delightful

forest of reeds. The six Krittikas beheld that child of theirs looking

like the morning sun in splendour. Filled with affection for

him,--indeed, loving him very much,--they began to rear him with the

sustenance of their breasts. In consequence of his having been born of

the Krittikas and reared by them, he came to be known throughout the

three worlds as Kartikeya. Having sprung from the seed which had fallen

off from Rudra he was named Skanda, and because of his birth in the

solitude of a forest of reeds he came to be called by the name of Guha

(the secret-born). The gods numbering three and thirty, the points of the

compass (in their embodied forms) together with the deities presiding

over them, and Rudra and Dhatri and Vishnu and Yama and Pushan and

Aryaman and Bhaga, and Angas and Mitra and the Sadhyas and Vasava and the

Vasus and the Aswins and the Waters and the Wind and the Firmament and

Chandramas and all the Constellations and the Planets and Surya, and all

the Ricks and Samans and Yajuses in their embodied forms, came there to

behold that wonderful child who was the son of the deity of blazing

flames. The Rishis uttered hymns of praise and the Gandharvas sang in

honour of that child called Kumara of six heads, twice six eyes, and

exceedingly devoted to the Brahmanas. His shoulders were broad, and he

had a dozen arms, and the splendour of his person resembled that of fire

and Aditya. As he lay stretched on a clump of heath, the gods with the

Rishis, beholding him, became filled with great delight and regarded the

great Asura as already slain. The deities then began to bring him diverse

kinds of toys and articles that could amuse him. As he played like a

child, diverse kinds of toys and birds were given unto him. Garuda of

excellent feathers gave unto him a child of his, viz., a peacock endued

with plumes of variegated hue. The Rakshasas gave unto him a boar and a

buffalo. Aruna himself gave him a cock of fiery splendour. Chandramas

gave him a sheep, and Aditya gave him some dazzling rays of his. The

mother of all kine, viz., Surabhi, gave him kine by hundreds and

thousands. Agni gave him a goat possessed of many good qualities. Ila

gave him an abundant quantity of flowers and fruit. Sudhanwan gave him a

riding chariot and a car of Kuvara. Varuna gave him many auspicious and

excellent, products of the Ocean, with some elephants. The chief of the

celestials gave him lions and tigers and pards and diverse kinds of

feathery denizens of the air, and many terrible beasts of prey and many

umbrellas also of diverse kinds. Rakshasas and Asuras, in large bands,

began to walk in the train of that puissant child. Beholding the son of

Agni grow up, Taraka sought, by various means, to effect his destruction,

but he failed to do anything unto that puissant deity. The god in time

invested Agni's son born in the solitude (of a forest of reeds) with the

command of their forces. And they also informed him of the oppressions

committed upon them by the Asura Taraka. The generalissimo of the

celestial forces grew up and became possessed of great energy and

puissance. In time Guha slew Taraka, with his irresistible dart. Verily,

Kumara slew the Asura as easily as if in sport. Having accomplished the

destruction of Taraka he re-established the chief of the deities in his

sovereignty of the three worlds. Endued with mighty prowess, the

celestial generalissimo blazed with beauty and splendour. The puissant

Skanda became the protector of the deities and did what was agreeable to

Sankara. The illustrious son of Pavaka was endued with a golden form.

Verily, Kumara is always the leader of the celestial forces. Gold is the

puissant energy of the god of fire and was born with Kartikeya (from the

same seed). Hence is Gold highly auspicious and, as a valuable, is

excellent and endued with inexhaustible merit. Even thus, O son of Kuru's

race, did Vasishtha recite this discourse unto Rama of Bhrigu's race in

days of old. Do thou, therefore, O king of men, try to make gifts of

Gold. By making gifts of Gold, Rama became cleansed of all his sins, and

finally attained to a high place in heaven that is unattainable by other

men.'"

SECTION LXXXVII

"Yudhishthira said, 'Thou hast discoursed to me, O thou of righteous

soul, on the duties of the four orders. Do thou, after the same manner, Q

king, discourse to me now on all the ordinances respecting the Sraddha

(of deceased ancestors).'

"Vaisampayana continued, 'Thus addressed by Yudhishthira, the son of

Santanu set himself to declare unto him the following ritual, consistent

with the ordinance of the Sraddha.'

"Bhishma said, 'Listen, O king, with close attention, to me as I

discourse to you on the ritual of the Sraddha. That ritual is auspicious,

worthy of praise, productive of fame and progeny, and is regarded as a

sacrifice, O scorcher of foes, in honour of the Pitris. Gods or Asuras or

human beings, Gandharvas or Uragas or Rakshasas, Pisachas or

Kinnaras,--every one should always worship the Pitris. It is seen that

people worship the Pitris first, and gratify the deities next by offering

them their adorations. Hence, one should always worship the Pitris with

every care.[396] It is said, O king, that the Sraddha performed in honour

of the Pitris is performable afterwards. But this general rule is

restrained by a special one (which directs that the Sraddha in honour of

the Pitris should be performed on the afternoon of the day of the New

moon).[397] The (deceased) grandsires become gratified with the Sraddha

that may be performed on any day. I shall, however, tell thee now what

the merits and demerits are of the respective lunar days (in view of

their adaptability to the performance of the Sraddha). I shall discourse

to thee, O sinless one, what fruits are attained on what days by

performing the Sraddha. Do thou listen to me with close attention. By

adoring the Pitris on the first day of the lighted fortnight, one obtains

in one's abode beautiful spouses capable of producing many children all

possessed of desirable accomplishments. By performing the Sraddha on the

second day of the lighted fortnight one gets many daughters. By

performing it on the third day, one acquires many steeds. By performing

it on the fourth day, one gets a large herd of smaller animals (such as

goats and sheep) in one's house. They, O king, who perform the Sraddha on

the fifth day, get many sons. Those men who perform the Sraddha on the

sixth day acquire great splendour. By performing it on the seventh day, O

monarch, one acquires great fame. By performing it on the eighth day one

makes great profits in trade. By performing it on the ninth day one

acquires many animals of uncloven hoofs. By performing it on the tenth

day one acquires much wealth in kine. By performing it on the eleventh

day one becomes the possessor of much wealth in clothes and utensils (of

brass and other metals). Such a man also obtains many sons all of whom

become endued with Brahma splendour. By performing the Sraddha on the

twelfth day one always beholds, if one desires, diverse kinds of

beautiful articles made of silver and gold. By performing the Sraddha on

the thirteenth day one attains to eminence over one's kinsmen. Without

doubt, all the young men in the family of him who performs the Sraddha on

the fourteenth day meet with death. Such a man becomes entangled in war,

By performing the Sraddha on the day of the new moon, one obtains the

fruition of every wish. In the dark fortnight, all the days commencing

with the tenth (and ending with that of the new moon), leaving only the

fourteenth day out, are laudable days for the performance of the Sraddha.

Other days of that fortnight are not so. Then, again, as the dark

fortnight is better than the lighted one, so the afternoon of the day is

better than the forenoon in the matter of the Sraddha.'"

SECTION LXXXVIII

"Yudhishthira said, 'O thou of great puissance, tell me what that object

is which, if dedicated to the Pitris, becomes inexhaustible! What Havi,

again, (if offered) lasts for all time? What, indeed, is that which (if

presented) becomes eternal?'"

"Bhishma said, 'Listen to me, O Yudhishthira, what those Havis are which

persons conversant with the ritual of the Sraddha regard as suitable in

view of the Sraddha and what the fruits are that attach to each. With

sesame seeds and rice and barley and Masha and water and roots and

fruits, if given at Sraddhas, the Pitris, O king, remain gratified for

the period of a month.[398] Manu has said that if a Sraddha is performed

with a copious measure of sesame, such Sraddha becomes inexhaustible. Of

all kinds of food, sesame seeds are regarded as the best. With fishes

offered at Sraddhas, the Pitris remain gratified for a period of two

months. With mutton they remain gratified for three months and with the

flesh of the hare for four. With the flesh of the goat, O king, they

remain gratified for five months, with bacon for six months, and with the

flesh of birds for seven. With venison obtained from those deer that are

called Prishata, they remain gratified for eight months, and with that

obtained from the Ruru for nine months, and with the meat of the Gavaya

for ten months. With the meat of the buffalo their gratification lasts

for eleven months. With beef presented at the Sraddha, their

gratification, it is said, lasts for a full year. Payasa mixed with ghee

is as much acceptable to the Pitris as beef. With the meat of the

Vadhrinasa the gratification of the Pitris lasts for twelve years.[399]

The flesh of the rhinoceros, offered to the Pitris on the anniversaries

of the lunar days on which they died, becomes inexhaustible. The potherb

called Kalasaka, the petals of the Kanchana flower, and meat of the goat

also, thus offered, prove inexhaustible.[400] In this connection, O

Yudhishthira, there are some verses, originally sung by the Pitris, that

are sung (in the world). They were communicated to me in former days by

Sanatkumara.--He that has taken birth in our race should give us Payasa

mixed with ghee on the thirteenth day (of the dark fortnight), under the

constellation Magha, during the Sun's southward course. One born in our

race should, under the constellation Magha, as if in the observance of a

vow, offer the meat of goat or the petals of the Kanchana flower. One

should also offer us, with due rites, Payasa mixed with ghee, dedicating

it on a spot covered by the shadow of an elephant.--Many sons should be

coveted so that even one may go to Gaya (for performing the Sraddha of

his ancestors), where stands the banian that is celebrated over all the

worlds and that makes all offerings made under its branches

inexhaustible.[401] Even a little of water, roots, fruits, meat, and

rice, mixed with honey, if offered on the anniversary of the day of death

becomes inexhaustible.'"

SECTION LXXXIX

"Bhishma continued, 'Listen to me, O Yudhishthira, as I tell thee what

those optional Sraddhas are that should be performed under the different

constellations and that were first spoken of by Yama unto king

Sasavindu.[402] That man who always performs the Sraddha under the

constellation Krittika is regarded as performing a sacrifice after

establishing the sacred fire. Such a person, freed from fear, ascends to

heaven with his children. He that is desirous of children should perform

the Sraddha under the constellation Rohini, while he that is desirous of

energy should do it under the constellation Mrigasiras. By performing the

Sraddha under the constellation Ardra, a man becomes the doer of fierce

deeds. A mortal, by performing the Sraddha under Punarvasu, makes such

again by agriculture. The man that is desirous of growth and advancement

should perform the Sraddha under Pushya. By doing it under the

constellation Aslesha one begets heroic children. By doing it under the

Maghas one attains to pre-eminence among kinsmen. By doing it under the

prior Phalgunis, the doer of it becomes endued with good fortune. By

doing the Sraddha under the later Phalgunis one attains to many children;

while by performing it under Hasta, one attains to the fruition of one's

wishes. By performing it under the constellation Chitra one obtains

children endued with great beauty. By doing it under the constellation

Swati, one makes much profit by trade. The man that desires children

acquires the fruition of his wish by performing the Sraddha under the

constellation Visakha. By doing it under Anuradha one becomes a king of

kings.[403] By making offerings in honour of the Pitris under the

constellation Jyeshtha with devotion and humility, one attains to

sovereignty, O foremost one of Kuru's race. By doing the Sraddha under

Mula one attains to health, and by doing it under the prior Ashadha, one

acquires excellent fame. By performing it under the later Ashadha one

succeeds in roving over the whole world, freed from every sorrow. By

doing it under the constellation Abhijit one attains to high knowledge.

By doing it under Sravana one, departing from this world, attains to a

very high end. The man that performs the Sraddha under the constellation

Dhanishtha becomes the ruler of a kingdom. By doing it under the

constellation presided over by Varuna (viz., Satabhisha), one attains to

success as a physician. By performing the Sraddha under the constellation

of the prior Bhadrapada one acquires large property in goats and sheep;

while by doing it under the later Bhadrapada one acquires thousands of

kine. By performing the Sraddha under the constellation Revati one

acquires much wealth in utensils of white brass and copper. By doing it

under Aswini one acquires many steeds, while under Bharani one attains to

longevity. Listening to these ordinances about the Sraddha, king

Sasavindu acted accordingly, and succeeded in easily subjugating and

ruling the whole earth.'"

SECTION XC

"Yudhishthira said, 'It behoves thee, O foremost one of Kuru's race, to

tell me unto what kind of Brahmanas, O grandsire, should the offers made

at Sraddhas be given away.'

"Bhishma said, The Kshatriya who is conversant with the ordinances about

gift should never examine Brahmanas (when making gifts unto them). In all

acts, however, that relate to the worship of the deities and the Pitris,

an examination has been said to be proper. The deities are worshipped on

earth by men only when they are filled with devotion that comes from the

deities themselves. Hence, one should, approaching them, make gifts unto

all Brahmanas (without any examination of their merits), regarding such

gifts as are made to the deities themselves. In Sraddhas, however, O

monarch, the man of intelligence should examine the Brahmanas (to be

employed for assisting the doers of the Sraddha in getting through the

ritual and making gifts unto them of the offerings made to the Pitris).

Such examination should concern itself with their birth and conduct and

age and appearance and learning and nobility (or otherwise) of parentage.

Amongst the Brahmanas there are some that pollute the line and some that

sanctify it. Listen to me, O king, as I tell thee who those Brahmanas are

that should be excluded from the line.[404] He that is full of guile, or

he that is guilty of foeticide, or he that is ill of consumption, or he

that keeps animals, of is destitute of Vedic study, or is a common

servant of a village, or lives upon the interest of loans, or he that is

a singer, or he that sells all articles, or he that is guilty of arson,

or he that is a poisoner or he that is a pimp by profession, or he that

sells Soma, or he that is a professor of palmistry, or he that is in the

employ of the king, or he that is seller of oil, or he that is a cheat

and false swearer, or he that has a quarrel with his father, or he that

tolerates a paramour of his wife in his house, or he that has been

cursed, or he that is a thief, or he that lives by some mechanical art,

or he that puts on disguises, or he that is deceitful in his behaviour,

or he that is hostile to those he calls his friends, or he that is an

adulterer, or he that is a preceptor of Sudras, or he that has betaken

himself to the profession of arms, or he that wanders with dogs (for

hunting), or he that has been bit by a dog, or he that has wedded before

his elder brothers, or he that seems to have undergone circumcision,[405]

he that violates the bed of his preceptor, he that is an actor or mime,

he that lives by setting up a deity and he that lives by calculating the

conjunctions of stars and planets and asterisms[406], are regarded as fit

to be excluded from the line. Persons conversant with the Vedas say that

the offerings made at Sraddhas, if eaten by such Brahmanas, go to fill

the stomachs of Rakshasas (instead of filling those of the Pitris), O,

Yudhishthira. That person who having eaten at a Sraddha does not abstain

that day from study of the Vedas or who has sexual congress that day with

a Sudra woman, must know that his Pitris, in consequence of such acts of

his, have to lie for a month on his dung. The offerings made at Sraddhas

if presented to a Brahmana who sells Soma, become converted into human

ordure; if presented to a Brahmana who is engaged in the practice of

Medicine, they become converted into pus and blood; if presented to one

who lives by setting up a deity, they fail to produce any fruit; if

presented to one who lives upon the interest of loans they lead to

infamy; if presented to one who is engaged in trade, they become

productive of no fruits either here or hereafter. If presented to a

Brahmana who is born of a widowed mother (by a second husband), they

become as fruitless as libations poured on ashes[407]. They who present

the Havya and Kavya (offered at Sraddhas) unto such Brahmanas as are

divested of the duties ordained for them and of those rules of good

conduct that persons of their order should observe, find such presents

productive of no merits hereafter. That man of little intelligence who

makes gifts of such articles unto such men knowing their dispositions,

obliges, by such conduct, his Pitris to eat human ordure in the next

world. Thou shouldst know that these wretches among Brahmanas deserve to

be excluded from the line. Those Brahmanas also of little energy who are

engaged in instructing Sudras are of the same class. A Brahmana that is

blind stains sixty individual of the line; one that is destitute of

virile power a hundred; while one that is afflicted with white leprosy

stains as many as he looks upon, O king. Whatever offerings made at

Sraddhas are eaten by one with his head wrapped round with a cloth,

whatever is eaten by one with face southwards, and whatever is eaten with

shoes or sandals on all goes to gratify the Asuras. Whatever, again, is

given with malice, and whatever is given without reverence, have been

ordained by Brahmana himself as the portion of the prince of Asuras

(viz., Vali). Dogs, and such Brahmanas as are polluters of lines, should

not be allowed to cast their eyes upon the offerings made at Sraddhas.

For this reason, Sraddhas should be performed in a spot that is properly

hedged around or concealed from the view. That spot should also be strewn

with sesame seeds. That Sraddha which is performed without sesame seeds,

or that which is done by a person in anger, has its Havi robbed by

Rakshasas and Pisachas. Commensurate with the number of Brahmanas seen by

one that deserves to be excluded from the line, is the loss of merit he

causes of the foolish performer of the Sraddha who invites him to the

feast.

'I shall now, O chief of Bharata's race, tell thee who are sanctifiers of

the line. Do thou find them out by examination. All those Brahmanas that

are cleansed by knowledge, Vedic study, and vows and observances, and

they that are of good and righteous behaviour, should be known as

sanctifiers of everything. I shall now tell thee who deserve to sit in

the line. Thou shouldst know them to be such whom I shall indicate

presently. He that is conversant with the three Nachiketas, he that has

set up the five sacrificial fires, he that knows the five Suparnas, he

that is conversant with the six branches (called Angas) of the Veda, he

that is a descendant of sires who were engaged in teaching the Vedas and

is himself engaged in teaching, he that is well-conversant with the

Chhandas, he that is acquainted with the Jeshtha Saman, he that is

obedient to the sway of his parents, he that is conversant with the Vedas

and whose ancestors have been so for ten generations, he that has

congress with only his wedded wives and this at their seasons, and he who

has been cleansed by knowledge, by the Veda, and by vows and

observances,--even such a Brahmana,--sanctifies the line. He who reads

the Atharva-siras, who is devoted to the observance of Brahmacharya

practices, and who is steady in observance of righteous vows, who is

truthful and of righteous conduct, and who is duly observant of the

duties laid down for his order, they also that have undergone fatigue and

labour for bathing in the waters of tirthas, that have undergone the

final bath after performing sacrifices with proper Mantras that are freed

from the sway of wrath, that are not restless, that are endued with

forgiving dispositions, that are self-restrained masters of their senses,

and they are devoted to the good of all creatures,--these should be

invited to Sraddhas. Anything given to these becomes inexhaustible. These

indeed, are sanctifiers of lines. There are others also, highly blessed,

that should be regarded as sanctifiers of the line. They are Yatis and

those that are conversant with the religion of Moksha, and they that are

devoted to Yoga, and they that properly observe excellent vows and they

that, with collected mind recite (sacred) histories unto foremost of

Brahmanas. They that are conversant with Bhashyas, they also that are

devoted to grammatical studies, they that study the Puranas and they that

study the Dharmasastras and having studied them (i.e., the Puranas and

Dharmasastras) act up to the standard laid down in them, he that has

lived (for the stated period) in the abode of his preceptor, he that is

truthful in speech, he that is a giver of thousands, they that are

foremost in (their knowledge of) all the Vedas and the scriptural and

philosophical aphorisms,--these sanctify the line as far they look at it.

And because they sanctify all who sit in the line, therefore are they

called sanctifiers of lines. Utterers of Brahma say that even a single

person that happens to be the descendant of sires who were teachers of

the Veda and that is himself a Vedic teacher, sanctifies full seven miles

around him. If he that is not a Ritwik and that is not a Vedic teacher

takes the foremost seat in a Sraddha, with even the permission of the

other Ritwiks there present, he is said to take (by that act of his) the

sins of all who may be sitting in the line. If, on the other hand, he

happens to be conversant with the Vedas and freed from all those faults

that are regarded as capable of polluting the line, he shall not, O king,

be regarded as fallen (by taking the foremost seat in a Sraddha). Such a

man would then be really a sanctifier of the line. For these reasons, O

king, thou shouldst properly examine the Brahmanas before inviting them

to Sraddhas. Thou shouldst invite only such among them as are devoted to

the duties laid down for their order, and as are born in good families,

and as are possessed of great learning. He who performs Sraddhas for

feeding only his friends and whose Havi does not gratify the deities and

the Pitris, fails to ascend to Heaven. He who collects his friends and

relatives only on the occasion of the Sraddha he performs (without

keeping an eye on properly honouring deserving persons by inviting and

feeding them), fails to proceed (after death) by the path of the deities

(which is a lighted one and free from all afflictions and impediments).

The man who makes the Sraddha he performs an occasion for only gathering

his friends, never succeeds in ascending to heaven. Verily, the man who

converts the Sraddha into an occasion for treating his friends, becomes

dissociated from heaven even like a bird dissociated from the perch when

the chain tying it breaks.[408] Therefore, he that performs a Sraddha

should not honour (on such occasions) his friends. He may make gifts of

wealth unto them on other occasions by collecting them together. The Havi

and the Kavi offered at Sraddhas should be served unto them that are

neither friends nor foes but are only indifferent or neutral. As seed

sown on a sterile soil does not sprout forth, or as one that has not sown

does not get a share of the produce, even so that Sraddha the offerings

in which are eaten by an unworthy person, yields no fruit either here or

hereafter.[409] That Brahmana who is destitute of Vedic study is like a

fire made by burning grass or straw; and becomes soon extinguished even

like such a fire. The offerings made at Sraddhas should not be given to

him even as libations should not be poured on the ashes of the

sacrificial fire. When the offerings made at Sraddhas are exchanged by

the performers with one another (instead of being given away unto worthy

persons), they come to be regarded as Pisacha presents. Such offerings

gratify neither the gods nor the Pitris. Instead of reaching the other

world, they wander about even here like a cow that has lost her calf

wandering about within the fold. As those libations of ghee that are

poured upon the extinguished ashes of a sacrificial fire never reach

either the gods or the Pitris, after the same manner a gift that is made

to a dancer or a singer or a Dakshina presented to a lying or deceitful

person, produces no merit. The Dakshina that is presented to a lying or

deceitful person destroys both the giver and the receiver without

benefiting them in any respect. Such a Dakshina is destructive and highly

censurable. The Pitris of the person making it have to fall down from the

path of the deities. The gods know them to be Brahmanas who always tread,

O Yudhishthira, within the bounds set up by the Rishis who are conversant

with all duties, and who have a firm faith in their efficacy. Those

Brahmanas that are devoted to Vedic study, to knowledge, to penances, and

to acts, O Bharata, should be known as Rishis. The offerings made at

Sraddhas should be given unto those that are devoted to knowledge.

Verily, they are to be regarded as men who never speak ill of the

Brahmanas. Those men should never be fed on occasions of Sraddhas who

speak ill of Brahmanas in course of conversation in the midst of

assemblies. If Brahmanas, O king, be calumniated, they would destroy

three generations of the calumniator.[410] This is the declaration, O

king, of the Vaikhanasa Rishis. Brahmanas conversant with the Vedas

should be examined from a distance. Whether one likes them or feels a

dislike for them, one should give unto such Brahmanas the offerings made

at Sraddhas. That man who feeds thousands upon thousands of false

Brahmanas acquires merit that is attainable by feeding even one Brahmana

if the latter happens to be possessed of a knowledge of the Vedas, O

Bharata!"

SECTION XCI

"Yudhishthira said, 'By whom was the Sraddha first conceived and at what

time? What also is its essence? During the time when the world was

peopled by only the descendants of Bhrigu and Angiras; who was the muni

that established the Sraddha? What acts should not be done at Sraddha?

What are those Sraddhas in which fruits and roots are to be offered? What

species' also of paddy should be avoided in Sraddhas? Do thou tell me all

this, O grandsire!'

"Bhishma said, 'Listen to me, O ruler of men, as I tell thee how the

Sraddha was introduced, the time of such introduction, the essences of

the rite, and the Muni who conceived it. From the Self-born Brahman

sprang Atri, O thou of Kuru's race. In Atri's race was born a Muni of the

name of Dattatreya. Dattatreya got a son of the name of Nimi possessed of

wealth of asceticism. Nimi got a son named Srimat who was endued with

great beauty of person. Upon the expiration of a full thousand years,

Srimat, having undergone the severest austerities, succumbed to the

influence of Time and departed from this world. His sire Nimi, having

performed the Purificatory rites according to the ritual laid down in the

ordinance, became filled with great grief, thinking continually of the

loss of his son.[411] Thinking of that cause of sorrow the high-souled

Nimi collected together various agreeable objects (of food and drink) on

the fourteenth day of the moon. The next morning he rose from bed. Pained

his heart was with grief, as he rose from sleep that day--he succeeded in

withdrawing it from the one object upon which it had been working. His

understanding succeeded in busying itself with other matters. With

concentrated attention he then conceived the idea of a Sraddha. All those

articles of his own food, consisting of fruits and roots, and all those

kinds of staple grains that were agreeable to him, were carefully thought

of by that sage possessed of wealth of penances. On the day of the New

moon he invited a number of adorable Brahmanas (to his asylum). Possessed

of great wisdom, Nimi caused them to be seated on seats (of Kusa grass)

and honoured them by going around their persons. Approaching seven such

Brahmanas whom he had brought to his abode together, the puissant Nimi

gave unto them food consisting of Syamaka rice, unmixed with salt.

Towards the feet of those Brahmanas engaged in eating the food that was

served unto them a number of Kusa blades was spread out on the seats they

occupied, with the top ends of the blades directed towards the south.

With a pure body and mind and with concentrated attention, Nimi, having

placed those blades of sacred grass in the way indicated, offered cakes

of rice unto his dead son, uttering his name and family. Having done

this, that foremost of Munis became filled with regret at the idea of

having achieved an act that had not (to his knowledge) been laid down in

any of the scriptures. Indeed, filled with regret he began to think of

what he had done.[412] 'Never done before by the Munis, alas, what have I

done! How shall I (for having done an act that has not been ordained)

avoid being cursed by the Brahmanas (as an introducer of strange rites)?'

He then thought of the original progenitor of his race. As soon as he was

thought of, Atri endued with wealth of penances came there. Beholding him

exceedingly afflicted with grief on account of the death of his son, the

immortal Atri comforted him with agreeable counsels. He said unto him, 'O

Mini, this rite that thou hast conceived, is a sacrifice in honour of the

Pitris. Let no fear be thine, O thou that art possessed of the wealth of

asceticism! The Grandsire Brahman himself, in days of old, laid it down!

This rite that thou hast conceived has been ordained by the Self-born

himself. Who else than the Self-born could ordain this ritual in

Sraddhas? I shall presently tell thee, O son, the excellent ordinance

laid down in respect of Sraddhas. Ordained by the Self-born himself, O

son, do thou follow it. Listen to me first! Having first performed the

Karana on the sacred fire with the aid of Mantras, O thou that art

possessed of wealth of penances, one should always pour libations next

unto the deity of fire, and Soma, and Varuna. Unto the Viswedevas also,

who are always the companions of the Pitris, the Self-born then ordained

a portion of the offerings. The Earth also, as the goddess that sustains

the offerings made at Sraddhas, should then be praised under the names of

Vaishnavi, Kasyapi, and the inexhaustible.[413] When water is being

fetched for the Sraddha, the deity Varuna of great puissance should be

praised. After this, both Agni and Soma should be invoked with reverence

and gratified (with libations), O sinless one. Those deities that are

called by the name of Pitris were created by the Self-born. Others also,

highly blessed, viz., the Ushnapsa, were created by him. For all these

shares have been ordained of the offerings made at Sraddhas. By adoring

all these deities at Sraddhas, the ancestors of the persons performing

them become freed from all sins. The Pitris referred to above as those

created by the Self-born number seven. The Viswedevas having Agni for

their mouth (for it is through Agni that they feed), have been mentioned

before. I shall now mention the names of those high-souled deities who

deserve shares of the offerings made at Sraddhas. Those names at Vala,

Dhriti, Vipapa, Punyakrit, Pavana, Parshni, Kshemak, Divysanu, Vivaswat,

Viryavat, Hrimat, Kirtimat, Krita, Jitatman, Munivirya, Diptaroman,

Bhayankara, Anukarman, Pratia, Pradatri, Ansumat, Sailabha, Parama

krodhi, Dhiroshni, Bhupati, Sraja, Vajrin, and Vari,--these are the

eternal Viswedevas. There are others also whose names are Vidyutvarchas,

Somavarchas, and Suryasri. Others also are numbered amongst them, viz.,

Somapa, Suryasavitra, Dattatman, Pundariyaka, Ushninabha, Nabhoda,

Viswayu, Dipti, Chamuhara, Suresa, Vyomari, Sankara Bhava, Isa, Kartri,

Kriti, Daksha, Bhuvana, Divya, Karmakrit, Ganita Panchavirya, Aditya,

Rasmimat, Saptakrit, Somavachas, Viswakrit, Kavi, Anugoptri, Sugoptri,

Naptri, and Iswara:--these highly blessed ones are numbered as the

Viswedevas. They are eternal and conversant with all that occurs in Time.

The species of paddy which should not be offered at Sraddhas are those

called Kodrava, and Pulka. Assafoetida also, among articles used in

cooking, should not be offered, as also onions and garlic, the produce of

the Moringa pterygosperma, Bauhinia Variegata, the meat of animals slain

with envenomed shafts all varieties of Sucuribita Pepo, Sucuribita

lagenaria, and black salt. The other articles that should not be offered

at Sraddhas are the flesh of the domesticated hog, the meat of all

animals not slaughtered at sacrifices, Nigella sativa, salt of the

variety called Vid, the potherb that is called Sitapaki, all sprouts

(like those of the bamboo), and also the Trapa bispinosa. All kinds of

salt should be excluded from the offerings made at Sraddhas, and also the

fruits of the Eugenia Jamblana. All articles, again, upon which any one

has spat or upon which tears have fallen should not be offered at

Sraddhas. Among offerings made to the Pitris or with the Havya and Kavya

offered to the deities, the potherb called Sudarsana (Menispermum

tomentosum, Rox) should not be included. Havi mixed with this is not

acceptable to Pitris. From the place where the Sraddha is being

performed, the Chandala and the Swapacha should be excluded, as also all

who wear clothes steeped in yellow, and persons affected with leprosy, or

one who has been excasted (for transgressions), or one who is guilty of

Brahmanicide, or a Brahmana of mixed descent or one who is the relative

of an excasted man. These all should be excluded by persons possessed of

wisdom from the place where a Sraddha is being performed,' Having said

these words in days of old unto the Rishi Nimi of his own race, the

illustrious Atri possessed of wealth of penances then went back to the

Grandsire's assembly in Heaven.'"

SECTION XCII

"Bhishma said, 'After Nimi had acted in the way described above, all the

great Rishis began to perform the sacrifice in honour of the Pitris

(called the Sraddha) according to rites laid down in the ordinance.

Firmly devoted to the discharge of all duties, the Rishis, having

performed Sraddhas, began to also offer oblations (unto the Pitris) of

sacred waters, with attention. In consequence, however, of the offerings

made by persons of all classes (unto the Pitris), the Pitris began to

digest that food. Soon they, and the deities also with them, became

afflicted with indigestion. Indeed, afflicted with the heaps of food that

all persons began to give them, they repaired to the presence of Soma.

Approaching Soma they said, 'Alas, great is our affliction in consequence

of the food that is offered to us at Sraddhas. Do thou ordain what is

necessary for our ease.' Unto them Soma answered, saying, 'If, ye gods,

ye are desirous of obtaining ease, do ye repair then into the abode of

the Self-born. Even he will do what is for your good.' At these words of

Soma, the deities and the Pitris then proceeded, O Bharata, to the

Grandsire where he was seated on the summit of the mountains of Meru.'

"The deities, 'O illustrious one, with the food that is offered us in

sacrifices and Sraddhas, we are being exceedingly afflicted. O lord, show

us grace and do what would be for our good.' Hearing these words of

theirs, the Self-born said unto them in reply, 'Here, the god of fire is

sitting beside me, Even he will do what is for your benefit.'

"Agni said, 'Ye sires, when a Sraddha comes, we shall together eat the

offerings made to us. If ye eat those offerings with me, ye shall then,

without doubt, succeed in digesting them easily.' Hearing these words of

the deity of fire, the Pitris became easy of heart. It is for this reason

also that in making offerings at Sraddhas a share is first offered to the

deity of fire, O king. If a portion of the offerings be first made to the

deity of fire at a Sraddha, O prince of men, Rakshasas of regenerate

origin cannot then do any injury to such a Sraddha.[414] Beholding the

deity of fire at a Sraddha Rakshasas fly away from it. The ritual of the

Sraddha is that the cake should first be offered to the (deceased) sire.

Next, one should be offered to the grandsire. Next should one be offered

to the great-grandsire. Even this is the ordinance in respect of the

Sraddha. Over every cake that is offered, the offerer should, with

concentrated attention, utter the Savitri Mantras. This other Mantra also

should be uttered, viz., unto Soma who is fond of the Pitris. A woman

that has become impure in consequence of the advent of her season, or one

whose ears have been cut off, should not be allowed to remain where a

Sraddha is being performed. Nor should a woman (for cooking the rice to

be offered in the Sraddha) be brought from a Gotra other than that of the

person who is performing the Sraddha.[414] While crossing river, one

should offer oblations of water unto one's Pitris, naming them all.

Indeed, when one comes upon a river one should gratify one's Pitris with

oblations of water. Having offered oblations of water first unto the

ancestors of one's own race, one should next offer such oblations to

one's (deceased) friends and relatives. When one crosses a stream on a

car unto which is yoked a couple of oxen of variegated hue, or from them

that cross a stream on boats, the Pitris expect oblations of water. Those

that know this always offer oblations of water with concentrated

attention unto the Pitris, Every fortnight on the day of the New moon,

one should make offerings unto one's deceased ancestors. Growth,

longevity, energy, and prosperity become all attainable through devotion

to the Pitris. The Grandsire Brahman, Pulastya, Vasishtha, Pulaha,

Angiras, Kratu and the great Rishi Kasyapa--these, O prince of Kuru's

race, and regarded as great masters of Yoga. They are numbered among the

Pitris. Even this is the high ritual in respect of the Sraddha, O

monarch! Through Sraddhas performed on earth the deceased members of one

race become freed from a position of misery. I have thus, O prince of

Kuru's race, expounded to thee agreeably with the scriptures, the

ordinances in respect of Sraddhas. I shall once more discourse to thee on

gifts."

SECTION XCIII

"Yudhishthira said, 'If Brahmanas that are in the observance of a vow

(viz., fast) eat, at the invitation of a Brahmana, the Havi (offered at a

Sraddha), can they be charged with the transgression or a violation of

their vow, or should they refuse the invitation of a Brahmana when such

invitation is received by them? Tell me this, O grandsire!'

"Bhishma said, 'Let those Brahmanas eat, impelled by desire, who are

observant of such vows as are not indicated in the Vedas. As regards

those Brahmanas, however, that are observant of such vows are indicated

in the Vedas, they are regarded as guilty of a breach of their vow, O

Yudhishthira, by eating the Havi of a Sraddha at the request of him who

performs the Sraddha.'

"Yudhishthira said, 'Some people say that fast is a penance. Is penance

really identifiable with fast or is it not so? Tell me this, O grandsire!'

"Bhishma said, 'People do regard a regular fast for a month or a half

month as a penance. The truth, however, is that one who mortifies one's

own body is not to be regarded either as an ascetic or as one conversant

with duty[415]. Renunciation, however, is regarded as the best of

penances. A Brahmana should always be an abstainer from food, and observe

the vow called Brahmacharya.[416] A Brahmana should always practise

self-denial restraining even speech, and recite the Vedas. The Brahmana

should marry and surround himself with children and relatives, from

desire of achieving righteousness. He should never sleep. He should

abstain from meat. He should always read the Vedas and the scriptures. He

should always speak the truth, and practise self-denial. He should eat

Vighasa (viz., what remains after serving the deities and guests).

Indeed, he should be hospitable towards all that come to his abode. He

should always eat Amrita (viz., the food that remains in the house after

all the family, including guests and servants have eaten) He should duly

observe all rites and perform sacrifices.'"

"Yudhishthira said, "How may one come to be regarded as always observant

of fasts? How may one become observant of vows? How, O king, may one come

to be an eater of Vighasa? By doing what may one be said to be found of

guest?'"

"Bhishma said, 'He who takes food only morning and evening at the

prescribed hours and abstains from all food during the interval between,

is said to be an abstainer from food. He who has congress with only his

wedded wife and that only at her season, is said to be observant of the

vow of Brahmacharya. By always making gifts, one comes to be regarded as

truthful in speech. By abstaining from all meat obtained from animals

slaughtered for nothing, one becomes an abstainer from meat.[417] By

making gifts one becomes cleansed of all sins, and by abstaining from

sleep during daytime one comes to be regarded as always awake. He who

always eats what remains after serving the needs of guests and servants

is said to always eat Amrita. He who abstains from eating till Brahmanas

have eaten (of that food), is regarded as conquering heaven by such

abstention. He who eats what remains after serving the deities, the

Pitris, and relatives and dependants, is said to eat Vighasa. Such men

acquire many regions of felicity in the abode of Brahman himself. There,

O king, they dwell in the company of Apsaras and Gandharvas. Indeed, they

sport and enjoy all sports of delight in those regions, with the deities

and guests and the Pitris in their company, and surrounded by their own

children and grandchildren. Even such becomes their high end.'"

"Yudhishthira said, 'People are seen to make diverse kinds of gifts unto

the Brahmanas. What, however, is the difference, O grandsire, between the

giver and the receiver?'"

"Bhishma said, 'The Brahmana accepts gifts from him that is righteous,

and from him that is unrighteous. If the giver happens to be righteous,

the receiver incurs little fault. If on the other hand, the giver happens

to be unrighteous the receiver sinks in hell. In this connection is cited

an old history of the conversation between Vrishadarbhi and the seven

Rishis, O Bharata. Kasyapa and Atri and Vasishtha and Bharadwaja and

Gautama and Viswamitra and Jamadagni, and the chaste Arundhati (the wife

of Vasishtha), all had a common maidservant whose name was Ganda. A Sudra

of the name of Pasusakha married Ganda and became her husband. Kasyapa

and others, in days of old, observed the austerest penances and roved

over the world, desirous of attaining to the eternal region of Brahman by

the aid of Yoga-meditation. About that time, O delighter of the Kurus,

there occurred a severe drought. Afflicted by hunger, the whole world of

living creatures became exceedingly weak. At a sacrifice which had been

performed in former times by Sivi's son he had given away unto the

Ritwiks a son of his as the sacrificial present. About this time,

unendued with longevity as the prince was, he died of starvation. The

Rishis named, afflicted with hunger, approached the dead prince and sat

surrounding him. Indeed, those foremost of Rishis, beholding the son of

him at whose sacrifice they had officiated, O Bharata, thus dead of

starvation, began to cook the body in a vessel, impelled by the pangs of

hunger. All food having disappeared from the world of men, those

ascetics, desirous of saving their lives, had recourse, for purposes of

sustenance, to such a miserable shift. While they were thus employed.

Vrishadarbha's son, viz., king Saivya, in course of his roving, came upon

those Rishis. Indeed, he met them on his way, engaged in cooking the dead

body, impelled by the pangs of hunger.'"

"The son of Vrishadarbha said, 'The acceptance of a gift (from me) will

immediately relieve you all. Do you, therefore, accept a gift for the

support of your bodies! Ye ascetics endued with wealth of penances,

listen to me as I declare what wealth I have! That Brahmana who solicits

me (for gifts) is ever dear to me. Verily, I shall give unto you a

thousand mules. Unto each of you I shall give a thousand kine of white

hair, foremost in speed, each accompanied by a bull, and each having a

well-born calf, and, therefore, yielding milk. I shall also give unto you

a thousand bulls of white complexion and of the best breed and capable of

bearing heavy burdens. I shall also give you a large number of kine, of

good disposition, the foremost of their kind, all fat, and each of which,

having brought forth her first calf, is quick with her second.[418] Tell

me what else I shall give of foremost villages, of grain, of barley, and

of even the rarer and costly jewels. Do not seek to eat this food that is

inedible. Tell me what I should give unto you for the support of your

bodies!'

"The Rishis said, 'O king, an acceptance of gifts from a monarch is very

sweet at first but it is poison in the end. Knowing this well, why do

you, O king, tempt us then with these offers? The body of the Brahmana is

the field of the deities. By penance, it is purified. Then again, by

gratifying the Brahmana, one gratifies the deities. If a Brahmana accepts

the gifts made to him by the king, he loses, by such acceptance, the

merit that he would otherwise acquire by his penances that day. Indeed,

such acceptance consumes that merit even as a blazing conflagration

consumes a forest. Let happiness be thine, O king, as the result of the

gifts thou makest to those that solicit thee!' Saying these words unto

them, they left the spot, proceeding by another way. The flesh those

high-souled ones had intended to cook remained uncooked. Indeed,

abandoning that flesh, they went away, and entered the woods in search of

food. After this, the ministers of the king, urged by their master,

entered those woods and plucking certain figs endeavoured to give them

away unto those Rishis. The officers of the king filled some of those

figs with gold and mixing them with others sought to induce those

ascetics to accept them. Atri took up some of those figs, and finding

them heavy refused to take them. He said, 'We are not destitute of

knowledge. We are not fools! We know that there is gold within these

figs. We have our senses about us. Indeed, we are awake instead of being

asleep. If accepted in this world, those will produce bitter consequence

hereafter. He who seeks happiness both here and hereafter should never

accept these.'"

"Vasishtha said, 'If we accept even one gold coin, it will be counted as

a hundred or even a thousand (in assigning the demerit that attaches to

acceptance). If, therefore, we accept many coins, we shall surely attain

to an unhappy end hereafter!'"

Kasyapa said, 'All the paddy and barley on earth, all the gold and

animals and women that occur in the world, are incapable of gratifying

the desire of a single person. Hence, one possessed of wisdom should

dispelling cupidity, adopt tranquillity!'"

"Bharadwaja said, 'The horns of a Ruru, after their first appearance,

begin to grow with the growth of the animal. The cupidity of man is even

like this. It has no measure!'"

"Gautama said, 'All the objects that exist in the world are incapable of

gratifying even a single person. Man is even like the ocean, for he can

never be filled (even as the ocean can never be filled by all the waters

that are discharged into it by the rivers).'"

"Viswamitra said, 'When one desire cherished by a person becomes

gratified, there springs up immediately another whose gratification is

sought and which pierces him like a shaft.'"

"Jamadagni said, 'Abstention from accepting guts supports penances as

their foundation. Acceptance, however, destroys that wealth (viz., the

merit of penances).'"

"Arundhati said, 'Some people are of opinion that things of the world may

be stored with a view to spend them upon the acquisition of righteousness

(by gifts and sacrifices). I think, however, that the acquisition of

righteousness is better than that of worldly wealth.'"

"Ganda said, 'When these my lords, who are endued with great energy, are

so very much afraid of this which seems to be a great terror a weak man

as I am fear it the more.'"

"Pasusakha said, 'The wealth there is in righteousness is very superior.

There is nothing superior to it. That wealth is known to the Brahmans. I

wait upon them as their servant, only for learning to value that wealth.'"

"The Rishis (all together) said, 'Let happiness be his, as the result of

the gifts he makes, who is the king of the people of this land. Let his

gift be successful who has sent these fruits to us, enclosing gold within

them.'"

"Bhishma continued, 'Having said these words, those Rishis of steadfast

vows, abandoning the figs having gold within them, left that spot and

proceeded to whatever destination they liked.'"

"The ministers said, 'O king, coming to know of the existence of gold

within the figs, the Rishis have gone away! Let this be known to thee!'

"Bhishma continued, 'Thus addressed by his ministers, king Vrishadarbhi

became filled with wrath against all those Rishis. Indeed, to take

vengeance upon them, the monarch entered his own chamber. Observing the

austerest of penances, he poured on his sacred fire libations of ghee,

accompanying each with Mantras uttered by him. From that fire there then

arose as the result of the incantation, a form capable of striking every

one with fear. Vrishadarbhi named her as Yatudhani. That form which had

been from the incantations of the king, looking as terrible as the Last

Night, appeared with joined hands before the monarch. Addressing king

Vrishadarbhi, she said, 'What shall I accomplish?'"

"Vrishadarbhi said, 'Go and follow the seven Rishis, as also Arundhati,

and the husband of their maid-servant, and the maid-servant herself, and

comprehend what the meanings are of their names. Having ascertained their

names, do thou slay all of them. After slaying them thou mayst go

whatever destination thou likest.'"[419]

"Bhishma continued, 'Saying, 'So be it! the Rakshasi who had been named

Yatudhani, in her proper form, proceeded to that forest in which the

great Rishis wandered in search of food. Indeed, O king, those great

Rishis, with Atri among them, roved within the forest, subsisting upon

fruits and roots. In course of their wanderings they saw a mendicant of

broad shoulders, and plump arms and legs and well-nourished face and

abdomen. Of limbs that were all adipose, he was wandering with a dog in

his company. Beholding that mendicant whose limbs were all well-developed

and handsome, Arundhati exclaimed, addressing the Rishis, 'None of you

will ever be able to show such well-developed features!'"

"Vasishtha said, 'The sacred fire of this person is not like ours for

while he is able to pour libations on it, morning and evening, none of us

are able to do the same. It is for this reason that we see both him and

his dog so well-developed.''

"Atri said, 'This man does not, like us, feel the pangs of hunger. His

energy has not sustained, like ours, any diminution. Acquired with the

greatest difficulty, his Vedas have not, like ours, disappeared. Hence,

it is that we see both him and his dog so well-developed.'[420]

"Viswamitra said, 'This man is not, like us, unable to observe the

eternal duties inculcated in the scriptures. I have become idle. I feel

the pangs of hunger. I have lost the knowledge I had acquired. This man

is not like us in this respect. Hence I see both him and his dog so

well-developed.'"

''Jamadagni said, 'This man has not to think of storing his annual grain

and fuel as we are compelled to, do. Hence I see both him and his dog so

well-developed!'

"Kasyapa said, 'This man has not, like us, four brothers of the whole

blood who are begging from house to house, uttering the words,

'Give--Give!' Hence it is that I see him and his dog so well-developed.'

"Bharadwaja said, 'This man hath no regret like ours for having condemned

and cursed his spouse. He hath not acted so wickedly and senselessly.

Hence I see both him and his dog so well-developed!'

"Gautama said, 'This man bath not like us only three pieces of covering

made of Kusa grass, and a single Ranku-skin, each of which again, is

three years old. Hence it is that I see both him and his dog so

well-developed!'

"Bhishma continued, 'The wandering mendicant, beholding those great

Rishis, approach them, and accosted them all by touching their hand

according to the custom. Conversing then with each other about the

difficulty of obtaining sustenance in that forest and the consequent

necessity of bearing the pangs of hunger, all of them left that spot.

Indeed, they wandered through that wilderness, all bent upon a common

purpose, viz., the plucking of fruits and the extraction of roots for

sustenance. One day, as they were wandering they beheld a beautiful lake

overgrown with lotuses. Its banks were covered with trees that stood

thickly near one another. The waters of the lake were pure and

transparent. Indeed, the lotuses that adorned the lake were all of the

hue of the morning sun. The leaves that floated on the water were of the

colour of lapis lazuli. Diverse kinds of aquatic fowls were sporting on

its bosom. There was but one path leading to it. The banks were not miry

and the access to the water was easy. Urged by Vrishadarbhi, the Rakshasi

of frightful mien who had sprung from his incantations and who had been

named Yatudhani, guarded the lake. Those foremost of Rishis, with

Pasusakha in their company, proceeded towards the lake, which was thus

guarded by Yatudhani for the object of gathering some lotus stalks.[421]

Beholding Yatudhani, of frightful aspect standing on the banks of the

lake, those great Rishis addressed her, saying, 'Who art thou that thus

standest alone in these solitary woods? For whom dost thou wait here?

What, indeed, is thy purpose? What dost thou do here on the banks of this

lake adorned with lotuses?'"

"Yatudhani said, 'It matters not who I am. I deserve not to be questioned

(respecting my name and race and purposes). Ye that are possessed of

ascetic wealth, know that I am the guard set to watch this lake.'"

'The Rishis said, 'All of us are hungry. We have nothing else to eat.

With thy permission we would gather some lotus-stalks!'"

"Yatudhani said, 'Agreeably with a compact, do ye take the lotus-stalks

as ye please. Ye must, one by one, give me your names. Ye may then,

without delay, take the stalks!'"

"Bhishma continued, 'Ascertaining that her name was, Yatudhani and that

she stood there for slaying them (after knowing, from the meanings their

names, what the extent was of their power), Atri, who was famishing with

hunger, addressed her, and said these words.'"

"Atri said, 'I am called Atri because I cleanse the world from sin. For,

again, thrice studying the Vedas every day, I have made days of my

nights. That, again, is no night in which I have not studied the Vedas.

For these reasons also I am called Atri, O beautiful lady!'"

"Yatudhani said, 'O thou of great effulgence, the explanation thou hast

given me of thy name is incapable of being comprehended by me. Do thou,

therefore, go and plunge into this tank filled with lotuses!'"

"Vasishtha said, 'I am endued with the wealth (that consists of the Yoga

attributes of puissance, etc.) I lead, again, a domestic mode of life,

and am regarded as the foremost of all persons that lead such a mode of

life. In consequence of being endued with (such) wealth, of my living as

a householder, and of my being regarded as the foremost of all

householders, I am called Vasishtha.'

"Yatudhani said, 'The etymological explanation of thy name is perfectly

incomprehensible to me, in as much as the inflections which the original

roots have undergone are unintelligible. Rio and plunge into this lake of

lotuses!'"

"Kasyapa said, 'I always protect my body, and in consequence of my

penances I have become endued with effulgence. For thus protecting the

body and for this effulgence that is due to my penances, I have come to

be called by the name of Kasyapa!'

"Yatudhani said, 'O thou of great effulgence, the etymological

explanation thou hast given of thy name is incapable of being

comprehended by me. Go and plunge into this lake filled with lotuses!'

"Bharadwaja said, 'I always support my sons, my disciples, the deities,

the Brahmanas, and my wife. In consequence of thus supporting all with

ease, I am called Bharadwaja!'

"Yatudhani said, 'The etymological explanation thou hast given me of thy

name is perfectly incomprehensible to me, in consequence of the many

inflections the root has undergone. Go and plunge into this lake filled

with lotuses!'"

"Gotama said, 'I have conquered heaven and earth by the aid of

self-restraint. In consequence of my looking upon all creatures and

objects with an equal eye, I am like a smokeless fire. Hence I am

incapable of being subjugated by thee. When, again, I was born, the

effulgence of my body dispelled the surrounding darkness. For these

reasons I am called Gotama!'

"Yatudhani said, 'The explanation thou hast given me of thy name, O great

ascetic, is incapable of being understood by me. Go and plunge into this

lake of lotuses!'"

"Viswamitra said, 'The deities of the universe are my friends. I am also

the friend of the universe. Hence, O Yatudhani, know that I am called

Viswamitra!'

"Yatudhani said, 'The explanation thou hast given of thy name is

incomprehensible to me in consequence of the inflections the root has

undergone. Go and plunge into this lake of lotuses!'"

"Jamadagni said, 'I have sprung from the sacrificial fire of the deities.

Hence am I called Jamadagni, O thou of beautiful features!'"

"Yatudhani said, 'The etymological explanation thou hast given me, O

great ascetic, of thy name, is incomprehensible to me (in consequence of

the diverse inflections the root has undergone) Do thou go and plunge

into this lake of lotuses!'"

"Arundhati said, 'I always stay by the side of my husband, and hold the

earth jointly with him. I always incline my husband's heart towards me. I

am, for these reasons called Arundhati!'

"Yatudhani said, The explanation thou hast given me of thy name is

perfectly incomprehensible to me in consequence of the inflections the

roots have undergone. Go and plunge into this lake of lotuses!'

"Ganda said, 'The Ganda means a portion of the cheek. As I have that

portion a little elevated above the others, I am, O thou that hast sprung

from the sacrificial fire of Saivya, called by the name of Ganda!'"

"Yatudhani said, 'The explanation which thou hast given me of thy name is

perfectly incomprehensible to me in consequence of the inflections which

the root has undergone. Go and plunge into this lake of lotuses!'"

"Pasusakha said, 'I protect and tend all animals that I see, and I am

always a friend to all animals. Hence am I called Pasusakha, O thou that

hast sprung from the (sacrificial) fire (of king Vrishadarbhi).'

"Yatudhani said, 'The explanation thou hast given me of thy name is

perfectly incomprehensible to me in consequence of the inflections which

the roots have undergone. Go and plunge into this lake of lotuses!'"

"Sunahsakha said,[422] 'I am incapable of explaining the etymology of my

name after the manner of these ascetics. But know, O Yatudhani, that I am

called by the name of Sunahsakha!'

"Yatudhani said, 'Thou hast mentioned thy name only once. The explanation

thou hast offered I have not able to catch. Do thou, therefore, mention

it again, O regenerate one!'"

"Sunahsakha said, 'Since thou hast been unable to catch my name in

consequence of my having mentioned it only once, I shall strike thee with

my triple stick! Struck with it, be thou consumed into ashes without

delay!'"

"Bhishma continued, 'Struck then, on the head, by the Sannyasin, with his

triple stick which resembled the chastisement inflicted by a Brahmana,

the Rakshasi who had sprung from the incantations of king. Vrishadarbhi

fell down on the earth and became reduced to ashes.[423] Having thus

destroyed the mighty Rakshasi, Sunahsakha thrust his stick into the earth

and sat himself down on a grassy plot of land. The Rishis then, having,

as they liked, plucked a number of lotuses and taken up a number of

lotus-stalks, came up from the lake, filled with joy. Throwing on the

ground the heap of lotuses which they had gathered with much toil, they

plunged once more into it for offering oblations of water to the Pitris.

Coming up, they proceeded to that part of the bank where they had

deposited the lotus-stalks. Reaching that spot, those foremost of men

found that the stalks were nowhere to be seen.'"

"The Rishis said, 'What sinful and hard-hearted man has stolen away the

lotus-stalks gathered by our hungry selves from desire of eating?'

"Bhishma continued, 'Those foremost of regenerate persons, suspecting one

another, O crusher of foes, said, 'We shall each have to swear to our

innocence! All those ascetics then, famishing with hunger and worn out

with exertion, agreeing to the proposal, took these oaths.'

"Atri said, 'Let him who has stolen the lotus-stalk touch kine with his

foot, make water facing the sun, and study the Vedas on excluded days!'"

"Vasishtha said, 'Let him who has stolen the lotus-stalks abstain from

studying the Vedas, or leash hounds, or be a wandering mendicant

unrestrained by the ordinances laid down for that mode of life, or be a

slayer of persons that seek his protection, or live upon the proceeds of

the sale of his daughter, or solicit wealth from those that are low and

vile!'"

"Kasyapa, said, 'Let him who has stolen the lotus-stalks utter all kinds

of words in all places, give false evidence in a court of law, eat the

flesh of animals not slain in sacrifices, make gifts to undeserving

persons or to deserving persons at unseasonable times, and have sexual

congress with women during daytime!'"

"Bharadwaja said, 'Let him who has stolen the lotus-stalks be cruel and

unrighteous in his conduct towards women and kinsmen and kine. Let him

humiliate Brahmanas, in disputations, by displaying his superior

knowledge and skill. Let him study the Riks and the Yajuses, disregarding

his preceptor! Let him pour libations upon fires made with dry grass or

straw!"[424]

"Jamadagni said, 'Let him who has stolen the lotus-stalks be guilty of

throwing filth and dirt on water. Let him be inspired with animosity

towards kine. Let him be guilty of having sexual congress with women at

times other than their season. Let him incur the aversion of all persons.

Let him derive his maintenance from the earnings of his wife! Let him

have no friends and let him have many foes! Let him be another's guest

for receiving in return those acts of hospitality which he has done to

that other![425]'"

"Gotama said, 'Let him who has stolen the lotus-stalks be guilty of

throwing away the Vedas after having studied them! Let him cast off the

three sacred fires! Let him be a seller of the Soma (plant or juice)! Let

him live with that Brahmana who resides in a village which has only one

well from which water is drawn by all classes and who has married a Sudra

woman!'"

"Viswamitra said, 'Let him who has stolen the lotus-stalks be fated to

see his preceptors and seniors and his servants maintained by others

during his own life-time. Let him not have a good end. Let him be the

father of many children! Let him be always impure and a wretch among

Brahmanas! Let him be proud of his possessions! Let him be a tiller of

the soil and let him be filled with malice! Let him wander in the season

of rains. Let him be a paid servant! Let him be the priest of the king!

Let him assist at the sacrifices of such impure persons as do not deserve

to be assisted at their sacrifices!'"

"Arundhati said, 'Let her who has stolen the lotus-stalks always

humiliate her mother-in-law! Let her be always vexed with her husband!

Let her eat whatever good things come to her house without sharing them

with others! Disregarding the kinsmen of her lord, let her live in her

husband's house and eat, at the day's close, the flour of fried barely!

Let her come to be regarded as unenjoyable (in consequence of the stains

that would tarnish her)! Let her be the mother of a heroic son![426]'"

"Ganda said, 'Let her who has stolen, the lotus-stalks be always a

speaker of falsehoods! Let her always quarrel with her kinsmen! Let her

bestow her daughter in marriage for a pecuniary consideration! Let her

eat the food which she has cooked, alone and without sharing it with

anybody! Let her pass her whole life in slavery! Indeed, let her who has

stolen the lotus-stalks be quick with child in consequence of sexual

congress under circumstances of guilt.'"

"Pasusakha said, 'Let him who has stolen the lotus-stalks be born of a

slave-mother. Let him have many children all of whom are worthless! And

let him never bow to the deities.'"

"Sunahsakha said, 'Let him who has removed the lotus-stalks obtain the

merit of bestowing his daughter in marriage upon a Brahmana, who has

studied all the Samans and the Yajuses and who has carefully observed the

vow of Brahmacharya, Let him perform the final ablutions after having

studied all the Atharvans!'"

"All the Rishis said, 'The oath thou hast taken is no oath at all, for

all the acts which thou hast mentioned are very desirable for the

Brahmanas! It is evident, O Sunahsakha, that thou hast appropriated our

lotus-stalks!'"

"Sunahsakha said, 'The lotus stalks deposited by you not being seen, what

you say is perfectly true, for it is I who have actually stolen them. In

the very sight of all of you I have caused the disappearance of those

stalks! Ye sinless ones, the act was done by me from desire of testing

you! I came hither for protecting you. That woman who lies slain there

was called Yatudhani. She was of a fierce disposition. Sprung from the

incantations of king Vrishadarbhi, she had come here from the desire of

slaying all of you! You ascetics endued with wealth of penances, egged on

by that king, she had come, but I have slain her. That wicked and sinful

creature, sprung from the sacrificial fire, would otherwise have taken

your lives. It was for killing her and saving you that I came here, ye

learned Brahmanas! Know that I am Vasava! Ye have completely freed

yourselves from the influence of cupidity. In consequence of this, ye

have won many eternal regions fraught with the fruition of every wish as

soon as it rises in the heart! Do ye rise, without delay, from this place

and repair to those regions of beatitude, ye regenerate ones, that are

reserved for you!'

"Bhishma continued, 'The great Rishis, highly gratified at this, replied

unto Purandara, saying, 'So be it!' They then ascended to heaven in

company of Indra himself. Even thus, those high-souled persons, though

famishing with hunger and though tempted at such a time with the offer of

diverse kinds of enjoyable articles, refrained from yielding to

temptation. As the result of such self-denial, they attained to heaven.

It seems, therefore, that one should, under all circumstances, cast off

cupidity from oneself. Even this, O king, is the highest duty. Cupidity

should be cast off. The man who recites this account (of the deeds of the

righteous Rishis) in assemblies of men, succeeds in acquiring wealth.

Such a man has never to attain to a distressful end. The Pitris, the

Rishis, and the deities become all pleased with him. Hereafter, again, he

becomes endued with fame and religious merit and wealth!'"

SECTION XCIV

"Bhishma said, "In this connection is cited the old history of the oaths

(taken by many Rishis one after another) on the occasion of a sojourn to

the sacred waters. O best of the Bharatas, the act of theft had been done

by Indra, and the oaths were taken by many royal and regenerate Rishis.

Once on a time, the Rishis, having assembled together, proceeded to the

western Prabhasa. They held a consultation there which resulted in a

resolve on their part to visit all the sacred waters on earth. There were

Sakra and Angiras and Kavi of great learning and Agastya and Narada and

Pravata; and Bhrigu and Vasishtha and Kasyapa and Gautama and Viswamitra

and Jamadagni, O king! There were also the Rishi Galava, and Ashtaka and

Bharadwaja and Arundhati and the Valakhilyas; and Sivi and Dilipa and

Nahusha and Amvarisha and the royal Yayati and Dhundhumara and Puru.

These foremost of men, placing the high-souled Satakratu, the slayer of

Vritra, at their head, went to all the sacred waters one after another,

and at last reached the highly sacred Kausiki on the day of the full moon

in the month of Magha. Having cleansed themselves of all sins by

ablutions performed in all the sacred waters, they at last proceeded to

the very sacred Brahmasara. Bathing in that lake, those Rishis endued

with energy like that of fire began to gather and eat the stalks of the

lotus. Amongst those Brahmanas, some had extracted the stalks of the

lotus and some the stalks of the Nymphoea stellata. Soon they found that

the stalks extracted by Agastya (and deposited on the bank) had been

taken away by somebody. The foremost of Rishis, Agastya, addressing them

all, said, 'Who has taken away the good stalks which I had extracted and

deposited here? I suspect some one amongst you must have done the act.

Let him who has taken them away give them back to me. It behoves you not

thus to misappropriate my stalks! It is heard that Time assails the

energy of Righteousness. That Time has come upon us. Hence, Righteousness

is afflicted. It is meet that I should go to heaven for good, before

unrighteousness assails the world and establishes itself here![427]

Before the time comes when Brahmanas, loudly uttering the fully Vedas,

within the precincts of villages and inhabited places, cause the Sudras

to hear them, before the time comes when kings often against the rules of

Righteousness from motives of policy, I shall go to heaven for good!

Before men cease to regard the distinctions between the lower, the

middle, and the higher classes, I shall go to heaven for good. Before

Ignorance assails the world and envelops all things in darkness, I shall

go to heaven for good.[428] Before the time comes when the strong begin

to lord it over the weak and treat them as slaves, I shall go to heaven

for good. Indeed, I dare not remain on earth for witnessing these

things.' The Rishis, much concerned at what he said, addressed that great

ascetic and said, 'We have not stolen thy stalks! Thou shouldst not

harbour these suspicions against us. O great Rishi, we shall take the

most frightful oaths!' Having said these words, conscious of their own

innocence, and desirous of upholding the cause of righteousness, those

Rishis and sages of royal descent then began to swear, one after another,

the following oaths.'"

"Bhrigu said, 'Let him who has stolen thy stalks censure when censured,

assail when assailed, and eat the flesh that is attached to the back-bone

of animals (slaughtered in sacrifice)!'"[429]

"Vasishtha said, 'Let him who has stolen thy stalks neglect his Vedic

studies, leash hounds, and having, taken himself to the mendicant order

live in a city or town!'[430]

"Kasyapa said, 'Let him who has stolen thy stalks sell all things in all

places, misappropriate deposits, and give false evidence!'

"Gautama said, 'Let him who has stolen thy stalks live, displaying pride

in all things, with an understanding that does not see all creatures with

an equal eye, and always yielding himself to the influence of desire and

wrath! Let him be a cultivator of the soil, and let him be inspired by

malice!'[431]

"Angiras said, 'Let him who has stolen thy stalks be always impure! Let

him be a censurable Brahmana (for his misdeeds). Let him leash hounds.

Let him be guilty of Brahmanicide. Let him be averse to expiations after

having committed transgressions!'"

"Dhundhumara said, 'Let him who has stolen thy stalks be ungrateful to

his friends! Let him take birth in a Sudra woman! Let him eat alone any

good food (coming to the house), without sharing it with others!'"[432]

"Dilipa said, 'Let him who has stolen thy stalks descend to those regions

of misery and infamy which are reserved for that Brahmana who re-sides in

a village having but one well and who has sexual congress with a Sudra

woman!'"[433]

"Puru said, 'Let him who has stolen thy stalks adopt the occupation of a

physician! Let him be supported by the earnings of his wife! Let him draw

his sustenance from his father-in-law!'"

"Sukra said, 'Let him who has stolen thy stalks eat the flesh of animals

not slain in sacrifices! Let him have sexual congress at day-time! Let

him be a servant of the king!'"

"Jamadagni said, 'Let him who has stolen thy stalks study the Vedas on

forbidden days or occasions. Let him feed friends at Sraddhas performed

by him! Let him eat at the Sraddha of a Sudra!'

"Sivi said, 'Let him who has stolen thy stalks die without having

established a fire (for daily worship)! Let him be guilty of obstructing

the performance of sacrifices by others! Let him quarrel with those that

are observant of penances!'"

"Yayati said, 'Let him who has stolen thy stalks be guilty of having

sexual congress with his wife when she is not in her season and when he

is himself in the observance of a vow and bears matted locks on his head!

Let him also disregard the Vedas!'"

"Nahusha said, 'Let him who has stolen thy stalks live in domesticity

after having betaken himself to the vow of mendicancy! Let him act in

whatever way he pleases (and without restraint of any kind), after having

undergone the initiatory rites in view of a sacrifice or some solemn

observance! Let him take pecuniary gratification for prelections to

disciples (on any branch of knowledge that the latter come to learn)!'

"Amvarisha said, 'Let him who has stolen thy stalks be cruel and

unrighteous in his behaviour towards women and kinsmen and kine! Let him

be guilty also of Brahmanicide!'"

"Narada said, 'Let him who has stolen thy stalks be one that identifies

the body with the soul! Let him study the scriptures with a preceptor

that is censurable! Let him chant the Vedas, offending at each step

against the rules of orthoepy! Let him disregard all his seniors!'"

"Nabhaga said, 'Let him who has stolen thy stalks always speak

false-hoods and quarrel with those that are righteous! Let him bestow his

daughter in marriage after accepting a pecuniary gratification offered by

his son-in-law!'"

"Kavi said, 'Let him who has stolen thy stalks he guilty of striking a

cow with his foot. Let him make water, facing the sun! Let him cast off

the person that seeks shelter at his hands!'"

"Viswamitra said, 'Let him who has stolen thy stalks become a servant

that behaves with deceit towards his master! Let him be the priest of a

king! Let him be the Ritwik of one that should not be assisted at his

sacrifices!'"

"Parvata said, 'Let him who has stolen thy stalks be the chief of a

village! Let him make journeys on asses! Let him leash hounds for a

living!'"

"Bharadwaja said, 'Let him who has stolen thy stalks be guilty of all the

demerits that become his who is cruel in his behaviour and untruthful in

speech!'"

"Ashtaka said, 'Let him who has stolen thy stalks be a king destitute of

wisdom capricious and sinful in his behaviour, and disposed to rule the

Earth unrighteously!'"

"Galava said, 'Let him who has stolen thy stalks be more infamous than a

sinful man! Let him be sinful in his acts towards his kinsmen and

relatives! Let him proclaim the gifts he makes to others!'"

"Arundhati said, 'Let her who has stolen thy stalks speak ill of her

mother-in-law! Let her feel disgust for her lord. Let her eat alone any

good food that comes to her house!'"

"The Valakhilyas said, 'Let him who has stolen thy stalks stand on one

foot at the entrance of a village (for earning his subsistence)! Let him.

while knowing all duties, be guilty of every breach!'"[434]

"Sunahsakha said, 'Let him who has stolen thy stalks be a Brahmana that

sleeps in happiness, having disregarded his daily Homa! Let him, after

becoming a religious mendicant, behave in whatever way he pleases,

without observing any restraint!'"

"Surabhi said, 'Let her who has stolen thy stalks be milked, with her

(hind) legs bound with a rope of human hair, and with the aid of a calf

not her own, and, while milked, let her milk be held in a vessel of white

brass!'[435]

"Bhishma continued, 'After the Rishis and the royal sages had sworn these

diverse oaths, O Kuru king, the thousand-eyed chief of the deities,

filled with joy, cast his looks on the angered Rishi Agastya. Addressing

the Rishi who was very angry at the disappearance of his lotus-stalks,

Maghavat thus declared what was passing in his mind. Hear, O king, what

the words were that Indra spoke in the midst of those regenerate and

celestial Rishis and royal sages.'"

"Sakra said, 'Let him who has stolen thy stalks be possessed of the merit

of him who bestows his daughter in marriage upon a Brahmana that has duly

observed the vow of Brahmacharya or that has duly studied the Samans and

the Yajuses! Let him also have the merit of one that undergoes the final

bath after completing one's study of the Atharva Veda! Let him who has

stolen thy stalks have the merit of having studied all the Vedas. Let him

be observant of all duties and righteous in his behaviour! Indeed, let

him go to the region of Brahman!'

"Agastya said, 'Thou hast, O slayer of Vala, uttered a benediction

instead of a curse! (It is evident), thou hast taken my stalks!" Give

them to me, for that is the eternal duty!'"

"Indra said, 'O holy one, I did not remove thy stalks, led by cupidity!

Indeed, I removed them from desire of hearing this conclave recite what

the duties are that we should observe. It behoveth thee not to give way

to anger! Duties are the foremost of Srutis. Duties constitute the

eternal path (for crossing the sea of the world)! I have listened to this

discourse of the Rishis (on duties) that is eternal and immutable, and

that transcends all change![436] Do thou then, O foremost of learned

Brahmanas, take back these stalks of thine! O holy one, it behoves thee

to forgive my transgression, O thou that art free from every fault!'"

"Bhishma continued, 'Thus addressed by the chief of the deities, the

ascetic, viz., Agastya, who had been very angry, took back his stalks.

Endued with great intelligence, the Rishi became cheerful. After this,

those denizens of the woods proceeded to diverse other sacred waters.

Indeed, repairing to those sacred waters they performed their ablutions

everywhere. The man who reads this narrative with close attention on

every Parva day, will not have to become the progenitor of an ignorant

and wicked son. He will never be destitute of learning. No calamity will

ever touch him. He will, besides, be free from every kind of sorrow.

Decrepitude and decay will never be his. Freed from stains and evil of

every kind, and endued with merit, he is sure to attain to Heaven. He who

studies this Sastra observed by the Rishis, is sure, O prince of men, to

attain to the eternal region of Brahman that is full of felicity!'"[437]

SECTION XCV

"Yudhishthira said, 'O chief of Bharata's rare, by whom was the custom of

giving umbrellas and sandals at obsequial ceremonies introduced? Why was

it introduced and for what purpose are those gifts made? They are given

not only at obsequial ceremonies but also at other religious rites. They

are given on many occasions with a view to acquiring religious merit. I

wish to know, in detail, O regenerate one, the true meaning of this

custom!'"

"Bhishma said, 'Do thou, O prince, attentively listen to the details I

shall recite in respect of the custom of giving away umbrellas and shoes

at religious rites, and as to how and by whom it was introduced. I shall

also tell thee in full, O prince, how it acquired the force of a

permanent observance and how it came to be viewed as a meritorious act. I

shall, in this connection, recite the narrative of the discourse between

Jamadagni and the high-souled Surya. In ancient times, the illustrious

Jamadagni, O puissant king, of Bhrigu's race, was engaged in practising

with his bow. Taking his aim, he shot arrow after arrow. His wife Renuka

used to pick up the shafts when shot and repeatedly bring them back to

that descendant, endued with blazing energy, of Bhrigu's race. Pleased

with the whizzing noise of his arrows and the twang of his bow, he amused

himself thus by repeatedly discharging his arrows which Renuka brought

back into him. One day, at noontide, O monarch, in that month when the

sun was in Jyesthamula, the Brahmana, having discharged all his arrows,

said to Renuka, 'O large-eyed lady, go and fetch me the shafts I have

shot from my bow, O thou of beautiful eye-brows! I shall again shoot them

with my bow.' The lady proceeded on her errand but was compelled to sit

under the shade of a tree, in consequence of her head and feet being

scorched by the heat of the sun. The black-eyed and graceful Renuka,

having rested for only a moment, feared the curse of her husband and,

therefore, addressed herself again to the task of collecting and bringing

back the arrows. Taking them with her, the celebrated lady of graceful

features came back, distressed in mind and her feet smarting with pain.

Trembling with fear, she approached her husband. The Rishi, filled with

wrath, repeatedly addressed his fair-faced spouse, saying, 'O Renuka, why

hast thou teen so late in returning?'"

"Renuka said, 'O thou that art endued with wealth of penances, my head

and feet were scorched by the rays of the sun! Oppressed by the heat, I

had betaken myself to the shade of a tree! Just this has been the cause

of the delay! Informed of the cause, do thou, O lord, cease to be angry

with me!'"

"Jamadagni said, 'O Renuka, this very day shall I destroy, with the fiery

energy of my weapons, the star of day with his blazing rays, that has

afflicted thee in this way!'"

"Bhishma continued, 'Drawing his celestial bow, and taking up many

arrows, Jamadagni stood, turning his face towards the sun and watching

him as he moved (in his diurnal course). Then, O son of Kunti, beholding

him addressed for fight, Surya approached him in the guise of a Brahmana,

and said unto him. 'What has Surya done to displease thee? Coursing

through the firmament, he draws up the moisture from the earth, and in

the form of rains he pours it down once more on her. It is through this,

O regenerate one, that the food of human beings springs up,--food that is

so agreeable to them! The Vedas say that it is food that constitutes the

life-breaths. O Brahmana, hidden in the clouds and encompassed by his

rays, the sun drenches the seven islands with showers of rain. O puissant

one, the moisture, thus poured, diffusing itself into the leaves and

fruits of vegetables and herbs, is transformed into food. O son of

Bhrigu, the rites of nativity, religious observances of every kind,

investiture with the sacred thread, gifts of kine, weddings, all articles

in view of sacrifices, the rules for the governance of men, gifts, all

sorts of union (between man and man), and the acquisition of wealth, have

their origin in food! Thou knowest this well! All the good and agreeable

things in the universe, and all the efforts made by living creatures,

flow from food. I duly recite what is well-known to thee! Indeed, thou

fully knowest all that I have said! Do thou, therefore, O regenerate

Rishi, appease thy anger! What wilt thou gain by annihilating the sun?'"

SECTION XCVI

"Yudhishthira said, 'What did that foremost of ascetics, viz., Jamadagni

endued with great energy, do when thus besought by the maker of day?'"

"Bhishma said, 'O descendant of Kuru, despite all the supplications of

Surya, the sage Jamadagni, endued with the effulgence of fire, continued

to cherish his anger. Then. O king, Surya, in the guise of a Brahmana,

bowed his head unto him and addressed him, with folded hands, in these

soft words. 'O regenerate Rishi, the sun is always in motion! How shalt

thou pierce the Lord of day who is continually moving forward?'"

"Jamadagni said, With the eye of knowledge I know thee to be both moving

and motionless! I shall surely read thee a lesson this day. At midday

thou seemest to stay in the heavens for a moment. It is then, O Surya,

that I shall pierce thee with my arrows! There is no swerving from this

my resolution!'"

"Surya said 'O regenerate Rishi, without doubt, thou knowest me, O best

of archers! But, O holy one, though I have offended, behold, I am a

suppliant for thy protection!'"

"Bhishma continued, 'At this, the adorable Jamadagni smilingly addressed

the maker of day, saying, 'O Surya, when thou hast sought my protection,

thou hast nothing to fear! He would transcend the simplicity that exists

in Brahmanas, the stability that exists in the Earth, the mildness

existing in the Moon, the gravity existing in Varuna, the effulgence

existing in Agni, the brightness of Meru, and the heat of the sun, who

would slay a suppliant for protection! The man that can slay a suppliant

is capable of violating the bed of his preceptor, of slaying a Brahmana,

and of drinking alcohol. Do thou, therefore, think of some remedy for

this evil, by which people may be relieved when heated by the rays!'"

"Bhishma continued, 'So saying, that excellent descendant of Bhrigu

remained silent for a while, and Surya forthwith made over to him an

umbrella and a pair of sandals.'"

"Surya said, 'Do thou, O great Rishi, take this umbrella wherewith the

head may be protected and my rays warded off. This pair of sandals is

made of leather for the protection of the feet. From this day forth the

gift of these articles in all religious rites shall be established as an

inflexible usage!'"

"Bhishma continued, 'This custom of giving umbrellas and shoes was

introduced by Surya! O descendant of Bharata, these gifts are considered

meritorious in the three worlds. Do thou, therefore, give away umbrellas

and shoes to Brahmanas. I have no doubt that thou shalt then acquire

great religious merit by the act. O foremost one of Bharata's race, he

who gives away a white umbrella with a hundred ribs to a Brahmana,

attains to eternal felicity after death and resides in the region of

Indra, respected by Brahmanas, Apsaras, and Devas. O puissant one, he who

gives shoes to Snataka Brahmanas as also to Brahmanas practising the

rites of religion whose feet have become sore with the heat of the sun,

attains to regions coveted by the very deities. Such a man, O Bharata,

dwells in happiness in the highest Heaven after his death. O foremost one

of Bharata's race, I have thus recited to thee in full, the merits of

giving away shoes and umbrellas at religious ceremonies!'"

SECTION XCVII

"Yudhishthira said, 'O foremost one of Bharata's race, do thou relate to

me all the duties of the household mode and tell me all that a man should

do in order to attain to prosperity in this world.'

"Bhishma said, 'O Bharata, I shall, in this connection, recite to thee

the old story of Vasudeva and the goddess Earth, The puissant Vasudeva. O

excellent prince of Bharata's race, after hymning the praises of the

goddess Earth, questioned her about this very topic that thou hast

enquired about.'

"Vasudeva said, 'Having adopted the state of a householder, what acts

should I, or one like me, perform and how are such acts to fructify in

good?'"

"The goddess Earth said, 'O Madhava, the Rishis, the deities, the Pitris,

and men should be worshipped, and sacrifices should be performed, by a

householder. Do thou also learn this from me that the deities are always

pleased with sacrifices, and men are gratified with hospitality.

Therefore, the householder should gratify them with such objects as they

desire. By such acts, O slayer of Madhu, the Rishis also are gratified.

The householder, abstaining from food, should daily attend to his sacred

fire and to his sacrificial offerings. The deities, O slayer of Madhu,

are gratified with such acts. The householder should daily offer

oblations of food and water, or of fruits, roots and water, for the

gratification of the Pitris, and the Vaiswadeva offering should be

performed with rice boiled, and oblations of clarified butter unto Agni,

Soma, and Dhanwantari. He should offer separate and distinct oblations

unto Prajapati. He should make sacrificial offerings in due order; to

Yama in the Southern region, to Varuna in Western region, to Soma in the

Northern region, to Prajapati within the homestead, to Dhanwantari in the

North-eastern region, and to Indra in the Eastern region. He should offer

food to men at the entrance of his house. These, O Madhava, are known as

the Vali offerings. The Vali should be offered to the Maruts and the

deities in the interior of one's house. To the Viswedevas it should be

offered in open air, and to the Rakshasas and spirits the offerings

should be made at night. After making these offerings, the householder

should make offerings unto Brahmanas, and if no Brahmana be present, the

first portion of the food should be thrown into the fire. When a man

desires to offer Sraddha to his ancestors, he should, when the Sraddha

ceremony is concluded, gratify his ancestors and then make the Vali

offerings in due order. He should then make offerings unto the

Viswedevas. He should next invite Brahmanas and then properly regale

guests arrived at his house, with food. By this act, O prince, are guests

gratified. He who does not stay in the house long, or, having come, goes

away after a short time, is called a guest. To his preceptor, to his

father, to his friend and to a guest, a householder should say, 'I have

got this in my house to offer thee today!' And he should offer it

accordingly every day. The householder should do whatever they would ask

him to do. This is the established usage. The householder, O Krishna,

should take his food last of all after having offered food to all of

them. The householder should worship, with offerings of Madhuparka his

king, his priest, his preceptor, and his father-in-law as also Snataka

Brahmanas even if they were to stay in his house for a whole year. In the

morning as well as in the evening, food should be offered on the ground

to dogs, Swapachas,[438] and birds. This is called the Vaiswadeva

offering. The householder, who performs these ceremonies with a mind

unclouded by passion, obtains the blessings of the Rishis in this world,

and after death attains to the heavenly regions.'"

"Bhishma continued, "The puissant Vasudeva, having listened to all this

from the goddess Earth, acted accordingly. Do thou also act in the same

way. By performing these duties of a householder, O king, thou shalt

acquire fame in this world and attain to heaven after death!'"

SECTION XCVIII

"Yudhishthira said, 'Of what kind is the gift of light, O chief of

Bharata's race? How did this gift originate? What are the merits that

attach to it? Do thou tell me all this.'

"Bhishma said, 'In this connection, O Bharata, is recited the old

narrative of the discourse between Manu, that lord of creatures, and

Suvarna. There was in days of yore an ascetic, O Bharata, of the name of

Suvarna. His complexion was like that of gold and hence he was called

Suvarna (the gold-complexioned), Endued with a pure lineage, good

behaviour, and excellent accomplishments, he had mastered all the Vedas.

Indeed, by the accomplishments he possessed, he succeeded in surpassing

many persons of high lineage. One day that learned Brahmana saw Manu, the

lord of all creatures, and approached him. Meeting with each other, they

made the usual enquiries of politeness. Both of them were firm in the

observance of truth. They sat down on the delightful breast of Meru, gnat

mountain of gold. Seated there they began to converse with each other on

diverse subjects connected with the high-souled deities and regenerate

Rishis and Daityas of ancient times. Then Suvarna, addressing the

Self-born Menu, said these words, 'It behoveth thee to answer one

question of mine for the benefit of all creatures. O lord of all

creatures, the deities are seen to be worshipped with presents of flowers

and other good scents. What is this? How has this practice been

originated? What also are the merits that attach to it? Do thou discourse

to me on this topic.'"

"Manu said, 'In this connection is recited the old history of the

discourse between Sukra and the high-souled (Daitya) Vali. Once on a

time, Sukra of Bhrigu's race approached the presence of Vali, the son of

Virochana, while he was ruling the three worlds. The chief of the Asuras,

that giver of sacrificial presents in abundance, having worshipped the

descendant of Bhrigu with the Arghya (and offering him a seat), sat down

after his guest had seated himself. This very topic that thou hast

started relating to the merits attaching to the gift of flowers and

incense and lamps, came up on the occasion. Indeed, the chief of the

Daityas put this high question to Sukra, that most learned of all

ascetics.'

"Vali said, 'O foremost of all persons conversant with Brahma, what,

indeed, is the merit of giving flowers and incense and lamps? It behoveth

thee, O foremost of Brahmanas, to discourse to me on this.'

"Sukra said, 'Penance first sprang into life. Afterwards came Dharma (or

compassion and other virtues). In the interval between started into life

many creepers and herbs.[439] Innumerable were the species of those. All

of them have (the deity) Soma for their lord. Some of these creepers and

herbs came to be regarded as Amrita and some came to be regarded as

Poison. Others that were neither this nor that formed one class. That is

Amrita which gives immediate gratification and joy to the mind. That is

Poison which tortures the mind exceedingly by its odour. Know again that

Amrita is highly auspicious and that Poison is highly inauspicious. All

the (deciduous) herbs are Amrita. Poison is born of the energy of fire.

Flowers gladden the mind and confer prosperity. Hence, men of righteous

deeds bestowed the name Sumanas on them. That man who is in a state of

purity offers flowers into the deities finds that the deities become

gratified with him, and as the consequence of such gratification bestow

prosperity upon him. O ruler of the Daityas, those deities unto whom

worshippers offer flowers, O lord, uttering their names the while, become

gratified with the offers in consequence of their devotion. The

(deciduous) herbs are of diverse kinds and possess diverse kinds of

energy. They should be classed as fierce, mild, and powerful. Listen to

me as I tell thee which trees are useful for purposes of sacrifice and

which are not so. Hear also what garlands are acceptable to Asuras, and

what are beneficial when offered to the deities. I shall also set forth

in their due order what garlands are agreeable to the Rakshasas, what to

the Uragas, what to the Yakshas, what to human beings, and what to the

Pitris, in proper order. Flowers are of diverse kinds. Some are wild,

some are from trees that grew in the midst of human habitations; some

belong to trees that never grow unless planted on well-tilled soil; some

are from trees growing on mountains; some are from trees that are not

prickly; and some from trees that are prickly. Fragrance, beauty of form,

and taste also may offer grounds of classification. The scent that

flowers yield is of two kinds, agreeable and disagreeable. Those flowers

that emit agreeable scent should be offered to the deities. The flowers

of trees that are destitute of thorns are generally white in hue. Such

flowers are always acceptable to the deities, O lord! One possessed of

wisdom should offer garlands of aquatic flowers, such as the lotus and

the like, unto the Gandharvas and Nagas and Yakshas. Such plants and

herbs as produce red flowers, as are possessed of keen scent, and as are

prickly, have been laid down in the Atharvana as fit for all acts of

incantation for injuring foes. Such flowers as are possessed of keen

energy, as are painful to the touch, as grow on trees and plants having

thorns, and as are either bloody-red or black, should be offered to

(evil) spirits and unearthly beings. Such flowers as gladden the mind and

heart, as are very agreeable when pressed, and as are of beautiful form,

have been said, O lord, to be worthy of being offered to human beings.

Such flowers as grow on cemeteries and crematoria, or in places dedicated

to the deities, should not be brought and used for marriage and other

rites having growth and prosperity for their object, or for acts of

dalliance and pleasure in secrecy. Such flowers as are born on mountains

and in vales, and as are agreeable in scent and aspect, should be offered

unto the deities. Sprinkling them with sandal-paste, such agreeable

flowers should be duly offered according to the ordinances of the

scriptures. The deities become gratified with the scent of flowers; the

Yakshas and Rakshasas with their sight, the Nagas with their touch; and

human beings with all three, viz., scent, sight, and touch. Flowers, when

offered to the deities gratify them immediately. They are capable of

accomplishing every object by merely wishing its accomplishment. As such,

when gratified with devotees offering them flowers, they cause all the

objects cherished by their worshippers to be immediately accomplished.

Gratified, they gratify their worshippers. Honoured, they cause their

worshippers to enjoy all honours. Disregarded and insulted, they cause

those vilest of men to be ruined and consumed. I shall, after this, speak

to thee of the merits that attach to the ordinances about the gift of

incense. Know, O prince of Asuras, that incenses are of diverse kinds.

Some of them are auspicious and some in-auspicious. Some incenses consist

of exudations. Some are made of fragrant wood set on fire. And some are

artificial, being made by the hand, of diverse articles mixed together.

Their scent is of two kinds, viz., agreeable and disagreeable. Listen to

me as I discourse on the subject in detail.[440] All exudations except

that of the Boswellia serrata are agreeable to the deities. It is,

however, certain that the best of all exudations is that of the

Balsamodendron Mukul. Of all Dhupas of the Sari class, the Aquilaria

Agallocha is the best. It is very agreeable to the Yakshas, the

Rakshasas, and Nagas. The exudation of the Boswellia serrata, and others

of the same class, are much desired by the Daityas. Dhupas made of the

exudation of the Shorea robusta and the Pinus deodara, mixed with various

spirits of strong scent, are, O king, ordained for human beings. Such

Dhupas are said to immediately gratify the deities, the Danavas, and

spirits. Besides these, there are many other kinds of Dhupas used by men

of purposes of pleasure or enjoyment. All the merits that have been

spoken of as attaching to the offer of flowers should be known equally to

attach to the gift of such Dhupas as are productive of gratification. I

shall now speak of the merits that attach to the gift of lights, and who

may give them at what time and in what manner, and what should be the

kind of lights that should be offered. Light is said to be energy and

fame and has an upward motion. Hence the gift of light, which is energy,

enhances the energy of men[441]. There is a hell of the name of

Andhatamas. The period also of the sun's southward course is regarded as

dark. For escaping that hell and the darkness of this period, one should

give lights during the period when the sun is in his northward course.

Such an act is applauded by the good.[442] Since, again, light has an

upward course and is regarded as a remedy for darkness, therefore, one

should be a giver of light. Even this is the conclusion of the

scriptures. It is owing to the lights offered that the deities have

become endued with beauty, energy, and resplendence. By abstention from

such an act, the Rakshasas have become, endued with the opposite

attributes. Hence, one should always give lights. By giving lights a man

becomes endued with keen vision and resplendence One that gives lights

should not be an object of jealousy with others. Lights, again, should

not be stolen, nor extinguished when given by others. One that steals a

light becomes blind. Such a man has to grope through darkness (in the

next world) and becomes destitute of resplendence. One that gives lights

shines in beauty in the celestial regions like a row of lights. Among

lights, the best are those in which ghee is burnt. Next in order are

those in which the juice of (the fruits yielded by) deciduous herbs is

burnt. One desirous of advancement and growth should never burn (for

light) fat or marrow or the juice that flows from the bones of

creatures.[443] The man who desires his own advancement and prosperity

should always give lights at descents from mountains, in roads through

forests and inaccessible regions, under sacred trees standing in the

midst of human habitations, and in crossings of streets. The man who

gives lights always illumines his race, attains to purity of soul and

effulgence of form. Verily, such a man, after death, attains to the

companionship of the luminous bodies in the firmament. I shall now

discourse to thee upon the merits, with the fruits they bring about, that

attach to Vali offerings made to the deities, the Yakshas, the Uragas,

human beings, spirits, and Rakshasas. Those unscrupulous and wicked men

that eat without first serving Brahmanas and deities and guests and

children, should be known as Rakshasas. Hence, one should first offer the

food one has got ready unto the deities after having worshipped them duly

with restrained senses and concentrated attention. One should offer the

Vali unto the deities, bending one head in reverence. The deities are

always supported by food that householders offer. Verily, they bless such

houses in which offerings are made to them. The Yakshas and Rakshasas and

Pannagas, as also guests and all homeless persons, are supported by the

food that are offered by persons leading the domestic mode of life,

Indeed, the deities and the Pitris derive their sustenance from such

offerings. Gratified with such offerings they gratify the offerer in

return with longevity and fame and wealth. Clean food, of agreeable scent

and appearance, mixed with milk and curds, should, along with flowers, be

offered to the deities. The Valis that should be offered to Yakshas and

Rakshasas should be rich with blood and meat, with wines and spirits

accompanying, and adorned with coatings of fried paddy.[444] Valis mixed

with lotuses and Utpalas are very agreeable to the Nagas. Sesame seeds,

boiled in raw sugar, should be offered to the spirits and other unearthly

Beings. He who never takes any food without first serving therefrom the

Brahmanas and deities and guests, becomes entitled to first portions of

food. Such a man becomes endued with strength and energy. Hence, one

should never take any food without first offering a portion thereof to

the deities after worshipping them with reverence. One's house always

blazes forth with beauty in consequence of the household deities that

live in it. Hence, he that desires his own advancement and prosperity

should worship the household deities by offering them the first portion

of every food. Even thus did the learned Kavi of Bhrigu's race discourse

to Vali, the chief of the Asuras. That discourse was next recited by Manu

unto the Rishi Suvarna, Suvarna, in his turn, recited it to Narada. The

celestial Rishi Narada recited unto me the merits that attach to the

several acts mentioned. Informed of those merits, do thou, O son, perform

the several acts mentioned!'"

