The Mahabharata of Krishna-Dwaipayana Vyasa BOOK 12 SANTI PARVA

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 12

SANTI PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

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

2004.

THE MAHABHARATA

SANTI PARVA

SECTION I

(Rajadharmanusasana Parva)

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

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

"Vaisampayana said, 'Having offered oblations, of water unto all their

friends and kinsmen, the sons of Pandu, and Vidura, and Dhritarashtra,

and all the Bharata ladies, continued to dwell there (on the banks of the

sacred stream). The high-souled sons of Pandu desired to pass the period

of mourning,[1] which extended for a month, outside the Kuru city. After

king Yudhishthira the just had performed the water-rites, many

high-souled sages crowned with ascetic success and many foremost of

regenerate Rishis came there to see the monarch. Among them were the

Island-born (Vyasa), and Narada, and the great Rishi Devala, and

Devasthana, and Kanwa. They were all accompanied by best of their pupils.

Many other members of the regenerate order, possessed of wisdom and

accomplished in the Vedas, leading lives of domesticity or belonging to

the Snataka class, came to behold the Kuru king. Those high-souled ones,

as they came, were duly worshipped by Yudhishthira. The great Rishis then

took their seats on costly carpets. Accepting the worship suited to that

period (of mourning and impurity) that was offered them, they sat in due

order around the king. Thousands of Brahmanas offered consolation and

comfort to that king of kings residing on the sacred banks of the

Bhagirathi with heart exceedingly agitated by grief. Then Narada, after

having accosted the Rishis with the Island-born for their first, in due

time, addressed Yudhishthira, the son of Dharma, saying, 'Through the

might of thy arms and the grace of Madhava, the whole Earth, O

Yudhishthira, hath been righteously won by thee. By good luck, thou hast

escaped with life from this dreadful battle. Observant as thou art o f

the duties of a Kshatriya, dost thou not rejoice, O son of Pandu? Having

slain all thy foes, shalt thou not gratify thy friends, O king? Having

obtained this prosperity, I hope, grief doth not afflict thee still.'