SECTION XCIX

"Yudhishthira said, 'I have, O chief of the Bharatas, heard what the

merits are that are won by presenters of flowers and incense and lights.

I have heard thee speak also of the merits that attach to a due

observance of the ordinances in respect of the presentation of the Vali.

It behoveth thee, O grandsire, to discourse unto me once more on this

subject. Indeed, tell me, O sire, once more of the merits of presenting

incense and lights. Why are Valis offered on the ground by persons

leading the domestic mode of life?'

"Bhishma said, 'In this connection is recited the old narrative of the

discourse between Nahusha and Agastya and Bhrigu. The royal sage Nahusha,

O monarch, possessed of wealth of penances, acquired the sovereignty of

Heaven by his own good deeds. With restrained senses, O king, he dwelt in

Heaven, engaged in doing diverse acts of both human and celestial nature.

From that high-souled monarch flowed diverse kinds of human acts and

diverse kinds of celestial acts also, O chief of men. The diverse rites

with respect to the sacrificial fire, the collection of sacred fuel and

of Kusa grass, as also of flowers, and the presentation of Vali

consisting of food adorned with fried paddy (reduced to powder), and the

offer of incense and of light,--all these, O monarch, occurred daily in

the abode of that high-souled king while he dwelt in heaven. Indeed,

though dwelling in heaven, he performed the sacrifice of Japa (or silent

recitation) and the sacrifice of meditation. And, O chastiser of foes,

Nahusha, although he had become the chief of the deities, yet worshipped

all the deities, as he used to do in days of yore, with due rites and

ceremonies. Some time after, Nahusha realised his position as the chief

of all the deities. This filled him with pride. From that time all his

acts (of the kind spoken of) were suspended. Filled with arrogance in

consequence of the boon he had received from all the deities, Nahusha

caused the very Rishis to bear him on their shoulders. In consequence,

however, of his abstention from all religious acts, his energy began to

sustain a diminution. The time was very long for which Nahusha filled

with pride, continued to employ the foremost of Rishis, possessed of

wealth of penances, as the bearers of his vehicles. He caused the Rishis

to discharge by turns his humiliating work. The day came when it was

Agastya's turn to bear the vehicles, O Bharata. At that time, Bhrigu,

that foremost of all persons conversant with Brahma, repaired to the

presence of Agastya while the latter was seated in his asylum, and

addressing him, said, 'O great ascetic, why should we patiently put up

with such indignity inflicted on us by this wicked-souled Nahusha who has

become the chief of the deities?'

"Agastya said, 'How can I succeed in cursing Nahusha, O great Rishi? It

is known to thee how the boon-giving (Brahman) himself has given Nahusha

the best of boons! Coming to heaven, the boon that Nahusha solicited was

that whoever would come within the range of his vision would, deprived of

all energy, come within his sway. The self-born Brahman granted him even

this boon, and it is for that reason that neither thyself nor I have been

able to consume him. Without doubt, is for this reason that none else

amongst the foremost of Rishis has been able to consume or hurl him down

from his high position, Formerly, O Lord, nectar was given by Brahman to

Nahusha for quaffing. For that reason also we have become powerless

against him. The supreme deity, it seems, gave that boon to Nahusha for

plunging all creatures into grief. That wretch among men behaves most

unrighteously towards the Brahmanas. O foremost of all speakers, do thou

tell us what should be done in view of the situation. Without doubt, I

shall do what thou wilt advise.'

"Bhrigu said, 'It is at the command of the Grandsire that I have come to

thee with the view of counteracting the puissance of Nahusha who is

possessed of great energy but who has been stupefied by fate. That

exceedingly wicked-souled wight who has become the chief of the deities

will today yoke thee to his car. With the aid of my energy I shall today

hurl him down from his position as Indra in consequence of his having

transcended all restraints! I shall today, in thy very sight,

re-establish the true Indra in his position--him, viz., who has performed

a hundred horse-sacrifices,--having hurled the wicked-souled and sinful

Nahusha from that seat! That unrighteous chief of the deities will today

insult thee by a kick, in consequence of his understanding being

afflicted by fate and for bringing about his own downfall. Incensed at

such an insult I shall today curse that sinful wretch, that enemy of the

Brahmanas, that has transcended all restraints, saying, 'Be thou

transformed into a snake!' In the very sight, O great ascetic, I shall

today hurl down on the earth the wicked-souled Nahusha who shall be

deprived of all energy in consequence of the cries of 'Fie' that will be

uttered from all sides.[445] Verily, I shall hurl down Nahusha today,

that wight of unrighteous deeds, who has, besides, been stupefied by

lordship and power. I shall do this, if it be acceptable to thee, O

ascetic! Thus addressed by Bhrigu, Mitravaruna's son Agastya of unfading

puissance and glory, became highly gratified and freed from every

anxiety.'"

SECTION C

"Yudhishthira said, 'How was Nahusha plunged into distress? How was he

hurled down on the earth? How, indeed, was he deprived of the sovereignty

of the gods? It behoveth thee to recite everything to me.'

"Bhishma said, 'Even thus did those two Rishis, viz., Bhrigu and Agastya,

converse with each other. I have already told thee how Nahusha, when he

first became the chief of the gods, acted in a becoming way. Verily, all

acts of human and celestial nature flowed from that high souled royal

sage! The offering of light, and all other rites of a similar kind, the

due presentation of Valis, and all rites as are performed on especially

sacred days,--all these were properly observed by the high-souled Nahusha

who had become the sovereign of the deities.[446] Pious acts are always

observed by those that are possessed of wisdom, in both the world of men

and that of the deities. Verily, O foremost of kings, if such acts are

observed, householders always succeed in acquiring prosperity and

advancement. Even such is the effect of the gift of lamps and of incense,

as also of bows and prostrations, to the deities. When food is cooked,

the first portion thereof should be offered to a Brahmana. The particular

offerings called Vali should also be presented to the household deities.

The deities become gratified with such gifts.[447] It is also well-known

that the measure of gratification which the deities derive from such

offerings is a hundred times as great as that which the householder

himself derives from making them. Persons endued with piety and wisdom

make offerings of incense and lights, accompanying them with bows and

prostrations. Such acts are always fraught with advancement and

prosperity to those that do them. Those rites which the learned go

through in course of their ablutions, and with the aid of waters,

accompanied with bows unto the gods, always contribute to the

gratification of the gods. When worshipped with proper rites, the highly

blessed Pitris, Rishis possessed of wealth of asceticism, and the

household deities, all become gratified. Filled with such ideas, Nahusha,

that great king, when he obtained the sovereignty of the deities,

observed all these rites and duties fraught with great glory. Some time

after the good fortune of Nahusha waned, and as the consequence thereof,

he disregarded all these observances and began to act in defiance of all

restraints in the manner I have already adverted to. The chief of the

deities, in consequence of his abstention from observing the ordinances

about the offers of incense and light, began to decline in energy. His

sacrificial rites and presents were obstructed by Rakshasas. It was at

this time that Nahusha yoked that foremost of Rishis, viz., Agastya, to

his car. Endued with great strength, Nahusha, smiling the while, set that

great Rishi quickly to the task, commanding him to bear the vehicle from

the banks of the Saraswati (to the place he would indicate). At this

time, Bhrigu, endued with great energy, addressed the son of Mitravaruna,

saying, 'Do thou close thy eyes till I enter into the matted locks on thy

head.' Having said this, Bhrigu of unfading glory and mighty energy

entered into the matted locks of Agastya who stood still like a wooden

post for hurling king Nahusha from the throne of Heaven. Soon after

Nahusha saw Agastya approach him for bearing his vehicle. Beholding the

lord of the deities Agastya addressed him, saying, 'Do thou yoke me to

thy vehicle without delay. To what region shall I bear thee? O lord of

the deities, I shall bear thee to the spot which thou mayst be pleased to

direct.' Thus addressed by him, Nahusha caused the ascetic to be yoked to

his vehicle. Bhrigu, who was staying within the matted locks of Agastya,

became highly pleased at this act of Nahusha. He took care not to cast

his eyes upon Nahusha. Fully acquainted with the energy which the

illustrious Nahusha had acquired in consequence of the boon which Brahman

had granted him, Bhrigu conducted himself in this way. Agastya also,

though treated by Nahusha in this way, did not give way to wrath. Then, O

Bharata, king Nahusha urged Agastya on with, his goad. The

righteous-souled Rishi did not still give way to anger. The lord of the

deities, himself giving way to anger, then struck Agastya on the head

with his left foot. When the Rishi was thus struck on the head, Bhrigu,

who was staying within Agastya's matted locks, became incensed and cursed

Nahusha of sinful soul, saying, 'Since thou hast struck with thy foot on

the head of this great Rishi, do thou, therefore, fall down on the earth,

transformed into a snake, O wretch of wicked understanding!' Thus cursed

by Bhrigu who had not been seen. Nahusha immediately became transformed

into a snake and fell down on the earth, O chief of Bharata's race! If O

monarch, Nahusha had seen Bhrigu, the latter would not then have

succeeded, by his energy, in hurling the former down on the earth. In

consequence of the various gifts that Nahusha had made, as also his

penances and religious observances though hurled down on the earth, O

king, he succeeded in retaining his memory. He then began to propitiate

Bhrigu with a view to the working out of the course. Agastya also, filled

with compassion, joined Nahusha in pacifying Bhrigu for bringing about an

end of the course. At last Bhrigu felt compassion for Nahusha and

provided' for the working out of the course.'

'Bhrigu said, 'There will appear a king (on earth) of the name of

Yudhishthira, the foremost of his race. He will rescue thee from this

curse.' Having said this, the Rishi vanished in the very sight of

Nahusha. Agastya also, of mighty energy, having thus accomplished the

business of the true Indra, that performer of a hundred sacrifices,

returned to his own asylum, worshipped by all members of the regenerate

order. Thou hast, O king, rescued Nahusha from Bhrigu's curse. Verily,

rescued by thee, he ascended to the region of Brahman in thy sight. As

regards Bhrigu, having hurled Nahusha on the earth, he went to the region

of Brahman and informed the Grandsire of it. The Grandsire, having called

Indra back, addressed the deities, saying. 'Ye deities, through the boon

I had granted him, Nahusha had obtained the sovereignty of heaven.

Deprived, however, of that sovereignty by the enraged Agastya, he has

been hurled on the earth. Ye deities, ye will not succeed in living

without a chief. Do ye, therefore, once more install Indra in the

sovereignty of Heaven.' Unto the Grandsire, O son of Pritha, who said so

unto them, the deities filled with joy, replied, saying, 'So be it!' The

divine Brahman then, O best of monarchs, installed Indra in the

sovereignty of heaven. Made once more the chief' of the deities, Vasava

began to shine in beauty and resplendence. Even this is what occurred in

days of yore through the transgression of Nahusha. In consequence,

however, of the merits he had acquired through acts of the kind I have

mentioned Nahusha succeeded in once more regaining his lost position.

Hence, when evening comes, persons leading the domestic mode of life

should give lights. The giver of lights is sure to acquire celestial

sight after death. Verily, givers of light become as resplendent as the

full moon. The giver of lights becomes endued with beauty of form and

strength for as many years as correspond with the number of twinkles for

which the lights given by him burn or blaze.'"[448]

SECTION CI

"Yudhishthira said, 'Where do those foolish, wretched, and sinful men go,

O chief of men, that steal or misappropriate such articles as belong to

Brahmanas?'

"Bhishma said, 'I shall, in this connection, O Bharata, recite to thee

the old narrative of a conversation between a Chandala and a low

Kshatriya.'[449]

"The person of the royal order said, 'Thou seemest, O Chandala, to be old

in years, but thy conduct seems to be like that of a boy! Thy body is

besmeared with the dust raised by dogs and asses, but without minding

that dust thou art anxious about the little drops of vine milk that have

fallen upon thy body! It is plain that such acts as are censured by the

pious are ordained for the Chandala. Why, indeed, dost thou seek to wash

off the spots of milk from thy body?'[450]

"The Chandala said, 'Formerly, O king, certain kine belonging to Brahmana

were stolen. While they were being carried away, some milk from their

udders fell upon a number of Soma plants that grew by the roadside. Those

Brahmanas that drank the juice of the plants thus bedewed with milk, as

also the king who performed the sacrifice in which that Soma was drunk,

had to sink in hell. Indeed, for having thus appropriated some thing that

had belonged to a Brahmana, the king with all the Brahmanas that had

assisted him had to go to hell. All those men also, Brahmanas and

Kshatriyas, that drank milk or ghee or curds, in the palace of the king

who had stolen the Brahmana's kine, had to fall into hell. The stolen

kine also, shaking their bodies, slew with their milk the sons and

grandsons of those that had stolen them, as also the king and the queen

although the latter treated the animals with great care and attention. As

regards myself, O king, I used to live in the observance of the vow of

Brahmacharya in that place where these kine were placed after they had

been stolen away. The food I had obtained by begging became sprinkled

over with the milk of those kine. Having taken that food, O thou of the

royal order, I have, in this life, become a Chandala. The king who had

stolen the kine belonging to a Brahmana obtained an infamous end. Hence,

one should never steal or appropriate anything that belongs to a

Brahmana. Behold to what state I am reduced in consequence of my having

eaten food that had been sprinkled over with milk belonging to a

Brahmana! It is for this reason that Soma plants become unsaleable by a

person possessed of wisdom. They who sell the Soma plant are censured by

the wise. Indeed, O son, they who purchase Soma and they who sell it,

both sink in the hell called Raurava when, departing from this world,

they repair to the region of Yama. That man who, possessing a knowledge

of the Vedas, duly sells Soma, becomes in his next life a usurer and

quickly meets with destruction. For three hundred times he has to sink

into hell and become transformed into an animal that subsists upon human

ordure. Serving a person that is vile and low, pride, and rape upon a

friend's wife, if weighed against one another in a balance, would show

that pride, which transcends all restraints, is the heaviest. Behold this

dog, so sinful and disagreeably pale and lean! (He was a human being in

his former life). It is through pride that living creatures attain to

such a miserable end. As regards myself, I was born in a large family, in

a former birth of mine. O lord, and I was a thorough master of all

branches of knowledge and all the sciences. I knew the gravity of all

these faults, but influenced by pride, I became blinded and ate the meat

attached to the vertebral columns of animals. In consequence of such

conduct and such food, I have come to this state. Behold the reverses

brought about by Time! Like a person whose cloth has taken fire at one

end, or who is pursued by bees, behold, I am running, penetrated with

fear, and smeared with dust! They that lead the domestic mode of life are

rescued from all sins by a study of the Vedas, as also by gifts of other

kinds, as declared by the wise.[451] O thou of the royal order, a

Brahmana that is sinful in conduct, becomes rescued from all his sins by

the study of the Vedas if he betakes himself to the forest mode of life

and abstains from attachment of every kind. O chief of Kshatriyas, I am

in this life, born in a sinful older! I fail to see clearly how I may

succeed in cleansing myself from all sins. In consequence of some

meritorious act of a former life, I have not lost the memory of my

previous lives. O king, I throw myself on the mercy! I ask thee! Do thou

resolve my doubt. By what auspicious course of conduct should I wish to

achieve my emancipation? O foremost of men, by what means shall I succeed

in getting rid of my status as a Chandala?'

"The person of the royal order said, 'Know, O Chandala, the means by

which thou mayst be able to attain to emancipation. By casting off thy

life-breaths for the sake of a Brahmana thou mayst attain a desirable

end! By throwing thy body on the fire of battle as a libation to the

beasts and birds of prey for the sake of a Brahmana, indeed, by casting

off thy life-breaths thus, thou mayst achieve emancipation! By no other

means wilt thou succeed in achieving it!'

"Bhishma continued, 'Thus addressed, that Chandala, O scorcher of foes,

poured his life-breaths as a libation on the fire of battle for the sake

of protecting a Brahmana's wealth and as the consequence of that act

attained to a very desirable end. Hence, O son, thou shouldst always

protect the property of the Brahmanas, if, O chief of Bharata's race,

thou desirest, O thou of mighty arms, an end that is eternal felicity!'"

SECTION CII

"Yudhishthira said, 'O grandsire, it has been said that all pious men

attain to the same region after death. Is it true, O Bharata, that there

is difference of position or status among them?'

"Bhishma said, 'By different deeds, O son of Pritha, men attain to

different regions. They who are righteous in conduct attain to regions of

felicity, while they who are sinful attain to regions that are fraught

with misery. In this connection is cited the old narrative of the

discourse, O son, between the ascetic Gautama and Vasava. A certain

Brahmana of the name of Gautama, mild and self-restrained and with all

his senses under complete control, beheld an infant elephant that had

lost his mother and that was exceedingly cheerless on that account. Full

of compassion and steady in the observance of his vows, the ascetic

nursed that infant animal. After a long time the little beast grew up

into a large and mighty elephant. One day, Indra, assuming the form of

king Dhritarashtra, seized that mighty elephant which was as huge as a

hill and from whose rent temples the juice was trickling down. Beholding

the elephant dragged away, the great ascetic Gautama of rigid vows

addressed king Dhritarashtra and said, 'O ungrateful Dhritarashtra, do

not rob me of this elephant. It is looked upon by me as a son and I have

reared it with much pain. It is said that between the righteous,

friendship springs up if only they exchange seven words.[452] Thou

shouldst see, O king, that the sin of injuring a friend does not touch

thee! It behoveth thee not, O king, to take away by force this elephant

that brings me my fuel and water, that protects my asylum when I am away,

that exceedingly docile and obedient to his instructor, that is mindful

of doing all the offices that his preceptor commands, that is mild and

well-broken, and that is grateful and very dear to me! Indeed, thou

shouldst not bear it away, disregarding my protestations and cries!'

"Dhritarashtra said, 'I shall give thee a thousand kine, a hundred

maid-servants, and five hundred pieces of gold. I shall also, O great

Rishi, give thee diverse other kinds of wealth. What use can Brahmanas

have with elephants?'

"Gautama said, Keep, O king, thy kine and maid-servants and coins of gold

and various gems and diverse other kinds of wealth! What, O monarch, have

Brahmanas to do with wealth?'

"Dhritarashtra said, 'Brahmana, have no use for elephants. Verily, O

learned Brahmana, elephants are meant for persons of the royal order. In

taking away an animal, viz., this foremost of elephants, for my use as

vehicle, I cannot be regarded as committing any sin. Do thou cease

obstructing me in this way, O Gautama!'

"Gautama said, 'O illustrious king, repairing even to that region of Yama

where the righteous live in joy and the sinful in grief, I shall take

from thee this my elephant!'

"Dhritarashtra said, 'They that are destitute of (religious) acts, they

that have no faith and are atheists, they that are of sinful souls and

are always engaged in gratifying their senses, only they have to go to

the region of Yama and endure the misery he inflicts. Dhritarashtra shall

go to a higher region, and not thither!'

"Gautama said, 'The region of Yama is such that men are there controlled.

No untruth can be told there. Only truth prevails in that place. There

the weak persecute the strong. Repairing. thither I shall force thee to

yield up this elephant to me!'

"Dhritarashtra said, 'Only those persons, that intoxicated with pride,

conduct themselves towards their eldest sister and father and mother as

towards foes, have to repair, O great ascetic, to such a region. I shall

repair to a higher region. Indeed, Dhritarashtra shall not have to go

thither!'

"Gautama said, 'The region, called Mandakini, of king Vaisravana is

attained by those highly blessed persons for whom are every joy and

comfort. There Gandharvas and Yakshas and Apsaras live (gladdening all

the denizens with enchanting dances and music). Repairing even thither, O

king, I shall force thee to yield up this elephant to me!'

"Dhritarashtra said, 'Those persons who regard hospitality to guests as a

vow, who are observant of good vows (having other objects), who give

shelter to Brahmanas, and who eat what remains after distribution among

all those that are dependent upon them, adorn the region called Mandakini

of Kuvera. (I shall not go thither, for a higher region is reserved for

me)!'

"Gautama said, 'If thou repairest to those delightful woods decked with

flowers, that stand on the summit of Meru, that echo with melodious voice

of Kinnaris, and that are graced with beautiful Jamvus of wide-spreading

branches, I shall proceed even thither and force thee to yield up this

elephant to me!'

'Dhritarashtra said, 'Those Brahmanas that are endued with mild

dispositions, that are devoted to truth, that are possessed of great

learning in the scriptures, that are compassionate unto all creatures,

that study the Puranas with all the histories, that pour libations on the

sacred fire and make gifts of honey unto the Brahmanas, repair to such

regions, O great Rishi! I shall repair to a region that is higher. Indeed

Dhritarashtra shall not go thither. If thou art acquainted with any other

well-known region of felicity, speak unto me, for I shall repair even

thither!'

"Gautama said, 'If thou proceedest to the woods owned by Narada and held

dear by him, that are adorned with flowers and that echo with the

melodious songs of the prince of Kinnaras, and that are the eternal abode

of Gandharvas and Apsaras, I shall follow thee thither and force thee to

yield up this elephant to me!'

"Dhritarashtra said, 'They who never solicit alms, they who cultivate

music and dancing, and always rove about in joy, proceed to such regions.

O great Rishi, I shall repair to a region that is higher. Indeed,

Dhritarashtra shall not have to go thither!'

"Gautama said, 'If thou goest to that region where the Uttara-Kurus blaze

in beauty and pass their days in gladness, O king, in the company of the

very deities, where those beings that have their origin in fire, those

that have their origin in water, and those having their origin in

mountains, reside in happiness, and where Sakra raineth down the fruition

of every wish, and where women live in perfect freedom, unrestrained by

rules of any kind regulating their conduct of motions, and where there is

no feeling of jealousy between the sexes,--if thou repairest thither,

even thither shall I proceed and force thee to yield up this elephant to

me!'

"Dhritarashtra said, 'Those men that are freed from desire with respect

to all articles of enjoyment, that abstain from meat, that never take up

the rod of chastisement, and never inflict the least harm on mobile and

immobile creatures, that have constituted themselves the soul of all

creatures, that are entirely freed from the idea of meum, that have cast

off attachments of every kind, that regard gain and loss as also praise

and blame as equal,--only those men, O great Rishi, repair to such

regions. I shall repair to a higher region. Verily, Dhritarashtra shall

not go thither!'

"Gautama said, 'Next to these blaze in beauty those eternal regions,

redolent with excellent perfumes, that are free from passions of every

kind and that are destitute of sorrow. These constitute the abode of the

high-souled king Soma. If thou repairest thither, even thither shall I

proceed and force thee to yield up this elephant to me!'

"Dhritarashtra said, 'Those men that always make gifts without receiving

any gift, who never accept any service from others, who own nothing which

they cannot give to a deserving person, who are hospitable to all

creatures, who are inclined to show grace to every one, who are endued

with forgiving dispositions, who never speak ill of others, who protect

all creatures by throwing over them the shroud of compassion, and who are

always righteous in their behaviour,--only those men, O great Rishi,

proceed to such regions. I shall proceed to a higher region. Verily,

Dhritarashtra shall not go there!'

"Gautama said, 'Next to these blaze in beauty other regions that are

eternal, free from passion and darkness and sorrow, and that lie at the

foot of the high-souled deity of the Sun. If thou repairest thither, even

thither shall I go and force thee to yield up this elephant to me!'

"Dhritarashtra said, 'Those men that are attentive to the study of the

Vedas, that are devoted to the service of their preceptors, that are

observant of penances and excellent vows, that are firm in truth, that

never utter anything that smacks of disobedience or enmity to their

preceptors, that are always alert, and ever ready in service of seniors

and preceptors,--they repair, O great Rishi, to such regions, they that

are pure (of mind and body), that are endued with cleansed souls, that

are of restrained speech, that are firm in truth, and that are

well-versed in the Vedas. I shall proceed to a higher region! Verily,

Dhritarashtra shall not go thither!'

"Gautama said, 'Next to those are the eternal regions that blaze in

beauty, that are redolent with excellent perfumes, that are free from

passion, and that are free from every sorrow. They constitute the abode

of the high-souled king Varuna. If thou proceedest thither, even thither

shall I go and force thee to yield up this elephant to me!'

"Dhritarashtra said, 'Those men who worship the deities by observing the

vow called Chaturmasya, that perform a hundred and ten sacrifices, that

pour libations every day on their sacred fire with devotion and faith for

three years agreeably with the ordinances declared in the Vedas, that

bear without flinching the burden of all duties, that walk steadily along

the way trod by the righteous, that steadily sustain the course of

conduct followed by the righteous-souled,--only they repair to such

regions. I shall repair to a higher region. Verily, Dhritarashtra shall

not go thither!'

"Gautama said, 'Above them are the regions of Indra, free from passion

and sorrow, that are difficult of access and coveted by all men.

Proceeding even to the abode of Indra himself of mighty energy, I shall,

O king, force thee to yield up this elephant to me!'

"Dhritarashtra said, 'He who lives for a hundred years, who is endued

with heroism, who studies the Vedas, and who performs sacrifices with

devotion, verity, such men proceed to the region of Sakra. I shall repair

to a higher region. Verily, Dhritarashtra shall not go there!'

"Gautama said, 'Above the Heavens are the regions of the Prajapatis of

superior felicity abounding in every happiness, and divested of sorrow.

Belonging to those puissant ones from whom the creation has sprung, they

are coveted by all persons. If thou repairest thither, even thither shall

I go and force thee to yield up this elephant to me!'

"Dhritarashtra said, 'Those kings that have bathed upon the completion of

the Rajasuya sacrifice, that are endued with righteous souls, that have

protected their subjects properly, and that have washed their limbs with

sanctified water upon the completion of the horse-sacrifice, repair to

such regions. Verily, Dhritarashtra shall not go there!'

"Gautama said, 'Next to those, blaze in beauty those eternal regions,

redolent with delicious perfumes, free from passion, and transcending all

sorrow. Those are the regions of kine difficult of attainment where

oppression can never be. If thou repairest thither, I shall proceed even

thither and force thee to yield up this elephant to me!'

"Dhritarashtra said, 'He who, owning thousand kine, gives away a hundred

kine every year, or owning a hundred kine gives away ten every year to

the best of his might, or owning only ten or even five kine gives away

therefrom one cow, and they who attain to a mature old age practising the

vows of Brahmacharya all their days, who obey the declarations of the

Vedas, and who, endued with energy of mind, betake themselves to

pilgrimages to sacred waters and shrines, dwell in felicity in the region

of kine. They who repair to Prabhasa and Manasa, the lakes of Pushkara,

the large lake called Mahatsara, the sacred woods of Naimisha, Vahuda,

Karatoya, Ganga, Gayasiras, Vipasa, Sthulavaluka, Krishna, the five

rivers (of the Punjab), the extensive lake called Mahahrada, Gomati,

Kausiki, Champa, Saraswati, Drisadwati, and Yamuna,--indeed, those

illustrious Brahmanas, steady in the observance of vows, who go to these

sacred waters,--repair to the regions of which thou speakest. Endued with

celestial bodies and adorned with celestial garlands those blessed

individuals, always emitting the most delightful perfumes, repair to

those regions of joy and gladness. Verily, Dhritarashtra shall not go

there!'

"Gautama said, 'Next to these are regions where there is no fear of the

least cold or heat, no hunger, no thirst, no pain, no sorrow, no joy, no

one that is agreeable or disagreeable, on friend, and on enemy: where

decrepitude and death are not, and where there is neither righteousness

nor sin. Proceeding even to that region which is freed from passion,

which abounds with equable happiness, and where there is wisdom and the:

tribute of Sattwa,--verily, proceeding to even that sacred abode of the

self-born Brahman,--I shall force thee to yield up this elephant to me!'

"Dhritarashtra said, 'They who are freed from all attachments, who are

possessed of cleansed souls, who are steady in the observance of the

foremost vows, who are devoted to the Yoga that depends on tranquillising

the mind, and who have (in this life) attained to the happiness of

heaven,--those persons wedded to the attribute of Sattwa--attain to the

sacred region of Brahman. O great ascetic, thou shalt not be able to

discover Dhritarashtra there!'

"Gautama said, 'There where the foremost of Rathantaras is sung, where

altars are strewn with the sacred Kusa blades, for the performance of

Pundarika sacrifices, there where Soma-drinking Brahmanas go on vehicles

drawn by excellent steeds,[453] proceeding even thither I shall force

thee to yield up this elephant. I think, thou art the slayer of Vritra,

viz., the deity that has performed a hundred sacrifices, engaged in

roving through all the regions of the universe! I hope, I have not,

through mental weakness (not recognising thee before) committed any fault

by the words I have addressed thee!'

"The deity of a hundred sacrifices said, 'Yes, I am Maghavat. I came to

the world of human beings, for seizing this elephant. I bow to thee. Do

thou command me! I shall readily accomplish all that thou mayst be

pleased to say!'

"Gautama said, 'Do thou give me, O chief of the deities, this elephant

that is of white complexion and that is so young, for it is only ten

years of age. I have brought it up as a child of my own. Dwelling in

these woods, it has grown under my eye and has been to me a dear

companion. Do thou set free this my child that thou hast seized and

wishest to drag away!'

"The deity of a hundred sacrifices said, 'This elephant that has been a

son to thee, O foremost of Brahmanas, cometh to thee looking wishfully at

thee! Behold, it sniffs thy feet with its nostrils! My salutations to

thee! Do thou pray for my welfare!'

"Gautama said, 'O chief of the deities, I do always think of thy good! I

always offer thee worship! Do thou also, O Sakra, bestow thy blessings on

me! Given by thee, I accept this elephant!'

"The deity of a hundred sacrifices said, 'Amongst all those high-souled

and foremost of Rishis that firmly adhere to truth and that have the

Vedas planted in their heart, thou alone hast been able to recognise me.

For this reason I am exceedingly pleased with thee! Do thou, therefore, O

Brahmana, come with me quickly, accompanied by this thy son! Thou

deservest to attain to diverse regions of great felicity without the

delay of even a single day!'

"Bhishma continued, 'Having said these words, the wielder of the

thunderbolt, taking Gautama with him and placing him before, along with

his son, viz., that elephant, proceeded to heaven, that is difficult of

attainment by even the righteous. He who would listen to this history

every day or would recite it, restraining his senses the while,

proceedeth (after death) to the region of Brahman even as Gautama

himself.'"

SECTION CIII

"Yudhishthira said, 'Thou hast discoursed to us on diverse kinds of gift,

on tranquillity of soul, on Truth, on compassion, on contentment with

one's wedded wife, and the merits of gift. It is known to thee, O

grandsire, that there is nothing whose puissance is superior to that of

penances. It behoveth thee to expound to us what constitutes the highest

penances.'

"Bhishma said, 'I tell thee, O Yudhishthira, that one attains to a region

of felicity that corresponds with the kind of penances that one observes.

This is what I hold, O son of Kunti, that there is no penance that is

superior to abstention from food! In this connection is recited the

ancient narrative of the discourse between Bhagiratha and the illustrious

Brahman (the Grandsire of the Creation). It has been heard by us, O

Bharata, that Bhagiratha attained to that region which transcends that of

the deities, of kine, and of the Rishis. Beholding this, O monarch, the

Grandsire Brahman, addressing Bhagiratha, said, 'How, O Bhagiratha, hast

thou attained to this region that is so difficult of attainment? Neither

the deities, nor Gandharvas, nor human beings, O Bhagiratha succeed in

coming here without having practised the severest austerities. How,

indeed, hast thou attained to this region?'

"Bhagiratha said, 'I used to make gifts of hundreds of thousands of gold

coin unto the Brahmanas, observing the Brahmacharya vow all the while, it

is not through the merit on those gifts, O learned one, that I have

attained to this region. I performed the Ekaratra sacrifice for ten

times, and the Pancharatra sacrifice for as many times. The Ekadasaratra

sacrifice was performed by me eleven times. The great sacrifice of

Jyotishtoma was performed by me a hundred times. It is not, however,

through the merits of those sacrifices that I have attained to this

region of felicity.[454] For a hundred years I lived continuously by the

side of the holy Jahnavi, all the while practising the severest

austerities. There I made gifts unto the Brahmanas of thousands of male

and female slaves. By the side of the Pushkara lakes I made gifts unto

the Brahmanas, for a hundred thousand times, a hundred thousand steeds,

and two hundred thousand kine. I also gave away a thousand damsels of

great beauty, each adorned with golden moons, and sixty thousand more

decked with ornaments of pure gold. It is not, however, through the

merits of those acts that I have succeeded in attaining to these

regions.[455] O lord of the universe, performing those sacrifices known

by the name of Gosava, I gave away ten Arvudas of kine, presenting each

Brahmana with ten kine, each of whom was accompanied with her calf, each

of whom yielded milk at the time, and with each of whom were given a

vessel of gold and one of white brass for milking her. Performing many

Soma sacrifices, I gave away unto each Brahmana ten kine each of whom

yielded milk, and each of whom had brought forth only her first calf,

besides making presents unto them of hundreds of kine belonging to that

species which is known by the name of Rohini. I also gave away unto the

Brahmanas twice ten Prayutas of other kine, all yielding milk. It is not

through the merit of those gifts, O Brahman, that I have succeeded in

attaining to this region of felicity. I also gave away a hundred thousand

horses of the Valhika breed, all white of complexion, and adorned with

garlands of gold. It is not, however, through the merits of those acts

that I have attained to this region. I gave away eight crores of golden

coins unto the Brahmanas, O Brahman, and then another ten crores also, in

each sacrifice that I performed. It is not, however, through the merits

of those acts that I have attained to this region of felicity. I also

gave away ten and then seven crores of steeds, O Grandsire, each of green

complexion, each having ears that were dark, and each adorned with

garlands of gold. I also gave away ten and seven thousand elephants of

huge size, of teeth as large as plough-shares, each having those whorls

on its body which are called Padmas, and each adorned with garlands of

gold. I gave away ten thousand cars, O Grandsire, whose limbs were made

of gold, and which were adorned with diverse ornaments of gold. I also

gave away seven thousand other cars with steeds yoked unto each. All the

steeds that were yoked unto them were adorned with ornaments of gold.

Those cars represented the Dakshinas of a sacrifice and were of exactly

that kind which is indicated in the Vedas. In the ten great Vajapeya

sacrifices that I performed, I gave away a thousand horses each endued

with the puissance of Indra himself, judged by their prowess and the

sacrifices they had performed. Spending a vast sum of money, O Grandsire,

and performing eight Rajasuya sacrifices, I gave away (unto the Brahmanas

that officiated in them) a thousand kings whose necks were adorned with

garlands of gold, after having vanquished them in battle. It is not,

however, through the merits of those acts that I have attained to this

region. In those sacrifices, O Lord of the universe, the presents that

flowed from me were as copious as the stream of Ganga herself. Unto each

Brahmana I gave two thousand elephants decked with gold, as many steeds

adorned with golden ornaments, and a hundred villages of the best kind.

Verily, I gave these unto each Brahmana for three times in succession.

Observant of penances, subsisting on regulated diet, adopting

tranquillity of soul, and restraining speech, I dwelt for a long time on

the breast of Himavat by the side of that Ganga whose irresistible

current (as it fell from heaven) was borne by Mahadeva on his head. It is

not through the merit of these acts, O Grand sire, that I have attained

to this region. Throwing the Sami, I adored the gods in myriads of such

sacrifices as are completed in course of a single day, and such others as

take twelve days for completing, and others still as can be completed in

three and ten days, besides many Pundarikas. I have not attained to this

region through the merits of any of those sacrifices.[456] I gave unto

the Brahmanas eight thousand white-complexioned bulls, each graced with a

beautiful hump, and each having one of its horns covered with gold. Unto

them I also gave beautiful wives whose necks were adorned with chains of

gold. I also gave away large heaps of gold and wealth of other kinds.

Verily, I gave away hills of gems and precious stones. Villages,

numbering by thousands and teeming with wealth and corn, were also given

away by me. With all my senses about me, I gave away unto the Brahmanas a

hundred thousand kine each of whom had brought forth only her first calf,

at many great sacrifices which I performed. It is not, however, through

the merits of those acts that I have attained to this region. I adored

the deities in a sacrifice that is completed in eleven days. Twice I

adored them in sacrifices that are completed in twelve days. I adored

them also many a time in the horse-sacrifices. Six and ten times I

performed the Arkayana sacrifice. It is not through the merits of those

acts that I have attained to this region. I also gave unto each Brahmana

a forest of Kanchana trees extending for a Yojana on every side, and with

each tree adorned with jewels and gems. It is not through the merits of

that act that I have attained to this region. For thirty years, with

heart perfectly freed from wrath, I observed the Turayana vow that is

possessed of very superior merit, and gave away unto the Brahmanas every

day nine hundred kine. Indeed, O Lord of the universe, every one of those

kine belonged to the Rohini species, and yielded milk at the time I gave

them away. It is not through the merits of those acts, O chief of the

deities, that I have attained to this region. I worshipped thirty fires,

O Brahmana, every day. I adored the deities in eight sacrifices in which

the fat of all animals was poured on the fire. I adored them in seven

sacrifices in which the fat of human beings was poured on the fire. I

adored them in a thousand and twenty-eight Viswajit sacrifices. It is not

through the merits of those sacrifices O Lord of all the deities, that I

have attained to this region. On the banks of Sarayu and Vahuda and Ganga

as also in the woods of Naimisha, I gave away millions of kine unto the

Brahmanas. It is not through the merits of those acts that I have

attained to this region. The vow of fast had been known to Indra. He had,

however, kept it a secret. Sukra, the descendant of Bhrigu, obtained a

knowledge of it by means of spiritual sight acquired through penances.

Blazing with energy as he does, it is Usanas who first made it known to

the universe. I observed that vow, O boon giving Deity! When I

accomplished that very superior vow, the Brahmana became all gratified

with me. A thousand Rishis came thither. All those Brahmanas and Rishis,

O puissant lord, gratified with me, said, 'Do thou repair to the region

of Brahmana! It is in consequence of the merits of that vow that I have

succeeded in attaining to this region of very superior felicity. There is

no doubt in this. Asked by the Supreme Ordainer of all things, I have

duly expounded the merits of the vow of fast. In my opinion, there is no

penance higher than fast. I vow to thee, O foremost of all the deities!

Be thou propitious unto me!'

"Bhishma continued, 'King Bhagiratha, who had said so and who deserved

every honour was on the conclusion of his speech, honoured by Brahman

according to the rites ordained for that purpose. Do thou, therefore, O

Yudhishthira, observe the vow of fast and worship the Brahmanas every

day. The words uttered by Brahmanas can accomplish everything both here

and hereafter. Indeed, the Brahmanas should ever be gratified with gifts

of robes food and white complexioned kine and good dwelling houses and

mansions. The very deities should gratify the Brahmanas. Freeing thyself

from cupidity, do thou practise this vow of very superior merit that is

not known to all!'"

SECTION CIV

"Yudhishthira said, 'Man, it is said, is endued with a period of life

extending for a hundred years, and with energy and might that are

considerable. Why then, O grandsire, do human beings die even when they

are very young? By what does a man become endued with longevity, and by

what is his life shortened? Through what does a man acquire the fame that

rests upon great achievements? Through what does one attain to wealth and

prosperity? Is it by penances, or Brahmacharya, or silent recitation of

sacred Mantras, or drugs? Is it by his acts, or speech? Do thou explain

to me this, O grandsire!'

"Bhishma said, 'I shall tell thee what thou askest me. In fact, I shall

tell thee what the reason is for which one becomes shortlived, and what

the reason is for which one becomes endued with longevity. I shall also

explain to thee the reason for which one succeeds in acquiring the fame

that rests on great achievements, and the reason for which one succeeds

in acquiring wealth and prosperity. Indeed, I shall enlighten thee as to

the manner in which one must live in order to be endued with all that is

beneficial for him. It is by conduct that one acquires longevity, and it

is by conduct that one acquires wealth and prosperity. Indeed, it is by

conduct that one acquires the fame that rests upon great achievements

both here and hereafter. The man whose conduct is improper or wicked

never acquires a long life. All creatures become afraid of such a man and

are oppressed by him. If, therefore, one wishes one's own advancement and

prosperity, one should, in this world, betake to conduct that is proper

and good. Good conduct succeeds in dispelling the inauspiciousness and

misery of even one that is sinful.[457] Righteousness has conduct for its

indication. They that are good and righteous are so in consequence of the

conduct they follow. The indications, again, of good conduct are afforded

by the acts of those that are good or righteous. People esteem that man

who acts righteously and who does good acts even if they only hear of him

without actually seeing him. They that are atheists, they that are

destitute of all acts, they that are disobedient to preceptors and

transgress the injunctions of the scriptures, they that are unacquainted

with and, therefore, unobservant of duties, and they that are wicked of

conduct, become shortlived. They that are of improper behaviour, they

that transgress all restraints, they that are unscrupulous in respect of

sexual congress, become shortlived here and have to go to Hell hereafter.

Even those men live for a hundred years who, though destitute of all

accomplishments, betake themselves to propriety and righteousness of

conduct and become endued with faith and freed from malice. He that is

free from wrath, that is truthful in speech, that never does any injury

to any creature in the universe, that is divested of malice and

crookedness and insincerity, succeeds in living for a hundred years. He

who always breaks little clods of earth, or tears up the grass that grows

under his feet, or cuts off his nails with his teeth, or is always

impure, or very restless, never succeeds in acquiring a long life.[458]

One should wake up from sleep at the hour known as the Brahma Muhurta and

then think of both religion and profit. Getting up from bed, one should

then wash one's face and mouth, and joining one's hands in an attitude of

reverence, say the morning prayers.[459] In this way, one should when

evening comes, say one's evening prayers also, restraining speech (with

other people) the while. One should never look at the rising sun, nor at

the setting sun.[460] Nor should one look at the sun when he is in

eclipse; nor at his image in the water; nor at midday when he is at the

meridian. The Rishis, in consequence of their adoring the two twilights

with great regularity succeeded in attaining to longevity. Hence, one

should, restraining speech, say one's prayers regularly at the two

twilights. As regards those Brahmanas that do not say their prayers at

the two twilights, a righteous king should set them to accomplish such

acts as are ordained for the Sudras. Persons of every order should never

have sexual congress with other people's wives. There is nothing that

shortens life so effectually as sexual congress with other people's

wives. For as many thousand years shall the adulterer have to live in

Hell as the number of pores on the bodies of the women with whom he may

commit the offence. One should dress one's hair, apply collyrium to one's

eyes, and wash one's teeth, as also worship the deities, in the forenoon.

One should not gaze at urine or faeces, or tread on it or touch it with

one's feet. One should not set out on a journey at early dawn, or at

midday, or in the evening twilight, or with a companion that is unknown,

or with a Sudra, or alone. While going along a road, one should, standing

aside, always make way to a Brahmana, to kine, to kings, to an old man,

to one that is weighted with a burden, to a woman quick with child, or to

one that is weak. When one meets a large tree that is known, one should

walk round it. One should also, when coming upon a spot where four roads

meet, walk round it before pursuing one's journey. At midday, or at

midnight, or at night in general, or at the two twilights, one should not

proceed to spots where four roads meet. One should never wear sandals or

clothes that have been worn by another. One should always observe the vow

of Brahmacharya, and should never cross one's legs. One should observe

the vow of Brahmacharya on the day of the new moon, as also on that of

the full moon, as also on the eighth lunar day of both fortnights. One

should never eat the flesh of animals not slain in sacrifice. One should

never eat the flesh of the back of an animal. One should avoid censuring

and calumniating others, as also all kinds of deceitful behaviour.[461]

One should never pierce others with wordy shafts. Indeed, one should

never utter any cruel speech. One should never accept a gift from a

person that is low and vulgar. One should never jitter such words as

trouble other people or as are inauspicious or are as' sinful. Wordy

shafts fall from the mouth. Pierced therewith, the victim grieves day and

night. The man of wisdom should never shot them for piercing the vitals

of other people. A forest, pierced with shafts or cut down with the axe,

grows again. The man, however, that is pierced with words unwisely

spoken, becomes the victim of wounds that fester and lead to death.[462]

Barbed arrows and Nalikas and broadheaded shafts are capable of being

extracted from the body. Wordy shafts, however, are incapable of being

extracted, for they lie embedded in the very heart. One should not taunt

a person that is defective of a limb or that has a limb in excess, or one

that is destitute of learning, or one that is miserable, or one that is

ugly or poor, or one that is destitute of strength. One should avoid

atheism, calumniating the Vedas, censuring the deities, malice, pride,

arrogance, and harshness. One should not, in wrath, take up the rod of

chastisement for laying it upon another. Only the son or the pupil, it

has been said, can be mildly chastised for purposes of instruction. One

should not speak ill of Brahmanas; nor should he point at the stars with

one's fingers. If asked, one should not say what the lunation is on a

particular day. By telling it, one's life becomes shortened. Having

answered calls of nature or having walked over a road, one should wash

one's feet. One should also wash one's feet before sitting to recite the

Vedas or to eat any food. These are the three things which are regarded

as pure and sacred by the deities and as such fit for the Brahmana's use,

viz., that whose impurity is unknown, that which has been washed in

water, and that which has been well-spoken of. Samyava, Krisara, meat,

Sashakuli and Payasa should never be cooked for one's own self. Whenever

cooked, these should be offered to the deities.[463] One should attend

every day to one's fire. One should every day give alms. One should,

restraining speech the while, clean one's teeth with the tooth-stick. One

should never be in bed when the sun is up. If one fails any day to be up

with the sun, one should then perform an expiation. Rising from bed, one

should first salute one's parents, and preceptors, or other seniors

deserving of respect. By so doing one attains to long life. The

tooth-stick should be cast off when done with, and a new one should be

used every day. One should eat only such food as is not forbidden in the

scriptures, abstaining from food of every kind on days of the new moon

and the full moon. One should, with senses restrained, answer calls of

nature, facing the north. One should not worship the deities without

having first washed one's teeth, Without also worshipping the deities

first, one should never repair to any person save one's preceptor or one

that is old in years or one that is righteous or one that is possessed of

wisdom. They that are wise should never see themselves in an unpolished

or dirty mirror. One should never have sexual congress with a woman that

is unknown or with one that is quick with child. One should never sleep

with head turned towards the north or the west. One should not lie down

upon a bed-stead that is broken or rickety. One should not sleep on a bed

without having examined it first with the aid of a light. Nor should one

sleep on a bed with another (such as wife) by one's side. One should

never sleep in a transverse direction. One should never make a compact

with atheists or do anything in conjunction with them.[464] One should

never drag a seat with the foot and sit on it. One should never bathe in

a state of nudity, nor at night. One possessed of intelligence should

never suffer one's limbs to be rubbed or pressed after bathing. One

should never smear unguents upon one's body without having first taken

bath. Having bathed, one should never wave one's cloth in the air (for

drying it). One should not always wear wet clothes. One should never take

off one's body the garlands of flowers one may wear. Nor should one wear

such garlands over one's outer garments. One should never even talk with

a woman during the period of her functional change. One should not answer

a call of nature on a field (where crops are grown) or at a place too

near an inhabited village. One should never answer a call of nature on a

water. One should first wash one's mouth thrice with water before eating

any food. Having finished one's meals, one should wash one's mouth thrice

with water and twice again. One should eat, with face turned eastwards,

one's food, restraining speech the while and without censuring the food

that is eaten. One should always leave a remnant of the food that is

placed before one for eating. Having finished one's meals, one should

mentally touch fire. If one eats with face turned eastwards, one becomes

endued with longevity. By eating with face turned southwards, one

acquires great fame. By eating with face turned westwards, one acquires

great wealth. By eating with face turned northwards, one becomes truthful

in speech. Having finished one's meals one should wash all the upper

holes of one's body with water.[465] Similarly, all the limbs, the navel,

and the palms of the hands should be washed with water. One should never

seat oneself upon husk of corn, or upon hair, or upon ashes, or upon

bones. One should, on no account, use the water that has been used by

another for bathing. One should always perform the Homa for propitiating

the deities, and recite the Savitri Mantra. One should always eat in a

seated posture. One should never eat while walking. One should never

answer a call of nature in a standing posture. One should never answer a

call of nature on ashes or in a cow-pen. One should wash one's feet

before sitting to one's meals. One should never sit or lie down for sleep

with wet feet. One who sits to one's meals after having washed one's

feet, lives for a hundred years. One should never touch these three

things of great energy, while one is in an impure state, viz., fire, a

cow, and a Brahmana. By observing this rule, one acquires longevity. One

should not, while one is in an impure state, cast one's eyes on these

three things of great energy, viz., the sun, the moon, and the stars. The

life-breaths of a young man go upwards when an old and venerable person

comes to his abode. He gets them back by standing up and properly

saluting the guest. Old men should always be saluted. One should, upon

seeing them, offer seats with one's own hand. After the old man has taken

his seat, one should seat oneself and remain with hands joined in

reverence. When an old man goes along the road, one should always follow

him instead of walking ahead. One should never sit on a torn or broken

seat. One should, without using it any longer, cast away a broken vessel

of white brass. One should never eat without a piece of upper garment

wrapping one's body. One should never bathe in a state of nudity. One

should never sleep in a state of nudity. One should never even touch the

remnants of other people's dishes and plates. One should never, while one

is in an impure state, touch another's head, for it is said in the

scriptures that the life-breaths are all concentrated in the head. One

should never strike another on the head or seize another by the hair. One

should not join one's hands together for scratching one's head. One

should not, while bathing, repeatedly dip one's head in water. By so

doing one shortens one's life. One who has bathed by dipping the head in

water should not, afterwards, apply oil to any part of one's body. One

should never take a meal without eating some sesame. One should never

teach (the Vedas or any scriptures) at a time when one is impure. Nor

should one study while one is impure. When a storm rises or a bad odour

permeates in the atmosphere, one should never think of the Vedas. Persons

conversant with ancient history recite a Gatha sung by Yama in days of

old. He that runs while impure or studies the Vedas under similar

circumstances, indeed, that regenerate Brahman who studies the Vedas at

forbidden times, loses his Vedas and shortens his life. Hence, one should

never study the Vedas with concentrated attention at forbidden times.

They who answer a call of nature, with face towards the sun, or towards a

blazing fire, or towards a cow, or towards a regenerate person, or on the

road, become shortlived. At daytime both calls of nature should be

answered with face turned towards the north. At night, those calls should

be answered facing the south. By so doing one does not shorten one's

life. One that wishes to live long should never disregard or insult any

of these three, however weak or emaciated they may appear to be, viz.,

the Brahmana, the Kshatriya, and the snake. All three are endued with

virulent poison. The snake, if angry, burns the victim with only a glance

of its eyes. The Kshatriya also, if angry, burns the objects of his

wrath, as soon as he sees him, with his energy. The Brahmana, stronger

than any of these two, destroys not only the objects of his wrath but his

whole race as well, not by vision alone but by thought also.[466] The man

of wisdom should, therefore, tend these three with care. One should,

never engage in any disputation with one's preceptor. O Yudhishthira, if

the preceptor becomes angry, he should always be pacified by due honours

being paid to him. Even if the preceptor happens to be entirely wrong,

one should still follow and honour him. Without doubt, calumnious sayings

against the preceptor always consume the lives of those that utter them.

One should always answer a call of nature at a spot far removed from

one's habitation. One should wash one's feet at a distance from one's

habitation. One should always throw the remnants of one's dishes and

plates at a spot far removed from one's habitation. Verily, he who

desires his own good should do all these. One should not wear garlands of

red flowers. Indeed, they who are possessed of wisdom should wear

garlands of flowers that are white in hue. Rejecting the lotus and the

lily, O thou of great might, one may bear on one's head, however, a

flower that is red, even if it be an aquatic one.[467] A garland of gold

can under no circumstances become impure. After one has bathed, O king,

one should use perfumes mixed with water.[468] One should never wear

one's upper garment for covering the lower limbs or the lower garments

for covering the upper ones. Nor should one wear clothes worn by another.

One should not, again, wear a piece of cloth that has not its lateral

fringes.[469] When one goes to bed, O king, one should wear a different

piece of cloth. When making a journey also on a road, one should wear a

different piece of cloth. So also, when worshipping the deities, one

should wear a different piece of cloth.[470] The man of intelligence

should smear his limbs with unguents made of Priyangu, sandalwood, Vilwa,

Tagara, and Kesara.[471] In observing a fast, one should purify oneself

by a bath, and adorn one's person with ornaments and unguents. One should

always abstain from sexual congress on days of the full moon and the new

moon. One should never, O monarch, eat off the same plate with another

even if that other happens to be of one's own or equal rank. Nor should

one ever eat any food that has been prepared by a woman in her functional

period. One should never eat any food or drink, any liquid whose essence

has been taken off. Nor should one eat anything without giving a portion

thereof to persons that wishfully gaze at the food that one happens to

take. The man of intelligence should never sit close to one that is

impure. Nor should one sit close to persons that are foremost in

piety.[472] All food that is forbidden in ritual acts should never be

taken even on other occasions. The fruits of the Ficus religiosa and the

Ficus Bengalensis as also the leaves of the Crotolaria Juncea, and the

fruits of the Ficus glomerata, should never be eaten by one who is

desirous of his own good. The flesh of goats, of kine, and the peacock,

should never be eaten. One should also abstain from dried flesh and all

flesh that is stale. The man of intelligence should never eat any salt,

taking it up with his hand. Nor should he eat curds and flour of fried

barley at night. One should abstain also from flesh of animals not slain

in sacrifices. One should, with concentrated attention, eat once on the

morning and once in the evening, abstaining entirely from all food,

during the interval. One should never eat any food in which one may

detect a hair. Nor should one eat at the Sraddha of an enemy. One should

eat silently; one should never eat without covering one's person with an

upper garment, and without sitting down.[473] One should never eat any

food placing it on the bare ground. One should never eat except in a

sitting posture. One should never make any noise while eating.[474] The

man of intelligence should first offer water and then food to one that

has become his guest, and after having served the guest thus, should then

sit to his meals himself. He who sits down to dinner in a line with

friends and himself eats any food without giving thereof to his friends,

is said to eat virulent poison. As regards water and Payasa and flour of

fried barley and curds and ghee and honey, one should never, after

drinking or eating these, offer the remnants thereof to others. One

should never, O chief of men, eat any food doubtingly.[475] One desirous

of food should never drink curds at the conclusion of a meal. After the

meal is finished, one should wash one's mouth and face with the (right)

hand only, and taking a little water should then dip the toe of the right

foot in it. After washing, one should touch the crown of one's head with

the (right) hand. With concentrated attention, one should next touch

fire. The man who knows how to observe all these ordinances with care,

succeeds in attaining to the foremost place among his kinsmen. One

should, after finishing one's meals, with one's nose and eyes and ears

and navel and both hands wash with water. One should not, however, keep

one's hands wet. Between the tip and the root of the thumb is situate the

sacred Tirtha known by the name of Brahma. On the back of the little

finger, it is said, is situate the Deva-tirtha. The intervening space

between the thumb and the forefinger, O Bharata, should be used for

discharging the Pitri rites, after touching water according to the

ordinance.[476] One should never indulge in other people's calumny. Nor

should one ever utter anything that is disagreeable. The man that desires

his own good should never seek to provoke against himself the wrath of

others. One should never seek to converse with a person that has fallen

away from his order. The very sight of such a person should be avoided.

One should never come in contact with a fallen person. By avoiding such

contact one succeeds in attaining to a long life. One should never

indulge in sexual congress at day-time. Nor should one have congress with

a maiden, nor with a harlot nor with a barren woman. One should never

have congress with a woman that has not bathed after the expiry of her

functional period. By avoiding such acts one succeeds in attaining to a

long life. After washing the several limbs directed, in view of religious

acts, one should wash one's lips thrice, and once more twice. By doing

this, one becomes purified and fit for religious acts. The several organs

of sense should each be washed once, and water should also be sprinkled

over the whole body. Having done this, one should go through the worship

of the Pitris and the deities, agreeably with the ordinances of the

Vedas. Listen to me, O thou of Kuru's race, as I tell thee what

purification is cleansing and beneficial for a Brahmana. Before beginning

to eat and after finishing the meal, and in all acts requiring

purification, the Brahmana should perform the achamana with water placed

on the limb called the Brahmatirtha.[477] After ejecting any matter from

the throat or spitting, one should wash one's mouth before one can become

pure. A kinsman who happens to be old, or a friend who happens to be

poor, should be established in one's house and his comforts looked after

as if he were a member of the family. By doing this, one succeeds in

acquiring both fame and long life. The establishment of pigeons in one's

house is fraught with blessedness, as also of parrots both male and

female. If female these taken to one's abode, they succeed in dispelling

calamity. The same is the case with cockroaches, If fireflies and

vultures and wood-pigeons and bees enter a house or seek residence in it,

acts of propitiating the deities should be performed. These are creatures

of evil omen, as also ospreys. One should never divulge the secrets of

high-souled men; one should never have sexual congress with a forbidden

woman. Nor should one ever have such congress with the spouse of a king

or with women that are the friends of queens. One should never cultivate

intimacy with physicians, or with children, or with persons that are old,

or with one's servants, O Yudhishthira. One should always provide for

friends, for Brahmanas, and for such as seek one's protection. By doing

this, O king, one acquires a long life. The man of wisdom should reside

in such a house as has been constructed with the aid of a Brahmana and an

engineer skilled in his profession, if indeed, O king, he desires his own

good.[478] One should not, O king, sleep at the evening twilight. Nor

should one study at such an hour for acquiring any branch of knowledge.

The man of intelligence should never eat also at such an hour. By acting

in this way one acquires a long life. One should never perform any act in

honour of the Pitris at night time. One should not deck one's person

after finishing one's meals. One should bathe at night, if one desires

one's own advancement. One should also, O Bharata, always abstain from

the flour of fried barley at night. The remnants of food and drink, as

also the flowers with which one has worshipped the deities, should never

be used. Inviting a guest at night, one should never, with excessive

courtesy, force him to eat to the point of gratification. Nor should one

eat oneself to the point of gratification, at night. One should not slay

a bird (for eating it), especially after having fed it.[479] One

possessed of wisdom should wed a maiden born in a high family, endued

with auspicious indications, and of full age. Begetting children upon her

and thus perpetuating one's race by that means, one should make over

one's sons to a good preceptor for acquiring general knowledge, O

Bharata, as also a knowledge of the especial customs of the family, O

monarch. The daughters that one may beget should be bestowed upon youths

of respectable families, that are again possessed of intelligence. Sons

should also be established and a portion of the family inheritance, given

to them, O Bharata, as their provision. One should bathe by dipping one's

head in water before one sits down to perform any act in honour of the

Pitris of the deities. One should never perform a Sraddha under the

constellation of one's nativity. No Sraddha should be performed under any

of the Bhadrapadas (prior or later), nor under the constellation

Krittika, O Bharata. The Sraddha should never be performed under any of

those constellations that are regarded as fierce (such as Aslesha, etc )

and any of those that, upon calculation, seem to be hostile. Indeed, in

this respect, all these constellations should be avoided which are

forbidden in treatises on astrology. One should sit facing either the

east or the north while undergoing a shave at the hands of the barber. By

so doing, O great king, one succeeds in acquiring a long life. One should

never indulge in other people's calumny or self-reproach, for, O chief of

the Bharatas, it is said that calumny is sinful, whether of others or of

oneself. In wedding, one should avoid a woman that is deficient of any

limb. A maiden too, if such, should also be avoided. A woman of the same

Pravaras should also be avoided; as also one that has any malformation;

as also one that has been born in the race to which one's mother

belongs.[480] One possessed of wisdom should never have sexual congress

with a woman that is old, or one that has abandoned the domestic mode of

life for entering the forest mode, or one that is true to her lord, or

one whose organs of generation are not healthy or well-formed.[481] It

behoveth thee not to wed a woman that is of a yellow complexion, or one

that is afflicted with leprosy, or one born in a family in which there

has been epilepsy, or one that is low in birth and habits, or one that is

born in a family in which the disease called Switra (leprosy) has

appeared, or one belonging by birth to a race in which there are early

deaths. Only that maiden who is endued with auspicious indications, and

who is accomplished for qualifications of diverse kinds, who is agreeable

and handsome, should be wedded. One should wed, O Yudhishthira, in a

family that is higher or at least equal to one's own. One who is desirous

of one's own prosperity, should never wed a woman that is of an inferior

order or that has fallen away from the order of her birth. Carefully

igniting the fire, one should accomplish all those acts which have been

ordained and declared in the Vedas or by the Brahmanas.[482] One should

never seek to injure women. Spouses should always be protected. Malice

always shortens life. Hence, one should always abstain from cherishing

malice. Sleep at day-time shortens life. To sleep after the sun has risen

shortens life. They who sleep at any of the twilights, or at nightfall or

who go to sleep in a state of impurity, have their lives shortened.

Adultery always shortens life. One should not remain in a state of

impurity after shaving.[483] One should, O Bharata, carefully abstain

from studying or reciting the Vedas, and eating, and bathing, at

eventide. When the evening twilight comes, one should collect one's

senses for meditation, without doing any act. One should, O king, bathe

and then worship the Brahmanas. Indeed, one should bathe before

worshipping the deities and reverentially saluting the preceptor. One

should never go to a sacrifice unless invited. Indeed, one may go there

without an invitation if one wishes only to see how the sacrifice is

conducted. If one goes to a sacrifice (for any other purpose) without an

invitation and if one does not, on that account, receive proper worship

from the sacrificer, one's life becomes shortened. One should never go

alone on a journey to foreign parts. Nor should one ever proceed alone to

any place at night. Before evening comes, one should come back to one's

house and remain within it. One should always obey the commands of one's

mother and father and preceptor, without at all judging whether those

commands are beneficial or otherwise. One should, O king, attend with

great care to the Vedas and the science of arms. Do then, O king,

carefully attend to the practice of riding an elephant, a steed, and a

war-chariot. The man who attends to these with care succeeds in attaining

to happiness. Such a king succeeds in becoming unconquerable by foes, and

sway his servants and kinsmen without any of them being able to get the

better of him. The king that attains to such a position and that

carefully attends to the duty of protecting his subjects, has never to

incur any loss. Thou shouldst acquire, O king, the science of reasoning,

as also the science of words, the science of the Gandharvas, and the four

and sixty branches of knowledge known by the name of Kala. One should

every day hear the Puranas and the Itihasas and all the other narratives

that exist, as also the life-stories of all high-souled personages. When

one's spouse passes through functional period, one should never have

congress with her, nor even summon her for conversation. The man endued

with wisdom may accept her companionship on the fourth day after the bath

of purification. If one indulges in congress on the fifth day from the

first appearance of the functional operation, one gets a daughter. By

indulging in congress on the sixth day, one happens to have a son. The

man of wisdom should in the matter of congress, attend to this rule

(about odd and even days). Kinsmen and relatives by marriage and friends

should all be treated with respect. One should, according to the best of

one's power, adore the deities in sacrifices, giving away diverse kinds

of articles as sacrificial Dakshina. After the period ordained for the

domestic mode of life has been passed, one should, O king, enter the life

of a forest recluse. I have thus told thee all the indications, in brief,

of persons who succeed in living long.[484] What remains untold by me

should be heard by thee from the mouths of persons well-versed in the

three Vedas, O Yudhishthira. Thou shouldst know that conduct is the root

of prosperity. Conduct is the enhancer of fame. It is conduct that

prolongs life. It is conduct that destroys all calamities and evils.

Conduct has been said to be superior to all the branches of knowledge. It

is conduct that begets righteousness, and it is righteousness that

prolongs life. Conduct is productive of fame, of long life, and of

heaven. Conduct is the most efficacious rite of propitiating the deities

(for bringing about auspiciousness of every kind). The Self-born Brahman

himself has said that one should show compassion unto all orders of

men.'"[485]

SECTION CV

"Yudhishthira said, 'Tell me, O chief of Bharata's race, how the eldest

brother should behave towards his younger brothers and how the younger

brothers should behave towards their eldest brother.'

"Bhishma said, 'Do thou, O son, always behave towards thy younger

brothers as their eldest brother should. Thou art always the eldest of

all these thy brothers. That high conduct which the preceptor should

always adopt towards his disciples should be adopted by thee towards thy

younger brothers. If the preceptor happens to be unendued with wisdom,

the disciple cannot possibly behave towards him in a respectful or proper

way. If the preceptor happens to be possessed of purity and highness of

conduct, the disciple also succeeds in attaining to conduct of the same

kind, O Bharata. The eldest brother should at times be blind to the acts

of his younger brothers, and though possessed of wisdom should at times

act as if he does not understand their acts. If the younger brothers be

guilty of any transgression, the eldest brother should correct them by

indirect ways and means. If there be good understanding among brothers

and if the eldest brother seek to correct his younger brothers by direct

or ostensible means, persons that are enemies, O son of Kunti, that are

afflicted with sorrow at the sight of such good understanding and who,

therefore, always seek to bring about a disunion, set themselves to

disunite the brothers and cause dissension among them. It is the eldest

brother that enhances the prosperity of the family or destroys it

entirely. If the eldest brother happens to be unendued with sense and

wicked in behaviour, he brings about the destruction of the whole family.

The eldest brother who injures his younger brothers ceases to be regarded

as the eldest and forfeits his share in the family property and deserves

to be checked by the king. That man who acts deceitfully, has, without

doubt, to go to regions of grief and every kind of evil. The birth of

such a person serves no useful purpose even as the flowers of the

cane.[486] That family in which a sinful person takes birth becomes

subject to every evil. Such a person brings about infamy, and all the

good acts of the family disappear. Such among the brothers as are wedded

to evil acts forfeit their shares of the family property. In such a case;

the eldest brother may appropriate the whole Yautuka property without

giving any portion thereof to his younger brothers. If the eldest brother

makes any acquisition, without using the paternal property and by going

to a distant place he may appropriate for his own use, such acquisitions,

without giving any share thereof to his younger brothers. If unseparated

brothers desire (during the lifetime of their father) to portion the

family property, the father should give equal shares unto all his sons.

If the eldest brother happens to be of sinful acts and undistinguished by

accomplishments of any kind he may be disregarded by his younger

brothers. If the wife or the younger brother happens to be sinful, her or

his good must still be looked after. Persons conversant with the efficacy

of righteousness say that righteousness is the highest good. The

Upadhyaya is superior to even ten Acharyas. The sire is equal to ten

Upadhyayas. The mother is equal to ten sires or even the whole earth.

There is no senior equal to the mother Verily, she transcends all in

respect of the reverence due to her.[487] It is for this reason that

people regard the mother to deserve so much reverence. After the father

has ceased to breathe, O Bharata, the eldest brother should be regarded

as the father. It is the eldest brother who should assign unto them their

means of support and protect and cherish them. All the younger brothers

should bow to him and obey his authority. Indeed, they should live in

dependence upon him even as they did upon their father while he was

alive. So far as the body is concerned, O Bharata, it is the father and

the mother that create it. That birth, however, which the Acharya

ordains, is regarded as the true birth, that is, besides, really unfading

and immortal. The eldest sister, O chief of Bharata's race, is like unto

the mother The wife of the eldest brother also is like unto the mother,

for the younger brother, in infancy, receives, suck from her.'"[488]

SECTION CVI

"Yudhishthira said, 'The disposition is seen, O grandsire, in all the

orders of men, including the very Mlechchhas, of observing fasts. The

reason, however, of this is not known to us. It has been heard by us that

only Brahmanas and Kshatriyas should observe the vow of fasts. How, O

grandsire, are the other orders to be taken as earning any merit by the

observance of fasts? How have vows and fasts come to be observed by

persons of all orders, O king? What is that end to which one devoted to

the observance of fasts attains? It has been said that fasts are highly

meritorious and that fasts are a great refuge. O prince of men, what is

the fruit that is earned in this world by the man that observe fasts? By

what means is one cleansed of one's sins? By what means doth one acquire

righteousness? By what means, O best of the Bharatas, doth one succeed in

acquiring heaven and merit? After having observed a fast, what should one

give away, O king? O, tell me, what those duties are by which one may

succeed in obtaining such objects as lead to happiness?'

"Vaisampayana continued, 'Unto Kunti's son by the deity of Dharma, who

was conversant with every duty and who said so unto him, Santanu's son,

Bhishma, who was acquainted with every duty, answered in the following

words.'

"Bhishma, said, 'In former days, O king, I heard of these high merits, O

chief of Bharata's race, as attaching to the observance of fasts

according to the ordinance, I had, O Bharata, asked the Rishi Angiras of

high ascetic merit, the very same questions which thou hast asked me

today. Questioned by me thus, the illustrious Rishi, who sprang from the

sacrificial fire, answered me even thus in respect of the observance of

fasts according to the ordinance.'

"Angiras said, 'As regards Brahmanas and Kshatriyas, fasts for three

nights at a stretch are ordained for them, O delighter of the Kurus.

Indeed, O chief of men, a fast for one night, for two nights, and for

three nights, may be observed by them. (They should never go beyond three

nights). As regards Vaisyas and Sudras, the duration of fasts prescribed

for them is a single night. If, from folly, they observe fasts for two or

three nights, such fasts never lead to their advancement. Indeed, for

Vaisyas and Sudras, fasts for two nights have been ordained (on certain

special occasions). Fasts for three nights, however, have not been laid

down for them by persons conversant with and observant of duties. That

man of wisdom who, with his senses and soul under control, O Bharata,

fasts, by abstaining from one of the two meals, on the fifth and the

sixth days of the moon as also on the day of the full moon, becomes

endured with forgiveness and beauty of person and conversance with the

scriptures. Such a person never becomes childless and poor. He who

performs sacrifices for adoring the deities on the fifth and sixth days

of the moon, transcends all the members of his family and succeeds in

feeding a large number of Brahmanas. He who observes fasts on the eighth

and the fourteenth days of the dark fortnight, becomes freed from

maladies of every kind and possessed of great energy. The man who

abstains from one meal every day throughout the month called Margasirsha,

should, with reverence and devotion, feed a number of Brahmanas. By so

doing he becomes freed from all his sins. Such a man becomes endued with

prosperity, and all kinds of grain become his. He becomes endued with

energy. In fact, such a person reaps an abundance of harvest from his

fields, acquires great wealth and much corn. That man, O son of Kunti,

who passes the whole month of Pausha, abstaining every day from one of

two meals, becomes endued with good fortune and agreeable features and

great fame. He who passes the whole month of Magha, abstaining every day

from one of the two meals, takes birth in a high family and attains to a

position of eminence among his kinsmen. He who passes the whole month of

Bhagadaivata, confining himself every day to only one meal becomes a

favourite with women who, indeed, readily own his sway. He who passes the

whole of the month of Chaitra, confining himself every day to one meal,

takes birth in a high family and becomes rich in gold, gems, and pearls.

The person, whether male or female, who passes the month of Vaisakha,

confining himself or herself every day to one meal, and keeping his or

her senses under control, succeeds in attaining to a position of eminence

among kinsmen. The person who passes the month of Jyaishtha confining

himself every day to one meal a day, succeeds in attaining to a position

of eminence and great wealth. If a woman, she reaps the same reward. He

who passes the month of Ashadha confining himself to one meal a day and

with senses steadily concentrated upon his duties, becomes possessed of

much corn, great wealth, and a large progeny. He who passes the month of

Sravana, confining himself to one meal a day, receives the honours of

Abhisheka wherever he may happen to reside, and attains to a position of

eminence among kinsmen whom he supports. That man who confines himself to

only one meal a day for the whole month of Proshthapada, becomes endued

with great wealth and attains, to swelling and durable affluence. The man

who passes the month of Aswin, confining himself to one meal a day,

becomes pure in soul and body, possessed of animals and vehicles in

abundance, and a large progeny. He who passes the month of Kartika,

confining himself to one meal every day, becomes possessed of heroism,

many spouses, and great fame. I have now told thee, O chief of men what

the fruits are that are obtained by men by observing fasts for the two

and ten months in detail. Listen now, O king, to me as I tell thee what

the rules are in respect of each of the lunar days. The man who,

abstaining from it every day, takes rice at the expiration of every

fortnight, becomes possessed of a great many kine, a large progeny, and a

long life. He who observes a fast for three nights every month and

conducts himself thus for two and ten years, attains to a position of

supremacy among his kinsmen and associates, without a rival to contest

his claim and without any anxiety caused by any one endeavouring to rise

to the same height. These rules that I speak of, O chief of Bharata's

race, should be observed for two and ten years. Let the inclination be

manifested towards it. That man who eats once in the forenoon and once

after evening and abstains from drinking (or eating anything) in the

interval, and who observes compassion, towards all creatures and pours

libations of clarified butter on his sacred fire every day, attains to

success, O king, in six years. There is no doubt in this. Such a man

earns the merit that attaches to the performance of the Agnishtoma

sacrifice. Endued with merit and freed from every kind of stain, he

attains to the region of the Apsaras that echo with the sound of songs

and dance, and passes his days in the company of a thousand damsels of

great beauty. He rides on a car of the complexion of melted gold and

receives high honours in the region of Brahma. After the exhaustion of

that merit such a person comes back to earth and attains to pre-eminence

of position. That man who passes one whole year, confining himself every

day to only one meal, attains to the merit of the Atiratra sacrifice. He

ascends to heaven after death and receives great honours there. Upon the

exhaustion of that merit he returns to earth and attains to a position of

eminence. He who passes one whole year observing fasts for three days in

succession and taking food on every fourth day, and abstaining from

injury from every kind adheres to truthfulness of speech and keeps his

senses under control, attains to the merit of the Vajapeya sacrifice.

Such a person ascends to heaven after death and receives high honours

there. That man, O son of Kunti, who passes a whole year observing fasts

for five days and taking food on only the sixth day, acquires the merit

of the Horse-sacrifice. The chariot he rides is drawn by Chakravakas.

Such a man enjoys every kind of happiness in heaven for full forty

thousand years. He who passes a whole year observing fasts for seven days

and taking food on only every eighth day, acquires the merit of the

Gavamaya sacrifice. The chariot he rides is drawn by swans and cranes.

Such a person enjoys all kinds of happiness in Heaven for fifty thousand

years. He who passes a whole year, O king, eating only at intervals of a

fortnight, acquires the merit of a continuous fast for six months. This

has been said by the illustrious Angiras himself. Such a man dwells in

heaven for sixty thousand years. He is roused every morning from his bed

by the sweet notes of Vinas and Vallakis and flutes, O king. He who

passes a whole year, drinking only a little water at the expiration of

every month, acquires, O monarch, the merit of the Viswajit sacrifice.

Such a man rides a chariot drawn by lions and tigers. He dwells in heaven

for seventy thousand years in the enjoyment of every kind of happiness.

No fast for more than a month, O chief of men, has been ordained. Even

this, O son of Pritha, is the ordinance in respect of fasts that has been

declared by sages conversant with duties. That man who, unafflicted by

disease and free from every malady, observes a fast, verily acquires, at

every step the merits that attach to Sacrifices. Such a man ascends to

Heaven on a car drawn by swans. Endued with puissance, he enjoys every

kind of happiness in heaven for a hundred years. A hundred Apsaras of the

most beautiful features wait upon and sport with him. He is roused from

his bed every morning by the sound of the Kanchis and the Nupuras of

those damsels.[489] Such a person rides on a car drawn by a thousand

swans. Dwelling, again, in a region teeming with hundreds of the most

beautiful damsels, he passes his time in great joy. The person who is

desirous of heaven does not like the accession of strength when he

becomes weak, or the cure of wounds when he is wounded, or the

administration of healing drugs when he is ill, or soothing by others

when he is angry, or the mitigation, by the expenditure of wealth, of

sorrows caused by poverty, Leaving this world where he suffers only

privations of every kind, he proceeds to heaven and rides on cars adorned

with gold, his person embellished with ornaments of every kind. There, in

the midst of hundreds of beautiful damsels, he enjoys all kinds of

pleasure and happiness, cleansed of every sin. Indeed, abstaining from

food and enjoyments in this world, he takes leave of this body and

ascends to heaven as the fruit of his penances. There, freed from all his

sins, health and happiness become his and whatever wishes arise in his

mind become crowned with fruition. Such a person rides on a celestial car

of golden complexion, of the effulgence of the morning sun, set with

pearls and lapis lazuli, resounding with the music of Vinas and Murajas,

adorned with banners and lamps, and echoing with the tinkle of celestial

bells, such a person enjoys all kinds of happiness in heaven for as many

years as there are pores in his body. There is no Sastra superior to the

Veda. There is no person more worthy of reverence than the mother. There

is no acquisition superior to that of Righteousness, and no penance

superior to fast. There is nothing, more sacred, in heaven or earth, than

Brahmanas. After the same manner there is no penance that is superior to

the observance of fasts. It was by fasts that the deities have succeeded

in becoming denizens of heaven. It is by fasts that the Rishis have

attained to high success. Viswamitra passed a thousand celestial years,

confining himself every day to only one meal, and as the consequence

thereof attained to the status of a Brahmana. Chyavana and Jamadagni and

Vasishtha and Gautama and Bhrigu--all these great Rishis endued with the

virtue of forgiveness, have attained to heaven through observance of

fasts. In former days Angiras declared so unto the great Rishis. The man

who teaches another the merit of fasts have never to suffer any kind of

misery. The ordinances about fasts, in their due order, O son of Kunti,

have flowed from the great Rishi Angiras. The man who daily reads these

ordinances or hears them read, becomes freed from sins of every kind. Not

only is such a person freed from every calamity, but his mind becomes

incapable of being touched by any kind of fault. Such a person succeeds

in understanding the sounds of all creatures other than human, and

acquiring eternal fame, become foremost of his species.'"

SECTION CVII

"Yudhishthira said, 'O high-souled grandsire, thou hast duly discoursed

to us on the subject of Sacrifices, including the merits in detail that

attach to them both here and hereafter. It should be remembered, however,

O grandsire, that Sacrifices are incapable of being performed, by people

that are poor, for these require a large store of diverse kinds of

articles. Indeed, O grandsire, the merit attaching to Sacrifices can be

acquired by only kings and princes. That merit is incapable of being

acquired by those that are destitute of wealth and divested of ability

and that live alone and are helpless. Do thou tell us, O grandsire, what

the ordinances are in respect of those acts that are fraught with merit

equal to what attaches to sacrifices and which, therefore, are capable of

being performed by persons destitute of means.'[490]

"Bhishma said, 'Listen, O Yudhishthira! Those ordinances that I have told

thee of,--those, viz., that were first promulgated by the great Rishi

Angiras, and that have reference to meritorious facts for their

soul,--are regarded as equal to Sacrifices (in respect of the fruits they

bring about both here and hereafter). That man who takes one meal in the

forenoon and one at night, without taking any food or drink during the

interval, and who observes this regulations for a period of six years in

succession, abstaining all the while from injuring any creature and

regularly pouring libations on his sacred fire every day, attains,

without doubt, to success. Such a man acquires hereafter a car of the

complexion of heated gold, and attains to a residence, for millions of

years, in the region of Prajapati, in the company of celestial damsels,

that ever echoes with the sound of music and dance, and blazes with the

effulgence of fire. He who passes three years, confining himself every

day to one meal and abstaining all the while from congress with any other

woman save his own wedded wife, attains to the merit of the Agnishtoma

sacrifice, Such a man is regarded as having performed a Sacrifice, with

plenty of gifts in gold, that is dear to Vasava himself. By practising

truthfulness of speech, making gifts, reverencing the Brahmanas, avoiding

malice, becoming forgiving and self-restrained, and conquering wrath, a

man attains to the highest end. Riding on a car of the complexion of

white clouds that is drawn by swans, he lives, for millions and million

of years, in the company of Apsaras. Fasting for a whole day and eating

only one meal on the second day, he who pours libations upon his sacred

fire for the period of a whole year,--verily, he who observes such a fast

and attends every day to his fire and rises every day from bed before

sunrise, attains to the merit of the Agnishtoma sacrifice. Such a man

acquires a car drawn by swans and cranes. Surrounded by the most

beautiful damsels, he resides in the region of Indra. That man who eats

only one meal every third day, and pours libations every day on his

sacred fire for a period of a whole year,--indeed, he who thus attends to

his fire every day and wakes up from sleep every morning before the sun

is up, attains to the high merit of the Atiratra sacrifice. He acquires a

car drawn by peacocks and swans and cranes. Proceeding to the region of

the seven (celestial) Rishis, he takes up his residence there, surrounded

by Apsaras of great beauty. It is well-known that such residence lasts

for full three Padmas of years.[491] Fasting for three days in

succession, he who takes only one meal every fourth day, and pours

libations every day on his sacred fire, acquires the high merit of the

Vajapeya sacrifice. The car he ac-quires is graced by celestial damsels

of great beauty that have Indra for their father. He resides in the

region of Indra for millions and millions of years and experiences great

happiness by witnessing the sports of the chief of the deities. Fasting

for four days in succession, he who eats only one meal every fifth day,

and pours libations on the sacred fire every day for the period of a

whole year, and who lives without cupidity, telling the truth,

reverencing the Brahmanas, abstaining from every kind of injury, and

avoiding malice and sin, acquires the merit of the Vajapeya sacrifice.

The car he rides is made of gold and drawn by swans and endued with the

effulgence of many suns rising together. He acquires, a palatial mansion

of pure white. He lives there in great happiness for full one and fifty

Padmas of years.[492] Fasting for five days, he who takes food on only

the sixth day, and pours libations on his sacred fire every day for a

whole year, and who performs three ablutions in course of the day for

purifying himself and saying his prayers and doing his worship, and who

leads a life of Brahmacharya, divested of malice in his conduct, acquires

the merit of the Gomedha sacrifice. He acquires an excellent car adorned

with pure gold, possessed of the effulgence of a blazing fire and drawn

by swans and peacocks. He sleeps on the lap of Apsaras and is awakened

every morning by the melodious tinkle of Nupuras and Kanchis. He leads

such a life of happiness for ten thousand million years and three

thousand million besides and eight and ten Padmas and two Patakas.[493]

Such a man resides also, honoured by all, in the region of Brahma for as

many years as there are hairs on the bodies of hundreds of bears. Fasting

for six days, he who eats only one meal every seventh day and pours

libations on the sacred fire every day, for a full year, restraining

speech all the while and observing the vow of Brahmacharya, and

abstaining from the use of flowers and unguents and honey and meat,

attains to the region of the Maruts and of India. Crowned with the

fruition of every desire as it springs up in the mind, he is waited upon

and adored by celestial damsels. He acquires the merits of a sacrifice in

which abundance of gold is given away. Proceeding to the regions named,

he lives there for countless years in the greatest happiness[494]. He who

shows forgiveness to all and fasting for seven days eats on every eighth

day for a whole year, and, pouring libations every day on the sacred

fire, adores the deities regularly, acquires the high merits of the

Paundarika sacrifice. The car he rides is of a colour like that of the

lotus. Without doubt, such a man acquires also a large number of damsels,

possessed of youth and beauty, some having complexions that are dark,

some with complexions like that of gold, and some that are Syamas, whose

looks and attitudes are of the most agreeable kind. He who fasts for

eight days and takes only one meal on every ninth day for a whole year,

and pours libations on the sacred fire every day, acquires the high

merits of a thousand Horse-sacrifices. The car he rides in Heaven is as

beautiful as a lotus. He always makes his journeys on that car,

accompanied by the daughters of Rudra adorned with celestial garlands and

endued with the effulgence of the midday sun or the fires of blazing

flames. Attaining to the regions of Rudra, he lives there in great

happiness for countless years. He who fasts for nine days and takes only

one meal every tenth day for a whole year, and pours libations on his

sacred fire every day, acquires the high merit of a thousand

Horse-sacrifices, and attains to the companionship of Brahmanas'

daughters endued with beauty capable of charming the hearts of all

creatures. These damsels, possessed of such beauty, and some of them

possessed of complexion like that of the lotus and some like that of the

same flower of the blue variety, always keep him in joy[495]. He acquires

a beautiful vehicle, that moves in beautiful circles and that looks like

the dense cloud called Avarta, verily, it may be said to resemble also an

ocean-wave. That vehicle resounds with the constant tinkle of rows of

pearls and gems, and the melodious blare of conchs, and is adorned with

columns made of crystals and diamonds, as also with an altar constructed

of the same minerals. He makes his journeys on such a car, drawn by swans

and cranes and lives for millions and millions of years in great

happiness in heaven. He who fasts for ten days and eats only ghee on

every eleventh day for a whole year and pours libations on his sacred

fire every day, who never, in word or thought, covets the companionship

of other people's wives and who never utters an untruth even for the sake

of his mother and father, succeeds in beholding Mahadeva of great

puissance seated on his car. Such a person acquires the high merit of a

thousand Horse-sacrifices. He beholds the car of the Self-born Brahman

himself approach for taking him on it. He rides in it, accompanied by

celestial damsels possessed of great beauty, and complexion as effulgent

as that of pure gold. Endued with the blazing splendour of the Yoga-fire,

he lives for countless years in a celestial mansion in heaven, full of

every happiness. For those countless years he experiences the joy of

bending his head in reverence unto Rudra adored by deities and Danavas.

Such a person obtains every day the sight of the great deity. That man

who having fasted for eleven days eats only a little ghee on the twelfth,

and observes this conduct for a whole year, succeeds in obtaining the

merits attaching to all the sacrifices. The car he rides in is possessed

of the effulgence of a dozen suns. Adorned with gems and pearls and

corals of great value, embellished with rows of swans and snakes and of

peacocks and Chakravakas uttering their melodious notes, and beautified

with large domes, is the residence to which he attains in the region of

Brahman. That abode, O king, is always filled with men and women (who

wait upon him for service). Even this is what the highly blessed Rishi

Angiras, conversant with every duty, said (regarding the fruits of such a

fast). That man who having fasted for twelve days eats a little ghee on

the thirteenth, and bears himself in this way for a whole year, succeeds

in attaining to the merits of the divine sacrifice. Such a man obtains a

car of the complexion of the newly-blown lotus, adorned with pure gold

and heaps of jewels and gems. He proceeds to the region of the Maruts

that teem with celestial damsels, that are adorned with every kind of

celestial ornament, that are redolent with celestial perfumes, and that

contain every element of felicity. The number of years he resides in

those happy regions is countless[496]. Soothed with the sound of music

and the melodious voice of Gandharvas and the sounds and blare of drums

and Panavas, he is constantly gladdened by celestial damsels of great

beauty. That man who having fasted for thirteen days eats a little ghee

on the fourteenth day, and bears himself in this way for a full year,

obtains the merits of the Mahamedha sacrifice.[497] Celestial damsels of

indescribable beauty, and whose age cannot be guessed for they are for

ever young in appearance, adorned with every ornament and with armlets of

blazing effulgence, wait upon him with many cars and follow him in his

journeys. He is waked every morning from his bed by the melodious voice

of swans, the tinkle of Nupuras, and the highly agreeable jingle of

Kanchis. Verily, he resides in a superior abode, waited upon by such

celestial damsels, for years as countless as the sands on the shores of

Ganga. That man who, keeping his senses under control, fasts for a

fortnight and takes only one meal on the sixteenth day, and bears himself

in this way for a whole year, pouring libations every day on his sacred

fire, acquires the high merits that attach to a thousand Rajasuya

sacrifices. The car he rides in is possessed of great beauty and is drawn

by swans and peacocks. Riding in such a vehicle, that is, besides,

adorned with garlands of pearls and the purest gold and graced with

bevies of celestial damsels decked with ornaments of every kind, having

one column and four arches and seven altars exceedingly auspicious,

endued with thousands of banners and echoing with the sound of music,

celestial and of celestial attributes, embellished with gems and pearls

and corals, and possessed of the effulgence of lightning, such a man

lives in heaven for a thousand Yugas, having elephants and rhinoceroses

for dragging that vehicle of his. That man who having fasted for fifteen

days takes one meal on the sixteenth day and bears himself in this way

for one whole year, acquires the merits attaching to the Soma sacrifice.

Proceeding to Heaven he lives in the company of Soma's daughters. His

body fragrant with unguents whose perfumes are as sweet as those of Soma

himself, he acquires the power of transporting himself immediately to any

place he likes. Seated on his car he is waited upon by damsels of the

most beautiful features and agreeable manners, and commands all articles

of enjoyment. The period for which he enjoys such happiness consists of

countless years.[498] That man who having fasted for sixteen days eats a

little ghee on the seventeenth day and bears himself in this way for a

whole year, pouring libations every day on his sacred fire, proceeds to

the regions of Varuna and Indra, and Rudra and the Maruts and Usanas and

Brahman himself. There he is waited upon by celestial damsels and obtains

a sight of the celestial Rishi called Bhurbhuva and grasps the whole

universe in his ken. The daughters of the deity of the deities gladden

him there. Those damsels, of agreeable manners and adorned with every

ornament, are capable of assuming two and thirty forms. As long as the

Sun and the Moon move in firmament, so long does that man of wisdom

reside in those regions of felicity, subsisting upon the succulence of

ambrosia and nectar. That man who having fasted for seventeen days eats

only one meal on the eighteenth day, and bears himself in this way for a

whole year, succeeds in grasping the seven regions, of which the universe

consist, in his ken. While performing his journeys on his car he is

always followed by a large train of cars producing the most agreeable

rattle and ridden by celestial damsels blazing with ornament and beauty.

Enjoying the greatest happiness, the vehicle he rides in is celestial and

endued with the greatest beauty. It is drawn by lions and tigers, and

produces a rattle as deep as the sound of the clouds. He lives in such

felicity for a thousand Kalpas subsisting upon the succulence of ambrosia

that is as sweet as nectar itself. That man who having fasted for

eighteen days eats only one meal on the nineteenth day and bears himself

in this way for a full year, succeeds in grasping within his ken all the

seven regions of which the universe consists. The region to which he

attains is inhabited by diverse tribes, of Apsaras and resounds with the

melodious voice of Gandharvas. The car he rides in is possessed of the

effulgence of the sun. His heart being freed from every anxiety, he is

waited upon by the foremost of celestial damsels. Decked with celestial

garlands, and possessed of beauty of form, he lives in such happiness for

millions and millions of years. That man who having fasted for nineteen

days eats only one meal on every twentieth day and bears himself in this

way for a full year, adhering all the while to truthfulness of speech and

to the observance of other (excellent) rituals, abstaining also from

meat, leading the life of a Brahmacharin, and devoted to the good of all

creatures, attains to the extensive legions, of great happiness,

belonging to the Adityas. While performing his journeys on his own car,

he is followed by a large train of cars ridden by Gandharvas and Apsaras

decked with celestial garlands and unguents. That man who having fasted

for twenty days takes a single meal on the twenty-first day and bears

himself in this way for a full year, pouring libations every day on his

sacred fire, attains to the regions of Usanas and Sakra, of the Aswins

and the Maruts, and resides there in uninterrupted happiness of great

measure. Unacquainted with sorrow of every kind, he rides in the foremost

of cars for making his journeys, and waited upon by the foremost of

celestials, damsels, and possessed of puissance, he sports in joy like a

celestial himself. That man who having fasted for one and twenty days

takes a single meal on the twenty-second day and bears himself in this

way for a full year, pouring libations on his sacred fire every day,

abstaining from injuring any creature, adhering to truthfulness of

speech, and freed from malice attains to the regions of the Vasus and

becomes endued with effulgence of the sun. Possessed of the power of

going everywhere at will, subsisting upon nectar, and riding in the

foremost of cars, his person decked with celestial ornaments, he sports

in joy in the company of celestial damsels. That man who having fasted

for two and twenty days takes a single meal on the twenty-third day and

bears himself in this way for a full year, thus regulating his diet and

keeping his senses under control, attains to the regions of the deity of

Wind, of Usanas, and of Rudra. Capable of going every where at will and

always roving at will, he is worshipped by diverse tribes of Apsaras.

Riding in the foremost of cars and his person decked with celestial

ornaments, he sports for countless years in great felicity in the company

of celestial damsels. That man who having fasted for three and twenty

days eats a little ghee on the twenty-fourth day, and bears himself in

this way for a full year, pouring libations on his sacred fire, resides

for countless years in great happiness in the regions of the Adityas, his

person decked with celestial robes and garlands and celestial perfumes

and unguents. Riding in an excellent car made of gold and possessed of

great beauty and drawn by swans, he sports in joy in the company of

thousands and thousands of celestial damsels. That man who having fasted

for four and twenty days eats a single meal on the twenty-fifth day and

bears himself thus for a full year, succeeds in obtaining a car of the

foremost kind, full of every article of enjoyment. He is followed in his

journeys by a large train of cars drawn by lions and tigers, and

producing a rattle as deep as the roar of the clouds ridden by celestial

damsels, and all made of pure gold and possessed of great beauty. Himself

riding on an excellent celestial car possessed of great beauty, he

resides in those regions for a thousand Kalpas, in the company of

hundreds of celestial damsels, and subsisting upon the succulence of

ambrosia that is sweet as nectar itself. That man who having fasted for

five and twenty days eats only one meal on the twenty-sixth day, and

bears himself thus for a full year in the observance of such a regulation

in respect of diet, keeping his senses under control, freed from

attachment (to worldly objects), and pouring libations every day on his

sacred fire,--that blessed man,--worshipped by the Apsaras, attains to

the regions of the seven Maruts and of the Vasus. When performing his

journeys he is followed by a large train of cars made of excellent

crystal and adorned with all kinds of gems, and ridden by Gandharvas and

Apsaras who show him every honour. He resides in those regions, in

enjoyment of such felicity, and endued with celestial energy, for two

thousand Yugas. That man who having fasted for six and twenty days eats a

single meal on the twenty-seventh day and bears himself in this way for a

full year, pouring libations every day on his sacred fire, acquires great

merit and proceeding to Heaven receives honours from the deities.

Residing there, he subsists on nectar, freed from thirst of every kind,

and enjoying every felicity. His soul purified of every dross and

performing his journeys on a celestial car of great beauty, he lives

there, O king, bearing himself after the manner of the celestial Rishis

and the royal sages. Possessed of great energy, he dwells there in great

happiness in the company of celestial damsels of highly agreeable

manners, for three thousand Yugas and Kalpas. That man who having fasted

for seven and twenty days eats a single meal on the twenty-eighth day and

bears himself in this way for a full year, with soul and senses under

perfect control, acquires very great merit, which, in fact, is equal to

what is acquired by the celestial Rishis. Possessed of every article of

enjoyment, and endued with great energy, he blazes with the effulgence of

the midday sun. Sportive damsels of the most delicate features and endued

with splendour of complexion, having deep bosoms, tapering thighs and

full and round hips, decked with celestial ornaments, gladden him with

their company while he rides on a delightful and excellent car possessed

of the effulgence of the sun and equipped with every article of

enjoyment, for thousands and thousands of Kalpas. That man who having

fasted for eight and twenty days eats a single meal on the twenty-ninth

day, and bears himself in this way for a full year, adhering all the

while to truthfulness of speech, attains to auspicious regions of great

happiness that are worshipped by celestial Rishis and royal sages. The

car he obtains is endued with the effulgence of the sun and the moon;

made of pure gold and adorned with every kind of gem, ridden by Apsaras

and Gandharvas singing melodiously. Thereon he is attained by auspicious

damsels adorned with celestial ornaments of every kind. Possessed of

sweet dispositions and agreeable features, and endued with great energy,

these gladden him with their company. Endued with every article of

enjoyment and with great energy, and possessed of the splendour of a

blazing fire, he shines like a celestial, with a celestial form having

every excellence. The regions he attains are those of the Vasus and the

Maruts, of the Sadhyas and the Aswins, of the Rudras and of Brahman

himself. That man who having fasted for a full month takes a single meal

on the first day of the following month and bears himself in this way for

a full year, looking on all things with an equal eye attains to the

regions of Brahman himself. There he subsists upon the succulence of

ambrosia. Endued with a form of great beauty and highly agreeable to all,

he shines with energy and prosperity like the sun himself of a thousand

rays. Devoted to Yoga and adorned with celestial robes and garlands and

smeared with celestial perfumes and unguents, he passes his time in great

happiness, unacquainted with the least sorrow. He shines on his car

attended by damsels that blaze forth with effulgence emitted by

themselves. Those damsels, the daughters of the celestial Rishis and the

Rudras, adore him with veneration. Capable of assuming diverse forms that

are highly delightful and highly agreeable, their speech is characterised

by diverse kinds of sweetness, and they are able to gladden the person

they wait upon in diverse kinds of ways. While performing his journeys,

he rides on a car that looks like the firmament itself in colour (for

subtlety of the material that compose it). In his rear are cars that look

like the moon; before him are those that resemble the clouds; on his

right are vehicles that are red; below him are those that are blue; and

above him are those that are of variegated hue. He is always adored by

those that wait upon him. Endued with great wisdom, he lives in the

region of Brahman for as many years as are measured by the drops of rain

that fall in course of a thousand years on that division of the earth

which is called Jamvudwipa. Verily, possessed of the effulgence of a

deity, he lives in that region of unalloyed felicity for as many years as

the drops of rain that fall upon the earth in the season of showers. The

man who, having fasted for a whole month, eats on the first day of the

following month, and bears himself in this way for ten years, attains to

the status of a great Rishi. He was not to undergo any change of form

while proceeding to heaven for enjoying the rewards of his acts in his

life. Verily, even this is the status to which one attains by restraining

speech, practising self-denial, subjugating wrath, sexual appetite, and

the desire to eat, pouring libations on the sacred fire, and regularly

adoring the two twilights. That man who purifies himself by the

observance of these and similar vows and practices, and who eats in this

way, becomes as stainless as ether and endued with effulgence like that

of the sun himself.[499] Such a man, O king, proceeding to haven in even

his own carnal form, enjoys all the felicity that is there like a deity

at his will.

'I have thus told thee, O chief of the Bharatas, what the excellent

ordinances are in respect of sacrifices, one after another, as dependent

upon the fruits of fasts.[500] Poor men, O son of Pritha (who are unable

to perform sacrifices) may; nevertheless, acquire the fruits thereof (by

the observance of fasts). Verily, by observing these fasts, even a poor

man may attain to the highest end, O foremost one of Bharata's race,

attending all the while, besides, to the worship of the deities and the

Brahmanas I have thus recited to thee in detail the ordinances in respect

of fasts. Do not harbour any doubt in respect of those men that are so

observant of vows, that are so heedful and pure and high-souled, that are

so freed from pride and contentions of every kind, that are endued with

such devoted understandings, and that pursue their end with such

steadiness and fixity of purpose without ever deviating from their path.'"

SECTION CVIII

"Yudhishthira said, 'Do thou tell me, O grandsire, of that which is

regarded as the foremost of all Tirthas. Indeed, it behoveth thee to

expound to me what that Tirtha is which conduces to the greatest

purity.'[501]

"Bhishma said, 'Without doubt, all Tirthas are possessed of merit.

Listen, however, with attention to me as I tell thee what the Tirtha, the

cleanser, is of men endued with wisdom. Adhering to eternal Truth, one

should bathe in the Tirtha called Manasa, which is unfathomable (for its

depth), stainless, and pure, and which has Truth for its waters and the

understanding for its lake.[502] The fruits in the form of cleansing,

that one acquires by bathing in that Tirtha, are freedom from cupidity,

sincerity, truthfulness, mildness (of behaviour), compassion, abstention

from injuring any creature, self-restraint, and tranquillity. Those men

that are freed from attachments, that are divested of pride, that

transcend all pairs of opposites (such as pleasure and pain, praise and

blame, heat and cold, etc.), that have no spouses and children and houses

and gardens, etc., that are endued with purity, and that subsist upon the

alms given to them by others, are regarded as Tirthas. He who is

acquainted with the truths of all things and who is freed from the idea

of meum, is said to be the highest Tirtha.[503] In searching the

indications of purity, the gaze should ever be directed towards these

attributes (so that where these are present, thou mayst take purity to be

present, and where these are not, purity also should be concluded to be

not). Those persons from whose souls the attributes of Sattwa and Rajas

and Tamas have been washed off, they who, regardless of (external) purity

and impurity pursue the ends they have proposed to themselves, they who

have renounced everything, they who are possessed of omniscience and

endued with universal sight, and they who are of pure conduct, are

regarded as Tirthas possessing the power of cleansing. That man whose

limbs only are wet with water is not regarded as one that is washed. He,

on the other hand, is regarded as washed who has washed himself by

self-denial. Even such a person is said to be pure both inwardly and

outwardly. They who never concern themselves with what is past, they who

feel no attachment to acquisitions that are present, indeed, they who are

free from desire, are said to be possessed of the highest purity.

Knowledge is said to constitute the especial purity of the body. So also

freedom from desire, and cheerfulness of mind. Purity of conduct

constitutes the purity of the mind. The purity that one attains by

ablutions in sacred waters is regarded as inferior. Verily, that purity

which arises from knowledge, is regarded as the best. Those ablutions

which one performs with a blazing mind in the waters of the knowledge of

Brahma in the Tirtha called Manasa, are the true ablutions of those that

are conversant with Truth. That man who is possessed of true purity of

conduct and who is always devoted to the preservation of a proper

attitude towards all, indeed, he who is possessed of (pure) attributes

and merit, is regarded as truly pure. These that I have mentioned have

been said to be the Tirthas that inhere to the body. Do thou listen to me

as I tell thee what those sacred Tirthas are that are situate on the

earth also. Even as especial attributes that inhere to the body have been

said to be sacred, there are particular spots on earth as well, and

particular waters, that are regarded as sacred. By reciting the names of

the Tirthas, by performing ablutions there, and by offering oblations to

the Pitris in those places, one's sins are washed off. Verily, those men

whose sins are thus washed off succeed in attaining to heaven when they

leave this world. In consequence of their association with persons that

are righteous, through the especial efficacy of the earth itself of those

spots and of particular waters, there are certain portions of the earth

that have come to be regarded as sacred. The Tirthas of the mind are

separate and distinct from those of the earth. That person who bathes in

both attains to success without any delay. As strength without exertion,

or exertion without strength can never accomplish anything, singly, and

as these, when combined, can accomplish all things, even so one that

becomes endued with the purity that is contributed by the Tirthas in the

body as also by that which is contributed by the Tirthas on the earth,

becomes truly pure and attains to success. That purity which is derived

from both sources is the best.'"

SECTION CIX

"Yudhishthira said, 'It behoveth thee, O grandsire, to tell me what are

the highest, the most beneficial, and the most certain fruit of all hinds

of fasts k this world.'

"Bhishma said, 'Listen, O king, to what was sung by the Self-born himself

and by accomplishing which a person, without doubt, attains to the

highest happiness. That man who fasts on the twelfth day of the moon in

the month called Margasirsha and worships Krishna as Kesava for the whole

day and night, attains to the merit of the Horse-sacrifice and becomes

cleansed of all his sins. He who; after the same manner, fasts on the

twelfth day of the moon in the month of Pausha and worships Krishna as

Narayana, for the whole day and night, attains to the merits of the

Vajapeya sacrifice and the highest success. He who fasts on the twelfth

day of the moon in the month of Magha and worships Krishna as Madhava,

for the whole day and night, attains to the merits of the Rajasuya

sacrifice, and rescues his own race (from misery).[504] He who fasts on

the twelfth day of the moon in the month of Phalguna and worships Krishna

as Govinda, for the whole day and night, attains to the merit of the

Atiratra sacrifice and goes to the region of Soma. He who fasts on the

twelfth day of the moon in the month of Chaitra and worship Krishna as

Vishnu, for the whole day and night, attains to the merit of the

Pundarika sacrifice and proceeds to the region of the deities. By

observing a similar fast on the twelfth day of the month of Vaisakha and

worshipping Krishna as the slayer of Madhu for the whole day and night,

one attains to the merits of the Agnishtoma sacrifice and proceeds to the

region of Soma. By observing a fast on the twelfth lunar day in the month

of Jyaishtha and worshipping Krishna as him who had (in Vali's sacrifice)

covered the universe with three steps of his, one attains to the merits

of the Gomedha sacrifice and sports with the Apsaras in great happiness.

By observing a fast on the twelfth day of the moon in the month of

Ashadha and worshipping Krishna as the dwarf (who beguiled the Asura king

Vali), one attains to the merits of the Naramedha[505] sacrifice and

sports in happiness with the Apsaras. By observing a fast for the twelfth

lunar day of the month Sravana and worshipping Krishna for day and night

as Sridhara, one attains to the merits of the sacrifice called

Panchayajna and acquires a beautiful car in Heaven whereon he sports in

joy. By observing a fast on the twelfth day of the moon in the month of

Bhadrapada and worshipping Krishna as Hrishikesa for the whole day and

night, one attains to the merits of the Sautramani sacrifice and becomes

cleansed of all sins. By observing a fast for the twelfth day of the moon

in the month of Aswin and worship-ping Krishna as Padmanabha, one attains

without doubt, to the merits of the sacrifice in which a thousand kine

are given away. By observing a fast for the twelfth day of the moon in

the month of Kartika and worshipping Krishna as Damodara, one attains,

without doubt, to the combined merits of all the sacrifices. He who, in

this way, adores Krishna for a whole year as Pundarikaksha, acquires the

power of recollecting the incidents of his past births and wins much

wealth in gold. Similarly, he who worships Krishna every day as Upendra

attains to identity with him. After Krishna has been worshipped in this

way, one should, at the conclusion of one's vow, feed a number of

Brahmanas or make gifts unto them of ghee. The illustrious Vishnu, that

ancient Being, has himself said that there is no fast that possesses

merits superior to what attach to fast of this kind.'"

SECTION CX

"Vaisampayana said, 'Approaching the Kuru grandsire, venerable in years,

viz., Bhishma, who was then lying on his bed of arrows, Yudhishthira

possessed of great wisdom put the following question.'

"Yudhishthira said, 'How, O grandsire, does one acquire beauty of form

and prosperity and agreeableness of disposition? How, indeed, does one

become possessed of religious merit and wealth and pleasure? How does one

become endued with happiness?'

"Bhishma said, 'In the month of Margasirsha, when the moon comes in

conjunction with the asterism called Mula, when his two feet are united

with that very asterism, O king, when Rohini is in his calf, when his

knee-joints are in Aswini, and his shins are in the two Ashadhas, when

Phalguni makes his anus, and Krittika his waist, when his navel is in

Bhadrapada, his ocular region in. Revati, and his back on the

Dhanishthas, when Anuradha makes his belly, when with his two arms he

reaches the Visakhas, when his two hands are indicated by Hasta, when

Punarvasu, O king, makes his fingers, Aslesha his nails, when Jyeshtha is

known for his neck, when by Sravana is pointed out his ears, and his

mouth by Pushya, when Swati is said to constitute his teeth and lips,

when Satabhisha is his smile and Magha his nose, when Mrigasiras is known

to be in his eye, and Chitra in his forehead, when his head is in

Bharani, when Ardra constitutes his hair, O king, the vow called

Chandravrata should be commenced. Upon the completion of that vow, gift

of ghee should be made unto Brahmanas conversant with the Vedas. As the

fruit of that vow, one becomes possessed about knowledge. Indeed, one

becomes, in consequence of such a vow, as full (of every blessed

attribute) as the moon himself when he is at full.'"

SECTION CXI

"Yudhishthira said, 'O grandsire, O thou that art possessed of great

wisdom and conversant with all the scriptures. I desire to know those

excellent ordinances in consequence of which mortal creatures have to

travel through their rounds of rebirth. What is that conduct by following

which, O king, men succeed in attaining to high heaven, and what is that

conduct by which one sinks in Hell? When, abandoning the dead body that

is as inert as a piece of wood or clod of earth, people proceed to the

other world, what are those that follow them thither?'

"Bhishma said, 'Yonder comes the illustrious Vrihaspati of great

intelligence! Do thou ask his blessed self. The subject is an eternal

mystery. None else is capable of explaining the matter. There is no

speaker like Vrihaspati.'

"Vaisampayana said, 'While the son of Pritha and the son of Ganga were

thus speaking with each other, there came to that spot from the firmament

the illustrious Vrihaspati of cleansed soul. King Yudhishthira, and all

others, with Dhritarashtra at their head, stood up and received

Vrihaspati with proper honours. Verily, the worship they offered to the

preceptor of the celestials was excellent. Then Dharma's royal son,

Yudhishthira, approaching the illustrious Vrihaspati, asked him the

question in proper form, desirous of knowing the truth.'

"Yudhishthira said, 'O illustrious one, thou art conversant with all

duties and all the scriptures. Do thou tell me, what is truly the friend

of mortal creatures? Is the father, or mother, or son, or preceptor, or

kinsmen, or relatives, or those called friends, that may be said to truly

constitute the friend of a mortal creature? One goes to the next world,

leaving one's dead body that is like a piece of wood or a clod of earth.

Who is it that follows him thither?'

"Vrihaspati said, 'One is born alone, O king, and one dies alone; one

crosses alone the difficulties one meets with, and one alone encounters

whatever misery falls to one's lot. One has really no companion in these

acts. The father, the mother, the brother, the son, the preceptor,

kinsmen, relatives, and friends, leaving the dead body as if it were a

piece of wood or a clod of earth, after having mourned for only a moment,

all turn away from it and proceed to their own concerns. Only

Righteousness follows the body that is thus abandoned by them all. Hence,

it is plain, that Righteousness is the only friend and that Righteousness

only should be sought by all. One endued with righteousness would attain

to that high end which is constituted by heaven. If endued with

unrighteousness, he goes to Hell. Hence, the man of intelligence should

always seek to acquire religious merit through wealth won by lawful

means. Piety is the one only friend which creatures have in the world

hereafter. Let by cupidity, or stupefaction, or compassion, or fear, one

destitute of much knowledge is seen to do improper acts, for the sake of

even another, his judgment thus stupefied by cupidity.[506] Piety, wealth

and pleasure,--these three constitute the fruit of life. One should

acquire these three by means of being free from impropriety and sin.'

"Yudhishthira, said, 'I have carefully heard the words spoken by thy

illustrious self,--these words that are fraught with righteousness, and

that are highly beneficial. I wish now to know of the existence of the

body (after death).[507] The dead body of man becomes subtil and

unmanifest. It becomes invisible. How is it possible for piety to follow

it?'

"Vrihaspati said, 'Earth, Wind, Ether, Water, Light, Mind, Yama (the king

of the dead), Understanding, the Soul, as also Day and Night, all

together behold as witnesses the merits (and demerits) of all living

creatures. With these, Righteousness follows the creature (when

dead).[508] When the body becomes bereft of life, skin, bones, flesh, the

vital seed, and blood, O thou of great intelligence, leave it at the same

time. Endued with merit (and demerit) Jiva (after the destruction of this

body) attains to another. After the attainment by Jiva of that body, the

presiding deities of the five elements once more behold as witnesses all

his acts good and bad. What else dost thou wish to hear? If endued with

righteousness, Jiva enjoys happiness. What other topic, belonging to this

or the other world, shall I discourse upon?'

"Yudhishthira said, 'Thy illustrious self has explained how Righteousness

follows Jiva. I desire to know how the vital seed is originated.'

"Vrihaspati said, 'The food that these deities, O king, who dwell in the

body, viz., Earth, Wind, Ether, Water, Light, and Mind eat, gratifies

them. When those five elements become gratified, O monarch, with Mind

numbering as their sixth, their vital seed then becomes generated, O thou

of cleansed soul! When an act of union takes place between male and

female, the vital seed flows out and causes conception. I have thus

explained to thee what thou hast asked. What else dost thou wish to hear?'

"Yudhishthira said, 'Thou hast, O illustrious one, said how conception

takes place. Do thou explain how the Jiva that takes birth grows (by

becoming possessed of body).'

"Vrihaspati said, 'As soon as Jiva enters the vital seed, he becomes

overwhelmed by the elements already mentioned. When Jiva becomes

disunited therewith, he is said to attain to the other end (viz., death).

Endued as Jiva becomes with all those elements, he attains, in

consequence thereof, a body. The deities, that preside over those

elements behold as witnesses all his acts, good and bad. What else dost

thou wish to hear?'

"Yudhishthira said, 'Leaving off skin and bone and flesh, and becoming

destitute of all those elements, in what does Jiva reside, O illustrious

one, for enjoying and enduring happiness and misery?'

"Vrihaspati said, 'Endued with all his acts, the Jiva quickly enters the

vital seed, and utilizing the functional flow of women, takes birth in

time, O Bharata. After birth, the Jiva receives woe and death from the

messengers of Yama. Indeed, misery and a painful round of rebirth are his

inheritance. Endued with life, O king, the Jiva in this world, from the

moment of his birth, enjoys and endures his own (previous) acts,

depending upon righteousness (and its reverse). If the Jiva, according to

the best of his power, follows righteousness from the day of his birth,

he then succeeds in enjoying, when reborn, happiness without

interruption. If, on the other hand, without following righteousness

without interruption, he acts sinfully, he reaps happiness at first as

the reward of his righteousness and endures misery after that. Endued

with unrighteousness, the Jiva has to go to the dominions of Yama and

suffering great misery there, he has to take birth in an intermediate

order of being,[509] Listen to me as I tell thee what the different acts

are by doing which the diva, stupefied by folly, has to take birth in

different orders of being, as declared in the Vedas, the scriptures, and

the (sacred) histories. Mortals have to go to the frightful regions of

Yama. In those regions, O king, there are places that are fraught with

every merit and that are worthy on that account of being the abodes of

the very deities. There are, again, places in those regions that are

worse than those which are inhabited by animals and birds. Indeed, there

are spots of these kinds in the abode of Yama which (so far as its

happier regions are concerned) is equal to the region of Brahman himself

in merits. Creatures, bound by their acts, endure diverse kinds of

misery. I shall, after this, tell thee what those acts and dispositions

are in consequence of which a person obtains to an end that is fraught

with great misery and terror. If a regenerate person, having studied the

four Vedas, becomes stupefied by folly and accepts a gift from a fallen

man, he has then to take birth in the asinine order. He has to live as an

ass for five and ten years. Casting off his asinine form, he has next to

take birth as an ox, in which state he has to live for seven years.

Casting off his bovine form, he has next to take birth as a Rakshasa of

regenerate order. Living as Rakshasa of the regenerate order for three

months, he then regains his status (in his next birth) of a

Brahmana.[510] A Brahmana, by officiating at the sacrifice of a fallen

person, has to take birth as a vile worm. In this form he has to live for

five and ten years, O Bharata. Freed from the status of a worm, be next

takes birth as an ass. As an ass he has to live for five years, and then

a hog, in which state also he has to remain for as many years. After

that, he takes birth as a cock, and living for five years in that form,

he takes birth as a jackal and lives for as many years in that state. He

has next to take birth as a dog, and living thus for a year he regains

his status of humanity. That foolish disciple who offends his preceptor

by doing any injury to him, has certainly to undergo three

transformations in this world. Such a person, O monarch, has in the first

instance to become a dog. He has then to become a beast of prey, and then

an ass. Living his asinine form, he has to wander for some time in great

affliction as a spirit. After the expiration of that period, he has to

take birth as a Brahmana. That sinful disciple who even in thought

commits adultery with the wife of his preceptor, has in consequence of

such a sinful heart, to undergo many fierce shapes in this world. First

taking birth in the canine order he has to live for three years. Casting

off the canine form when death comes, he takes birth as a worm or vile

vermin. In this form he has to live for a year. Leaving that form he

succeeds in regaining his status as a human being of the regenerate

order. If the preceptor kills, without reason, his disciple who is even

as a son to him, he has, in consequence of such a wilful act of sin on

his part, to take birth as a beast of prey. That son who disregards his

father and mother, O king, has to take birth, after leaving off his human

form as an animal of the asinine order. Assuming the asinine form he has

to live for ten years. After that he has to take birth as a crocodile, in

which form he has to live for a year. After that he regains the human

form. That son with whom his parents become angry, has, in consequence of

his evil thoughts towards them, to take birth as an ass. As an ass he has

to live for ten months. He has then to take birth as a dog and to remain

as such for four and ten months. After that he has to take birth as a cat

and living in that form for seven months he regains his status of

humanity. Having spoken ill of parents, one has to take birth as a

Sarika. Striking them, one has to take birth, O king, as tortoise. Living

as a tortoise for ten years, he has next to take birth as a porcupine.

After that he has to take birth as a snake, and living for six months in

that form he regains the status of humanity. That man who, while

subsisting upon the food that his royal master supplies, commits acts

that are injurious to the interests of his master,--that man, thus

stupefied by folly, has after death to take birth as an ape. For ten

years he has to live as an ape, and after that for five years as a mouse.

After that he has to become a dog, and living in that form for a period

of six months he succeeds in regaining his status of humanity. That man

who misappropriates what is deposited with him in trustfulness has to

undergo a hundred transformations. He at last takes birth as a vile worm.

In that order he has to live for a period of ten and five years, O

Bharata. Upon the exhaustion of his great demerit in this way, he

succeeds in regaining his status of humanity. That man who harbours

malice towards others has, after death, to take birth as a Sarngaka. That

man of wicked understanding who becomes guilty of breach of trust has to

take birth as a fish. Living as a fish for eight years, he takes birth, O

Bharata, as a deer. Living as a deer for four months, he has next to take

birth as a goat. After the expiration of a full year he casts off his

goatish body, he takes birth then as a worm. After that he succeeds in

regaining his status of humanity. That shameless insensate man who,

through stupefaction, steals paddy, barley, sesame, Masha, Kulattha,

oil-seeds, oats, Kalaya, Mudga, wheat, Atasi, and other kinds of corn,

has to take birth as a mouse[511]. After leading the life for some time

he has to take birth as a hog. As soon as he takes birth as a hog he has

to die of disease. In consequence of his sin, that foolish man has next

to take birth as a dog, O king. Living as a dog for five years, he then

regains his status of humanity. Having committed an act of adultery with

the spouse of another man, one has to take birth as a wolf. After that he

has to assume the forms of a dog and jackal and vulture. He has next to

take birth as a snake and then as a Kanka and then as a crane.[512] That

man of sinful soul who, stupefied by folly, commits an act of sexual

congress with the spouse of a brother, has to take birth as a male Kokila

and to live in that form for a whole year, O king. He who, through lust,

commits an act of sexual congress with the wife of a friend, or the wife

of preceptor, or the wife of his king, has, after death, to take the form

of a hog. He has to live in his porcine form for five years and then to

assume that of a wolf for ten years. For the next five years he has to

assume that of a wolf for ten years. For the next five years he has to

live as a cat and then for the next ten years as a cock. He has next to

live for three months as an ant, and then as a worm for a month. Having

undergone these transformations he has next to live as a vile worm for

four and ten years. When his sin becomes exhausted by such chastisement,

he at last regains the status of humanity. When a wedding is about to

take place, or a sacrifice, or an act of gifts is about to be made, O

thou of great puissance, the man who offers any obstruction, has to take

birth in his next life as a vile worm, Assuming such a form he has to

live, O Bharata, for five and ten years. When his demerit is exhausted by

such suffering, he regains the status of humanity. Having once bestowed

his daughter in marriage upon a person, he who seeks to bestow her again

upon a second husband, has, O king, to take birth among vile worms.

Assuming such a form, O Yudhisthira, he has to live for a period of three

and ten years. Upon the exhaustion of his demerit by such sufferance, he

regains the status of humanity. He who eats without having performed the

rites in honour of the deities or those in honour of the Pitris or

without having offered (even) oblations of water to both the Rishis and

the Pitris, has to take birth as a crow. Living as a crow for a hundred

years he next assumes the form of a cock. His next transformation is that

of a snake for a month. After this, he regains the status of humanity. He

who disregards his eldest brother who is even like a sire, has, after

death, to take birth in the order of cranes. Having assumed that form he

has to live in it for two years. Casting off that form at the conclusion

of that period, he regains the status of humanity. That Sudra who has

sexual intercourse with a Brahmana woman, has, after death, to take birth

as a hog. As soon as he takes birth in the porcine order he dies of

disease, O king. The wretch has next to take birth as a dog. O king, in

consequence of his dire act of sin. Casting off his canine form he

regains upon the exhaustion of his demerit, the status of humanity. The

Sudra who begets offspring upon a Brahmana woman, leaving off his human

form, becomes reborn as a mouse. The man who becomes guilty of

ingratitude O king, has to go to the regions of Yama and there to undergo

very painful and severe treatment at the hands of the messengers,

provoked to fury, of the grim king of the dead. Clubs with heavy hammers

and mallets, sharp-pointed lances, heated jars, all fraught with severe

pain, frightful forests of sword-blades, heated sands, thorny

Salmalis--these and many other instruments of the most painful torture

such a man has to endure in the regions of Yama, O Bharata! The

ungrateful person, O chief of Bharata's race, having endured such

terrible treatment in the regions of the grim king of the dead, has to

come back to this world and take birth among vile vermin.[513] He has to

live as a vile vermin for a period of five and ten years. O Bharata, He

has then to enter the womb and die prematurely before birth. After this,

that person has to enter the womb a hundred times in succession. Indeed,

having, undergone a hundred rebirths, he at last becomes born as a

creature in some intermediate order between man and inanimate nature.

Having endured misery for a great many years, he has to take birth as a

hairless tortoise. A person that steals curds has to take birth as a

crane. One becomes a monkey by stealing raw fish. That man of

intelligence who steals honey has to take birth as a gadfly. By stealing

fruits or roots or cakes one becomes an ant. By stealing Nishpava one

becomes a Halagolaka.[514] By stealing Payasa one becomes in one's next

birth a Tittiri bird. By stealing cakes one becomes a screech-owl. That

man of little intelligence who steals iron has to take birth as a cow.

That man of little understanding who steals white brass has to take birth

as a bird of the Harita species. By stealing a vessel of silver one

becomes a pigeon. By stealing a vessel of gold one has to take birth as a

vile vermin. By stealing a piece of silken cloth, one becomes a Krikara.

By stealing a piece of cloth made of red silk, one becomes a

Vartaka.[515] By stealing a piece of muslin one becomes a parrot. By

stealing a piece of cloth that is of fine texture, one becomes a duck

after casting off one's human body. By stealing a piece of cloth made of

cotton, one becomes a crane. By stealing a piece of cloth made of jute,

one becomes a sheep in one's next life. By stealing a piece of linen, one

has to take birth as a hare. By stealing different kinds of colouring

matter one has to take birth as a peacock. By stealing a piece of red

cloth one has to take birth as a bird of the Jivajivaka species. By

stealing unguents (such as sandal-paste) and perfumes in this world, the

man possessed of cupidity, O king, has to take birth as a mole. Assuming

the form of a mole one has to live in it for a period of five and ten

years. After the exhaustion of his demerit by such sufferings he regains

the status of humanity. By stealing milk, one becomes a crane. That man,

O king, who through stupefaction of the understanding, steals oil, has to

take birth, after casting off this body, as an animal that subsists upon

oil as his form.[516] That wretch who himself well armed, slays another

while that other is unarmed, from motives of obtaining his victim's

wealth or from feelings of hostility, has, after casting off his human

body, to take birth as an ass. Assuming that asinine form he has to live

for a period of two years and then he meets with death at the edge of a

weapon. Casting off in this way his asinine body he has to take birth in

his next life as a deer always filled with anxiety (at the thought of

foes that may kill him). Upon the expiration of a year from the time of

his birth as a deer, he has to yield up his life at the point of a

weapon. Thus casting off his form of a deer, he next takes birth as a

fish and dies in consequence of being dragged up in net, on the

expiration of the fourth month. He has next to take birth as a beast of

prey. For ten years he has to live in that form, and then he takes birth

as a pard in which form he has to live for a period of five years.

Impelled by the change that is brought about by time, he then casts off

that form, and his demerit having been exhausted he regains the status of

humanity. That man of little understanding who kills a woman has to go

the regions of Yama and to endure diverse kinds of pain and misery. He

then has to pass through full one and twenty transformations. After that,

O monarch, he has to take birth as a vile vermin. Living as a vermin for

twenty years, he regains the status of humanity. By stealing food, one

has to take birth as a bee. Living for many months in the company of

other bees, his demerit becomes exhausted and he regains the status of

humanity. By stealing paddy, one becomes a cat. That man who steals food

mixed with sesame cakes has in his next birth to assume the form of a

mouse large or small according to the largeness or smallness of the

quantity stolen. He bites human beings every day and as the consequence

thereof becomes sinful and travels through a varied round of rebirths.

That man of foolish understanding who steals ghee has to take birth as a

gallinule. That wicked person who steals fish has to take birth as a

crow. By stealing salt one has to take birth as a mimicking bird. That

man who misappropriates what is deposited with him through confidence,

has to sustain a diminution in the period of his life, and after death

has to take birth among fishes. Having lived for some time as a fish he

dies and regains the human form. Regaining, however, the status of

humanity, he becomes short-lived. Indeed, having committed sins, O

Bharata, one has to take birth in an order intermediate between that of

humanity and vegetables. Those people are entirely unacquainted with

righteousness which has their own hearts for its authority. Those men

that commit diverse acts of sin and then seek to expiate them by

continuous vows and observances of piety, become endued with both

happiness and misery and live in great anxiety of heart.[517] Those men

that are of sinful conduct and that yield to the influence of cupidity

and stupefaction, without doubt, take birth as Mlechchhas that do not

deserve to be associated with. Those men on the other hand, who abstain

from sin all their lives, become free from disease of every kind, endued

with beauty of form and possessed of wealth. Women also, when they act in

the way indicated, attain to births of the same kind. Indeed, they have

to take births as the spouses of the animals I have indicated. I have

told thee all the faults that relate to the appropriation of what belongs

to others. I have discoursed to thee very briefly on the subject, O

sinless one. In connection with some other subject, O Bharata, thou shalt

again hear of those faults. I heard all this, O king, in days of old,

from Brahman himself, and I asked all about it in a becoming way, when he

discoursed on it in the midst of the celestial Rishis. I have told thee

truly and in detail all that thou hadst asked me. Having listened to all

this, O monarch, do thou always set thy heart on righteousness.'"

SECTION CXII

"Yudhishthira said, 'Thou hast told me, O regenerate one, what the end is

of unrighteousness or sin. I desire now to hear, O foremost of speakers,

of what the end is of Righteousness. Having committed diverse acts of

sin, by what acts of people succeed in attaining to an auspicious end in

this world? By what acts also do people attain to an auspicious end in

heaven?'

"Vrihaspati said, 'By committing sinful acts with perverted mind, one

yields to the sway of unrighteousness and as a consequence goeth to hell.

That man who, having perpetrated sinful acts through stupefaction of

mind, feels the pangs of repentance and sets his heart on contemplation

(of the deity), has not to endure the consequences of his sins. One

becomes freed from one's sins in proportion as one repents for them. If

one having committed a sin, O king, proclaims it in the presence of

Brahmanas conversant with duties, one becomes quickly cleansed from the

obloquy arising from one's sin. Accordingly as one becomes cleansed

therefrom fully or otherwise, like a snake freed from his diseased

slough. By making, with a concentrated mind, gifts of diverse kinds unto

a Brahmana, and concentrating the mind (on the deity), one attains to an

auspicious end. I shall now tell thee what those gifts are, O

Yudhisthira, by making which a person, even if guilty of having committed

sinful acts, may become endued with merit. Of all kinds of gifts, that of

food is regarded as the best. One desirous of attaining to merit should,

with a sincere heart, make gifts of food. Food is the life-breath of men.

From it all creatures are born. All the worlds of living creatures are

established upon food. Hence food is applauded. The deities, Rishis,

Pitris, and men, all praise food. King Rantideva, in days of old,

proceeded to Heaven by making gifts of food. Food that is good and that

has been acquired lawfully, should be given, with a cheerful heart, unto

such Brahmanas as are possessed of Vedic lore. That man has never to take

birth in an intermediate order, whose food, given with a cheerful heart

is taken by a thousand Brahmanas. A person, O chief of men, by feeding

ten thousand Brahmanas, becomes cleansed of the piety and devoted to Yoga

practices. A Brahmana conversant with the Vedas, by giving away food

acquired by him as alms, unto a Brahmana devoted to the study of the

Vedas, succeeds in attaining to happiness here. That Kshatriya who,

without taking anything that belongs to a Brahmana, protects his subjects

lawfully, and makes gifts of food, obtained by the exercise of his

strength, unto Brahmanas foremost in Vedic knowledge, with concentrated

heart, succeeds by such conduct, O thou of righteous soul, in cleansing

himself, O son of Pandu, of all his sinful acts. That Vaisya who divides

the produce of his fields into six equal shares and makes a gift of one

of those shares unto Brahmanas, succeeds by such conduct in cleansing

himself from every sin. That Sudra who, earning food by hard labour and

at the risk of life itself, makes a gift of it to Brahmanas, becomes

cleansed from every sin. That man who, by putting forth his physical

strength, earns food without doing any act of injury to any creature, and

makes gift of it unto Brahmanas succeeds in avoiding all calamities. A

person by cheerfully making gifts of food acquired by lawful means unto

Brahmanas pre-eminent for Vedic lore, becomes cleansed of all his sins.

By treading in the path of the righteous one becomes freed from all sins.

A person by making gifts of such food as is productive of great energy,

becomes himself possessed of great energy. The path made by charitable

persons is always trod by those that are endued with wisdom. They that

make gifts of food are regarded as givers of life. The merit they acquire

by such gifts is eternal. Hence, a person should, under all

circumstances, seek to earn food by lawful means, and having earned to

make always gifts of it unto deserving men. Food is the great refuge of

the world of living creatures. By making gifts of food, one has never to

go to hell. Hence, one should always make gifts of food, having earned it

by lawful means. The householder should always seek to eat after having

made a gift of food unto a Brahmana. Every man should make the day

fruitful by making gifts of food.[518] A person by feeding, O king, a

thousand Brahmanas all of whom are conversant with duties and the

scriptures and the sacred histories, has not to go to Hell and to return

to this world for undergoing rebirths. Endued with the fruition of every

wish, he enjoys great felicity hereafter. Possessed of such merit, he

sports in happiness, freed from every anxiety, possessed of beauty of

form and great fame and endued with wealth. I have thus told thee all

about the high merit of gifts of food. Even this is the root of all

righteousness and merit, as also of all gifts, O Bharata!'"

SECTION CXIII

"Yudhishthira said, 'Abstention from injury, the observance of the Vedic

ritual, meditation, subjugation of the senses, penances, and obedient

services rendered to the preceptors,--which amongst these is fraught with

the greatest merit with respect to a person?'

"Vrihaspati said, All these six are fraught with merit. They are

different doors of piety. I shall discourse upon them presently. Do thou

listen to them, O chief of the Bharatas! I shall tell thee what

constitutes the highest good of a human being. That man who practises the

religion of universal compassion achieves his highest good. That man who

keeps under control the three faults, viz., lust, wrath, and cupidity, by

throwing them upon all creatures (and practises the virtue of

compassion), attains to success[519]. He who, from motives of his own

happiness, slays other harmless creatures with the rod of chastisement,

never attains to happiness, in the next world. That man who regards all

creatures as his own self, and behaves towards them as towards his own

self, laying aside the rod of chastisement and completely subjugating his

wrath, succeeds in attaining to happiness. The very deities, who are

desirous of a fixed abode, become stupefied in ascertaining the track of

that person who constitutes himself the soul of all creatures and looks

upon them all as his own self, for such a person leaves no track

behind.[520] One should never do that to another which one regards as

injurious to one's own self. This, in brief, is the rule of

Righteousness. One by acting in a different way by yielding to desire,

becomes guilty of unrighteousness. In refusals and gifts, in happiness

and misery, in the agreeable, and the disagreeable, one should judge of

their effects by a reference to one's own self.[521] When One injures

another, the injured turns round and injures the injurer. Similarly, when

one cherishes another, that other cherishes the cherisher. One should

frame one's rule of conduct according to this. I have told thee what

Righteousness is even by this subtile way.'

"Vaisampayana continued, 'The preceptor of the deities, possessed of

great intelligence, having said this unto king Yudhishthira the just,

ascended upwards for proceeding to Heaven, before our eyes.'"

SECTION CXIV

"Vaisampayana said, 'After this, king Yudhishthira, endued with great

energy, and the foremost of eloquent men, addressed his grandsire lying

on his bed of arrows, in the following words.'

"Yudhishthira said, 'O thou of great intelligence, the Rishis and

Brahmanas and the deities, led by the authority of the Vedas, all applaud

that religion which has compassion for its indication. But, O king, whet

I ask thee is this: how does a man, who has perpetrated acts of injury to

others in word, thought and deed, succeed in cleansing himself from

misery?'

"Bhishma said, 'Utterers of Brahma have said that there are four kinds of

compassion or abstention from injury. If even one of those four kinds be

not observed, the religion of compassion, it is said, is not observed. As

all four-footed animals are incapable of standing on three legs, even so

the religion of compassion cannot stand if any of those four divisions or

parts be wanting. As the footprints of all other animals are engulfed in

those of the elephant, even so all other religions are said to be

comprehended in that of compassion. A person becomes guilty of injury

through acts, words and thoughts[522]. Discarding it mentally at the

outset, one should next discard in word and thought. He who, according to

this rule, abstains from eating meat is said to be cleansed in a

threefold way. It is heard that utterers of Brahma ascribe to three

causes (the sin of eating meat). That sin may attach to the mind, to

words, and to acts. It is for this reason that men of wisdom who are

endued with penances refrain from eating meat. Listen to me, O king, as I

tell thee what the faults are that attach to the eating of meat. The meat

of other animals is like the flesh of one's son. That foolish person,

stupefied by folly, who eats meat is regarded as the vilest of human

beings. The union of father and mother produces an offspring. After the

same manner, the cruelty that a helpless and sinful wretch commits,

produces its progeny of repeated rebirths fraught with great misery. As

the tongue is the cause of the knowledge or sensation of taste, so the

scriptures declare, attachment proceeds from taste.[523] Well-dressed,

cooked with salt or without salt, meat, in whatever form one may take it,

gradually attracts the mind and enslaves it. How will those foolish men

that subsist upon meat succeed in listening to the sweet music of

(celestial) drums and cymbals and lyres and harps? They who eat meat

applaud it highly, suffering themselves to be stupefied by its taste

which they pronounce to be something inconceivable, undescribable, and

unimaginable. Such praise even of meat is fraught with demerit. In former

days, many righteous men, by giving the flesh of their own bodies,

protected the flesh of other creatures and as a consequence of such acts

of merit, have proceeded to heaven. In this way, O monarch the religion

of compassion is surrounded by four considerations. I have thus declared

to thee that religion which comprises all other religions within it.'"

SECTION CXV

"Yudhishthira said, 'Thou hast told it many times that abstention from

injury is the highest religion. In Sraddhas, however, that are performed

in honour of the Pitris, persons for their own good should make offerings

of diverse kinds of meat. Thou hast said so while discoursing formerly

upon the ordinances in respect of Sraddhas. How can meat, however, be

procured without slaying a living creature? Thy declarations, therefore,

seem to me to be contradictory. A doubt has, therefore, arisen in our

mind respecting the duty of abstaining from meat. What are the faults

that one incurs by eating meat, and what are the merits that one wins?

What are the demerits of him who eats meat by himself killing a living

creature? What are the merits of him who eats the meat of animals killed

by others? What the merits and demerits of him who kills a living

creature for another? Or of him who eats meat buying it of others? I

desire, O sinless one, that thou shouldst discourse to me on this topic

in detail. I desire to ascertain this eternal religion with certainty.

How does one attain to longevity? How does one acquire strength? How does

one attain to faultlessness of limbs? Indeed, how does one become endued

with excellent indications?

"Bhishma said, 'Listen to me, O, scion of Kuru's race, what the merit is

that attaches to abstention from meat. Listen to me as I declare to thee

what the excellent ordinances, in truth, are on this head. Those

high-souled persons who desire beauty, faultlessness of limbs, long life,

understanding, mental and physical strength, and memory, should abstain

from acts of injury. On this topic, O scion of Kuru's race, innumerable

discourses took place between the Rishis. Listen, O Yudhishthira, what

their opinion was. The merit acquired by that person, O Yudhishthira,

who, with the steadiness of a vow, adores the deities every month in

horse-sacrifices, is equal to his who discards honey and meat. The seven

celestial Rishis, the Valakhilyas, and those Rishis who drink the rays of

the sun, endued with great wisdom, applaud abstention from meat. The

Self-born Manu has said that that man who does not eat meat, or who does

not slay living creatures, or who does not cause them to be slain, is a

friend of all creatures. Such a man is incapable of being oppressed by

any creature. He enjoys the confidence of all living beings. He always

enjoys, besides, the approbation and commendation of the righteous. The

righteous-souled Narada has said that that man who wishes to increase his

own flesh by eating the flesh of other creatures, meets with calamity.

Vrihaspati has said that that man who abstains from honey and meat

acquires the merit of gifts and sacrifices and penances. In my

estimation, these two persons are equal, viz., he who adores the deities

every month in a horse-sacrifice for a space of hundred years and he who

abstains from honey and meat. In consequence of abstention from meat one

comes to be regarded as one who always adores the deities in sacrifices,

or as one who always makes gifts to others, or as one who always

undergoes the severest austerities. That man who having eaten meat gives

it up afterwards, acquires merit by such an act that is so great that a

study of all the Vedas or a performance, O Bharata, of all the

sacrifices, cannot bestow its like. It is exceedingly difficult to give

up meat after one has become acquainted with its taste. Indeed, it is

exceedingly difficult for such a person to observe the high vow of

abstention from meat, a vow that assures every creature by dispelling all

fear. That learned person who giveth to all living creatures the Dakshina

of complete assurance comes to be regarded, without doubt, as the giver

of life-breaths in this world.[524] Even this is the high religion which

men of wisdom applaud. The life-breaths of other creatures are as dear to

them as those of one's to one's own self. Men endued with intelligence

and cleansed souls should always behave towards other creatures after the

manner of that behaviour which they like others to observe towards

themselves. It is seen that even those men who are possessed of learning

and who seek to achieve the highest good in the form of Emancipation, are

not free from the fear of death. What need there be said of those

innocent and healthy creatures endued with love of life, when they are

sought to be slain by sinful wretches subsisting by slaughter? For this

reason, O monarch, know that the discarding of meat is the highest refuge

of religion, of heaven, and of happiness. Abstention from injury is the

highest religion. It is, again, the highest penance. It is also the

highest truths from which all duty proceeds. Flesh cannot be had from

grass or wood or stone. Unless a living creature is slain, it cannot be

had. Hence is the fault in eating flesh. The deities who subsist upon

Swaha, Swadha, and nectar, are devoted to truth and sincerity. Those

persons, however, who are for gratifying the sensation of taste, should

be known as Rakshasas wedded to the attribute of Passion. That man who

abstains from meat, is never put in fear, O king, by any creature,

wherever he may be, viz., in terrible wildernesses or inaccessible

fastnesses, by day or by night, or at the two twilights, in the open

squares of towns or in assemblies of men, from upraised weapons or in

places where there is great fright from wild animals or snakes. All

creatures seek his protection. He is an object of confidence with all

creatures. He never causes any anxiety in others, and himself has never

to become anxious. If there were nobody who ate flesh there would then be

nobody to kill living creatures. The man who kills living creatures kill

them for the sake of the person who eats flesh. If flesh were regarded as

inedible, there would then be no slaughter of living creatures. It is for

the sake of the eater that the slaughter of living creatures goes on in

the world. Since, O thou of great splendour, the period of life is

shortened of persons who slaughter living creatures or cause them to be

slaughtered, it is clear that the person who wishes his own good should

give up meat entirely. Those fierce persons who are engaged in slaughter

of living creatures, never find protectors when they are in need. Such

persons should always be molested and persecuted even as beasts of prey.

Through cupidity or stupefaction of the understanding, for the sake of

strength and energy, or through association with the sinful, the

disposition manifests itself in men for sinning. That man who seeks to

increase his own flesh by (eating) the flesh of others, has to live in

this world in great anxiety and after death has to take birth in

indifferent races and families. High Rishis devoted to the observance of

vows and self-restraint have said that abstention from meat is worthy of

every praise, productive of fame and Heaven, and a great propitiation by

itself. This I heard in days of old, O son of Kunti, from Markandeya when

that Rishi discoursed on the demerits of eating flesh. He who eats the

flesh of animals that are desirous of living but that have been killed by

either himself or others, incurs the sin that attaches to the slaughter

for his this act of cruelty. He who purchases flesh slays living

creatures through his wealth. He who eats flesh slays living creatures

through such act of eating. He who binds or seizes and actually kills

living creatures is the slaughterer. Those are the three kinds of

slaughter, each of these three acts being so. He who does not himself eat

flesh but approves of an act of slaughter becomes stained with the sin of

slaughter. By abstaining from meat and showing compassion to all

creatures one becomes incapable of being molested by any creature, and

acquires a long life, perfect health, and happiness. The merit that is

acquired by a person by abstaining from meat, we have heard, is superior

to that of one who makes presents of gold, of kine, and of land. One

should never eat meat of animals not dedicated in sacrifices and that

are, therefore, slain for nothing, and that has not been offered to the

gods and Pitris with the aid of the ordinances. There is not the

slightest doubt that a person by eating such meat goes to Hell. If one

eats the meat that has been sanctified in consequence of its having been

procured from animals dedicated in sacrifices and that have been slain

for the purpose of feeding Brahmanas, one incurs a little fault. By

behaving otherwise, one becomes stained with sin. That wretch among men

who slays living creatures for the sake of those who would eat them,

incurs great demerit. The eater's demerit is not so great. That wretch

among men who, following the path of religious rites and sacrifices laid

down in the Vedas, would kill a living creature from desire of eating its

flesh, would certainly become a resident of hell. That man who having

eaten flesh abstains from it afterwards, attains to great merit in

consequence of such abstention from sin. He who arranges for obtaining

flesh, he who approves of those arrangements, he who slays, he who buys

or sells, he who cooks, and he who eats, are all regarded as eaters of

flesh. I shall now cite another authority, depending upon that was

declared by the ordainer himself, and established in the Vedas. It has

been said that that religion which has acts for its indications has been

ordained for householders, O chief of kings, and not for those men who

are desirous of emancipation. Mann himself has said that meat which is

sanctified with mantras and properly dedicated, according to the

ordinances of the Vedas, in rites performed in honour of the Pitris, is

pure. All other meat falls under the class of what is obtained by useless

slaughter, and is, therefore, uneatable, and leads to Hell and infamy.

One should never eat, O chief of Bharata's race, like a Rakshasa, any

meat that has been obtained by means not sanctioned by the ordinance.

Indeed, one should never eat flesh obtained from useless slaughter and

that has not been sanctified by the ordinance. That man who wishes to

avoid calamity of every kind should abstain from the meat of every living

creature. It is heard that in the ancient Kalpa, persons, desirous of

attaining to regions of merit hereafter, performed sacrifices with seeds,

regarding such animals as dedicated by them. Filled with doubts

respecting the propriety of eating flesh, the Rishis asked Vasu the ruler

of the Chedis for solving them. King Vasu, knowing that flesh is

inedible, answered that is was edible, O monarch. From that moment Vasu

fell down from the firmament on the earth. After this he once more

repeated his opinion, with the result that he had to sink below the earth

for it. Desirous of benefiting all men, the high-souled Agastya, by the

aid of his penances, dedicated, once for all, all wild animals of the

deer species to the deities. Hence, there is no longer any necessity of

sanctifying those animals for offering them to the deities and the

Pitris. Served with flesh according to the ordinance, the Pitris become

gratified. Listen to me, O king of kings, as I tell thee this, O sinless

one. There is complete happiness in abstaining from meat, O monarch. He

that undergoes severe austerities for a hundred years and he that

abstains from meat, are both equal in point of merit. Even this is my

opinion, In the lighted fortnight of the month of Karttika in especial,

one should abstain from honey and meat. In this, it has been ordained,

there is great merit. He who abstains from meat for the four months of

the rains acquires the four valued blessings of achievements, longevity,

fame and might. He who abstains for the whole month of Karttika from meat

of every kind, transcends all kinds of woe and lives in complete

happiness. They who abstain from flesh by either months or fortnights at

a stretch have the region of Brahma ordained for them in consequence of

their abstention from cruelty. Many kings in ancient days, O son of

Pritha, who had constituted themselves the souls of all creatures and who

were conversant with the truths of all things, viz., Soul and Not-soul,

had abstained from flesh either for the whole of the month of Karttika or

for the whole of the lighted fortnight in that month. They were Nabhaga

and Amvarisha and the high-souled Gaya and Ayu and Anaranya and Dilipa

and Raghu and Puru and Kartavirya and Aniruddha and Nahusha and Yayati

and Nrigas and Vishwaksena and Sasavindu and Yuvanaswa and Sivi, the son

of Usinara, and Muchukunda and Mandhatri, and Harischandra. Do thou

always speak the truth. Never speak an untruth. Truth is an eternal duty.

It is by truth that Harischandra roves through heaven like a second

Chandramas. These other kings also, viz., Syenachitra, O monarch, and

Somaka and Vrika and Raivata and Rantideva and Vasu and Srinjaya, and

Dushmanta and Karushma and Rama and Alarka and Nala, and Virupaswa and

Nimi and Janaka of great intelligence, and Aila and Prithu and Virasena,

and Ikshvaku, and Sambhu, and Sweta, and Sagara, and Aja and Dhundhu and

Suvahu, and Haryaswa and Kshupa and Bharata, O monarch, did not eat flesh

for the month of Karttika and as the consequence thereof attained to

heaven, and endued with prosperity, blazed forth with effulgence in the

region of Brahman, adored by Gandharvas and surrounded by thousand

damsels of great beauty. Those high-souled men who practise this

excellent religion which is characterised by abstention from injury

succeed in attaining to a residence in heaven. These righteous men who,

from the time of birth, abstain from honey and meat and wine, are

regarded as Munis. That man who practises this religion consisting of

abstention from meat or who recites it for causing others to hear it,

will never have to go to hell even if he be exceedingly wicked in conduct

in other respects. He, O king, who (often-times) reads these ordinances

about abstention from meat, that are sacred and adored by the Rishis, or

hears it read, becomes cleansed of every sin and attains to great

felicity in consequence of the fruition of every wish. Without doubt, he

attains also to a position of eminence among kinsmen. When afflicted with

calamity, he readily transcends it. When obstructed with impediments, he

succeeds in freeing himself from them with the utmost ease. When ill with

disease, he becomes cured speedily, and afflicted with sorrow he becomes

liberated from it with greatest ease. Such a man has never to take birth

in the intermediate order of animals or birds. Born in the order of

humanity, he attains to great beauty of person. Endued with great

prosperity, O chief of Kuru's race, he acquires great fame as well. I

have thus told thee, O king, all that should be said on the subject of

abstention from meat, together with the ordinances respecting both the

religion of Pravritti and Nivritti as framed by the Rishis."

SECTION CXVI

"Yudhishthira said, 'Alas, those cruel men, who, discarding diverse kinds

of food, covet only flesh, are really like great Rakshasas! Alas, they do

not relish diverse kinds of cakes and diverse sorts of potherbs and

various species of Khanda with juicy flavour so much as they do flesh! My

understanding, for this reason, becomes stupefied in this matter. I

think, when such is the case, that, there is nothing which can compare

with flesh in the matter of taste, I desire, therefore, O puissant one,

to hear what the merits are of abstention from flesh, and the demerits

that attach to the eating of flesh, O chief of Bharata's race. Thou art

conversant with every duty. Do thou discourse to me in full agreeably to

the ordinances on duty, on this subject. Do tell me what, indeed, is

edible and what inedible. Tell me, O grandsire, what is flesh, of what

substances it is, the merits that attach to abstention from it, and what

the demerits are that attach to the eating of flesh.'

"Bhishma said, 'It is even so, O mighty-armed one, as thou sayest. There

is nothing on earth that is superior to flesh in point of taste. There is

nothing that is more beneficial then flesh to persons that are lean, or

weak, or afflicted with disease, or addicted to sexual congress or

exhausted with travel. Flesh speedily increases strength. It produces

great development. There is no food, O scorcher of foes, that is superior

to flesh. But, O delighter of the Kurus, the merits are great that attach

to men that abstain from it. Listen to me as I discourse to thee on it.

That man who wished to increase his own flesh by the flesh of another

living creature is such that there is none meaner and more cruel than he.

In this world there is nothing that is dearer to a creature than his

life. Hence (instead of taking that valuable possession), one should show

compassion to the lives of others as one does to one's own life. Without

doubt, O son, flesh has its origin in the vital seed. There is great

demerit attaching to its eating, as, indeed, there is merit in abstaining

from it. One does not, however, incur any fault by eating flesh

sanctified according to the ordinances of the Vedas. The audition is

heard that animals were created for sacrifice. They who eat flesh in any

other way are said to follow the Rakshasa practice. Listen to me as I

tell thee what the ordinance is that has been laid down for the

Kshatriyas. They do not incur any fault by eating flesh that has been

acquired by expenditure of prowess. All deer of the wilderness were

dedicated to the deities and the Pitris in days of old, O king, by

Agastya. Hence, the hunting of deer is not censured. There can be no

hunting without risk of one's own life. There is equality of risk between

the slayer and the slain. Either the animal is killed or it kills the

hunter. Hence, O Bharata, even royal sages betake themselves to the

practice of hunting. By such conduct they do not become stained with sin.

Indeed, the practice is not regarded as sinful. There is nothing, O

delighter of the Kurus, that is equal in point of merit, either here or

hereafter, to the practice of compassion to all living creatures. The man

of compassion has no fear. Those harmless men that are endued with

compassion have both this world and the next. Persons conversant with

duty say that that Religion is worthy of being called Religion which has

abstention from cruelty for its indication. The man of cleansed soul

should do only such acts as have compassion for their soul. That flesh

which is dedicated in sacrifices performed in honour of the deities and

the Pitris is called Havi (and, as such, is worthy of being eaten). That

man who is devoted to compassion and who behaves with compassion towards

others, has no fear to entertain from any creature. It is heard that all

creatures abstain from causing any fear unto such a creature. Whether he

is wounded or fallen down or prostrated or weakened or bruised, in

whatever state he may be, all creatures protect him. Indeed, they do so,

under all circumstances, whether he is on even or uneven ground. Neither

snakes nor wild animals, neither Pisachas nor Rakshasas, ever slay him.

When circumstances of fear arise, he becomes freed from fear who frees

others from situations of fear. There has never been, nor will there ever

be, a gift that is superior to the gift of life. It is certain that there

is nothing dearer to oneself than one's life. Death, O Bharata, is a

calamity or evil unto all creatures. When the time comes for Death, a

trembling of the whole frame is seen in all creatures. Enduring birth in

the uterus, decrepitude and afflictions of diverse kinds, in this ocean

of the world, living creatures may be seen to be continually going

forward and coming back. Every creature is afflicted by death. While

dwelling in the uterus, all creatures are cooked in the fluid juices,

that are alkaline and sour and bitter, of urine and phlegm and

faeces,--juices that produce painful sensations and are difficult to

bear. There in the uterus, they have to dwell in a state of helplessness

and are even repeatedly torn and pierced. They that are covetous of meat

are seen to be repeatedly cooked in the uterus in such a state of

helplessness. Attaining to diverse kinds of birth, they are cooked in the

hell called Kumbhipaka. They are assailed and slain, and in this way have

to travel repeatedly. There is nothing so dear to one as one's life when

one comes to this world. Hence, a person of cleansed soul should be

compassionate to all living creatures. That man, O king, who abstains

from every kind of meat from his birth, without doubt, acquires a large

space in Heaven, They who eat the flesh of animals who are desirous of

life, are themselves eaten by the animals they eat, without doubt. Even

this is my opinion. Since he hath eaten me, I shall eat him in

return,--even this, O Bharata, constitutes the character as Mansa of

Mansa.[525] The slayer is always slain. After him the eater meets with

the same fate. He who acts with hostility towards another (in this life)

becomes the victim of similar acts done by that other. Whatever acts one

does in whatever bodies, one has to suffer the consequences thereof in

those bodies.[526] Abstention from cruelty is the highest Religion.

Abstention from cruelty is the highest self-control. Abstention from

cruelty is the highest gift. Abstention from cruelty is the highest

penance. Abstention from cruelty is the highest sacrifice. Abstention

from cruelty is the highest puissance. Abstention from cruelty is the

highest friend. Abstention from cruelty is the highest happiness.

Abstention from cruelty is the highest truth. Abstention from cruelty is

the highest Sruti. Gifts made in all sacrifices, ablutions performed in

all sacred waters, and the merit that one acquires from making all kinds

of gifts mentioned in the scriptures,--all these do not come up to

abstention from cruelty (in point of the merit that attaches to it). The

penances of a man that abstains from cruelty are inexhaustible. The man

that abstains from cruelty is regarded as always performing sacrifices.

The man that abstains from cruelty is the father and mother of all

creatures. Even these, O chief of Kuru's race, are some of the merits of

abstention from cruelty. Altogether, the merits that attach to it are so

many that they are incapable of being exhausted even if one were to speak

for a hundred years."

SECTION CXVII

"Yudhishthira said, 'Desiring to die or desiring to live, many persons

give up their lives in the great sacrifice (of battle). Tell me, O

grandsire, what is the end that these attain to. To throw away life in

battle is fraught with sorrow for men. O thou of great wisdom, thou

knowest that to give up life is difficult for men whether they are in

prosperity, or adversity, in felicity or calamity. In my opinion, thou

art possessed of omniscience. Do thou tell me the reason of this.'

"Bhishma said, 'In prosperity or adversity, in happiness or woe, living

creatures, O lord of the earth, coming into this world, live according to

a particular tenor. Listen to me as I explain the reason to thee. The

question thou hast asked me is excellent, O Yudhishthira! In this

connection, O king, I shall explain to thee the old narrative of the

discourse that took place in former times between the Island-born Rishi

and a crawling worm. In days of old, when that learned Brahmana, viz.,

the Island-born Krishna, having identified himself with Brahma, roamed

over the world, he beheld, on a road over which cars used to pass, a worm

moving speedily. The Rishi was conversant with the course of every

creature and the language of every animal. Possessed of omniscience, he

addressed the worm he saw in these words.'

"Vyasa said, 'O worm, thou seemest to be exceedingly alarmed, and to be

in great haste. Tell me, whither dost thou run, and whence hast thou been

afraid.'

"The worm said, 'Hearing the rattle of yonder large car I am filled with

fear. O thou of great intelligence, fierce is the roar it makes. It is

almost come! The sound is heard. Will it not kill me? It is for this that

I am flying away. The sound, as it is heard from a near point, I catch,

of the bulls I hear. They are breathing hard under the whip of the

driver, as they are drawing the heavy burden. I hear also the diverse

sounds made by the men who are driving the bulls. Such sounds are

incapable of being heard by a creature that like us has taken his birth

in the order of worms. It is for this reason that I am flying from this

situation of great fright. Death is felt by all creatures to be fraught

with pain. Life is an acquisition difficult to make. Hence, I fly away in

fear, I do not wish to pass from a state of happiness to one of woe.'

"Bhishma continued, 'Thus addressed, the Island-born Vyasa said, 'O worm,

whence can be thy happiness? Thou belongest to the inter-mediate order of

being. I think, death would be fraught with happiness to thee! Sound,

touch, taste, scent, and diverse kinds of excellent enjoyments are

unknown to thee, O worm! I think, death will prove a benefit to thee!'

"The worm said, 'A living creature, in whatever situation he may be

placed, becomes attached to it. In even this order of being I am happy, I

think, O thou of great wisdom! It is for this that I wish to live. In

even this condition, every object of enjoyment exists for me according to

the needs of my body. Human beings and those creatures that spring from

immobile objects have different enjoyments. In my former life I was a

human being. O puissant one, I was a Sudra possessed of great wealth. I

was not devoted to the Brahmanas. I was cruel, vile in conduct, and a

usurer. I was harsh in speech. I regard cunning as wisdom. I hated all

creatures. Taking advantage of pretexts in compacts made between myself

and others. I was always given to taking away what belonged to others.

Without feeding servants and guests arrived at my house, I used to fill,

when hungry, my own stomach, under the impulse of pride, covetous of good

food. Greedy I was of wealth, I never dedicated, with faith and

reverence, any food to the deities and the Pitris although duty required

me to dedicate food unto them. Those men that came to me, moved by fear,

for seeking my protection, I sent adrift without giving them any

protection. I did not extend my protection to those that came to me with

prayers for dispelling their fear. I used to feel unreasonable envy at

seeing other people's wealth, and corn, and spouses held dear by them,

and articles of drink, and good mansions. Beholding the happiness of

others, I was filled with envy and I always wished them poverty,

Following that course of conduct which promised to crown my own wishes

with fruition, I sought to destroy the virtue, wealth, and pleasures of

other people. In that past life of mine, I committed diverse deeds

largely fraught with cruelty and such other passions. Recollecting those

acts I am filled with repentance and grief even as one is filled with

grief at the loss of one's dear son. In consequence of these acts of mine

I do not know what the fruits are of good deeds. I, however, worshipped

my old mother and on one occasion worshipped a Brahmana. Endued with

birth and accomplishments, that Brahmana, in course of his wanderings,

came to my house once as a guest. I received him with reverent

hospitality. In consequence of the merit attaching to that act, my memory

has not forsaken me. I think that in consequence of that act I shall once

more succeed in regaining happiness. O thou of ascetic wealth, thou

knowest everything. Do thou in kindness tell me what is for my good."

SECTION CXVIII

"Vyasa said, 'It is in consequence of a meritorious act, O worm, that

thou, though born in the intermediate order of being, art not stupefied.

That act is mine, O worm, in consequence of which thou art not

stupefied.[527] In consequence of the puissance of my penances, I am able

to rescue a being of demerit by granting him a sight only of my person.

There is no stronger might than the might that attaches to penances, I

know, O worm, that thou hast taken birth in the order of worms through

the evil acts of thy past life. If, however, thou thinkest of attaining

to righteousness and merit, thou mayst again attain to it. Deities as

well as beings crowned with ascetic success, enjoy or endure the

consequence of acts done by them in this field of action. Amongst men

also, when acts of merit are performed, they are performed from desire of

fruit (and not with disregard for fruit). The very accomplishment that

one seeks to acquire are sought from desire of the happiness they will

bring.[528] Learned or ignorant (in a former life) the creature that is,

in this life, destitute of speech and understanding and hands and feet,

is really destitute of everything.[529] He that becomes a superior

Brahmana adores, while alive, the deities of the sun and the moon,

uttering diverse sacred Mantras. O worm, thou shalt attain to that state

of existence. Attaining to that status, thou wilt enjoy all the elements

converted into articles of enjoyment. When thou hast attained to that

state, I shall impart to thee Brahma. Or, if thou wishest, I may place

thee in any other status!' The worm, agreeing to the words of Vyasa, did

not leave the road, but remained on it. Meanwhile, the large vehicle

which was coming in that direction came to that spot.[530] Torn to pieces

by the assault of the wheels, the worm gave up his life-breath. Born at

last in the Kshatriya order through the grace of Vyasa of immeasurable

puissance, he proceeded to see the great Rishi. He had, before becoming a

Kshatriya, to pass through diverse orders of being, such as hedgehog and

Iguana and boar and deer and bird, and Chandala and Sudra and Vaisya.

Having given an account of his various transformations unto the

truth-telling Rishi, and remembering the Rishi's kindness for him, the

worm (now transformed into a Kshatriya) with joined palms fell at the

Rishi's feet and touched them with his head.'

"The worm said, 'My present status is that high one which is coveted by

all and which is attainable by the possession of the ten well-known

attributes. Indeed, I who was formerly a worm have thus attained to the

status of a prince. Elephants of great strength, decked with golden

chains, bear me on their backs. Unto my cars are yoked Kamvoja steeds of

high mettle. Numerous vehicles, unto which are attached camels and mules,

bear me. With all my relatives and friends I now eat food rich with meat.

Worshipped by all, sleep, O highly blessed one, on costly beds in

delightful rooms into which disagreeable winds cannot blow. Towards the

small hours of every night, Sutas and Magadhas and encomiasts utter my

praises even as the deities utter the agreeable praises of Indra, their

chief. Through the grace of thyself that art firm in truth and endued

with immeasurable energy, I who was before a worm have now become a

person of the royal order. I bow my head to thee, O thou of great wisdom.

Do thou command me as to what I should do now. Ordained by the puissance

of thy penances, even this happy status hath now become mine!'

"Vyasa said, 'I have today been worshipped by thee, O king, with diverse

words expressive of reverence. Transformed into a worm, thy memory had

become clouded. That memory has again appeared. The sin thou committed in

a former life has not yet been destroyed,--that sin, viz., which was

earned by thee while thou wert a Sudra covetous of wealth and cruel in

behaviour and hostile to the Brahmanas. Thou wert able to obtain a sight

of my person. That was an act of merit to thee while thou wert a worm. In

consequence of thy having saluted and worshipped me thou shalt rise

higher, for, from the Kshatriya order thou shalt rise to the status of a

Brahmana, if only thou castest off thy life-breaths on the field of

battle for the sake of kine or Brahmanas. O prince, enjoying much

felicity and performing many sacrifices with copious presents, thou shalt

attain to heaven and transformed into eternal Brahma, thou wilt have

perfect beatitude. Those that take birth in the intermediate order (of

animals) become (when they rise) Sudras. The Sudra rises to the status of

the Vaisya; and the Vaisya to that of the Kshatriya. The Kshatriya who

takes pride in the discharge of the duties of his order, succeeds in

attaining to the status of a Brahmana. The Brahmana, by following a

righteous conduct, attains to heaven that is fraught with great

felicity.'"

SECTION CXIX

"Bhishma said, 'Having cast off the status of a worm and taken birth as a

Kshatriya of great energy, the person (of whom I am speaking),

remembering his previous transformations, O monarch, began to undergo

severe austerities. Beholding those severe austerities of the Kshatriya

who was well-conversant with religion and wealth, the Island-born

Krishna, that foremost of Brahmanas, went to him.'

"Vyasa said, The penances that appertain, O worm, to the Kshatriya order

consist of the protection of all creatures. Do thou regard these duties

of the Kshatriya order to be the penances laid down for thee. Thou shalt

then attain to the status of a Brahmana. Ascertaining what is right and

what is wrong, and cleansing thy soul, do thou duly cherish and protect

all creatures, judiciously gratifying all good desires and correcting all

that is unholy. Be thou of cleansed soul, be thou contented and be thou

devoted to the practice of righteousness. Conducting thyself in this way,

thou wilt then, when thou castest off thy life-breaths, become a

Brahmana!'

"Bhishma continued, 'Although he had retired into the woods, yet, O

Yudhishthira, having heard the words of the great Rishi he began to

cherish and protect his subjects righteously. Soon, O best of kings, that

worm, in consequence of the due discharge of the duty of protecting his

subjects, became a Brahmana after casting off his Kshatriya body.

Beholding him transformed into a Brahmana, the celebrated Rishi, viz.,

the Island-born Krishna of great wisdom, came to him.'

"Vyasa said, 'O chief of Brahmanas, O blessed one, be not troubled

(through fear of death)! He who acts righteously attains to respectable

birth. He, on the other hand, who acts unrighteously attains to a low and

vile birth, O thou that art conversant with righteousness, one attains to

misery agreeably the measure of one's sin. Therefore, O worm, do not be

troubled through fear of death. The only fear thou shouldst entertain is

about the loss of righteousness. Do thou, therefore, go on practising

righteousness.'

"The worm said, 'Through thy grace, O holy one, I have attained from

happy to happier positions! Having obtained such prosperity as has its

roots in righteousness, I think, my demerits have been lost.'

"Bhishma said, 'The worm having, at the command of the holy Rishi,

attained to the status of a Brahmana that is so difficult to attain,

caused the earth to be marked with a thousand sacrificial stakes. That

foremost of all persons conversant with Brahma then obtained a residence

in the region of Brahman himself. Indeed, O son of Pritha, the worm

attained to the highest status, viz., that of eternal Brahma, as the

result of his own acts done in obedience to the counsels of Vyasa. Those

bulls among Kshatriyas, also, who have cast off their life-breaths (on

the field of Kurukshetra) exerting their energy the while, have all

attained to a meritorious end. Therefore O king, do not mourn on their

account.'"

SECTION CXX

"Yudhishthira said, 'Which amongst these three is superior, viz.,

knowledge, penances, and gifts? I ask thee, O foremost of righteous

persons! Do tell me this, O grandsire!'

"Bhishma said, 'In this connection is cited the old narrative of the

conversation between Maitreya and the Island-born Krishna. Once on a

time, the Island-born Krishna, O king, while wandering over the world in

disguise, proceeded to Baranasi and waited upon Maitreya who belonged by

birth to a race of Munis[531]. Seeing Vyasa arrive, that foremost of

Rishis, viz., Maitreya, gave him a seat and after worshipping him with

due rites, fed him with excellent food. Having eaten that good food which

was very wholesome and which produced every kind of gratification, the

high-souled Krishna became exceedingly delighted and as he sat there, he

even laughed aloud. Seeing Krishna laugh, Maitreya addressed him, saying,

'Tell me, O righteous-souled one, what the reason is of thy laughter!

Thou art an ascetic, endued with capacity to control thy emotions. Great

joy, it seems, has come over thee! Saluting thee, and worshipping thee

with bent head, I ask thee this, viz., what the puissance is of my

penances and what the high blessedness is that is thine! The acts I do

are different from those which thou doest. Thou art already emancipated

though still owning life-breaths. I, however, am not yet freed. For all

that I think that there is not much difference between thee and me. I am

again, distinguished by birth.'[532]

"Vyasa said, 'This wonder that has filled me hath arisen from an

ordinance that looks like a hyperbole, and from its paradoxical statement

for the comprehension of the people. The declaration of the Vedas seems

to be untrue. But why should the Vedas say an untruth? It has been said

that there are three tracks which constitute the best vows of a man One

should never injure; one should always tell the truth; and one should

make gifts. The Rishis of old announced this, following the declarations

of the Vedas. These injunctions were heard in days of old,--they should

certainly be followed by us even in our times. Even a small gift, made

under the circumstances laid down, produces great fruits[533]. Unto a

thirsty man thou hast given a little water with a sincere heart. Thyself

thirsty and hungry, thou hast, by giving me such food, conquered many

high regions of felicity, O puissant one, as, one does by many

sacrifices. I am exceedingly delighted with thy very sacred gift, as also

with thy penances. Thy puissance is that of Righteousness: Thy appearance

is that of Righteousness. The fragrance of Righteousness is about thee. I

think that all thy acts are performed agreeably to the ordinance, O son,

superior to ablutions in sacred waters superior to the accomplishment of

all Vedic vows, is gift. Indeed, O Brahmana, gift is more auspicious than

all sacred acts. If it be not more meritorious than all sacred acts,

there can be no question about its superiority. All those rites laid down

in the Vedas which thou applaudest do not come up to gift, for gift

without doubt, is as I hold, fraught with very superior merit. The track

that has been made by those men who make gifts is the track that is

trodden by the wise. They who make gifts are regarded as givers of even

the life-breaths. The duties that constitute Righteousness are

established in them. As the Vedas when well-studied, as the restraining

of the senses, as a life of universal Renunciation, even so is gift which

is fraught with very superior merit. Thou, O son, wilt rise from joy to

greater joy in consequence of thy having betaken thyself to the duty of

making gifts The man of intelligence (who practises this duty) certainly

rises from joy to greater joy. We have without doubt, met with many

direct instances of this. Men endued with prosperity succeed in acquiring

wealth, making gifts, performing sacrifices, and earning happiness as the

result thereof. It is always observed, O thou of great wisdom, to happen

naturally that happiness is followed by misery and misery is followed by

happiness.[534] Men of wisdom nave said that human beings in this world

have three kinds of conduct. Some are righteous, some are sinful: and

some are neither righteous nor sinful. The conduct of the person who is

devoted to Brahma is not regarded either way. His sins are never regarded

as sins. So also the man who is devoted to the duties laid down for him

is regarded as neither righteous nor sinful (for the observance of those

duties). Those men that are devoted to sacrifices, gifts, and penances,

are regarded as righteous. These, however, that injure other creatures

and are unfriendly to them, are regarded as sinful. There are some men

who appropriate what belongs to others. These certainly fall into Hell

and meet with misery. All other acts that men do are indifferent, being

regarded as neither righteous nor sinful. Do thou sport and grow and

rejoice and make gifts and perform sacrifices. Neither men of knowledge

nor those endued with penances will then be able to get the better of

thee!'"

SECTION CXXI

"Bhishma said, 'Thus addressed by Vyasa, Maitreya, who was a worshipper

of acts, who had been born in a race endued with great prosperity, who

was wise and possessed of great learning said unto him these words'.

"Maitreya said, 'O thou of great wisdom, without doubt it is as thou hast

said, O puissant one, with thy permission I desire to say something.'

"Vyasa said, 'Whatever thou wishest to say, O Maitreya, do thou say, O

man of great wisdom, for I wish to hear thee.

"Maitreya said. 'Thy words on the subject of Gift are faultless and pure.

Without doubt, thy soul has been cleansed by knowledge and penances. In

consequence of thy soul being cleansed, even this is the great advantage

I reap from it. With the aid of my understanding I see that thou art

endued with high penances. As regards ourselves we succeed in acquiring

prosperity through only a sight of personages like thee I think, that is

due to thy grace and flows from the nature of my own acts.[535] Penances,

knowledge of the Vedas, and birth in a pure race,--these are the causes

of the status which one acquires of a Brahmana. When one has these three

attributes, then does he come to be called a regenerate person. If the

Brahmana be gratified, the Pitris and the deities are also gratified.

There is nothing superior to a Brahmana possessed of Vedic lore. Without

the Brahmana, all would be darkness. Nothing would be known. The four

orders would not exist. The distinction between Righteousness and

Unrighteousness. Truth and Falsehood, would cease. On a well-tilled

field, an abundant harvest can be reaped. Even so, one may reap great

merit by making gifts unto a Brahmana possessed of great learning. If

there were no Brahmanas endued with Vedic lore and good conduct for

accepting gifts, the wealth possessed by wealthy people would be useless.

The ignorant Brahmana, by eating the food that is offered to him,

destroys what he eats (for it produces no merit to him who gives it). The

food that is eaten also destroys the eater (for the eater incurs sin by

eating what is offered to him). That ought to be properly termed an

eatable which is given away to a deserving man, in all other cases, he

that takes it makes the donor's gift thrown away and the receiver is

likewise ruined for his improperly accepting it. The Brahmana possessed

of learning becomes the subjugator of the food that he eats. Having eaten

it, he begets other food. The ignorant who eats the food offered to him

loses his right to the children he begets, for the latter become his

whose food has enabled the progenitor to beget them. Even this is the

subtle fault that attaches to persons eating other people's food when

they have not the puissance to win that food. The merit which the giver

acquires by making the gift, is equal to what the taker acquires by

accepting the food. Both the giver and the acceptor depend equally upon

each other. Even this is what the Rishis have said. There where Brahmanas

exist, possessed of Vedic lore and conduct, people are enabled to earn

the sacred fruits of gifts and to enjoy them both here and hereafter.

Those men who are of pure lineage, who are exceedingly devoted to

penances, and who make gifts, and study the Vedas, are regarded as worthy

of the most reverent worship. It is those good men that have chalked out

the path by treading on which one does not become stupefied. It is those

men that are the leaders of others to heaven. They are the men who bear

on their shoulders the burden of sacrifices and live for eternity."

SECTION CXXII

"Bhishma said, 'Thus addressed, the holy one replied unto Maitreya,

saying 'by good luck, thou art endued with knowledge. By good luck, thy

understanding is of this kind! They that are good highly applaud all

righteous attributes. That personal beauty and youth and prosperity do

not succeed in overwhelming thee is due to good luck. This favour done to

thee is due to the kindness of the deities. Listen to me as I discourse

to thee upon what is even superior (in efficacy) to gift. Whatever

scriptures and religious treatises there are, whatever (righteous)

inclinations are observable in the world, they have flowed in their due

order, agreeably with the lead of the Vedas, according to their due

order. Following them I applaud gift. Thou praisest penances and Vedic

lore. Penances are sacred. Penances are the means by which one may

acquire the Vedas and heaven also. With the aid of penances and of

knowledge, one attains to the highest fruits, we have heard. It is by

penances that one destroys one's sins and all else that is evil. It has

been heard by us that with whatever purpose in view one undergoes

penances, one attains the fruition thereof in consequence of those

penances. The same may be said of knowledge. Whatever is difficult to

accomplish, whatever is difficult to conquer, what is difficult to

attain, and whatever is difficult to cross, can all be achieved with the

aid of penances. Of all things, penances are possessed of very superior

might. The man who drinks alcohol, or he that takes by force what belongs

to others, or he that is guilty of foeticide, or he that violates the bed

of his preceptor, succeeds in crossing with the aid of penances. Indeed,

one becomes cleansed of all these sins through penances. One possessed of

all knowledge and, therefore, having true vision, and an ascetic of

whatever kind, are equal. One should always bow unto these two[536]. All

men who have the Vedas for their wealth should be worshipped. Similarly,

all men endued with penances deserve to be worshipped. Those who make

gifts obtain happiness hereafter and much prosperity here. Righteous men

of this world, by making gifts of food obtain both this world and that of

Brahman himself with many other regions of superior felicity. Those men

who are adored by all, themselves adore him who makes gifts. Those men

that are honoured everywhere themselves honour him who make gifts.

Wherever the giver goes, he bears himself praised, He who does acts and

he who omits to do them gets each what is proportionate to his acts and

omissions. Whether one dwells in the upper regions or in the nether, one

always attains to those places to which one becomes entitled by one's

acts. As regards thyself, thou wilt certainly obtain whatever food and

drink thou mayst covet, Tot thou art endued with intelligence, good

birth, Vedic lore, and compassion! Thou art possessed of youth, O

Maitreya! Thou art observant of vows. Be thou devoted to Righteousness.

Do thou take instructions from me regarding those duties which thou

shouldst first follow,--the duties, viz., of householders. In that house

in which the husband is gratified with his wedded wife, and the wife

gratified with her husband, all auspicious results ensue. As filth is

washed away from the body with water, as darkness is dispelled by the

splendour of fire even so is sin washed off by gifts and penances. Bless

thee, O Maitreya, let mansions be thine! I depart hence in peace. Do thou

keep in mind what I have said. Thou shalt then be able to reap many

advantages! Maitreya then walked round his illustrious guest and bowed

his head unto him, and joining his hands in reverence said, 'Let blessing

be to thee also, O holy one!"

SECTION CXXIII

"Yudhishthira said, 'O thou that art conversant with all duties, I desire

to hear, in detail, what the excellent behaviour is of good and chaste

women. Do thou, O grandsire, discourse to me on this.'

"Bhishma said, 'Once on a time, in the celestial regions, a lady named

Sumana of Kekaya's race addressing Sandili possessed of great energy and

conversant with the truth relating to everything and endued with

omniscience, said, 'By what conduct, O auspicious lady, by what course of

acts, hast thou succeeded in attaining to heaven, purged of every sin?

Thou blazest forth with thy own energy like a flame of fire. Thou seemest

to be a daughter of the Lord of stars, come to heaven in thy own

effulgence. Thou wearest vestments of pure white, and art quite cheerful

and at thy ease. Seated on that celestial chariot, thou shinest, O

auspicious dame, with energy multiplied a thousandfold. Thou hast not, I

ween, attained to this region of happiness by inconsiderable penances and

gifts and vows. Do thou tell me the truth'. Thus questioned sweetly by

Sumana, Sandili of sweet smiles, addressing her fair interrogatrix, thus

answered her out of the hearing of others, I did not wear yellow robes;

nor barks of trees. I did not shave my head; nor did I keep matted locks

on my head. It is not in consequence of these acts that I have attained

to the status of a celestial. I never, in heedlessness, addressed any

disagreeable or evil speech to my husband. I was always devoted to the

worship of the deities, the Pitris, and the Brahmanas. Always heedful I

waited upon and served my mother-in-law and father-in-law. Even this was

my resolution that I should never behave with deceit. I never used to

stay at the door of our house nor did I speak long with anybody. I never

did any evil act; I never laughed aloud; I never did any injury. I never

disclosed any secret. Even thus did I bear myself always. When my

husband, having left home upon any business, used to come back, I always

served him by giving him a seat, and worshipped him with reverence. I

never ate food of any kind which was unknown to my husband and at which

my husband was not pleased. Rising at early dawn I did and caused to be

done whatever was brought about and required to be accomplished for the

sake of relatives and kinsmen. When my husband leaves home for going to a

distant place on any business, I remain at home engaged in diverse kinds

of auspicious acts for blessing his enterprise. Verily, during the

absence of my husband I never use collyrium, or ornaments; I never wash

myself properly or use garlands and unguents, or deck my feet with

lac-dye, or person with ornaments. When my husband sleeps in peace I

never awake him even if important business required his attention. I was

happy to sit by him lying asleep. I never urged my husband to exert more

energetically for earning wealth to support his family and relatives. I

always kept secrets without disclosing them to others. I used to keep

always our premises clean. That woman who with concentrated attention,

adheres to this path of duty, becomes the recipient of considerable

honours in heaven like a second Arundhati.'

''Bhishma continued, 'The illustrious and highly blessed Sandili, of

righteous conduct, having said these words unto Sumana on the subject of

woman's duties towards her husband, disappeared there and then. That man,

O son of Pandu, who reads this narrative at every full moon and new moon,

succeeds in attaining to heaven and enjoying great felicity in the woods

of Nandana."

SECTION CXXIV

"Yudhishthira said, 'Which is of superior efficacy, Conciliation or

Gifts? Tell me, O chief of Bharata's race, which of these two is superior

in point of efficacy.'

'Bhishma said, 'Some become gratified by conciliation, while others are

gratified by gifts. Every man, according to his own nature, affects the

one or the other. Listen to me, O king, as I explain to thee the merits

of conciliation, O chief of Bharata's race, so that the most furious

creatures may be appeased by it. In this connection is cited the ancient

narrative of how a Brahmana, who had been seized in the forest by a

Rakshasa, was freed (with the aid of conciliation). A certain Brahmana,

endued with eloquence and intelligence, fell into distress, for he was

seized in a lone forest by a Rakshasa who wished to feed on him. The

Brahmana, possessed of understanding and learning, was not at all

agitated.' Without suffering himself to be stupefied at the sight of that

terrible cannibal, he resolved to apply conciliation and see its effect

on the Rakshasa. The Rakshasa, respectfully saluting the Brahmana so far

as words went, asked him this question, 'Thou shalt escape, but tell me

for what reason I am pale of hue and so lean!' Reflecting for a brief

space of time, the Brahmana accepted the question of the Rakshasa and

replied in the following well-spoken words'.

"The Brahmana said, 'Dwelling in a place that is distant from thy abode,

moving in a sphere that is not thy own, and deprived of the companionship

of thy friends and kinsmen, thou art enjoying vast affluence. It is for

this that thou art so pale and lean. Verily, O Rakshasa, thy friends,

though well-treated by thee, are still not well-disposed towards thee in

consequence of their own vicious nature. It is for this that thou art

pale and lean. Thou art endued with merit and wisdom and a well-regulated

soul. Yet it is thy lot to see others that are destitute of merit and

wisdom honoured in preference to thyself. It is for this that thou art

pale and lean. Persons possessed of wealth and affluence much greater

than thine but inferior to thee in point of accomplishments are, verily,

disregarding thee. It is for this that thou art pale and lean. Though

distressed through want of the means of support, thou art led by the

highness of thy soul to disregard such means as are open to thee for

drawing thy sustenance. It is for this that thou art pale and lean. In

consequence of thy righteousness thou hadst stinted thyself for doing

good to another, This other, O righteous Rakshasa, thinks thee deceived

and subjugated (by his superior intelligence). It is for this that thou

art pale and lean. I think, thou art grieving for those persons who with

souls overwhelmed by the lust and wrath are suffering misery in this

world. It is for this that thou art pale and lean. Though graced with the

possession of wisdom, thou art ridiculed by others who are entirely

destitute of it. Verily, persons of wicked conduct are condemning thee.

It is for this that thou art pale and lean. Verily, some enemy of thine,

with a friendly tongue, coming to thee behaved at first like a righteous

person and then has left thee, beguiling thee like a knave. It is for

this that thou art pale and lean. Thou art well-conversant with the

course of world's affairs. Thou art well-skilled in all mysteries. Thou

art endued with capacity. Those who know thee to be such do not yet

respect and praise thee. It is for this that thou art pale and lean.

Staying in the midst of bad men engaged together in some enterprise, thou

hadst discoursed to them, dispelling their doubts. For all that they did

not admit thy superior merits. It is for this that thou art pale and

lean. Verily, though destitute of wealth and intelligence and Vedic lore,

thou desirest yet, with the aid of thy energy alone, to accomplish

something great. It is for this that thou art pale and lean. It seems

that although thou art resolved to undergo severe austerities by retiring

into the forest, yet thy kinsmen art not favourably inclined towards this

project of thine. It is this for that thou art pale and lean. Some

neighbour of thine, possessed of great wealth and endued with youth and

handsome features, verily, covets thy dear spouse. It is for this that

thou art pale and lean. The words spoken by thee, even when excellent, in

the midst of wealthy men, are not regarded by them as wise or well-timed.

It is for this that thou art pale and lean. Some dear kinsman of thine,

destitute of intelligence though repeatedly instructed in the scriptures,

has become angry. Thou hast not succeeded in pacifying him. It is for

this that thou art pale and lean. Verily, some-body, having first set

thee to the accomplishment of some object desirable to thee is now

seeking to snatch the fruit thereof from thy grasp. It is for this that

thou art pale and lean. Verily, though possessed of excellent

accomplishments and worshipped by all on that account, thou art yet

regarded by thy kinsmen as worshipped for their sake and not for thy own.

It is for this that thou art pale and lean. Verily, through shame thou

art unable to give out some purpose in thy heart, moved also by the

inevitable delay that will occur in its accomplishment. It is for this

that thou art pale and lean. Verily, thou desirest, with the aid of thy

intelligence, to bring under thy influence, diverse persons with diverse

kinds of understandings and inclinations. It is for this that thou art

pale and lean.[537] Destitute of learning, without courage, and without

much wealth, thou seekest such fame as is won by knowledge and prowess

and gifts. Verily, it is for this that thou hast been pale and lean. Thou

hast not been able to acquire something upon which thou hast set thy

heart for a long time. Or, that which thou seekest to do is sought to be

undone by somebody else. It is for this that thou art pale and lean.

Verily, without being able to see any fault on thy part, thou hast been

cursed by somebody. It is for this that thou art pale and lean.[538]

Destitute of both wealth and accomplishments thou seekest in vain to

dispel the grief of thy friends and the sorrows of sorrowing men. It is

for this that thou art pale and lean. Beholding righteous persons the

domestic mode of life, unrighteous persons living according to the forest

mode, and emancipated persons attached to domesticity and fixed abodes,

thou hast become pale and lean. Verily, thy acts connected with

Righteousness, with Wealth, and with Pleasure, as also the well-timed

words spoken by thee, do not bear fruit. It is for this that thou art

pale and lean. Though endued with wisdom, yet desirous of living, thou

livest with wealth obtained by thee in gift from somebody of evil

conduct. It is for this that thou art pale and lean. Beholding

unrighteousness increasing on every side and righteousness languishing,

thou art filled with grief. It is for this that thou art pale and lean.

Urged by time thou seekest to please all thy friends even when they are

disputing and ranged on sides opposite to one another. It is for this

that thou art pale and lean. Beholding persons possessed of Vedic lore

engaged in improper acts, and persons of learning unable to keep their

senses under control, thou art filled with grief. It is for this that

thou art pale and lean.' Thus praised, the Rakshasa worshipped that

learned Brahmana in return, and making him his friend and bestowing

sufficient wealth upon him in gift, let him off (without devouring him).'"

SECTION CXXV

"Yudhishthira said, 'Tell me, O grandsire, how a poor man, desirous of

achieving his own good, should bear himself after having acquired the

status of humanity and come into this region of acts that is so difficult

to attain. Tell me also what is the best of all gifts, and what should be

given under what circumstances. Tell me, O son of Ganga, who art truly

deserving of honour and worship. It behoveth thee to discourse to us on

these mysteries.'

"Vaisampayana continued, 'Thus questioned by that famous monarch, viz.,

the son of Pandu, Bhishma explained (in these words) unto that king these

high mysteries appertaining to duty.'

"Bhishma said, 'Listen to me with concentrated attention, O king, as I

explain to thee, O Bharata, these mysteries appertaining to duties, after

the same manner in which the holy Vyasa had explained them to me in days

of yore. This subject is a mystery to the very deities, O monarch. Yama

of stainless deeds, with the aid of vows well-observed and Yoga

meditation, had acquired the knowledge of these mysteries as the high

fruits of his penances.[539] What pleases what deity, what pleases the

Pitris, the Rishis, the Pramathas (associates of Mahadeva), the goddess

Sri, Chitragupta (the recording assistant of Yama), and the mighty

Elephants at the cardinal points of the compass, what constitutes the

religion of the Rishis--the religion, which has many mysteries and which

is productive of high fruits,--the merits of what are called great gifts,

and the merits that attach to all the sacrifices, he who knows these, O

sinless one, and knowing acts according to his knowledge, becomes freed

from stains if he has stains and acquires the merits indicated. Equal to

ten butchers is one oilman. Equal to ten oilmen is one drinker of

alcohol. Equal to ten drinkers of alcohol is one courtezan. Equal to ten

courtezans is a single (territorial) chief.[540] A great king is said to

be equal to half of these all. Hence, one should not accept, gifts from

these. On the other hand, one should attend to the science, that is

sacred and that has righteousness for its indications, of the aggregate

of three (viz., Religion, Wealth, and Pleasure). Amongst these, Wealth

and Pleasure are naturally attractive. Hence, one should, with

concentrated attention, listen to the sacred expositions of Religion (in

particular), for the fruits are very great of listening to the mysteries

of Religion. One should certainly hear every topic connected with

Religion as ordained by the deities themselves. In it is contained the

ritual in respect of the Sraddha in which have been declared the

mysteries connected with the Pitris. The mysteries connected with all the

deities have also been explained there. It comprehends the duties and

practices, productive of great merit, of the Rishis also, together with

the mysteries attaching to them. It contains an exposition of the merits

o f great sacrifices and those that attach to all kinds of gifts. Those

men who always read the scriptures bearing on these topics, those who

bear them properly in their mind, and he who, having listened to them,

follows them in practice, are all regarded to be as holy and sinless as

the puissant Narayana himself. The merits that attach to the gift of

kine, those that belong to the performance of ablutions in sacred waters,

those that are won by the performance of sacrifices,--all these are

acquired by that man who treats guests with reverence. They who listen to

these scriptures, they who are endued with faith, and they who have a

pure heart, it is well-known, conquer many regions of happiness. Those

righteous men who are endued with faith, become cleansed of all stains

and no sin can touch them. Such men always increase in righteousness and

succeed in attaining to heaven. Once on a time, a celestial messenger,

coming to the court of Indra of his own accord, but remaining invisible,

addressed the chief of the deities in these words, 'At the command of

those two deities who are the foremost of all physicians, and who are

endued with every desirable attribute, I have come to this place where I

behold human beings and Pitris and the deities assembled together. Why,

indeed, is sexual congress interdicted for the man who performs a Sraddha

and for him also who eats at a Sraddha (for the particular day)? Why are

three rice-balls offered separately at a Sraddha? Unto whom should the

first of those balls be offered? Unto whom should the second one be

offered? And whose has it been said is the third or remaining one? I

desire to know all this.' After the celestial messenger had said these

words connected with righteousness and duty, the deities who were seated

towards the east, the Pitris also, applauding that ranger of the sky,

began as follows.'

"The Pitris said, 'Welcome art thou, and blessings upon thee! Do thou

listen, O best of all rangers of the sky! The question thou hast asked is

a high one and fraught with deep meaning. The Pitris of that man who

indulges in sexual congress on the day he performs a Sraddha, or eats at

a Sraddha have to lie for the period of a whole month on his vital seed.

As regards the classification of the rice-balls offered at a Sraddha, we

shall explain what should be done with them one after another. The first

rice-ball should be conceived as thrown into the waters. The second ball

should be given to one of the wives to eat. The third ball should be cast

into the blazing fire. Even this is the ordinance that has been declared

in respect of the Sraddha. Even this is the ordinance that is followed in

practice according to the rites of religion. The Pitris of that man who

act according to this ordinance become gratified with him and remain

always cheerful. The progeny of such a man increases and inexhaustible

wealth always remains at his command.'

"The celestial messenger said, 'Thou hast explained the division of the

rice-balls and their consignment one after another to the three (viz.,

water, the spouse, and the blazing fire), together with the reasons

thereof.[541] Whom does that rice-tall which is consigned to the waters

reach? How does it, by being so consigned, gratify the deities and how

does it rescue the Pitris? The second ball is eaten by the spouse. That

has been laid down in ordinance. How do the Pitris of that man (whose

spouse eats the ball) become the eaters thereof? The last ball goes into

the blazing fire. How does that ball succeed in finding its way to thee,

or who is he unto whom it goes? I desire to bear this,--that is, what are

the ends attained by the rice-balls offered at Sraddhas when thus

disposed of by being cast into the water, given to the spouse, and thrown

into the blazing fire!

"The Pitris said, 'Great is this question which thou hast asked. It

involves a mystery and is fraught with wonder. We have been exceedingly

gratified with thee, O ranger of the sky! The very deities and the Munis

applaud acts done in honour of the Pitris. Even they do not know what the

certain conclusions are of the ordinances in respect of the acts done in

honour of the Pitris. Excepting the high souled, immortal, and excellent

Markandeya, that learned Brahmana of great fame, who is ever devoted to

the Pitris, none amongst them is conversant with the mysteries of the

ordinances in respect of the Pitris. Having heard from the holy Vyasa

what the end is of the three rice-balls offered at the Sraddha, as

explained by the Pitris themselves in reply to the question of the

celestial messenger, I shall explain the same to thee. Do thou hear, O

monarch, what the conclusions are with respect to the ordinances about

the Sraddha. Listen with rapt attention, O Bharata, to me as I explain

what the end is of the three rice-balls. That rice-ball which goes into

water is regarded as gratifying the deity of the moon. That deity, thus

gratified, O thou of great intelligence, gratifies in return the other

deities and the Pitris also with them. It has been laid down that the

second rice-ball should be eaten by the spouse (of the man that performs

the Sraddha). The Pitris, who are ever desirous of progeny, confer

children on the woman of the house. Listen now to me as I tell thee what

becomes of the rice-ball that is cast into the blazing fire. With that

ball the Pitris are gratified and as the result thereof they grant the

fruition of all wishes unto the person offering it. I have thus told thee

everything about the end of the three rice-balls offered at the Sraddha

and consigned to the three (viz., water, the spouse, and the fire). That

Brahmana who becomes the Ritwik at a Sraddha constitutes himself, by that

act, the Pitri of the person performing the Sraddha. Hence, he should

abstain that day from sexual intercourse with even his own spouse[542]. O

best of all rangers of the sky, the man who eats at Sraddha should bear

himself with purity for that day. By acting otherwise, one surely incurs

the faults I have indicated. It cannot be otherwise. Hence, the Brahmana

who is invited to a Sraddha for eating the offerings should eat them

after purifying himself by a bath and bear himself piously for that day

by abstaining from every kind of injury or evil. The progeny of such a

person multiply and he also who feeds him reaps the same reward.'

"Bhishma continued, 'After the Pitris said so, a Rishi of austere

penances, named Vidyutprabha, whose form shone with splendour like that

of the sun, spoke. Having heard those mysteries of religion as propounded

by the Pitris, he addressed Sakra, saying, 'Stupefied by folly, men slay

numerous creatures born in the intermediate orders, such as worms and

ants and snakes and sheep and deer and birds. Heavy is the measure of sin

they incur by these acts. What, however, is the remedy? When this

question was asked, all the gods and Rishis endued with wealth of

penances and the highly blessed Pitris, applauded that ascetic.'

"Sakra said, 'Thinking in one's mind of Kurukshetra and Gaya and Ganga

and Prabhasa and the lakes of Pushkara, one should dip one's head in

water. By so doing one becomes cleansed of all one's sins like Chandramas

freed from Rahu. One should bathe in this way for three days in

succession and then fast for every day. Besides this, one should touch

(after bathing) the back of a cow and bow one's head to her tail.

Vidyutprabha, after this, once more addressing Vasava, said, 'I shall

declare a rite that is more subtle. Listen to me, O thou of a hundred

sacrifices. Rubbed with the astringent powder of the hanging roots of the

banian and anointed with the oil of Priyangu, one should eat the

Shashtika paddy mixed with milk. By so doing one becomes cleansed of all

one's sins[543]. Listen now to another mystery unknown to many but which

was discovered by the Rishis with the aid of meditation. I heard it from

Vrihaspati while he recited it in the presence of Mahadeva. O chief of

the deities, do thou hear it with Rudra in thy company, O lord of Sachi!

If a person, ascending a mountain, stands there on one foot, with arms

upraised and joined together, and abstaining from food looks at a blazing

fire, he acquires the merits of severe penances and obtains the rewards

that attach to fasts. Heated by the rays of the sun, he becomes cleansed

of all his sins. One who acts in this way in both the summer and the

winter seasons, becomes freed from every sin. Cleansed of every sin, one

acquires a splendour of complexion for all time. Such a man blazes with

energy like the Sun or shines in beauty like the Moon!' After this, the

chief of the deities, viz., he of a hundred sacrifices, seated in the

midst of the gods, then sweetly addressed Vrihaspati, saying these

excellent words, 'O holy one, do thou duly discourse on what those

mysteries of religion are that are fraught with happiness to human

beings, and what the faults are which they commit, together with the

mysteries that attach to them!'

"Vrihaspati said, 'They who pass urine, facing the sun, they who do not

show reverence for the wind, they who do not pour libations on the

blazing fire, they who milk a cow whose calf is very young, moved by the

desire of obtaining from her as much milk as possible, commit sins. I

shall declare what those faults are, O lord of Sachi! Do thou listen to

me. The Sun, Wind, the bearer of sacrificial oblations, O Vasava, and

kine who are the mothers of all creatures, were created by the Self born

himself, for rescuing all the worlds, O Sakra! These are the deities of

human beings. Listen all of ye to the conclusions of religion. Those

wicked men and wicked women who pass urine facing the sun, live in great

infamy for six and eighty years. That man, O Sakra, who cherishes no

reverence for the wind, gets children that fall away prematurely from the

womb of his spouse. Those men who do not pour libations on the blazing

fire find that the fire, when they do ignite it for such rites as they

wish to perform, refuses to eat their libations[544]. Those men who drink

the milk of kine whose calves are very young, never get children for

perpetuating their races.[545] Such men see their children, die and their

races shrink. Even these are the consequences of the acts referred to, as

observed by regenerate persons venerable for age in their respective

races. Hence, one should always avoid that which has been interdicted,

and do only that which has been directed to be done, if one is desirous

of achieving prosperity. This that I say unto thee is very true.' After

the celestial preceptor had said this, the highly blessed deities, with

the Maruts, and the highly blessed Rishis questioned the Pitris, saying,

'Ye Pitris, at what acts of human beings, who are generally endued with

little understanding, do ye become gratified? What gifts, made in course

of such rites as are gone through for improving the position of deceased

persons in the other world, become inexhaustible in respect of their

efficacy?[546] By performing what acts can men become freed from the debt

they owe to the Pitris? We desire to hear this. Great is the curiosity we

feel.'

"The Pitris said, 'Ye highly blessed ones, the doubt existing in your

minds has been properly propounded. Listen as we declare what those acts

are of righteous men that gratify us. Bulls endued with blue complexion

should be set free. Gifts should be made to us, on the day of the new

moon, of sesame seeds and water. In the season of rains, lamps should be

lighted. By these acts of men, they can free themselves from the debt

they owe to the Pitris.[547] Such gifts never become vain. On the other

hand, they become inexhaustible and productive of high fruits. The

gratification we derive from them is regarded to be inexhaustible. Those

men who, endued with faith, beget offspring, rescue their deceased

ancestors from miserable Hell'. Hearing these words of the Pitris,

Vriddha-Gargya, possessed of wealth of penances and high energy, became

filled with wonder so that the hair on his body stood erect. Addressing

them he said, 'Ye that are all possessed of wealth of penances, tell us.

what the merits are that attach to the setting free of bulls endued with

blue complexion. What merits, again, attach to the gift of lamps in the

season of rains and the gift of water with sesame seeds?'

"The Pitris said, 'If a bull of blue complexion, upon being set free,

raises a (small) quantity of water with its tail, the Pitris (of the

person that has set that bull free) become gratified with that water for

full sixty thousand years. The mud such a bull raises with its horns from

the banks (of a river or lake), succeeds, without doubt, in sending the

Pitris (of the person that sets the animal free) to the region of Soma.

By giving lamps in the season of rains, one shines with effulgence like

Soma himself. The man who gives lamps is never subject to the attribute

of Darkness. Those men who make gifts, on the day of the new moon, of

sesame seeds and water, mixed with honey and using a vessel of copper, O

thou that art possessed of wealth of penances, are regarded as duly

performing a Sraddha with all its mysteries. These men get children of

sound health and cheerful minds. The merit acquired by the giver of the

Pinda (to the Pitris) takes the form of the growth of his race. Verily,

he who performs these acts with faith, becomes freed from the debt he

owes to the Pitris. Even thus has been laid down the proper time for the

performance of the Sraddha, the ordinance in respect of the rites to be

observed, the proper person that should be fed at the Sraddha, and the

merits that attach to it. I have declared everything to thee in due

order.'

SECTION CXXVI

"Bhishma said, 'The chief of the deities, Indra, after the Pitri has

ceased to speak, addressed the puissant Hari, saying, 'O Lord, what are

those acts by which thou becomest gratified? How, indeed, do men succeed

in gratifying thee?'

"Vishnu said, "That which I greatly hate is the detraction of Brahmanas;

without doubt, if the Brahmanas are worshipped, I regard myself

worshipped. All superior Brahmanas should always be saluted with

reverence, after feeding them with hospitality. One should reverence

one's own feet also (in the evening). I am gratified with men who act in

this way, as also with those who worship and make offerings to the whirl

that is noticeable on cowdung (when it first drops from the cow)[548].

They who behold a Brahmana that is a dwarf in stature, or a boar that has

just risen from water and that bears on his head a quantity of mud taken

up from the bank, have never to meet with any evil. They become freed

from every sin. That man who worships every day the Aswattha (Ficus

religiosa) and the substance called Gorochana and the cow, is regarded as

worshipping the whole universe with the deities and Asuras and human

beings. Verily, staying within these, I accept, in my own form, the

worship that is offered to them. The worship that is offered to these is

the worship offered to me. This has been so as long as the worlds have

been created. Those men of little understanding that worship me in a

different way worship me in vain, for the worship of that kind I never

accept. Verily, the worship of other kinds is not at all gratifying to

me.'

"Indra said, 'Why dost thou applaud the circular marks on cowdung, the

feet, the boar, the Brahmana that is a dwarf in stature, and mud raised

up from the soil? It is thou who createst and it is thou who destroyest

them. Thou art the eternal nature of all mortal or transitory things:'

"Bhishma continued, 'Hearing these words of Indra. Vishnu smiled a little

and then said, 'It was with my circular disc that the Daityas were slain.

It was with my two feet that the world was covered. Assuming the form of

a boar I slew Hiranyaksha. Assuming the form of a dwarf I conquered (the

Asura) king Vali. Those high-souled men who worship these gratify me.

Verily, they who worship me in these forms never meet with discomfiture.

If one beholding a Brahmana leading the Brahmacharya mode of life arrived

at one's house, offers unto him the first portion of one's food that

belongs as of right to a Brahmana, and eats what remains thereafter, one

is regarded as eating Amrita. If one, after adoring the morning twilight,

stands with face directed towards the sun, one reaps the merit that

attaches to the performance of ablutions in all tirthas and becomes

cleansed of all sins. Ye Rishis possessed of wealth of penances, I have

told you in details what constitutes a great mystery. On what else shall

I discourse unto you? Tell me your doubts.'

"Baladeva said, 'Listen now to another great mystery that is fraught with

happiness to men. Ignorant persons, unacquainted with it, meet with much

distress at the hands of other creatures. That man who, rising at early

dawn, touches a cow, ghee, and curds, as also mustard seeds and the

larger variety thereof called Priyangu, becomes cleansed of all sins. As

regards Rishis possessed of wealth of penances, they always avoid all

creatures both before and behind, as also all that is impure while

performing Sraddhas.[549]

"The deities said, 'If a person, taking a vessel of copper, filling it

with water, and facing the east, resolves upon a fast or the observance

of a particular vow, the deities become gratified with him and all his

wishes become crowned with success. By observing fasts, or vows in any

other way, men of little understandings gain nothing.[550] In uttering

the resolution about the observance of fasts and in making offerings to

the deities, the use of a vessel of copper is preferable. In presenting

the offerings to the deities, in (giving and accepting) alms, in

presenting the ingredients of the Arghya and in offering oblations of

water mixed with sesame seeds to the Pitris, a vessel of copper should be

used. By doing these acts in any other way, one acquires little merit.

Even these mysteries have been laid down relating to how the deities are

gratified.'

"Dharma said, 'The offerings made in all rites in honour of the deities

and in those in honour of the Pitris should never be given away to a

Brahmana that has accepted service under the king, or that rings the bell

or attends to subsidiary duties in acts of worship or at Sraddhas, or

that keeps kine, or that is engaged in trade, or that follows some art as

a profession, or that is an actor, or that quarrels with friends or that

is destitute of Vedic studies, or that marries a Sudra woman[551]. The

performer of the Sraddha who gives away such offerings unto such a

Brahmana falls away from prosperity and multiplies not his race. He

fails, again, to gratify his Pitris by doing such an act. From the house

of that person whence a guest returns unsatisfied, the Pitris, the

deities, and the sacred fires, all return disappointed in consequence of

such treatment of the guest. That man who does not discharge the duties

of hospitality towards the guest arrived at his abode, comes to be

regarded as equally sinful with those that are slayers of women or of

kine, that are ungrateful towards benefactors, that are slayers of

Brahmanas, or that are violators of the beds of their preceptors.'

"Agni said, 'Listen ye with concentrated attention. I shall recite the

demerits of that man of wicked understanding who lifts up his feet for

striking therewith a cow or a highly blessed Brahmana or a blazing fire.

The infamy of such a man spreads throughout the world and touches the

confines of heaven itself. His Pitris become filled with fear. The

deities also become highly dissatisfied on his account. Endued with great

energy, Fire refuses to accept the libations poured by him. For a hundred

lives he has to rot in hell. He is never rescued at any time. One should,

therefore, never touch a cow with one's feet, or a Brahmana of high

energy, or a blazing fire, if one is endued with faith and desires one's

own good. These are the demerits declared by me of one who lifts up one's

feet towards these three.'

"Viswamitra said, 'Listen to a high mystery that is unknown to the

generality of men and that is connected with religion. He who offers the

Pitris rice boiled in sugared milk, sitting with face directed to the

south at noontide in the shade caused by an elephant's body, in the month

of Bhadrapada, under the constellation Magha, acquires great merits.

Listen to what those merits are. The man who makes such an offering to

the Pitris under such circumstances, is regarded as performing a great

Sraddha each year for thirteen years in succession.'[552]

"The kine said, 'That man becomes cleansed of all his sins who adores a

cow with these Mantras, viz., 'O Vahula, O Samanga, O thou that art

fearless everywhere, O thou that art forgiving and full of

auspiciousness, O friend, O source of all plenty, in the region of

Brahman, in days of yore, thou wert present with thy calf in the

sacrifice of Indra, the wielder of the thunderbolt. Thou tookest thy

station in the firmament and in the path of Agni. The deities with Narada

among them adored thee on that occasion by calling thee Sarvamsaha. Such

man attains to the region of Purandara. He acquires, besides, the merits

that attach to kine, and the splendour of Chandramas also. Such a man

becomes freed from every sin, every fear, every grief. At the end, he

obtains residence in the happy region of the Thousand-eyed Indra!'

"Bhishma continued, 'After this, the highly blessed and celebrated seven

Rishis, with Vasishtha at their head, rose and circumambulating the

Lotus-born Brahman, stood around him with hands joined in reverence.

Vasishtha, that foremost of all persons conversant with Brahma, became

their spokesman and asked this question that is beneficial to every

creature, but especially so to Brahmanas and Kshatriyas, 'By doing what

acts may men of righteous conduct who are, however, destitute of the good

of this world, succeed in acquiring merits attaching to sacrifices?'

Hearing this question of theirs, the Grandsire Brahman began to say what

follows.'

"Brahman said, 'Excellent is this question, ye highly blessed ones! It is

at once auspicious and high and fraught with a mystery. This question

that ye have put is subtil and is fraught with high benefit to mankind.

Ye Rishis possessed of wealth of penances, I shall recite everything to

you in detail. Do ye listen with attention to what I say as to how men

acquire the merits attaching to sacrifices (even when they are unable to

perform them through poverty.) In the lighted fortnight of the month of

Pausha, when the constellation Rohini is in conjunction, if one,

purifying oneself by a bath, lies under the cope of heaven, clad in a

single piece of raiment, with faith and concentrated attention, and

drinks the rays of the moon, one acquires the merits that attach to the

performance of great sacrifices. Ye foremost of regenerate persons, this

is a high mystery that I declare unto you in reply to your questions, ye

that are possessed of insight into the subtil truths of all topics of

enquiry.'"

SECTION CXXVII

"Vibhavasu (otherwise called Surya) said, 'There are two offerings. One

of those consists of a palmful of water and the other called Akshata

consists of rice-grains with ghee. One should, on the day of the full

moon, stand facing that bright orb and make unto him the two offerings

mentioned, viz., a palmful of water and the rice-grains with ghee called

Akshata. The man who presents these offerings is said to adore his sacred

fire. Verily, he is regarded as one that has poured libations on the

three (principal) fires. That man of little understanding who cutteth

down a large tree on the day of the new moon, becomes stained with the

sin of Brahmanicide. By killing even a single leaf one incurs that sin.

That foolish man who chews a tooth-brush on the day of the new moon is

regarded as injuring the deity of the moon by such an act. The Pitris of

such a person become annoyed with him.[553] The deities do not accept the

libations poured by such a man on days of the full moon and the new moon.

His Pitris become enraged with him, and his race and the family become

extinct.'

"Sree said, 'That sinful house, in which eating and drinking vessels and

seats and beds lie scattered, and in which women are beaten, the deities

and Pitris leave in disgust. Verily, without accepting the offerings made

unto them by the owners of such houses, the deities and the Pitris fly

away from such a sinful habitation.'

"Angiras said, 'The offspring of that man increase who stands every night

for a full year under a Karanjaka tree with a lamp for lighting it, and

holds besides in his hand the roots of the Suvarchala plant.'[554]

"Gargya said, 'One should always do the duties of hospitality to one's

guests. One should give lamps in the hall or shed where sacrifices are

performed. One should avoid sleep during the day, and abstain from all

kinds of flesh or food. One should never injure kine and Brahmanas. One

should always recite names of the Pushkara lakes and the other sacred

waters. Such a course of duty, is the foremost. Even this constitutes a

high religion with its mysteries. If observed in practice, it is sure to

produce great consequences. If a person performs even a hundred

sacrifices, he is doomed to see the exhaustion of the merits attaching to

the libations poured therein. The duties, however, which I have mentioned

are such that when observed by a person endued with faith, their merit

becomes inexhaustible. Listen now to another high mystery concealed from

the view of many. The deities do not accept the libations (poured upon

the fire) on the occasion of Sraddhas and rites in their honour or on the

occasion of those rites that are performable on ordinary lunar days or on

the especially sacred days of the full moon and the new moon, if they

behold a woman in her season of impurity or one that is the daughter of a

mother afflicted with leprosy. The Pitris of the man who allows such a

woman to come near the place where the Sraddha is being performed by him,

do not become gratified with him for thirteen years. Robed in raiment of

white, and becoming pure in body and mind, one should invite Brahmanas

and cause them to utter their benedictions (when one performs the

Sraddha). On such occasions one should also recite the Bharata. It is by

observing all these that the offerings made at Sraddhas become

inexhaustible.'

"Dhaumya said, 'Broken utensils, broken bedsteads, cocks and, dogs, as

also such trees as have grown within the dwelling houses, are all

inauspicious objects. In a broken utensil is Kali himself, while in a

broken bedstead is loss of wealth. When a cock or a dog is in sight, the

deities do not eat the offerings made to them. Under the roots of a tree

scorpions and snakes undoubtedly find shelter. Hence, one should never

plant a tree within one's abode.'[555]

"Jamadagni said, 'That man whose heart is not pure is sure to go to Hell

even if he adores the deities in a Horse-sacrifice or in a hundred

Vajapeya sacrifices, or if he undergoes the severest austerities with

head downmost. Purity of heart is regarded as equal to sacrifices and

Truth. A very poor Brahmana, by giving only a Prastha of powdered barley

with a pure heart unto a Brahmana, attained to the region of Brahman

himself. This is a sufficient proof (of the importance of purity of

heart).'"

SECTION CXXVIII

"Vayu said, 'I shall recite some duties the observance of which is

fraught with happiness to mankind. Do ye listen also with concentrated

attention to certain transgressions with the secret causes upon which

they depend. That man who offers for the four months of the rainy season

sesame and water (unto the Pitris), and food, according to the best of

his power, unto a Brahmana well-conversant with the duties, who duly

pours libations on the sacred fire, and makes offerings of rice boiled in

sugared milk, who gives lamps in honour of the Pitris, with sesame and

water,--verily he who does all this with faith and concentrated attention

acquires all the merits that attach to a hundred sacrifices in which

animals are offered to the deities. Listen to this other high mystery

that is unknown to all. That man who thinks it all right when a Sudra

ignites the fire upon which he is to pour libations or who does not see

any fault when women who are incompetent to assist at Sraddhas and other

rites are allowed to assist at them, really becomes stained with

sin[556]. The three sacrificial fires become enraged with such a person.

In his next life he has to take birth as a Sudra. His Pitris, together

with the deities are never gratified with him. I shall now recite what

the expiations are which one must go through for cleansing oneself from

such sins. Listen to me with attention. By performing those expiatory

acts, one becomes happy and free from fever. Fasting all the while, one

should, for three days, with concentrated attention, pour libation, on

the sacred fire, of the urine of the cow mixed with cowdung and milk and

ghee. The deities accept the offerings of such a man on the expiration of

a full year. His Pitris also, when the time comes for him for performing

the Sraddha, become gratified with him. I have thus recited what is

righteous and what is unrighteous, with all their unknown details, in

respect of human beings desirous of attaining to heaven. Verily, men who

abstain from these transgressions or who having committed them undergo

the expiatory rites indicated, succeed, in attaining to heaven when they

leave this world."

SECTION CXXIX

"Lomasa said, 'The Pitris of those men who, without having wedded wives

of their own, betake themselves to the wives of other people, become

filled with disappointment when the time for the Sraddhas comes. He who

betakes himself to the wives of other people, he who indulges in sexual

union with a woman that is barren, and he who appropriates what belongs

to a Brahmana, are equally sinful. Without doubt, the Pitris of such

people cut them off without desiring to have any intercourse with them.

The offerings they make fail to gratify the deities and the Pitris.

Hence, one should always abstain from sexual congress with women that are

the wedded wives of others, as also with women that are barren. The man

who desires his own good should not appropriate what belongs to a

Brahmana. Listen now to another mystery, unknown to all with regard to

religion. One should, endued with faith, always do the bidding of one's

preceptor and other seniors. On the twelfth lunar day, as also on the day

of the full moon, every month, one should make gifts unto Brahmanas of

ghee and the offerings that constitute Akshata. Listen to me as I say

what the measure is of the merit that such a person acquires. By such an

act one is said to increase Soma and the Ocean. Vasava, the chief of the

celestials, confers upon him a fourth part of the merits that attach to a

Horse-sacrifice. By making such gifts, a person becomes endued with great

energy and prowess. The divine Soma, well-pleased with him, grants him

the fruition of his wishes. Listen now to another duty, together with the

foundation on which it rests, that is productive of great merit. In this

age of Kali, that duty, if performed, brings about much happiness to men.

That man who, rising at early dawn and purifying himself by a bath,

attires himself in white robes and with the concentrated attention makes

gifts unto Brahmanas of vessels full of sesame seeds, who makes offerings

unto the Pitris of water with sesame seeds and honey, and who gives lamps

as also the food called Krisara acquires substantial merits. Listen to me

as I say what those merits are. The divine chastiser of Paka has ascribed

these merits to the gift of vessels of copper and brass filled with

sesame seeds. He who makes gifts of kine, he who makes gifts of land that

are productive of eternal merit, he who performs the Agnishtoma sacrifice

with copious presents in the form of Dakshina to the Brahmanas, are all

regarded by the deities as acquiring, merits equal to those which one

acquires by making gifts of vessels filled with sesame seeds. Gifts of

water with sesame seeds are regarded by the Pitr is as productive of

eternal gratification to them. The grandsires all become highly pleased

with gifts of lamps and Krisara. I have thus recited the ancient

ordinance, laid down by the Rishis, that is highly applauded by both the

Pitris and the deities in their respective regions.'"

SECTION CXXX

"Bhishma said, 'The Rishis there assembled, together with the Pitris and

the deities, then, with concentrated attention, questioned Arundhati (the

spouse of Vasishtha) who was endued with great ascetic merit. Possessed

of abundant wealth of penances, Arundhati was equal to her husband, the

high-souled Vasishtha in energy for in both vows and conduct she was her

husband's equal. Addressing her they said, 'We desire to hear from thee

the mysteries of duty and religion. It behoveth thee, O amiable lady, to

tell us what thou regardest as a high mystery.'

"Arundhati said, 'The great progress I have been able to achieve in

penances is due to your consideration for me in thus remembering my poor

self. With your gracious permission I shall now discourse on duties that

are eternal, on duties that are high mysteries. I shall discourse thereon

with the causes on which they depend. Listen to me as I discourse to you

elaborately. A knowledge of these should be imparted unto him only that

is possessed of faith or that has a pure heart. These four, viz., he that

is bereft of faith, he that is full of pride, he that is guilty of

Brahmanicide, and he that violates the bed of his preceptor, should never

be talked to. Religion and duty should never be communicated unto them.

The merits acquired by a person who gives away a Kapila cow every day for

a period of two and ten years, or by a person who adores the deities

every month in a sacrifice, or by him who gives away hundreds of

thousands of kine in the great Pushkara, do not come up to those that are

his with whom a guest is gratified. Listen now to another duty whose

observance is fraught with happiness to mankind. It should be observed

with its secret ritual by a person endued with faith, Its merits are

certainly high. Listen to what they are. If a person, rising at early

dawn and taking with him a quantity of water and a few blades of Kusa

grass, proceeds into a cow-pen and arriving there washes a cow's horns by

sprinkling thereon that water with those blades of Kusa grass and then

causes the water to drip down on his own head, he is regarded, in

consequence of such a bath, as one that has performed his ablutions in

all the sacred waters that the wise have heard to exist in the three

worlds and that are honoured and resorted to by Siddhas and Charanas.'

After Arundhati had said these words, all the deities and Pitris

applauded her, saying, 'Excellent, Excellent,' Indeed, all the beings

there were highly gratified and all of them worshipped Arundhati.'

"Brahman said, 'O highly blessed one, excellent is the duty that thou

hast enunciated, together with its secret ritual. Praise be to thee! I

grant thee this boon, viz., that thy penances will continually increase!'

"Yams said, 'I have heard from thee an excellent and agreeable discourse.

Listen now to what Chitragupta has said and what is agreeable to me.

Those words relate to duty with its secret ritual, and are worthy of

being heard by the great Rishis, as also by men endued with faith and

desirous of achieving their own good. Nothing is lost of either piety or

sin that is committed by creatures. On days of the full moon and the new

moon, those acts are conveyed to the sun where they rest. When a mortal

goes into the region of the dead, the deity of the sun bears witness to

all his acts. He that is righteous acquires the fruits of his

righteousness there. I shall now tell you of some auspicious duties that

are approved by Chitragupta. Water for drink, and lamps for lighting

darkness, should always be given, as also sandals and umbrellas and

Kapila kine with due rites. In Pushkara especially should one make the

gift of a Kapila cow unto a Brahmana conversant with the Vedas. One

should also always maintain one's Agnihotra with great care. Here is

another duty which was proclaimed by Chitragupta. It behoveth them that

are the best of creatures to listen to what the merits are of that duty

separately. In course of time, every creature is destined to undergo

dissolution. They that are of little understanding meet with great

distress in the regions of the dead, for they become afflicted by hunger

and thirst. Indeed, they have to rot there, burning in pain. There is no

escape for them from such calamity. They have to enter into a thick

darkness. I shall now tell you of those duties by performing which one

may succeed in crossing such calamity. The performance of those duties

costs very little but is fraught with great merit. Indeed, such

performance is productive of great happiness in the other world. The

merits that attach to the gift of water for drink are excellent. In the

next world in especial, those merits are very high. For them that make

gifts of water for drink there is ordained in the other world a large

river full of excellent water. Indeed, the water contained in that river

is inexhaustible and cool and sweet as nectar. He who makes gifts of

water in this world drinks from that stream in the world hereafter when

he goes thither. Listen now to the abundant merits that attach to the

giving of lamps. The man who gives lamps in this world has never to even

behold the thick darkness (of Hell). Soma and Surya and the deity of fire

always give him their light when he repairs to the other world. The

deities ordain that on every side of such a person there should be

blazing light. Verily, when the giver of lights repairs to the world of

the dead, he himself blazes forth in pure effulgence like a second Surya.

Hence, one should give lights while here and water for drink in especial.

Listen now to what the merits are of the person who makes the gift of a

Kapila cow to a Brahmana conversant with the Vedas, especially if the

gift be made in Pushkara. Such a man is regarded as having made a gift of

a hundred kine with a bull, a gift that is productive of eternal merit.

The gift of a single Kapila cow is capable of cleansing whatever sins the

giver may be guilty of even if those sins be as grave. Brahmanicide, for

the gift of a single Kapila cow is regarded as equal in point of merit to

that of a hundred kine. Hence, one should give away a Kapila cow at that

Pushkara which is regarded as the senior (of the two Tirthas known by

that name) on the day of the full moon in the month of Karttika. Men that

succeed in making such a gift have never to encounter distress of any

kind, or sorrow, or thorns giving pain. That man who gives away a pair of

sandals unto a superior Brahmana that is deserving of the gift, attains

to similar merits. By giving away an umbrella a person obtains

comfortable shade in the next world. (He will not have to be exposed to

the sun). A gift made to a deserving person is never lost. It is certain

to produce agreeable consequences to the giver.' Hearing these opinions

of Chitragupta, Surya's hairs stood on their ends. Endued with great

splendour, he addressed all the deities and the Pitris, saying 'Ye have

heard the mysteries relating to duty, as propounded by the high-souled

Chitragupta. Those human beings who, endued with faith, make these gifts

unto high-souled Brahmanas, become freed from fear of every kind. These

five kinds of men, stained with vicious deeds, have no escape. Verily, of

sinful behaviour and regarded as the worst of men, they should never be

talked to. Indeed they should always be avoided. Those five are he who is

the slayer of a Brahmana, he who is the slayer of a cow, he who is

addicted to sexual congress with other people's wives, he who is bereft

of faith (in the Vedas), and he who derives his sustenance by selling the

virtue of his wife. These men of sinful conduct, when they repair to the

region of the dead, rot in hell like worms that live upon pus and blood.

These five are avoided by the Pitris, the deities, the Snataka Brahmanas,

and other regenerate persons that are devoted to the practice of

penances.'"

SECTION CXXXI

"Bhishma said, 'Then all the highly blessed deities and the Pitris, and

the highly blessed Rishis also, addressing the Pramathas, said,[557] 'Ye

are all highly blessed beings. Ye are invisible wanderers of the night.

Why do you afflict those men that are vile and impure and that are

unclean? What acts are regarded as impediments to your power? What,

indeed, are those acts in consequence of which ye become incompetent to

afflict men? What are those acts that are destructive of Rakshasas and

that prevent you from asserting your power over the habitations of men?

Ye wanderers of the night, we desire to hear all this from you.'

"The Pramathas said, 'Men are rendered unclean by acts of sexual

congress. They who do not purify themselves after such acts, they who

insult their superiors, they who from stupefaction eat different kinds of

meat, the man also who sleeps at the foot of a tree, he who keeps any

animal matter under his pillow while lying down for sleep, and he who

lies down or sleeps placing the head where his feet should be placed or

his feet where the head should be placed,--these men are regarded by us

as unclean. Verily, these men have many holes. Those also are numbered in

the same class who throw their phlegm and other unclean secretions into

the water. Without doubt these men deserve to be slain and eaten up by

us. Verily, we afflict those human beings who are given to such conduct.

Listen now to what those acts are which are regarded as antidotes and in

consequence of which we fail to do any injury to men. Those men upon

whose persons occur streaks of Gorochana, or who hold Vachas in their

hands, or who make gifts of ghee with those ingredients that go by the

name of Akshata, or who place ghee and Akshata on their heads, or those

who abstain from meat are incapable of being afflicted by us. That man in

whose house the sacred fire burns day and night without being ever put

out, or who keeps the skin or teeth of a wolf in his abode or a

hill-tortoise, or from whose habitation the sacrificial smoke is seen to

curl upwards, or who keeps a cat or a goat that is either tawny or black

in hue, is free from our power. Verily, those householders who keep these

things in their houses always find them free from the inroads of even the

fiercest spirits that live on carrion. Those beings also, that like us

range through different worlds in pursuit of pleasure, are unable to do

any injury to such houses. Hence, ye deities, should men keep such

articles in their houses,--articles that are destructive of Rakshasas

(and other beings of the kind). We have thus told you everything about

that respecting which ye had great doubts.'"

SECTION CXXXII

"Bhishma said, 'After this, the Grandsire Brahman, sprang from the

primeval lotus and resembling the lotus (in agreeableness and fragrance),

addressed the deities with Vasava, the lord of Sachi, at their

head,--Yonder sits the mighty Naga who is a resident of the nether

regions. Endued with great strength and energy, and with great prowess

also, his name is Renuka. He is certainly a great being. Those mighty

elephants endued with great energy and power, who hold the entire earth

with her hills, waters, and lakes should be interviewed by this Renuka at

your request. Let Renuka go to them and ask them about the mysteries of

religion or duty.--Hearing these words of the Grandsire, the deities,

with well-pleased minds commissioned (the elephant) Renuka to where those

upholders of the world are.'"

"Renuka, proceeding to where those elephants are, addressed them, saying,

'Ye mighty creatures, I have been commanded by the deities and the Pitris

to question you about the mysteries of religion and duty. I desire to

bear you discourse on that subject in detail. Ye highly blessed ones, do

ye discourse on the subject as your wisdom may dictate.'

"The (eight) elephants standing in the eight quarters said, 'On the

auspicious eighth day of the dark fortnight in the month of Karttika when

the constellation Aslesha is in the ascendant, one should make gifts of

treacle and rice. Casting aside wrath, and living on regulated diet, one

should make these offerings at a Sraddha, uttering these mantras the

while--Let Valadeva and other Nagas possessed of great strength, let

other mighty snakes of huge bodies that are indestructible and eternal,

and let all the other great snakes that have taken their birth in their

race, make Vali offerings to me for the enhancement of my strength and

energy. Verily, let my strength be as great as that of the blessed

Narayana when he raised the submerged Earth!--Uttering these mantras, one

should make Vali offerings upon an ant-hill. When the maker of day

retires to his chambers in the west, upon the ant-hill selected should

offerings be made of raw sugar and rice. The ant-hill should previously

be scattered with Gajendra flowers, Offerings should also be made of blue

cloths and fragrant unguents. If offerings are made in this way, those

beings that live in the nether regions, bearing the weight of the upper

regions upon their heads or shoulders, become well-pleased and gratified.

As regards ourselves, we also do not feel the labour of upholding the

Earth, in consequence of such offerings being made to us. Afflicted with

the burden we bear, even this is what we think (beneficial for men),

without the slightest regard for selfish concerns. Brahmanas and

Kshatriyas and Vaisyas and Sudras, by observing this rule for a full

year, fasting on each occasion, acquire great merits from such gifts. We

think that the making of such Vali offerings on the ant-hill is really

fraught with very superior merits. By making such offerings, one is

regarded as doing the duties of hospitality for a hundred years to all

the mighty elephants that exist in the three worlds.' Hearing these words

of the mighty elephants, the deities and the Pitris and the highly

blessed Rishis, all applauded Renuka."

SECTION CXXXIII

"Maheswara said, 'Searching your memories, excellent are the duties ye

all have recited. Listen all of you now to me as I declare some mysteries

relating to religion and duty. Only those persons whose understanding has

been set on religion and who are possessed of faith, should be instructed

in respect of those mysteries of duty and religion that are fraught with

high merits. Hear what the merits are that become his who, with heart

free from anxiety, gives food everyday, for a month, to kine and contents

himself with one meal a day throughout such period. The kine are highly

blessed. They are regarded as the most sacred of all sacred things.

Verily, it is they that are upholding the three worlds with the deities,

the Asuras, and human beings. Respectful services rendered to them are

fraught with high merit and grave consequences. That man who every day

gives food to kine advances every day in religious merit. Formerly, in

the Krita age I had expressed my approval of these creatures. Afterwards

Brahman, born of the primeval lotus, solicited me (to show kindness

towards kine).[558] It is for this reason that a bull to this day stands

as the device on my standard overhead. I always sport with kine. Hence

should kine be worshipped by all. Kine are possessed of great power. They

are givers of boons. If worshipped, they would grant boons. That person

who gives food to kine even for a single day receives from those

beneficent creatures for that act a fourth part of the merits he may win

by all his good acts in life.'"

SECTION CXXXIV

"Skanda said, 'I shall now declare a duty that is approved of by me. Do

ye listen to it with concentrated attention. That person who takes a

little earth from the horns of a bull of blue complexion, smears his body

therewith for three days, and then performs his ablutions, acquires great

merits. Hear what those merits are. By such an act he would wash away

every stain and evil, and attain to sovereign sway hereafter. As many

times he takes his birth in this world, so many times does he become

celebrated for his heroism. Listen now to another mystery unknown to all.

Taking a vessel of copper and placing therein some cooked food after

having mixed it with honey, one should offer it as Vali unto the rising

moon on the evening of the day when that luminary is at full. Do ye

learn, with faith, what the merits are of the person that acts in this

way. The Sadhyas, the Rudras, the Adityas, the Viswedevas, the twin

Aswins, the Maruts, and the Vasus, all accept that offering. By such an

offering Soma increases as also the ocean, that vast receptacle of

waters. This duty that is declared by me and that is unknown to all, if

performed, is certainly fraught with great happiness.'

"Vishnu said, 'That person who, endued with faith and freed from malice,

listens every day with concentrated attention to the mysteries in respect

of religion and duty that are preserved by the high-souled deities and

those mysteries also of the same kind that are preserved by the Rishis,

has never to succumb to any evil. Such a person becomes also freed from

every fear. That man who, with his senses under thorough control, reads

these sections which treat of these auspicious and meritorious duties,

together with their mysteries,--duties that have been declared (by the

previous speakers), acquires all the merits that attach to their actual

performance. Sin can never overmaster him. Verily, such a man can never

be stained with faults of any kind. Indeed, one wins abundant merits by

reading these mysteries (as declared), or by reciting them to others, or

by hearing them recited. The deities and the Pitris eat, for ever the

Havya and the Kavya offered by such a creature. Both these, in

consequence of the virtues of the offerer become inexhaustible. Even such

is the merit that attaches to the person who, with concentrated

attention, recites these mysteries to foremost of Brahmanas on days of

the full moon or the new moon. Such a person, in consequence of such an

act, becomes steady in the observance of all duties. Beauty of form and

prosperity also become his. He succeeds, besides this, in becoming the

favourite, for all time, of the Rishis and the deities and the Pitris. If

a person becomes guilty of all sins save those which are classed as grave

or heinous, he becomes cleansed of them all by only listening to the

recitation of these mysteries about religion and duty.'

"Bhishma continued, 'Even these, O king of men, are the mysteries in

respect of religion and duty dwelling in the breasts of the deities. Held

in high respect by all the gods and promulgated by Vyasa, they have now

been declared by me for thy benefit. One who is conversant with religion

and duty thinks that this excellent knowledge is superior (in value) to

even the whole earth full of riches and wealth. This knowledge should not

be imparted to one that is bereft of faith, or to one that is an atheist,

or to one that has fallen away from the duties of his order, or to one

that is destitute of compassion, or to one that is devoted to the science

of empty disputations, or to one that is hostile to one's preceptors, or

to one that thinks all creatures to be different from oneself.'"

SECTION CXXXV

"Yudhishthira said, 'Who are those persons, O Bharata, from whom a

Brahmana in this world may accept his food? From whom may a Kshatriya, a

Vaisya, and a Sudra take their food respectively?'

"Bhishma said, 'A Brahmana may take his food from another Brahmana or

from a Kshatriya or a Vaisya, but he must never accept food from a Sudra.

A Kshatriya may take his food from a Brahmana, a Kshatriya or a Vaisya.

He must, however, eschew food given by Sudras who are addicted to evil

ways and who partake of all manner of food without any scruple. Brahmanas

and Kshatriyas can partake of food given by such Vaisyas as tend the

sacred fire every day, as are faultless in character, and as perform the

vow of Chaturmasya. But the man who takes food from a Sudra, swallows the

very abomination of the earth, and drinks the excretions of the human

body, and partakes of the filth of all the world. He partakes of the very

filth of the earth who takes his food thus from a Sudra. Verily, those

Brahmanas that take their food from Sudras, take the dirt of the earth.

If one engages in the service of a Sudra, one is doomed to perdition

though one may duly perform all the rites of one's order. A Brahmana, a

Kshatriya, or a Vaisya, so engaging, is doomed, although devoted to the

due performance of religious rites. It is said that a Brahmana's duty

consists in studying the Vedas and seeking the welfare of the human race;

that a Kshatriya's duty consists in protecting men, and that a Vaisya's

in promoting their material prosperity. A Vaisya lives by distributing

the fruits of his own acts and agriculture. The breeding of kine and

trade are the legitimate work in which a Vaisya may engage without fear

of censure. The man who abandons his own proper occupation and betakes

himself to that of a Sudra, should be considered as a Sudra and on no

account should any food be accepted from him. Professors of the healing

art, mercenary soldiers, the priest who acts as warder of the house, and

persons who devote a whole year to study without any profit, are all to

be considered as Sudras. And those who impudently partake of food offered

at ceremonials in a Sudra's house are afflicted with a terrible calamity.

In consequence of partaking such forbidden food they lose their family,

strength, and energy, and attain to the status of animals, descending to

the position of dogs, fallen in virtue and devoid of all religious

observances. He who takes food from a physician takes that which is no

better than excrement; the food of a harlot is like urine; that of a

skilled mechanic is like blood. If a Brahmana approved by the good, takes

the food of one who lives by his learning, he is regarded as taking the

food of a Sudra. All good men should forego such food. The food of a

person who is censured by all is said to be like a draught from a pool of

blood. The acceptance of food from a wicked person is considered as

reprehensible as the slaying of a Brahmana. One should not accept food if

one is slighted and not received with due honours by the giver. A

Brahmana, who does so, is soon overtaken by disease, and his race soon

becomes extinct. By accepting food from the warder of a city, one

descends to the status of the lowest outcaste. If a Brahmana accepts food

from one who is guilty of killing either a cow or a Brahmana or from one

who has committed adultery with his preceptor's wife or from a drunkard,

he helps to promote the race of Rakshasas. By accepting food from a

eunuch, or from an ungrateful person, or from one who has misappropriated

wealth entrusted to his charge, one is born in the country of the Savaras

situated beyond the precincts of the middle country. I have thus duly

recited to thee the persons from whom food may be accepted and from whom

it may not. Now tell me, O son of Kunti, what else thou wishest to hear

from me today.'"

SECTION CXXXVI

"Yudhishthira said, 'Thou hast told me in full of those from whom food

may be accepted and of those from whom it should not be taken. But I have

grave doubts on one point. Do thou, O sire, enlighten me, do thou tell me

what expiation a Brahmana should make (for the sin he incurs) upon

accepting the different kinds of food, those especially offered in honour

of the gods and the oblations made to the manes.'

"Bhishma said, 'I shall tell thee, O prince, how high-souled Brahmanas

may be absolved from all sin incurred by accepting food from others. In

accepting clarified butter, the expiation is made by pouring oblations on

the fire, reciting the Savitri hymn. In accepting sesamum, O

Yudhishthira, the same expiation has to be made. In accepting meat, or

honey, or salt, a Brahmana becomes purified by standing till the rising

of the sun. If a Brahmana accepts gold from any one, he becomes cleansed

of all sins by silently reciting the great Vedic prayer (Gayatri) and by

holding a piece of iron in his hand in the presence of the public. In

accepting money or clothes or women or gold, the purification is the same

as before. In accepting food, or rice boiled in milk and sugar, or

sugarcane juice, or sugar-cane, or oil, or any sacred thing, one becomes

purified by bathing thrice in the course of the day, viz., at morn, noon

and eve. If one accepts, paddy, flowers, fruits, water, half-ripe barley,

milk, or curdled milk, or anything made of meal or flour, the expiation

is made by reciting the Gayatri prayer a hundred times. In accepting

shoes or clothes at obsequial ceremonies, the sin is destroyed by

reciting devoutly the same hymn a hundred times. The acceptance of the

gift of land at the time of an eclipse or during the period of impurity,

is expiated by observing a fast during three successive nights. The

Brahmana who partakes of oblations offered to deceased ancestors, in

course of the dark fortnight, is purified by fasting for a whole day and

night. Without performing his ablutions a Brahmana should not say his

evening prayers, nor betake himself to religious meditation, nor take his

food a second time. By so doing he is purified. For this reason, the

Sraddha of deceased ancestors has been ordained to be performed in the

afternoon and then the Brahmana who has been invited beforehand should be

feasted, The Brahmana who partakes of food at the house of a dead person

on the third day after the death, is purified by bathing three times

daily for twelve days. After the expiration of twelve days, and going

through the purification ceremonies duly, the sin is destroyed by giving

clarified butter to Brahmanas. If a man takes any food in the house of a

dead person, within ten days after the death, he should go through all

the expiations before mentioned, and should recite the Savitri hymn and

do the sin-destroying Ishti and Kushmanda penances. The Brahmana who

takes his food in the house of a dead person for three nights, becomes

purified by performing his ablutions thrice daily for seven days, and

thus attains all the objects of his desire, and is never troubled by

misfortunes. The Brahmana who takes his food in the company of Sudras is

purged from all impurity by duly observing the ceremonies of

purification. The Brahmana who takes his food in the company of Vaisyas

is absolved from sin by living on alms for three successive nights. If a

Brahmana takes his food with Kshatriyas, he should make expiation by

bathing with his clothes on. By eating with a Sudra from off the same

plate the Sudra loses his family respectability; the Vaisya by eating

from off the same plate with a Vaisya, loses his cattle and friends. The

Kshatriya loses his prosperity, and the Brahmana his splendour and

energy. In such cases, expiations should be made, and propitiatory rites

should be observed, and oblations offered to the gods. The Savitri hymn

should be recited and the Revati rites and Kushmanda penances should be

observed with the view of destroying the sin. If any of the above four

classes partake of food partly eaten by a person of any other class, the

expiation is undoubtedly made by smearing the body with auspicious

substances like Rochana, Durva grass, and turmeric.'"

SECTION CXXXVII

"Yudhishthira said, 'O Bharata, of the two things charity and devotion,

do thou condescend to tell me, O sire, which is the better in this world?

Do thou, by this, remove a great doubt from my mind.'

"Bhishma said, 'Do thou, listen to me as I recite the names of the

princes who having been devoted to virtue, and having cleansed their

hearts by penances and practised gifts and other acts of piety,

undoubtedly attained to the different celestial regions. The Rishi Atreya

revered by all, attained, O monarch, to the excellent celestial regions,

by imparting the knowledge of the unconditional Supreme Being to his

pupils. King Sivi, the son of Usinara, by offering the life of his dear

son, for the benefit of a Brahmana, was translated from this world to

heaven. And Pratardana, the king of Kasi, by giving his son to a

Brahmana, secured to himself unique and undying fame in this as well as

in the other world. Rantideva, the son of Sankriti, attained to the

highest heaven by duly making gifts to the high-souled Vasishtha.

Devavriddha too went to heaven by giving a hundred-ribbed and excellent

golden umbrella to a Brahmana for a sacrifice. The worshipful Amvarisha

too has attained to the region of the gods, by making a gift of all his

kingdom to a Brahmana of great power. King Janamejaya of the solar race,

went to the highest heaven by making a gift of ear-rings, fine vehicles,

and cows to Brahmanas. The Royal sage Vrishadarbhi went to heaven by

making gifts of various jewels and beautiful houses to Brahmanas. King

Nimi of Vidarva, attained to heaven with his sons, friends and cattle, by

giving his daughter and kingdom to the high-souled Agastya. The far-famed

Rama, the son of Jamadagni, attained to the eternal regions, far beyond

his expectation, by giving lands to Brahmanas. Vasishtha, the prince of

Brahmanas, preserved all the creatures at a time of great drought when

the god Parjjanya did not bestow his grateful showers upon the earth, and

for this act he has secured eternal bliss for himself. Rama, the son of

Dasaratha, whose fame is very high in this world, attained to the eternal

regions by making gifts of wealth at sacrifices. The far-famed royal sage

Kakshasena, went to heaven by duly making over to the high-souled

Vasishtha the wealth which he had deposited with him. Marutta, the son of

Parikshita and the grandson of Karandhama, by giving his daughter in

marriage to Angiras, immediately went to heaven. The highly devout king

of Panchalal Brahmadatta, attained the blessed way by giving away a

precious conch-shell. King Mitrasaha, by giving his favourite wife

Madayanti to the high-souled Vasishtha, ascended to heaven. Sudyumna, the

son of Manu, by causing the proper punishment to be inflicted upon the

high-souled Likhita, attained to the most blessed regions. The celebrated

royal sage Saharachitta went to the blessed regions, by sacrificing his

dear life for the sake of a Brahmana. The king Satadyumna went to heaven

by giving to Maudgaya a golden mansion replete with all the objects of

desire. In ancient times, king Sumanyu by giving to Sandilya heaps of

food looking like a hill, proceeded to heaven. The Salwa prince Dyutimat

of great splendour attained to the highest regions by giving his kingdom

to Richika. The Royal sage Madiraswa by giving his slender-waisted

daughter to Hiranyahasta went to the region of the gods. The lordly

Lomapada attained all the vast objects of his desire by giving his

daughter Santa in marriage to Rishyasringa. The royal sage Bhagiratha, by

giving his famous daughter Hansi in marriage to Kautsa, went to the

eternal regions. King Bhagiratha by giving hundreds and thousands of kine

with their young ones to Kohala attained to the most blessed regions.

These and many other men, O Yudhishthira, have attained to heaven, by the

merit of their charities and penances and they have also returned from

thence again and again. Their fame will endure as long as the world will

last. I have related to thee, O Yudhishthira, this story of those good

householders who have attained to eternal regions by dint of their

charities and penances. By their charities and by performing sacrifices

and by procreating offspring, these people have attained to the heavenly

regions. O foremost scion of Kuru's race, by always performing acts of

charity, these men applied their virtuous intellects to the performance

of sacrifices and charities. O mighty prince, as night has approached I

shall explain to thee in the morning whatever doubts may arise in thy

mind.'"

SECTION CXXXVIII

"Yudhishthira said, 'I have heard from thee, O sire, the names of those

kings that have ascended to heaven. O thou whose power is great in the

observance of the vow of truth by following the religion of gift. How

many kinds of gift are there that should be given? What are the fruits of

the several kinds of gifts respectively? For what reasons, what kinds of

gifts, made to what persons are productive of merits? Indeed, unto what

persons should what gifts be made? For what reasons are how many kinds of

gifts to be made? I desire to hear all this in detail.'"

"Bhishma said, 'Listen, O son of Kunti, in detail to me, O sinless one as

I discourse on the subject of gifts. Indeed, I shall tell you, O Bharata,

how gifts should be made unto all the orders of men. From desire of

merit, from desire of profit, from fear, from free choice, and from pity,

gifts are made, O Bharata! Gifts, therefore, should be known to be of

five kinds. Listen now to the reasons for which gifts are thus

distributed in five classes. With mind freed from malice one should make

gifts unto Brahmanas, for by making gifts unto the one acquires fame here

and great felicity hereafter. (Such gifts are regarded as made from

desire of merit.) He is in the habit of making gifts; or he has already

made gifts to me. Hearing such words from solicitors one gives away all

kinds of wealth unto a particular solicitor. (Such gifts are regarded as

made from desire of profit.) I am not his, nor is he mine. If

disregarded, he may injure me. From such motives of fear even a man of

learning and wisdom may make gifts unto an ignorant wretch. (Such gifts

are regarded as made from fear.) This one is dear to me, I am also dear

to him. Influenced by considerations like these, a person of

intelligence, freely and with alacrity, make gifts unto a friend. (Such

gifts are regarded as made from free choice.) The person that solicits me

is poor. He is, again, gratified with a little. From considerations such

as these, one should always make gifts unto the poor, moved by pity.

(Gifts made from such considerations are regarded as made from pity.)

These are the five kinds of gift. They enhance the giver's merits and

fame. The Lord of all creatures (Brahman himself) has said that one

should always make gifts according to one's power.'"

SECTION CXXXIX

"Yudhishthira said, 'O grandsire, thou art possessed of great wisdom.

Indeed, thou art fully conversant with every branch of learning. In our

great race thou art the only individual that swellest with all the

sciences. I desire to hear from thee discourses that are interwoven with

Religion and Profit, that lead to felicity hereafter, and that are

fraught with wonder unto all creatures. The time that has come is fraught

with great distress. The like of it does not generally come to kinsmen

and friends. Indeed, save thee, O foremost of men, we have now none else

that can take the place of an instructor. If, O sinless one, I with my

brothers deserve the favour, it behoveth thee to answer the question I

desire to ask thee. This one is Narayana who is endued with every

prosperity and is honoured by all the kings. Even he waits upon thee,

showing thee every indulgence and honouring thee greatly. It behoveth

thee to discourse unto me, through affection, for my benefit as also for

that of my brothers, in the presence of Vasudeva himself and of all these

kings.'"

"Vaisampayana continued, 'Hearing these words of king Yudhishthira,

Bhishma, the son of the river called after Bhagiratha, filled with joy in

consequence of his affection for the monarch and his brothers, said what

follows.'[559]

"Bhishma said, 'I shall certainly recite to thee discourses that are

delightful, on the subject, O king, of the puissance of this Vishnu as

displayed in days of yore and as I have heard (from my preceptors).

Listen to me also as I describe the puissance of that great god who has a

bull for his device. Listen to me as I narrate also the doubt that filled

the mind of the spouse of Rudra and that of Rudra himself. Once on a time

the righteous souled Krishna observed a vow extending for ten and two

years. For beholding him who had gone through the rite of initiation for

the observance of his great vow, there came to that place Narada and

Parvata, and the Island-born Krishna, and Dhaumya, that foremost of

silent reciters, and Devala, and Kasyapa, and Hastikasyapa. Other Rishis

also, endued with Diksha and self-restraint, followed by their disciples

and accompanied by many Siddhas and many ascetics of great merit, came

there. The son of Devaki offered them such honours of hospitality as are

deserving of the highest praise and as are offered unto the gods alone.

Those great Rishis sat themselves down upon seats some of which were

green and some endued with the colour of gold and some that were fraught

with the plumes of the peacock and some that were perfectly new and

fresh. Thus seated, they began to converse sweetly with one another on

subjects connected with Religion and duty as also with many royal sages

and deities. At that time the energy, in the form of fire, Narayana,

rising from the fuel that consisted of the rigid observance of his vow,

issued out of the mouth of Krishna of wonderful feats. That fire began to

consume those mountains with their trees and creepers and little plants,

as also with their birds and deer and beasts of prey and reptiles. Soon

the summit of that mountain presented a distressing and pitiful

appearance, Inhabited by animals of diverse kinds which began to utter

cries of woe and pain, the summit soon became bereft of every living

creature. That fire of mighty flames, having consumed everything without

leaving a remnant at last came back to Vishnu and touched his feet like a

docile disciple. That crusher of foes, viz., Krishna, beholding that

mountain burnt, cast a benignant look upon it and thereby brought it back

to its former condition. That mountain thereupon once more became adorned

with flowering trees and creepers, and once more echoed with the notes

and cries of birds and deer and animals of prey and reptiles. Seeing that

wonderful and inconceivable sight, all the ascetics became amazed. Their

hairs stood on end and their vision was blurred with tears. That foremost

of speakers, Narayana, beholding those Rishis thus filled with wonder,

addressed them in these sweet and refreshing words, 'Why, indeed, has

wonder filled the hearts of this assemblage of Rishis, these ascetics

that are always free from attachment of every kind, that are divested of

the idea of meum, and that are fully conversant with every sacred

science? It behoveth these Rishis possessed of wealth of penances and

freed from every stain to explain to me truly this doubt that has arisen

in my mind.'"

"The Rishis said, 'It is thou that createst all the worlds, and it is

thou that destroyest them again. It is thou that art Winter, it is thou

that art Summer, and it is thou that art the season of rains. Of all the

creatures, mobile and immobile, that are found on the earth, thou art the

father, thou art the mother, thou art the master, and thou art the

origin! Even this, O slayer of Madhu, is a matter of wonder and doubt

with us. O source of all auspiciousness, it behoveth Thee to resolve to

us that doubt, viz., the issue of fire from Thy mouth. Our fears being

dispelled we shall then, O Hari, recite to thee what we have heard and

seen.'"

"Vasudeva said, 'The fire that issued from my mouth and that resembles

the all-consuming Yuga-fire in splendour, and by which this mountain has

been crushed and scorched, is nothing else than the energy of Vishnu. Ye

Rishis, ye are persons that have subjugated wrath, that have brought your

senses under complete control, that are endued with wealth of penances,

and that are very gods in puissance. Yet ye have suffered yourselves to

be agitated and distressed! I am now engaged wholly with the observances

relating to rigid vow. Verily, in consequence of my observing the vows of

an ascetic, a fire issued from my mouth. It behoves you not to suffer

yourselves to be agitated. It is for observing a rigid vow that I came to

this delightful and auspicious mountain. The object that has brought me

here is to acquire by the aid of penances a son that would be my equal in

energy. In consequence of my penances, the Soul existing in my body

became transformed into fire and issued out of my mouth. That fire had

repaired to behold the boon-giving Grandsire of all the universe. The

Grandsire, ye foremost of ascetics, told my soul that half the energy of

the great god having the bull for his device would take birth as my son.

That fire returning from its mission, has come back to me and approached

my feet like a disciple desirous of serving me dutifully. Indeed, casting

off its fury it has come back to me to its own proper nature. I have thus

told you, in brief, a mystery appertaining to Him who has the lotus for

his origin and who is endued with great intelligence. Ye Rishis possessed

of wealth of penances, ye should not give way to fear! Ye are endued with

far-reaching vision. Ye can proceed to every place without any

impediment. Blazing with vows observed by ascetics, ye are adorned with

knowledge and science. I now ask you to tell me something that is highly

wonderful which you have heard of or seen on earth or in heaven. I feel

an eager desire to taste the honey of that speech which will drop from

your lips, the honey that will, I am sure, be as sweet as a jet of nectar

itself. If I behold anything on earth or in heaven, which is highly

delightful and of wonderful aspect but which is unknown to all of you, ye

Rishis that look like so many gods, I say that that is in consequence of

my own Supreme Nature which is incapable of being obstructed by anything.

Anything wonderful whose knowledge dwelleth in me or is acquired by my

own inspiration ceases to appear wonderful to me. Anything, however, that

is recited by pious persons and that is heard from those that are good,

deserves to be accepted with respect and faith. Such discourses exist on

earth for a long time and are as durable as characters engraved on rocks.

I desire, therefore, to hear, at this meeting something dropping from the

lips of persons that are good and that cannot fail to be productive of

good to men.' Hearing these words of Krishna all those ascetics became

filled with surprise. They began to gaze at Janardana with those eyes of

theirs that were as beautiful and large as the petals of the lotus. Some

of them began to glorify him and some began to worship him with

reverence. Indeed, all of them then hymned the praises of the slayer of

Madhu with words whose meanings were adorned with the eternal Riks. All

those ascetics then appointed Narada, that foremost of all persons

conversant with speech, to gratify the request of Vasudeva.'

"The ascetics said, 'It behoveth thee, O Narada, to describe, in full,

from the beginning, unto Hrishikesa, that wonderful and inconceivable

incident which occurred, O puissant one, on the mountains of Himavat and

which, O ascetic, was witnessed by those of us that had proceeded thither

in course of our pilgrimage to the sacred waters. Verily, for the benefit

of all the Rishis here assembled, it behoveth thee to recite that

incident.' Thus addressed by those ascetics, the celestial Rishi, viz.,

the divine Narada, then recited the following story whose incidents had

occurred some time before.'"

SECTION CXL

"Bhishma said, 'Then Narada, that holy Rishi, that friend of Narayana,

recited the following narrative of the discourse between Sankara and his

spouse Uma.'

"Narada said, 'Once on a time the righteous-souled lord of all the

deities, viz., Mahadeva with the bull for his device, practised severe

penances on the sacred mountains of Himavat that are the resort of

Siddhas and Charanas. Those delightful mountains are overgrown with

diverse kinds of herbs and adorned with various species of flowers. At

that time they were peopled by the different tribes of Apsaras and crowds

of ghostly beings. There the great god sat, filled with joy, and

surrounded by hundreds of ghostly beings who presented diverse aspects to

the eye of the beholder. Some of them were ugly and awkward, some were of

very handsome features, and some presented the most wonderful

appearances. Some had faces like the lion's, some like the tiger's and

some like the elephant's. In fact, the faces of those ghostly creatures

presented every variety of animal faces. Some had faces resembling that

of the jackal, some whose faces resembled the pard's; some like the

ape's, some like the bull's. Some of them had faces like the owl's; some

like the hawk's; some had faces like those of deer of diverse varieties.

The great god was also surrounded by Kinnaras and Yakshas and Gandharvas

and Rakshasas and diverse other created beings. The retreat to which

Mahadeva had betaken himself also abounded with celestial flowers and

blazed with celestial rays of light. It was perfumed with celestial

sandal, and celestial incense was burnt on every side. And it echoed with

the sounds of celestial instruments. Indeed, it resounded with the beat

of Mridangas and Panavas, the blare of conchs, and the sound of drums. It

teemed with ghostly beings of diverse tribes that danced in joy and with

peacocks also that danced with plumes outspread. Forming as it did the

resort of the celestial Rishis, the Apsaras danced there in joy. The

place was exceedingly agreeable to the sight. It was exceedingly

beautiful, resembling Heaven itself. Its entire aspect was wonderful and,

indeed, it is indescribable in respect of its beauty and sweetness.

Verily, with the penances of that great deity who sleeps on mountain

breasts, that prince of mountains shone with great beauty. It resounded

with the chant of the Vedas uttered by learned Brahmanas devoted to Vedic

recitation. Echoing with the hum of bees, O Madhava, the mountain became

incomparable in beauty. The ascetics, beholding the great deity who is

endued with a fierce form and who looks like a great festival, became

filled, O Janardana, with great joy. All the highly blessed ascetics, the

Siddhas who have drawn in their vital seed, the Maruts, the Vasus, the

Sadhyas, the Viswedevas, Vasava himself, the Yakshas, the Nagas, the

Pisachas, the Regents of the world, the several sacred Fires, the Winds,

and all the great creatures dwelt on that mountain with minds

concentrated in Yoga. All the Seasons were present there and scattered

those regions with all kinds of wonderful flowers. Diverse kinds of

blazing herbs illuminated the woods and forests on that mountain. Various

species of birds, filled with joy, hopped about and sang merrily on the

delightful beast of that mountain. Those birds were exceedingly lovable

in consequence of the notes they uttered. The high-souled Mahadeva sat,

displayed in beauty, on one of the peaks that was adorned with excellent

minerals, as if it served the purposes of a fine bedstead. Round his

loins was a tiger-skin, and a lion-skin formed his upper garments. His

sacred thread consisted of a snake. His arms were decked with a pair of

red Angadas, His beard was green. He had matted locks on his head. Of

terrible features, he it is that inspires with fear the hearts of all the

enemies of the gods. It is he, again, that assures all creatures by

dispelling their fears. He is adored by his worshippers as the deity

having the bovine bull for his device. The great Rishis, beholding

Mahadeva, bowed to him by touching the ground with their heads. Endued

with forgiving souls, they all became (in consequence of the sight they

had obtained of the great deity) freed from every sin and thoroughly

cleansed. The retreat of that lord of all creatures with many terrible

forms, shone with a peculiar beauty. Abounding with many large snakes, it

became unapproachable and unbearable (by ordinary beings). Within the

twinkling of the eye. O slayer of Madhu, everything there became

exceedingly wonderful. Indeed, the abode of that great deity having the

bovine bull for his device began to blaze with a terrible beauty. Unto

Mahadeva seated there, came his spouse, the daughter of Himavat,

surrounded by the wives of the ghostly beings who are the companions of

the great deity. Her attire was like that of her lord and the vows she

observed were like those of his. She held a jar on her loins that was

filled with the waters of every Tirtha, and was accompanied by the

presiding deities (of her own sex) of all the mountain streams. Those

auspicious ladies walked in her train. The goddess approached raining

flowers on every side and diverse kinds of sweet perfumes. She who loved

to reside on the breast of Himavat advanced in this guise towards her

great lord. The beautiful Uma, with smiling lips and desirous of playing

a jest, covered from behind, with her two beautiful hands, the eyes of

Mahadeva. As soon as Mahadeva's eyes were thus covered, all the regions

became dark and life seemed to be extinct everywhere in the universe. The

Homa rites ceased. The universe became suddenly deprived of the sacred

Vashat also. All living creatures became cheerless and filled with fear.

Indeed, when the eyes of the lord of all creatures were thus closed, the

universe seemed to become sunless. Soon, however, that overspreading

darkness disappeared. A mighty and blazing flame of fire emanated from

Mahadeva's forehead. A third eye, resembling another sun, appeared (on

it). That eye began to blaze forth like the Yuga-fire and began to

consume that mountain. The large-eyed daughter of Himavat, beholding what

occurred, bowed her head unto Mahadeva endued with that third eye which

resembled a blazing fire. She stood there with gaze fixed on her lord.

When the mountain forests burned on every side, with their Was and other

trees of straight Trunks, and their delightful sandals and diverse

excellent medicinal herbs, herds of deer and other animals, filled with

fright, came with great speed to the place where Hara sat and sought his

protection. With those creatures almost filling it, the retreat of the

great deity blazed forth with a kind of peculiar beauty. Meanwhile, that

fire, swelling wildly, soared up to the very heavens and endued with the

splendour and unsteadiness of lightning and looking like a dozen suns in

might and effulgence, covered every side like the all-destroying

Yuga-fire. In a moment, the Himavat mountains were consumed, with their

minerals and summits and blazing herbs. Beholding Himavat crushed and

consumed, the daughter of that prince of mountains sought the protection

of the great deity and stood before him her hands joined in reverence.

Then Sarva, seeing Uma overcome by an accession of womanly mildness and

finding that she was unwilling to behold her father Himavat reduced to

that pitiable plight, cast benignant looks upon the mountain. In a moment

the whole of Himavat was restored to his former condition and became as

beautiful to look at as ever. Indeed, the mountain put forth a cheerful

aspect. All its trees became adorned with flowers. Beholding Himavat to

his natural condition, the goddess Uma, divested of every fault,

addressed her lord, that master of all creatures, the divine Maheswara,

in these words.'

"Uma said, 'O holy one, O lord of all creatures, O deity that art armed

with the trident, O thou of high vows, a great doubt has filled my mind.

It behoveth thee to resolve that doubt for me. For what reason has this

third eye appeared in thy forehead? Why also was the mountain consumed

with the woods and all that belonged to it? Why also, O illustrious

deity, hast thou restored the mountain to its former condition? Indeed,

having burnt it once, why hast thou again caused it to be covered with

trees?'

"Maheswara said, 'O goddess without any fault, in consequence of thy

having covered my eyes through an act of indiscretion the universe became

in a moment devoid of light. When the universe became sunless and,

therefore, all became dark, O daughter of the prince of mountains, I

created the third eye desirous of protecting all creatures. The high

energy of that eye crushed and consumed this 'mountain. For pleasing

thee, however, O goddess, I once more made Himavat what he was by

repairing the injury.'

"Uma said, 'O holy one, why are those faces of thine which are on the

east, the north, and the west, so handsome and so agreeable to look at

like the very moon? And why is that face of thine which is on the south

so terrible? Why are thy matted locks tawny in hue and so erect? Why is

thy throat blue after the manner of the peacock's plumes? Why, O

illustrious deity, is the Pinaka always in thy hand? Why art thou always

a Brahmacharin with matted locks? O lord, it behoves thee to explain all

these to me. I am thy spouse who seeks to follow the same duties with

thee. Further, I am thy devoted worshipper, O deity, having the bull for

thy mark!'

"Narada continued, 'Thus addressed by the daughter of the prince of

mountains, the illustrious wielder of Pinaka, the puissant Mahadeva,

became highly gratified with her. The great god then addressed her

saying, 'O blessed lady, listen to me as I explain, with the reasons

thereof, why my forms are so.'"

SECTION CXLI

"The blessed and holy one said, 'In days of yore, a blessed woman was

created by Brahman, called Tilottama, by culling grains of beauty from

every beautiful object in the universe. One day, that lady of beautiful

face, unrivalled in the universe for beauty of form, came to me, O

goddess, for circumambulating me but really impelled by the desire of

tempting me. In whatever direction that lady of beautiful teeth turned, a

new face of mine instantly appeared (so eager did I become to see her).

All those faces of mine became agreeable to look at. Thus, in consequence

of the desire of beholding her, I became four-faced, through

Yoga-puissance, Thus, I showed my high Yoga-power in becoming four-faced.

With that face of mine which is turned towards the east, I exercise the

sovereignty of the universe, With that face of mine which is turned

towards the north, I sport with thee, O thou of faultless features! That

face of mine which is turned towards the west is agreeable and

auspicious. With it I ordain the happiness of all creatures. That face of

mine which is turned towards the south is terrible. With it I destroy all

creatures. I live as a Brahmacharin with matted locks on my head,

impelled by the desire of doing good to all creatures. The bow Pinaka is

always in my hand for accomplishing the purposes of the deities. In days

of yore, Indra, desirous of acquiring my prosperity, had hurled his

thunderbolt at me. With that weapon my throat was scorched. For this

reason I have become blue-throated.'

"Uma said, 'When, O foremost of all creatures, there are so many

excellent vehicles endued with great beauty, why is it that thou hast

selected a bovine bull for thy vehicle?'

"Maheswara said, 'In the days of yore, the Grandsire Brahma created the

celestial cow Surabhi yielding abundant milk. After her creation there

sprang from her a large number of kine all of which yielded copious

quantities of milk sweet as nectar. Once on a time a quantity of froth

fell from the mouth of one of her calves on my body. I was enraged at

this and my wrath scorched all the kine which thereupon became

diversified in hue. I was then pacified by the Master of all the worlds,

viz., Brahma, conversant with all topics. It was he who gave me this bull

both as a vehicle for bearing me and as a device on my banner.'

"Uma said, 'Thou hast many abodes in heaven, of diverse forms and

possessed of every comfort and luxury. Why, O holy one, dost thou reside

in the crematorium, abandoning all those delightful mansions? The

crematorium is full of the hair and bones (of the dead), abounds with

vulture and jackals, and is strewn with hundreds of funeral pyres. Full

of carrion and muddy with fat and blood, with entrails and bones strewn

all over it, and always echoing with the howls of jackals, it is

certainly an unclean place.'

"Maheswara said, 'I always wander over the whole earth in search of a

sacred spot. I do not, however, see any spot that is more sacred than the

crematorium. Hence, of all abodes, the crematorium pleases my heart most,

shaded that it generally is by branches of the banian and adorned with

torn garlands of flowers. O thou of sweet smiles, the multitudes of

ghostly beings that are my companions love to reside in such spots. I do

not like, O goddess, to reside anywhere without those ghostly creatures

being by my side. Hence, the crematorium is a sacred abode to me. Indeed,

O auspicious lady, it seems to me to be the very heaven. Highly sacred

and possessed of great merit, the crematorium is much applauded by

persons desirous of having holy abodes.'

"Uma said, 'O holy one, O lord of all creatures, O foremost of all

observers of duties and religious rites, I have a great doubt, O wielder

of Pinaka, O giver of boons. These ascetics, O puissant lord, have

undergone diverse kinds of austerities. In the world are seen ascetics

wandering everywhere under diverse forms and clad in diverse kinds of

attire. For benefiting this large assemblage of Rishis, as also myself,

do thou kindly resolve, O chastiser of all foes, this doubt of mine. What

indications has Religion or Duty been said to possess? How, indeed, do

men become unacquainted with the details of Religion or Duty to succeed

in observing them? O puissant lord, O thou that art conversant with

Religion, do thou tell me this.'

"Narada continued, 'When the daughter of Himavat put this question,

conclave of Rishis there present worshipped the goddess and adored her

with words adorned with Riks and with hymns fraught with deep import.'

"Maheswara said, 'Abstention from injury, truthfulness of speech,

compassion towards all beings, tranquillity of soul, and the making of

gifts to the best of one's power, are the foremost duties of the

householder. Abstention from sexual congress with the spouses of other

men, protection of the wealth and the woman committed to one's charge,

unwillingness to appropriate what is not given to one, and avoidance of

honey and meat,--these are the five chief duties. Indeed, Religion or

Duty has many branches all of which are fraught with happiness. Even

these are the duties which these embodied creatures who regard duty as

superior should observe and practise. Even these are the sources of

merit.'

"Uma said, O holy one, I wish to ask thee another question about which I

have great doubts. It behoveth thee to answer it and dispel my doubts.

What are the meritorious duties of the four several orders? What duties

appertain to the Brahmana? What to the Kshatriya? What are the

indications of those duties that appertain to the Vaisya? And what kind

of duties appertain to the Sudra?'

"The holy one said, 'O highly blessed lady, the question thou hast asked

is a very proper one. Those persons that belong to the regenerate order

are regarded as highly blessed, and are, indeed, gods on earth. Without

doubt, the observance of fasts (i.e., subjugation of the senses) is

always the duty of the Brahmana. When the Brahmana succeeds in properly

observing all his duties, he attains to identity with Brahma.[560] The

proper observance of the duties of Brahmacharya, O goddess, are his

ritual. The observance of vows and the investiture with the sacred thread

are his other duties. It is by these that he becomes truly regenerate. He

becomes a Brahmana for worshipping his preceptors and other seniors as

also the deities. Verily, that religion which has for its soul the study

of the Vedas is the source of all piety. Even that is the religion which

those embodied creatures who are devoted to piety and duty should observe

and practise.'

"Uma said, 'O holy one, my doubts have not been dispelled. It behoveth

thee to explain in detail what the duties are of the four respective

orders of men.'

"Maheswara said, 'Listening to the mysteries of religion and duty,

observance of the vows indicated in the Vedas, attention to the sacred

fire, and accomplishment of the business of the preceptor, leading a

mendicant life, always bearing the sacred thread, constant recitation of

the Vedas, and rigid observance of the duties of Brahmacharya, are the

duties of the Brahmana. After the period of study is over, the Brahmana,

receiving the command of his preceptor, should leave his preceptor's

abode for returning to his father's house. Upon his return he should duly

wed a wife that is fit for him. Another duty of the Brahmana consists in

avoiding the food prepared by the Sudra. Walking along the path of

righteousness, always observing fasts and the practices of Brahmacharya,

are his other duties.[561] The householder should keep up his domestic

fire for daily worship. He should study the Vedas. He should pour

libations in honour of the Pitris and the deities. He should keep his

senses under proper control. He should eat what remains after serving

gods and guests and all his dependants. He should be abstemious in food,

truthful in speech, and pure both externally and internally. Attending to

guests is another duty of the householder, as also the keeping up of the

three sacrificial fires. The householder should also attend to the

ordinary sacrifices that go by the name of Ishti and should also dedicate

animals to the deities according to the ordinances. Indeed, the

performance of sacrifices is his highest duty as also a complete

abstention from injury to all creatures. Never to eat before serving the

deities and guests and dependants is another duty of the householder. The

food that remains after serving gods and guests and dependants is called

Vighasa. The householder should eat Vighasa. Indeed, to eat after the

members of one's family including servants and other dependants, is

regarded as one of the special duties of the regenerate householder, who

should, be conversant with the Vedas. The conduct of husband and wife, in

the case of householder, should be equal. He should every day make

offerings of flowers and other articles unto those deities that preside

over domesticity. The householder should take care that his house is

every day properly rubbed (with cowdung and water). He should also

observe fasts every day. Well-cleaned and well-rubbed, his house should

also be every day fumigated with the smoke of clarified butter poured on

his sacred fire in honour of the deities and the Pitris. Even these are

the duties appertaining to the householder's mode of life as observable

by a regenerate person. Those duties really uphold the world. Verily,

those duties always and eternally flow from those righteous persons among

the Brahmanas that lead a life of domesticity. Do thou listen to me with

concentrated attention, O goddess, for I shall now tell thee what the

duties are which appertain to the Kshatriya and about which thou hast

asked me. From the beginning it has been said that the duty of the

Kshatriya is to protect all creatures. The king is the acquirer of a

fixed share of the merits earned by his subjects. By that means the king

becomes endued with righteousness. That ruler of men who rules and

protects his subjects righteously, acquires, by virtue of the protection

he offers to others, many regions of felicity in the world to come. The

other duties of a person of the kingly order consist of self-restraint

and Vedic study, the pouring of libations on the sacred fire, the making

of gifts, study, the bearing of the sacred thread, sacrifices, the

performance of religious rites, the support of servants and dependants,

and perseverance in acts that have been begun. Another duty of his is to

award punishments according to the offences committed. It is also his

duty to perform sacrifices and other religious rites according to the

ordinances laid down in the Vedas. Adherence to the practice of properly

judging the disputes of litigants before him, and a devotion to

truthfulness of speech, and interference for aiding the distressed, are

the other duties by discharging which the king acquires great glory both

here and hereafter. He should also lay down his life on the field of

battle, having displayed great prowess on behalf of kine and Brahmanas.

Such a king acquires in Heaven such regions of felicity as are capable of

being won by the performance of Horse-sacrifices. The duties of the

Vaisya always consist of the keeping of cattle and agriculture, the

pouring of libations on the sacred fire, the making of gifts, and study.

Trade, walking in the path of righteousness, hospitality, peacefulness,

self-restraint, welcoming of Brahmanas, and renouncing things (in favour

of Brahmanas), are the other eternal duties of the Vaisya. The Vaisya,

engaged in trade and walking in the path of righteousness, should never

sell sesame and perfumery and juices or liquid substances. He should

discharge the duties of hospitality towards all. He is at liberty to

pursue religion and wealth and pleasure according to his means and as

much as is judicious for him. The service of the three regenerate classes

constitutes the high duty of the Sudra. That Sudra who is truthful in

speech and who has subdued his senses is regarded as having acquired

meritorious penances. Verily, the Sudra, who having got a guest,

discharges the duties of hospitality towards him, is regarded as

acquiring the merit of high penances. That intelligent Sudra whose

conduct is righteous and who worships the deities and Brahmanas, becomes

endued with the desirable rewards of righteousness. O beautiful lady, I

have thus recited to thee what the duties are of the four orders. Indeed,

O blessed lady, I have told thee what their respective duties are. What

else dost thou wish to hear?'

"Uma said, 'Thou has recited to me what the respective duties are of the

four orders, auspicious and beneficial for them. Do thou now tell me, O

holy one, what the common duties are of all the orders.'

"Maheswara said, 'The foremost of all beings in the universe viz., the

Creator Brahma, ever desirous of righteous accomplishments, created the

Brahmanas for rescuing all the worlds. Among all created beings, they

are, verily, gods on earth. I shall at the outset tell thee what the

religious acts are which they should do and what the rewards are which

they win through them. That religion which has been ordained for the

Brahmanas is the foremost of all religions. For the sake of the

righteousness of the world, three religions were created by the Self-born

One. Whenever the world is created (or re-created), those religions are

created by the Grandsire. Do thou listen. These are the three eternal

religions. The religion that is propounded in the Vedas is the highest;

that which is propounded in the Smritis is the next in the order of

importance; the third in importance is that which is based upon the

practices of those who are regarded as righteous. The Brahmans possessed

of learning should have the three Vedas. He should never make the study

of the Vedas (or recitation of the scriptures) the means of his

living.[562] He should devote himself to the three well-known acts (of

making gifts, studying the Vedas, and performing sacrifices). He should

transcend' the three (viz., lust, wrath, and covetousness). He should be

the friend of all creatures. A person that possesses these attributes is

called a Brahmans. The lord of the universe declared these six acts for

the observance of Brahmanas. Listen to those eternal duties. The

performance of sacrifices, officiating at the sacrifices of others, the

making of gifts, the acceptance of gifts, teaching, and study, are the

six acts by accomplishing which a Brahmans wins religious merit. Verily,

the daily study of the Vedas is a duty. Sacrifice is (another) eternal

duty. The making of gifts according to the measure of his power and

agreeable to the ordinance, is, in his case, much applauded. Tranquillity

of mind is a high duty that has always been current among them that are

righteous. Householders of pure mind are capable of earning very great

merit. Indeed, he who cleanses his soul by the performance of the five

sacrifices, who is truthful in speech, who is free from malice, who makes

gifts, who treats with hospitality and honour all regenerate guests, who

lives in well-cleaned abodes, who is free from pride, who is always

sincere in his dealings, who uses sweet and assuring words towards

others, who takes pleasure in serving guests and others arrived at his

abode, and who eats the food that remains after the requirements have

been gratified of all the members of his family and dependants, wins

great merit. That man who offers water to his guests for washing their

feet and hands, who presents the Arghya for honouring the recipient, who

duly gives seats, and beds, and lamps for lighting the darkness, and

shelter to those that come to his abode, is regarded as highly righteous.

That householder who rises at dawn and washes his mouth and 'face and

serves food to his guests, and having honoured them duly dismisses them

from his abode and follows them (as a mark of honour) for a little

distance, acquires eternal merit. Hospitality towards all, and the

pursuit of the aggregate of three, are the duties of the householder. The

duties of the Sudra consist in the pursuit of the aggregate of three. The

Religion ordained for the householder is said to have Pravritti for its

chief indication. Auspicious, and beneficial to all creatures, I shall

expound it to thee. The householder should always make gifts according to

the measure of his power. He should also perform sacrifices frequently

after the same manner. Indeed, he who wishes to achieve his own good

should always achieve meritorious acts. The householder, should acquire

wealth by righteous means. The wealth thus acquired should be carefully

divided into three portions, keeping the requirements of righteousness in

view. With one of those portions he should accomplish all acts of

righteousness. With another he should seek to gratify his cravings for

pleasure. The third portion he should lay out for increasing. The

Religion of Nivritti is different. It exists for emancipation (from

re-birth by absorption into Brahman). I shall tell thee the conduct that

constitutes it. Listen to me in detail, O goddess. One of the duties

inculcated by that religion is compassion towards all creatures. The man

that follows it should not reside in one place for more than one day.

Desirous of achieving emancipation, the followers of this Religion free

themselves from the bonds of hope (or desire). They have no attachment to

habitation, to the Kamandalu they bear for keeping water, to the robes

that cover their loins, or the seat whereupon they rest, or the triple

stick they bear in their hands, or the bed they sleep on, or the fire

they want, or the chamber that houses them. A follower of this Religion

sets his heart upon the workings of his soul. His mind is devoted to

Supreme Brahman. He is filled with the idea of attaining to Brahman. He

is always devoted to Yoga and the Sankhya Philosophy. He desires no other

shelter than the foot of a tree. He houses himself in empty abodes of

men. He sleeps on the banks of rivers. He takes pleasure in staying by

such banks. He is freed from every attachment, and from every tie of

affection. He merges the existence of his own soul into the Supreme Soul.

Standing like a stake of wood, and abstaining from all food he does only

such acts as point to Emancipation. Or, he may wander about, devoted to

Yoga. Even these are the eternal duties of a follower of the Religion of

Nivritti. He lives aloof from his species. He is freed from all

attachments. He never resides in the same place for more than a day.

Freed from all bonds he roves over the world. Emancipated from all ties,

he never sleeps on even the same river-bank for more than a day. Even

this is the religion of persons conversant with Emancipation as declared

in the Vedas. Even this is the righteous path that is trodden by the

righteous. He who follows in this track leaves no vestige behind.

Bhikshus (or followers of the religion of Emancipation) are of four

kinds. They are Kutichakas, Vahudakas, Hansas, and Paramahansas. The

second is superior to the first, the third to the second, and the fourth

to the third. There is nothing superior to the Paramahansa; nor is there

anything inferior to it or beside it or before it. It is a condition that

is divested of sorrow and happiness; that is auspicious and freed from

decrepitude and death and that knows no change.'[563]

"Uma said, 'Thou halt recited the religion of the householders, that of

Emancipation, and that which is based upon the observances of the

righteous. These paths are high and exceedingly beneficial to the world

of living creatures. O thou that art conversant with every religion, I

desire now to hear what is the high religion of the Rishis. I always have

a liking for those that dwell in ascetic retreats. The perfume that

emanates from the smoke of the libations of clarified butter poured on

the sacred fire seems to pervade the entire retreats and make them

delightful. Marking this, O great god, my heart becomes always filled

with delight. O puissant deity, I have doubts regarding the religion of

the ascetics. Thou art conversant with the details of all religions. Do

thou enlighten me, O god of gods, in detail, respecting this topic truly

about which I have asked thee, O great deity!'

"The blessed and holy one said, 'Yes, I shall recite to thee the high and

excellent religion of the ascetics. By following the dictates of that

religion, O auspicious lady, the ascetics attain to success through the

severe penances they practise. O highly blessed one, do thou hear, from

the beginning, what the duties are of those righteous Rishis that are

conversant with every duty and that are known by the name of Phenapas.

The Grandsire Brahma (during the days he devoted to the observance of

penances) drank some nectar (in the form of water). That water had flowed

in heaven from a great sacrifice. The froth of that water is highly

auspicious and (in consequence of Brahma's having drunk it) it partook of

His own nature. Those Rishis that subsist upon the measure of froth that

thus issued (from the water indicated) are called Phenapas

(Froth-eaters). Even this is the conduct of those pure-souled Rishis, O

lady, possessed of wealth of penances! Listen now to me as I explain to

thee who the Valkhilyas are. The Valkhilyas are ascetics that have won

success by their penances. They reside in the solar disc. Adopting the

means of subsistence that is followed by the birds, those Rishis,

conversant with every duty of righteousness, live according to the Unchha

mode. Their attire consists of deer-skins or barks of trees. Freed from

every pair of opposites, the Valkhilyas, possessed of wealth of penances,

walk in this track of righteousness. They are as big as a digit of the

thumb. Distributed into classes, each class lives in the practice of the

duties assigned to it. They desire only to practise penance. The merits

they win by their righteous conduct are very high. They are regarded as

having attained to an equality with the gods and exist for the

accomplishment of the purposes of the gods. Having burnt off all their

sins by severe penances, they blaze forth in effulgence, illuminating all

the points of the compass. Others, called Chakracharas, are endued with

cleansed souls and devoted to the practice of compassion. Righteous in

their conduct and possessed of great sanctity, they live in the region of

Soma. Thus residing near enough to the region of the Pitris, they duly

subsist by drinking the rays of Soma. There are others called

Samprakshalas and Asmkuttas and Dantolukhalas.[564] These live near the

Soma-drinking deities and others that drink flames of fire. With their

wedded spouses, and with passions under complete control, they too

subsist upon the rays of Soma. They pour libations of clarified butter on

the sacred fire, and adore the Pitris under proper forms. They also

perform the well-known sacrifices. Even this is said to constitute their

religion. The religion of the Rishis, O goddess, is always observed by

those who are houseless and who are free to rove through every region

including that of the gods. There are, again, other classes about whom I

shall speak presently. Do thou listen. It is necessary that they who

observe the different religions of the Rishis, should subjugate their

passions and know the Soul. Indeed, in my opinion, lust and wrath should

be completely conquered. With corn (wealth) acquired by the Unchha mode,

they should discharge the following duties, viz., the pouring of

libations on the sacred fire, occupying a fixed seat employing oneself

the while in the sacrifice called Dharmaratri, performance of she

Soma-sacrifice, acquisition of especial knowledge, the giving of

sacrificial presents which forms the fifth, the daily performance of

sacrifices, devotion to the worship of the Pitris and the deities,

hospitality towards all. Abstention from all luxurious viands prepared

from cow's milk, taking a pleasure in tranquillity of heart, lying on

bare rocks or the earth, devotion to Yoga, eating potherbs and leaves of

trees, and subsisting upon fruits and roots and wind and water and moss,

are some of the practices of the Rishis by which they attain to the end

that belongs to persons unsubjugated (by the world). When the smoke has

ceased to curl upwards from a house, when the husking machine has ceased

to ply, when the hearth-fire has been extinguished, when all the inmates

have taken their food, when dishes are no longer carried from room to

room, when mendicants have ceased to walk the streets, it is then that

the man who is devoted to the religion of truth and tranquillity of soul,

desiring to have a guest (but finding his desire ungratified), should eat

what remnant of food may still occur in the house. By acting in this way,

one becomes a practiser of the religion of the Munis. One should not be

arrogant, nor proud, nor cheerless and discontented; nor should one

wonder at anything. Indeed, one should behave equally towards friends and

foes. Verily, one who is the foremost of all persons conversant with

duties should also be friendly towards all creatures."

SECTION CXLII

"Uma said, 'Forest recluses reside in delightful regions, among the

springs and fountains of rivers, in bowers by the sides of streams and

rills, on hills and mountains, in woods and forests, and in sacred spots

full of fruits and roots. With concentrated attention and observant of

vows and rules, they dwell in such places. I desire, O Sankara, to hear

the sacred ordinances which they follow. These recluses, O god of all

gods, are persons that depend, for the protection of their bodies, upon

themselves alone.'[565]

Maheswara said, 'Do thou hear with concentrated attention what the duties

are of forest recluses. Having listened to them with one mind, O goddess,

do thou set thy heart upon righteousness. Listen then to what the acts

are that should be practised by righteous recluses crowned with success,

observant of rigid vows and rules, and residing in woods and forests.

Performing ablutions thrice a day, worshipping the Pitris and the

deities, pouring libations on the sacred fire, performing those

sacrifices and rites that go by the name of Ishti-homa, picking up the

grains of Nivara-paddy, eating fruit and roots, and using oil that is

pressed out from Inguda and castor-seeds are their duties. Having gone

through the practices of Yoga and become crowned with (ascetic) success

and freed from lust and wrath, they should seat themselves in the

attitude called Virasana. Indeed, they should reside in those places

which are inaccessible to cowards.[566] Observant of the excellent

ordinances relating to Yoga, sitting in summer in the midst of four fires

on four sides with the sun overhead, duly practising what is called

Manduka Yoga, and always seated in the attitude called Virasana, and

lying on bare rocks or the earth, these men, with hearts set upon

righteousness, must expose themselves to cold and water and fire. They

subsist upon water or air or moss. They use two pieces of stones only for

husking their corn. Some of them use their teeth only for such a purpose.

They do not keep utensils of any kind (for storing anything for the day

to come). Some of them clothe themselves with rags and barks of trees or

deer-skins. Even thus do they pass their lives for the measure of time

allotted to them, according to the ordinances (set forth in the

scriptures). Remaining in woods and forests, they wander within woods and

forests, live within them, and are always to be found within them.

Indeed, these forest recluses entering into woods and forests live within

them as disciples, obtaining a preceptor, live with him. The performance

of the rites of Homa is their duty, as also the observance of the five

sacrifices. A due observance of the rules about distribution (in respect

of time) of the fivefold sacrifices as laid down in the Vedas, devotion

to (other) sacrifices, forming the eighth, observance of the Chaturmasya,

performance of the Paurnamasya, and other sacrifices, and performance of

the daily sacrifices, are the duties of these men dissociated from wives,

freed from every attachment, and cleansed from every sin. Indeed, they

should live even thus in the forest. The sacrificial ladle and the

water-vessel are their chief wealth. They are always devoted to the three

fires. Righteous in their conduct and adhering to the path of virtue,

they attain to the highest end. These Munis, crowned with (ascetic)

success and ever devoted to the religion of Truth, attain to the highly

sacred region of Brahman or the eternal region of Soma. O auspicious

goddess, I have thus recited to thee, in brief, the outlines of the

religion that is followed by forest recluses and that has many practices

in detail.'

"Uma said, 'O holy one, O lord of all creatures, O thou that art

worshipped by all beings, I desire to hear what the religion is of those

Munis that are followers of the scriptures treating of ascetic success.

Do thou recite it to me. Residing in woods and forests and

well-accomplished in the scriptures of success, some amongst them live

and act as they like, without being restrained by particular practices;

others have wives. How, indeed, have their practices been laid down?'

"Mahadeva said, 'O goddess, the shaving of the head and the wearing of

the brown robes are the indications of those recluses that rove about in

freedom; while the indications of those that sport with wedded wives

consist in passing their nights at home. Performing ablutions there times

a day is the duty of the classes, while the Homa, with water and fruits

from the wilderness, belongs to the wedded recluses as performed by the

Rishis in general. Absorption, Yoga-meditation, and adherence to those

duties that constitute piety and that have been laid down as such (in the

scriptures and the Vedas) are some of the other duties prescribed for

them. All those duties also of which I have spoken to thee before as

appertaining to recluses residing in forests, are the duties of these

also. Indeed, if those duties are observed, they that observe them,

attain to the rewards that attach to severe penances. Those forest

recluses that lead wedded lives should confine the gratification of their

senses to these wedded wives of theirs. By indulging in sexual congress

with their wives at only those times when their seasons come, they

conform to the duties that have been laid down for them. The religion

which these virtuous men are to follow is the religion that has been laid

down and followed by the Rishis. With their eyes set upon the acquisition

of righteousness, they should never pursue any other object of desire

from a sense of unrestrained caprice. That man who makes the gift unto

all creatures of an assurance of perfect harmlessness or innocence, freed

as his soul becomes from the stain of malice or harmfulness, becomes

endued with righteousness. Verily, that person who shows compassion to

all creatures, who adopts as a vow a behaviour of perfect sincerity

towards al creatures, and who constitutes himself the soul of all

creatures, becomes endued with righteousness. A bath in all the Vedas,

and a behaviour of sincerity towards all creatures, are looked upon as

equal in point of merit; or, perhaps, the latter is a little

distinguished above the other in point of merit. Sincerity, it has been

said, is Righteousness; while insincerity or crookedness is the reverse.

That man who conducts himself with sincerity becomes endued with

Righteousness. The man who is always devoted to sincerity of behaviour,

succeeds in attaining to a residence among the deities. Hence, he who

wishes to achieve the merit of righteousness should become endued with

sincerity. Possessed of a forgiving disposition and of self-restraint,

and with wrath under complete subjection, one should transform oneself

into an embodiment of Righteousness and become freed from malice. Such a

man, who becomes devoted, besides, to the discharge of all the duties

Religion, becomes endued with the merit of Righteousness. Freed from

drowsiness and procrastination, the pious person, who adheres to the path

of Righteousness to the best of his power, and becomes possessed of pure

conduct, and who is venerable in years, comes to be regarded as equal to

Brahma himself.'

"Uma said. By what course of duties, O god, do those ascetics who are

attached to their respective retreats and possessed of wealth of

penances, succeed in becoming endued with great splendour? By what acts

again, do kings and princes who are possessed of great wealth, and others

who are destitute of wealth, succeed in obtaining high rewards? By what

acts, O god, do denizens of the forest succeed in attaining to that place

which is eternal and in adorning their persons with celestial

sandal-paste? O illustrious god of three eyes, O destroyer of the triple

city, do thou dispel this doubt of mine connected with the auspicious

subject of the observance of penances by telling everything in detail.'

"The illustrious deity said, 'Those who observe the vows relating to

fasts and restrain their senses, who abstain from injury of any kind to

any creature, and who practise truthfulness of speech, attain to success

and ascending to Heaven sport in felicity with the Gandharvas as their

companions, freed from every kind of evil. The righteous souled man who

lies down in the attitude which appertains to Manduka-Yoga, and who

properly and according to the ordinance performs meritorious acts after

having taken the Diksha, sports in felicity in the next world in the

company of the Nagas. That man who lives in the company of deer and

subsists upon such grass and vegetables as fall off from their mouths,

and who has undergone the Diksha and attends to the duties attached to

it, succeeds in attaining to Amaravati (the mansions of Indra). That man

who subsists upon the moss he gathers and the fallen leaves of trees that

he picks up, and endures all the severities of cold, attains to very high

place. That man who subsists upon either air or water, or fruits and

roots, attains in after life to the affluence that belongs to the Yakshas

and sports in felicity in the company of diverse tribes of Apsaras.

Having practised for two and ten years, according to the rites laid down

in the ordinances, the vow relating to the endurance of the five fires in

the summer season, one becomes in one's next life a king. That man who,

having observed vows with respect to food, practises penances for two and

twelve years, carefully abstaining from all interdicted food, taken at

forbidden hours, during the periods becomes in his next life a ruler of

earth.[567] That man who sits and lies on the bare ground with the cope

of the firmament alone for his shelter, observes the course of duties

that attach to Diksha, and then casts off his body by abstaining from all

food, attains to great felicity in Heaven. The rewards of one who sits

and lies down upon the bare ground (with the welkin alone for his

shelter) are said to be excellent vehicles and beds, and costly mansions

possessed of the resplendence of the moon, O lady! That man who, having

subsisted upon abstemious diet and observed diverse excellent vows, lives

depending upon his own self and then casts off his body by abstaining

from all food, succeeds in ascending to heaven and enjoying all its

felicity. That man who, having lived in entire dependence upon his own

self, observes for two and ten years the duties that appertain to Diksha,

and at last casts off his body on the great ocean, succeeds in attaining

to the regions of Varuna after death. That man who, living in entire

dependence upon his own self observes the duties that attach to Diksha

for two and ten years, and pierces his own feet with a sharp stone,

attains to the felicity of the region that belongs to the Guhyakas. He

who cultivates self with the aid of self, who frees himself from the

influence of all pairs of opposites (such as heat and cold, joy and

sorrow, etc), who is freed from every kind of attachment, and who

mentally observes for two and ten years such a course of conduct after

Diksha, attains to Heaven and enjoys every happiness with the deities as

his companions. He who lives in entire dependence upon his own self and

observes for two and ten years the duties that attach to Diksha and

finally casts off his body on the fire as an oblation to the deities,

attains to the regions of Brahman and is held in high respect there. That

regenerate man, O goddess, who having properly gone through the Diksha

keeps his senses under subjugation, and placing his Self on Self frees

himself from the sense of meum, desirous of achieving righteousness, and

sets out, without a covering for his body, after the due observance of

the duties of Diksha for two and ten years and after having placed his

sacred fire on a tree, and walks along the path that belongs to heroes

and lies down (when need for lying down comes) in the attitude of heroes,

and conducts himself always after the manner of heroes, certainly attains

to the end that is reserved for heroes.[568] Such a man repairs to the

eternal region of Sakra where he becomes crowned with the fruition of all

his wishes and where he sports in joy, his person decked with garlands of

celestial flowers and celestial perfumes. Indeed, that righteous souled

person lives happily in Heaven, with the deities as his companions. The

hero, observant of the practices of heroes and devoted to that Yoga which

belongs to heroes, living in the practice of Goodness, having renounced

everything, having undergone the Diksha and subjugated his senses, and

observing purity of both body and mind, is sure to attain to that path

which is reserved for heroes. Eternal regions of happiness are his.

Riding on a car that moves at the will of the rider, he roves through all

those happy regions as he likes. Indeed, dwelling in the region of Sakra,

that blessed person always sports in joy, freed from every calamity."

SECTION CXLIII

"Uma said, 'O holy one, O thou that didst tear off the eyes of Bhaga and

the teeth of Pushan, O destroyer of the sacrifice of Daksha, O three-eyed

deity, I have a great doubt. In days of yore, the Self-born One created

the four orders. Through the evil consequence of what acts cloth a Vaisya

become a Sudra? Through what acts doth a Kshatriya become a Vaisya and a

regenerate person (Brahmana) becomes a Kshatriya? By what means may such

degradation of castes be prevented? Through what acts does a Brahmana

take birth in his next life, in the Sudra order? Through what acts, O

puissant deity, does a Kshatriya also descend to the status of Sudra? O

sinless one, O lord of all created beings, do thou, O illustrious one,

dispel this doubt of mine. How, again, can the three other orders

naturally succeed in attaining to the status of Brahmanhood?'

"The illustrious one said, 'The status of a Brahmana, O goddess, is

exceedingly difficult to attain. O auspicious lady, one becomes a

Brahmana through original creation or birth. After the same manner the

Kshatriya, the Vaisya, and the Sudra, all become so through original

creation. Even this is my opinion[569]. He, however, that is born a

Brahmana falls away from his status through his own evil acts. Hence, the

Brahmana, after having attained to the status of the first order, should

always protect it (by his acts). If one, who is a Kshatriya or Vaisya,

lives in the practice of those duties that are assigned to the Brahmana,

after the manner of a Brahmana he becomes (in his next life) a Brahmana.

That Brahmana who casts off the duties of his order for following those

assigned for the Kshatriya, is regarded as one that has fallen away from

the status of a Brahmana and that has become a Kshatriya. That Brahmana

of little understanding, who, impelled by cupidity and folly, follows the

practices assigned to Vaisyas forgetful of his status as a Brahmana that

is exceedingly difficult to attain, comes to be regarded as one that has

become a Vaisya. Similarly, one that is a Vaisya by birth may, by

following the practices of a Sudra, become a Sudra. Indeed, a Brahmana,

falling away from the duties of his own order, may descend to the status

of even a Sudra, Such a Brahmana, falling away from the order of his

birth and turned out of it, without attaining to the region of Brahmana

(which is his goal if he duly observes his own duties), sinks into Hell

and in his next birth becomes born as a Sudra. A highly blessed Kshatriya

or a Vaisya, that abandons those practices of his that are consistent

with the duties laid down for his order, and follows the practices laid

down for the Sudra, falls away from his own order and becomes a person of

mixed caste. It is in this way that a Brahmana. or a Kshatriya, or a

Vaisya, sinks into the status of a Sudra. That man who has attained to

clearness of vision through practice of the duties of his own order, who

is endued with knowledge and science, who is pure (in body and mind), who

is conversant with every duty and devoted to the practice of all his

duties, is sure to enjoy the rewards of righteousness. I shall now recite

to thee, O goddess, a saying uttered by Brahma (the Self-born) on this

subject. Those that are righteous and desirous of acquiring merit always

pursue with firmness the culture of the soul. The food that comes from

cruel and fierce persons is censurable. So also is the food that has been

cooked for serving a large number of persons. The same is said of the

food that is cooked in view of the first Sraddha of a deceased person. So

also is the food that is stained in consequence of the usual faults and

the food that is supplied by a Sudra. These should never be taken by a

Brahmana at any time[570]. The food of a Sudra, O goddess, is always

disapproved of by the high-souled deities. Even this, I think, is the

authority enunciated by the Grandsire with his own mouth. If a Brahmana,

who has set up the sacred fire and who performs sacrifices, were to die

with any portion of a Sudra's food remaining undigested in his stomach,

he is sure to take birth in his next life as a Sudra. In consequence of

those remains of a Sudra's food in his stomach, he falls away from the

status of a Brahmana. Such a Brahmana becomes invested with the status of

a Sudra. There is no doubt in this. This Brahmana in his next life

becomes invested with the status of that order upon whose food he

subsists through life or with the undigested portion of whose food in his

stomach he breathes his last.[571] That man who, having attained to the

auspicious status of a Brahmana which is so difficult to acquire,

disregards it and eats interdicted food, falls away from his high status.

That Brahmana who drinks alcohol, who becomes guilty of Brahmanicide or

mean in his behaviour, or a thief, or who breaks his vows, or becomes

impure, or unmindful of his Vedic studies, or sinful, or characterised by

cupidity, or guilty of cunning or cheating, or who does not observe vows,

or who weds a Sudra woman, or who derives his subsistence by pandering to

the lusts of other people or who sells the Soma plant, or who serves a

person of an order below his, falls away from his status of

Brahmanahood.[572] That Brahmana who violates the bed of his preceptor,

or who cherishes malice towards him, or who takes pleasure in speaking

ill of him, falls away from the status of Brahmanahood even if he be

conversant with Brahman. By these good acts, again, O goddess, when

performed, a Sudra becomes a Brahmana, and a Vaisya becomes a Kshatriya.

The Sudra should perform all the duties laid down for him, properly and

according to the ordinance. He should always wait, with obedience and

humility, upon person of the three other orders and serve them with care.

Always adhering to the path of righteousness, the Sudra should cheerfully

do all this. He should honour the deities and persons of the regenerate

orders. He should observe the vow of hospitality to all persons. With

senses kept under subjection and becoming abstemious in food, he should

never approach his wife except in her season. He should ever search after

persons that are holy and pure. As regards food, he should eat that which

remains after the needs of all persons have been satisfied. If, indeed,

the Sudra desires to be a Vaisya (in his next life), he should also

abstain from meat of animals not slain in sacrifices. If a Vaisya wishes

to be a Brahmana (in his next life), he should observe even these duties.

He should be truthful in speech, and free from pride or arrogance. He

should rise superior to all pairs of opposites (such as heat and cold,

joy and sorrow, etc.) He should be observant of the duties of peace and

tranquillity. He should adore the deities in sacrifices, attend with

devotion to the study and recitation of the Vedas, and become pure in

body and mind. He should keep his senses under subjection, honour the

Brahmanas, and seek the welfare of all the orders. Leading the domestic

mode of life and eating only twice a day at the prescribed hours he

should gratify his hunger with only such food as remains after the needs

have been satisfied of all the members of his family with dependants and

guests. He should be abstemious in food, and act without being impelled

by the desire of reward. He should be free from egotism. He should adore

the deities in the Agnihotra and pour libations according to the

ordinance. Observing the duties of hospitality towards all persons, he

should, as already said, eat the food that remains after serving all

others for whom it has been cooked. He should, according to the ordinance

laid down, worship the three fires. Such a Vaisya of pure conduct takes

birth in his next life in a high Kshatriya family.[573] If a Vaisya,

after having taken birth as a Kshatriya, goes through the usual

purificatory rites, becomes invested with the sacred thread, and betakes

himself to the observance of vows, he becomes, in his next life, an

honoured Brahmana. Indeed, after his birth as a Kshatriya, he should make

presents, adore the deities in great sacrifices with plentiful Dakshinas,

study the Vedas, and desirous of attaining to Heaven should worship the

three fires. He should interfere for dispelling the sorrows of the

distressed, and should always righteously cherish and protect those

subjects that own his sway. He should be truthful, and do all acts that

have truth in them, and seek happiness in conduct like this. He should

award punishments that are righteous, without laying aside the rod of

chastisement for good. He should induce men to do righteous deeds. Guided

by considerations of policy (in the matter of swaying his people), he

should take a sixth of the produce of the fields.[574] He should never

indulge in sexual pleasure, but live cheerfully and in independence,

well-conversant with the science of Wealth or Profit. Of righteous soul,

he should seek his wedded spouse only in her season. He should always

observe fasts, keep his soul under control, devote himself to the study

of the Vedas, and be pure in body and mind. He should sleep on blades of

Kusa grass spread out in his fire, chamber. He should pursue the

aggregate of Three (viz., Righteousness, Wealth, and Pleasure), and be

always cheerful. Unto Sudras desirous of food, he should always answer

that it is ready. He should never desire any thing from motives of gain

or pleasure. He should worship the Pitris and gods and guests. In his own

house he should live the life of a mendicant. He should duly adore the

deities in his Agnihotra, morning, noon, and evening every day, by

pouring libations agreeably to the ordinance. With his face turned

towards the foe, he should cast off his life-breath in battle fought for

the benefit of kine and Brahmanas. Or he may enter the triple fires

sanctified with Mantras and cast off his body. By pursuing this line of

conduct he takes birth in his next life as a Brahmana. Endued with

knowledge and science, purified from all dross, and fully conversant with

the Vedas, a pious Kshatriya, by his own acts, becomes a Brahmana. It is

with the aid of these acts, O goddess, that a person who has sprung from

a degraded order, viz., a Sudra, may become a Brahmana refined of all

stains and possessed of Vedic lore, One that is a Brahmana, when he

becomes wicked in conduct and observes no distinction in respect of food,

falls away from the status of Brahmanahood and becomes a Sudra. Even a

Sudra, O goddess, that has purified his soul by pure deeds and that has

subjugated all his senses, deserves to be waited upon and served with

reverence as a Brahmana. This has been said by the Self-born Brahmana

himself. When a pious nature and pious deeds are noticeable in even a

Sudra, he should, according to my opinion, be held superior to a person

of the three regenerate classes. Neither birth, nor the purificatory

rites, nor learning, nor offspring, can be regarded as grounds for

conferring upon one the regenerate status. Verily, conduct is the only

ground. All Brahmanas in this world are Brahmanas in consequence of

conduct. A Sudra, if he is established on good conduct, is regarded as

possessed of the status of a Brahmana. The status of Brahma, O auspicious

lady, is equal wherever it exists. Even this is my opinion. He, indeed,

is a Brahmana in whom the status of Brahma exists,--that condition which

is bereft of attributes and which has no stain attached to it. The

boon-giving Brahma, while he created all creatures, himself said that the

distribution of human beings into the four orders dependent on birth is

only for purposes of classification. The Brahmana is a great field in

this world,--a field equipped with feet for it moves from place to place.

He who plants seeds in that field, O beautiful lady, reaps the crop in

the next world. That Brahmana who wishes to achieve his own good should

always live upon the remains of the food that may be there in his house

after gratifying the needs of all others. He should always adhere to the

path of righteousness. Indeed, he should tread along the path that

belongs to Brahma. He should live engaged in the study of the Samhitas

and remaining at home he should discharge all the duties of a

householder. He should always be devoted to the study of the Vedas, but

he should never derive the means of subsistence from such study. That

Brahmana who always conducts himself thus, adhering to the path of

righteousness, worshipping his sacred fire, and engaged in the study of

the Vedas, comes to be regarded as Brahma. The status of a Brahmana once

gained, it should always be protected with care, O thou of sweet smiles,

by avoiding the stain of contact with persons born in inferior orders,

and by abstaining from the acceptance of gifts. I have thus told thee a

mystery, viz., the manner in which a Sudra may become a Brahmana, or that

by which a Brahmana falls away from his own pure status and becomes a

Sudra."

SECTION CXLIV

"Uma said, 'O holy one, O Lord of all beings, O thou that art worshipped

by the deities and Asuras equally, tell me what are the duties and

derelictions of men. Indeed, O puissant one, resolve my doubts. It is by

these three, viz., thought, word, and deed, that men become bound with

bonds. It is by these same three that they become freed from those bonds.

By pursuing what conduct, O god,--indeed, by what kind of acts,--by what

behaviour and attributes and words, do men succeed in ascending to

heaven?'

"The god of gods said, 'O goddess, thou art well-conversant with the true

import of duties. Thou art ever devoted to righteousness and

self-restraint. The question thou hast asked me is fraught with the

benefit of all creatures. It enhances the intelligence of all persons. Do

thou, therefore, listen to the answer. Those persons that are devoted to

the religion of Truth, that are righteous and destitute of the

indications of the several modes of life, and that enjoy the wealth

earned by righteous means, succeed in ascending to heaven. Those men that

are freed from all doubts, that are possessed of omniscience, and that

have eyes to behold all things, are never enchained by either virtue or

sin. Those men that are freed from all attachments can never be bound by

the chains of action. They who never injure others in thought, word, or

deed, and who never attach themselves to anything, can never be bound by

acts. They who abstain from taking the lives of any creature, who are

pious in conduct, who have compassion, who regard friends and foes in an

equal light and who are self-restrained, can never be bound by acts.

Those men that are endued with compassion towards all beings, that

succeed in inspiring the confidence of all living creatures, and that

have cast off malice in their behaviour, succeed in ascending to heaven.

Those men that have no desire to appropriate what belongs to others, that

keep themselves aloof from the wedded wives of others, and that enjoy

only such wealth as has been earned by righteous means, succeed in

ascending to heaven. Those men who behave towards the wives of other

people as towards their own mothers and sisters and daughters, succeed in

attaining to heaven. Those men that abstain from appropriating what

belongs to others, that are perfectly contented with what they possess,

and that live depending upon their own destiny, succeed in ascending to

heaven. Those men that, in their conduct, always shut their eyes against

association with other people's spouses, that are masters of their

senses, and that are devoted to righteous conduct, succeed in ascending

to heaven. Even this is the path, created by the gods, that the righteous

should follow. This is the path, freed from passion and aversion, laid

down for the righteous to follow. Those men who are devoted to their own

spouses and who seek them only in their seasons, and who turn themselves

away from indulgence in sexual pleasure, succeed in ascending to Heaven

Conduct marked by charity and penances, and characterised by

righteousness of deeds and purity of both body and heart, should be

followed by those that are wise for the sake of adding to their merit or

for earning their means of subsistence. Those who wish to ascend to

Heaven should follow in this track and not in any other.'

"Uma said, 'Tell me, O illustrious deity, O sinless lord of all

creatures, what are those words by which one becomes enchained and what

are those words by uttering which one may be freed from one's bonds.'

"Maheswara said, 'Those men who never tell lies for either themselves or

for others, or in jest or for exciting laughter, succeed in ascending to

Heaven. They who never tell lies for earning their subsistence or for

earning merit or through mere caprice, succeed in ascending to Heaven.

They who utter words that are smooth and sweet and faultless, and who

welcome all whom they meet with sincerity, succeed in ascending to

Heaven. They who never utter words that are harsh and bitter and cruel.

and who are free from deceitfulness and evil of every kind, succeed in

ascending to Heaven. Those men who never utter words that are fraught

with deceit or that cause breach of understanding between friends, and

who always speak what is true and what promotes good feelings, succeed in

ascending to Heaven. Those men who avoid harsh speeches and abstain from

quarrels with others, who are impartial in their behaviour to all

creatures, and who have subjugated their souls, succeed in ascending to

Heaven. They who abstain from evil speech or sinful conversation, who

avoid such speeches as are disagreeable, and who utter only such words as

are auspicious and agreeable, succeed in ascending to Heaven. They who

never utter, under anger, such words as tear the hearts of other people,

and who, even when under the influence of wrath, speak words that are

peaceful and agreeable, succeed in ascending to Heaven. The religion, O

goddess, appertaining to speech, should always be followed by men. It is

auspicious and characterised by truth. They that are possessed of wisdom

should always avoid untruth.'

"Uma said, 'Do thou tell me, O god of gods, O wielder of Pinaka, O thou

that art highly blessed, what those mental acts or thoughts are by which

a person may be enchained.'

"Maheswara said, 'Endued with merit that arises from mental acts, O

goddess, one ascends to Heaven. Listen to me, O auspicious one, as I

recite to thee what those acts are. Listen to me, O thou of sweet face,

how also a mind of ill-regulated features becomes enchained by

ill-regulated or evil thoughts. Those men who do not seek even mentally,

to take what belongs to others even when they see it lying in a lone

forest, succeed in ascending to Heaven. Those men who care not to

appropriate what belongs to others even when they see it lying in a house

or a village that has been deserted, ascend to Heaven. Those men that do

not seek, even mentally, to associate with the wedded spouses of others

even when they behold them in deserted places and under the influence of

desire, succeed in ascending to Heaven. Those men who, meeting with

friends or foes, behave in the same friendly way towards all, succeed in

ascending to Heaven. Those men that are possessed of learning and

compassion, that are pure in body and mind, that are firm in their

adherence to truth, and that are contented with what belongs to them,

succeed in ascending to Heaven. Those men that do not bear ill-will to

any creature, that do not stand in need of labour for their subsistence,

that bear friendly hearts towards all beings, and that entertain

compassion towards all, succeed in ascending to Heaven. Those men that

are endued with faith, that have compassion, that are holy, that seek the

company of holy men, and that are conversant with the distinctions

between right and wrong, succeed in ascending to Heaven. Those men, O

goddess, that are conversant with what the consequences are of good and

bad deeds, succeed in ascending to Heaven. Those men that are just in all

their dealings, that are endued with all desirable accomplishments, that

are devoted to the deities and the Brahmanas, and that are endued with

perseverance in the doing of good acts, succeed in ascending to Heaven.

All these men, O goddess, succeed in ascending to Heaven through the

meritorious consequences of their deeds. What else dost thou wish to

hear?'

"Uma said, 'I have a great doubt, O Maheswara, on a subject connected

with human beings. It behoveth thee to explain it to me carefully. By

what acts does a man succeed, O puissant deity, in acquiring a long life?

By what penances also does one acquire a long life? By what acts does one

become shortlived on earth? O thou that art perfectly stainless, it

behoveth thee to tell me what the consequences are of acts (in the matter

of bestowing a long or a short life on the doer). Some are seen to be

possessed of great good fortune and some weighted with misfortune. Some

are of noble birth while others of ignoble birth. Some are of such

repulsive features as if they are made of wood, while others are of very

agreeable features at even the first sight. Some appear to be destitute

of wisdom while others are possessed of it. Some, again, are seen endued

with high intelligence and wisdom, enlightened by knowledge and science.

Some have to endure little pain, while others there are that are weighted

with heavy calamities. Even such diverse sights are seen with respect to

men. It behoveth thee, O illustrious one, to tell me the reason of all

this.'

"The god of gods said, 'Verily, O goddess, I shall discourse to thee on

the manifestation of the fruits of acts. It is by the rules of that

manifestation that all human beings in this world enjoy or endure the

consequences of their acts. That man who assumes a fierce aspect for the

purpose of taking the lives of other creatures, who arms himself with

stout sticks for injuring other creatures, who is seen with uplifted

weapons, who slays living creatures, who is destitute of compassion, who

always causes agitation to living beings, who refuses to grant protection

to even worms and ants, who is endued with cruelty,--one who is such, O

goddess, sinks in Hell. One who is endued with an opposite disposition

and who is righteous in acts, is born as a handsome man. The man who is

endued with cruelty, goes to Hell, while he that is endued with

compassion ascends to Heaven. The man who goes to Hell has to endure

excruciating misery. One who, having sunk in Hell, rises therefrom, take

birth as a man endued with short life. That man who is addicted to

slaughter and injury, O goddess, becomes, through his sinful deeds,

liable to destruction. Such a person becomes disagreeable to all

creatures and endued with a short life. That man who belongs to what is

called the White class, who abstains from the slaughter of living

creatures, who has thrown away all weapons, who never inflicts any

chastisement on any body, who never injures any creatures, who never

causes any body to slay creatures for him, who never slays or strikes

even when struck or attempted to be slain, who never sanctions or

approves an act of slaughter, who is endued with compassion towards all

creatures, who behaves towards others as towards his own self,--such a

superior man, O goddess, succeeds in attaining to the status of a deity.

Filled with joy, such a man enjoys diverse kinds of luxurious articles.

If such a person ever takes birth in the world of men, he becomes endued

with longevity and enjoys great happiness. Even this is the way of those

that are of righteous conduct and righteous deeds and that are blessed

with longevity, the way that was indicated by the Self-born Brahman

himself and that is characterised by abstention from the slaughter of

living creatures.'"

SECTION CXLV

"Uma said, 'By what disposition, what conduct, what acts, and what gifts,

does a man succeed in attaining to Heaven?'

"Maheswara said, 'He who is endued with a liberal disposition, who

honours Brahmanas and treats them with hospitality, who makes gifts of

food and drink and robes and other articles of enjoyment unto the

destitute, the blind, and the distressed, who makes gifts of houses,

erects halls (for use of the public), digs wells, constructs shelters

whence pure and cool water is distributed (during the hot months unto

thirsty travellers), excavates tanks, makes arrangements for the free

distribution of gifts every day, gives to all seekers what each solicits,

who makes gifts of seats and beds and conveyances, wealth, jewels and

gems, houses, all kinds of corn, kine, fields, and women,--verily, he who

always makes these gifts with a cheerful heart, becomes a denizen, O

goddess, of Heaven. He resides there for a long period, enjoying diverse

kinds of superior articles. Passing his time happily in the company of

the Apsaras, he sports in the woods of Nandana and other delightful

regions. After the exhaustion of his merits he falls down from Heaven and

takes birth in the order of humanity, in a family, O goddess, that is

possessed of wealth in abundance and that has a large command of every

article of enjoyments. In that life he becomes endued with all articles

for gratifying his wishes and appetites. Indeed, blessed with the

possession of such articles, he becomes endued with affluence and a

well-filled treasury. The self-born Brahman himself declared it in days

of old that it is even such persons, O goddess, that become highly

blessed and possessed of liberal dispositions and agreeable features.

There are others, O goddess, that are incapable of making gifts. Endued

with small understandings, they cannot make gifts even when solicited by

Brahmanas and possessed of abundant wealth. Beholding the destitute, the

blind, the distressed, and mendicants, and even guests arrived at their

abodes, those persons, always filled with the desire of gratifying the

organ of taste, turn away, even when expressly solicited by them. They

never make gifts of wealth or robes, or viands, or gold, or kine, or any

kind of food. Those men who are disinclined to relieve the distress of

others, who are full of cupidity, who have no faith in the scriptures,

and who never make gifts,--verily, these men of little understanding, O

goddess, have to sink in Hell. In course of time, when their sufferings

in Hell come to an end, they take birth in the order of humanity, in

families that are entirely destitute of wealth. Always suffering from

hunger and thirst, excluded from all decent society, hopeless of ever

enjoying good things, they lead lives of great wretchedness. Born in

families that are destitute of all articles of enjoyment, these men never

succeed in enjoying the good things of the world. Indeed, O goddess, it

is through their acts that persons become wretched and poor. There are

others who are full of arrogance and pride caused by the possession of

riches. Those senseless wretches never offer seats to those that deserve

such an offer. Endued with little understandings they do not give way to

them that deserve such an honour.[575] Nor do they give water for washing

the feet to persons unto whom it should be given. Indeed, they do not

honour, agreeably to the ordinance, with gifts of the Arghya, such

persons as deserve to be honoured therewith. They do not offer water for

washing the mouth unto such as deserve to have that honour. They do not

treat their very preceptors, when the latter arrive at their houses, in

the manner in which preceptors should be treated. Living in cupidity and

arrogance, they refuse to treat their seniors and aged men with love and

affection, even insulting those that deserve to be honoured and asserting

their superiority over them without showing reverence and humility. Such

men, O goddess, sink in Hell. When their sufferings come to an end after

a long course of years, they rise from Hell, and take birth in the order

of humanity, in low and wretched families. Indeed. they who humiliate

their preceptors and seniors, have to take their birth in such castes as

those of Swapakas and Pukkasas who are exceedingly vile and bereft of

intelligence. He who is not arrogant or filled with pride, who is a

worshipper of the deities and Brahmanas, who enjoys the respect of the

world, who bows to every one that deserves his reverence, who utters

smooth and sweet words, who benefits persons of all orders, who is always

devoted to the good of all beings, who does not feel aversion for

anybody, who is sweet-tongued, who is an utterer of agreeable and cooling

words, who gives way to one that deserves to have way, who adores his

preceptors in the manner in which preceptors deserve to be adored, who

welcomes all creatures with proper courtesy, who does not hear ill will

towards any creature, who lives, worshipping seniors and guests with such

honours as they deserve, who is ever bent upon securing as many guests as

possible, and who worships all who honour his house with their presence,

succeeds, O goddess, in ascending to Heaven. Upon the exhaustion of his

merit, he takes birth in the order of humanity in a high and respectable

family. In that life he becomes possessed of all articles of enjoyment in

abundance and jewels and gems and every kind of wealth in profusion. He

gives unto deserving persons what they deserve. He becomes devoted to the

observance of every duty and every act of righteousness. Honoured by all

creatures and receiving their reverence, he obtains the fruits of his own

acts. Even such a person acquires a high lineage and birth in this world.

This that I have recited to thee was said by the Ordainer (Brahman)

himself in days of old. That man who is fierce in conduct, who inspires

terror in all creatures, who injures other beings with hands or feet or

cords or sticks, or brick-bats or clods of hard clay, or other means of

wounding and paining, O beautiful lady, who practises diverse kinds of

deceit for slaying living creatures or vexing them, who pursues animals

in the chase and causes them to tremble in fear,--verily, that man, who

conducts himself in this way, is certain to sink in Hell. If in course of

time he takes birth in the order of humanity, he is obliged to be born in

a low and wretched race or family that is afflicted with impediments of

every kind on every side. He becomes an object of aversion to all the

world. Wretched among men, he becomes so through the consequence of his

own acts. Another, who is possessed of compassion, casts his eye on all

creatures. Endued with a friendly vision, behaving towards all creatures

as if he were their father, divested of every hostile feeling, with all

his passions under complete control, he never vexes any creature and

never inspires them with fear by means of his hands or feet which are

always under his control. He inspires the confidence of all beings. He

never afflicts any creature with either cords or clubs or brick-bats or

clods of hard earth or weapons of any kind. His deeds are never fierce or

cruel, and he is full of kindness. One who is endued with such practices

and conduct certainly ascend to Heaven. There he lives like a god in a

celestial mansion abounding with every comfort. If, upon the exhaustion

of his merit, he has to take birth in the order of humanity, he becomes

born as a man that has not to fight with difficulties of any kind or to

encounter any fear. Indeed, he enjoys great happiness. Possessed of

felicity, without the obligation of undergoing distressing labour for his

subsistence, he lives freed from every kind of anxiety. Even this, O

goddess, is the path of the righteous. In it there are no impediments or

afflictions.'

"Uma said, 'In the world some men are seen well-versed in inferences and

the premises leading to them. Indeed, they are possessed of science and

knowledge, have large progeny, and are endued with learning and wisdom.

Others, O god, are destitute of wisdom, science, and knowledge, and are

characterised by folly. By what particular acts does a person become

possessed of wisdom? By what acts, again, does one become possessed of

little wisdom and distorted vision? Do thou dispel this doubt of mine, O

thou that art the foremost of all beings conversant with duties. Others

there are, O god, that are blind from the moment of their birth. Others

there are that are diseased and afflicted and impotent. Do thou, O god,

tell me the reason of this.'

"Maheswara said, 'Those men that always enquire, about what is for their

benefit and what is to their detriment, Brahmanas learned in the Vedas,

crowned with success, and conversant with all duties, that avoid all

kinds of evil deeds and achieve only such deeds as are good, succeed in

ascending to Heaven after departing from this world and enjoy great

happiness as long as they live here. Indeed, upon the exhaustion of their

merit when they take birth in the order of humanity, they become born as

men possessed of great intelligence. Every kind of felicity and

auspiciousness becomes theirs in consequence of that intelligence with

which they are born. Those men of foolish understandings who cast wicked

eyes upon the wedded spouses of other men, become cursed with congenital

blindness in consequence of that sinfulness of theirs. Those men who,

impelled by desire in their hearts, cast their eyes on naked women, those

men of wicked deeds take birth in this world to pass their whole lives in

one continuous disease. Those men of foolish and wicked deeds who indulge

in sexual congress with women of orders different from their own,--those

men of little wisdom,--have to take birth in their next lives as persons

destitute of virility. Those men who cause animals to be slain, and those

who violate the beds of their preceptors, and those who indulge

promiscuously in sexual congress, have to take birth in their next lives

as persons destitute of the virile power.'

"Uma said, 'What acts, O foremost of the deities, are faulty, and what

acts are faultless? What, indeed, are those acts by doing which a man

succeeds in attaining to what is for your highest good?'

"Maheswara said, 'That man who is desirous of ascertaining what is

righteousness, and who wishes to acquire prominent virtues and

accomplishments, and who always puts questions to the Brahmanas with a

view to find out the path that leads to his highest good, succeed in

ascending to Heaven. If (after exhaustion of his merit) he takes birth in

the order of humanity, he becomes endued with intelligence and memory and

great wisdom. This, O goddess, is the line of conduct that the righteous

are to follow and that is fraught with great benefit. I have told thee of

it for the good of human beings.'

"Uma said, 'There are men who hate righteousness and who are possessed of

little understanding. They never wish to approach Brahmanas conversant

with the Vedas. There are others who are observant of vows and who are

devoted to the duty of performing Sraddhas. Others, again, are destitute

of all vows. They are unmindful of observance and are like Rakshasas in

conduct. Some there are who are devoted to the performance of sacrifices

and some who are unmindful of the Homa. Through the consequences of what

acts do men become possessed of These different natures?'

"Maheswara said, 'Through the Vedas, the limits have been assigned of all

the acts of human beings. Those men that conduct themselves according to

the authority of the Vedas, are seen (in their next lives) to become

devoted to the observance of vows. Those men, however, who having become

subject to the sway of folly accept unrighteousness for its reverse,

become destitute of vows, transgress all restraints, and come to be

regarded as Brahmarakshasas. Indeed, it is these men that become

unmindful of the Homa, that never utter the Vashat and other sacred

Mantras, and that come to be regarded as the lowest and vilest of men

Thus, O goddess, have I explained to thee the entire ocean of duties in

respect of human beings for the sake of removing thy doubts, not omitting

the sins of which they become guilty.'"

SECTION CXLVI

"Narada said, 'Having said these words, the puissant Mahadeva himself

became desirous of hearing (instead of talking), and with that view he

questioned his dear spouse who was seated by his side and she was fully

inclined to act up to his desire.'

"Mahadeva said, 'Thou, O goddess, art conversant with what is Supreme and

what is not.[576] Thou art acquainted with all duties, O thou that lovest

to reside in the retreats of ascetics. Thou art endued with every virtue,

possessed of beautiful eyebrows and hair ending in the fairest curls, O

daughter of Himavat, the king of mountains! Thou art skilled in every

work. Thou art endued with self-restraint and thou lookest impartially

upon all creatures. Divested of the sense of meum, thou art devoted to

the practice of all the duties. O thou of beautiful features, I desire to

ask thee about something. I wish that, asked by me, thou wilt discourse

to me on that topic. Savitri is the chaste wife of Brahma. The chaste

Sachi is the wife of Indra. Dhumrorna is the spouse of Markandeya, and

Riddhi of (king) Vaisravana. Varuna has Gauri for his spouse, and Surya

has Suvarchala. Rohini is the chaste wife of Sasin, and Swaha of

Vibhavasu. Kasyapa has Aditi. All these regard their husbands as their

gods. Thou hast, O goddess, conversed and associated with all of them

every day. It is for this reason, O thou that art conversant with every

duty, that I desire to question thee about the duties of women, O thou

whose words are always consistent with righteousness. I desire to hear

thee discourse on that subject from the beginning. Thou practisest all

the duties of righteousness with me. Thy conduct is exactly like mine,

and the vows thou observest are the same that are observed by me. Thy

puissance and energy are equal to mine, and thou hast undergone the

austerest penances. The subject, when discoursed upon by thee, will

become endued with great merit. Indeed, that discourse will then become

authoritative in the world. Women, in especial, are the highest refuge of

women. O thou of beautiful hips, among human beings that course of

conduct which thou wilt lay down will be followed from generation to

generation.[577] Half of my body is made up of half thy body. Thou art

always engaged in doing the work of the deities, and it is thou that art

the cause of the peopling of the earth, O auspicious lady, all the

eternal duties of women are well-known to thee. Do thou, therefore, tell

me in detail what are the duties of thy sex.'

"Uma said, 'O holy one, O lord of all created things, O source of all

that is past, present, and future, it is through thy grace that the words

I am uttering are taking their rise in my mind. All these Rivers (that

are of my sex), O god of gods, endued with the waters of all the Tirthas,

are approaching thy presence for enabling thee to perform thy ablutions

in them.[578] After consulting them I shall discourse on the topic named,

in due order. That person who, though competent, is still free from

egotism, is rightly called a Purusha.[579] As regards woman, O lord of

all beings, she follows persons of her sex. By consulting these foremost

of Rivers, they will be honoured by me. The sacred Saraswati is the

foremost river of all rivers. She courses towards the ocean and is truly

the first of all streams. Vipasa also here, and Vitasta, and

Chandrabhaga, and Iravati, and Satadru, and the river Devika, and

Kausiki, and Gomati.[580] and this celestial River who has in her all the

sacred Tirthas, viz., the goddess Ganga, who having her rise in Heaven

hath descended on the Earth and is regarded as the foremost of all

streams; Having said this, the spouse of that god of gods, that foremost

of all righteous persons, smilingly addressed all those Rivers of her

sex. Indeed, the spouse of the great god, devoted to the performance of

all duties, questioned those individuals of her sex about the duties of

women. Verily, those foremost of rivers having Ganga for their first are

all conversant with the duties of women.'

"Uma said, 'The illustrious god has asked a question relating to the

duties of women. I desire to answer Sankara after having consulted with

you. I do not see any branch of knowledge on Earth or Heaven that is

capable of being mastered by any unaided individual. Ye rivers that run

towards the ocean, it is for this that I seek your opinions! It was in

this way that those foremost of Rivers, all of whom were auspicious and

highly sacred, were questioned by Siva's spouse. Then the celestial River

Ganga, who worshipped the daughter of the prince of mountains in return,

was selected for answering the question. Verily, she of sweet smiles is

held as swelling with diverse kinds of understanding and well-conversant

with the duties of women. The sacred goddess, capable of dispelling all

fear of sin, possessed of humility in consequence of her intelligence,

well acquainted with all duties, and enriched with an intelligence

exceedingly comprehensive, sweetly smiling, uttered these, words, 'O

goddess, thou art always devoted to the due performance of all duties.

Thou hast favoured me highly by thus questioning me! O sinless one, thou

art honoured by the entire universe, yet thou askest me that am but a

river. That person who, though himself competent (to discourse on a

topic) yet asks another, or who pays a graceful tribute to another,

certainly deserves, I think, to be regarded as righteous-souled. Verily,

such a person deserves to be called learned and wise. That person never

falls into disgrace who asks such speakers as are endued with knowledge

and science and as are well-conversant with premises and inferences. A

proud man, even when enriched with intelligence, by speaking in the midst

of an assembly otherwise (that is, by relying upon his own powers alone

and without reference to or consultation with others), finds himself

uttering only words of weak import. Thou art possessed of spiritual

insight, Thou art the foremost of all denizens in Heaven. Thou hast taken

thy rise accompanied by diverse kinds of excellent merit. Thou, O

goddess, art fully competent to discourse on the duties of women! In this

way, the goddess Uma was worshipped by Ganga and honoured with the

ascription of many high merits. The beautiful, goddess, thus praised,

then began to discourse upon all the duties of women in full.'

"Uma said, 'I shall, according to the ordinance, discourse on the subject

of women's duties as far as they are known to me. Do ye all listen with

concentrated attention! The duties of women arise as created at the

outset by kinsmen in the rites of wedding. Indeed, a woman becomes, in

the presence of the nuptial fire, the associate of her lord in the

performance of all righteous deeds.[581] Possessed of a good disposition,

endued with sweet speech, sweet conduct, and sweet features, and always

looking at the face of her husband and deriving as much joy from it as

she does from looking at the face of her child, that chaste woman who

regulates her acts by observing the prescribed restraints, comes to be

regarded as truly righteous in her conduct. Listening (with reverence) to

the duties of wedded life (as expounded in the scriptures), and

accomplishing all those auspicious, duties, that woman who regards

righteousness as the foremost of all objects of pursuit, who observes the

same vows as those that are observed by her husband, who adorned with

chastity, looks upon her spouse as a god, who waits upon and serves him

as if he is a god, who surrenders her own will completely to that of her

lord, who is cheerful, who observes excellent vows, who is endued with

good features, and whose heart is completely devoted to her husband so

much that she never thinks even of any other man, is regarded as truly

righteous in conduct. That wife who, even when addressed harshly and

looked upon with angry eyes by her lord, presents a cheerful aspect to

him, is said to be truly devoted to her husband. She who does not cast

her eyes upon the Moon or the Sun or a tree that has a masculine name,

who is adored by her husband and who is possessed of beautiful features,

is regarded as truly righteous. That woman who treats her husband with

the affection which she shows towards her child, even when he (the

husband) happens to be poor or diseased or weak or worn out with the toil

of travelling, is regarded as truly righteous in her conduct. That woman

who is endued with self-control, who has given birth to children, who

serves her husband with devotion, and whose whole heart is devoted to

him, is regarded as truly righteous in her conduct. That woman who waits

upon and serves her lord with a cheerful heart, who is always cheerful of

heart, and who is possessed of humility, is regarded as truly righteous

in her conduct. That woman who always supports her kinsmen and relatives

by giving them food, and whose relish in gratifying her desires or for

articles of enjoyment, or for the affluence of which she is possessed, or

for the happiness with which she is surrounded, falls short of her relish

for her husband, is regarded as truly righteous in her conduct. That

woman who always takes a pleasure in rising at early down, who is devoted

to the discharge of all household duties, who always keeps her house

clean, who rubs her house daily with cowdung, who always attends to the

domestic fire (for pouring libations upon it), who never neglects to make

offerings of flowers and other articles to the deities, who with her

husband gratifies the deities and guests and all servants and dependants

of the family with that share of food which is theirs by the ordinances,

and who always takes, according to the ordinance, for herself, what food

remains in the house after the needs have been met of gods and guests and

servants, and who gratifies all people who come in contact with her

family and feed them to their fill, succeeds in acquiring great merit.

That woman who is endued with accomplishments, who gratifies the feet of

her father-in-law and mother-in-law, and who is always devoted to her

father and mother, is regarded as possessed of ascetic wealth. That woman

who supports with food Brahmanas that are weak and helpless, that are

distressed or blind or destitute, comes to be regarded as entitled to

share the merit of her husband. That woman who always observes, with a

light heart vows that are difficult of observance, whose heart is devoted

to her lord, and who always seeks good of her lord, is regarded as

entitled to share the merits of her husband. Devotion to her lord is

woman's merit; it is her penance; it is her eternal Heaven. Merit,

penances, and Heaven become hers who looks upon her husband as her all in

all, and who, endued with chastity, seeks to devote herself to her lord

in all things. The husband is the god which women have. The husband is

their friend, The husband is their high refuge. Women have no refuge that

can compare with their husbands, and no god that can compare with him.

The husband's grace and Heaven, are equal in the estimation of a woman;

or, if unequal, the inequality is very trivial. O Maheswara, I do not

desire Heaven itself if thou are not satisfied with me. If the husband

that is poor, or diseased or distressed or fallen among foes, or

afflicted by a Brahmana's curse, were to command the wife to accomplish

anything that is improper or unrighteous or that may lead to destruction

of life itself, the wife should, without any hesitation, accomplish it,

guided by the code whose propriety is sanctioned by the law of Distress.

I have thus, O god, expounded, at thy command, what the duties of women

are, Verily, that woman who conducts herself in this way becomes entitled

to a share of the merits won by her husband,'

"Narada continued, 'Thus addressed, the great god applauded the daughter

of the prince of mountains and then dismissed all persons that had

assembled there, together with all his own attendants. The diverse tribes

of ghostly beings, as also all the embodied Rivers, and the Gandharvas

and Apsaras, all bowed their heads unto Mahadeva and departed for

returning to the places whence they had come."

SECTION CXLVII

"The Rishis said, 'O wielder of Pinaka, O tearer of the eyes of Bhaga, O

thou that art worshipped by all the universe, we desire to hear the glory

of Vasudeva.'

"Maheswara said, 'Hari is superior to the Grandsire himself. He is the

Eternal Purusha. Otherwise called Krishna, he is endued with the

splendour of gold, and shines with effulgence like a second sun.

Possessed of ten arms, he is endued with great energy, and is the slayer

of the foes of the gods. Having a whorl on his breast, he has curly locks

of hair on his head. He is worshipped by all the deities. Brahman has

risen from his abdomen. I have sprung from his head, All the luminaries

in the firmament have sprung from his hair. From the bristles on his body

have sprung all the gods and Asuras. From his body have sprung the Rishis

as also all the eternal worlds. He is the veritable abode of the

Grandsire and the abode of all the gods besides. He is the Creator of

this whole Earth, and He is the Lord of the three worlds He is also the

Destroyer of all creatures mobile and immobile. He is verily the foremost

of all the deities. He is their master. He is the chastiser of all foes.

He is possessed of omniscience. He exists in everything. He is capable of

going everywhere. He is of universal extent (pervading as he does

everything). He is the Supreme Soul. He is the urger of all the senses.

He covers the universe. He is the Supreme Lord. There is nothing in the

three worlds that is superior to him. He is Eternal. He is the slayer of

Madhu, and is otherwise called Govinda. The giver of honours, He will

cause all the kings of Earth to be slain in battle, for achieving the

purposes of the deities, taking birth in a human form. The deities,

abandoned by Him, are unable to accomplish their purposes on earth.

Without obtaining him as their leader they cannot do anything. He is the

leader of all creatures and is adored by all the gods[582]. Within the

abdomen of this Master of the gods who is ever devoted to the

accomplishment of their purposes, of this one who is identical with

Brahma and who is always the refuge of the regenerate Rishis, resides

Brahma (the Grandsire). Indeed, the latter dwells happily in Hari's body

which is the abode. I myself, that am called Sarva, also reside happily

in that happy abode of mine. All the deities too reside in happiness in

His body. Endued with great effulgence, he has eyes that resemble the

petals of the lotus. Sri dwells within Him and He dwells always

associated with her. The bow called Saranga and the discus (called

Sudarsana) are his weapons, together with a sword. He has the enemy of

the snakes (viz., Garuda) sitting on his standard. He is distinguished by

excellent conduct, by purity (of both body and mind), by self-restraint,

by prowess, by energy, by the handsomest form, by tallness and

well-proportioned limbs, by patience, by sincerity, by affluence, by

compassion, by excellence of form, and by might. He shines, endued with

all celestial weapons of wonderful form and make. He has Yoga for his

illusion. He is possessed of a thousand eyes. He is free from every stain

or fault. He is high-minded. He is endued with heroism. He is an object

of pride with all his friends. He is dear to all his kinsmen and

relatives and they are dear to him. He is endued with forgiveness. He is

free from pride or egotism. He is devoted to the Brahmanas and is their

leader. He dispels the fears of all persons afflicted with fear. He

enhances the joys of all his friends. He is the refuge of all creatures.

He is ever engaged in protecting and cherishing the distressed. Possessed

of a thorough acquaintance with all the scriptures, and every kind of

affluence, He is worshipped by all beings. Con-versant with all duties,

He is a great benefactor of even enemies when they seek His protection.

Conversant with policy and endued with policy, He is an utterer of Brahma

and has all His senses under perfect control. For doing good to the

deities, Govinda will take birth in the race of the high-souled Manu.

Verily, endued with high intelligence, He will take birth in the

auspicious and righteous race of that Prajapati. Manu will have a son of

the name of Anga. After Anga will come Antardhaman. From Antardhaman will

spring Havirdhaman, that lord of all creatures, free from every stain.

Havirdhaman will have an illustrious son of the name of Rachinavarhi. He

will have ten sons having Prachetas for their first. Prachetas will have

a son named Daksha who will be regarded as a Prajapati. Daksha will beget

a daughter who will be named Dakshayani. From Dakshayani will spring

Aditya, and from Aditya will spring Manu. From Manu will spring a

daughter named Ila and a son to be named Sudyumna. Ila will have Vudha

for her husband, and from Vudha will spring Pururavas. From Pururavas

will spring Ayu. From Ayu will spring Nahusha, and Nahusha will beget a

son named Yayati. From Yayati will spring a mighty son of the name of

Yadu, Yadu will beget Kroshtri. Kroshtri will beget a mighty son to be

named Vrijinivat. From Vrijinivat will spring Ushadgu the unvanquished.

Ushadgu will beget a son of the name of Chitraratha. Chitraratha will

have a younger son of the name of Sura. Indeed, in the race of these

mighty men, of energy celebrated over all the world, possessed of

excellent conduct and diverse accomplishments, devoted to the performance

of sacrifices and pure in behaviour,--in the pure race honoured by the

Brahmanas, Sura will take his birth. He will be a foremost Kshatriya,

endued with great energy, and possessed of great fame. Sura, that giver

of honours, will beget a son, the spreader of his race, of the name of

Vasudeva, otherwise called Anakadundhuvi. Vasudeva will have a son of the

name of Vasudeva. He will have four hands. He will be exceedingly

liberal, and will honour the Brahmanas greatly. Identical with Brahma, he

will like and love the Brahmanas, and the Brahmanas will like and love

him, that scion of Yadu's race will liberate many kings immured in the

prison of the ruler of the Magadhas, after vanquishing that ruler named

Jarasandha in his capital buried among mountains. Endued with great

energy, he will be rich with the jewels and gems of all the rulers of the

earth. Indeed, in energy he will be unrivalled on earth, possessed of

great prowess, he will be the king of all kings of the earth. Foremost

among all the Surasenas, the puissant one, residing at Dwaraka, will rule

and protect the whole earth after vanquishing all her lords, conversant

as he will be with the science of polity. Assembling together, do ye all

adore Him, as ye adore the Eternal Brahman, with speech, floral wreaths,

and excellent incense and perfumes. He who wishes to see me or the

Grandsire Brahma should first see the illustrious Vasudeva of great

puissance, If He is seen I am seen, as also the Grandsire Brahman, that

foremost of all the gods. In this I do not deem there is any difference.

Know this, ye Rishis of ascetic wealth! That person with whom the

lotus-eyed Vasudeva becomes gratified, all the deities with Brahma

amongst them will also become gratified with. That man who will seek the

protection of Kesava will succeed in earning great achievements and

victory and Heaven. He will be an instructor in religion and duties, and

will earn, great religious merit. All persons conversant with religion

and duties should, with great alacrity, bow down unto that Lord of all

the gods. By adoring that puissant one, one will acquire great merit.

Endued with great energy, that god, with the desire of benefiting all

creatures, created millions of Rishis for the sake of righteousness.

Those millions of Rishis, thus created by that great Ordainer are no

residing on the mountains of Gandhamadana, headed by Sanatkumara and

engaged in the observance of penances. Hence, ye foremost of regenerate

ones, that foremost of all eloquent persons, the righteous Vasudeva

should be adored by all. The illustrious Hari, the puissant Narayana, is

verily, the foremost of all beings in Heaven. Adored, he adores, and

honoured he honours; unto them that make offerings to him, he makes

offerings in return. Worshipped, he worships in return, if seen always,

he sees the seers always. If one seeks His refuge and protection, He

seeks the seeker as his refuge in return. Ye foremost of all righteous

ones, if adored and worshipped, He adores and worships in return. Even

this is the high practice of the faultless Vishnu. Even this is the vow

that is practised by all righteous people, of that first of all deities,

that puissant Lord of all creatures. He is always worshipped in the

world. Verily, that Eternal Being is worshipped by even the deities.

Those persons that are devoted to Him with the steadiness of a vow become

liberated from calamity and fear in proportion to his devotion. The

regenerate ones should always worship Him in thought, word, and deed. The

son of Devaki should be seen by them with reverence and in order to see

Him with reverence they should address themselves to the performance of

penances. Ye foremost of ascetics, even this is the path that I show unto

you. By beholding Him, ye will have behold all the foremost of deities, I

too bow my head in reverence unto that Lord of the universe, that

Grandsire of all the worlds, that mighty and vast boar. By beholding Him

one beholds the Trinity. Ourselves, i.e., all the deities, reside in Him.

He will have an elder brother who will become known over all the world as

Vala. Having a plough for his weapon, in form he will look like a white

hill. In fact, he will be endued with might capable of uplifting the

whole earth. Upon the car of that divine person a tall palmyra,

three-headed and made of gold, will form his proud standard. The head of

that mighty-armed hero, that Lord of all the worlds, will be shaded by

many high-souled snakes of vast bodies. All weapons of attack and defence

will also come to him as soon as he will think of them. He is called

Ananta (Infinite) Verily, that illustrious one is identical with the

immutable Hari. Once on a time the mighty Garuda, the son of Kasyapa, was

addressed by the deities in these words, 'Do thou, O puissant one, see if

this one has any end!' Though possessed of great energy and might,

Garuda, however, failed to find out the end of this illustrious one who

is identical with the Supreme Soul. Supporting the whole earth on his

head, he resides in the nether regions. He roves through the universe as

Sesha, filled with great joy. He is Vishnu, He is the illustrious Ananta.

He is the supporter of the earth. He that is Rama is Hrishikesa. He that

is Achyuta is Ananta, the bearer of the earth. Both of those foremost of

all creatures are celestial and endued with celestial prowess. One of

them is armed with the discus and the other with the plough. They deserve

every honour and should be seen, I have, through my kindness for you,

have thus declared to you the nature of Vasudeva. Even this, ye ascetics

possessed of wealth of penances, is Righteousness, I have declared all

this to you so that ye may, with reverence and care, worship Krishna,

that foremost one of Yadu's race."

SECTION CXLVIII

"Narada said, 'At the conclusion of Mahadeva's speech, loud roars were

heard in the firmament. Thunders bellowed, with flashes of lightening.

The welkin was enveloped with blue and thick clouds. The deity of the

clouds then poured pure water like to what he does in the season of

rains. A thick darkness set in. The points of the compass could no longer

be distinguished. Then on that delightful, sacred, and eternal breast of

that celestial mountain, the assembled Rishis no longer saw the multitude

of ghostly beings that associate with Mahadeva. Soon, however, the welkin

cleared. Some of the Rishis set out for the sacred waters. Others

returned whence they came. Verily, beholding that wonderful and

inconceivable sight, they became filled with amazement. The discourse too

between Sankara and Uma had been heard by them with the feelings. That

foremost of all Beings, of whom the high-souled Sankara spoke to us on

that mountain, art Thou. Verily, thou art identical with Eternal Brahma.

Some time also Mahadeva burnt Himavat with his energy. Thou too hast

shown us a similar sight of wonder. Indeed, we have been put in

remembrance of that fact by what we have witnessed today. O mighty-armed

Janardana, I have thus, O puissant one, recited to thee the glory of that

god of gods, viz., him that is called Kapardin or Girisa!'

"Bhishma continued, 'Thus addressed by those denizens of ascetic

retreats, Krishna, the delighter of Devaki paid due honours unto all

those Rishis. Filled with delight, those Rishis once more addressed

Krishna, saying, 'O slayer of Madhu, do Thou repeatedly show Thyself to

us at all times! O puissant one, Heaven itself cannot rejoice us so much

as a right of Thyself Everything that was said by the illustrious Bhava

(regarding Thyself) is true. O crusher of foes, we have told Thee all

about that mystery. Thou art Thyself conversant with the truth of every

topic. Since, however, asked by us, it pleased Thee to ask us in return,

we have, for that reason, recited everything (about the discourse of

Bhava with Uma) to Thee for only pleasing Thee. There is nothing in the

three worlds that is unknown to Thee. Thou art fully conversant with the

birth and origin of all things, indeed, with everything that operates as

a cause (for the production of other objects). In consequence of the

lightness of our character, we are unable to bear (within ourselves the

knowledge of) any mystery (without disclosing it).[583] Indeed, in Thy

presence, O puissant one, we indulge in incoherences from the lightness

of our hearts. There is no wonderful thing that is unknown to Thee!

Whatever is on earth, and whatever is in heaven, all is known to Thee! We

take our leave of Thee, O Krishna, for returning to our respective abodes

Mayst Thou increase in intelligence and prosperity! O sire, Thou wilt

soon get a son like unto Thee or even more distinguished than Thyself. He

will be endued with great energy and splendour. He will achieve great

feats, and become possessed of puissance as great as Thine!'[584]

"Bhishma continued, 'After this, the great Rishis bowed unto that god of

gods, that scion of Yadu's race, that foremost of all Beings. They then

circumambulated Him and taking His leave, departed. As regards Narayana,

who is endued with prosperity and blazing effulgence, He returned to

Dwaraka after having duly observed that vow of His. His spouse Rukmini

conceived, and on the expiration of the tenth month a son was born of

her, possessed of heroism and honoured by all for his highly wonderful

accomplishments. He is identical with that Kama (Desire) which exists in

every creature and which pervades every existent condition. Indeed, he

moves within the hearts of both gods and Asuras. This Krishna is that

foremost of all persons. Even he, endued with the hue of the clouds is

that four-handed Vasudeva. Through affection He has attached himself to

the Pandavas, and you also, ye sons of Pandu, have attached yourselves to

Him. Achievements, Prosperity, Intelligence, and the path that leads to

heaven, are all there where this one, viz., the illustrious Vishnu of

three steps, is. He is the three and thirty gods with Indra at their

head. There is no doubt in this. He is the one Ancient God. He is the

foremost of all gods. He is the refuge of all creatures. He. is without

beginning and without destruction. He is unmanifest. He is the

high-souled slayer of Madhu. Endued with mighty energy, He has taken

birth (among men) for accomplishing the purpose of the gods. Verily, this

Madhava is the expounder of the most difficult truths relating to Profit

or Wealth, and he is also their achiever. O son of Pritha, the victory

thou hast obtained over thy enemies, thy unrivalled achievements, the

dominion thou hast acquired over the whole earth, are all due to thy side

having been taken up by Narayana. The fact of thy having got the

inconceivable Narayana for thy protector and refuge, enabled thee to

become an Adharyu (chief sacrificer) for pouring multitudes of kings as

libations on the blazing fire of battle. This Krishna was thy great

sacrificial ladle resembling the all-destroying fire that appears at the

end of the Yuga. Duryodhana, with his sons, brothers and kinsmen, was

much to be pitied inasmuch as, moved by wrath, he made war with Hari and

the wielder of Gandiva. Many sons of Diti, many foremost of Danavas, of

huge bodies and vast strength, have perished in the fire of Krishna's

discus like insects in a forest conflagration. How incapable then must

human beings be of battling against that Krishna,--human beings who, O

tiger among men, are destitute of strength and might! As regards Jaya, he

is a mighty Yogin resembling the all-destroying Yuga-fire in energy.

Capable of drawing the bow equally with both hands, he is always in the

van of fight. With his energy, O king, he has slain all the troops of

Suyodhana. Listen to me as I tell thee what Mahadeva having the bovine

bull for the device on his standard had recited unto the ascetics on the

breast of the Himavat. His utterances constitute a Purana. The

advancement of greatness, energy, strength, prowess, puissance, humility,

and lineage that are in Arjuna can come up to only a third part of the

measure in which those attributes reside in Krishna. Who is there that

can transcend Krishna in these attributes? Whether that is possible or

not, listen (and judge). There where the illustrious Krishna is, there is

unrivalled Excellence.[585] As regards ourselves, we are persons of

little understanding. Dependent upon the will of others, we are

exceedingly unfortunate. Knowingly we betook ourselves to the eternal

path of death. Thou, however, art devoted to sincerity of conduct. Having

formerly pledged thyself against taking thy kingdom, thou didst not take

it, desirous of maintaining thy pledge.[586] O king, thou makest too much

of the slaughter of thy kinsmen and friends in battle (brought about, as

thou believest, by thyself). Thou shouldst remember, however, O chastiser

of foes, that it is not right to violate a pledge.[587] All those who

have fallen on the field of battle have really been slain by Time.

Verily, all of us have been slain by Time. Time is, indeed, all-powerful.

Thou art fully conversant with the puissance of Time. Afflicted by Time,

it does not behove thee to grieve. Know that Krishna Himself, otherwise

called Hari, is that Time with blood-red eyes and with club in hand. For

these reasons, O son of Kunti, it does not behove thee to grieve for thy

(slain) kinsfolk. Be thou always free, O delighter of the Kurus, from

grief. Thou hast heard of the glory and greatness of Madhava as recited

by me. That is sufficient for enabling a good man to understand Him.

Having heard the words of Vyasa as also of Narada endued with great

intelligence, I have discoursed to thee on the adorableness of Krishna. I

have myself added; from my own knowledge, something to that discourse.

Verily, I have discoursed also on the surpassing puissance of Krishna as

recited by Mahadeva, unto that conclave of Rishis (on the breast of the

Himavat). The discourse too between Maheswara and the daughter of

Himavat, O Bharata, has been recited by me to thee. He who will bear in

mind that discourse when emanating from a foremost person, he who will

listen to it, and he who will recite it (for other people's hearing), is

sure to win what is highly beneficial. That man will find all his wishes

fulfilled. Departing from this world he will ascend to Heaven. There is

no doubt in this. That man who, desirous of obtaining what is beneficial

for himself, should devote himself to Janardana. O king of the Kurus, it

behoves thee also to always bear in mind those incidents of duty and

righteousness which were declared by Maheswara. if thou conduct thyself

according to those precepts, if thou bear the rod of chastisement

rightly, if thou protect thy subjects properly, thou mayst be sure of

attaining to heaven. It behoves thee, O king, to protect thy subjects

always according to the dictates of righteousness. The stout rod of

chastisement which the king bears has been said to be the embodiment of

his righteousness or merit.[588] Hearing this discourse, fraught with

righteousness, between Sankara and Uma, that I have recited in the

presence of this righteous conclave, one should worship with reverence

that god having the bovine bull for the device on his banner. One that

becomes even desirous of listening to that discourse should worship

Mahadeva with reverence. Verily, the person that wishes to obtain what is

beneficial for him, should adore Mahadeva with a pure heart. Even this is

the command of the faultless and high-souled Narada. Even he has

commanded such worship of the great god, O son of Pandu, do thou obey

that command of Narada. O puissant king, even these are the wonderful

incidents that occurred on the sacred breast of the Himavat respecting

Vasudeva and Sthanu, O son of Kunti. Those occurrences flowed from the

very nature of those high-souled deities. Vasudeva, accompanied by the

wielder of Gandiva, practised eternal penances in the retreat of Vadari

for ten thousand years.[589] Verily, Vasudeva and Dhananjaya, both of

eyes like lotus-petals, underwent severe austerities for the duration of

three whole Yugas. I have learnt this from Narada and Vyasa, O king. The

lotus-eyed and mighty-armed Vasudeva, while yet a child (in human form)

achieved the great feat of slaying Kansa for the relief of his kinsmen. I

do not venture, O son of Kunti, to enumerate the feats of this Ancient

and Eternal Being, O Yudhishthira. Without doubt, O son, high and great

benefits will be reaped by thee who ownest that foremost of all persons,

viz., Vasudeva, for thy friend. I grieve for the wicked Duryodhana in

respect of even the next world to which he has gone. It was for him that

the whole earth has been depopulated with her seeds and elephants.

Indeed, through the fault of Duryodhana, of Karna, of Sakuni, and of

Duhsasana numbering the fourth, that the Kurus have perished.

"Vaisampayana continued, 'While that foremost of men, viz., the son of

Ganga, addressed him in this strain, the Kuru king (Yudhishthira)

remained entirely silent in the midst of those high-souled persons (who

had assembled together for listening to the discourses of Bhishma). All

the kings with Dhritarashtra amongst them became filled with wonder upon

hearing the words of the Kuru grandsire. In their minds they worshipped

Krishna and then turned towards him with hands joined in reverence. The

Rishis also with Narada at their head, accepted and applauded the words

of Bhishma and approved of them joyfully. These were the wonderful

discourses recited by Bhishma which Pandu's son (Yudhishthira) with all

his brothers heard with joy. Some time after, when king (Yudhishthira)

saw that Ganga's son who had given away abundant wealth as presents unto

the Brahmanas in the sacrifices performed by him, had rested and become

refreshed, the intelligent king once more asked him as follows.'"

SECTION CXLIX

"Vaisampayana said, 'Having heard all the duties in their entirety and

all those sacred acts and objects that cleanse human beings of their

sins. Yudhishthira once more addressed the son of Santanu in the

following words.'

"Yudhishthira said, "Who may be said to be the one god in the world? Who

may be said to be the one object which is our sole refuge? Who is he by

worshipping whom or hymning whose praises human being would get what is

beneficial? What religion is that which, according to thy judgment, is

the foremost of all religions? What are those Mantras by reciting which a

living creature becomes freed from the bonds of birth and life?'

"Bhishma said, 'One should always, with alacrity and throwing away all

languor, hymn the praises of that Lord of the universe, that god of gods

(viz., Vasudeva), who is Infinite and the foremost of all Beings, by

uttering His thousand names. By always worshipping with reverence and

devotion that immutable Being, by meditating on him, by hymning His

praises and bowing the head unto Him, and by performing sacrifices unto

Him, indeed by always praising Vishnu, who is without beginning and

without end or destruction, who is the Supreme Lord of all the worlds,

and who is the Master and Controller of the universe, one can succeed in

transcending all sorrow. Verily, He is devoted to the Brahmanas,

conversant with all duties and practices, the enhancer of the fame and

achievement of all persons, the master of all the worlds, exceedingly

wonderful, and the prime cause of the origin of all creatures. Even this,

in my judgment, is the foremost religion of all religions, viz., one

should always worship and hymn the praises of the lotus-eyed Vasudeva

with devotion. He is the highest Energy. He is the highest Penance. He is

the highest Brahma. He is the highest refuge. He is the most holy of all

holies, the most auspicious of all auspicious objects. He is the god of

all the gods and He is the immutable father of all creatures. On the

advent of the primal Yuga, all creatures spring from Him. On the

expiration, again of a Yuga, all things disappear in Him.[590] Hear, O

king, the thousand names, possessed of great efficacy in destroying sins,

of that foremost one in all the worlds that Master of the universe, viz.,

Vishnu. All those names derived from His attributes, secret and

well-known, of the high-souled Vasudeva which were sung by Rishis, I

shall recite to thee for the good of all. They are, Om! He that enters

all things, besides Himself, He that covers all things, He unto whom

sacrificial libations are poured, the Lord of the Past, the Present, and

the Future, the Creator (or Destroyer) of all existent things, the

upholder of all existent things, the Existent, the Soul of all, the

Originator of all things (I--IX); of cleansed Soul, the Supreme Soul, the

highest Refuge of all emancipated persons, the Immutable, He that lies

enclosed in a case, the Witness, He that knows the material case in which

He resides, the Indestructible (X--XVII);[591] He upon whom the mind

rests during Yoga-abstraction, the Guide or leader of all persons

conversant with Yoga, the Lord of both Pradhana (or Prakriti) and

Purusha. He that assumed a human form with a leonine head, He of handsome

features and equipments, He of beautiful hair, the foremost of Purushas

(XVIII--XXIV);[592] the embodiment of all things, the Destroyer of all

things, He that transcends the three attributes of Sattwa, Rajas and

Tamas, the Motionless, the Beginning of all things, the Receptacle into

which all things sink at the universal Dissolution, the Immutable, He who

takes birth at his own will, He who causes the acts of all living

creatures to fructify (in the form of weal or woe) the Upholder of all

things, the Source from which the primal elements have sprung, the

Puissant One, He in whom is the unbounded Lordship over all things

(XXV--XXXVII);[593] the Self-born, He that gives happiness to His

worshippers, the presiding Genius (of golden form) in the midst of the

Solar disc, the Lotus-eyed, Loud-voiced, He that is without beginning and

without end. He that upholds the universe (in the form of Ananta and

others), He that ordains all acts and their fruits, He that is superior

to the Grandsire Brahma (XXXVIII--XLVI);[594] the Immeasurable, the Lord

of the senses (or He that has curled locks), He from whose navel the

primeval lotus sprang, the Lord of all the deities, the Artificer of the

universe, the Mantra, He that weakens or emaciates all things, He that is

vast, the Ancient one, He that is enduring (XLVII--LVI).[595] He that is

incapable of being seized (by either the senses or the mind), the Eternal

One, Krishna, the Red-eyed, He that kills all creatures at the time of

the universal dissolution, He that is vast for knowledge and puissance

and other attributes of the kind, He that resides in three parts (above,

middle, and below) of every, creature. That which cleanses, is

auspicious, and high (LVII--LXIV).[596] He that urges all creatures in

respect of all their acts. He that causes the life-breaths to act. He

that causes all living creatures to live, the Eldest, the Foremost of all

those that are regarded as the Lords of all creatures, He that has gold

in his abdomen, He that has the Earth for his abdomen, the Lord of Sri or

Lakshmi, the Slayer of Madhu (LXV--LXXII)[597]: the Omnipotent, He that

is endued with great prowess, He that is armed with the bow, He that is

Possessed of a mind capable of bearing the contents of all treatises, He

that roves through the universe, riding on Garuda. He that is well suited

to the offerings made unto Him and that has the power to enjoy them

properly, the Unrivalled, He that is incapable of being discomfited, He

that knows all acts that are done, He that is identical with all acts, He

that rests on His own true self (LXXIV--LXXXIV)[598] the Lord of all the

deities, He that is the Refuge of all, the embodiment of the highest

felicity, He whose seed is the universe, He that is the source of all

things, the day (in consequence of His awakening Jiva who is steeped in

the sleep of Nescience), the Year, the Snake (owing to His being

incapable of being seized), the embodiment of Conviction, He that sees

all things (LXXXV--XCIV):[599] the Unborn, the Lord of all creatures, He

that has achieved success, He that is Success itself, He that is the

beginning of all things (in consequence of His being the cause of all

things), He that is above deterioration, He that is Righteousness in the

form of the bovine bull and the great boar that raised the submerged

Earth, He that is of immeasurable soul, He that stands aloof from all

kinds of union (XCV--CIII);[600] He that is Pauaka among the deities

called Vasus (or, He that dwells in His worshippers). He that is liberal

soul, being freed from wrath and hatred and pride and other evil

passions. Truth whose soul is equable in consequence of His thorough

impartiality, He that has been measured by His worshippers, He that is

always equal, being above all change or modification, He that never

refuses to grant the wishes of His worshippers, He whose eyes are like

the petals of the lotus, He whose acts are always characterised by

Righteousness (or He who is always engaged in granting the wishes of

those that are devoted to Him), He that is of the form of Righteousness

(CIV--CXIII); He that destroys all creatures (or their pains), the Many

headed, He that upholds the universe, He that is the source of the

universe, He who is of pure or spotless fame, the Immortal One He that is

Eternal and Fixed, He that is possessed of beautiful limbs, (or, He the

ascension unto whom is the best of all acts), He who has such knowledge

having penance for its indication that He is able to agitable Prakriti

for evolving the universe out of her (CXIV--CXXII); He that goes

everywhere (in the sense of pervading all things as their cause), the

Omniscient One, He that blazes forth in unmodified effulgence, He whose

troops are everywhere (in the form of devoted associates), (or He at

whose very sight the Danava troops are scattered in all directions). He

that is coveted (or sought) by all (or, He that grinds all His foes), He

that is the Veda, He that is conversant with the Veda, He that is

conversant with all the limbs (or branches) of the Veda, He that

represents the limbs (or branches) of the Veda (i.e., all the subsidiary

sciences), He that settles the interpretations of the Vedas, He that has

no superior in wisdom (CXXIII--CXXXIII); He that is the master of all the

worlds, He that is the master of the deities, He that is the Supervisor

of both Righteousness and Unrighteousness (for giving the fruits thereof

to those that seek the one or the other), He that is both Effect and

Cause, (or, He whose life has not been determined by acts achieved on any

previous occasion in consequence of His transcending Prakriti). He that

is four-souled (in consequence of His four forms of Aniruddha, Pradyumna,

Sankarshana and Vasudeva). He that is known by four forms (as above), He

that has four horns (which appeared on Him when He had assumed a human

form with a lion's head for slaying the Asura chief Hiranya-Kasipu), He

that has four arms (for holding the conch, discus, mace, and lotus)

(CXXXIV--CXLI); He that blazes forth in effulgence, He that is the giver

of food and cherishes those that are good; He that does not bear or put

up with those that are wicked, (or, He that puts up with the occasional

transgressions of his devotees); He that existed before the universe

started into life; He that is stainless; He that is ever victorious; He

that vanquishes the very deities; He that is the material cause of the

universe; He that repeatedly resides in material causes (CXLII--CL); He

that is the younger brother of Indra, (or He that transcends Indra in

accomplishments and attributes). He that took birth as a dwarf (from

Aditi by her husband Kasyapa in order to beguile the Asura king Vali of

the sovereignty of the three worlds, and bestow the same upon Indra who

had been dispossessed of it), He that is tall (in allusion to the vast

universal form of His which He assumed at the sacrifice of Vali for

covering Heaven, Earth, and the Nether regions with three steps of His).

He whose acts are never futile, He that cleanses (those that worship Him,

those that hear of Him and those that think of Him), He that is endued

with pre-eminent energy and strength, He that transcends Indra in all

attributes, He that accepts all His worshippers, He that is the Creation

itself in consequence of His being the Causes thereof, He that upholds

His self in the same form without being ever subject to birth, growth, or

death, He that sustains all creatures in their respective functions in

the 'universe, He that controls the hearts of all creatures (CLI--CLXII);

He that deserves to be known by those who wish to achieve what is for

their highest good; He who is the celestial physician in the form of

Dhanwantari, (or He who cures that foremost of all diseases, viz., the

bonds that bind one to the world); He that is always engaged in Yoga; He

that slays great Asuras for establishing Righteousness; He that is the

Lord of that Lakshmi who sprang from the ocean when it was churned by the

deities and the Asuras, (or, He that cherishes both the goddesses of

prosperity and learning); He that is honey (in consequence of the

pleasure He gives to those that succeed in having a taste of him); He

that transcends the senses (or is invisible to those that turn away from

Him); He that is possessed of great powers of illusion (manifested in His

beguiling Mahadeva and the deities on many occasions); He that puts forth

great energy (in achieving mighty feats); He that transcends all in might

(CLXIII--CLXXII); He that transcends all in intelligence; He that

transcends all in puissance; He that transcends all in ability; He that

discovers the universe by the effulgence emanating from his body; He

whose body is incapable of being ascertained by the eye (or any other

sense organ of knowledge); He that is possessed of every beauty; He whose

soul is incapable of being comprehended by either deities or men; He that

held on his back, in the form of the vast tortoise, the huge mountain,

Mandara, which was made the churning staff by the deities and the Asuras

when they set themselves to churn the great ocean for obtaining therefrom

all the valuables hid in its bosom; (or, He who held up the mountains of

Govardhana in the woods of Brinda for protecting the denizens of that

delightful place, who were especial objects of His kindness, from the

wrath of Indra who poured incessant showers for days together with a view

to drowning every thing) (CLXXIII--CLXXX); He that can shoot His shafts

to a great distance, piercing through obstruction of every kind; He that

raised the submerged Earth, having assumed the form of the mighty Boar;

He on whose bosom dwells the goddess of Prosperity; (or He that is

identical with Kama, the lord of Rati); He that is the Refuge of those

that are righteous; He that is incapable of being won without thorough

devotion; (or, He that is incapable of being immured or restrained by any

one putting forth his powers); He that is the delight of the deities, or,

He that is the embodiment of fullness of joy; He that rescued the

submerged Earth; (or He that understands the hymns addressed to him by

His devotees); He that is the Master of ell eloquent persons (or He that

dispels the calamities of all those who know him) (CLXXXL--CLXXXVIII); He

that is full of blazing effulgence) He that suppressed the afflictions of

His adorers; (or, He that assumes the form of Yama, the universal

Destroyer, for chastising all persons that fall away from their duties);

He that assumed the form of a Swan for communicating the Vedas to the

Grandsire Brahman; (or, He that enters into the bodies of all persons);

He that has Garuda, the prince of the feathery denizens of the welkin,

for His vehicle; He that is the foremost of snakes in consequence of His

identity with Sesha or Ananta who upholds on his head the vast Earth,

(or, He that has the hood of the prince of snakes for His bed while He

lies down to sleep on the vast expansion of water after the dissolution

of the universe); He whose navel is as beautiful as gold; He that

underwent the severest austerities in the form of Narayana at Vadari on

the breast of Himavat; He whose navel resembles a lotus; (or, He from

whose navel sprang the primeval lotus in which the Grandsire Brahma was

born); He that is the Lord of all creatures (CLXXXIX--CXCVII); He that

transcends death; (or, He that wards off Death from those that are

devoted to him); He that always casts a kind eye on His worshippers; (or,

He that sees all things in the universe); He that destroys all things;

(or, He that drenches with nectar all those that worship Him with

single-minded devotion); He that is the Ordainer of all ordainers; (or,

He that unites all persons with the consequences of their acts); He that

himself enjoys and endures the fruits of all acts, (or, He that assumed

the form of Rama, the son of Dasaratha, and going into exile at the

command of His sire made a treaty with Sugriva the chief of the Apes for

aiding him in the recovery of his kingdom from the grasp of his elder

brother Vali in return for the assistance which Sugriva promised Him for

recovering from Ravana His wife Sita who had been ravished by that

Rakshasa and borne away to his island home in Lanka), He that is always

of the same form; (or, He that is exceedingly affectionate unto His

worshippers); He that is always moving; (or, He that is of the form of

Kama who springs up in the heart of every creature); He that is incapable

of being endured by Danavas and Asuras (or, He that rescued His wife Sita

after slaying Ravana, or, He that shows compassion towards even Chandalas

and members of other low castes when they approach Him with devotion, in

allusion to His friendship, in the form of Rama, for Guhaka the chief of

the Chandalas, inhabiting the country known by the name of

Sringaverapura); He that chastises the wicked; (or, He that regulates the

conduct of all persons by the dictates of the Srutis and the Smritis); He

whose soul has true knowledge for its indication; (or, He that destroyed

Ravana, the foe of the gods, having assumed the form of Rama that was

full of compassion and other amiable virtues); He that destroys the foes

of the deities (or, He that slays those who obstruct or forbid the giving

of presents unto deserving persons) (CXCVII--CCVIII); He that is the

instructor in all sciences and the father of all; He that is the

instructor of even the Grandsire Brahma; He that is the abode or resting

place of all creatures; He that is the benefactor of those that are good

and is free from the stain of falsehood; He whose prowess is incapable of

being baffled; He that never casts his eye on such acts as are not

sanctioned or approved by the scriptures; He that casts his eye on such

acts as are sanctioned or approved by the scriptures; (or, He whose eye

never winks or sleeps); He that wears the unfading garland of victory

called by the name of Vaijayanti; He that is the Lord of speech and that

is possessed of great liberality insomuch that He rescued the lowest of

the low and the vilest of the vile by granting them His grace

(CCLX--CCXVIII); He that leads persons desirous of Emancipation to the

foremost of all conditions, viz., Emancipation itself; (or, He that

assumes the form of a mighty Fish and scudding through the vast expanse

of waters that cover the Earth when the universal dissolution comes, and

dragging the boat tied to His horns, leads Manu and others to safety); He

that is the leader of all creatures; (or, He that sports in the vast

expanse of waters which overwhelm all things at the universal

dissolution); He whose words are the Veda and who rescued the Vedas when

they were submerged in the waters at the universal dissolution; He that

is the accomplisher of all functions in the universe; He that assumes the

form of the wind for making all living creatures act or exert themselves;

(or, He whose motions are always beautiful, or, who wishes His creatures

to glorify Him); He that is endued with a thousand heads; He that is the

Soul of the universe and as such pervades all things; He that has a

thousand eyes and a thousand legs; (CCXIX--CCXXVI); He that causes the

wheel of the universe to revolve at His will; He whose soul is freed from

desire and who transcends those conditions that invest Jiva and to which

Jiva is liable; He that is concealed from the view of all persons that

are attached to the world; (or, He that has covered the eyes of all

persons with the bandage of nescience); He that grinds those that turn

away from him; He that sets the days a-going in consequence of His being

identical with the Sun; He that is the destroyer of all-destroying Time

itself; He that conveys the libations poured on the sacred fire unto

those for whom they are intended; (or, He that bears the universe,

placing it on only a minute fraction of His body); He that has no

beginning; (or, He that has no fixed habitation) He that upholds the

Earth in space (in the form of Sesha, or, rescues her in the form of the

mighty boar or supports her as a subtil pervader) (CCXXVII--CCXXXV); He

that is exceedingly inclined to grace, insomuch that He grants happiness

to even foes like Sisupala; He that has been freed from the attributes of

Rajas (passion) and Tamas (darkness) so that He is pure or stainless

Sattwa by itself; (or, He that has obtained the fruition of all His

wishes); He that supports the universe; He that feeds (or enjoys the

universe); He that is displayed in infinite puissance; He that honours

the deities, the Pitris, and His own worshippers; He that is honoured or

adored by those that are themselves honoured or adored by others; (or, He

whose acts are all beautiful and enduring); He that accomplishes the

purposes of others; (or, He that is the benefactor of others); He that

withdraws all things unto Himself at the universal dissolution; (or, He

that destroys the foes of the deities or of His worshippers); He that has

the waters for his home; (or, He that is the sole Refuge of all creatures

or He that destroys the ignorance of all creatures (CCXXXVI--CCXLVI); He

that is distinguished above all, He that cherishes the righteous, He that

cleanses all the worlds, He that crowns with fruition the desires of all

creatures, He whose wishes are always crowned with fruition, He that

gives success to all, He that bestows success upon those that solicit Him

for it (CCXLVII--CCLVI); He that presides over all sacred days; (or, He

that overwhelms Indra himself with His own excellent attributes), He that

showers all objects of desire upon His worshippers, He that walks over

all the universe, He that offers the excellent flight of steps

constituted by Righteousness (unto those that desire to ascend to the

highest place); He that has Righteousness in His abdomen; (or, He that

protects Indra even as a mother protects the child in her womb); He that

aggrandises (His worshippers), He that spreads Himself out for becoming

the vast universe, He that is aloof from all things (though pervading

them); He that is the receptacle of the ocean of Srutis (CCLVII--CCLXIV);

He that is possessed of excellent arms (i.e., arms capable of upholding

the universe); He that is incapable of being borne by any creature, He

from whom flowed the sounds called Brahman (or Veda), He that is the Lord

of all Lords of the universe, He that is the giver of wealth, He that

dwells in His own puissance, He that is multiform, He that is of vast

form, He that resides in the form of Sacrifice in all animals, He that

causes all things to be displayed (CCLXV--CCLXXIV), He that is endued

with great might, energy, and splendour; He that displays Himself in

visible forms to His worshippers, He that scorches the unrighteous with

His burning energy, He that is enriched with the sixfold attributes (of

affluence, etc.), He that imparted the Veda to the Grandsire Brahma, He

that is of the form of the Samans, Riks, and Yajuses (of the Veda); He

that soothes His worshippers burning with the afflictions of the world

like the rays of the moon cooling all living creatures of the world, He

that is endued with blazing effulgence like the sun (CCLXXV--CCLXXXII);

He from whose mind has sprung the moon, He that blazes forth in His own

effulgence, He that nourishes all creatures even like the luminary marked

by the hare, He that is the Master of the deities, He that is the great

medicine for the disease of worldly attachment, He that is the great

causeway of the universe, He that is endued with knowledge and other

attributes that are never futile and with prowess that is incapable of

being baffled (CCLXXXIII--CCLXXXIX); He that is solicited by all

creatures at all times, viz., the Past, the Present, and the Future; He

that rescues his worshippers by casting kind glances upon them, He that

sanctifies even them that are sacred; He that merges the life-breath in

the Soul; (or, He that assumes diverse forms for protecting both the

Emancipated and the Unemancipated); He that kills the desires of those

that are Emancipated; (or, He that prevents evil desires from arising in

the minds of His worshippers); He that is the sire of Kama (the principle

of desire or lust); He that is most agreeable, He that is desired by all

creatures, He that grants the fruition of all desires, He that has the

ability to accomplishing all acts (CCXC--CCXCIX); He that sets the four

Yugas to begin their course; He that causes the Yugas to continually

revolve as on a wheel, He that is endued with the diverse kinds of

illusion (and, therefore, the cause from which spring the different kinds

of acts that distinguish the different Yugas); He that is the greatest of

eaters (in consequence of His swallowing all things at the end of every

Kalpa); He that is incapable of being seized (by those that are not His

worshippers); He that is manifest (being exceedingly vast); He that

subjugates thousands of foes (of the deities); He that subjugates

innumerable foes (CCC--CCCVIII); He that is desired (by even the

Grandsire and Rudra, or He that is adored in sacrifices); He that is

distinguished above all; He that is desired by those that are endued with

wisdom and righteousness; He that has an ornament of (peacock's) feathers

on His headgear; He that stupefies all creatures with His illusion; He

that showers His grace on all His worshippers; He that kills the wrath of

the righteous; He that fills the unrighteous with wrath; He that is the

accomplisher of all acts; He who holds the universe on his arms; He that

upholds the Earth (CCCIX--CCCXVIII); He that transcends the six

well-known modifications (of inception, birth or appearance growth,

maturity, decline, and dissolution); He that is endued with great

celebrity (in consequence of His feats); He that causes all living

creatures to live (in consequence of His being the all-pervading soul);

He that gives life; the younger brother of Vasava (in the form of Upendra

or the dwarf); He that is the receptacle of all the waters in the

universe; He that covers all creatures (in consequence of His being the

material cause of everything); He that is never heedless (being always

above error); He that is established on His own glory (CCCXIX--CCCXXVII);

He that flows in the form of nectar; (or, He that dries up all things);

He upholds the path of righteousness; He that bears the burden of the

universe; He that gives desirable boons unto those that solicit them: He

that causes the winds to blow; He that is the son of Vasudeva; (or, He

that covers the universe with His illusions and sports in the midst of

it); He that is endued with extraordinary lustre; He that is the

originating cause of the deities; He that pierces all hostile towns

(CCCXXVIII--CCCXXXVI); He that transcends all sorrow and grief; He that

leads us safely across the ocean of life or the world; He that dispels

from the hearts of all His worshippers the fear of rebirth; He that is

possessed of infinite courage and prowess; He that is an offspring of

Sura's race; He that is the master of all living creatures; He that is

inclined to show His grace unto all; He that has come on earth for a

hundred times (for rescuing the good, destroying the wicked, and

establishing righteousness); He that holds a lotus in one of his hands;

He whose eyes resemble the petals of the lotus (CCCXXXVII--CCCXLVI); He

from whose navel sprang the primeval lotus; (or, He that is seated upon a

lotus); He that is endued with eyes resembling the petals of the lotus;

He that is adored by even worshippers as one seated within the lotus of

His hearts; He that assumed the form of embodied Jiva (through His own

illusion); He that is endued with puissance of every kind; He that grows

in the form of the five primal elements; the Ancient Soul; He that is

endued with vast eyes; He that has Garuda sitting on the standard of His

car (CCCXLVII--CCCCLV); He that is incomparable; the Sarabha (the

lion-killing animal); He that strikes the wicked with terror; He that

knows everything that has occurred in Time; He that accepts, in the forms

of the deities, the butter poured on the sacrificial fire; He that is

known by all kinds of evidence or proof; He upon whose breast sits

Prosperity always; He that is victorious in every battle

(CCCLVI--CCCLXIV); He that is above destruction; He that assumes a red

form; (or, becomes wrathful unto the enemies of His worshippers); He that

is an object of search with the righteous; He that is at the root of all

things; He that has the mark of the string around his abdomen (for Yasoda

had bound Him with a cord while He was Krishna); He that bears or

forgives all injuries; He that upholds the Earth in the form of her

mountains; He that is the foremost of all objects of worship; He that is

endued with great speed; He that swallows vast quantities of food

(CCCLXV--CCCLXXIV); He that caused the creation to start into life; He

that always agitates both Prakriti and Purusha; He that shines with

resplendence; (or, sports in joy); He that has puissance in his stomach;

He that is the Supreme Master of all; He that is the material out of

which the universe has been made; He that is the cause or Agent who has

made the universe: He that is independent of all things; He that ordains

variety in the universe; He that is incapable of being comprehended; He

that renders Himself invisible by the screen of illusion

(CCCLXXV--CCCLXXXV); He that is Chit divested of all attributes; He on

whom all things rest; He in whom all things reside when the universal

dissolution comes; He that assigns the foremost place to those that

worship Him; He that is durable; He that is endued with the highest

puissance; He that has been glorified in the Vedanta; He that is

contented; He that is always full; He whose glance is auspicious

(CCCLXXXVI--CCCXCV); He that fills all Yogins with delight; He that is

the end of all creatures (for it is in Him that all things merge at the

universal dissolution); He that is the faultless Path; He that in the

form of Jiva, leads to Emancipation; He that leads (Jiva to

Emancipation); He that has none to lead Him; He that is endued with great

might; He that is the foremost of all beings possessed of might; He that

uphold He that is the foremost of all Beings conversant with duty and

religion (CCCXCVI--CDIV); He that joins, at the time of creation, the

disunited elements for forming all objects; He that resides in all

bodies; He that causes all creatures to act in the form of Kshetrajna; He

that creates all creatures after destroying them at the universal

dissolution; He unto whom every one bows with reverence; He that is

extended over the entire universe; He that owns the primeval golden egg

as his abdomen (whence, as from the female uterus), everything proceeds;

He that destroys the foes of the deities; He that overspreads all things

(being the material cause whence they spring); He that spreads sweet

perfumes; He that disregards the pleasures of the senses (CDV--CDXV); He

that is identifiable with the seasons; He at whose sight alone all

worshippers succeed in obtaining the great object of their wish; He that

weakens all creatures; He that dwells in the firmament of the heart,

depending upon His own glory and puissance; He that is capable of being

known everywhere (in consequence of His omnipresence); He that inspires

everyone with dread; He in whom all creatures dwell; He that is clever in

accomplishing all acts; He that constitutes the rest of all creatures

(being, as He is, the embodiment of Emancipation); He that is endued with

competence greater than that of other Beings (CDXVI--CDXXV); He in whom

the whole Universe is spread out? He that is Himself immobile and in whom

all things rest for ever; He that is an object of proof; He that is the

Indestructible and unchanging seed; He that is sought by all (in

consequence of His being happiness); He that has no desire (in

consequence of all His desires having been gratified); He that is the

great cause (which covers the universe): He that has all sorts of things

to enjoy; He that has great wealth wherewith to secure all objects of

desire (CDXXVI--CDXXXIV); He that is above despair; He that exists in the

form of Renunciation; He that is without birth; He that is the stake unto

which Righteousness is tethered; He that is the great embodiment of

sacrifice; He who is the nave of the starry wheel that revolves in the

firmament;[601] He that is the Moon among the constellations; He that is

competent to achieve every feat; He that stays in His own soul when all

things disappear He that cherishes the desire for Creation

(CDXXXV--CDXLIV); He that is the embodiment of all sacrifices; He that is

adored in all sacrifices and religious rites; He that is the most

adorable of the deities present in the sacrifices that men perform; He

that is the embodiment of all such sacrifices in which animals are

offered up according to the ordinance; He that is adored by persons

before they take any food;[602] He that is the Refuge of those that seek

emancipation; He that beholds the acts and omissions of all creatures; He

whose soul transcends all attributes; He that is possessed of

omniscience; He that is identical with knowledge that is unacquired,

unlimited, and capable of accomplishing everything (CDXLV--CDLIV); He

that is observant of excellent vows (chief amongst which is the granting

of favour unto one that solicits it with a pure heart); He that has a

face always full of delight; He that is exceedingly subtle; He that

utters the most agreeable sounds (in the form of the Veda or as Krishna

playing on the lute); He that gives happiness (to all His worshippers);

He that does good to others without expecting any return; He that fills

all creatures with delight; He that has subdued wrath; He that has mighty

arms (so mighty that He has slain as if in sport the mightiest of

Asuras); He that tears those that are unrighteous (CDLV--CDLXIV); He that

causes those persons who are destitute of knowledge of the soul to be

steeped in the deep sleep of His illusion; He that relies on Himself

(being entirely independent of all persons and things); He that

overspreads the entire universe; He that exists in infinite forms; He

that is engaged in vocations infinite in number; He that lives in

everything; He that is full of affection towards all His worshippers; He

that is the universal father (all living creatures of the universe being

as calves sprung from Him); He that holds, in the form of the vast Ocean,

all jewels and gems in His abdomen, He that is the Lord of all treasures

(CDLXV--CDLXXIV); He that is the protector of righteousness; He that

accomplishes all the duties of righteousness; He that is the substratum

of righteousness; He that is existent for all time; He that is

non-existent (in the form of the universe, for the manifested universe is

the result of illusion); He that is destructible (in the form of the

universe); He that is indestructible as Chit; He that is, in the form of

Jiva, destitute of true knowledge; He that is, in the form of the Sun, is

endued with a thousand rays; He that ordains (even all such great and

mighty creatures as Sesha and Garuda, etc.); He that has created all the

Sastras (CDLXXV--CDLXXXV); He that exists, in the form of the Sun, as the

centre of innumerable rays of light; He that dwells in all creatures; He

that is possessed of great prowess; He that is the Master of even Yama

and others of similar puissance; He that is the oldest of the deities

(existing as He does from the beginning); He that exists in His own

glory, casting off all conditions; He that is the Lord of even all the

deities; He that is the ruler of even him that upholds the deities (viz.,

Indra) (CDLXXXVI--CDXCIII); He that transcends birth and destruction; He

that tended and protected kine (in the form of Krishna); He that

nourishes all creatures; He that is approachable by knowledge alone; He

that is Ancient; He that upholds the elements which constitute the body;

He that enjoys and endures (weal and woe, in the form of Jiva); He that

assumed the form of a vast Boar; (or, He that, in the form of Rama, was

the Lord of a large monkey host); He that gave plentiful presents unto

all in a grand sacrifice performed by Him (CDXCIV--DII); He that drinks

Soma in every sacrifice; He that drinks nectar; He that, in the form of

Soma (Chandramas), nourishes all the herbs and plants; He that conquers

foes in a trice when even they are infinite in number; He that is of

universal form and is the foremost of all existent entities; He that is

the chastiser; He that is victorious over all; He whose purposes are

incapable of being baffled; He that deserves gifts; He that gives what

His creatures have not and who protects what they have (DIII--DXII); He

that holds the life-breaths; He that beholds all His creatures as objects

of direct vision; He that never beholds anything beside His own Self; He

that gives emancipation; He whose footsteps (three in number) covered

Heaven, Earth, and the Nether regions; He who is the receptacle of all

the water; He that overwhelms all Space, all Time, and all things; He

that lies on the vast expanse of waters after the universal dissolution;

He that causes the destruction of all things (DXIII--DXXI); He that is

without birth; He that is exceedingly adorable; He that appears in His

own nature; He that has conquered all foes (in the form of wrath and

other evil passions); He that delights those that meditate on Him; He

that is joy; He that fills others with delight; He that swells with all

causes of delight; He that has truth and other virtues for His

indications; He whose foot steps are in the three worlds (DXXII--DXXX);

He that is the first of the Rishis (being conversant with the entire

Vedas); He that is identical with the preceptor Kapila; He that is the

knower of the Universe; He that is Master of the Earth; He that has their

feet; He that is the guardian of the deities; He that has large horns (in

allusion to the piscatory form in which He saved Manu on the occasion of

the universal deluge by scudding through the waters with Manu's boat tied

to His horns); He that exhausts all acts by causing their doers to enjoy

or endure their fruits; (or, He that grinds the Destroyer himself)

(DXXXI--DXXXVIII); the great Boar: He that is understood or apprehended

by the aid of the Vedanta; He that has beautiful troops (in the form of

His worshippers); He that is adorned with golden armlets; He that is

concealed (being knowledge with the aid of the Upanishads only); He that

is deep (in knowledge and puissance); He that is difficult of access; He

that transcends both word and thought, that is armed with the discus and

the mace (DXXXIX--DXLVII); the Ordainer; He that is the cause (in the

form of helper of the universe); He that has never been vanquished; He

that is the Island-born Krishna; He that is enduring (in consequence of

His transcending decay): He that mows all things and is Himself above

deterioration; the Varuna (the deity of the waters); the son of Varuna

(in the form of Vasishtha or Agastya); He that is immovable as a tree; He

that is displayed in His own true form in the lotus of the heart; He that

creates, preserves, and destroys by only a fiat of the mind

(DXLVIII--DLVIII); He that is possessed of the sixfold attributes (of

sovereignty etc.); He that destroys the sixfold attributes (at the

universal dissolution); He that is felicity (in consequence of His

swelling with all kinds of prosperity); He that is adorned with the

triumphal garland (called Vaijayanta); He that is armed with the plough

(in allusion to His incarnation as Valadeva); He that took birth from the

womb of Aditi (in the form of the dwarf that beguiled Vali); He that is

endued with effulgence like unto the Sun's; He that endures all pairs of

opposites (such as heat and cold, pleasure and pain, etc.); He that is

the foremost Refuge of all things (DLIX--DLXVIII); He that is armed with

the best of bows (called Saranga); He that was divested of His battle-axe

(by Rama of Bhrigu's race);[603] He that is fierce; He that is the giver

of all objects of desire; He that is so tall as to touch the very heavens

with his head (in allusion to the form He assumed at Valis sacrifice); He

whose vision extends over the entire universe; He that is Vyasa (who

distributed the Vedas); He that is the Master of speech or all learning;

He that has started into existence without the intervention of genital

organs (DLXVIII--DLXXVI); He that is hymned with the three (foremost)

Samans; He that is the singer of the Samans; He that is the Extinction of

all worldly attachments (in consequence of His being the embodiment of

Renunciation); He that is the Medicine; He that is the Physician (who

applies the medicine); He that has ordained the fourth or last mode of

life called renunciation (for enabling His creatures to attain to

emancipation); He that causes the passions of His worshippers to be

quieted (with a view to give them tranquillity of soul); He that is

contented (in consequence of His utter dissociation with all worldly

objects); He that is the Refuge of devotion and tranquillity of Soul

(DLXXVII--DLXXXV); He that is possessed of beautiful limbs; He that is

the giver of tranquillity of soul; He that is Creator; He that sports in

joy on the bosom of the earth; He that sleeps (in Yoga) lying on the body

of the prince of snakes, Sesha, after the universal dissolution; the

Benefactor of kine; (or, He that took a human form for relieving the

earth of the weight of her population); the Master of the universe; the

Protector of the universe; He that is endued with eyes like those of the

bull; He that cherishes Righteousness with love (DLXXXVI--DXCV): He that

is the unreturning hero; He whose soul has been withdrawn from all

attachments; He that reduces to a subtle form the universe at the time of

the universal dissolution; He that does good to His afflicted

worshippers; He whose name, as soon as heard, cleanses the hearer of all

his sins; He who has the auspicious whorl on His breast; He in whom

dwells the goddess of Prosperity for ever; He who was chosen by Lakshmi

(the goddess of Prosperity) as her Lord; He that is the foremost one of

all Beings endued with prosperity (DXCVI--DCIV); He that give prosperity

unto His worshippers; the Master of prosperity; He that always lives with

those that are endued with prosperity; He that is the receptacle of all

kinds of prosperity; He that gives prosperity unto all persons of

righteous acts according to the measure of their righteousness; He that

holds the goddess of Prosperity on his bosom; He that bestows prosperity

upon those that hear of, praise, and mediate on Him; He that is the

embodiment of that condition which represents the attainment of

unattainable happiness; He that is possessed of every kind of beauty; He

that is the Refuge of the three worlds (DCV--DCXIV); He that is possessed

of beautiful eye; He that is possessed of beautiful limbs; He that is

possessed of a hundred sources of delight; He that represents the highest

delight; He that is the Master of all the luminaries in the firmament

(for it is He that maintains them in their places and orbits); He that

has subjugated His soul; He whose soul is not swayed by any superior

Being; He that is always of beautiful acts; He whose doubts have all been

dispelled (for He is said to behold the whole universe as an Amlaka in

His palm) (DCXV--DCXXIII); He that transcends all creatures; He whose

vision extends in all directions: He that has no Master; He that at all

times transcends all changes; He that (in the form of Rama) had to lie

down on that bare ground; He that adorns the earth (by His incarnations);

He that is puissance's self; He that transcends all grief; He that

dispels the griefs of all His worshippers as soon as they remember His

(DCXXIV--DCXXXII); He that is possessed of effulgence, He that is

worshipped by all; He that is the water-pot (as all things reside within

Him); He that is of pure soul; He that cleanses all as soon as they hear

of him; He that is free and unrestrained; He whose car never turns away

from battles; He that is possessed of great wealth; He whose prowess is

incapable of being measured (DCXXXIII--DCXLI); He that is the slayer of

the Asura named Kalanemi; He that is the Hero; He that has taken birth in

the race of Sura; He that is the Lord of all the deities; the soul of the

three worlds; the Master of the three worlds; He that has the solar and

lunar rays for his hair; the slayer of Kesi; He that destroys all things

(at the universal dissolution) (DCXLII--DCL); the Deity from whom the

fruition of all desires is sought; He that grants the wishes of all; He

that has desires; He that has a handsome form; He that is endued with

thorough knowledge of Srutis and Smritis; He that is possessed of a form

that is indescribable by attributes; He whose brightest rays overwhelm

heaven; He that has no end; He that (in the form of Arjuna or Nara)

acquired vast wealth on the occasion of his campaign of conquest

(DCLI--DCLX); He who is the foremost object of silent recitation, of

sacrifice, of the Vedas, and of all religious acts; He that is the

creator of penances and the like; He that is the form of (the grandsire)

Brahman, He that is the augmentor of penances; He that is conversant with

Brahma; He that is of the form of Brahmana; He that has for His limbs Him

that is called Brahma; He that knows all the Vedas and everything in the

universe; He that is always fond of Brahmanas and of whom the Brahmanas

also are fond (DCLXI--DCLXX); He whose footsteps cover vast areas; He

whose feats are mighty; He who is possessed of vast energy; He that is

identical with Vasuki, the king of the snakes; He that is the foremost of

all sacrifices; He that is Japa, that first of sacrifices; He that is the

foremost of all offerings made in sacrifices (DCLXXI--DCLXXVIII);[604] He

that is hymned by all; He that loves to be hymned (by his worshippers);

He that is himself the hymns uttered by His worshippers; He that is the

very act of hymning; He that is the person that hymns; He that is fond of

battling (with everything that is evil); He that is full in every

respect; He that fills others with every kind of affluence; He that

destroys all sins as soon as He is remembered; He whose acts are all

righteous; He that transcends all kinds of disease (DCLXXIX--DCLXXXIX);

He that is endued with the speed of the mind; He that is the creator and

promulgator of all kinds of learning; He whose vital seed is gold; He

that is giver of wealth (being identical with Kuvera the Lord of

treasures); He that takes away all the wealth of the Asuras; the son of

Vasudeva; He in whom all creatures dwell; He whose mind dwells in all

things in thorough identity with them; He that takes away the sins of all

who seek refuge in him (DCXC--DCXCVIII); He that is attainable by the

righteous; He whose acts are always good; He that is the one entity in

the universe; He that displays Himself in diverse forms; He that is the

refuge of all those that are conversant with truth; He who has the

greatest of heroes for his troops;[605] He that is the foremost of the

Yadavas; He that is the abode of the righteous He that sports in joy (in

the woods of Brinda) on the banks of Yamuna (DCXCIX--DCCVVII); He in whom

all created things dwell; the deity that overwhelms the universe with His

Maya (illusion); He in whom all foremost of Beings become merged (when

they achieve their emancipation) He whose hunger is never gratified; He

that humbles the pride of all; He that fills the righteous with just

pride; He that swells with joy; He that is incapable of being seized; He

that has never been vanquished (DCCVII--DCCXVI); He that is of universal

form; He that is of vast form; He whose form blazes forth with energy and

effulgence; He that is without form (as determined by acts); He that is

of diverse forms; (He that is unmanifest); He that is of a hundred forms;

He that is of a hundred faces (DCCXVII--DCCXXIV); He that is one; He that

is many (through illusion); He that is full of felicity; He that forms

the one grand topic of investigation; He from whom is this all; He that

is called THAT; He that is the highest Refuge; He that confines Jiva

within material causes; He that is coveted by all; He that took birth in

the race of Madhu; He that is exceedingly affectionate towards His

worshippers (DCCXXV--DCCXXXV); He that is of golden complexion; He whose

limbs are like gold (in hue); He that is possessed of beautiful limbs; He

whose person is decked with Angadas made with sandal-paste; He that is

the slayer of heroes; He that has no equal; He that is like cipher (in

consequence of no attributes being affirmable of Him); He that stands in

need of no blessings (in consequence of His fulness); He that never

swerves from His own nature and puissance and knowledge; He that is

mobile in the form of wind (DCCXXXVI--DCCXLV); He that never identifies

Himself with anything that is not-soul;[606] He that confers honours on

His worshippers; He that is honoured by all; He that is the Lord of the

three worlds; He that upholds the three worlds; He that is possessed of

intelligence and memory capable of holding in His mind the contents of

all treatises; He that took birth in a sacrifice; He that is worthy of

the highest praise; He whose intelligence and memory are never futile; He

that upholds the earth (DCCXLVI--DCCLV); He that pours forth heat in the

form of the Sun; He that is the bearer of great beauty of limbs; He that

is the foremost of all bearers of weapons; He that accepts the flowery

and leafy offerings made to Him by His worshippers; He that has subdued

all his passions and grinds all His foes; He that has none to walk before

Him; He that has four horns; He that is the elder brother of Gada

(DCCLVI--DCCLXIV); He that has four arms; He from whom the four Purushas

have sprung; He that is the refuge of the four modes of life and the four

orders of men; He that is of four souls (Mind, Understanding,

Consciousness, and Memory); He from whom spring the four objects of life,

viz., Righteousness, Wealth, Pleasure, and Emancipation; He that is

conversant with the four Vedas; He that has displayed only a fraction of

His puissance (DCCLXV--DCCLXXII); He that sets the wheel of the world to

revolve round and round; He whose soul is dissociated from all worldly

attachments; He that is incapable of being vanquished; He that cannot be

transcended; He that is exceedingly difficult of being attained; He that

is difficult of being approached; He that is difficult of access; He that

is difficult of being brought within the heart (by even Yogins); He that

slays even the most powerful foes (among the Danavas)

(DCCLXXIII--DCCLXXXI); He that has beautiful limbs; He that takes the

essence of all things in the universe; He that owns the most beautiful

warp and woof (for weaving this texture of fabric of the universe); He

that weaves with ever-extending warp and woof; He whose acts are done by

Indra; He whose acts are great; He who has no acts undone; He who has

composed all the Vedas and scriptures (DCCLXXXII--DCCLXXXIX); He whose

birth is high; He that is exceedingly handsome; He whose heart is full of

commiseration; He that has precious gems in His navel; He that has

excellent knowledge for His eye; He that is worthy of worship by Brahman

himself and other foremost ones in the universe; He that is giver of

food; He that assumed horns at the time of the universal dissolution; He

that has always subjugated His foes most wonderfully; He that knows all

things; He that is ever victorious over those that are of irresistible

prowess (DCCXC--DCCXCIX); He whose limbs are like gold; He that is

incapable of being agitated (by wrath or aversion or other passion); He

that is Master of all those who are masters of all speech; He that is the

deepest lake; He that is the deepest pit; He that transcends the

influence of Time; He in whom the primal elements are established

(DCCC--DCCCVI); He that gladdens the earth; He that grants fruits which

are as agreeable as the Kunda flowers (Jasmim pubescens, Linn); He that

gave away the earth unto Kasyapa (in His incarnation as Rama); He that

extinguishes the three kinds of misery (mentioned in the Sankhya

philosophy) like a rain-charged cloud cooling the heat of the earth by

its downpour; He that cleanses all creatures; He that has none to urge

Him; He that drank nectar; He that has an undying body; He that is

possessed of omniscience; He that has face and eyes turned towards every

direction (DCCCVIII--DCCCXVI); He that is easily won (with, that is, such

gifts as consist of flowers and leaves); He that has performed excellent

vows; He that is crowned with success by Himself; He that is victorious

over all foes; He that scorches all foes; He that is the ever-growing and

tall Banian that overtops all other trees; He that is the sacred fig tree

(Ficus glomerata, Willd); He that is the Ficus religiosa; (or, He that is

not durable, in consequence of His being all perishable forms in the

universe even as he is all the imperishable forms that exist); He that is

the slayer of Chanura of the Andhra country (DCCCXVII--DCCCXXV); He that

is endued with a thousand rays; He that has seven tongues (in the forms

of Kali, Karali, etc.); He that has seven flames (in consequence of His

being identical with the deity of fire); He that has seven horses for

bearing His vehicle; (or, He that owns the steed called Sapta); He that

is formless; He that is sinless: He that is inconceivable; He that

dispels all fears; He that destroys all fears (DCCCXXVI--DCCCXXXIV); He

that is minute; He that is gross; He that is emaciated; He that is

adipose; He that is endued with attributes; He that transcends all

attributes; He that is unseizable; He that suffers Himself to be easily

seized (by His worshippers); He that has an excellent face; He that has

for His descendants the people of the accidental regions; He that extends

the creation consisting of the fivefold primal elements

(DCCCXXXV--DCCCXLVI); He that bears heavy weights (in the form of

Ananta); He that has been declared by the Vedas; He that is devoted to

Yoga; He that is the lord of all Yogins; He that is the giver of all

wishes; He that affords an asylum to those that seek it; He that sets

Yogins to practise Yoga anew after their return to life upon the

conclusion of their life of felicity in heaven; He that invests Yogins

with puissance even after the exhaustion of their merits; He that has

goodly leaves (in the form of the Schhandas of the Vedas, Himself being

the tree of the world); He that causes the winds to blow

(DCCCXLVII--DCCCLVI); He that is armed with the bow (in the form of

Rama); He that is conversant with the science of arms; He that is the rod

of chastisement; He that is chastiser; He that executes all sentences of

chastisement; He that has never been vanquished; He that is competent in

all acts; He that sets all persons to their respective duties; He that

has none to set Him to any work; He that has no Yama to slay Him

(DCCLVII--DCCCLXVI); He that is endued with heroism and prowess; He that

has the attribute of Sattwa (Goodness); He that is identical with Truth;

He that is devoted to Truth and Righteousness; He that is sought by those

who are resolved to achieve emancipation; (or, He towards whom the

universe proceeds when the dissolution comes); He that deserves to have

all objects which His worshippers present unto Him; He that is worthy of

being adored (with hymns and flowers and other offering of reverence); He

that does good to all; He that enhances the delights of all

(DCCCLXVII--DCCCLXV); He whose track is through the firmament; He that

blazes forth in His own effulgence; He that is endued with great beauty;

He that eats the offerings made on the sacrificial fire; He that dwells

everywhere and is endued with supreme puissance; He that sucks the

moisture of the earth in the form of the Sun; He that has diverse

desires; He that brings forth all things; He that is the parent of the

universe; He that has the Sun for His eye (DCCCLXXVI--DCCCLXXXV); He that

is Infinite; He that accepts all sacrificial offerings; He that enjoys

Prakriti in the form of Mind; He that is giver of felicity; He that has

taken repeated births (for the protection of righteousness and the

righteous); He that is First-born of all existent things; He that

transcends despair (in consequence of the fruition of all His wishes); He

that forgives the righteous when they trip; He that is the foundation

upon which the universe rests; He that is most wonderful

(DCCCLXXXVI--DCCCXCV); He that is existent from the beginning of Time; He

that has been existing from before the birth of the Grandsire and others;

He that is of a tawny hue; (or, He that discovers or illumines all

existent things by His rays); He that assumed the form of the great Boar;

He that exists even when all things are dissolved; He that is the giver

of all blessings; He that creates blessings; He that is identifiable with

all blessings; He that enjoys blessings; He that is able to scatter

blessings (DCCCXXI--CMV); He that is without wrath; He that lies

ensconced in folds (in the form of the snake Sesha); (or, He that is

adorned with ear-rings); He that is armed with the discus; He that is

endued with great prowess; He whose sway is regulated by the high

precepts of the Srutis and the Smritis; He that is incapable of being

described by the aid of speech; He whom the Vedantas have striven to

express with the aid of speech; He that is the dew which cools those who

are afflicted with the three kinds of grief; He that lives in all bodies,

endued with the capacity of dispelling darkness (CMVI--CMXIV); He that is

divested of wrath; He that is well-skilled in accomplishing all acts by

thought, word, and deed; He that can accomplish all acts within the

shortest period of time; He that destroys the wicked; He that is the

foremost of all forgiving persons; He that is foremost of all persons

endued with knowledge; He that transcends all fear; He whose names and

feats, heard and recited, lead to Righteousness (CMXV--CMXXII), He that

rescues the Righteous from the tempestuous ocean of the world; He that

destroys the wicked; He that is Righteousness; He that dispels all evil

dreams; He that destroys all bad paths for leading His worshippers to the

good path of emancipation; He that protects the universe by staying in

the attribute of Sattwa; He that walks along the good path; He that is

Life; He that exists overspreading the universe (CMXXIII--CMXXXI); He

that is of infinite forms; He that is endued with infinite prosperity; He

that has subdued wrath; He that destroys the fears of the righteous; He

that gives just fruits, on every side, to sentient beings according to

their thoughts and acts; He that is immeasurable Soul; He that bestows

diverse kinds of fruits on deserving persons for their diverse acts; He

that sets diverse commands (on gods and men); He that attaches to every

act its proper fruit (CMXXXII--CMXL); He that has no beginning; He that

is the receptacle of all causes as well as of the earth; He that has the

goddess of Prosperity ever by his side; He that is the foremost of all

heroes; He that is adorned with beautiful armlets; He that produces all

creatures; He that is the original cause of the birth of all creatures;

He that is the terror of all the wicked Asuras; He that is endued with

terrible prowess (CMXLI--CMXLIX); He that is the receptacle and abode of

the five primal elements; He that gulps down His throat all creatures at

the time of the universal dissolution; He whose smile is as agreeable as

the sight of flowers; (or, He who laughs in the form of flowers); He that

is always wakeful; He that stays at the head of all creatures; He whose

conduct consists of those acts which the Righteous do; He that revives

the dead (as in the case of Parikshit and others); He that is the initial

syllable Om; He that has ordained all righteous acts (CML--CMLVIII); He

that displays the truth about the Supreme Soul; He that is the abode of

the five life-breaths and the senses; He that is the food which supports

the life of living creatures; He that causes all living creatures to live

with the aid of the life-breath called Prana; He that is the great topic

of every system of philosophy; He that is the One Soul in the universe;

He that transcends birth, decrepitude, and death (CMLIX--CMLXV); He that

rescues the universe in consequence of the sacred syllable Bhuh, Bhuvah,

Swah, and the others with which Homa offerings are made; He that is the

great rescuer; He that is the sire of all; He that is the sire of even

the Grandsire (Brahman); He that is of the form of Sacrifice; He that is

the Lord of all sacrifices (being the great deity that is adored in

them); He that is the sacrificer; He that has sacrifices for his limbs;

He that upholds all sacrifices (CMLXXVI--CMLXXXV); He that protects

sacrifices; He that has created sacrifices; He that is the foremost of

all performers of sacrifices; He that enjoys the rewards of all

sacrifices; He that causes the accomplishment of all sacrifices; He that

completes all sacrifices by accepting the full libation at the end; He

that is identical with such sacrifices as are performed without desire of

fruit; He that is the food which sustains all living creatures; He that

is also the eater of that food (CMLXXVI--CMLXXXIV); He that is Himself

the cause of His existence; He that is self-born; He that penetrated

through the solid earth (and repairing to the nether regions slew

Hiranyaksha and others); He that sings the Samans; He that is the

delighter of Devaki; He that is the creator of all; He that is the Lord

of the earth; He that is the destroyer of the sins of his worshippers

(CMLXXXV--CMXXCII); He that bears the conch (Panchajanya) in His hands;

He that bears the sword of knowledge and illusion; He that sets the cycle

of the Yugas to revolve ceaselessly; He that invests Himself with

consciousness and senses; He that is endued with the mace of the most

solid understanding. He that is armed with a car-wheel; He that is

incapable of being agitated; He that is armed with all kinds of weapons

(CMXCIII--M). Om, salutations to Him!

'Even thus have I recited to thee, without any exception, the thousand

excellent names of the high-souled Kesava whose glory should always be

sung That man who hears the names every day or who recites them every

day, never meets with any evil either here or hereafter. If a Brahmana

does this he succeeds in mastering the Vedanta; if a Kshatriya does it,

he becomes always successful in battle. A Vaisya, by doing it, becomes

possessed of affluence, while a Sudra earns great happiness. If one

becomes desirous of earning the merit of righteousness, one succeeds in

earning it (by hearing or reciting these names). If it is wealth that one

desires, one succeeds in earning wealth (by acting in this way). So also

the man who wishes for enjoyments of the senses succeeds in enjoying all

kinds of pleasures, and the man desirous of offspring acquires offspring

(by pursuing this course of conduct). That man who with devotion and

perseverance and heart wholly turned towards him, recites these thousand

names of Vasudeva every day, after having purified himself, succeeds in

acquiring great fame, a position of eminence among his kinsmen, enduring

prosperity, and lastly, that which is of the highest benefit to him

(viz., emancipation itself). Such a man never meets with fear at any

time, and acquires great prowess and energy. Disease never afflicts him;

splendour of complexion, strength, beauty, and accomplishments become

his. The sick become hale, the afflicted become freed from their

afflictions; the affrighted become freed from fear, and he that is

plunged in calamity becomes freed from calamity. The man who hymns the

praises of that foremost of Beings by reciting His thousand names with

devotion succeeds in quickly crossing all difficulties. That mortal who

takes refuge in Vasudeva and who becomes devoted to Him, becomes freed of

all sins and attains to eternal Brahma. They who are devoted to Vasudeva

have never to encounter any evil. They become freed from the fear of

birth, death, decrepitude, and disease. That man who with devotion and

faith recites this hymn (consisting of the thousand names of Vasudeva)

succeeds in acquiring felicity of soul, forgiveness of disposition,

Prosperity, intelligence, memory, and fame. Neither wrath, nor jealousy,

nor cupidity, nor evil understanding ever appears in those men of

righteousness who are devoted to that foremost of beings. The firmament

with the sun, moon and stars, the welkin, the points of the compass, the

earth and the ocean, are all held and supported by the prowess of the

high-souled Vasudeva. The whole mobile and immobile universe with the

deities, Asuras, and Gandharvas, Yakshas, Uragas and Rakshasas, is under

the sway of Krishna. The senses, mind, understanding, life, energy,

strength and memory, it has been said, have Vasudeva for their soul.

Indeed, this body that is called Kshetra, and the intelligent soul

within, that is called the knower of Kshetra, also have Vasudeva for

their soul. Conduct (consisting of practices) is said to be the foremost

of all topics treated of in the scriptures. Righteousness has conduct for

its basis. The unfading Vasudeva is said to be the lord of righteousness.

The Rishis, the Pitris, the deities, the great (primal) elements, the

metals, indeed, the entire mobile and immobile universe, has sprung from

Narayana. Yoga, the Sankhya Philosophy, knowledge, all mechanical arts,

the Vedas, the diverse scriptures, and all learning, have sprung from

Janardana. Vishnu is the one great element or substance which has spread

itself out into multifarious forms. Covering the three worlds, He the

soul of all things, enjoys them all. His glory knows no diminution, and

He it is that is the Enjoyer of the universe (as its Supreme Lord). This

hymn in praise of the illustrious Vishnu composed by Vyasa, should be

recited by that person who wishes to acquire happiness and that which is

the highest benefit (viz., emancipation). Those persons that worship and

adore the Lord of the universe, that deity who is inborn and possessed of

blazing effulgence, who is the origin or cause of the universe, who knows

on deterioration, and who is endued with eyes that are as large and

beautiful as the petals of the lotus, have never to meet with any

discomfiture.'"

SECTION CL

"Yudhishthira said, 'O grandsire, O thou of great wisdom, O thou that art

conversant with all branches of knowledge, what is that subject of silent

recitation by reciting which every day one may acquire the merit of

righteousness in a large measure? What is that Mantra for recitation

which bestows success if recited on the occasion of setting out on a

journey or in entering a new building, or at the commencement of any

undertaking, or on the occasion of sacrifices in honour of the deities or

of the Pitris? It behoveth thee to tell me what indeed, what Mantra it

is, which propitiates all malevolent influences, or leads to prosperity

or growth, or protection from evil, or the destruction of foes, or the

dispelling of fears, and which, at the same time, is consistent with the

Vedas.'

"Bhishma said, 'Hear, O king, with concentrated, attention, what that

Mantra is which was declared by Vyasa. It was ordained by Savitri and is

possessed of great excellence. It is capable of cleansing a person

immediately of all his sins. Hear, O sinless one, as I recite to thee the

ordinances in respect of that Mantra. Indeed, O chief of the sons of

Pandu, by listening to those ordinances, one becomes cleansed of all

one's sins. One who recites this Mantra day and night becomes never

stained by sin. I shall now declare it to thee what that Mantra is. Do

thou listen with concentrated attention. Indeed, the man that hears it

becomes endued with long life, O prince, and attaining to the fruition of

all his wishes, sports in felicity both here and hereafter. This Mantra,

O king, was daily recited by the foremost of royal sages devoted to the

practice to Kshatriya duties and steadily observant of the vow of truth.

Indeed, O tiger among kings, those monarchs who, with restrained senses

and tranquil soul, recite this Mantra every day, succeed in acquiring

unrivalled prosperity--Salutations to Vasishtha of high vows after having

bowed with reverence unto Parasara, that Ocean of the Vedas! Salutations

to the great snake Ananta, and salutations to all those who are crowned

with success, and who are of unfading glory! Salutations to the Rishis,

and unto Him that is the Highest of the High, the god of gods, and the

giver of boons unto all those that are foremost. Salutations unto Him of

a thousand heads, Him that is most auspicious, Him that has a thousand

names, viz., Janardana! Aja. Ekapada, Ahivradhna, the unvanquished

Pinakin, Rita Pitrirupa, the three-eyed Maheswara, Vrishakapi, Sambhu,

Havana, and Iswara--these are the celebrated Rudras, eleven in number,

who are the lords of all the worlds. Even these eleven high-souled ones

have been mentioned as a hundred in the Satarudra (of the Vedas). Ansa,

Bhaga, Mitra, Varuna the lord of waters, Dhatri, Aryaman, Jayanta,

Bhaskara, Tvashtri, Pushan, Indra and Vishnu, are said to comprise a tale

of twelve. These twelve are called Adityas and they are the sons of

Kasyapa as the Sruti declares. Dhara, Dhruva, Some, Savitra. Anila,

Anala, Pratyusha, and Prabhava, are the eight Vasus named in the

scriptures, Nasataya and Dasra are said to be the two Aswins. They are

the sons of Martanda born of his spouse Samjna, from whose nostrils they

came out. After this I shall recite the names of those who are the

witnesses of all acts in the worlds. They take note of all sacrifices, of

all gifts, of all good acts. Those lords among the deities behold

everything although they are invisible. Indeed, they behold all the good

and bad acts of all beings. They are Mrityu, Kala, the Viswedevas, the

Pitris endued with forms, the great Rishis possessed of wealth of

penances, the Munis, and others crowned with success and devoted to

penances and emancipation. These of sweet smiles, bestow diverse benefits

upon those men that recite their names. Verily, endued with celestial

energy, they bestow diverse regions of felicity created by the Grandsire

upon such men. They reside in all the worlds and attentively note all

acts. By reciting the names of those lords of all living creatures, one

always becomes endued with righteousness and wealth and enjoyments in

copious measure. One acquires hereafter diverse regions of auspiciousness

and felicity created by the Lord of the universe. These three and thirty

deities, who are the lords of all beings as also Nandiswara of huge body,

and that pre-eminent one who has the bull for the device on his banner,

and those masters of all the worlds, viz., the followers and associates

of him called Ganeswara, and those called Saumyas, and called the Rudras,

and those called the Yogas, and those that are known as the Bhutas, and

the luminaries in the firmament, the Rivers, the sky, the prince of birds

(viz., Garuda), all those persons on earth who have become crowned with

success in consequence of their penances and who are existing in an

immobile or mobile form, the Himavat, all the mountains, the four Oceans,

the followers and associates of Bhava who are possessed of prowess equal

to that of Bhava himself, the illustrious and ever-victorious Vishnu, and

Skanda, and Ambika,--these are the great souls by reciting whose name

with restrained senses, one becomes cleansed of all sins. After this I

shall recite the names of those foremost Rishis who are known as Manavas.

They are Yavakrita, and Raibhya, and Arvavasu, and Paravasu, and Aushija,

and Kakshivat, and Vala the son of Angiras. Then comes Kanwa the son of

the Rishi Medhatithi, and Varishada. All these are endued with the energy

of Brahma and have been spoken of (in the scriptures) as creators of the

universe. They have sprung from Rudra and Anala and the Vasus. By

reciting their names people obtain great benefits. Indeed, by doing good

deeds on earth, people sport in joy in heaven, with the deities. These

Rishis are the priests of Indra. They live in the east. That man who,

with rapt attention, recites the names of these Rishis, succeeds in

ascending to the regions of Indra and obtaining great honours there.

Unmachu, Pramchu, Swastyatreya of great energy, Dridhavya, Urdhvavahu,

Trinasoma, Angiras, and Agastya of great energy, the son of

Mitravaruna,--these seven are the Ritwiks of Yama the king of the dead,

and dwell in the southern quarter. Dridheyu and Riteyu, and Pariyadha of

great fame, and Ekata, and Dwita, and Trita--the last three endued with

splendour like that of the sun,--and Atri's son of righteous soul, viz.,

the Rishi Saraswata,--these seven who had acted as Ritwiks in the great

sacrifice of Varuna--have taken up their abodes in the western quarter.

Atri, the illustrious Vasishtha, the great Rishi Kasyapa, Gotama,

Bharadwaja, Viswamitra, the son of Kusika, and Richika's fierce son

Jamadagni of great energy,--these seven are the Ritwiks of the Lord of

treasures and dwell in the northern quarter. There are seven other Rishis

that live in all directions without being confined to any particular one.

They, it is, who are the inducers of fame and of all this beneficial to

men, and they have been sung as the creators of the worlds. Dharma, Kama,

Kala, Vasu, Vasuki, Ananta, and Kapila,--these seven are the upholders of

the world. Rama, Vyasa, Drona's son Aswatthaman, are the other Rishis

(that are regarded as the foremost). These are the great Rishis as

distributed into seven groups, each group consisting of seven. They are

the creators of that peace and good that men enjoy. They are said to be

the Regents of the several points of the compass. One should turn one's

face to that direction in which one of these Rishis live if one wishes to

worship him. Those Rishis are the creators of all creatures and have been

regarded as the cleansers of all. Samvarta, Merusavarna, the righteous

Markandeya, and Sankhya and Yoga, and Narada and the great Rishi

Durvasa,--these are endued with severe penance and great self-restraint,

and are celebrated over the three worlds. There are others who are equal

to Rudra himself. They live in the region of Brahman. By naming them with

reverence a sonless man obtains a son, and a pool man obtains wealth.

Indeed, by naming them, one acquires success in religion, and wealth and

pleasure. One should also take the name of that celebrated king who was

Emperor of all the earth and equal to a Prajapati, viz., that foremost of

monarchs, Prithu, the son of Vena. The earth became his daughter (from

love and affection). One should also name Pururavas of the Solar race and

equal unto Mahendra himself in prowess. He was the son of Ila and

celebrated over the three worlds. One should, indeed, take the name of

that dear son of Vudha. One should also take the name of Bharata, that

hero celebrated over the three worlds. He also who in the Krita age

adored the gods in a grand Gomedha sacrifice, viz., Rantideva of great

splendour, who was equal unto Mahadeva himself, should be named. Endued

with penances, possessed of every auspicious mark, the source of every

kind of benefit to the world, he was the conqueror of the universes. One

should also take the name of the royal sage Sweta of illustrious fame. He

had gratified the great Mahadeva and it was for his sake that Andhaka was

slain. One should also take the name of the royal sage Bhagiratha of

great fame, who, through the grace of Mahadeva, succeeded in bringing

down the sacred river from heaven (for flowing over the earth and

cleansing all human beings of their sins). It was Bhagiratha who caused

the ashes of the sixty thousand sons of Sagara to be overflowed with the

sacred waters of Ganga and thereby rescued them from their sin. Indeed,

one should take the names of all these that were endued with the blazing

effulgence of fire, great beauty of person, and high energy. Some of them

were of awe-inspiring forms and great might. Verily, one should take the

names of these deities and Rishis and kings, those lords of the

universe,--who are enhancers of fame. Sankhya, and Yoga which is highest

of the high, and Havya and Kavya and that refuge of all the Srutis, viz.,

Supreme Brahma, have been declared to be the sources of great benefit to

all creatures. These are sacred and sin-cleansing and have been spoken of

very highly. These are the foremost of medicines for allaying all

diseases, and are the inducers of the success in respect of all deeds.

Restraining one's senses, one should, O Bharata, take the names of these,

morning and evening. It is these that protect. It is these that shower

rain. It is these that shine and give light and heat. It is these that

blow. It is these that create all things. These are regarded as the

foremost of all, as the leaders of the universe, as highly clever in the

accomplishment of all things, as endued with forgiveness, as complete

masters of the senses. Indeed, it has been said that they dispel all the

evils to which human beings are subject. These high-souled ones are the

witnesses of all good and bad deeds. Rising up in the morning one should

take their names, for by this, one is sure to acquire all that is good.

He who takes the names of them becomes freed from the fear of fires and

of thieves. Such a man never finds his way obstructed by any impediment.

By taking the names of these high-souled ones, one becomes free from bad

dreams of every kind. Cleared from every sin, such men take birth in

auspicious families. That regenerate person who, with restrained senses,

recites these names on the occasions of performing the initiatory rites

of sacrifices and other religious observances, becomes, as the

consequence thereof, endued with righteousness, devoted to the study of

the soul, possessed of forgiveness and self-restraint, and free from

malice. If a man that is afflicted with disease recites them, he becomes

freed from his sin in the form of disease. By reciting them within a

house, all evils are dispelled from the inmates. By reciting them within

a field, the growth is helped of all kinds of crops. Reciting them at the

time of setting out on a journey, or while one is away from one's home,

one meets with good fortune. These names lead to the protection of one's

own self, of one's children and spouses, of one's wealth, and of one's

seeds, and plants. The Kshatriya who recites these names at the time of

joining a battle sees destruction overtake his foes and good fortune

crown him and his party. The man who recites these names on the occasions

of performing the rites in honour of the deities or the Pitris, helps the

Pitris and deities eat the sacrificial Havya and Kavya. The man that

recites them becomes freed from fear of diseases and beasts of prey, of

elephants and thieves. His load of anxiety becomes lightened, and he

becomes freed from every sin. By reciting these excellent Savitri Mantras

on board a vessel, or in a vehicle, or in the courts of kings, one

attains to high success. There where these Mantras are recited, fire does

not burn wood. There children do not die, nor snakes dwell. Indeed, at

such places, there can be no fear of the king, nor of Pisachas and

Rakshasas.[607] Verily, the man who recites these Mantras ceases to have

any fear of fire or water or wind or beasts of prey. These Savitri

Mantras, recited duly, contribute to the peace and well-being of all the

four orders. Those men who recite them with reverence become freed from

every sorrow and at last attain to a high end. Even these are the results

achieved by them that recite these Savitri Mantras which are of the form

of Brahma. That man who recites these Mantras in the midst of kine sees

his kine become fruitful. Whether when setting out on a journey, or

entering a house on coming back, one should recite these Mantras on every

occasion. These Mantras constitute a great mystery of the Rishis and are

the very highest of those which they silently recite. Even such are these

Mantras unto them who practise the duty of recitation and pour libations

on the sacrificial fire. This that I have said unto thee is the excellent

opinion of Parasara. It was recited in former days unto Sakra himself.

Representing as it does Truth or Eternal Brahman. I have declared it in

full to thee. It constitutes that heart of all creatures, and is the

highest Sruti. All the princes of the race of Soma and of Surya, viz.,

the Raghavas and the Kauravas, recite these Mantras every day after

having purified themselves, These constitute the highest end of human

creatures. There is rescue from every trouble and calamity in the daily

recitation of the names of the deities of the seven Rishis, and of

Dhruva. Indeed, such recitation speedily frees one from distress. The

sages of olden times, viz., Kasyapa, Gotama, and others, and Bhrigu

Angiras and Atri and others, and Sukra, Agastya, and Vrihaspati, and

others, all of whom are regenerate Rishis, have adored these Mantras.

Approved of by the son of Bharadwaja, these Mantras were attained by the

sons of Richika. Verily, having acquired them again from Vasishtha, Sakra

and the Vasus went forth to battle and succeeded in subjugating the

Danavas. That man who makes a present of a hundred kine with their horns

covered with plates of gold unto a Brahmana possessed of much learning

and well-conversant with the Vedas, and he who causes the excellent

Bharata story to be recited in his house every day, are said to acquire

equal merits. By reciting the name of Bhrigu one's righteousness becomes

enhanced. By bowing to Vasishtha one's energy become enhanced. By bowing

unto Raghu, one becomes victorious in battle. By reciting the praises of

the Aswins, one becomes freed from diseases. I have thus, O king, told

thee of the Savitri Mantras which are identical with eternal Brahman. If

thou wishest to question me on any other topic thou mayst do so. I shall,

O Bharata, answer thee.'"

SECTION CLI

"Yudhishthira said, 'Who deserve to be worshipped? Who are they unto whom

we should bow? How, indeed, should we behave towards whom? What course of

conduct, O grandsire, towards what classes of persons is regarded

faultless?'

"Bhishma said, 'The humiliation of Brahmanas would humiliate the very

deities. By bowing unto Brahmanas one does not, O Yudhishthira, incur any

fault. They, deserve to be worshipped. They deserve to have our

Salutations. Thou shouldst behave towards them as if they are thy sons.

Indeed, it is those men endued with great wisdom that uphold all the

worlds. The Brahmanas are the great causeways of Righteousness in respect

of all the worlds. Their happiness consists in renouncing all kinds of

wealth. They are devoted to the vow of restraining speech. They are

agreeable to all creatures, and observant of diverse excellent vows. They

are the refuge of all creatures in the universe. They are the authors of

all the regulations which govern the worlds. They are possessed of great

fame Penances are always their great wealth. Their power consists in

speech. Their energy flows from the duties they observe. Conversant with

all duties, they are possessed of minute vision, so that they are

cognizant of the subtlest considerations. They are of righteous desires.

They live the observance of well-performed duties. They are the causeways

of Righteousness. The four kinds of living creatures exist, depending

upon them as their refuge. They are the path or road along which all

should go. They are the guides of all. They are the eternal upholders of

all the sacrifices. They always uphold the heavy burdens of sires and

grandsires. They never droop under heavy weights even when passing along

difficult-roads like strong cattle. They are attentive to the

requirements of Piths and deities and guests. They are entitled to eat

the first portions of Havya and Kavya. By the very food they eat, they

rescue the three worlds from great fear. They are as it were, the Island

(for refuge) for all worlds. They are the eyes of all persons endued with

sight. The wealth they possess consists of all the branches of knowledge

known by the name of Siksha and all the Srutis. Endued with great skill,

they are conversant with the most subtle relations of things. They are

well-acquainted with the end of all things, and their thoughts are always

employed upon the science of the soul. They are endued with the knowledge

of the beginning, the middle, and the end of all things, and they are

persons in whom doubts no longer exist in consequence of feeling certain

of their knowledge. They are fully aware of the distinctions between what

is superior and what is inferior. They it is who attain to the highest

end. Freed from all attachments, cleansed of all sins, transcending all

pairs of opposites (such as heat and cold, happiness and misery, etc.),

they are unconnected with all worldly things. Deserving of every honour,

they are always held in great esteem by persons endued with knowledge and

high souls. They cast equal eyes on sandal-paste and filth or dirt, on

what is food and what is not rood. They see with an equal eye their brown

vestments of coarse cloth and fabrics of silk and animal skins. They

would live for many days together without eating any food, and dry up

their limbs by such abstention from all sustenance. They devote

themselves earnestly to the study of the Vedas, restraining their senses.

They would make gods of those that are not gods, and not gods of those

that are gods. Enraged, they can create other worlds and other Regents of

the worlds than those that exist. Through the course of those high-souled

ones, the ocean became so saline as to be undrinkable. The fire of their

wrath yet burns in the forest of Dandaka, unquenched by time. They are

the gods of the gods, and the cause of all cause. They are the authority

of all authorities. What man of intelligence and wisdom is there that

would seek to humiliate them? Amongst them the young and the old all

deserve honours. They honour one another (not in consequence of

distinctions of age but) in consequence of distinctions in respect of

penances and knowledge. Even the Brahmana that is destitute of knowledge

is a god and is a high instrument for cleansing others. He amongst them,

then, that is possessed of knowledge is a much higher god and like unto

the ocean when full (to the brim). Learned or unlearned, Brahmana is

always a high deity. Sanctified or unsanctified (with the aid of

Mantras), Fire is ever a great deity. A blazing fire even when it burns

on a crematorium, is not regarded as tainted in consequence of the

character of the spot whereon it burns. Clarified butter looks beautiful

whether kept on the sacrificial altar or in a chamber. So, if a Brahmana

be always engaged in evil acts, he is still to be regarded as deserving

of honour. Indeed, know that the Brahmana is always a high deity.'"

SECTION CLII

"Yudhishthira said, 'Tell us, O king, what is that reward attached to the

worship of Brahmanas, seeing which thou worshippest them, O thou of

superior intelligence! Indeed, what is that success, flowing from their

worship, guided by which thou worshippest them?'

"Bhishma said, 'In this connection is cited this old narrative of a

conversation between Pavana and Arjuna, O Bharata! Endued with a thousand

arms and great beauty the mighty Kartavirya, in days of yore, became the

lord of all the world. He had his capital in the city of Mahishmati. Of

unbaffled prowess, that chief of the Haihaya race of Kshatriyas swayed

the whole earth with her belt of seas, together with all her islands and

all her precious mines of gold and gems. Keeping before him the duties of

the Kshatriya order, as also humility and Vedic knowledge, the king made

large gifts of wealth unto the Rishi Dattatreya. Indeed, the son of

Kritavirya thus adored the great ascetic who, becoming pleased with him,

asked him to solicit three boons. Thus requested by the Rishi in respect

of boons, the king addressed him, saying, 'Let me become endued with a

thousand arms when I am in the midst of my troops. While, however, I

remain at home let me have, as usual only two arms! Indeed, let

combatants, when engaged in battle, behold me possessed of a thousand

arms, observant also of high vows, let me succeed in subjugating the

whole earth by dint of my prowess. Having acquired the earth righteously,

let me sway her with vigilance. There is a fourth boon which, O foremost

of regenerate persons, I solicit thee to grant. O faultless one, in

consequence of the disposition to favour me, it behoveth thee to grant it

to me. Dependent that I am on thee, whenever I may happen to go wrong,

let the righteous come forth to instruct and set me right! Thus

addressed, the Brahmana replied unto the king, saying, 'So let it be!'

Even thus were those boons acquired by that king of blazing effulgence.

Riding then on his car whose splendour resembled that of fire or the Sun,

the monarch, blinded by his great prowess, said, 'Who, indeed, is there

that can be regarded as my equal in patience and energy, in fame and

heroism, in prowess and strength?' After he had uttered these words, an

invisible voice in the welkin said, 'O ignorant wretch, dost thou not

know that the Brahmana is superior to the Kshatriya? The Kshatriya,

assisted by the Brahmana rules all creatures!'

"Arjuna said, 'When gratified, I am able to create many creatures. When

angry, I am able to destroy all. In thought, word, and deed, I am the

foremost. The Brahmana is certainly not above me!' The first proposition

here is that the Brahmana is superior to the Kshatriya. The

counter-proposition is that the Kshatriya is superior. Thou hast said, O

invisible being that the two are united together (in the act upon which

the Kshatriya's superiority is sought to be based). A distinction,

however, is observable in this. It is seen that Brahmanas take refuge

with Kshatriyas. The Kshatriyas never seek the refuge of Brahmanas.

indeed, throughout the earth, the Brahmanas, accepting such refuge under

the pretence of teaching the Vedas, draw their sustenance from the

Kshatriyas. The duty of protecting all creatures is vested in Kshatriyas.

It is from the Kshatriyas that the Brahmanas derive their sustenance. How

then can the Brahmana be superior to the Kshatriyas? Well, I shall from

today, bring under my subjection, your Brahmanas who are superior to all

creatures but who have mendicancy for their occupation and who are so

self-conceited! What the virgin Gayatri has said from the welkin is not

true. Robed in skins, the Brahmanas move about in independence. I shall

bring those independent wights under my subjection. Deity or man, there

is none in the three worlds who can hurl me from the sovereignty I enjoy.

Hence, I am certainly superior to the Brahmanas. This world that is now

regarded as having Brahmanas for its foremost denizens shall soon be made

such as to have Kshatriyas for its foremost denizens. There is none that

is capable of bearing my might in battle! Hearing these words of Arjuna,

the welkin-ranging goddess became agitated. Then the god of wind,

addressing the king from the sky, said, 'Cast off this sinful attitude.

Bow unto the Brahmanas. By injuring them thou wilt bring about troubles

on thy kingdom. The Brahmanas will either slay thee, king though thou

art, or, endued with great might that they are, they will drive thee away

from thy kingdom, despoiling thee of thy energy!' The king, hearing this

speech, addressed the speaker, saying, Who, indeed, art thou?' The god of

wind answered, 'I am the god of wind and the messenger of the deities! I

say unto thee what is for thy benefit.'

"Arjuna said, 'Oh, I see that thou hast today shown thy devotion and

attachment to the Brahmanas. Tell me now what kind of earthly creature is

the Brahmana! Tell me, does a superior Brahmana resemble the Wind in any

respect? Or, is he like Water, or Fire, or the Sun, or the Firmament?'"

SECTION CLIII

"The god of wind said, 'Hear, O deluded man, what the attributes are that

belong to Brahmanas all of whom are endued with high souls. The Brahmana

is superior to all those which, O king, thou hast named! In days of yore,

the earth, indulging in a spirit of rivalry with the kind of the Angas,

forsook her character as Earth. The regenerate Kasyapa caused destruction

to overtake her by actually paralysing her. The Brahmanas are always

unconquerable, O king, in heaven as also on earth. In days of yore, the

great Rishi Angiras, through his energy, drank off all the waters. The

high-souled Rishi, having drank off all the waters as if they were milk,

did not feel yet his thirst to be slaked. He, therefore, once more caused

the earth to be filled with water by raising a mighty wave. On another

occasion, when Angiras became enraged with me, I fled away, leaving the

world, and dwelt for a long time concealed in the Agnihotra of the

Brahmanas through fear of that Rishi. The illustrious Purandara, in

consequence of his having coveted the body of Ahalya, was cursed by

Gautama, yet, for the sake of Righteousness and wealth, the Rishi did not

destroy outright the chief of the deities. The Ocean, O king, that was

full in former days of crystal water, cursed by the Brahmanas, became

saline in taste.[608] Even Agni who is of the complexion of gold, and who

blazes with effulgence when destitute of smoke, and whose flames uniting

together burn upwards, when cursed by the angry Angiras, became divested

of all these attributes.[609] Behold, the sixty thousand sons of Sagara,

who came here to adore the Ocean, have all been pulverised by the

Brahmana. Kapila of golden complexion. Thou art not equal to the

Brahmanas. Do thou, O king, seek thy own good. The Kshatriya of even

great puissance bows to Brahmana children that are still in their

mothers' wombs. The large kingdom of the Dandakas was destroyed by a

Brahmana. The mighty Kshatriya Talajangala was destroyed by a single

Brahmana. viz., Aurva. Thou too hast acquired a large kingdom, great

might, religious merit, and learning, which are all difficult of

attainment, through the grace of Dattatreya. Why dost thou, O Arjuna,

worship Agni everyday who is a Brahmana? He is the bearer of sacrificial

libations from every part of the universe. Art thou ignorant of this

fact? Why, indeed, dost thou suffer thyself to be stupefied by folly when

thou art not ignorant of the fact that a superior Brahmana is the

protector of all creatures in the world and is, indeed, the creator of

the living world? The Lord of all creatures, Brahman, unmanifest, endued

with puissance, and of unfading glory, who created this boundless

universe with its mobile and immobile creatures (is a Brahman). Some

persons there are, destitute of wisdom, who say that Brahman was born of

an Egg. From the original Egg, when it burst forth, mountains and the

points of the compass and the waters and the earth and the heavens all

sprang forth into existence. This birth of the creation was not seen by

any one. How then can Brahman be said to have taken his birth from the

original Egg, when especially he is declared as Unborn? It is said that

vast uncreate Space is the original Egg. It was from this uncreate Space

(or Supreme Brahman) that the Grandsire was born. If thou askest,

'Whereon would the Grandsire, after his birth from uncreate Space, rest,

for there was then nothing else?' The answer may be given in the

following words, 'There is an existent Being of the name of

Consciousness. That mighty Being is endued with great energy. There is no

Egg. Brahman, however, is existent. He is the creator of the universe and

is its king! Thus addressed by the god of wind, king Arjuna remained

silent.'"[610]

SECTION CLIV

"The god of wind said, 'Once on a time, O king, a ruler of the name of

Anga desired to give away the whole earth as sacrificial present unto the

Brahmanas. At this, the earth became filled with anxiety. 'I am the

daughter of Brahman. I hold all creatures. Having obtained me, alas, why

does this foremost of kings wish to give me away unto the Brahmanas?

Abandoning my character as the soil, I shall now repair to the presence

of my sire. Let this king with all his kingdom meet with destruction?

Arrived at this conclusion, she departed for the region of Brahman The

Rishi Kasyapa, beholding goddess Earth on the point of departing, himself

immediately entered the visible embodiment of the goddess, casting off

his own body, by the aid of Yoga. The earth thus penetrated by the spirit

of Kasyapa, grew in prosperity and became full of all kinds of vegetable

produce. Indeed, O king for the time that Kasyapa pervaded the earth,

Righteousness became foremost everywhere and all fears ceased. In this

way, O king, the earth remained penetrated by the spirit of Kasyapa for

thirty thousand celestial years, fully alive to all those functions which

it used to discharge while it was penetrated by the spirit of Brahman's

daughter. Upon the expiry of this period, the goddess returned from the

region of Brahman and arrived here bowed unto Kasyapa and from that time

became the daughter of that Rishi, Kasyapa is a Brahmana. Even this was

the feat, O king, that a Brahmana did. Tell me the name of the Kshatriya

who can be held to be superior to Kasyapa! Hearing these words, king

Arjuna remained silent. Unto him the god of wind once more said, 'Hear

now, O king, the story of Utathya who was born in the race of Angiras.

The daughter of Soma, named Bhadra, came to be regarded as unrivalled in

beauty. Her sire Soma regarded Utathya to be the fittest of husbands for

her. The famous and highly blessed maiden of faultless limbs, observing

diverse vows, underwent the severest austerities from the desire of

obtaining Utathya for her lord. After a while, Soma's father Atri,

inviting Utathya to his house, bestowed upon him the famous maiden.

Utathya, who used to give away sacrificial presents in copious measure,

duly received the girl for his wife. It so happened, however, that the

handsome Varuna had, from a long time before, coveted the girl. Coming to

the woods where Utathya dwelt, Varuna stole away the girl when she had

plunged into the Yamuna for a bath. Abducting her thus, the Lord of the

waters took her to his own abode. That mansion was of a wonderful aspect.

It was adorned with six hundred thousand lakes. There is no mansion that

can be regarded more beautiful than that palace of Varuna. It was adorned

with many palaces and by the presence of diverse tribes of Apsaras and of

diverse excellent articles of enjoyment. There, within that palace, the

Lord of waters; O king, sported with the damsel. A little while after,

the fact of the ravishment of his wife was reported to Utathya. Indeed,

having heard all the facts from Narada, Utathya addressed' the celestial

Rishi, saying, 'Go, O Narada, unto Varuna and speak with due severity

unto him. Ask him as to why he has abducted my wife, and, indeed, tell

him in my name that he should yield her up. Thou mayst say to him

further, 'Thou are a protector of the worlds, O Varuna, and not a

destroyer! Why then hast thou abducted Utathya's wife bestowed upon him

by Soma?' Thus requested by Utathya, the celestial Rishi Narada repaired

to where Varuna was and addressing him, said, 'Do thou set free the wife

of Utathya. Indeed, why hast thou abducted her?' Hearing these words of

Narada, Varuna replied unto him, saying, 'This timid girl is exceedingly

dear to me. I dare not let her go!' Receiving this reply, Narada repaired

to Utathya and cheerlessly said, 'O great ascetic, Varuna has driven me

out from his house, seizing me by the throat. He is unwilling to restore

to thee thy spouse. Do thou act as thou pleasest.' Hearing these words of

Narada, Angiras became inflamed with wrath. Endued with wealth of

penances, he solidified the waters and drank them off, aided by his

energy. When all the waters were thus drunk off, the Lord of that element

became very cheerless with all his friends and kinsfolk. For all that, he

did not still give up Utathya's wife. Then Utathya, that foremost of

regenerate persons, filled with wrath, commanded Earth, saying, 'O

amiable one, do thou show land where there are at present the six hundred

thousand lakes.' At these words of the Rishi, the Ocean receded from the

spot indicated, and land appeared which was exceedingly sterile. Unto the

rivers that flowed through that region, Utathya said, 'O Saraswati, do

thou become invisible here. Indeed, O timid lady, leaving this region, go

thou to the desert! O auspicious goddess, let this region, destitute of

thee, cease to become sacred.' When that region (in which the lord of

waters dwelt) became dry, he repaired to Angiras, taking with him

Utathya's spouse, and made her over to him. Getting back his wife,

Utathya became cheerful. Then, O chief of the Haihaya race, that great

Brahmana rescued both the universe and the Lord of waters from the

situation of distress into which he had brought them. Conversant with

every duty, the Rishi Utathya of great energy, after getting back his

spouse, O king, said so unto Varuna, 'I have recovered my wife, O Lord of

waters, with the aid of my penances and after inflicting such distress on

thee as made thee cry aloud in anguish! Having said this, he went home,

with that wife of his. Even such, O king, was Utathya, that foremost of

Brahmanas. Shall I go on? Or, will you yet persist in thy opinion? What,

is there a Kshatriya that is superior to Utathya?'

SECTION CLV

"Bhishma said, "Thus addressed, king Arjuna remained silent. The god of

wind once more spoke to him, 'Listen now, O king, to the story of the

greatness of the Brahmana Agastya. Once on a time, the gods were

subjugated by the Asuras upon which they became very cheerless. The

sacrifices of the deities were all seized, and the Swadha of the Pitris

was also misappropriated. Indeed, O Chief of the Haihayas, all the

religious acts and observances of human beings also were suspended by the

Danavas. Divested of their prosperity, the deities wandered over the

earth as we have heard. One day, in course of their wandering they met

Agastya of high vows, that Brahmana, O king, who was endued with great

energy and splendour which was as blazing as that of the sun. Saluting

him duly, the deities made the usual enquiries of politeness. They then,

O King, said these words unto that high-souled one, 'We have been

defeated by the Danavas in battle and have, therefore, fallen off from

affluence and prosperity. Do thou, therefore, O foremost of ascetics,

rescue us from this situation of great fear.' Thus informed of the plight

to which the deities had been reduced, Agastya became highly incensed

(with the Danavas). Possessed of great energy, he at once blazed forth

like the all-consuming fire at the time of the universal dissolution.

With the blazing rays that then emanated from the Rishi, the Danavas

began to be burnt. Indeed, O king, thousands of them began to drop down

from the sky. Burning with the energy of Agastya, the Danavas, abandoning

both heaven and earth, fled towards the southern direction. At that time

the Danava king Vali was performing a Horse-sacrifice in the nether

regions. Those great Asuras who were with him in those regions or who

were dwelling in the bowels of the earth, were not burnt. The deities,

upon the destruction of their foes, then regained their own regions,

their fears entirely dispelled. Encouraged by what he accomplished for

them, they then solicited the Rishi to destroy those Asuras who had taken

refuge within the bowels of the earth or in the nether regions. Thus

solicited by the gods, Agastya replied unto them, saying, 'Yes, I am

fully competent to consume those Asuras that are dwelling underneath the

earth; but if I achieve such a feat, my penances will suffer a

diminution. Hence, I shall not exert my power.' Even thus, O king, were

the Danavas consumed by the illustrious Rishi with his own energy. Even

thus did Agastya of cleansed soul, O monarch, accomplish that feat with

the aid of his penances. O sinless one, even so was Agastya as described

by me! Shall I continue? Or, will you say anything in reply? Is there any

Kshatriya who is greater than Agastya?'

"Bhishma continued, 'Thus addressed, king Arjuna remained silent. The god

of wind once more said, 'Hear, O king, one of the great feats of the

illustrious Vasishtha. Once on a time the deities were engaged in

performing a sacrifice on the shores of the lake Vaikhanasa. Knowing of

his puissance, the sacrificing gods thought of Vasishtha and made him

their priest in imagination. Meanwhile, seeing the gods reduced and

emaciated in consequence of the Diksha they were undergoing, a race of

Danavas, of the name of Khalins, of statures as gigantic as mountains,

desired to slay them. Those amongst the Danavas that were either disabled

or slain in the fight were plunged into the waters of the Manasa lake and

in consequence of the boon of the Grandsire they instantly came back to

vigour and life. Taking up huge and terrible mountain summits and maces

and trees, they agitated the waters of the lake, causing them to swell up

to the height of a hundred yojanas. They then ran against the deities

numbering ten thousand. Afflicted by the Danavas, the gods then sought

the protection of their chief, Vasava-Sakra, however, was soon afflicted

by them. In his distress he sought the protection of Vasishtha. At this,

the holy Rishi Vasishtha assured the deities, dispelling their fears.

Understanding that the gods had become exceedingly cheerless, the ascetic

did this through compassion. He put forth his energy and burnt, without

any exertion, those Danavas called Khalins. Possessed of wealth of

penances, the Rishi brought the River Ganga, who had gone to Kailasa, to

that spot. Indeed, Ganga appeared, piercing through the waters of the

lake. The lake was penetrated by that river. And as that celestial

stream, piercing through the waters of the lake, appeared, it flowed on,

under the name of Sarayu. The place whereon those Danavas fell came to be

called after them. Even thus were the denizens of Heaven, with Indra at

their head, rescued from great distress by Vasishtha, It was thus that

those Danavas, who had received boons from Brahman, were slain by that

high-souled Rishi. O sinless one, I have narrated to thee the feat which

Vasishtha accomplished. Shall I go on? Or, will you say anything! Was

there a Kshatriya who could be said to surpass the Brahmana Vasishtha?'

SECTION CLVI

"Bhishma said, 'Thus addressed, Arjuna remained silent. The god of wind

once more addressed him, saying, 'Hear me, O foremost one of the

Haihayas, as I narrate to thee the achievement of the high-souled Atri.

Once on a time as the gods and Danavas were fighting each other in the

dark, Rahu pierced both Surya and Soma with his arrows. The gods,

overwhelmed by darkness, began to fall before the mighty Danavas, O

foremost of kings! Repeatedly struck by the Asuras, the denizens of

heaven began to lose their strength. They then beheld the learned

Brahmana Atri, endued with wealth of penances, engaged in the observance

of austerities. Addressing that Rishi who had conquered all his senses

and in whom wrath had been extinguished, they said 'Behold, O Rishi,

these two, viz., Soma and Surya, who have both been pierced by the Asuras

with their arrows! In consequence of this, darkness has overtaken us, and

we are being struck down by the foe. We do not see the end of our

troubles! Do thou, O lord of great puissance, rescue us from this great

fear.'

"The Rishi said, 'How, indeed, shall I protect you? They answered,

saying, 'Do thou thyself become Chandramas. Do thou also become the sun,

and do thou begin to slay these robbers!' Thus solicited by them, Atri

assumed the form of the darkness-destroying Soma. Indeed, in consequence

of his agreeable disposition, he began to look as handsome and delightful

as Soma himself. Beholding that the real Soma and the real Surya had

become darkened by the shafts of the foe, Atri, assuming the forms of

those luminaries, began to shine forth in splendour over the field of

battle, aided by the puissance of his penances. Verily Atri made the

universe blaze forth in light, dispelling all its darkness. By putting

forth his puissance, he also subjugated the vast multitudes of those

enemies of the deities. Beholding those great Asuras burnt by Atri, the

gods also, protected by Atri's energy, began to despatch them quickly.

Putting forth his prowess and mastering all his energy, it was even in

this way that Atri illumined the god of day, rescued the deities, and

slew the Asuras! Even this was the feat that regenerate one, aided by his

sacred fire,--that silent reciter of Mantras, that one clad in

deer-skins,--accomplished! Behold, O royal sage, that act achieved by

that Rishi who subsisted upon fruits only! I have thus narrated to thee,

in detail, the feat of the high-souled Atri. Shall I go on! Or, will you

say anything? Is there a Kshatriya that is superior to this regenerate

Rishi?'

"Thus addressed, Arjuna remained silent. The god of wind once more spake

unto him, 'Hear, O king, the feat achieved by the high-souled Chyavana

(in days of old). Having passed his promise to the twin Aswins, Chyavana

addressed the chastiser of Paka, saying, 'Do thou make the Aswins

drinkers of Soma with all other deities!'

"Indra said, 'The Aswins have been cast away by us. How then, can they be

admitted into the sacrificial circle for drinking Soma with the others?

They are not numbered with the deities. Do not, therefore, tell us so! O

thou of great vows, we do not wish to drink Soma in the company of the As

wins. Whatever other behest thou mayst be pleased to utter, O learned

Brahmana, we are ready to accomplish.'

"Chyavana said, 'The twin Aswins shall drink Soma with all of you! Both

of them are gods, O chief of the deities, for they are the sons of Surya.

Let the gods do what I have said. By acting according to those words, the

gods will reap great advantage. By acting otherwise, evil will overtake

them.'

"Indra said, 'I shall not, O foremost of regenerate persons, drink Soma

with the Aswins! Let others drink with them as they please! As regards

myself, I dare not do it.'

"Chyavana said, 'If, O slayer of Vala, thou wilt not obey my words, thou

shalt, this very day, drink Soma with them in sacrifice, compelled by me!

"The god of wind said, 'Then Chyavana, taking the Aswins with him,

commenced a great religious rite for their benefit. The gods all became

stupefied by Chyavana with his Mantras. Beholding that feat commenced by

Chyavana, Indra became incensed with wrath. Taking up a huge mountain he

ran against that Rishi. The chief of the deities was also armed with the

thunderbolt. Then the illustrious Chyavana, endued with penances, cast an

angry glance upon Indra as he advanced. Throwing a little water at him,

he paralysed the chief of the deities with his thunderbolt and mountain.

As the result of the religious rite he had commenced, he created a

terrible Asura hostile to Indra. Made of the libations he had poured on

the sacred fire, that Asura was called Mada, of mouth gaping wide. Even

such was the Asura that the great ascetic created with the aid of

Mantras. There were a thousand teeth in his mouth, extending for a

hundred yojanas. Of terrible mien, his fangs were two hundred yojanas in

length. One of his cheeks rested on the earth and the other touched the

heavens. Indeed, all the gods with Vasava seemed to stand at the root of

that great Asura's tongue, even as fishes when they enter into the wide

open mouth of a leviathan. While standing within the mouth of Mada, the

gods held a quick consultation and then addressing Indra, said, 'Do thou

soon bend thy head in reverence unto this regenerate personage! Freed

from every scruple, we shall drink Soma with the Aswins in our company!

Then Sakra, bowing down his head unto Chyavana, obeyed his behest. Even

thus did Chyavana make the Aswins drinkers of Soma with the other gods.

Calling back Mada, the Rishi then assigned him the acts he was to do.

That Mada was commanded to take up his residence in dice, in hunting, in

drinking, and in women. Hence, O king, those men that betake themselves

to these, meet with destruction, without doubt. Hence, one should always

cast off these faults to a great distance. Thus, O king, I have narrated

to thee the feat achieved by Chyavana. Shall I go on? Or, will you say

anything in reply? Is there a Kshatriya that is higher than the Brahmana

Chyavana?'"

SECTION CLVII

"Bhishma said, 'Hearing these words of the god of wind, Arjuna remained

silent. At this, the god of wind once more addressed him, saying, 'When

the denizens of heaven, with Indra at their head, found themselves within

the mouth of the Asura Mada, at that time Chyavana took away from them

the earth. Deprived previously of heaven and now shorn of the earth also,

the gods became very cheerless. Indeed, those high-souled ones, afflicted

with grief, then threw themselves unreservedly upon the Grandsire's

protection.'

"The gods said, 'O thou that art adored by all creatures of the universe,

the earth has been taken away from us by Chyavana, while we have been

deprived of heaven by the Kapas, O puissant one!'

"Brahmana said, 'Ye denizens of heaven, do you, with Indra at your head,

repair quickly and seek the protection of the Brahmanas. By gratifying

them you will succeed in regaining both the regions as before.' Thus

instructed by the Grandsire, the deities repaired to the Brahmanas and

became suppliants for their protection. The Brahmanas replied, enquiring,

'Whom shall we subjugate?' Thus asked, the deities said unto them, 'Do ye

subjugate the Kapas.' The Brahmanas then said, 'Bringing them down on the

earth first, we shall speedily subjugate them.' After this, the Brahmanas

commenced a rite having for its object the destruction of the Kapas. As

soon as this was heard of by the Kapas, they immediately despatched a

messenger of theirs, named Dhanin, unto those Brahmanas. Dhanin, coming

to them as they sat on the earth, thus delivered to them the message of

the Kapas. The Kapas are even like you all! (They are not inferior to any

of you). Hence, what will be the effect of these rites which you seem to

be bent upon achieving? All of them are well-conversant with the Vedas

and possessed of wisdom. All of them are mindful of sacrifices. All of

them have Truth for their vow, and for these reasons all of them are

regarded as equal to great Rishis. The goddess of Prosperity sports among

them, and they, in their turn, support her with reverence. They never

indulge in acts of fruitless congress with their wives, and they never

eat the flesh of such animals as have not been killed in sacrifices. They

pour libations on the blazing sacrificial fire (every day) and 'are

obedient to the behests of their preceptors and seniors. All of them are

of souls under perfect control, and never take any food without dividing

it duly among their children. They always proceed on cars and other

vehicles together (without any of them riding his own vehicle while

others journey on foot). They never indulge in acts of congress with

their spouses when the latter are in midst of their functional period.

They all act in such a way as to attain to regions of felicity hereafter.

Indeed, they are always righteous in their deeds. When women quick with

child or old men have not eaten, they never eat anything themselves. They

never indulge in play or sports of any kind in the forenoon. They never

sleep during the day. When the Kapas have these and many other virtues

and accomplishments, why, indeed, would you seek to subjugate them? You

should abstain from the endeavour! Verily, by such abstention ye would

achieve what is for your good.'

"The Brahmanas said, 'Oh, we shall subjugate the Kapas! In this matter,

we art one with the deities. Hence, the Kapas deserve slaughter at your

hands. As regards Dhanin, he should return whence he came! After this,

Dhanin, returning to the Kapas, said unto them, 'The Brahmanas are not

disposed to do you any good! 'Hearing this, all the Kapas took up their

weapons and proceeded towards the Brahmanas. The Brahmanas, beholding the

Kapas advancing against them with the standards of their cars upraised,

forthwith created certain blazing fires for the destruction of the Kapas.

Those eternal fires, created with the aid of Vedic Mantras, having

effected the destruction of the Kapas, began to shine in the firmament

like so many (golden) clouds. The gods, having assembled together in

battle, slew many of the Danavas. They did not know at that time that it

was the Brahmanas who had effected their destruction. Then Narada of

great energy, coming there, O king, informed the deities how their foes;

the Kapas, had been really slain by the Brahmanas of mighty energy (and

not by deities themselves). Hearing these words of Narada, the denizens

of heaven became highly gratified. They also applauded those regenerate

allies of theirs that were possessed of great fame. The energy and

prowess of the deities then began to increase, and worshipped in all the

worlds, they acquired also the boon of immortality!' After the god of

wind had said these words, king Arjuna worshipped him duly and addressing

him answered in these words, 'Hear, O mighty armed monarch, what Arjuna

said.'

"Arjuna said, O puissant god, always and by all means do I live for the

Brahmanas! Devoted to them, I worship them always! Through the grace of

Dattatreya I have obtained this might of mine! Through his grace have I

been able to accomplish great feats in the world and achieve high merit!

Oh, I have, with attention, heard of the achievements, O god of the wind,

of the Brahmanas with all their interesting details as recited by thee

truly.'

"The god of wind said, 'Do thou protect and cherish the Brahmanas, in the

exercise of those Kshatriya duties which are thine by birth. Do thou

protect them even as thou protectest thy own senses! There is danger to

thee from the race of Bhrigu! All that, however, will take place on a

distant day.'"

SECTION CLVIII

"Yudhishthira said, 'Thou always worshippest, O king, Brahmanas of

praiseworthy, vows. Whatever, however is that fruit seeing which thou

worshippest them, O king? O thou of high vows, beholding what prosperity

attaching to the worship of the Brahmanas dost thou worship them? Tell me

all this, O thou of mighty arms!

"Bhishma said, 'Here is Kesava endued with great intelligence. He will

tell thee everything. Of high vows and endued with prosperity, even he

will tell you what the prosperity is that attaches to the worship of

Brahmanas. My strength, ears, speech, mind, eyes, and that clear

understanding of mine (are all clouded today). I think, the time is not

distant when I shall have to cast off my body. The sun seems to me to go

very slowly.[611] Those high duties, O king, that are mentioned in the

Puranas as observed by Brahmanas and Kshatriyas and Vaisyas and Sudras,

have all been recited by me. Do thou, O son of Pritha, learn from Krishna

what little remains to be learnt on that head. I know Krishna truly. I

know who he is and what his ancient might is. O chief of the Kauravas,

Kesava is of immeasurable soul. Whenever doubts arise, it is he who

upholds Righteousness then.[612] It is Krishna who created the earth, and

sky, and the heavens. Indeed, the earth has sprung from Krishna's body.

Of terrible prowess and existing from the beginning of time, it is

Krishna who became the mighty Boar and raised the submerged Earth. It is

He who created all the points of the compass, together with all the

mountains. Below Him are the welkin, heaven, the four cardinal points,

and the four subsidiary points. It is from him that the entire creation

has flowed. It is He who has created this ancient universe. In His navel

appeared a Lotus. Within that Lotus sprang Brahma himself of immeasurable

energy. It was Brahma, O son of Pritha, who rent that darkness which

existed surpassing the very ocean (in depth and extent). In the Treta

age, O Partha, Krishna existed (on the earth), in the form of

Righteousness. In the Treta age, he existed in the form of Knowledge. In

the Dwapara age, he existed in the form of might. In the Kali age he came

to the earth in the form of unrighteousness. It is He who in days of yore

slew the Daityas. It is He who is the Ancient God. It is He who ruled the

Asuras in the form of their Emperor (Valin). It is He who is the Creator

of all beings. It is He who is also the future of all created Beings. It

is He who is also the protector of this universe fraught with the seed of

destruction. When the cause of Righteousness languishes, this Krishna

takes birth in the race of either the gods or among men. Staying on

Righteousness, this Krishna of cleansed soul (on such occasion) protects

both the higher and the lower worlds. Sparing those that deserve to be

spared, Krishna sets himself to the slaughter of the Asura, O Partha! It

is he who is all acts proper and improper and it is he who is the cause.

It is Krishna who is the act done, the act to be done, and the act that

is being done. Know that that illustrious one is Rahu and Soma and Sakra.

It is he that is Viswakarma. It is he that is of universal form. He is

the destroyer and he is the Creator of the universe. He is the wielder of

the Sula (lance); He is of human form; and He is of terrible form. All

creatures sing his praises, for he is known by his acts. Hundreds of

Gandharvas and Apsaras and deities always accompany him. The very

Rakshasas hymn his praise. He is the Enhancer of Wealth; He is the one

victorious Being in the universe. In Sacrifices, eloquent men hymn His

praises. The singers of Samans praise Him by reciting the Rathantaras.

The Brahmanas praise Him with Vedic Mantras. It is unto Him that the

sacrificial priests pour their libations. The deities with Indra at their

head hymned His praise when He lifted up the Gobardhana mountains for

protecting the cow-herds of Brindavana against the incessant showers that

Indra poured in rage. He is, O Bharata, the one Blessing unto all

creatures. He, O Bharata, having entered the old Brahma cave, beheld from

that place the original cover of the world in the beginning of Time.[613]

Agitating all the Danavas and the Asuras, this Krishna of foremost feats

rescued the earth. It is unto Him that people dedicate diverse kinds of

food. It is unto Him that the warriors dedicate all kinds of their

vehicles at the time of war. He is eternal, and it is under that

illustrious one that the welkin, earth, heaven, all things exist and

stay. He it is who has caused the vital seed of the gods Mitra and Varuna

to fall within a jar, whence sprang the Rishi known by the name of

Vasishtha. It is Krishna who is the god of wind; it is He who is the

puissant Aswins; it is He who is that first of gods, viz., the sun

possessed of a thousand rays. It is He by whom the Asuras have been

subjugated. It is He who covered the three worlds with three steps of

His. He is the soul of the deities and human beings, and Pitris. It is He

who is the Sacrifice performed by those persons that are conversant with

the rituals of sacrifices. It is He who rises every day in the firmament

(in the form of the sun) and divides Time into day and night, and courses

for half the year northwards and for half the year southwards.

Innumerable rays of light emanate from Him upwards and downwards and

transversely and illumine the earth. Brahmanas conversant with the Vedas

adore Him. Taking a portion of His rays the sun shines in the firmament.

Month after month, the sacrificer ordains Him as a sacrifice. Regenerate

persons conversant with the Vedas sing His praises in sacrifices of all

kinds. He it is that constitutes the wheel of the year, having three

naves and seven horses to drag it. It is in this way that He supports the

triple mansion (of the seasons), Endued with great energy, pervading all

things, the foremost of all creatures, it is Krishna who alone upholds

all the worlds. He is the sun, the dispeller of all darkness. He is the

Creator of all. Do thou, O hero, approach that Krishna! Once on a time,

the high-souled and puissant Krishna dwelt, for a while, in the form of

Agni in the forest of Khandava among some straw or dry grass. Soon was He

gratified (for he consumed all the medicinal herbs in that forest).

Capable of going everywhere at will, it was Krishna who, having

subjugated the Rakshasas and Uragas, poured them as libations upon the

blazing fire. It is Krishna who gave unto Arjuna a number of white

steeds. It is He who is the creator of all steeds. This world (or, human

life) represents his car. He it is that yokes that car for setting it in

motion. That car has three wheels (viz., the three attributes of Sattwa,

Rajas, and Tamas). It has three kinds of motion (for it goes upwards or

downwards or transversely, implying superior, inferior, and intermediate

birth as brought about by acts). It has four horses yoked to it (viz.,

Time, Predestiny, the will of the deities, and one's own will). It has

three naves (white, black, and mixed, implying good acts, evil acts and

acts that are of a mixed character). It is this Krishna who is the refuge

of the five original elements with the sky among them. It is He who

created the earth and heaven and the space between. Indeed, it is this

Krishna of immeasurable and blazing energy who has created the forests

and the mountains. It is this Krishna who, desirous of chastising Sakra

who was about to hurl his thunder at him, crossed the rivers and once

paralysed him. He is the one great Indra that is adored by the Brahmanas

in great sacrifices with the aid of a thousand old Riks. It was this

Krishna, O king, who alone was able to keep the Rishi Durvasa of great

energy as a guest for some time in his house. He is said to be the one

ancient Rishi. He is the Creator of the universe. Indeed, He creates

everything from His own nature. Superior to all two deities it is He who

teaches all the deities. He scrupulously observes all ancient ordinances.

Know, O king, that this Krishna, who is called Vishwaksena, is the fruit

of all acts that relate to pleasure, of all acts that are founded on the

Vedas, and of all acts that appertain to the world. He is the white rays

of light that are seen in all the worlds. He is the three worlds. He is

the three Regents of all the worlds. He is the three sacrificial fires.

He is the three Vyahritis; indeed, this son of Devaki is all the gods

together. He is the year; He is the Seasons; He is the Fortnights; He is

the Day and the Night; He is those divisions of time which are called

Kalas, and Kashthas, and Matras, and Muhurtas, and Lavas, and Kshanas.

Know that this Vishwaksena is all these. The Moon and the Sun, the

Planets, the Constellations, and the Stars, all the Parva days, including

the day of the full moon, the conjunctions of the constellations and the

seasons, have, O son of Pritha, flowed from this Krishna who is

Vishwaksena. The Rudras, the Adityas, the Vasus, the Aswins, the Sadhyas,

the Viswedevas, the diverse Maruts, Prajapati himself, the mother of the

deities, viz., Aditi, and the seven Rishis, have all sprung from Krishna.

Transforming Himself into the Wind, He scatters the universe. Of

Universal form, He becomes Fire that burns all things. Changing Himself

into Water, He drenches and submerges all, and assuming the form of

Brahman, He creates all the diverse tribes of animate and inanimate

creatures. He is Himself the Veda, yet he learns all the Vedas. He is

Himself all the ordinances, yet He observes all the ordinances that have

been laid down in matters connected with Righteousness and the Vedas and

that force or might which rules the world. Indeed, know, O Yudhishthira,

that this Kesava is all the mobile and immobile universe. He is of the

form of the most resplendent light. Of universal form, this Krishna is

displayed in that blazing effulgence. The original cause of the soul of

all existent creatures, He at first created the waters. Afterwards He

created this universe. Know that this Krishna is Vishnu. Know that He is

the soul of the universe. Know that He is all the seasons; He is these

diverse wonderful vegetations of Nature which we see; He is the clouds

that pour rain and the lightening that flashes in the sky. He is the

elephant Airavata. In fact, He is all the immobile and mobile universe.

The abode of the universe and transcending all attributes, this Krishna

is Vasudeva. When He becomes Jiva He comes to be called Sankarshana.

Next, He transforms Himself into Pradyumna and then into Aniruddha. In

this way, the high-souled Krishna, who has Himself for His origin divides

(or displays) Himself in fourfold form. Desirous of creating this

universe which consists of the fivefold primal elements. He sets himself

to his task, and causes it to go on in the fivefold form of animate

existence consisting of deities and Asuras and human beings and beasts

and birds. He it is that then creates the Earth and the Wind, the Sky,

Light, and also Water, O son of Pritha! Having created this universe of

immobile and mobile objects distributed into four orders of being (viz.,

viviparous, oviparous, vegetable and filth-born), he then created the

earth with her fivefold seed. He then created the firmament for pouring

copious showers of water on the earth.[614] Without doubt, O king, it is

this Krishna who has created this universe. His origin is in his own

self; it is He who causes all things to exist through his own puissance.

He it is that has created the deities, the Asuras, the human beings, the

world, the Rishis, the Pitris, and all creatures. Desirous of creating,

that Lord of all creatures duly created the whole universe of life. Know

that good and evil, mobile and immobile, have all flowed from this One

who is Vishwaksena. Whatever exists, and whatever will spring into

existence, all is Kesava. This Krishna is also the death that overtakes

all creatures when their end comes. He is eternal and it is He who

upholds the cause of Righteousness. Whatever existed in the past, and

whatever we do not know, verily, all that also is this Vishwaksena.

Whatever is noble and meritorious in the universe, indeed, whatever of

good and of evil exists, all that is Kesava who is inconceivable. Hence,

it is absurd to think of anything that is superior to Kesava. Kesava is

even such. More than this, He is Narayana, the highest of the high,

immutable and unfading. He is the eternal and immutable cause of the

entire mobile and immobile universe with its beginning, middle, and end,

as also of all creatures whose birth follows their wish.'"

SECTION CLIX

"Yudhishthira said, 'Do thou tell us, O slayer of Madhu, what the

prosperity is that attaches to the worship of the Brahmanas. Thou art

well-conversant with this topic. Verily, our grandsire knows thee.'

"Vasudeva said, 'Hear, O king, with rapt attention to me, O chief of

Bharata's race, as I recite to thee what the merits of the Brahmanas are,

in accordance with truth, O foremost one of Kuru's race! Once on a time

while I was seated at Dwaravati, O delighter of the Kurus, my son

Pradyumna, enraged by certain Brahmanas, came to me and said, 'O slayer

of Madhu, what merit attaches to the worship of the Brahmanas? Whence is

their lordship derived both here and hereafter? O giver of honours, what

rewards are won by constantly Worshipping the Brahmanas? Do thou kindly

explain this clearly to me, for my mind is disturbed by doubts in respect

of this.' When these words were addressed to me by Pradyumna, I answered

him as follows, Do thou hear, O king, with close attention, what those

words were, 'O child of Rukmin, listen to me as I tell thee what the

prosperity is that one may win by worshipping the Brahmanas. When one

sets oneself to the acquisition of the well-known aggregate of three

(viz., Righteousness, Wealth, and Pleasure), or to the achievement of

Emancipation, or to that of fame and prosperity, or to the treatment and

cure of disease, or to the worship of the deities and the Pitris, one

should take care to gratify the regenerate ones. They are each a king

Soma (that sheds such agreeable light in the firmament.) They are

dispensers of happiness and misery. O child of Rukmini, whether in this

or in the next world, O son, everything agreeable has its origin in the

Brahmanas. I have no doubt in this! From the worship of the Brahmanas

flow mighty achievements and fame and strength. The denizens of all the

worlds, and the Regents of the universe, are all worshippers of

Brahmanas. How then, O son, can we disregard them, filled with the idea

that we are lords of the earth? O mighty-armed one, do not suffer thy

wrath to embrace the Brahmanas as its object. In this as also in the next

world, Brahmanas are regarded as beings. They have direct knowledge of

everything in the universe. Verily, they are capable of reducing

everything into ashes, if angry. They are capable of creating other

worlds and other Regents of worlds (than those that exist). Why then

should not persons who are possessed of energy and correct knowledge

behave with obedience and respect towards them? Formerly, in my house, O

son, dwelt the Brahmana Durvasa whose complexion was green and tawny.

Clad in rags, he had a stick made of the Vilwa tree.[615] His beard was

long and he was exceedingly emaciated. He was taller in stature than the

tallest man on earth. Wandering over all the worlds, viz., that which

belongs to human beings and those that are for the deities and other

superior beings, even this was the verse which he sang constantly among

assemblies and in public squares. 'Who is there that would cause the

Brahmana Durvasa to dwell in his house, doing the duties of hospitality

towards him? He becomes enraged with every one if he finds even the

slightest transgression? Hearing this regarding my disposition, who is

there that will give me refuge? Indeed, he that would give me shelter as

a guest should not do anything to anger me!' When I saw that no one

ventured to give him shelter in his house. I invited him and caused him

to take up his residence in my abode. On certain days he would eat the

food sufficient for the needs of thousands of persons. On certain other

days he would eat very little. On some days he would go out of my house

and would not return. He would sometimes laugh without any ostensible

reason and sometimes cry as causelessly. At that time there was nobody on

earth that was equal to him in years. One day, entering the quarters

assigned to him he burnt all the beds and coverlets and all the

well-adorned damsels that were there for serving him. Doing this, he went

out. Of highly praiseworthy vows, he met me shortly after this and

addressing me, said, 'O Krishna, I wish to eat frumenty without delay!'

Having understood his mind previously, I had set my servants to prepare

every kind of food and drink. Indeed, many excellent viands had been kept

ready. As soon as I was asked, I caused hot frumenty to be brought and

offered to the ascetic. Having eaten some, he quickly said unto me, 'Do

thou, O Krishna, take some of this frumenty and smear all thy limbs with

it!' Without any scruple I did as directed. Indeed, with the remnant of

that frumenty I smeared my body and head. The ascetic at that time saw

thy mother of sweet face standing near. Laughing the while, he smeared

her body also with that frumenty. The ascetic then caused thy mother,

whose body was smeared over with frumenty, to be yoked unto a car without

any delay. Ascending that car he set out of my house. Endued with great

intelligence, that Brahmana blazed with effulgence like fire, and struck,

in my presence, my Rukmini endued with youth, as if she were an animal

destined to drag the cars of human beings. Beholding this, I did not feel

the slightest grief born of malice or the desire to injure the Rishi.

Indeed, having yoked Rukmini to the car, he went out, desirous of

proceeding along the high road of the city. Seeing that extraordinary

sight, some Dasarhas, filled with wrath, addressed one another and began

to converse in this way, 'Who else is there on earth that would draw

breath after having yoked Rukmini to a car! Verily, let the world be

filled with Brahmanas only! Let no other orders take birth here. The

poison of a virulent snake is exceedingly keen. Keener than poison is a

Brahmana. There is no physician for a person that has been bitten or

burnt by the virulent snake of a Brahmana, 'As the irresistible Durvasa

proceeded on the car, Rukmini tottered on the road and frequently fell

down. At this the regenerate Rishi became angry and began to urge Rukmini

on by striking her with the whip. At last, filled with a towering

passion, the Brahmana leapt down from the car, and fled towards the

south, running on foot, over a pathless ground. Beholding that foremost

of Brahmanas flying along the pathless ground, we followed him, although

we were smeared with frumenty, exclaiming behind him, 'Be gratified with

us, O holy one! Endued with great energy, the Brahmana, seeing me, said,

'O mighty-armed Krishna, thou hast subdued wrath by the strength of thy

nature? O thou of excellent vows, I have not found the slightest fault in

thee! O Govinda, I have been highly gratified with thee. Do thou solicit

the fruition of such wishes as thou pleasest! Behold duly, O son, what

the puissance is of myself when I become gratified with any one. As long

as deities and human beings will continue to entertain a liking for food,

so long will every one among them cherish the same liking for thee that

they cherish for their food! As long, again, as there will be

Righteousness in the several world, so long will the fame of thy

achievements last! Indeed, thy distinction will last so long in the three

worlds! O Janardana, agreeable thou shalt be to all persons! Whatever

articles of thine have been broken or burnt or otherwise destroyed (by

me), thou shalt see restored, O Janardana, to their former state or they

will reappear even in a better form! As long, again, O thou of unfading

glory, as thou wilt wish to live, so long wilt thou have no fear of death

assailing thee through such parts of thy body as have been smeared with

the frumenty I gave thee! O son, why didst thou not smear that frumenty

on the soles of thy feet as well? By not doing it, thou have acted in a

way that is not approved by me! Even these were the words that he said,

well-pleased with me on that occasion. After he had ceased speaking, I

saw that my body became endued with great beauty and splendour. Unto

Rukmini also, the Rishi, well-pleased with her, said, 'O beautiful lady,

thou shalt be the foremost one of thy sex in fame, and great glory and

achievements will be thine. Decrepitude or disease or loss of complexion

will never be thine! Every one will see thee engaged in waiting upon

Krishna, possessed as thou already art with a fragrant odour which is

always present in thee. Thou shalt become the foremost of all spouses,

numbering sixteen thousand, O Kesava. At last, when the time comes for

thy departure from the world, thou shalt attain to the inseparable

companionship of Krishna hereafter!' Having said these words unto thy

mother, the Rishi once more addressed me and uttering following words,

left the spot. Indeed, the Rishi Durvasa, blazing like a fire, said, 'O

Kesava, let thy understanding be always disposed even thus towards the

Brahmana!' Verily after uttering these words, that Brahmana disappeared

there and then before my eyes. After his disappearance I took to the

observance of the vow of uttering certain Mantras silently without being

heard by anybody. Verily, from that day I resolved to accomplish whatever

behests I should receive from the Brahmanas. Having adopted this vow, O

son, along with thy mother, both of us, with hearts filled with joy

re-entered our palace, Entering our house I saw that everything which the

Rishi had broken or burnt had reappeared and become new. Beholding those

new articles, which had besides become more durable, I became filled with

wonder. Verily, O son of Rukmini, from that day forth I have always

worshipped the Brahmanas in my mind! Even this, O chief of Bharata's

race, is what I said on that occasion regarding the greatness of those

Brahmanas who are the foremost of their order. Do thou also, O son of

Kunti, worship the highly blessed Brahmanas every day with gifts of

wealth and kine, O puissant one! It was in this way that I acquired the

prosperity I enjoy, the prosperity that is born of the grace of

Brahmanas. Whatever, again, Bhishma has said of me, O chief of the

Bharatas, is all true!'"

SECTION CLX

"Yudhishthira said, 'It behoveth thee, O slayer of Madhu, to expound to

me that knowledge which thou hast acquired through the grace of Durvasa!

O foremost of all persons endued with intelligence, I desire to know

everything about the high blessedness and all the names of that

high-souled one truly and in detail![616]

"Vasudeva said, 'I shall recite to thee the good that I have acquired and

the fame that I have won through the grace of that high-souled one.

Verily, I shall discourse to thee on the topic, after having bowed unto

Kapardin. O king, listen to me as I recite to thee that Sata-rudriya

which I repeat; with restrained senses, every morning after rising from

bed. The great lord of all creatures, viz., the Grandsire Brahman

himself, endued with wealth of penances, composed those Mantras, after

having observed especial penances for some time. O sire it is Sankara who

created all the creatures in the universe, mobile and immobile. There is

no being that is higher, O monarch, than Mahadeva. Verily, he is the

highest of all beings in the three worlds. There is no one who is capable

of standing before that high-souled Being. Indeed, there is no Being in

the three worlds that can be regarded as his equal. When he stands,

filled with rage, on the field of battle, the very odour of his body

deprives all foes of consciousness and they that are not slain tremble

and fall down. His roars are terrible, resembling those of the clouds.

Hearing those roars in battle, the very hearts of the deities break in

twain. When the wielder of Pinaka becomes angry and assuming a terrible

form merely casts his eye upon deity, Asura, Gandharva, or snake, that

individual fails to obtain peace of mind by taking shelter in the

recesses of even a mountain-cave. When that lord of all creatures, viz.,

Daksha, desirous of performing a sacrifice, spread his sacrifice out, the

dauntless Bhava, giving way to wrath (at Daksha's slight of him), pierced

(the embodied) sacrifice, shooting his shaft from his terrible bow, he

roared aloud. Indeed, when Maheswara became angry and suddenly pierced

with his shaft the embodied form of sacrifice, the deities become filled

with grief, losing happiness and tranquillity of heart. In consequence of

the twang of his bow-string the whole universe became agitated. The

deities and the Asuras, O son of Pritha, all became cheerless and

stupefied. The ocean rolled in agitation and the earth trembled to her

centre. The hills and mountains began to move from their bases and ran on

every side. The vault of the welkin became cracked. All the worlds became

enveloped in gloom. Nothing could be seen. The light of all the

luminaries became darkened, along with that of the sun himself, O

Bharata! The great Rishis, penetrated with fear and desirous of doing

good to themselves and the universe, performed the usual rites of

propitiation and peace. Meanwhile, Rudra of terrible prowess rushed

against the deities. Filled with rage, he tore out the eyes of Bhaga.

Incensed with wrath, he assailed Pushan with his foot. He tore out the

teeth of that god as he sat employed in eating the large sacrificial ball

(called Purodasa). Trembling with fear, the deities bent their heads to

Sankara. Without being appeased, Rudra once more placed on his bow-string

a sharp and blazing arrow. Beholding his prowess, the deities and the

Rishis became all alarmed. Those foremost of gods began to pacify him!

Joining their hands in reverence, they began to recite the Sata-rudriya

Mantras. At last Maheswara, thus praised by the deities, became

gratified. The deities than assigned a large share (of the sacrificial

offerings) to him. Trembling with fear, O king, they sought his

protection. When Rudra became gratified, the embodiment of sacrifice,

which had been pierced in twain, became once more united. Whatever limbs

of his had been destroyed by the shafts of Mahadeva, became once more

whole and sound. The Asuras possessed of great energy had in days of yore

three cities in the firmament. One of these had been made of iron, one of

silver, and the third of gold. With all his weapons, Maghavat, the chief

of the deities, was unable to pierce those cities. Afflicted by the

Asuras, all the deities then sought the protection of the great Rudra.

Assembled together the high-souled deities addressed him, saying, 'O

Rudra, the Asuras threaten to exert their destructive influence in all

acts! Do thou slay the Daityas and destroy their city for the protection

of the three worlds, O giver of honours!' Thus addressed by them, he

replied, saying, 'So be it!' and then made Vishnu his excellent

shaft-head. He made the deity of fire his shaft-reed, and Surya's son

Yama the wings of that shaft. He made the Vedas his bow and the goddess

Savitri his excellent bow-string. And he made the Grandsire Brahma his

charioteer. Applying all these, he pierced the triple city of the Asuras

with that shaft of his, consisting of three Parvans and three

Salyas.[617] Indeed, O Bharata, the Asuras with their cities, were all

burnt by Rudra with that shaft of his whose complexion was like that of

the sun and whose energy resembled that of the fire which appears at the

end of the Yuga for consuming all things. Beholding that Mahadeva changed

into a child with five locks of hair lying on the lap of Parvati, the

latter asked the deities as to who he was. Seeing the child, Sakra became

suddenly filled with jealousy and wrath and resolved to kill him with his

thunder. The child, however, paralysed the arm, looking like a mace of

iron, of Indra with the thunderbolt in it. The deities all became

stupefied, and they could not understand that the child was the Lord of

universe. Verily, all of them along with the very Regents of the world,

found their intellects stupefied in the matter of that child who was none

else than the Supreme Being. Then the illustrious Grandsire Brahma,

reflecting with the aid of his penances, found out that that child was

the foremost of all Beings, the lord of Uma, Mahadeva of immeasurable

prowess. He then praised the Lord. The deities also began to hymn the

praises of both Uma and Rudra. The arm (which had been paralysed) of the

slayer of Vala then became restored to its former state. The Mahadeva,

taking birth as the Brahmana Durvasa of great energy, resided for a long

time at Dwaravati in my house. While residing in my abode he did diverse

acts of mischief. Though difficult of being borne, I bore them yet from

magnanimity of heart. He is Rudra; he is Shiva; he is Agni; he is Sarva;

he is the vanquisher of all; he is Indra, and Vayu, and the Aswins and

the god of lightning. He is Chandramas; he is Isana; he is Surya; he is

Varuna; he is Time; he is the Destroyer; he is Death; he is the Day and

the Night; he is the fortnight; he is the seasons; he is the two

twilights; he is the year. He is Dhatri and he is Vidhatri; and he is

Viswakarma; and he is conversant with all things. He is the cardinal

points of the compass and the subsidiary points also. Of universal form,

he is of immeasurable soul. The holy and illustrious Durvasa is of the

complexion of the celestials. He sometimes manifests himself singly;

sometimes divides himself into two portions; and sometimes exhibits

himself in many, a hundred thousand forms. Even such is Mahadeva. He is,

again, that god who is unborn. In even a hundred years one cannot exhaust

his merits by reciting them.'"

SECTION CLXI

"Vasudeva said, 'O mighty-armed Yudhishthira, listen to me as I recite to

thee the many names of Rudra as also the high blessedness of that

high-souled one. The Rishis describe Mahadeva as Agni, and Sthanu, and

Maheswara; as one-eyed, and three-eyed, of universal form, and Siva or

highly auspicious. Brahmanas conversant with the Vedas say that that god

has two forms. One of these is terrible, and the other mild and

auspicious. Those two forms, again, are subdivided into many forms. That

form which is fierce and terrible is regarded as identical with Agni and

Lightning and Surya. The other form which is mild and auspicious is

identical with Righteousness and water and Chandramas. Then, again, it is

said that half his body is fire and half is Soma (or the moon). That form

of his which is mild and auspicious is said to be engaged in the practice

of the Brahmacharya vow. The other form of his which is supremely

terrible is engaged in all operations of destruction in the universe.

Because he is great (Mahat) and the Supreme Lord of all (Iswara),

therefore he is called Maheswara. And since he burns and oppresses, is

keen and fierce, and endued with great energy, and is engaged in eating

flesh and blood and marrow, he is said to be Rudra. Since he is the

foremost of all the deities, and since his dominion and acquisitions are

very extensive, and since he protects the extensive universe, therefore

he is called Mahadeva. Since he is of the form or colour of smoke,

therefore he is called Dhurjati. Since by all his acts he performs

sacrifices for all and seeks the good of every creature, therefore he is

called Siva or the auspicious one. Staying above (in the sky) he burns

the lives of all creatures and is, besides, fixed in a particular route

from which he does not deviate. His emblem, again, is fixed and immovable

for all time. He is, for these reasons, called Sthanu. He is also of

multiform aspect. He is present, past, and future. He is mobile and

immobile. For this he is called Vahurupa (of multiform aspect). The

deities called Viswedevas reside in his body. He is, for this, called

Viswarupa (of universal form). He is thousand-eyed; or, he is

myriad-eyed; or, he has eyes on all sides and on every part of his body,

His energy issues through his eyes. There is no end of his eyes. Since he

always nourishes all creatures and sports also with them, and since he is

their lord or master, therefore he is called Pasupati (the lord of all

creatures). Since his emblem is always observant of the vow of

Brahmacharya, all the worlds worship it accordingly. This act of worship

is said to gratify him highly. If there is one who worship him by

creating his image, another who worships his emblem, the latter it is

that attains to great prosperity for ever. The Rishis, the deities, the

Gandharvas, and the Apsaras, worship that emblem of his which is ever

erect and upraised. If his emblem is worshipped, Maheswara becomes highly

gratified with the worshipper. Affectionate towards his devotees, he

bestows happiness upon them with a cheerful soul. This great god loves to

reside in crematoria and there he burns and consumes all corpses. Those

persons that perform sacrifices on such grounds attain at the end to

those regions which have been set apart for heroes. Employed in his

legitimate function, he it is That is regarded as the Death that resides

in the bodies of all creatures. He is, again, those breaths called Prana

and Apana in the bodies of all embodied beings. He has many blazing and

terrible forms. All those forms are worshipped in the world and are known

to Brahmanas possessed of knowledge. Amongst the gods he has many names

all of which are fraught with grave import. Verily, the meanings of those

names are derived from either his greatness or vastness, or his feats, or

his conduct. The Brahmanas always recite the excellent Sata-rudriya in

his honour, that occurs in the Vedas as also that which has been composed

by Vyasa. Verily, the Brahmanas and Rishis call him the eldest of all

beings. He is the first of all the deities, and it was from his mouth

that he created Agni. That righteous-souled deity, ever willing to grant

protection to all, never gives up his suppliants. He would much rather

abandon his own life-breaths and incur all possible afflictions himself.

Long life, health and freedom from disease, affluence, wealth, diverse

kinds of pleasures and enjoyments, are conferred by him, and it is he

also who snatches them away. The lordship and affluence that one sees in

Sakra and the other deities are, verily his. It is he who is always

engaged in all that is good and evil in the three worlds. In consequence

of his fullest control over all objects of enjoyment he is called Iswara

(the Supreme Lord or Master). Since, again, he is the master of the vast

universe, he is called Maheswara. The whole universe is pervaded by him

in diverse forms. It is that deity whose mouth roars and burns the waters

of the sea in the form of the huge mare's head!'"[618]

SECTION CLXII

"Vaisampayana said, 'After Krishna, the son of Devaki, had said these

words, Yudhishthira once more asked Bhishma the son of Santanu, saying,

'O thou of great intelligence; O foremost of all persons conversant with

duties, which, indeed, of the two, direct perception and the scriptures,

is to be regarded as authority for arriving at a conclusion?'

"Bhishma said, 'I think, there is no doubt in this. Listen to me, O thou

of great wisdom! I shall answer thee. The question thou hast asked is

certainly proper. It is easy to cherish doubt. But the solution of that

doubt is difficult. Innumerable are the instances, in respect of both

direct perception and audition (or the scriptures), in which doubts may

arise. Certain persons, who delight in the name of logicians, verily

imagining themselves to be possessed of superior wisdom, affirm that

direct perception is the only authority. They assert that nothing,

however true, is existent which is not directly perceivable; or, at least

they doubt the existence of those objects. Indeed, such assertions

involve an absurdity and they who make them are of foolish understanding,

whatever may be their pride of learning. If, on the other hand, thou

doubtest as to how the one (indivisible Brahman) could be the cause, I

answer that one would understand it only after a long course of years and

with the assistance of Yoga practised without idleness. Indeed, O

Bharata, one that lives according to such means as present themselves

(without, i.e., one's being wedded to this or that settled mode of life),

and one that is devoted (to the solution of the question), would be

capable of understanding it. None else, truly, is competent for

comprehending it. When one attains to the very end of reasons (or

reasoning processes), one then attains to that excellent and all

comprehending knowledge--that vast mass of effulgence which illumines all

the universe (called Brahma). That knowledge, O king, which is derived

from reason (or inferences) can scarcely be said to be knowledge. Such

knowledge should be rejected. It should be noted that it is not defined

or comprehended by the word. It should, therefore, be rejected!'"[619]

"Yudhisthira said, 'Tell me, O grandsire, which among these (four) is

most authoritative, viz., direct perception, inference from observation,

the science of Agama or scriptures, and diverse kinds of practices that

distinguish the good.'

"Bhishma said, 'While Righteousness is sought to be destroyed by wicked

persons possessed of great might, it is capable of being protected for

the time being by those that are good exerting themselves with care and

earnestness. Such protection, however, avails not in the long run, for

destruction does overtake Righteousness at the end. Then, again,

Righteousness often proves a mask for covering Unrighteousness, like

grass and straw covering the mouth of a deep pit and concealing it from

the view. Hear, again, O Yudhisthira! In consequence of this, the

practices of the good are interfered with and destroyed by the wicked.

Those persons who are of evil conduct, who discard the Srutis--indeed,

those wicked wights who are haters of Righteousness,--destroy that good

course of conduct (which could otherwise be set up as a standard). Hence,

doubts attach to direct perception, inference, and good conduct.[620]

Those, therefore, among the good that are possessed of understanding born

of (or cleansed by) the scriptures and that are ever contented, are to be

regarded as the foremost. Let those that are anxious and deprived of

tranquillity of soul, approach these. Indeed, O Yudhishthira., do thou

pay court to them and seek of them the solutions of thy doubt![621]

Disregarding both pleasure and wealth which always follow cupidity and

awakened into the belief that only Righteousness should be sought, do

thou, O Yudhishthira, wait upon and ask those persons (for enlightening

thyself). The conduct of those persons never goes wrong or meets with

destruction, as also their sacrifices and Vedic study and rites. Indeed,

these three, viz., conduct as consisting of overt acts, behaviour in

respect of (mental) purity, and the Vedas together constitute

Righteousness.'

"Yudhishthira said, 'O grandsire, my understanding is once more stupefied

by doubt. I am on this side the ocean, employed in searching after the

means of crossing it. I do not, however, behold the other shore of the

ocean! If these three, viz., the Vedas, direct perception (or acts that

are seen), and behaviour (or, mental purity) together constitute what is

to be regarded as authority, it can be alleged that there is difference

between them. Righteousness then becomes really of three kinds, although

it is one and indivisible.'

"Bhishma said, 'Righteousness is sometimes seen to be destroyed by wicked

wights of great power. If thou thinkest, O king, that Righteousness

should really be of three kinds, my reply is that thy conclusion is

warranted by reason. The truth is that Righteousness is one and

indivisible, although it is capable of being viewed from three different

points. The paths (indications) of those three that constitute the

foundation of Righteousness have each been laid down. Do thou act

according to the instructions laid down. Thou shouldst never wrangle

about Righteousness and then seek to have those doubts solved into which

thou mayst arrive. O chief of the Bharatas, let no doubts like these ever

take possession of thy mind! Do thou obey what I say without scruple of

any kind. Follow me like a blind man or like one who, without being

possessed of sense himself, has to depend upon that of another.

Abstention from injury, truth, absence of wrath (or forgiveness), and

liberality of gifts,--these four, O king, that hast no foe, do thou

practise, for these four constitute eternal Righteousness! Do thou also,

O mighty-armed prince, pursue that conduct towards the Brahmanas which is

consistent with what has been observed towards them by thy sires and

grandsires. These are the principal indications of Righteousness. That

man of little intelligence who would destroy the weight of authority by

denying that to be a standard which has always been accepted as such

would himself fail to become an authority among men. Such a man becomes

the cause of much grief in the world. Do thou reverence the Brahmanas and

treat them with hospitality. Do thou always serve them in this way. The

universe rests on them. Do thou understand them to be such!'

"Yudhishthira said, 'Tell me, O grandsire, what the respective ends are

of those that hate Righteousness and of those that adore and observe it!'

"Bhishma said, 'Those men that hate Righteousness are said to have their

hearts overwhelmed by the attributes of passion and darkness. Such men

have always to go to Hell. Those men, on the other hand, O monarch, who

always adore and observe Righteousness, those men who are devoted to

truth and sincerity, are called good. They always enjoy the pleasures or

felicity of heaven. In consequence of their waiting upon their preceptors

with reverence their hearts always turn towards Righteousness. Verily,

they who adore Righteousness attain to the regions of the deities. Those

individuals, whether human beings or deities who divest themselves of

cupidity and malice and who emaciate or afflict their bodies by the

observance of austerities, succeed, in consequence of the Righteousness

which then becomes theirs to attain to great felicity. Those that are

gifted with wisdom have said that the Brahmanas, who are the eldest sons

of Brahmana, represent Righteousness. They that are righteous always

worship them, their hearts regarding them with as much love and affection

as a hungry man's stomach entertains for ripe and delicious fruits.'

"Yudhishthira said, 'What is the appearance presented by those that are

wicked, and what are those acts which they that are called good are to

do? Explain to me this, O holy one! Indeed, tell me what the indications

are of the good and the wicked.'

"Bhishma said, 'They that are wicked are evil in their practices,

ungovernable or incapable of being kept within the restraints of rules,

and foul mouthed. They, on the other hand, they are good, are always good

in their acts. Verily, the acts these men do are regarded as the

indications of that course of conduct which is called good. They that are

good or righteous, O monarch, never answer the two calls of nature on the

public road, or in the midst of a cow-pen, or on a field of paddy, After

feeding the five they take their own food.[622] They never talk while

eating, and never go to sleep with wet hands (i.e., without rubbing them

dry with towels or napkins). Whenever they see any of the following, they

circumambulate them for showing them reverence, viz., a blazing fire, a

bull, the image of a deity, a cow-pen, a place where four roads meet, and

an old and virtuous Brahmana. They give the way, themselves standing

aside, unto those that are old, those that are afflicted with burdens,

ladies, those that hold high appointments in the village or town

administration, Brahmanas, kine, and kings. The righteous or good man is

he that protects his guests, servants and other dependents, his own

relatives, and all those that seek his protection. Such a man always

welcomes these with the usual enquiries of politeness. Two times have

been appointed by the deities for human beings to take their food, viz.,

morning and evening. During the interval one should not eat anything. By

following this rule about eating, one is said to observe a fast. As the

sacred fire waits for libations to be poured upon it when the hour for

Homa arrives, even so a woman, when her functional period is over,

expects an act of congress with her husband. One that never approaches

one's spouses at any other time save after the functional period, is said

to observe the vow of Brahmacharya. Amrita (nectar), Brahmanas, and

kine,--these three are regarded as equal. Hence, one should always

worship, with due rites, Brahmanas and kine. One does not incur any fault

or stain by eating the meat of animals slain in sacrifices with the aid

of Tantras from the Yajur Veda. The flesh of the back-bone, or that of

animals not slain in sacrifice, should be avoided even as one avoids the

flesh of one's own son. One should never cause one's guest to go without

food whether when one resides in one's own country or in a foreign land.

After completing one's study one should present the Dakshina unto one's

preceptor. When one sees one's preceptor, one should congratulate him

with reverence and worshipping him present him a seat. By worshipping

one's preceptor, one increases the period of one's life as also one's

fame and prosperity. One should never censure the old, nor send them on

any business[623]. One should never be seated when any one that is old is

standing. By acting in this way one protects the duration of one's life.

One should never cast one's eyes on a naked woman, nor a naked man. One

should never indulge in sexual congress except in privacy. One should eat

also without being seen by others. Preceptors are the foremost of

Tirthas; the heart is the foremost of all sacred objects; knowledge is

the foremost of all objects of search; and contentment is the foremost of

all happiness. Morning and evening one should listen to the grave

counsels of those that are aged. One attains to wisdom by constant

waiting upon those that are venerable for years. While reading the Vedas

or employed in eating, one should use one's right hand. One should always

keep one's speech and mind under thorough control, as also one's senses.

With well-cooked frumenty, Yavaka, Krisara, and Havi (clarified butter),

one should worship the Pitris and the deities in the Sraddha called

Ashtaka. The same should be used in worshipping the Planets. One should

not undergo a shave without calling down a blessing upon oneself. If one

sneezes, one should be blessed by those present. All that are ill or

afflicted with disease, should be blessed. The extension of their lives

should be prayed for.[624] One should never address an eminent person

familiarly (by using the word Twam). Under even the great difficulties

one should never do this. To address such a person as Twam and to slay

him are equal, persons of learning are degraded by such a style of

address. Unto those that are inferior, or equal, or unto disciples, such

a word can be used. The heart of the sinful man always proclaims the sins

he has committed. Those men who have deliberately committed sins meet

with destruction by seeking to conceal them from the good. Indeed, they

that are confirmed sinners seek to conceal their sinful acts from

others.[625] Such persons think that their sins are witnessed by neither

men nor the deities. The sinful man, overwhelmed by his sins, takes birth

in a miserable order of being. The sins of such a man continually grow,

even as the interest the usurer charge (on the loans he grants) increase

from day to day. If, having committed a sin, one seeks to have it covered

by righteousness, that sin becomes destroyed and leads to righteousness

instead of other sins.[626] If a quantity of water be poured upon salt,

the latter immediately dissolves away. Even so when expiation is

performed, sin dissolves away. For these reasons one should never conceal

a sin. Concealed, it is certain to increase. Having committed a sin, one

should confess it in the presence of those that are good. They would

destroy it immediately. If one does not enjoy in good time what one has

stored with hope, the consequence is that the stored wealth finds another

owner after the death of him who has stored it. The wise have said that

the mind of every creature is the true test of Righteousness. Hence, all

creatures in the world have an innate tendency to achieve Righteousness.

One should achieve Righteousness alone or single-handed. Verily, one

should not proclaim oneself Righteous and walk with the standard of

Righteousness borne aloft for purpose of exhibition. They are said to be

traders in Righteousness who practise it for enjoying the fruits it

brings about. One should adore the deities without giving way to

sentiments of pride. Similarly, one should serve one's preceptor without

deceit. One should make arrangements for securing to oneself invaluable

wealth in the hereafter which consists in gifts made here to deserving

persons.'"

SECTION CLXVIII

"Yudhishthira said, 'It is seen that if a person happens to be

unfortunate, he fails to acquire wealth, how great so ever his strength.

On the other hand, if one happens to be fortunate, he comes to the

possession of wealth, even if he be a weakling or a fool. When, again,

the time does not come for acquisition, one cannot make an acquisition

with even one's best exertion. When, however, the time comes for

acquisition, one wins great wealth without any exertion. Hundreds of men

may be seen who achieve no result even when they exert their best. Many

persons, again, are seen to make acquisitions without any exertion. If,

wealth were the result of exertion, then one could, with exertion,

acquire it immediately. Verily, if the case were so, no man of learning

could then be seen to take the protection for the sake of his livelihood,

of one destitute of learning, Among men, that which is not (destined) to

be attained, O chief of the Bharatas, is never attained. Men are seen to

fail in achieving results even with the aid of their best exertions. One

may be seen to seek wealth by hundreds of means (and yet failing to

acquire it); while another, without at all seeking it, becomes happy in

its possession. Men may be seen doing evil acts continually (for wealth)

and yet failing to acquire it. Others are in the enjoyment of wealth

without doing any evil act whatever. Others, again, who are observant of

the duties assigned to them by the scriptures, are without wealth. One

may be seen to be without any knowledge of the science of morals and

policy even after one has studied all the treatises on that science. One,

again, may be seen appointed as the prime minister of a king without

having at all studied the science of morals and policy. A learned man may

be seen that is possessed of wealth. One destitute of learning may be

seen owning wealth. Both kinds of men, again, may be seen to be entirely

destitute of wealth. If, by the acquisition of learning one could acquire

the happiness of wealth, then no man of learning could be found living,

for the very means of his subsistence, under the protection of one

destitute of learning. Indeed, if one could obtain by the acquisition of

learning, all desirable objects like a thirsty individual having his

thirst slaked upon obtaining water, then none in this world would have

shown idleness in acquiring learning. If, one's time has not come, one

does not die even if one be pierced with hundreds of shafts. On the other

hand, one lays down one's life, if one's hour has come, even if it be a

blade of grass with which one is struck.'

"Bhishma said, 'If one, setting oneself to undertaking involving even

great exertions, fails to earn wealth, one should then practise severe

austerities. Unless seeds be sown, no crops appear. It is by making gifts

(to deserving persons in this life) that one acquires (in one's next

life) numerous objects of enjoyment, even as one becomes possessed of

intelligence and wisdom by waiting upon those that are venerable for

years. The wise have said that one becomes possessed of longevity by

practising the duty of abstention from cruelty to all creatures. Hence,

one should make gifts and not solicit (or accept them when made by

others). One should worship those individuals that are righteous. Verily,

one should be sweet-speeched towards all, and always do what is agreeable

to others. One should seek to attain to purity (both mental and

external). Indeed, one should always abstain from doing injury to any

creature. When in the matter of the happiness and woe of even insects and

ants, their acts (of this and past lives) and Nature constitute the

cause, it is meet, O Yudhishthira, that thou shouldst he tranquil!'"[627]

SECTION CLXIV

"Bhishma said, 'If one does acts oneself that are good or causes others

to accomplish them, one should then expect to attain to the merits of

righteousness. Similarly, if one does acts oneself that are evil, and

causes others to accomplish them, one should never expect to attain to

the merits of righteousness.[628] At all times, it is Time that, entering

the understandings of all creatures, sets them to acts of righteousness

or unrighteousness, and then confer felicity or misery upon them. When a

person, beholding the fruits of Righteousness, understands Righteousness

to be superior, it is then that he inclines towards Righteousness and

puts faith in it. One, however, whose understanding is not firm, fails to

put faith in it, As regards faith in Righteousness, it is this (and

nothing else). To put faith in Righteousness is the indication of the

wisdom of all persons. One that is acquainted with both (i.e., what

should be done and what should not be done), with a view to

opportuneness, should, with care and devotion, achieve what is right.

Those Righteous men who have in this life been blessed with affluence,

acting of their own motion, take particular care of their souls so that

they may not, in their next lives, have to take birth as persons with the

attribute of Passion predominating in them. Time (which is the supreme

disposer of all things) can never make Righteousness the cause of misery.

One should, therefore, know that the soul which is righteous is certainly

pure (i.e., freed from the element of evil and misery). As regards

Unrighteousness, it may be said that, even when of large proportions, it

is incapable of even touching Righteousness which is always protected by

Time and which shines like a blazing fire. These are the two results

achieved by Righteousness, viz., the stainlessness of the soul and

unsusceptibility of being touched by Unrighteousness. Verily,

Righteousness is fraught with victory. Its effulgence is so great that it

illumines the three worlds. A man of wisdom cannot catch hold of a sinful

person and forcibly cause him to become righteous. When seriously urged

to act righteously, the sinful only act with hypocrisy, impelled by fear.

They that are righteous among the Sudras never betake themselves to such

hypocrisy under the plea that persons of the Sudra order are not

permitted to live according to any of the four prescribed modes. I shall

tell thee particularly what the duties truly are of the four orders. So

far as their bodies are concerned, the individuals belonging to all the

four orders have the five primal elements for the constituent

ingredients. Indeed, in this respect, they are all of the same substance.

For all that, distinctions exist between them in respect of both

practices relating to life or the world and the duties of righteousness.

Notwithstanding these distinctions, sufficient liberty of action is left

to them in consequence of which all individuals may attain to an equality

of condition. The regions of felicity which represent the consequences or

rewards of Righteousness are not eternal, for they are destined to come

to an end. Righteousness, however, is eternal. When the cause is eternal,

why is the effect not so?[629] The answer to this is as follows. Only

that Righteousness is eternal which is not promoted by the desire of

fruit or reward. (That Righteous, however, which is prompted by the

desire of reward, not eternal. Hence, the reward though undesired that

attaches to the first kind of Righteousness, viz., attainment of identity

with Brahman, is eternal. The reward, however, that attaches to that

Righteousness prompted by desire of fruit. Heaven is not eternal).[630]

All men are equal in respect of their physical organism. All of them,

again, are possessed of souls that are equal in respect of their nature.

When dissolution comes, all else dissolve away. What remains is the

inceptive will to achieve Righteousness. That, indeed, reappears (in next

life) of itself.[631] When such is the result (that is, when the

enjoyments and endurance of this life are due to the acts of a past

life), the inequality of lot discernible among human beings cannot be

regarded in any way anomalous. So also, it is seen that those creatures

that belong to the intermediate orders of existence are equally subject,

in the matter of their acts, to the influence of example.'"

SECTION CLXV

"Vaisampayana said, 'That perpetuator of Kuru's race, viz., Yudhishthira

the son of Pandu, desirous of obtaining such good as is destructive of

sins, questioned Bhishma who was lying on a bed of arrows, (in the

following words).'

"Yudhishthira said, 'What, indeed, is beneficial for a person in this

world? What is that by doing which one may earn happiness? By what may

one be cleansed of all one's sins? Indeed, what is that which is

destructive of sins?'

"Vaisampayana continued, 'In this connection, the royal son of Santanu, O

foremost of men, duly recited the names of the deities unto Yudhishthira

who was desirous of hearing.'

"Bhishma said, 'O son, the following names of the deities with those of

the Rishis, if duly recited morning, noon, and evening, become

efficacious cleansers of all sins. Acting with the aid of one's senses

(or knowledge and action), whatever sins one may commit by day or by

night or by the two twilights, consciously, or unconsciously one is sure

to be cleansed therefrom and become thoroughly pure by reciting these

names. One that takes those names has never to become blind or deaf;

indeed, by taking those names, one always succeeds in attaining to what

is beneficial. Such a man never takes birth in the intermediate order of

beings, never goes to hell, and never becomes a human being of any of the

mixed castes. He has never to fear the accession of any calamity. When

death comes, he never becomes stupefied. The master of all the deities

and Asuras, resplendent with effulgence, worshipped by all creatures,

inconceivable, indescribable, the life of all living beings, and unborn,

is the Grandsire Brahma, the Lord of the universe. His chaste spouse is

Savitri. Then comes that origin of the Vedas, the creator Vishnu,

otherwise called Narayana of immeasurable puissance. Then comes the

three-eyed Lord of Lima; then Skanda the generalissimo of the celestial

forces; then Visakha; then Agni the eater of sacrificial libations; then

Vayu the god of wind; then Chandramas; then Aditya the god of the sun,

endued with effulgence; then the illustrious Sakra the lord of Sachi; and

Yama with his spouse Dhumorna; and Varuna with Gauri; Kuvera the lord of

treasures, with his spouse Riddhi; the amiable and illustrious cow

Surabhi; the great Rishi Visravas; Sankalpa, Ocean, Gangs: the other

sacred Rivers; the diverse Maruts; the Valkhilyas crowned with success of

penances; the island-born Krishna; Narada; Parvata; Viswavasu; the Hahas;

the Huhus; Tumvuru; Chitrasena; the celestial messenger of wide

celebrity; the highly blessed celestial maidens; the celestial Apsaras,

Urvasi, Menaka, Rambha; Misrakesi, Alamvusha, Viswachi, Ghritachi,

Panchachuda, Tilottama, the Adityas, the Vasus, the Aswins, the Pitris;

Dharma (Righteousness); Vedic lore, Penances, Diksha, Perseverance (in

religious acts), the Grandsire, Day and Night, Kasyapa the son of

Marichi, Sukra, Vrihaspati, Mangala the son of Earth, Vudha, Rahu,

Sanischara, the Constellations, the Seasons, the Months, the Fortnights,

the Year, Garuda, the son of Vinata, the several Oceans, the sons of

Kadru, viz., the Snakes, Satadru, Vipasa, Chandrabhaga, Saraswati,

Sindhu, Devika, Prabhasa, the lakes of Pushkara, Ganga, Mahanadi, Vena,

Kaveri, Narmada, Kulampuna Visalya, Karatoya, Amvuvahini. Sarayu,

Gandaki, the great river Lohita, Tamra, Aruna, Vetravati, Parnasa,

Gautami, the Godavari, Vena, Krishnavena, Dwija, Drishadvati, Kaveri,

Vankhu, Mandakini Prayaga, Prabhasa, the sacred Naimisha, the spot sacred

to Visweswara or Mahadeva, viz., Kasi, that lake of crystal water,

Kurukshetra full of many sacred waters, the foremost of oceans (viz., the

ocean of milk), Penances, Gifts, Jamvumarga, Hiranwati, Vitasta, the

river Plakshavati, Vedasmriti, Vedavati, Malava, Aswavati, all sacred

spots on Earth, Gangadwara, the sacred Rishikulya, the river Chitravaha,

the Charmanwati, the sacred river Kausiki, the Yamuna, the river

Bhimarathi, the great river Vahuda, Mahendravani, Tridiva Nilika,

Saraswati, Nanda, the other Nanda, the large sacred lake, Gaya,

Phalgutirtha Dharmarayana (the sacred forest) that is peopled with the

deities, the sacred celestial river, the lake created by the Grandsire

Brahma which is sacred and celebrated over the three worlds, and

auspicious and capable of cleansing all sins, the Himavat mountain endued

with excellent herbs, the Vindhya mountain variegated with diverse kinds

of metals, containing many Tirthas and overgrown with medicinal herbs.

Meru, Mahendra, Malaya, Sweta endued with silver, Sringavat, Mandara,

Nila, Nishada, Dardurna, Chitrakuta, Anjanabha, the Gandhamadana

mountains; the sacred Somagiri, the various other mountains, the cardinal

points of the compass, the subsidiary points, the Earth, all the trees,

the Viswedevas, the Firmament, the Constellations, the Planets, and the

deities,--let these all, named and unnamed, rescue and cleanse us! The

man who takes the names of these becomes cleansed of all his sins. By

hymning their praises and gratifying them, one becomes freed from every

fear. Verily, the man who delights in uttering the hymns in praise of the

deities becomes cleansed of all such sins as lead to birth in impure

orders. After this recital of the deities, I shall name those learned

Brahmanas crowned with ascetic merit and success and capable of cleaning

one of every sin. They are Yavakrita and Raibhya and Kakshivat and

Aushija, and Bhrigu and Angiras and Kanwa, and the puissant Medhatithi,

and Varhi possessed of every accomplishment. These all belong to the

eastern region. Others, viz., Unmuchu, Pramuchu, all highly blessed,

Swastyatreya of great energy, Agastya of great prowess, the son of Mitra

and Varuna; Dridhayu and Urdhavahu, those two foremost and celebrated of

Rishis,--these live in the southern region. Listen now to me as I name

those Rishis that dwell in the western region. They are Ushango with his

uterine brothers, Parivyadha of great energy, Dirghatamas, Gautama,

Kasyapa, Ekata, Dwita, Trita, the righteous-souled son of Atri (viz.,

Durvasa), and puissant Saraswat. Listen now to me as I name those Rishis

that worship the deities in sacrifices, dwelling in the northern region.

They are Atri, Vasishtha, Saktri, Parasara's son Vyasa of great energy;

Viswamitra, Bharadwaja, Jamadagni, the son of Richika, Rama, Auddalaka,

Swetaketu, Kohala, Vipula, Devala, Devasarman, Dhaumya, Hastikasyapa,

Lomasa, Nachiketa, Lomaharsana, Ugrasravas, and Bhrigu's son Chyavana.

This is the tale of Rishis possessed of Vedic lore. They are primeval

Rishis, O king, whose names, if taken, are capable of cleansing one of

every sin. After this I shall recite the names of the principal kings.

They are Nriga, Yayati, Nahusha, Yadu, Puru of great energy, Sagara,

Dhundhumara, Dilipa of great prowess, Krisaswa, Yauvanaswa, Chitraswa,

Satyavat, Dushmanta, Bharata who became an illustrious Emperor over many

kings, Yavana, Janaka, Dhrishtaratha, Raghu, that foremost of kings,

Dasaratha, the heroic Rama, that slayer of Rakshasas, Sasavindu.

Bhagiratha, Harischandra, Marutta, Dridharatha, the highly fortunate

Alarka, Aila, Karandhama, that foremost of men, Kasmira, Daksha,

Amvarisha, Kukura, Raivata of great fame, Kuru, Samvarana, Mandhatri of

unbaffled prowess, the royal sage Muchukunda, Jahnu who was much favoured

by Janhavi (Ganga), the first (in point of time) of all kings, viz.,

Prithu the son of Vena, Mitrabhanu, Priyankara, Trasadasyu, Sweta that

foremost of royal sages, the celebrated Mahabhisha, Nimi Ashtaka, Ayu,

the royal sage Kshupa, Kaksheyu, Pratardana, Devodasa, Sudasa,

Kosaleswara, Aila, Nala, the royal sage Manu, that lord of all creatures,

Havidhara, Prishadhara, Pratipa, Santanu, Aja, the senior Varhi, Ikshwaku

of great fame, Anaranya, Janujangha, the royal sage Kakshasena, and many

others not named (in history). That man who rising at early dawn takes

the names of these kings at the two twilights, viz., at sunset and

sunrise, with a pure body and mind and without distracted attention,

acquires great religious merit. One should hymn the praises of the

deities, the celestial Rishis, and the royal sages and say, 'These lords

of the creation will ordain my growth and long life and fame! Let no

calamity be mine, let no sin defile me, and let there be no opponents or

enemies of mine! Without doubt, victory will always be mine and an

auspicious end hereafter!'"

SECTION CLXVI

"Janamejaya said, 'When that foremost person among the Kauravas, viz.,

Bhishma, was lying on a bed of arrows,--a bed that is always coveted by

heroes,--and when the Pandavas, were sitting around him, my great

grandsire Yudhishthira of much wisdom, heard these expositions of

mysteries with respect to the subject of duty and had all his doubts

solved. He heard also what the ordinance are that apply to the subjects

of gifts, and thus had all his doubts removed with respect to the topics

of righteousness and wealth. It behoveth thee, O learned Brahmana, to

tell me now what else did the great Pandava king do.'

"Vaisampayana said, 'When Bhishma became silent, the entire circle of

king (who were seated around him) became perfectly silent. Indeed, they

all sat motionless there, like figures painted on canvass. Then Vyasa the

son of Satyavati, having reflected for a moment, addressed the royal son

of Ganga, saying, 'O king, the Kuru chief Yudhishthira has been restored

to his own nature, along with all brothers and followers. With Krishna of

great intelligence by his side, he bends his head in reverence unto thee.

It behoveth thee to give him leave for returning to the city.' Thus

addressed by the holy Vyasa, the royal son of Santanu and Ganga dismissed

Yudhishthira and his counsellors. The royal son of Santanu, addressing

his grandson in a sweet voice, also said, 'Do thou return to the city, O

king! Let fever of thy heart be dispelled. Do thou adore the deities in

diverse sacrifices distinguished by large gifts of food and wealth, like

Yayati himself, O foremost of kings, endued with devotion and

self-restraint. Devoted to the practice of the Kshatriya order, do thou,

O son of Pritha, gratify the Pitris and the deities. Thou shalt then earn

great benefits. Indeed, let the fever of thy heart be dispelled. Do thou

gladden all thy subjects. Do thou assure them and establish peace among

all. Do thou also honour all thy well-wishers with such rewards as they

deserve! Let all thy friends and well-wishers live, depending on thee for

their means, even as birds live, depending for their means upon a

full-grown tree charged with fruit and standing on a sacred spot. When

the hour comes for my departure from this world, do thou come here, O

king. The time when I shall take leave of my body is that period when the

sun, stopping in his south-ward course, will begin to return northwards!'

The son of Kunti answered, 'So be it!' And saluted his grandsire with

reverence and then set out, with all his relatives and followers, for the

city called after the elephant. Placing Dhritarashtra at the head and

also Gandhari who was exceedingly devoted to her lord, and accompanied by

the Rishis and Kesava, as also by the citizens and the inhabitants of the

country and by his counsellors, O monarch, that foremost one of Kuru's

race entered the city named after the elephant.'"

SECTION CLXVII

"Vaisampayana said, 'Then the royal son of Kunti, having duly honoured

the citizens and the inhabitants of the province, dismissed them to their

respective homes. The Pandava king then consoled these women, who had

lost their heroic husbands and sons in the battle, with abundant gift of

wealth. Having recovered his kingdom, Yudhishthira of great wisdom caused

himself to be duly installed on the throne. That foremost of men then

assured all his subjects by diverse acts of good will. That foremost of

righteous men then set himself to earn the substantial blessing of the

Brahmanas, of the foremost military officers, and the leading citizens.

The blessed monarch having passed fifty nights in the capital recollected

the time indicated by his grandsire as the hour of his departure from

this world. Accompanied by a number of priests he then set out of the

city named after the elephant, having seen that the sun ceasing to go

southwards had begun to proceed in his northward course. Yudhishthira the

son of Kunti took with him a large quantity of clarified butter and

floral garlands and scents and silken cloths and excellent sandalwood and

Aquilaria Agallocha and dark sloe wood, for cremating the body of

Bhishma. Diverse kinds of costly garlands and gems also were among those

stores. Placing Dhritarashtra ahead and queen Gandhari celebrated for her

virtues, and his own mother Kunti and all his brothers also, Yudhishthira

of great intelligence, accompanied by Krishna and Vidura of great wisdom,

as also by Yuyutsu and Yuyudhana, and by his other relatives and

followers forming a large train, proceeded, his praises hymned the while

by eulogists and bards. The sacrificial fires of Bhishma were also borne

in the procession. Thus accompanied, the king set out from his city like

a second chief of the deities. Soon he came upon the spot where the son

of Santanu was till lying on his bed of arrows. He beheld his grandsire

waited upon with reverence by Parasara's son Vyasa of great intelligence,

by Narada, O royal sage, by Devala and Asita, and also by the remnant of

unslain kings assembled from various parts of the country. Indeed, the

king saw that his high-souled grandsire, as he lay on his heroic bed, was

guarded on all sides by the warriors appointed for that duty. Alighting

from his car, King Yudhishthira with his brothers saluted his grandsire,

the chastiser of all foes. They also saluted the Rishis with the

island-born Vyasa at their head. They were saluted in return by them.

Accompanied by his priests each of whom resembled the grandsire Brahman

himself, as also by his brothers, Yudhishthira of unfading glory then

approached that spot whereon Bhishma lay on his bed of arrows surrounded

by these reverend Rishis. Then king Yudhishthira the just, at the head of

his brothers, addressed that foremost one of Kuru's race, viz., the son

of the River Ganga, as he lay on that bed of his, saying, 'I am

Yudhishthira, O king! Salutations to thee, O son of the River Janhavi! If

thou hearest me still, tell me what I am to do for thee! Bearing with me

thy sacrificial fires, I have come here, O king, and wait upon thee at

the hour indicated! Preceptors of all branches of learning, Brahmanas,

Ritwiks, all my brothers, thy son, viz., king Dhritarashtra of great

energy, are all here with my counsellors as also Vasudeva of great

prowess. The remnant of unslain warriors, and all the denizens of

Kurujangala, are also here. Opening thy eyes, O chief of Kuru's race, do

thou behold them! Whatever should be done on this occasion has all been

arranged and provided for by me. Indeed, at this hour which thou hadst

indicated, all things have been kept ready!'

"Vaisampayana continued, 'Thus addressed by Kunti's son of great

intelligence, the son of Ganga opened his eyes and saw all the Bharatas

assembled there and standing around him. The mighty Bhishma then, taking

the strong hand of Yudhishthira, addressed him in a voice deep as that of

the clouds. That thorough master of words said, 'By good luck, O son of

Kunti, thou hast come here with all thy counsellors, O Yudhishthira! The

thousand-rayed maker of day, the holy Surya has begun his northward

course. I have been lying on my bed here for eight and fifty nights.

Stretched on these sharp-pointed arrows I have felt this period to be as

long as if it was a century. O Yudhishthira, the lunar month of Magha has

come. This is, again, the lighted fortnight and a fourth part of it ought

by this (according to my calculations) be over.' Having said so unto

Yudhishthira the son of Dharma, Ganga's son Bhishma then saluted

Dhritarashtra and said unto him as follows.'

"Bhishma said, 'O king, thou art well-conversant with duties. All thy

doubts, again, relating to the science of wealth have been well-solved.

Thou hast waited upon many Brahmanas of great learning. The subtle

sciences connected with the Vedas, all the duties of religion, O king,

and the whole of the four Vedas, are well-known to thee! Thou shouldst

not grieve, therefore, O son of Kuru! That which was pre-ordained has

happened. It could not be otherwise. Thou hast heard the mysteries

relating to the deities from the lips of the island-born Rishi himself.

Yudhishthira and his brothers are morally as much thy sons as they are

the sons of Pandu. Observant of the duties of religion, do thou cherish

and protect them. In their turn, they are always devoted to the service

of their seniors. King Yudhishthira the just is pure-souled. He will

always prove obedient to thee! I know that he is devoted to the virtue of

compassion or abstention from injury. He is devoted to his seniors and

preceptors. Thy sons were all wicked-souled. They were wedded to wrath

and cupidity. Overwhelmed by envy, they were all of wicked behavior. It

behoveth thee not to grieve for them!'

"Vaisampayana continued, 'Having said this much unto Dhritarashtra of

great wisdom, the Kuru hero then addressed Vasudeva of mighty arms.'

"Bhishma said, 'O holy one, O god of all gods, O thou that art worshipped

by all the deities and Asuras, O thou that didst cover the three worlds

with three steps of thine, salutations to thee, O wielder of the conch,

the discus, and the mace! Thou art Vasudeva, thou art of golden body,

thou art the one Purusha (or active agent), thou art the creator (of the

universe), thou art of vast proportions. Thou art Jiva. Thou art subtle.

Thou art the Supreme and eternal Soul. Do thou, O lotus-eyed one, rescue

me, O foremost of all beings! Do thou, give me permission, O Krishna, to

depart from this world, O thou that art Supreme felicity, O foremost of

all beings! The sons of Pandu should ever be protected by thee. Thou art,

indeed, already their sole refuge. Formerly, I spoke to the foolish

Duryodhana of wicked understanding that thither is Righteousness where

Krishna is, and that there is victory where Righteousness is. I further

counselled him that relying on Vasudeva as his refuge, he should make

peace with the Pandavas. Indeed, I repeatedly told him, 'This is the

fittest time for thee to make peace! The foolish Duryodhana of wicked

understanding, however, did not do my bidding. Having caused a great

havoc on earth, at last, he himself laid down his life. Thee, O

illustrious one, I know to be that ancient and best of Rishis who dwelt

for many years in the company of Nara, in the retreat of Vadari. The

celestial Rishi Narada told me this, as also Vyasa of austere penances.

Even they have said unto me that. Thyself and Arjuna are the old Rishis

Narayana and Nara born among men. Do thou, O Krishna, grant me leave, I

shall cast off my body. Permitted by thee, I shall attain to the highest

end!'

"Vasudeva said, 'I give thee leave, O Bhishma! Do thou, O king, attain to

the status of the Vasus, O thou of great splendour, thou hast not been

guilty of a single transgression in this world. O royal sage, thou art

devoted to thy sire. Thou art, therefore, like a second Markandeya! It is

for that reason that death depends upon thy pleasure even as thy slave

expectant of reading thy pleasure!'

"Vaisampayana continued, 'Having said these words, the son of Ganga once

more addressed the Pandavas headed by Dhritarashtra, and other friends

and well-wishers of his, 'I desire to cast off my lifebreaths. It

behoveth you to give me leave. Ye should strive for attaining to truth.

Truth constitutes the highest power. Ye should always live with Brahmanas

of righteous conduct, devoted to penances, ever abstaining from cruel

behaviour, and who have their souls under control!' Having said these

words unto his friends and embraced them all, the intelligent Bhishma

once more addressed Yudhishthira, saying, 'O king, let all Brahmanas,

especially those that are endued with wisdom, let them who are

preceptors, let those who are priests capable of assisting as sacrifices,

be adorable in thy estimation.'"

SECTION CLXVIII

"Vaisampayana said, 'Having said so unto all the Kurus, Bhishma, the son

of Santanu, remained silent for sometime, O chastiser of foes He then

held forth his life-breaths successively in those parts of his body which

are indicated in Yoga. The life-breaths of that high-souled one,

restrained duly, then rose up. Those parts of the body of Santanu's son,

in consequence of the adoption, of Yoga, from which the life-breaths went

up, became soreless one after another. In the midst of those high-souled

persons, including those great Rishis with Vyasa at their head, the sight

seemed to be a strange one, O king. Within a short time, the entire body

of Bhishma became shaftless and soreless. Beholding it, all those

distinguished personages with Vasudeva at their head, and all the

ascetics with Vyasa, became filled with wonder. The life-breaths,

restrained and unable to escape through any of the outlets, at last

pierced through the crown of the head and proceeded upwards to heaven.

The celestial kettle-drums began to play and floral showers were rained

down. The Siddhas and regenerate Rishis, filled with delight, exclaimed,

'Excellent, Excellent!' 'The life-breaths of Bhishma, piercing through

the crown of his head, shot up through the welkin like a large meteor and

soon became invisible. Even thus, O great king, did Santanu's son, that

pillar of Bharata's race, united himself with eternity. Then the

high-souled Pandavas and Vidura, taking a large quantity of wood and

diverse kinds of fragrant scents, made a funeral pyre. Yuyutsu and others

stood as spectators of the preparations. Then Yudhishthira and the

high-souled Vidura wrapped Bhishma's body with silken cloth and floral

garlands. Yuyutsu held an excellent umbrella, over it Bhimasena and

Arjuna both held in their hands a couple of yak-tails of pure white. The

two sons of Madri held two head-gears in their hands. Yudhishthira and

Dhritarashtra stood at the feet of the lord of the Kurus, taking up

palmyra fans, stood around the body and began to fan it softly. The Pitri

sacrifice of the high-souled Bhishma was then duly performed. Many

libations were poured upon the sacred fire. The singers of Samans sang

many Samans. Then covering the body of Ganga's son with sandal wood and

black aloe and the bark wood, other fragrant fuel, and setting fire to

the same, the Kurus with Dhritarashtra and others, stood on the right

sight of the funeral pyre. Those foremost ones of Kuru's race, having

thus cremated the body of the son of Ganga, proceeded to the sacred

Bhagirathi, accompanied by the Rishis. They were followed by Vyasa, by

Narada, by Asita, by Krishna, by the ladies of the Bharata race, as also

by such of the citizens of Hastinapore as had come to the place. All of

them, arrived at the sacred river, duly offered oblation of water unto

the high-souled son of Ganga. The goddess Bhagirathi, after those

oblations of water had been offered by them unto her son, rose up from

the stream, weeping and distracted by sorrow. In the midst of her

lamentations, she addressed the Kurus, 'Ye sinless ones, listen to me as

I say unto you all that occurred (with respect to my son). Possessed of

royal conduct and disposition, and endued with wisdom and high birth, my

son was the benefactor of all the seniors of his race. He was devoted to

his sire and was of high vows. He could not be vanquished by even Rama of

Jamadagni's race with his celestial weapons of great energy. Alas, that

hero has been slain by Sikhandin. Ye kings, without doubt, my heart is

made of adamant, for it does not break even at the disappearance of that

son from my sight! At the Self choice at Kasi, he vanquished on a single

car the assembled Kshatriyas and ravished the three princesses (for his

step-brother Vichitravirya)! There was no one on earth that equalled him

in might. Alas, my heart does not break upon hearing the slaughter of

that son of mine by Sikhandin!' The puissant Krishna, hearing the goddess

of the great river indulging in these lamentations consoled her with many

soothing words. Krishna said, 'O amiable one, be comforted. Do not yield

to grief, O thou of beautiful features! Without doubt, thy son has gone

to the highest region of felicity! He was one of the Vasus of great

energy. Through a curse, O thou of beautiful features, he had to take

birth among men. It behoveth thee not to grieve for him. Agreeably to

Kshatriya duties, he was slain by Dhananjaya on the field of battle while

engaged in battle. He has not been slain, O goddess, by Sikhandin. The

very chief of the celestials himself could not slay Bhishma in battle

when he stood with stretched bow in hand. O thou of beautiful face, thy

son has, in felicity, gone to heaven. All the gods assembled together

could not slay him in battle. Do not, therefore, O goddess Ganga, grieve

for that son of Kuru's race. He was one of the Vasus, O goddess! Thy son

has gone to heaven. Let the fever of thy heart be dispelled.'

"Vaisampayana continued, 'That foremost of all rivers, thus addressed by

Krishna and Vyasa, cast off her grief, O great king, and became restored

to equanimity. All the kings there present, headed by Krishna, O monarch,

having honoured that goddess duly, received her permission to depart from

her banks.'"

The end of Anusasana Parva.

FOOTNOTES

1. The commentator explains this passage by the illustration that in the

act of felling a tree the effect is produced by the intermediate act of

raising the axe by some sentient agent, but that in the case of the

burning of a forest, the fire is produced by the friction of the dry

branches of trees without the intervention of any sentient agent.

2. Even as the wind indicates the dry twigs to ignite,' adds the

commentator.

3. Literally, the releaser from bonds.

4. Refers to the curse pronounced on Viswamitra by the son of Vasishtha,

when the former acted as the priest of Trisanku. The curse was that

Viswamitra would partake of canine flesh by officiating as the priest of

one who himself was the partaker of such flesh. It is said that at a time

of great scarcity, Viswamitra was obliged to resort to dog's flesh for

food, and that as he was about to cook it, Indra pounced upon it and took

it away.

5. The constellation of the Great Bear.

6. The Pole Star.

7. Matanga was begotten upon a Brahmana woman by a Sudra father.

8. Charu is properly an oblation or rice, barley, and pulse, boiled with

butter and milk, for presentation to the gods in a sacrifice or ordinary

worship.

9. The meaning seems to be that if Destiny be unfavourable, there need

not be much fear with respect to this world. But if one be wanting in

Exertion, great must his fear be with respect to the next world, for

happiness can never be obtained in the next world unless one acts

righteously while here.

10. The commentator explains that hitam tad vada are understood in the

last line.

11. The commentator explains that the allusion here is to the adage that

swans in drinking milk mixed with water always drink the milk leaving out

the water. Learned Brahmanas are like swans for in discoursing upon even

the topics of the world they select what is good and instructive but

reject what is evil and sinful, or, as the Commentator puts it, they know

the difference between what is soul and what is not soul.

12. Vrijinam is explained by the commentator as 'Sankatam, phalasa iti

yavat' etc.

13. i.e., one should keep oneself aloof from both Energy and Penances,

for both these can consume, if troubled or interfered with. By 'Energy'

is meant both physical and mental force. It belongs to the Kshatriya as

Penances belong to the Brahmana.

14. The commentator thinks that by Krishna, the Island-born Krishna or

Vyasa is meant.

15. The sense is that such a Brahmana, if his expectation be not

gratified, is competent to consume the person that has falsely raised

that expectation.

16. Akshyayyam is fire, because it is fire that eats the food offered to

the Pitris and makes it inexhaustible.

17. The sense is that as a physician cures diverse ailments of the body,

after the same manner, a gratified Brahmana cures diverse faults of the

kingdom in which he continues to live honoured and gratified by the king.

18. Santirishta is the rishti or benefits caused by santi. The

commentator cites Medini for explaining that 'rishti' is 'kshema'.

19. Tapasye is Tapah karishye. There being no indirect narration in

Sanskrit, such forms cannot be helped. A Kulapati is an ascetic that owns

ten thousand ascetics for his disciples, Kanwa, the foster-father of

Sakuntala, was a Kulapati.

20. i.e. renouncing service which is the duty ordained for person of his

order, he desired to betake himself to universal Renunciation or Sanyasa,

without, however, the lingam or marks of that vow.

21. Sankalpa-niyamopetah means Sankalpasya nigraha, of chittavritti

nirodha; tena upetah.

22. No Brahmana, the scriptures declare, should ever assist a Sudra in

the performance of his religious or Pitri rites. Those Brahmanas that

violate this injunction fall away from their superior position. They are

condemned as Sudra-yajins. Here the Rishi, by only giving directions to

the Sudra as to how the Pitri rites were to be performed, became a

Sudra-yajin. There are many families to this day whose status has been

lowered in consequence of such or similar acts of indiscretion on the

part of their ancestors.

23. Atharva Veda Veda cha implies that the Atharvans were not generally

included under the term Veda by which the first three Vedas only were

meant.

24. Punyaha-vachana is a peculiar rite. The priest or some other Brahmana

is invited. Gifts are then made to him, and he utters benedictions in

return upon the giver. Yudhishthira used to invite every day a large

number of Brahmanas and make them very valuable presents for obtaining

their benedictions.

25. Or rather, superior. Guru is used to denote any senior as well as

preceptor.

26. The Diksha is that rite which one passes through by way of

preparation for those sacrifices and vows that one seeks to perform.

27. Satyanrite is equivalent to trade or barter.

28. Sanguptamanoratheshu is explained by the commentator as persons who

conceal their real sentiments by acting differently. The reference is to

hypocrites.

29. Vali (sing. of valayah) means anything offered or dedicated to the

deities. The sense of the second line is that the goddess of prosperity

resides in that house in which flowers are offered to the deities instead

of animal life.

30. The belief is that a man remains childless in consequence of his

sins. If these sins can be washed away, he may be sure to obtain children.

31. I give, in the affirmative form of speech, the three mental acts that

are directed to be avoided. In the original, these are given in the

negative form. Absence of coveting the possessions of others is the act

that is directed to be followed. So compassion for all creatures is

prescribed; and, lastly, the belief is directed to be entertained that

acts have fruits, for the Vedas declare as such. He that does not believe

that acts have fruits disbelieve the very Vedas which of course, is a

sinful act.

32. The sense is this: wealth is always agreeable to all persons but

Vasudeva is more agreeable than wealth. This attribute of being more

agreeable than wealth itself, that is being agreeable to all the

universe,--is due to the favour of Mahadeva. The commentator explains it

in an esoteric sense, coming to the conclusion that arthat

priyataratwancha means the attribute of becoming the Soul of all things

in the universe.

33. The allusion is to Krishna's penances for gratifying Mahadeva in

order to obtain a son. The son so obtained,--that is, as a boon from

Mahadeva, was Pradyumna begotten by Krishna upon Rukmini, his favourite

spouse.

34. It is not necessary to explain these names here. They have been fully

explained in previous portions and will be explained later on in this

very chapter.

35. Such verses are explained by the esoteric school in a different way.

Bhavanam is taken as standing for Hardakasam, i.e., the firmament of the

heart; adityas stand for the senses. The meaning then becomes,--'How can

one that is merely a man comprehend Sambhu whom the senses cannot

comprehend, for Sambhu dwells in the firmament of the heart and cannot be

seen but by the internal vision that Yoga supplies.' Some texts read

'nidhanamadim meaning end and beginning.'

36. It is said that for obtaining a worthy son, Krishna underwent the

austerest of penances on the breast of Himavat, with a view to gratifying

the god Mahadeva. The son obtained as a boon from Mahadeva was Samva, as

would appear from this and the succeeding verses. Elsewhere, however, it

is stated that the son so obtained was Pradyumna begotten upon Rukmini.

The inconsistency would disappear if we suppose that Krishna adored

Mahadeva twice for obtaining sons.

37. Dhava is Anogeissus latifolia. Wall, sin, Conocarpus latifolia Roxb.

Kakubha is otherwise called Arjuna which is identified with Terminalia

Arjuna, syn. Pentaptera Arjuna. Kadamva is Nauclea cadamba, Roxb.

Kuruveka is Barleria cristata, Linn. Ketaka is Pandanus odoratissimus,

Linn. Jamvu is Eugenia Jambolana. Patala is Stereospermum suaveolens syn.

Bignonia suaveolens, Roxb. Varunaka is Crataea, religiosa, syn. Capparis

trifoliata, Roxb. Vatasanabha is Aconitum ferox, Wall. Vilwa is Aegle

Marmelos. Sarala is Pinus longifolia, Roxb. Kapittha is Feronia

Elephantum. Piyala is Buchanania latifolia. Sala is Shorea robusta.

Vadari is Zisyphus jujuba. Kunda is Balanites Roxburghii, Punnaga is

Callophyllum inophyllum. Asoka is Saraca. Indica, Linn, syn Jonesia

Asoka, Roxb. Amra is Mangifera Indica. Kovidara is Bauhinia, accuminata

Linn. Champaka is Michelia Champaka, Linn. Panasa is Artocarpus

integrifolia, Linn.

38. Ganga is represented as the daughter of Rishi Jahnu, and hence is she

known by the name of Jahnavi. What is meant by Jahnavi having been always

represent there is that the goddess always stayed there in spirit,

desirous of conferring merit upon those that would reverence her.

39. i.e., never searching for food but taking what they saw, and never

using their hands also.

40. Graha is literally a planet; here, Mandara who is likened to an evil

planet in consequence of the mischief he did unto all.

41. Yoga in verse 84 is explained by the commentator as meaning the power

of creation. Chandra-Surya-parjanya-prithivyadi-sristi-samarthyam.

Similarly, by Saswatam Valam is meant that power which arises from

Brahmavidya.

42. Surabhi is the celestial cow, the original progenetrix of all kine in

Heaven and on Earth.

43. A Sanyasin is one that bears the stick as the badge of the mode of

life he has adopted. Chatrin is the king. Kundin is one with the

calabash. The meaning is that it is Mahadeva who becomes the Sanyasin or

the mendicant on the one hand and the monarch on the other.

44. Every person belonging to the three superior orders bears the Upavita

or sacred-thread as his badge. The deities also, including Mahadeva, bear

the Upavita. Mahadeva's Upavita is made of living snakes.

45. Arupa is formless, or as the commentator explains, nishkala, i.e.,

without parts, being indivisible. Arupa is of the form of multifarious

acts or operations or effects in the universe. Adyarupa is Hiranyagarbha.

46. The commentator explains that by saying that Maheswara is in the

heart, etc., what is stated is that he is the several cases of which Jiva

is made up while in his unemancipate state, viz., the Annamaya kosha, the

pranamaya kosha, the Manomaya kosha, and the Vijnanmaya kosha. What is

meant by Yogatman is that he is the Soul or essence of Yoga of the

Chidachidgranthi, i.e., the Anandamaya kosha. By Yogasanjnita is meant

that he is Yoga or the Twam padarthah.

47. The meaning seems to be this; the man that is not devoted to Mahadeva

is sure to be subjected to misery. His distress will know no bounds. To

think that such a man has reached the lowest depth of misery only when

from want of food he has to live upon water or air would not be correct.

48. Bhuta-bhavana-Bhavajnam is one acquainted with both the bhavana and

the bhava of all bhutas, i.e., all the living creatures.

49. Without the Srutis, He cannot be comprehended, for he is above all

dialectics or arguments. The object which the Sankhya system has in view,

flows from Him, and the object also which the Yogins have in view has its

origin in Him.

50. Mahadeva, has spoken of as Brahma, first filled Space with his

energy. Space forming, as it were, the material with which everything

else was created. Having filled Space as it were with creative energy, he

created the primeval egg and placed Brahma or the Grandsire of the

universe within it.

51. Tanmatras are the subtile elements, those which we perceive being

gross ones.

52. Here Mahadeva is represented as Supreme Brahman. Hence, the Being

that created Brahma, Vishnu, and Rudra, derived his power to create from

Mahadeva. Thus Mahadeva is Unmanifest Brahma.

53. Sampadayitum is aisaryyena samyojayitum. The difficulty lies in the

first line; the ablative is to be taken as yabartha or lyablope.

54. This is an instance of crux; adhipati is a verb of incomplete

predication, implying etya or encountering.

55. Here the compassion of Mahadeva is shown. The commentator explains

that eshu refers to these words; chatanachetanani would include all

animate and inanimate existences. The word adi following implies heaven

and all unseen entities. Avyaktamuktakesa is a periphrasis for jiva;

avyaktam aspashtam yathasyattatha muktah bhanti tirohitam

nitya-muktatwama sya is the explanation offered. This is, no doubt

correct. The sense then is that all this has flowed from Maheswara and

exists for being enjoyed by Jiva.

56. The allusion is thus explained by the commentator; once upon a time

the seed of Mahadeva fell upon a blazing fire. The deity of fire removed

it, unable to consume it. The seed, however, thus removed became

converted into a mountain of gold. Haimagiri is not Himavat or the

mountains of Himalayas as the Burdwan translation wrongly renders it.

57. Ardhe sthita kanta refers to the transformation of Mahadeva into a

form half of which was male and half female, the male half being the half

of his own usual form, and the female half the form of his dear spouse

Uma or Parvati. This transformation is known by the name of Haragauri.

58. The associates of Mahadeva are called Gana. Deva is in the vocative

case. The Burdwan translator wrongly takes deva-ganah as a compound word

and makes a mess of the meaning.

59. The Bombay reading is Vihitam karanam param. The commentator adopts

it, and explains it as vihitam, ajnatam sat jnapitam; param karanam

avyaktasyapi karanam. The Bengal reading, however, is not faulty.

60. The Bengal reading karmayoga is vicious. The Bombay text reads

karmayajna which, of course, is correct. By karmayajna is meant that

sacrifice which is performed with the aid of actual offerings of flowers

and herbs and animals and libations of ghee, meat, etc. These are opposed

to mental sacrifices or manasa yajna. It is curious to see that the

Burdwan translator adheres to the vicious reading and misunderstands the

meaning. Mahadeva transcends the fruits of action, i.e., he has no body

unto which happiness and misery may attach.

61. The Bombay reading savikara-nirguna-ganam is correct. Then Bengal

reading having gunam (and not ganam) as the last word of this compound,

is vicious. The Burdwan translator adheres to the vicious reading and

wrongly renders the compound. K. P. Singha skips over it. Of course,

ganam means sum or total. Rectodbhavam is arsha for Retasodbhavam.

62. Mahadeva's body is half male and half female. The male half has

garlands of bones, the female half garlands of flowers. The male half has

everything that is rejected by others; the female half has all things

that are coveted by others. This particular form of Mahadeva is called

Hara-Gauri.

63. Girimala is explained by the commentator as one that sports on hills

and mountains.

64. All the texts have Bhavaghnaya. The correct reading, however, seems

to be Bhagaghnaya, especially as the reference to Andhaka occurs

immediately after.

65. Vishnu means here the foremost of sacrifices.

66. These articles must be offered to a visitor, whether he stands in

need of them or not.

67. All the texts read Kshirodasagaraschaiva. The correct reading is

Kshirodasagarasyaiva. The nominative may be construed with the previous

line, but the genitive would be better.

68. The commentator does not explain what is meant by,

Vidyunmalagavakshakam. The word go means the Thunder-fire. Very probably,

what is implied is that flashes of lightning and the Thunder-fire looked

like eyes set upon that cloud. Go may also mean jyoti or effulgence.

69. Tadarpani is explained by the commentator as Twatsarupasyaprapika.

70. Kriti is Kriya, i.e., all acts that creatures do. Vikara is the

fruits of kriya, i.e., joy or sorrow that creatures enjoy or endure. The

Bengal texts read pralaya. The Bombay reading is pranaya. The latter is

also the reading that the commentator notices, but when he explains it to

mean tadabhavah, i.e., the absence of joy and sorrow, I think, through

the scribe's mistake, the l has been changed into the palatal n.

Prabhavah is explained as aiswaryya. Saswata is eternal, i.e.,

transcending the influence of acts.

71. Thou art the adi of the ganas. By ganas is meant ganayante

sankhyayante iti ganah, i.e., tattwah.

72. The commentator explains this by saying that thou art the heavenly

felicity which creatures earn by means of their righteous acts. Acts,

again, are performed in course of Time whose divisions are caused by the

Sun.

73. It has been explained in previous Sections that by success in Yoga

one may make oneself as subtile as possible or as gross as possible. One

may also attain to the fruition of all desires, extending to the very

creation of worlds upon worlds peopled with all kinds of creatures. That

Yogins do not create is due to their respect for the Grandsire and their

wish not to disturb the ordinary course of things.

74. Satyasandhah is the Bengal reading. The Bombay reading is

satrasatwah, meaning, as the commentator explains, satya-sankalpah.

75. Vigraham is explained by the commentator as

visishthanubhanbhava-rupam or nishkalam jnaptimatram.

76. In verse 369 ante Upamanyu says that Krishna is to receive from

Mahadeva sixteen and eight boons. The commentator, stretching the words

has tried to explain them as signifying a total of eight, and eight i.e.,

eight are to be obtained from Mahadeva, and eight from his divine spouse

Uma. The language, however, is such that this meaning cannot be put upon

it without doing violence to it.

77. The commentator explains this as 'thou art the cleanser of all

cleansing entities, i.e., it is in consequence of thee, Ganga and the

others have received the power of cleansing other things and creatures.

78. Adhyatma: that occupies the inner body. Adhibhuta: elements., prima,

eyes, ears, etc.; Adhidaivata: sun, moon, etc. that control over the

bhutas. Adhiloka--one occupying the lokas; Adhivijnana--one occupying the

plane of consciousness; Adhiyajna--one conducting the sacrifices residing

in the heart of the jivas.

79. i.e., they attain to Emancipation when they behold thee in the

firmament of their own hearts, or succeed in identifying their own souls

with thee.

80. The guha or cave in which Brahman is concealed is the heart of every

living creature.

81. The worlds or regions commonly enumerated are Bhu, Bhuva, Swa, Maha,

Jana, Tapa, and Satya. The eight well-known forms of Mahadeva are Water,

Fire, Hotri, Sun, Moon, Space, Earth and Wind. In his form of water he is

called Bhava; in that of fire, he is called Rudra; in that of Hotri he is

called Pasupati; in that of the Sun, he is called Isana, in that of the

Moon, he is called Mahadeva; in that of Space, he is called Bhima; in

that of Earth, he is called Sarva; and in that of wind, he is called

Ugra. Compare the benediction in Kalidasa's Shakuntalam.

82. The cave in which Mahadeva has been concealed is the cave of the

Scriptures: probably, difficult texts.

83. The sense is that these persons have not to make any extraordinary

efforts for beholding thee. Their devotion is sufficient to induce thee

to show thyself unto them.

84. Devayana and Pitriyana are the two courses or paths by which the

departed have to attain to their ends. Those going by the former reach

the Sun; while those that go by the latter reach the Moon.

85. The first is that which is according to the rites inculcated in the

Srutis; second is according to the procedure laid down in the Smritis,

and the third is the way or manner constituted by Dhyana or meditation.

86. Vide Sankhya karika. With original Prakriti, the seven beginning with

Mahat and Ahankara and numbering the five Tanmatras.

87. Both the vernacular translators render the last verse most

erroneously. K.P. Singha skips over every difficulty. In the Anusasana,

this characteristic of his is more marked than in the Santi. The Burdwan

translators very rarely skip over a verse, but they are very generally in

the wrong. Nilakantha explains that Devesah is Brahma. The meaning,

therefore, is that Tandi said unto me those secret names which Brahma had

applied unto the high-souled one or Mahadeva. The Bengal reading Devesa,

in the vocative, is incorrect.

88. i.e., if recited, it destroys all fear or Rakshasas, for these either

fly away at its sound or are even killed.

89. i.e., it has the merit that is attached to either Meditation or Yoga.

90. Both Sthira and Sthanu imply immutability or freedom from change.

91. The commentator explains that Bhava is here used in the sense of that

from which all things now and into which all things merge when the

universal dissolution comes. Or, it may imply, mere existence, without

reference, that is, to any attribute by which it is capable of being

described or comprehended.

92. i.e., Virat or vast or Infinite.

93. The task of rendering these names is exceedingly difficult. In the

original, many of these names are such that they are capable of more than

one interpretation. The commentator often suggests more than one meaning.

Each name would require a separate note for explaining all its bearings.

Niyata is literally one who is observant of fasts and vows and who has

restrained his senses. Hence it means an ascetic. Mahadeva is an ascetic.

Smasanu is either a crematorium, the place where dead creatures lie down,

or, it may mean Varanasi, the sacred city of Siva, where creatures dying

have not to take rebirth. Siva is both a resident of crematoria and of

Varanasi.

94. Or, the universe is displayed in thee.

95. Probably, what is said here is that Mahadeva is the Pratyag Soul free

from ignorance.

96. By Niyama is meant purity both internal and external, contentedness,

with whatever is got, penances, Vedic studies, meditation on the Deity,

etc.

97. Nidhi implies the largest number that can be named in Arithmetical

notation. Hence, it implies, as the commentator correctly explains, the

possessor of inexhaustible felicity and gladness.

98. Sahasraksha is either Indra or possessor of innumerable eyes in

consequence of Mahadeva's being identical with the universe. Visalaksha

is one whose eyes are of vast power, because the Past and the Future are

seen by them even as the Present. Soma implies either the Moon or the

juice of the Soma i.e. the libations poured in the sacrificial fire. All

righteous persons, again, become luminaries in the firmament. It is

Mahadeva that makes them so i.e., he is the giver of glorious forms to

those that deserve them.

99. Many of these names require comments to be intelligible. Ketu is no

plant but Hindu astronomers name the descending node of the Moon by that

name. Hence Rahu is the ascending node of the Moon. Graha, is that which

seizes; Grahapati is Mangala, so called for its malevolence, Varah is

Vrihaspati or Jupiter, who is the counterself of Sukra or Venus. In Hindu

mythology, Sukra is a male person, the preceptor of the Daityas and

Asuras. Atri is Vudha or Mercury, represented as the sons of Atri.

Atryahnamaskarta is Durvasas who was the son of Atri's wife, got by the

lady through a boon of Mahadeva. Daksha's Sacrifice sought to fly away

from Siva, but the latter pursued it and shot his arrow at it for

destroying it downright.

100. Suvarna-retas is explained by the commentator as follows: At first

he created water and then cast his seed into it. That seed became a

golden egg. It may also mean that Mahadeva is Agni or the deity of fire,

for gold represents the seed of Agni.

101. The sense is this: Jiva carries that seed of acts, i.e., Ignorance

and Desire, with him. In consequence of this seed, Jiva travels from one

world into another ceaselessly. This seed, therefore, is the conveyance

or the means of locomotion of Jiva. Mahadeva is Jiva. The soul is called

the rider, and the body is the car that bears the Soul on it.

102. Ganapati is Ganesa, the eldest son of Mahadeva. The Ganas are mighty

beings that wait upon Mahadeva. This make up the first hundred names. The

commentator takes Avala and Gana together.

103. Digvasas means nude. The Puranas say that for stupefying the wives

of certain ascetics, Mahadeva became nude on one occasion. The real

meaning, however, is that he is capable of covering and does actually

cover even infinite space. In the sense of nude, the word means one that

has empty space for his cover or vestments.

104. The meaning is that with thee Knowledge is penance instead of actual

physical austerities being so. This is only another way of saying that

thou hast Jnanamayam Tapah.

105. Sataghni a killer of hundred; Wilson thinks it was a kind of rocket.

106. Harikesa means one having the senses for one's rays, i.e., one who

displays all objects before the soul through the doors of the senses. The

meaning is that Mahadeva is he through whose puissance the mind succeeds

in acquiring knowledge through the senses.

107. Krishna is explained by the commentator thus. Krish is a word

signifying Bhu or Existence. The letter n (the palatal one) signifies

nivritti. Hence Krishna is anandatanmatra.

108. Kaparddin is thus explained by the commentator Kam Jalam pivati iti

kapah. So called because of the incident noted in the text, for the

matted locks of Mahadeva had sucked up the river Ganga when it first fell

from heaven. Then Rit means sovereignty or lordship. Riddah is one that

gives sovereignty. Combining the two, the compound Kaparddin is formed.

109. Nabhah means space which implies puissance. That Nabhah is the

sthala or abode of Mahadeva. The Bengal texts which read Nabhastala are

vicious.

110. The deities are said to move about during the day, while the Asuras

and Rakshasas during the night. What is said, therefore, here is that

thou art the deities and thou art their foes of the Daityas and others.

111. Sound, only when manifested, becomes perceptible. When unmanifest

and lying in the womb of eternal space, it is believed to have an

existence. Unmanifest Brahman is frequently represented as anahatah

savdah or unstruck sound.

112. These four ways are as enumerated by commentator, Visva, Taijasa,

Prajna, Sivadhyana.

113. It may also mean that thou art he called Buddha who preached against

all sacrifices.

114. The commentator explains that Mahadeva's defeat at the hands of

Krishna in the city of Vana was due to Mahadeva's kindness for Krishna,

even as Krishna broke his own vow of never taking up arms in the battle

of Kurukshetra, for honouring his worshipper Bhishma who had vowed that

he would compel Krishna to take up arms.

115. The sense is this: when the universal destruction cones and all

becomes a mighty expanse of water, there appears a banian tree under

whose shade the immortal Rishi Markandeya sees a boy who is Mahavishnu.

116. It may also mean that thou art he at whose approach all the Daitya

troops fled in all directions.

117. i.e., thou art Time itself. This is the implication.

118. By these three names what is indicated is that Mahadeva is a

householder, it Sanyasin and a forest-recluse. House-holders bear a tuft

of hair on their heads, Sanyasins have bald heads, while forest recluses

or Vanaprasthis have matted locks.

119. The sense is that Brahman is felt by every one in the firmament of

his own heart. Mahadeva, as identical with Brahman is displayed in the

heart that is within the physical case. Hence, he may be said to take

birth or appear in his effulgence within every one's body.

120. Kalakatankatah is explained by the commentator as follows:--Kala is

Yama. He is covered over with the illusion of the Supreme Deity. This all

covering illusion, again, has the Supreme Deity for its cover. Thou art

that Supreme Deity.

121. Vibhaga and Sarvaga, the commentator explains, are used for

indicating that thou art the universe as Vyashti and Samashti.

122. Some editions read susaranab, meaning thou art he who well protects

the universe.

123. The golden mail being the illusion of the Supreme Deity in

consequence of which the universe has become displayed.

124. Thou art Pasupati; atodyah pratodanarhah pasavah yasya iti.

125. The commentator explains that Tarangavit, which is literally

conversant with waves means one that is acquainted with the joys or

pleasures that arise from the possession or enjoyment of worldly things,

for such joys may truly be likened to waves which appear and disappear on

the bosom of the sea or ocean of Eternity.

126. The commentator explains that the binder of Asura chiefs refers to

the Supreme Deity's form of Vishnu in which he had bound Vali, the chief

of the Asuras. The plural form has reference to successive Kalpas.

127. The sense is that thou art he that is well conversant with the

ritual of sacrifices.

128. Or, it may mean that thou art he that has no vestments, for no

vestments can cover thy vast limbs.

129. Those that uphold others are, for example, the elephants that stand

at the different points of the compass, the snake Sesha, etc. What is

said here is that thou art the best of all these or all such beings.

130. The sense is that thou art Vishnu who is the foremost of the

celestials and thou art Agni who is the lowest of the celestials; i.e.,

thou art all the celestials.

131. The body is as it were a pit into which the soul falls, determined

by Desire and Ignorance.

132. Vasu, the commentator explains, indicates the Wind, for it means

that which establishes all things into itself.

133. Nisachara is one acting through nisa, or Avidya, i.e., one who

enjoys all objects, implying Jiva invested with Ignorance.

134. The Soul can view the Soul or itself, if it can transcend the body

with the aid of Yoga.

135. The commentator explains that the first word means that thou art

Hansa and that the second word means thou art Paramahansa.

136. Varhaspatya is a word that is applied to a priest. The deities first

got their priest for assisting them at their sacrifices. Human beings

then got theirs. Those born after Vrihaspati are Vrihaspatyas.

137. This word Nandivardhanah may also mean he that withdraws or takes

away the joys previously conferred.

138. The language of the Veda is divine. That of the scriptures is human.

139. Literally, crown of the head.

140. i.e., that succeeds in effecting his Emancipation.

141. Mahanakha refers to the incarnation of Narasingha or the Man-lion

assumed for slaying the Daitya Hiranyakasipu, the father of Prahlada.

Maharoman has reference to the form of the mighty or vast Boar that the

Supreme Deity assumed for raising the submerged Earth on his tusks.

142. Mahamuni may mean either one that is very mananasilah or one that is

exceedingly taciturn.

143. How the world has been likened to a tree has been explained in the

Moksha sections of the Santi Parvan.

144. This is explained in the sense of no one being able to enquire after

Brahman unless he has a body, however subtile, with the necessary senses

and understanding. It may also mean that the tree of the world furnishes

evidence of the existence of the Supreme Deity.

145. Both the vernacular translators have rendered many of these names

most carelessly. The Burdwan translator takes Yaju as one name and

Padabhuja as another. This is very absurd.

146. These are the ten previously enumerated, beginning with residence in

the mother's womb and ending with death as the tenth, with heaven the

eleventh and Emancipation the twelfth.

147. It should be remembered that Kali which is either the age of

sinfulness or the presiding deity of that age and, therefore, a

malevolent one, is highly propitious to Emancipation. The world being

generally sinful, those who succeed in living righteously in this age or

under the sway of this malevolent deity, very quickly attain to heaven if

heaven be their object, or Emancipation if they strive for Emancipation.

148. Implying that thou assumest the form of the constellation called the

Great Bear, and moving onward in space causest the lapse of Time. This

constellation, in Hindu astronomy, is known by the name of Sisumara

because of its resemblance with the form of a tortoise.

149. The word bhashma, meaning ashes, literally signifies anything that

dispels, tears off all bonds, and cures every disease. Ashes are used by

Sanyasins for rubbing their bodies as a mark of their having consumed

every sin and cut off every bond and freed themselves from all diseases.

150. Mahadeva gave a quantity of ashes to his devotees for protecting

them from sin.

151. Vide the story of Mankanaka. The Rishi of that name, beholding

vegetable juice issuing from his body, began to dance in joy. The whole

universe, overpowered by a sympathetic influence, began to dance with

him. At this, for protecting the universe, Mahadeva showed himself to

Mankanaka and, pressing his fingers, brought out a quantity of ashes,

thus showing that his body was made of ashes.

152. Anukari literally means an accessory. In the form of Vishnu or

Krishna, the Supreme Deity addrest himself to aid Arjuna in slaying

Bhishma.

153. As Krishna the friend of Arjuna.

154. In the Pauranik myth, the Earth is described as being supported in

empty space by a mighty snake called Sesha. Mahadeva is that Sesha,

otherwise called Ananta.

155. i.e., Mahavishnu, from whose navel arose the primeval lotus within

which was born Brahma.

156. The Bombay text has a misprint. It reads Punya-chanchu for

Punya-chunchu. In printing the commentary also, the well-known

grammatical Sutra vrittanschanchu etc. The Burdwan translator repeats the

misprint in his rendering. K. P. Singha avoids it.

157. The word Kurukshetra or its abbreviation Kuru means the field or

department of action. It means also the actual field, so called, on which

king Kuru performed his penances, and which is so sacred that its very

dust cleanses a person of all sins.

158. The commentator explains that Siddharthah means Siddhantah, and that

the following compound is its adjective.

159. Literally, the Soul of real existence.

160. People eat off plates of silver or gold or of other metals. Mahadeva

has for his plate Kala or destroyer of the universe. Both the vernacular

translators have erred in rendering this word. K. P. Singha takes the

compound as really consisting of two names, etc.

161. The sense is that Mahadeva is the foremost of Sadhakas or

worshippers engaged in acquiring a particular object, for he has

emaciated or reduced to nothingness all his foes in the form of all

passions good and evil. Prakarshena tanukritah arayah kamadayo yena sah.

162. Narah is thus explained by the commentator.

163. The commentator explains that he who is called Suparvan in heaven is

otherwise called Mahan.

164. Sarva-sahana-samarthya pradah as the commentator explains. Hence, it

means that Mahadeva is he who makes creatures competent to bear all

things, i.e. all griefs and all joys, as also the influence all physical

objects that is quietly borne without life being destroyed.

165. The etymology of Hara is thus explained by the commentator; Hanti

iti ha sulah; tam rati or adatte. This is very fanciful.

166. The sense is this: a nipana is a shallow pond or ditch where cattle

drink. The very oceans are the nipanas or Mahadeva.

167. The commentator thinks that this has reference to the incarnation of

Trivikrama i.e., the dwarf suddenly expanding his form till with two

steps he covered Heaven and Earth and demanded space for his third step.

168. i.e., thou art possessed of Yoga knowledge.

169. The two together form one name.

170. These are Vija, Sakti, and Kilakani. A kakud is a hump or elevated

place in the body.

171. The thin bamboo rod in the hand of the Brahmana is mightier than the

thunderbolt of Indra. The thunder scorches all existing objects upon

which it falls. The Brahmana's rod (which symbolizes the Brahmana's might

in the form of his curse) blasts even unborn generations. The might of

the rod is derived from Mahadeva.

172. Sayambhuvah Tigmatejah is one name. The commentator explains that

Brahman could not look at Mahadeva; hence this reference to his prowess.

173. Brahma, after his birth within the primeval lotus, became desirous

of seeing the end of the stalk of that lotus. He went on and on, without

succeeding to find what he sought. The meaning of the word, therefore, by

implication is that Mahadeva is infinite.

174. Once Brahma asked Surabhi to bear evidence before Vishnu to the

statement that Brahma has seen the foremost part of Siva. Surabhi having

given false evidence out of fear for Brahma was cursed by Siva that her

offspring will eat unholy substances.

175. Uma is another name for Brahmavidya.

176. Falling from the celestial regions, the river Ganga was held by

Mahadeva on his head, among his matted locks. At the earnest

solicitations of King Bhagiratha he gave her out so that flowing along

the surface of the Earth she met the ocean, first passing over the spot

where the ashes of Bhagiratha's ancestors, the sixty thousand sons of

king Sagara of the solar race, lay.

177. This form is called Hara-Gauri, as explained before.

178. Some texts read Pritatma, implying one of contented soul. The

reading noticed by the commentator is Pitatma, meaning gold-complexioned.

The Burdwan translator takes Pritatma as one name. This is not correct.

179. Mahadeva is represented as possessed of five heads, four on four

sides and one above.

180. Amritogovrisherwarah is one name.

181. These are names for different portions of time.

182. The Srutis declare that Fire is his head, the Sun and the Moon are

his eyes, etc.

183. Mahadeva has an image in the country of the Kalingas that is called

Vyaghreswara.

184. Kantah is thus explained. Kasya Sukhasya antah sima.

185. Undivided, i.e., having nothing else for its object, Sarva-bhavatah

is bhagvat. The sense is that unless one becomes conversant with all the

modes of worshipping Bhava, i.e., in thought, word and deed, and unless

one has special good luck, one cannot have such devotion to Bhava.

186. There are numerous instances of the gods having become alarmed at

the penances of men and done their best to nullify those penances by

despatching celestial nymphs for attracting them of carnal pleasures.

187. I expand this verse a little for bringing out the sense clearly.

188. The subject propounded by Yudhishthira is this: marriage is always

spoken of as a union of the sexes for practising all religious duties

together. The king asks, how can this be. Marriage, as seems to him, is a

union sought for pleasure. If it be said that the two individuals married

together are married for practising religious duties jointly, such

practice is suspended by death. Persons act differently and attain to

different ends. There is, therefore, no prospect of a reunion after

death. When, again, one of them dies, the joint practice of duties can no

longer take place. The other objections, urged by Yudhishthira, to the

theory of marriage being a union of the sexes for only practising

religious duties jointly, are plain.

189. The sense is that if after returning from thy journey to that region

thou claimest thy bride, thou mayst obtain her from me. Thy journey will

be a sort of trial or test to which I mean to put thee.

190. Kala-ratri is the Night that precedes the universal dissolution.

191. The commentator thinks that uttaram means the sacred north.

192. Tirtha means here a Ghat, i.e., an easy descent from the bank for

access to the water.

193. Pradhanatah is explained by the commentator to mean with foremost of

Vedic mantras.

194. Mandakini is that part of the river Ganga which flows through

Kailasa, while Nalini is a celebrated lake owned by the king of the

Yakshas, so called because of the lotuses which occur there in plenty.

195. Divya is excellent Gandharva, meaning music and dance.

196. A woman is said to destroy a family by staining it with her

unchastity.

197. Both the vernacular translators have totally misunderstood the

second line. Asyatam is explained by the commentator as tushnim

sthiyatam. Ruchitahchcchandah means chcchandah or yearning arises from

ruchi or like. What the Rishi says is Asyet I do not yearn after thy

company, for I do not like thee. Of course, if, after staying with thee

for some time, I begin to like thee, I may then feel a yearning for thee!

198. Utsaditah is explained by the commentator to mean chalitah. Here,

however, I think it does not mean so.

199. 'The last words may also mean--'Go to thy own bed and rest by

thyself!'

200. The commentator takes the words kimivottaram bhavet to imply what

will be better for me? Shall I adhere to Vadanya's daughter or shall I

take this girl? I think this is rather far-fetched.

201. By Sakti is implied kamadidamanasamarthyam and by dhriti

purvapraptasya atyagah. The last half of the last line of verse 25 is

rendered erroneously by both the vernacular translators. Adhering to the

commentator's explanation, they add their own interpretation which is

different. This sort of jumble is very peculiar.

202. Linga means signs or indications. A Lingin is one that bears signs

and indications. Brahmanam (in both places) means one conversant with

Brahman. The first, that is, Lingin implies either a Brahmacharin or a

Sanyasin that always bears the marks of his order. An Alingin is one that

is divested of such marks. Yudhishthira's question is, who, amongst

these, should be considered worthy of gifts?

203. The sense is that with respect to acts having reference to only the

Pitris the conduct and competence of Brahmanas should be examined.

204. The commentator explains that five persons are mentioned in the

question of Yudhishthira, K. P. Singha omits one. The Burdwan translator

repeats the words of the original without any explanation. I take

sambandhi to mean relatives by marriage. To this day, in all India,

people make gifts or presents unto sons-in-law, etc.

205. The sense is that no sin can touch a Brahmana who observes these

three acts. These three acts are efficacious in washing away all sins.

The commentator points out that by this the attributes of birth and

knowledge are referred to.

206. By good conduct is implied modesty and candour.

207. Anekantam is explained by the commentator as Anekaphalakaram, i.e.,

of diverse kinds of fruits. The fruits attainable by a correct discharge

of duties are of diverse kinds, because the objects of those duties,

called Palms are of various kinds.

208. Verse 22 contains 4 substantives in the genitive plural. All those

are connected with vishtham in the previous verse. The commentator points

out this clearly. Those living in the outskirts of towns and villages are

tanners and other low castes. They who publish the acts and omissions of

others are regarded as very vile persons, equivalent to such low caste

men mentioned above. It is difficult to differ from the commentator, but

it seems that genitives in the verse as are used for datives, in which

case the meaning would be that they who give unto such persons shall also

sink into hell. The Burdwan translator gives a ridiculous version of

verse 22.

209. The Bengal reading Brahmacharyya is better than the Bombay reading

of that word in the accusative. Bhishma apparently gives two answers.

These however involve three. By maryyada is meant boundaries or limits.

The duties of men have known bounds. To transgress those bounds would be

to transgress duty. The highest indication of Righteousness is samah or

absence of desire for all worldly objects; hence Renunciation.

210. i.e., by making gifts unto even a single such Brahmana, one rescues

all the ancestors and descendants of one's race.

211. One makes gifts unto the deities, the Pitris, and unto human beings.

There is a time for each kind of gift. If made untimely, the gift,

instead of producing any merit, becomes entirely futile, if not sinful.

Untimely gifts are appropriated by Rakshasas. Even food that is taken

untimely, does not strengthen the body but goes to nourish the Rakshasas

and other evil beings.

212. i.e., any food, a portion of which has been eaten by any of these

persons, is unworthy of being given away. If given, it is appropriated by

Rakshasas. One incompetent to utter Om is, of course, a Sudra.

213. The speaker, by first mentioning who are unworthy, means to point

out those that are worthy.

214. Apasmara is a peculiar kind of epilepsy in which the victim always

thinks that he is pursued by some monster who is before his eyes. When

epilepsy is accompanied by some delusion of the sensorium, it comes to be

called by Hindu physicians as Apasmara.

215. An Agrani or Agradani is that Brahmana unto whom the food and other

offerings to the Preta in the first Sraddha are given away. Such a person

is regarded as fallen.

216. When corpses are taken to crematoria, certain rites have to be

performed upon them before they can be consumed. Those Brahmanas that

assist at the performance of those rites are regarded as fallen.

217. Sometimes the father of a daughter bestows her upon a bridegroom

under the contract that the son born of that daughter by her husband

should be the son of the daughter's father. Such a son, who is

dissociated from the race of his own father, is called a Putrika-putra.

218. Anugraham is that merit in consequence of which faults become

neutralised and the stained person may come to be regarded as deserving.

219. As Drona, Aswatthaman, Kripa, Rama and others.

220. Uditastamita means one who having earned wealth spends it all in

gifts. Astamitodita is one who though poor at first succeed in earning

wealth afterwards; i.e., one who having become rich, keeps that wealth

for spending it on good purposes.

221. Upon the completion of a Sraddha, the Brahmana who is officiating at

it should utter the words yukta which means well-applied. Certain other

words such as Swadha, etc., have to be uttered. The meaning is that the

Brahmana who assists the performer of the Sraddha by reciting the Mantras

should, upon completion, say unto the performer that the Sraddha is

well-performed. As the custom is, these words are still uttered by every

Brahmana officiating at Sraddhas.

222. K. P. Singha wrongly renders the word somakshayah as equivalent to

somarasah.

223. Upon the conclusion of a Sraddha or other rites, the Brahmana who

officiates at it, addresses certain other Brahmanas that are invited on

the occasion and says,--Do you say Punyaham--The Brahmana addressed

say,--Om, let it be Punyaham!--By Punyaham is meant sacred day.

224. The fact is, the slaughter of animals in a sacrifice leads to no sin

but if slaughtered for nothing (i.e., for purposes of food only), such

slaughter leads to sin.

225. One is said to become impure when a birth or a death occurs among

one's cognates of near degree. The period of impurity varies from one day

to ten days in case of Brahmanas. Other periods have been prescribed for

the other orders. During the period of impurity one cannot perform one's

daily acts of worship, etc.

226. In this country, to this day, there are many persons that go about

begging, stating that they desire to go to Banaras or other places of the

kind. Sometimes alms are sought on the ground of enabling the seeker to

invest his son with the sacred thread or perform his father's Sraddha,

etc. The Rishi declares such practices to be sinful.

227. Literally that are afraid of thieves and others. The sense, of

course, is that have suffered at the hands of thieves and others and are

still trembling with fear.

228. The two exceptions have been much animadverted upon by unthinking

persons. I have shown that according to the code of morality, that is in

vogue among people whose Christianity and civilisation are

unquestionable, a lie may sometimes be honourable. However casuists may

argue, the world is agreed that a lie for saving life and even property

under certain circumstances, and for screening the honour of a confiding

woman, is not inexcusable. The goldsmith's son who died with a lie on his

lips for saving the Prince Chevalier did a meritorious act. The owner

also who hides his property from robbers, cannot be regarded as acting

dishonourably.

229. By selling the Vedas is meant the charging of fees for teaching

them. As regards the Vedas, the injunction in the scriptures is to commit

them to memory and impart them from mouth to mouth. Hence to reduce them

into writing was regarded as a transgression.

230. In this country to this day, the act of marrying a helpless person

with a good girl by paying all the expenses of the marriage, is regarded

as an act of righteousness. Of course, the man that is so married is also

given sufficient property for enabling him to maintain himself and his

wife.

231. Articles needed in marriages are, of course, girls and ornaments.

232. Vapra has various meanings. I think, it means here a field. Large

waste lands often require to be enclosed with ditches and causeways.

Unless so reclaimed, they cannot be fit for cultivation.

233. The river Chenab in the Punjab was known in former times by the name

of Chandrabhaga. So the river Jhelum was known by the name of Vitasta.

234. The sense is that one proceeds to the region of the Apsaras and

becomes an object of respect there.

235. i.e., one acquires sovereignty.

236. It is difficult to understand the connection of the second line of

verse 31. It does not mean enters the eternal region called Andhaka that

rests on nothing. Human sacrifices were performed sometimes in former

days.

237. Nyastani has Gangayam understood after it.

238. The deities are supported by the offerings made in sacrifices. These

offerings consist of the productions of the Earth and the butter produced

by the cow. The deities, therefore, are said to be chiefly supported by

the Earth and the Cow. The Asuras, by afflicting the Earth and killing

kine, used to weaken the deities.

239. The river Ganga has three courses. On Earth it is called Bhagirathi

or Ganga; in heaven it is called Mandakini; and in the nether regions it

is known by the name of Bhogabati.

240. Devesh is lit. the lord of the deities; but here it means the King

or Emperor.

241. Aranyaih is explained by the commentator as implying courses of

conduct leading to Brahmaloka.

242. The story referred to is this: King Sagara of the solar (?) race had

sixty thousand sons, all of whom were reduced to ashes by the curse of

Kapila. Afterwards Bhagiratha, a prince of the same race, brought down

Ganga from heaven for their redemption.

243. Identical with the universe because capable of conferring the

fruition of every wish. Vrihati--literally, large or vast, is explained

by the commentator as implying foremost or superior.

244. Madhumatim is explained as conferring the fruits of all good actions.

245. Viswam avanti iti. Here the absence of num is arsha.

246. Bhuvanasya is swargasya.

247. The construction of this verse is not difficult though the order of

the words is a little involved. Both the vernacular translators have

misunderstood it completely.

248. Kurute may mean also makes. The sense is that the Brahmana grants to

others whatever objects are desired by them. In his own case also, he

creates those objects that he himself desires. His puissance is great and

it is through his kindness that others get what they wish or seek.

249. Ekaramah is one who sports with one's own self, i.e., who is not

dependant on others for his joy or happiness; one who has understood the

soul.

250. Dasatirdasa is ten times hundred or one thousand Dasati, like

Saptati, Navati, etc., means ten times ten. Both the Vernacular

translators have erred in rendering the word.

251. Teshu (Brahmaneshu) Vahumanaprah (san) kan namsvasi--this is the

Grammar, as explained by the commentator.

252. Yajanti with reference to truth and righteousness means worship, and

with reference to land kine means give away.

253. Pigeons pick up scattered grains and never store for the morrow. In

the Sila and other vows, the picking up of scattered and cast off grains

from the field after the crops have been taken away by the owners, is

recommended as the means of filling the stomach.

254. The aggregate of three is Righteousness, Wealth, and Pleasure.

Persons who, in all the acts they do, keep an eye upon these three, are

said to have their aggregate of three existing in all their acts.

255. Some texts read vriddhan for Ishtan. If the former reading be

adopted, the meaning would be that kings should worship all aged

Brahmanas possessed of Vedic lore.

256. Though really conversant with all duties, and of righteous

behaviour, the Brahmanas, nevertheless, for concealing their real natures

or for protecting the world, are seen to be employed in diverse kinds of

occupations.

257. The argument, therefore, is that anything given to the Brahmana to

eat and that is eaten by him apparently, is really eaten by these deities.

258. Bhutatmanah is explained by the commentator as Bhuta

praptahvasikritahatma yaih.

259. The second line of verse 18 is a crux. The commentator explains that

prakshipya means dattwa; Kun is the Earth. Van is diptim ukrvan,

ubhaya-loke iti seshah. Para- [This footnote appears to have been

truncated, as the last line begins with a hyphenated word.--JBH.]

260. The dark spots on the Moon were due to the curse of Daksha. The

waters of the Ocean became saltish owing to the curse of a Rishi.

261. The sense is that one becomes a Brahmana by birth alone, without the

aid of those purificatory rites that have been laid down in the

scriptures. When food is cooked, none else than a Brahmana is entitled in

the first portion thereof.

262. The commentator thinks that saudram karma has especial reference to

the service of others. Hence what is interdicted for the Brahmanas is the

service of others.

263. In this country to this day, when food is prepared in view of guests

invited to a house, no portion of such food can be offered to any one

before it is dedicated to the deities and placed before those for whom it

is intended. An exception, however, is made for children. What is stated

here is that a good Brahmana can take the precedence of even children in

the matter of such food.

264. What is stated here is that those Brahmanas that do not accept gifts

are very superior. Their energy and might are great. Bhishma directs

Yudhishthira to be always careful of how he would treat such superior

Brahmanas. After rakshyam, the words swakulam are understood. The Burdwan

translator misunderstands the second line of the verse.

265. The construction is Etat Brahmana-mukhat sastram, yat srutwaiha

pravartate, prithivyam etc, etc. Both the vernacular translators have

misunderstood the verse.

266. Etat karanam seems to refer to Brahamana-mukhat sastram. The sense

seems to be that in the encounter between the deities and the Asuras the

power of the Brahmanas was abundantly proved, for Sukra aided the Asuras

with his Mantras and incantations, while Vrihaspati and others aided the

deities by the same means.

267. In some of the Bengal texts for Bhumiretau the reading Bhumireto

occurs. The fact is, the latter is a misprint or a mere clerical error.

The etau has reference to the two mentioned in the second line. The

Burdwan translator actually takes Bhumireto as a correct reading and

makes nonsense of the verse.

268. I expand this verse. After kriya bhavati patratwam is understood.

Kriya includes the diverse objects for which persons solicit alms or

gifts. Upansuvratam is maunam parivrajyam.

269. It is said that food or other things, when given to an undeserving

person, feels grief. What Yudhishthira asks is who the proper person is

unto whom gifts may be made.

270. All these acts should be performed with purity of intention and

according to the ordinances of the scriptures. For example, sacrifices

should not be performed with vanity or pride. The Vedas should not be

studied without faith. Children should not be procreated from lust, etc.

271. Such words are unseizable and unintelligible for their depth of

meaning. Women are equally unseizable and unintelligible.

272. The sense is this: women agitate the hearts of those that treat them

with respect as of those that treat them with disdain. The commentator

explains that Pujitah dhikkritahva tulyavat vikaram janayati.

273. All living creatures are virtuous, for they are capable of

progressing towards godship by their own acts.

274. Pura has little force here, implying 'first'. In the first place,

know that I have come to thee,

275. Ladies spoke in Prakrita and not in Sanskrit. The latter is refined,

the former is unrefined. Hence Indra's surprise at hearing Sanskrit words

from the lady's lips.

276. The adana ceremony was a rite in course of which friends and kinsmen

had to make presents unto the person performing the ceremony. The

investiture with the sacred-thread, marriage, the rite performed in the

sixth and the ninth month of pregnancy, are all ceremonies of this kind.

277. It would be curious to see how the commentator Nilakantha seeks to

include within these five the eight forms of marriage mentioned by Manu.

The fact is, such parts of the Mahabharata are unquestionably more

ancient than Manu. The mention of Manu is either an instance of

interpolation or there must have been an older Manu upon whose work the

Manu we know has been based. The Asura and the Rakshasa forms are

unequivocally condemned. Yet the commentator seeks to make out that the

Rakshasa form is open to the Kshatriyas. The fact is, the Rakshasa was

sometimes called the Paisacha. The distinction between those two forms

was certainly of later origin.

278. Thus, there was no difference, in status, in ancient times, between

children born of a Brahmana, a Kshatriya or a Vaisya mother. The

difference of status was of later origin.

279. Nagnika is said to be one who wears a single piece of cloth. A girl

in whom the signs of puberty have not appeared does not require more than

a single piece of cloth to cover her. The mention of Nagnika, the

commentator thinks, is due to an interdiction about wedding a girl of

even ten years in whom signs of puberty have appeared.

280. When a father happens to have an only daughter, he frequently

bestows her in marriage upon some eligible youth on the understanding

that the son born of her shall be the son, for purposes of both Sraddha

rites and inheritance, not of the husband begetting him but of the girl's

father. Such a contract would be valid whether expressed or not at the

time of marriage. The mere wish of the girl's father, unexpressed at the

time of marriage, would convert the son into a son not of the father who

begets him but of the father of the girl herself. A daughter reserved for

such a purpose is said to be a putrikadharmini or 'invested with the

character of a son.' To wed such a girl was not honourable. It was in

effect an abandonment of the fruits of marriage. Even if dead at the time

of marriage, still if the father had, while living, cherished such a

wish, that would convert the girl into a putrikadharmini. The repugnance

to wedding girls without father and brothers exists to this day.

281. For understanding the meanings of Sapinda and Sagotra see any work

on Hindu law civil or canonical.

282. These verses are exceedingly terse. The commentator explains that

what is intended is that under the third and fourth circumstances the

giver of the girl incurs no sin; under the second, the bestower of the

girl (upon a person other than he unto whom a promise had been made)

incurs fault. The status of wife, however, cannot attach simply in

consequence of the promise to bestow upon the promiser of the dower. The

relationship of husband and wife arises from actual wedding. For all

that, when the kinsmen meet and say, with due rites, 'This girl is this

one's wife,' the marriage becomes complete. Only the giver incurs sin by

not giving her to the promised person.

283. Hence, having promised to wed such a one, she is at liberty to give

him over and wed another whom she likes.

284. In consequence of that boon no one incurs sin by retracting promises

of bestowing daughters upon others in view of more eligible husbands.

285. Hence, no one should bestow his daughter upon a person that is not

eligible, for the offspring of such marriage can never be good and such a

marriage can never make the daughter's sire or kinsmen happy.

286. One of the most important rites of marriage is the ceremony of

circumambulation. The girl is now borne around the bride-groom by her

kinsmen. Formerly, she used to walk herself. All gifts, again, are made

with water. The fact is, when a thing is given away, the giver, uttering

the formula, sprinkles a drop of water upon it with a blade of Kusa grass.

287. Hence, what Savitri did at the bidding of her sire could not be

against the course of duty or morality. The Burdwan translator has

misunderstood the second line of this verse, while K.P. Singha has

quietly dropped it.

288. Dharmasya refers to the true or correct or eternal Aryan usage,

Pradanam is khandanam, from da, to cut The sense is that the grant of

liberty to women is an Asura practice.

289. Hence, no one should wed, led by desire alone. Nor should the maiden

be permitted to choose for herself. She may be guided in her choice by

improper considerations connected with only carnal pleasure.

290. The property is divided into five parts, two of which are taken by

the daughter under such circumstances and three by the son.

291. I expand the verse for making it intelligible, by setting forth the

reasons urged by Hindu lawyers and noticed by the commentator.

292. Valatah vasyam implies only those whose consent is obtained by

force. Hence, such cases as those of Krishna abducting Rukmini and Arjuna

abducting Subhadra, are excluded from this denunciation.

293. The maiden may herself accept ornaments. That would not convert the

transaction into a sale.

294. Swalpa-kaupinah literally is covered with a small piece of cloth,

hence, capable of being easily seduced.

295. i.e., he should not acquire for storing. He may acquire to spend in

sacrifices and gifts or for maintaining himself and his family.

296. i.e., if the Brahmana, led by affection for any other wife,

disregards the wife belonging to his own order and shows preference for

those of the other orders, he then incurs the liability of being regarded

as a Chandala that has come to be numbered among Brahmanas.

297. The sense of this verse seems to be this: If a Brahmana takes in

succession three spouses all belonging to his own order, the son born of

his first wife shall take the share that is allotted to the eldest; that

born of the second wife shall take a share next in value; and that born

of the youngest wife shall take the share allotted to the youngest. After

such especial shares are taken, the residue of the property is to be

distributed unto equal shares each of which shall be taken by each of the

children. If this interpretation be correct, it would appear that the

contention waged some years ago in Bengal, that the scriptures do not

allow a person the liberty of taking more than one spouse from his own

order, falls to the ground. Upon other grounds also, that contention was

absurd, for Kshatriya kings often took more than one Kshatriya spouse.

298. i.e., each order was created for performing sacrifices. The Sudra is

competent to perform sacrifice. Only his sacrifice should be by serving

the three other orders.

299. For them there is no investiture with the sacred-thread.

300. Broken earthenpots are always cast off. They are some times utilised

by persons of the lower orders.

301. The second line is exceedingly terse. The sense seems to be this:

one who is of low birth must remain low in disposition. Absolute goodness

may arise in his heart, but it disappears immediately without producing

any effect whatsoever. The study of the scriptures, therefore, cannot

raise such a person. On the other hand, the goodness which according to

its measure has ordained for one (1) the status of humanity and (2) the

rank in that status, is seen to manifest itself in his act.

302. The son begotten upon a maiden by one who does not become her

husband, and born after her marriage, is regarded as belonging not to the

begetter but to the husband.

303. Such a son becomes the property of the mother's husband and not of

his begetter. If however, the begetter expresses a wish to have him and

rear him, he should be regarded as the begetter's. The principle upon

which he becomes the child of the mother's husband is that the begetter

conceals himself and never wishes to have him.

304. The objects of Yudhishthira's question will appear clearly from the

answer given to it by Bhishma.

305. There is no fault in kine, etc., and kine are like fire etc. The

Hindu idea is that kine are cleansing or sanctifying. The Rishis

discovered that the magnetism of the cow is something that is possessed

of extraordinary virtues. Give the same kind of food to a cow and a

horse. The horse-dung emits an unhealthy stench, while the cowdung is an

efficacious disinfectant. Western science has not yet turned its

attention to the subject, but there can be little doubt that the urine

and dung of the cow possess untold virtues.

306. Saptopadam mitram means that by speaking only seven words or walking

only seven steps together, two persons, if they be good, become friends.

307. Vajrasuchyagram may also mean furnished with an end like that of the

needle with which diamonds and other hard gems are bored through.

308. The ever-changing beautiful masses of afternoon or evening clouds,

presenting diverse kinds of forms almost every minute, are regarded as

the abodes or mansions of the Gandharvas.

309. Some of these trees and creepers are identifiable. Sahakara is

Mangifera Indica, Linn. Ketaka is a variety of Pandanus Odoratissimus,

Linn. Uddalaka is otherwise called Vahuvara and sometimes Selu. It is the

Cordia Myxa, Linn. It may be a misreading for Uddanaka, which is the

well-known Cirisha or the Mimosa Sirisca of Roxburgh. Dhava is Conocarpus

latifolia, Roxb. Asoka is Saraca Indica, Linn., syn, Jonesia Asoka, Roxb.

Kunda is Jasminum pubescens, Linn. Atimukta is otherwise called Madhavi.

It is Gaertinera racemosa, Roxb. Champaka is Michelia Champaca, Linn.

Tilaka sometimes stands for Lodhra, i.e., Symplocos racemosa, Roxb. The

word is sometimes used for the Aswattha or Ficus religiosa, Linn. Bhavya

is Dillenia Indica, Linn. Panasa is Artocarpus integrifolia, Linn. The

Indian Jack-tree. Vyanjula stands for the Asoka, also Vetasa (Indian

cane), and also for Vakula, i.e., Mimusops Elengi, Linn. Karnikara is

Pterospermum accrifolium, Linn. Cyam#a is sometimes used for the Pilu,

i.e., Salvadora Persica, Linn. Varanapushpa or Nagapushpa or Punnaga is

Colophyllum inophyllum, Linn. Astapadika or padika is otherwise called

Bhardravalli. It is the Vallaris dichotoma, Wall., Syn., Echites

dichotoma, Roxb.

310. Bhringaraja is the Lanius Malabaricus. Kokila is the well-known

Indian Koel or cuckoo. Catapatra is the wood-pecker. Koyashtika is the

Lapwing. Kukkubhas are wild-cocks (Phasinus gallus). Datyuhas are a

variety of Chatakas or Gallinules. Their cry resembles the words

(phatikjal). Jivajivaka is a species of partridges. Chakora is the Greek

partridge. Sarasa is the Indian crane. Chakravaka is the Brahmini duck or

goose.

311. In verse 39 and 40 for asmi and tapacchaitat read asi and tapasaccha.

312. The Grandsire spoke of somebody becoming a Kshatriya in Bhrigu's

race, and referred to the incident as the result of a stain that would be

communicated to that race from Kusika's. This is the full allusion.

313. The sense seems to be that Kusika wishes to know what person of

Bhrigu's race will confer this high benefit upon his race.

314. By ancestors to the seventh degree also descendants to the same

degree are meant.

315. Heaven and Hell are places of only enjoyment and endurance. There

can be no acts there leading to merit or demerit. This world is the only

place which is called the field of acts.

316. Vrikshas are large or small trees generally. Gulma is a shrub, or

bushy plant. Lata is a creeper, which cannot grow without a support.

Talli is of the same variety, with this difference, perhaps, that its

stems are more tree-like than those of creepers. Twaksara is the bamboo.

Trina includes all kinds of grass.

317. The commentator explains that the drift of Yudhishthira's query is

this: the giver and the receiver do not meet in the next world. How then

can an object given away return or find its way back to the giver in the

next world or next life?

318. Abhimanat is differently understood by the commentator.

319. Yuktaih is the better reading, although muktaih may not be

erroneous. Yuktain is charaih; while muktath is 'men charged with a

commission to do a thing'.

320. This sacrifice is the sacrifices of gifts. 'Spreading out a

sacrifice' means 'spreading out the articles and placing them in proper

order in view of the sacrifice.' 'Dadatah vartotam' means datustaya

saryanastu.

321. The sense is this: gifts made to such superior Brahmanas serve to

free a person from the debts which he owes to the deities. The 'water of

gifts' means the water that the giver sprinkles, with a blade of Kusa

grass, over the article given away, saying, 'I give this away'. In the

sacrifice constituted by gifts, such water is like the dedication of

offerings to the Pitris. A knowledge of the ritual of sacrifice is needed

to understand and appreciate the figures employed in such verses.

322. Some texts read tathabham, meaning abhayam or fearlessness is from

them--Tathobhayam (which I adopt) is that both, Heaven and Hell become

one's through them if gratified, they bestow Heaven; if angry, they hurl

into Hell.

323. Yachyam is yachanarupamkarma, Anisasya is daridrasya. Abhiharam is

tirashkaram. Yachanti bhutani means those who beg or solicit. In the

Santi Parva, Bhishma in one place directs beggars to be driven away from

towns and cities as annoyers of respectable people. This, however,

applies to professional beggars, and not persons in real distress.

324. Antarvedyan is within the platform; and Anrisamsyatah is vahirvedyan

or outside the platform.

325. Sacrifices are a means of giving away unto the Brahmanas.

326. Weeping women means women of destitute condition and, therefore,

unable to pay.

327. The first word in the first line is not kshatam but kritam.

328. The Commentator explains that because giver by one that is dear or

given to one that is dear, therefore is she called Priyadatta.

329. This is evidently a crux. Prasamsanti means generally praise. Here

it means reproach or censure. The second line may also mean, his enemies

dare not attack his kingdom.

330. This is the utterance or declaration of the earth herself.

331. Rich with every taste' the idea is that things have six tastes,

viz., sweet, sour, etc. The quality of taste is drawn by things from the

soil or earth. The tastes inhere in earth, for it is the same earth that

produces the sugarcane and the tamarind.

332. Sparsitam is dattam.

333. The Bombay reading adityatastansha is better than the Bengal reading

adityataptansha.

334. What Yudhishthira wishes to know is what conjunctions should be

utilized for making what particular gifts.

335. Payasa is rice boiled in sugared milk. It is a sort of liquid food

that is regarded as very agreeable.

336. Vardhamana, Sarava or Saravika. It is a flat certain cup or dish.

337. Phanita is the inspissated juice of the sugarcane.

338. A prasanga is a basket of bamboo or other material for covering

paddy.

339. Rajamasha is a kind of bean. It is the Vinga sinensis, syn.

Dilicheos sinensis Linn.

340. There may be akama and sakama acts, i.e., acts without desires of

fruit and acts with desires of fruit. A Sraddha with Tila or sesame

should never be done without desire for fruit.

341. When a residential house is given away unto such a Brahmana and the

receiver resides in it, the giver reaps the reward indicated. It does not

refer to the hospitable shelter to such a Brahmana given by one in one's

own house.

342. To this day, in Bengal at least, a tenant never performs the first

Sraddha or a Puja (worship of the deities) without obtaining in the first

instance the permission of the landlord. There is in Sraddhas a

Rajavarana or royal fee payable to the owner of the earth on which the

Sraddha is performed.

343. Tasyam is explained by the commentator as kritayam.

344. Kinasa is either one who tills the soil with the aid of bulls or one

who slays cattle. Having first mentioned vadhartham, kinasa should here

be taken for a tiller. Kasai, meaning butcher, seems to be a corruption

of the word kinasa.

345. One need not dedicate unto one's deities any other food than what

one takes oneself. In the Ramayana it has been said that Rama offered

unto the Pitris astringent fruits while he was in exile. The Pisachas

dedicate carrion unto their deities for they themselves subsist upon

carrion.

346. The first line of 13 and the last line of 14 are very terse: Kalasya

vihitam, as explained by the Commentator, is ayuh pramanam, na prapnami

is na janami. The sense is that 'unurged by rime, I cannot allow these to

take up my residence here.'

347. i.e., invite Brahmanas to feasts in which sesame should predominate.

348. In Bengal, to this day, those who can afford, particularly pious

ladies, establish shady resting places in the month of Vaisakha (the

hottest month of the year), by the side of the public roads, for

travellers, where good cool drinking water, a handfull of well-drenched

oats, and a little of raw sugar, are freely distributed. Such

institutions, on the old Benares Road and the Grand Trunk Road,

considerably refresh travellers. There are miles upon miles along these

roads where good water is not at all procurable.

349. What is meant by the giving of lamps is the placing of lighted lamps

in dark places which are the resorts of men, such as roads and ghats, etc.

350. Of equal name, because the word go means cow, earth, and speech.

351. No particular number is intended. What is meant is--innumerable.

352. The 'hence' in the last line has reference to what has been said

before on the subject of kine, and not to the first line of the verse.

353. Vitasokaih in the instrumental plural refers to Bhavanaih or some

such substantive understood. It may also be react as a nominative plural,

referring to Lokah.

354. Very probably what is said here is that only such kine are worthy of

being given away unto Brahmanas, and not lean animals.

355. Kine produce food not only by assisting at tillage of the soil, but

also by aiding in the performance of sacrifices. The ghee burnt in the

sacrificial fire sustains the under-deities, who pour rain and cause

crops to grow.

356. That heat is the originating principle of the growth of many things

was well understood by the Rishis.

357. The sense seems to be this: in doing all pious acts, one should

first take the aid of a preceptor, even if one be well-conversant with

the ordinances one has to follow. Without the selection of a preceptor in

the first place, there can be no pious act. In the matter, therefore, of

making gifts of kine according to the ordinances laid down, one should

seek the help of a preceptor as well as in the matter of every other act

of piety.

358. When consciousness of body is lost in Yoga or Samadhi, a temporary

Moksha or Emancipation succeeds. Men with cleansed minds behold at such

times those regions of supreme felicity to which the speaker refers. Such

felicity, of course, is the felicity of Brahma itself.

359. Govritti is imitating the cow in the matter of providing for the

morrow. Hence, one, who never thinks of the morrow and never stores

anything for future use, is meant.

360. Etachcha in 25 implies gift of a cow, and enam refers to a Brahmana.

Dwijaya dattwa, etc, in the first line of 26 seems to be an elaboration

of Etachcha.

361. Homyaheth prasute implies for a child born in consequence of a Homa.

The fact is, ascetics sometimes created children without the intervention

of women and by efficacy of the Homa alone. At such times should people

make gifts of kine unto such sires. The mention of Vala-samvriddhaye

afterwards implies the birth of children in the usual course.

362. Kshirapaih implies calves that are yet unweaned; that is, the cow

should be given at such a time when she is still yielding milk; when, in

fact, her calf has not learnt to eat or drink anything besides the milk

or its dam.

363. The correct reading of the second line is kshanene vipramuchya as in

the Bombay text, and not kshemena vipramuchyeran. The latter reading

yields almost no sense. The Burdwan translator, who has committed grave

blunders throughout the Anusasana, adheres to the incorrect reading, and

makes nonsense of the verse.

364. In verse 3; vikrayartham is followed, as the Commentator rightly

explains, by niyunkta or some such word. Vikrayartham hinsyat may mean

'killing for sale.' This, however should be pleonastic with reference to

what follows.

365. Vratas (rendered as 'vows') and Niyamas (rendered as observances)

differs in this respect that the former involves positive acts of worship

along with the observance of, or abstention from, particular practices,

while the latter involves only such observance or abstention.

366. The orthodox belief is that all rituals are literally eternal. As

eternal, they existed before anybody declared them or set them down in

holy writ. The ritual in respect of gifts of kine sprang in this way,

i.e., in primeval time. It was only subsequently declared or set down in

holy writ.

367. In verse 5, if instead of the reading swah, swa be adopted, the

meaning would be knowing that he would have to die. A Rohini is a red

cow. The words Samanga and Vahula are Vedic terms applied to the cow. The

Sandh; in vahuleti is arsha. The formula or Mantras that should be

uttered in actually giving away the kine occur in the scriptures.

368. The Commentator explains that gavadinam in the first line refers to

gopratindhinam. The second line is very terse. The sense is that at only

the eight step in the homeward journey of the recipient, all the merits

attaching to vicarious gift become his who gives an actual cow: what

need, therefore, be said of that merit when the recipient reaches home

and draws from the cow the means of worshipping his domestic fire,

entertaining his guests, etc?

369. Ashtami is the eighth day of the lunar fortnight. There must be two

Ashtamis in every lunar month. A particular Ashtami is known as the Kamya

or the Goshtha. On that day, kine are worshipped with sandalpaste,

vermilion, floral wreaths, etc.

370. Sikhi means a bull, so called from the hump it carries. The

construction is sikhi Vrishaiva etc,

371. A Kapila cow is one that gives a copious measure of milk whenever

she is milked, and is possessed of various other accomplishments and

virtues.

372. For without ghee, which is produced from milk, there can be no

sacrifice. The sa may refer to Soma, but sacrifice is evidently meant.

373. The idea of uchcchishta, is peculiarly Hindu and cannot be rendered

into any other language. Everything that forms the remnant of meal after

one has left of eating, is uchcchishta. The calf sucks its dam. The

udders, however, are not washed before milking the dam, for the milk

coming out of them is not held to be impure remnant.

374. Swastayana is a ceremony of propitiation, productive of blessing and

destructive of misery of every kind.

375. The commentator explains that by a wet cowhide is meant a piece of

cowhide that has been dipped in water and thus purified. Upavisya is

understood after Charmani. The mention of bhumau implies the avoidance of

dishes or plates or cups of white brass or other allowable metals. Gavam

pushtim, I understand, means 'the prosperity in respect of kine.' i.e.,

the prosperity which kine confer.

376. The first line of verse 4 seems to be connected with verse 3. The

second line of 4 seems to stand by itself. By connecting the first line

of 4 with the second, the meaning will be--All mobile and immobile

creatures that will give us away etc. Immobile creatures making gifts of

kine would be utter nonsense.

377. Vallaki is the Indian lute. The Nupura is an ornament for the ankles.

378. Bhumidah is literally, a giver of land. King Saudasa, the

commentator explains, was known by the name of Bhumidah in consequence of

his liberality in the matter of giving away land unto the Brahmanas.

379. These are the several names by which kine are known. The first is

probably derived from kine bearing the plough and thus assisting the

tillage of the soil. The second implies beauty of form. The third is

derived from the cow being regarded as the origin of all things in the

universe: all things, therefore, are only so many forms of the cow.

Viswarupa implies the same thing. Matara implies mothers, kine being

regarded as the mothers of all.

380. Ghee is regarded so sacred because of its use in sacrifices. It is

with the aid of ghee that the deities have become what they are. Itself

sacred, it is also cleansing at the same time.

381. Sri is the goddess of Prosperity. The answer of Bhishma will explain

the question fully.

382. Devendreshu is evidently a misreading for Daitendreshu.

383. The commentator explains that hence, by making gifts of gold, one

comes to be regarded as making gifts of the entire universe.

384. i.e., into water, for water is identical with Agni.

385. This refers to the practice of making the sacrificial fire by

rubbing two sticks of Sami. It is a very inflammable wood and is used

hence in all sacred rites.

386. Hiranyaretas implies having gold for his vital seed.

387. Vasumati implies endued with wealth, so called because the seed of

Agni, identified with gold, is wealth of the highest kind and fell on the

Earth who from that time began to hold it.

388. Skanda is derived from Skanna or fallen out. Guha implies secret.

The secrecy of his birth in the wilderness led to the bestowal of this

name. He has many other names.

389. Jatarupa refers to the incident of its having assumed an excellent

form after its birth from Agni.

390. The commentator explains,--Pravrittipradhanam jangamamabhut.

391. Sa guna refers to Sattwa. Tejas is identical with Buddhi, because

Buddhi, like Light, discovers all things. Sattwa, again, being of the

nature of space, or rather being space itself, is of universal form; that

is, Sattwa is all-pervading.

392. Avasatmaka is explained by the commentator as bhranta.

393. These are different names of Brahman and Mahadeva.

394. The 'hence' here does not refer to what preceded immediately, but

has reference to what has been said of the identity of Agni with Brahman

and Rudra.

395. Pravartakam implies leading to Pravritti for righteous acts or

Chittasuddhi.

396. The commentator explains that the Pitris should be worshipped on the

day of the New moon, the deities should then be worshipped on the first

day of the lighted fortnight. Or, on any other day of the lighted

fortnight, the Pitri-sacrifice or Sraddha should be performed first; the

Deva-sacrifice or Ishti should then be performed.

397. Anwaharyam, the commentator explains, is paschatkartavyam, i.e.,

subsequently performable (subsequent, i.e., to the worship of the gods).

There is a special ordinance, however, which lays down that the Sraddha

should be performed on the afternoon of the day of the new moon. The gods

should be adored on the first day of the lighted fortnight. Hence, owing

to this especial ordinance, the Sraddha must precede the worship of the

gods, and not succeed it.

398. Masha, is the Phascolus Roxburghii.

399. It is difficult to understand what is meant by Vadhrinasa here. It

means either a large bull, or a kind of bird, or a variety of the goat.

Probably the bull is intended.

400. Pitrikshaye is mrita-tithau. Kalasaka is explained by Nilakantha as

identical with the common potherb called Shuka or the country sorrel

(Rumex visicarius, Linn). Some hold that it is something like the sorrel,

Lauham is the petals of the Kanchana flower (Bauhinia acuminata, Linn).

401. To this day the sanctity of Gaya is universally recognised by all

Hindus. Sraddhas are performed there under the banian called the Akshaya

or inexhaustible banian.

402. All religious acts are either nitya or kamya. The former imply acts

that are obligatory and by doing which no particular merit is acquired

but by not doing which sin is incurred. The latter imply those optional

acts which, if done, produce merit but which, if omitted, leads to no sin.

403. Literally, 'set in motion a body of kings,' i.e., become an

Overlord."

404. When Brahmanas are fed, they are made to sit in long lines. They

that are stained with vices are excluded from the line. Such exclusion

from the line is regarded as equal to complete outlawry.

405. i.e., who have undergone a natural circumcision

406. Implying soothsayers.

407. This is a common form of expression to imply the fruitlessness of an

act. Libations should be poured on the blazing fire. If poured on the

ashes, they lead to no merit, for only Agni in his blazing form can bear

them to the intended places.

408. The idea is that heaven is the result of one's deeds. It is attached

to the fruits of one's acts. The man falling off from heaven is identical

with heaven being dissociated from the fruits of his acts. Hence such a

falling off at the man or the dissociation of heaven is likened to a

bird's dissociation from its perch when the chain tying it to the perch

is broken. The simile seems to be far-fetched.

409. It is painful to see how very careless the Vernacular versions of

the Anusasana have been. From want of space the numerous errors that have

been committed have not been pointed out, At times, however, the errors

appear to be so grave that one cannot pass them by in silence. In the

second half of the first line, whether the reading be avapta as in the

Bengal texts or chavapta as in the Bombay texts, the meaning is that the

Avapta or one that has not sown na vijabhagam prapnuyat, i.e., would not

get a share of the produce. The Burdwan translators make a mess of it,

while K. P. Singha skips over it.

410. The sense is that the calumniator, his sire, and son meet with

destruction in consequence of such an act.

411. These purificatory rites, after the usual period of mourning,

consists in shaving and bathing and wearing new clothes.

412. The act, as explained by the commentator, consisted in the father's

doing that with reference to the son which, as the ordinance went, was

done by sons with reference to sires.

413. In one of the vernacular versions, the wrong reading Kshama is

adopted for Akshaya.

414. Ravana and other Rakshasas who spring from Pulastya's line are known

as Brahma-Rakshasas or Rakshasas of regenerate origin.

415. i.e., that fast which mortifies the body is not to be regarded as

equivalent to penance. True penance is something else. An observer of

such a fast is not to be regarded as an ascetic. Such fasts, again, are

sinful instead of being meritorious.

416. By Upavasa in the second line is meant abstention from food between

the two prescribed hours for eating, and not that fast which mortifies

the body. One may, again, eat the most luxurious food without being

attached to it. One also, by repining at one's abstinence, may come to be

regarded as actually enjoying the most luxurious food.

417. Meat of animals slaughtered in sacrifices is allowable. By taking

such meat, one does not become an eater of meat. In fact, one may etc.

418. Prashthauhi means a cow pregnant with her second calf. Grishti means

a cow that has brought forth only her first calf.

419. 'The commentator explains that the direction about ascertaining the

names of the Rishis and the meanings of those names proceed from the

kings' desire of cautioning the Rakshasi lest in going to destroy them

she might herself meet with destruction.

420. In other words, Vasishtha attributes the leanness or emaciation of

himself and his companions to the failure to discharge their daily rites

of religious practice.

421. Lotus-stalks are eaten in India and are mentioned by Charaka as

heavy food.

422. Sunahsakha implies a friend of dogs. The newcomer who had joined the

roving Rishis had a dog with him. Hence, he is called by the name of

Sunahsakha.

423. Brahma-danda literally means the stick in the hand of a Brahmana.

Figuratively, it implies the chastisement inflicted by a Brahmana in the

form of a curse. As such it is more effective than the thunderbolt in the

hands of Indra himself, for the thunderbolt blasts only those objects

that lie within its immediate range. The Brahmana's curse, however,

blasts even those that are unborn.

424. Libations should always be poured upon a blazing fire. Fire made

with dry grass or straw blaze up quickly and become soon extinguished. By

pouring libations, therefore, upon such fires, one practically pours them

upon ashes and gains no merit.

425. To derive the means of sustenance from a wife was always viewed with

feelings of aversion in this country. It seems, therefore, that the

custom of domesticating sons-in-law was not unknown in ancient times. To

receive acts of hospitality in return for those rendered was regarded as

not only meanness but also destructive of merit.

426. Jnatinam is an instance of the genitive in what is called Anadara.

The meaning, therefore, is disregarded them. For a Brahmana woman to

bring forth a son devoted to heroic deeds is a reproach.

427. The scriptures declare that Righteousness loses its strength as Time

advances. In the Krita age, it exists in entirety. In the Treta, it loses

a quarter. In the Dwapara, another quarter is lost. In the Kali age, full

three quarters are lost and only a quarter is all that remains.

428. The Rishis think that the distinctions between the lower, the

middling, and the higher classes of society are eternal, and nothing can

be a greater calamity than the effacement of those distinctions. Equality

of men, in their eyes, is an unmitigated evil.

429. Forgiveness is the duty of the Brahmana. To fall off from

forgiveness is to fall off from duty. To censure when censured and assail

the assailer, are grave transgressions in the case of a Brahmana. The

idea of retaliation should never enter the Brahmana's heart; for the

Brahmana is the friend of the universe. His behaviour to friend and foe

should be equal. To eat the flesh that attaches itself to the back-bone

of a slaughtered animal is also a grave transgression.

430. A religious mendicant should always wander over the Earth, sleeping

where night overtakes him. For such a man to reside in a city or town is

sinful.

431. To till the soil is a transgression for a Brahmana.

432. Good food should never be taken alone. It should always be shared

with children and servants.

433. A village having only one well should be abandoned by a Brahmana,

for he should not draw water from such a well which is used by all

classes of the population.

434. The penance that is involved in standing on one foot should be

practised, like all other penances, in the woods. To practise a penance

on the way leading to a village so that people may be induced to make

gifts, is a transgression of a grave kind.

435. Some kine that are vicious have their hind legs tied with a rope

while they are milked. If the rope be made of human hair, the pain felt

is supposed to be very great. To obtain the aid of a calf belonging to

another cow is regarded as sinful. To the cow also, the process of

sucking cannot be agreeable. If the milk is held in a vessel of white

brass, it becomes unfit for gods and guests.

436. The discourse is called eternal and immutable because of its subject

being so. Duties are eternal truths.

437. This discourse on duties delivered by the Rishis is called a Sastra.

Literally, anything that governs men, i.e., regulates their behaviour, is

called a Sastra. As such, the enumeration of duties occurring in this

Lesson, although it has been made by a reference to their breaches, is

therefore, a Sastra.

438. Literally, they who cook for dogs, i.e., keep dogs a, companions;

meaning members of the lowest caste.

439. The commentator takes Tapah or Penance as indicative of the duties

of the four orders of life, and Dharma as indicative of compassion and

other virtues.

440. Dhupas are incenses offered to the deities. Being of inflammable

substances, they are so made that they may burn slowly or smoulder

silently. They are the inseparable accompaniments of a worship of the

deities.

441. Tejas is explained by the commentator, as used here for Kanti or

beauty, and prakasam for kirti; there is no necessity, however, for

rejecting the ordinary meaning of Tejas which is energy.

442. The sense seems to be that if a man dies during that period when the

sun is in his southward course, he is dragged through a thick darkness.

For escaping that darkness, one should give lights at the period

mentioned.

443. What is meant by the juice of deciduous herbs is oil of mustard

seeds and castor seeds, etc.

444. Well-fried paddy, reduced to powder, is sometimes used for giving a

coating to dishes of meat.

445. It will be remembered that the only chastisement that was in vogue

in the Krita age was the crying of 'Fie' on an offender.

446. The Bombay text has vatsakah for utsavah. If the former reading he

adopted, it would mean those rites that are performed for the prosperity

and longevity of children. Of course, in such rites also the deities are

worshipped and propitiated.

447. For Dwijaya some text read Grahaya meaning guests.

448. 'Jwalante' has 'dwipah' for its nominative understood. A twinkle

occupies an instant of time. What is said here is that the giver of

lights becomes endued with beauty and strength for as many years as the

number of instants for which the lights given by him are seen to burn.

449. 'Kshatrabandhu' implies a low or vile Kshatriya.

450. Literally, 'Why dost thou dip such parts of thy body into a pond of

water?'

451. The study of the Vedas is regarded as equivalent in merit of gifts.

Hence actual gifts of articles are spoken of as 'gifts of other kinds.'

452. Literally 'friendship is seven-word.' Sometimes the same expression

is understood as meaning 'seven-paced,' The sense, of course, is that if

the righteous meet and exchange seven words (or, walk with each other for

only seven steps), they become friends.

453. The Bombay text has Somapithi and upavati instead of upayanti. The

Bengal text reads Somavithi which seems to be inaccurate. The sense seems

to be that of Somapithi or drinker of (sacrificial) soma.

454. The Ekaratra, Pancharatra, and Ekadasaratra, sacrifices consist of

fasts and gifts for the periods indicated by the names, viz., one night,

five nights, and eleven nights.

455. 'Golden moons' imply those well-carved and beautifully fringed discs

of gold that are worn by Hindu ladies on the forehead and that hang by

thin chains of gold attached to the, hair. In Bengal, ladies of

respectable houses wear a kind of ornament called 'Chandrahara' or the

moon-wreath. This ornament is worn round the waist, on the hip. Several

chains of gold, from half a dozen to a dozen, having a large disc of

well-carved gold to which they are attached, constitute this really very

beautiful ornament. The disc is divided into two halves, attached to each

other by hinges, so that in sitting down, the ornament produces no

inconvenience.

456. In the Santi Parva it has been explained that in ancient times kings

sometimes performed sacrifices causing altars to be raised at small

distances from one another. These distances were measured by hurling a

heavy piece of wood called Sami, so that throwing the Sami from one

altar, the next altar would be created upon the spot where it fell.

457. i.e. if a sinful man mends his conduct, he succeeds in warding off

the misery and evils to which he would otherwise be subject in

consequence of his sins.

458. What is said here is this; certain persons have the ugly habit of

picking up little clods of earth and pound them into dust, while sitting

on the ground and engaged in talking. The habit also of tearing the grass

while sitting on the ground may be marked. It should be remembered that

the people of India in ancient times used often to sit on the bare

ground. As to cutting off the nails with the teeth, it is an ugly habit

with many young men.

459. The Brahma Muhurta is that when the sun is just below the horizon.

460. The prayers said in the morning and the evening are also spoken of

as adoring the two twilights.

461. 'One should always observe the vow of Brahmacharya' means that one

should abstain from sexual congress except with one's wedded wives and in

the proper season.

462. The Bombay text reads the second line differently. What is meant, is

that the wounds inflicted by wordy shafts rankle and fester and lead to

death.

463. Samyava is a thin cake of unleavened bread, fried with ghee, pounded

and again made up into an oblong form with fresh bread, sugar and spices,

and again fried with ghee. Krisara is a kind of liquid food made of milk,

sesame, rice, sugar, and spices. Sashkuli is a kind of pie. Payasa is

rice boiled in sugar and milk.

464. Antarddhane implies 'in darkness'; hence one should always examine

the bed with a light before one lies down on it.

465. Pranan, the commentator explains, implies the upper holes of the

body, such as the nostrils, the ear-holes and, the eyes.

466. The Brahmana is more powerful than the other two, for while the

other two cannot injure except when they have, their foe within sight,

the Brahmana can do so even by not seeing his enemy.

467. The custom in India, with especially all orthodox Brahmanas, is to

wear a single flower on the head, inserted into the coronal lock. This

flower may be a red one, it is said, after the prohibition in the

previous verse about the wearing of garlands made of red flowers.

468. What is stated here is that dry perfumes should not be used, but

those which are pounded with water and made into a paste.

469. The cloth worn by a Hindu has two lateral fringes which contain a

lesser number of threads than the body of the cloth.

470. It has been said that Hinduism is a vast system of personal hygiene.

These directions about change of attire are scrupulously observed by

every rigid Hindu to this day. No change seems to have taken place in the

daily habits of the people.

471. Priyangu is the Aglaia Roxburghiana. Vilwa is the Egle marmelos.

Tagara is the Taberuaemontana coronaria, Linn. Kesara is probably the

Eclipta alba, Hassk.

472. Na is the nom, sing. of Nri, implying man.

473. One of the Vernacular translations takes valena as signifying child

and para-sraddha as meaning the first or adya sraddha.

474. This noise refers to that of chewing or sucking or licking, etc. It

is an ugly habit with some people.

475. Doubting, for example, as to whether he would be able to digest it

or not, or whether what he is taking is clean or not, or whether it would

be too much for him.

476. In offering certain articles at the Sraddha, the articles are first

placed on this part of the right hand and then offered with due Mantras

to the Pitris.

477. The achamana is not exactly washing, when one is directed to perform

the achamana after having eaten, there it, of course, implies an act of

washing. At the commencement, however, of religious acts, the rite of

achamana consists in merely touching the lips and some other parts with

water.

478. The Brahmana's aid is necessary in selecting the ground, and

settling the longitudinal and other directions of the house, as also in

fixing the day of commencing the work of building.

479. I adopt the meaning which Nilakantha points out. According to him,

this verse forbids the killing of birds at night time and their killing

after having fed and adopted them. Indeed, one may buy such birds killed

by others for food. The word Dwija, however, may mean both hair and

nails. The first part of the line, therefore, may be taken as a

prohibition against the cutting of hair and nails after eating. The words

na samarcha reta, in that case, would be difficult to interpret.

Probably, it is this that has led the commentator to take Dwija here for

a bird. Some texts read panam for na cha.

480. Pravaras indicate the race in which one is born. They are named from

the names of the Vedic Rishis.

481. The commentator explains that ayonim implies of unknown birth and

viyonim of mean birth.

482. Brahmanih here refers to the rituals in the Vedas and not persons of

the first order.

483. The fact is, one is directed to bathe after a shave. One is

considered impure after a shave until one bathes.

484. Uddesa means, as the commentator explains, in brief.

485. The word rendered conduct in the concluding verse of this lesson is

acharah. It implies not only one's behaviour to one's own self and

others, i.e., to beings inferior, equal, and superior. The word acharah,

therefore, includes the entire body of acts that one does in this life,

including the very sentiments that one cherishes.

486. The flower of the cane cannot be plucked for being offered to the

deities.

487. An Acharya is an ordinary instructor. He is called an Upadhyaya who

teaches the Vedas. The Upadhyaya is greater than even ten Acharyas or

ordinary teachers. The father, again, deserves ten times as much respect

as is paid to the Upadhyaya. As regards the mother, again, the reverence

due to her is greater than what is due to the father. The mother is equal

to the whole earth.

488. Many of the verses of this Lesson are from Manu. The relative

positions of the Acharya, the Upadhyaya, the father, and the mother, as

given in verse 15, is not consistent with Manu. verse 15 would show that

the Upadhyaya was regarded as very much superior of the Acharya. In Manu,

II--140-41, he is called an Acharya who taught all the Vedas, without any

remuneration. He, on the other hand, who taught a particular Veda for a

living, was called an Upadhyaya. The first line of verse 19 corresponds

with Manu, II--148. The sense is that that birth which one derives from

one's parents is subject to death; while the birth derived from the

preceptor is true regeneration, unfading and immortal. It is a question

whether any other nation paid such respect to persons employed in

teaching.

489. Kanchi is an ornament worn by ladies round the waist or hips. There

is a shining disc of gold or silver, which dangles on the hip. It is

commonly called Chandra-hara. The Nupura is an anklet of silver, with

moving bullets placed within, so that when the wearer moves, these make

an agreeable sound.

490. In verse 3, Avaguna means Nirguna; Ekatma means alone and asamhta

implies without associates i.e., helpless.

491. A Padma is a very large number. Instead of rendering such words

exactly, have, in some of the preceding verses, following the sense, put

down 'millions upon millions of years.'

492. Avartanani means years. Four and twelve make sixteen, Sara is arrow.

The arrows are five in number as possessed by Kama, the deity of love.

The number of fires also is seven. The compound saragniparimana,

therefore, implies five and thirty. Adding this to sixteen, the total

comes up to one and fifty.

493. A countless number almost.

494. Here the exact number of years is not stated.

495. Some of the most beautiful ladies in Indian mythology and history

have been of dark complexion. Draupadi, the queen of the Pandavas, was

dark in colour and was called Krishna. As to women called Syamas, the

description given is that their bodies are warm in winter and cold in

summer, and their complexion is like that of heated gold.

496. A very large figure is given.

497. This sacrifice consisted of the slaughter of a human being.

498. The exact number of years is given, consisting of a fabulous figure.

499. Abhravakasasila is explained by Nilakantha as having the attribute

of the Avakasa or place of Abhra or the clouds. Hence, as stainless as

the ether, which, of course, is the purest of all the elements.

500. Sacrifices have for their soul either the actual rites laid down in

the scriptures or fasts of several kinds. The observance of fasts is

equal to the performance of sacrifices, for the merits of both are equal.

501. The word Tirtha as already explained (in the Santi Parva) means a

sacred water. There can be no Tirtha without water, be it a river, a

lake, or even a well. Bhishma, however, chooses to take the word in a

different sense.

502. The language is figurative. By Manasa is not meant the

trans-Himalayan lake of that name, which to this day is regarded as

highly sacred and draws numerous pilgrims from all parts of India. The

word is used to signify the Soul. It is fathomless in consequence of

nobody being able to discover its origin. It is pure and stainless by

nature. It is represented here as having Truth for its waters and the

Understanding for its lake. Probably, what is meant by this is that the

Understanding, containing the waters of Truth, forms a part of this

Tirtha as the lakes of Pushkara form a part of the Tirtha called by that

name.

503. Once freed from the idea of meum implies him who identifies himself

with all creatures; him, that is, in whom the idea of self has been

extinguished.

504. Such a man, through the merit he acquires, causes his deceased

ancestors and descendants to be freed from every kind of misery in the

next world.

505. In the Naramedha, a human being was offered up as the sacrifice.

506. The sense seems to be this: One that is not possessed of much

learning is liable to do improper acts. These acts are all done for

another, viz., one's body and the senses and not oneself. The para here

is, the Not-self.

507. Nichayam is, as explained by the commentator Avasthitim.

508. The sense is that when these leave the body, they are accompanied by

Righteousness.

509. Intermediate. i.e., between deities and human beings; hence, animals

and birds.

510. Brahma-Rakshasa is a Rakshasa that belongs, like Ravana and others,

by birth to the regenerate order.

511. Masha is Phaseolus Roxburghii, Kulatta is Dolichos biflosus, Roxb.

Kalaya is Pisum Sativum, Linn. Mudga is Phaseolus Mango, Linn. Atasi is

Linum usitattisimam, Linn.

512. A Kanka is a bird of prey.

513. He is repeatedly struck with the clubs and hammers and mallets. He

is frequently impaled. He is confined with fiery vessels. He is dragged

with forests of sword-blades. He is made to walk over heated sand. He is

rubbed against thorny Salmalis. The Salmali is the Bombox Malabaricum.

514. The commentator explains that Nishpava means Rajamasha which is a

kind of bears. It is the Dolichas catjung. Halagolaka is a long-tailed

worm.

515. A Krikara is a kind of partridge. It is spelt also as Krikala or

Krikana. A Vartaka is a sort of quail.

516. Tailapayin is, literally, one that drinks oil. That name is applied

to a cockroach.

517. Vyathitah and vyadhitah are the correct readings.

518. That day is sterile or lost in which no gift is made of food.

519. Kama and krodha are mentioned: but the use of cha gives by

implication cupidity. What is meant by nidhaya sarvabhuteshu is, dividing

them into infinite small parts, to cast them off from oneself to others.

It is painful to see how the Burdwan translators misunderstand verses 2

and 3. They read Hanti for Hanta and write ridiculous nonsense.

520. In the first line, after Sarvabhutani, atmatwena is understood. The

sense of this verse seems to be this; such a man leaves no trace behind

him, for he becomes identified with Brahma, He is, therefore, said to be

apada. The deities on the other hand, are padaishinah, for they desire a

fixed abode such as heaven or a spot fraught with felicity.

521. The sense is that when one refuses a solicitation one should think

how one would feel if another were to refuse the solicitations one

addressed to that other. So with regard to the rest.

522. By committing a slaughter, one becomes guilty of it. By inciting

others to it one becomes guilty. By mentally committing an act of

slaughter, one becomes guilty of it.

523. i.e. by eating meat, one feels the desire for meat increasing. A

taste or predilection for meat is thus created. Hence, the best course is

total abstinence.

524. The sense is this: he who observes the vow of abstention from injury

comes to be regarded as the giver of life-breaths in this world. The

assurance given to all creatures of never injuring them on any occasion

is the Dakshina or Sacrificial present of the great sacrifice that is

constituted by universal compassion or abstention from injury.

525. Mansa is flesh. This verse explains the etymology of the word, Mam

(me) sa; Me he eateth, therefore, I shall eat him. The words following Me

he should be supplied in order to get at the meaning.

526. The sense is this; one, while endued with a human body injures

another, the consequences of that injury the doer will suffer in his

human body. One becomes a tiger and slays a deer. The consequences of

that act one will have to endure while one becomes reborn as a tiger.

527. What the sage says is that the fact of the worm's being able to

recollect the incidents of his past life is due to some meritorious act.

That meritorious act is the very sight of the sage which the worm has

been fortunate to obtain.

528. The sense is that among human beings also, acts are done with the

intention of securing happiness. In other words, human beings also enjoy

the fruits of their good acts and endure those of their evil ones.

529. Literally, the verse runs,--what is that which would forsake a

creature that is destitute of etc.,' meaning that such a creature has

been already forsaken by everything. Hence, 'the worm that is destitute

of speech, etc.' is destitute of everything. Its condition is really

fraught with great misery.

530. Jugupsita smritih jata is the paraphrase.

531. Swairini-kule implies, as the commentator explains, the race of

Munis. Swam (Dharamaya) irayati is the etymology. Ajnata-charitam-dharan

applied to Krishna-Dwaipayana. If it be read charam it would refer to

Maitreya.

532. Prithagatman implies one whose soul is still invested with upadhis;

Sukhatman is one whose soul has transcended all upadhis.

533. This literal version of the verse yields no sense. The meaning,

however, is this: Atichccheda or Atichcchanda implies a hyperbolic

statement, Ativaua means a paradox. It is said that by gift of even a

palmful of water one may attain to a place which is attainable by a

hundred sacrifices. This ordinance, which looks like a hyperbole, and its

statement by Vedic teachers that looks like a paradox, fill me with

wonder. The Vedas say that no one attains to such a place without a

hundred sacrifices. This seems to be untrue, for people do reach it by

making even slight gifts to deserving persons at proper times.

534. The sense is that those who pursue carnal pleasures meet with misery

as the end, and those who practise austerities meet with felicity as

their reward.

535. To obtain a sight of thee is the reward or result of my own acts. A

sight of thy person leads to prosperity, through the kindness thou

cherishest for us.

536. The sense is that an ascetic observant of penances, in whatever

stage, and a man possessed of omniscience, are regarded as equal.

537. Such an object can never be accomplished. Hence thy paleness and

leanness.

538. Though completely innocent, thou hast yet been cursed. The anxiety

due to this has made thee so.

539. Yamena praptam is the sense, as explained by the commentator.

540. The sense is this; one should not accept gifts made by a butcher or

slayer of animals. Ten butchers are equal to a single oilman. By

accepting a gift from an oilman, therefore, one incurs ten times as much

sin as by accepting a gift from a butcher. In this way, the measure of

sin goes on increasing according to the ratio given. A Nripa, as

explained by the commentator, means here a small chief. A small king is

equal to ten thousand butchers. A great king, however, is equal to half

of that, i.e., five thousand butchers, In other words, by accepting a

gift from a great king, a man incurs as much sin as is a full five

thousand times of the sin which is incurred by accepting a gift from a

butcher.

541. The reason is the declarations in the scriptures to that effect.

542. The sense, as explained by the commentator, is this: the Brahmana

who becomes the Ritwik and eats at a Sraddha becomes a Pitri of the

person performing the Sraddha. Hence, when his identity has been changed,

he should, on that day, abstain from sexual congress with even his own

spouse. By indulging in such congress, he incurs the sin of adultery.

543. Batakashaya is explained by the commentator as substance that is

named by pounding the hanging roots of the banian. The Priyangu here

mentioned is not the Aglaia Roxburghiana but the seed called

Rajasarshapa, i.e., Brassica juncea; Sinapis ramasa, Roxb. The Shashtika

paddy is that which ripens in sixty days.

544. The sense seems to be that the libations, few and far between, of

men who do not daily worship their fire are not borne by the fire to the

destined places.

545. Kshirapah means those that depend on the lacteal sustenance, hence,

little children.

546. Aurddhsadehikam danam means gifts made in course of Sraddhas and

other rites that are observed for improving the position of a deceased

person.

547. What is meant by the gift of lamps is the lighting of lamps in the

sky. These are placed on long poles which are fastened to the tallest

trees.

548. The commentator explains that when evening comes, one should

respectfully salute one's own feet. This custom has certainly died out in

Bengal. A whirl is certainly observable on cowdung when it first drops

from the cow; but the practice of making offering to it has also died out.

549. The second line seems to be unintelligible The reading I take is

Sraddheshu and not Schidreshu.

550. Vows and fasts, &c., should be observed after the Sankalpa or

Resolution to that effect has been formally enunciated. Even a plunge in

a piece of sacred water cannel be productive of merit unless the Sankalpa

has been formally enunciated. The Sankalpa is the enunciation of the

purpose for which the act is performed as also of the act that is

intended to be performed.

551. Vrishalipati literally means the husband of a Sudra woman. By

actually marrying a woman of the lowest order, by marrying before the

elder brother, by marrying a girl that has attained to puberty, and by

certain other acts, a Brahmana comes to be regarded as a Vrishalipati.

552. Kutapa is the hour about noontide. The shade of the elephant's body

implies a particular instant of time that is regarded as very favourable

for the Sraddha. The man that performs such a Sraddha is regarded as

acquiring the merits attaching to Sraddhas regularly performed for

thirteen years.

553. In India the tooth-brush consists of a twig or a little branch. One

end of it is chewed and softened. The softened fibres serve the purpose

of a brush. Such a brush is used only once. It is thrown away after the

brushing of the teeth is over.

554. It is difficult to identify what plants are meant by Karanjaka and

Suvarachala.

555. Bhanda includes utensils of copper and brass such as plates and cups

and jars and jugs. Broken utensils, to this day, are regarded

inauspicious. They are rejected, as a rule, by every family. Kali (Evil?)

has his abode in them, meaning that such utensils cause quarrels and

disputes. Broken bed-steads also are regarded as capable of causing loss

of wealth. Cocks and dogs should never be kept or reared in a house. The

roots of trees afford shelter to scorpions and snakes and venomous

insects and worms. One should not, therefore, plant trees or allow them

to grow up within one's abode.

556. A Brahmana's fire should never be ignited by a Sudra. Women also

should never be allowed to assist at Sraddhas for arranging the offerings.

557. Pramathas are the ghostly companions of Mahadeva. Literally, the

name implies smiters.

558. Anujnatah literally implies permitted. These creatures, i.e., the

kine, were permitted by me, means, perhaps, that they became my

favourites. Brahman, it is said, solicited Maheswara to accept some kine

in gift. The latter did accept some, and adopt from that time the device

of the bull on his flag.

559. Sambhrama here means, probably, joy, or that gratification which

shows itself in horripilation. It may also mean alacrity.

560. Upavasa here, as explained by the commentator, is used for

Indriyajaya or subjugation of the senses.

561. He who takes his meals at the proper hours is said to observe fasts.

He who avoids sexual congress with other women and associates with only

his wedded spouse and that at her season, is said to observe Brahmacharya.

562. To sell the Vedas or any kind of knowledge is a great sin.

563. The correct reading of the latter half of the first line is nabaram

natirogratah. The commentator explains, this means that 'there is nothing

inferior to it or beside it or before it.' In the first part of the first

line it has been said that there is nothing superior to it. The sense is

that it includes all, being as comprehensive as Brahman.

564. Samprakshalas are those Rishis who wash all their utensils daily so

that nothing is stored for them for the next day. Asmakuttas are those

that use only two pieces of stone for husking their grain. Dantolukhalas

are those that use their teeth for purposes of husking the grain they eat.

565. Swasarirapa-jivishu implies persons that do not stand in need of the

services of others for the support of their bodies.

566. The great forests are called Virasthana for cowards cannot enter or

reside in them.

567. Marum samsadhya implies abstention from even air and water as food

or means of subsistence.

568. It should be noted that the word Vira in the various compounds in

which, it occurs here, does not mean heroes of war. On the other hand, it

signifies heroes of righteousness and penances. The path of heroes is the

forest, for cowards cannot go there. The attitude of heroes (Virasana) is

a kind of attitude for Yogins to sit in.

569. Nisargat is literally through creation or original nature, or birth.

Of course, what is implied is that one becomes a Brahmana, or Kshatriya,

or Vaisya or Sudra, through original creation as such, by the Self-born,

that is, birth.

570. Ugra means a fierce or cruel person. It is also applied to signify a

person of a mixed caste whose occupation is the slaughter of animals in

the chase. The commentator is silent. I think, the food supplied by a

fierce or cruel person is meant here, What is said in this verse is that

the several kinds of food spoken of here should be renounced by a good

Brahmana.

571. The sense is this: if a Brahmana dies with any portion of the food

of a Sudra, a Vaisya, or a Kshatriya in his stomach, in his next life he

has to take birth as a Sudra, a Vaisya, or a Kshatriya. If, again, during

life he subsists upon food supplied to him by a Sudra, a Vaisya, or a

Kshatriya, he has to take birth in his next life as a Sudra, a Vaisya, or

a Kshatriya.

572. Kundasin means a pander. It may also imply one who eats from off the

vessel in which the food eaten has been cooked without, that is, using

plates or leaves.

573. The sense seems to be this: a Vaisya ultimately becomes a Brahmans

by observing the duties indicated in verses 30 to 33. As the immediate

reward, however, of his observance of these duties, he becomes a great

Kshatriya. What he should next do in order to become a Brahmana is said

in the verses that follow.

574. This may, besides, imply the taking of a sixth portion of the merits

acquired by his subjects through the righteous deeds they perform.

575. In India an inferior should always stand aside for letting his

superior pass. The Kshatriya should give way to the Brahmana, the Vaisya

to the Kshatriya, and the Sudra to the Vaisya.

576. i.e. Soul (including the Supreme Soul) and Not-soul.

577. Gauri is another name for Earth.

578. The Nadies or Rivers are feminine. Of course, among Rivers there are

some that are masculine, notably, the Sindhu or Indus. Tirthas are places

with sacred waters.

579. One who is free from vanity or arrogance deserves to be called

Purusha. The absence of vanity is implied by soliciting the help of

others even when one is competent oneself. Females follow females, such

being their nature. It is a compliment that Parvati pays to Siva for

Siva's questioning her when he himself is well-acquainted with the topic

upon which she is asked to discourse.

580. The word Sindhu in this verse does not imply the river Indus, but

stands for a river in general. Grammatically, it qualifies Devika before

it. Devika is another name of Sarayu.

581. According to the Hindu scriptures, marriage is not a contract. It is

the union of two individuals of opposite sexes into one person for better

performance of all deeds of piety.

582. Trivikrama is one who covered the three worlds with three steps of

his. It implies Vishnu who assumed the form of a dwarf for beguiling the

Asura king Vali.

583. The sense seems to be this: Thou knowest all things, all mysteries,

yet Thou canst bear all this knowledge within Thyself. We, however, are

so light-minded, i.e., destitute of gravity, that we are unable to bear

within ourselves the knowledge of a mystery. As soon as we got that

knowledge from Mahadeva, we felt the desire of letting it out; and,

indeed, we have let it out at thy request, and let out unto whom?--unto

one that must be secretly laughing at us for our seeming pride.

584. It is said that no person wishes to be vanquished by another in

respect of anything. The only one whose victory or superiority, however,

is bearable or, rather, prayed for, is the son. Hence, the Rishis wish

unto Krishna a son even superior to him.

585. The ward Pushti literally signifies growth or advancement. Hence, it

stands generally for excellence of greatness.

586. The correct reading is not pratisrayam but pratisravam which means

promise or pledge.

587. The pledge, probably, refers to the oaths taken by Bhima and others

about the slaughter of the Kauravas.

588. The sense is this: the king acquires great merit by wielding the rod

of chastisement properly, i.e., by punishing those that deserve

punishment. The infliction of punishment is what keeps the subjects

within the restraints of duty. The rod of chastisement, therefore, is the

very embodiment of the righteousness or merit of the king.

589. Vasudeva is Narayana, and Arjuna is Nara. Nara and Narayana had

practised severe penances at Vadari on the breast of the Himavat for many

thousand years. Vyasa afterwards adopted Vadari as his retreat.

590. The Hindu sages never attempt to speculate on the original creation

of the universe. Their speculations, however, are concerned with what is

called Avantara srishti or that creation which springs forth with the

awakening of Brahman. Creation and Destruction have occurred ceaselessly

and will occur ceaselessly. The original creation is impossible to

conceive as Eternity cannot have a beginning.

591. Putatman means, of cleansed Soul. This implies that though He is the

Lord or ruler of all existent objects, yet He is dissociated from them

The Refuge of the Emancipated--Comp. Gita, 'Mamupetya tu Kaunteya

punarjanma na vidyate,' etc., Purusha is He that lies in a pura or the

nine-doored mansion, i.e., the body. Sakshi or Witness implies that He

sees all things directly, without any medium obstructing His vision.

Kshetrajna implies the Chit lying within the body and who knows the body;

however, being inert, is not cognisant of the Chit it holds.

592. He is called Yoga because of the mind resting upon Him while it is

in Yoga abstraction. Pradhana, in Sankhya philosophy, is another name of

Prakriti or original Nature. All things have sprung from the union of

Prakriti and Purusha. Vasudeva, however, transcends Prakriti and Purusha

and is their Lord. Narasinghavapu--He assumed the human form with a

lion's head for slaying the Asura Hiranyakasipu, the father of Prahlada.

593. Sarva implies the source of all existent and non-existent things and

that in which all existent and non-existent things become merged at the

universal dissolution. Sambhava signifies Him who takes birth at His own

will. Acts cannot touch him. The birth of all other beings is determined

by their acts in previous lives. Com. Gita, Paritranaya sadhunam etc.

sambhavami yuge yuge. Bhuvana means one who attaches to acts their

respective fruits i.e., he in consequence of whom the weal and woe of all

creatures flow as due to acts.

594. Sambhu implies one whose birth has not been determined by extraneous

circumstances, or other influences than his own wish, the birth of all

other creatures being determined by forces extraneous to themselves.

Aditya may also mean the foremost one among the deities especially called

the Adityas. They are twelve in number. Dhatri may also imply one who

upholds everything in the universe by multiplying Himself infinitely.

Dhaturuttama may, besides, signify one who as Chit is superior to all

elements like Earth, Water, etc., which constitute all that is not-Chit.

595. Aprameya is, literally, immeasurable. Sankara thus explains it: He

has no such attributes as sound, etc; in consequence of this He is not an

object of direct perception by the sense; nor can He be an object of

inference, in consequence of there being nothing to which belong the same

attributes as His, etc. His inconceivability is the foundation of His

immeasurableness. Hrishikesa is regarded by European scholars as a

doubtful word. The Hindu commentators do not regard it so. It implies the

lord of the senses i.e., One who has his sense under complete control.

Or, it may mean One who sways the sense of others, i.e., causes them to

exercise their functions. Sankara proposes another meaning, viz. He that

is the form of the Sun or the Moon and as such, the rays of light

emanating from those luminaries and gladdening all creatures, are the

hairs on His head. Manu is another name for Mantra or sacred words having

great efficacy.

596. Krishna is one of the foremost names of the supreme God-head. It

means One who is always in transports of joy. It is derived from krish

which implies to be, and na meaning final Emancipation or cessation of

existence; the compound probably means One in whom every attribute has

been extinguished; hence, absence of change, of sorrow, of gift, etc.,

or, eternal and highest joy. Lohitaksha is Red-eyed, from His eyes being

of the hue of polished copper. Pratardana, according to Sankara, means

the killer of all creatures. Others take it as implying one who destroys

the cheerlessness of his worshippers. Prabhuta is One who is Great or

Vast in consequence of Knowledge, Puissance, Energy, and Renunciation,

etc.; Pavitram, Mangalam, Param should be taken as one name, although

each of them has a separate meaning.

597. Pranada is interpreted variously. It may mean He that causes the

life-breaths to operate; He that, as Time suspends the life-breaths

(i.e., kills all creatures); He that connects the life-breaths (i.e., set

them a-going when threatened with extinction; hence, healer of diseases).

Prana implies He who is the cause of the life of every living creature

being Himself, as it were, the life-breath that inspires them.

Hiranyagarbha signifies He that is identical with the Grandsire.

Bhugarbha is one who has the Earth for his abdomen, implying that all

things on Earth are in His abdomen.

598. Atmavan, other Beings are said to be Sariravan, Indriyavan, etc., in

consequence of the possession of such attributes as Sarira, Indriya, etc.

But the Supreme God-head is nothing but soul. He rests on his own true

nature or essence without requiring anything extraneous like the deities

or human beings whereon to live or exist,

599. Aha is the day; He is so called because of Jiva being, as it were,

awakened when he goes to Him. As long as Jiva is at a distance from Him,

he is steeped in the sleep of Avidya or Nescience (a happy word which

Professor Max Muller has coined) Samvatsara or the year He is so called

because Time is His essence. Vyala--He is a huge and fierce snake that

inspires dread.

600. Vrishakapi is otherwise explained by Valadeva Vidyabhushan, as He

that showers blessings upon His worshippers and causes all His foes to

tremble with fear.

601. Vishnu is supposed to be within the constellation called Sisumara or

the Northern Bear. The stars, without changing their places per se, seem

to revolve round this point within the constellation named.

602. In India, no man should worship the deities, with a full stomach.

Indeed, one must abstain from every kind of food and drink if one has to

worship the deities formally.

603. Rama of Bhrigu's race went to Mahadeva for acquiring the science of

arms. While dwelling in Siva's retreat, he had a quarrel with Karttikeya

or Kumara, the son of Siva's loins. Rama worsted his preceptor's son in

battle, at which his preceptor, gratified with him, made him a present of

his own battle-axe, wherewith the regenerate here exterminated the

Kshatriyas for full one and twenty times.

604. Many of these words beginning with Mahat represent Krishna's own

words as spoken to Arjuna in the Gita. 'I am the foremost of sacrifices;

I am the foremost of sacrificers,' etc.

605. Referring to Hanumat and others among the apes that Rama led against

Ravana.

606. The universe consists of Soul and Not-soul. Jiva, when cased in

matter or Not-soul takes Not-soul for himself, in his ignorance. In fact

until true knowledge is attained, the body is taken for self.

607. The sense is that untimely deaths do not occur in such places; nor

fear of oppression or unlawful chastisement by the king; etc.

608. The Bengal reading mrishtascha varina is incorrect. The Bombay

reading mrishtasya varinsha is correct.

609. The word--kavi used in this verse, means Agni or fire, as explained

by the commentator, One of the vernacular translators wrongly takes it as

implying the preceptor Sukara.

610. The last verse, as read in the Bengal texts, is vicious. Nastyandam

astitu Brahma, etc., is the correct reading.

611. To an afflicted person the day seems long.

612. The sense is that it is this Kesava who upholds the cause of

Righteousness when dangers overtake it. cf. 'Yada yada hi dharmasya,

etc.' in the Gita. It does not mean that when doubts are entertained by

persons on questions of morality, it is Kesava who dispels them.

613. Refers to the existence of Brahma when all else is nought.

614. The fivefold seed consists of the four orders of creatures and acts

which determine the conditions of all beings.

615. Eagle marmelos, Linn.

616. Durvasa is regarded as a portion of Mahadeva. The question of

Yudhishthira, therefore, really relates to Mahadeva although the name

that occurs is of Durvasa.

617. A Parvam is a knot. Reeds and bamboos consist of a series of knots.

The space between two knots is called a Salya.

618. The allusion is to the fiery mare's head which is supposed to wander

through the ocean.

619. Verses 4 to 9 are extremely difficult. They represent so many

surceases. Nilakantha, however, has shown great ingenuity in expounding

them. In the first line of 4, drishtam refers to pratyaksham, and srutam

to sruti or agama. Hence, what is meant by the first line

is,--Innumerable are the cases of both direct perception and scriptural

assertion in which the scriptures are regarded as more authoritative, and

those is which direct perception is regarded as more authoritative. In 5,

the speaker refers to the atomic and other theories of the creation

derived from Reason. Bhishma declares it as his opinion that all such

theories are untenable or groundless. In the first line of 6, the word

Ekam implies Brahma. The sense is, if thou thinkest that Brahma alone is

the cause of the universe and in thinking so becomest landed on doubt.

The reply to this is that Yoga for a long course of years will enable

thee to comprehend the sufficiency of unassisted Brahma to evolve the

universe. In 7, anekam pranayatram kalpamanena refers to one who without

leading any particular or settled mode of life lives just as it suits him

to live, that is, who leads the life of a religious mendicant never

thinking of the morrow. In 9, anihaddham vacha implies what is not

defined or indicated by the words of the Vedas or scriptures. The Burdwan

Pundits have made a mess of the whole passage, or, rather, of nearly the

whole of this section.

620. Teshu is equivalent to praryakshanumanachareshu. The sense,

therefore, is that the three, viz., direct perception, inference, and

good conduct being, for these reasons, fallible, the only infallible

standard that remain, is audition or the scriptures, or, as verse 14 puts

it, men with understandings born of the scriptures.

621. Atripyantah are men who like Yudhishthira are filled with anxiety:

as to what they should do. Seekers after the right are so called.

622. The five who must be first fed are the deities, the Pitris, the

guests, diverse creatures included under the word Bhutus, and lastly

relatives.

623. Some texts read nabhibhavet, meaning one should never vanquish an

old man (i.e., assert one's superiority over him).

624. In his excellent work on the Curiosities of Literature Mr. D'Israeli

attempts to trace the origin of the custom of uttering a blessing on

people who sneeze. The custom seems, however, to be very ancient and

widespread. It exists to this day in India, among the Hindus at any rate,

as it existed in the days of the Mahabharata.

625. It seems that the author is of opinion that one lightens one's sins

by admissions before the wise. To conceal a sin after having committed it

proves the confirmed sinner.

626. 'Covered by righteousness' implies 'if, having once tripped, the

sinner restrains himself and engages to do acts of righteousness.'

627. What is stated here is this; the condition of all living creatures

is determined by their acts of this and past lives.. Nature, again, is

the cause of acts. What of felicity and misery, therefore, one sees in

this world, must be ascribed to these two causes. As regards the self

also, O Yudhishthira, thou art not freed from that universal law. Do

thou, therefore, cease to cherish doubts of any kind. If thou seest a

learned man that is poor, or an ignorant man that is wealthy, if thou

seest exertion failing and the absence of exertion leading to success.

thou must always ascribe the result to acts and Nature.

628. What is stated here is this; one may become righteous by

accomplishing oneself righteous deeds or inducing or helping others to do

them. Similarly, one becomes unrighteous by doing oneself acts that are

evil or by inducing or helping others to do them.

629. Righteousness leads to regions of felicity. The former is said to be

eternal. While the latter are not so. The question asked (or doubt

raised) is why is the effect not eternal when the cause is eternal? It is

explained below.

630. There are two kinds of Righteousness, viz., nishkama and sakama. The

former leads to attainment of Brahma, the latter to heaven and felicity.

Brahma is eternal; the latter not so. Nishkama Righteousness being

eternal, leads to an eternal reward. Sakama Righteousness not being so,

does not lead to an eternal reward. The word Kala here means Sankalpa,

hence Dhruvahkalah means nishkama Dharma.

631. Here, Calah means 'Sankalpa'