"Yudhishthira said, 'Indeed the whole Earth hath been subjugated by me

through my reliance on the might of Krishna's arms, through the grace of

the Brahmanas, and through the strength of Bhima and Arjuna. This heavy

grief, however, is always sitting in my heart, viz., that through

covetousness I have caused this dreadful carnage of kinsmen. Having

caused the death of the dear son of Subhadra, and of the sons of

Draupadi, this victory, O holy one, appears to me in the light of a

defeat. What wilt Subhadra of Vrishni's race, that sister-in-law of mine,

say unto me? What also will the people residing in Dwaraka say unto the

slayer of Madhu when he goes thither from this place? This Draupadi,

again, who is ever engaged in doing what is agreeable to us, bereaved of

sons and kinsmen, is paining me exceedingly. This is another topic, O

holy Narada, about which I will speak to thee. In consequence of Kunti

having kept her counsels close in respect of a very important matter,

great has been my grief. That hero who had the strength of ten thousand

elephants, who in this world was an unrivalled car-warrior, who was

possessed of leonine pride and gait, who was endued with great

intelligence and compassion, whose liberality was very great, who

practised many high vows, who was the refuge of the Dhartarashtras, who

was sensitive about his honour, whose prowess was irresistible, who was

ready to pay off all injuries and was always wrathful (in battle), who

overthrew us in repeated encounters, who was quick in the use of weapons,

conversant with every mode of warfare, possessed of great skill, and

endued with wonderful valour (that Karna) was a son of Kunti, born

secretly of her, and therefore, a uterine brother of ours. Whilst we were

offering oblations of water unto the dead, Kunti spoke of him as the son

of Surya. Possessed of every virtue, that child had been cast into the

water. Having placed him in a basket made of light materials, Kunti

committed him to the current of Ganga. He who was regarded by the world

as a Suta's child born of Radha, was really the eldest son of Kunti and,

therefore, our uterine brother. Covetous of kingdom, alas, I have

unwittingly caused that brother of mine to be slain. It is this that is

burning my limbs like a fire burning a heap of cotton. The white-steeded

Arjuna knew him not for a brother. Neither I, nor Bhima, nor the twins,

knew him for such. He, however, of excellent bow, knew us (for his

brothers). We have heard that on one occasion Pritha went to him for

seeking our good and addressed him, saying, 'Thou art my son!' That

illustrious hero, however, refused to obey Pritha's wishes. Subsequently,

we are informed, he said unto his mother these words, 'I am unable to

desert Duryodhana in battle! If I do so, it would be a dishonourable,

cruel, and ungrateful act. If, yielding to thy wishes, I make peace with

Yudhishthira, people will say that I am afraid of the white-steeded

Arjuna. Having vanquished Arjuna with Kesava, therefore, in battle, I

will subsequently make peace with Dharma's son.' Even these were his

words as we have heard. Thus answered, Pritha once more addressed her son

of broad chest and said, 'Fight Phalguna then, but spare my four other

sons.' The intelligent Karna, with joined hands, then replied unto his

trembling mother, saying, 'If I get thy four other sons even under my

power, I will not slay them. Without doubt, O goddess, thou shalt

continue to have five sons. If Karna be slain with Arjuna, thou shalt

have five! If, on the other hand, Arjuna be slain, thou shalt have five,

numbering me.' Desirous of the good of her children, his mother once more

said unto him, 'Go, O Karna, do good unto those brothers of thine whose

good thou always seekest.' Having said these words, Pritha took his leave

and came back to her abode. That hero has been slain by Arjuna,--the

uterine brother by the brother! Neither Pritha, nor he, had ever

disclosed the secret, O lord! That hero and great bowman was therefore

slain by Arjuna in battle. Subsequently I have come to know, O best of

regenerate ones, that he was my uterine brother. Indeed, at Pritha's

words I have come to know that Karna was the eldest born! Having caused

my brother to be slain, my heart is burning exceedingly. If I had both

Karna and Arjuna for aiding me, I could have vanquished Vasudeva himself.

Whilst I was tortured in the midst of the assembly by the wicked-souled

sons of Dhritarashtra, my wrath, suddenly provoked, became cooled at

sight of Karna. Even while listening to the harsh and bitter words of

Karna himself on that occasion of our match at dice, to the words, that

Karna uttered from desire of doing what was agreeable to Duryodhana, my

wrath became cooled at sight of Karna's feet. It seemed to me that

Karna's feet resembled the feet of our mother Kunti. Desirous of finding

out the reason of that resemblance between him and our mother, I

reflected for a long time. With even my best exertions I failed to find

the cause. Why, indeed, did the earth swallow up the wheels of his car at

the time of battle? Why was my brother cursed? It behoveth thee to recite

all this to me. I desire to hear everything from thee, O holy one! Thou

art acquainted with everything in this world and thou knowest both the

past and the future!'

SECTION II

"Vaisampayana said, 'That foremost of speakers, the sage Narada, thus

questioned, narrated everything about the manner in which he who was

believed to be a Suta's son had been cursed (in former days).'

"Narada said, 'It is even so, O mighty armed one, as thou sayest, O

Bharata! Nothing could resist Karna and Arjuna in battle. This, O sinless

one, that I am about to tell thee is unknown to the very gods. Listen to

me, O mighty-armed one, as it befell in former days. How all the

Kshatriyas, cleansed by weapons should attain to regions of bliss, was

the question. For this, a child was conceived by Kunti in her maidenhood,

capable of provoking a general war. Endued with great energy, that child

came to have the status of a Suta. He subsequently acquired the science

of weapons from the preceptor (Drona), that foremost descendant of

Angirasa's race. Thinking of the might of Bhimasena, the quickness of

Arjuna in the use of weapons, the intelligence of thyself, O king, the

humility of the twins, the friendship, from earliest years, between

Vasudeva and the wielder of Gandiva, and the affection of the people for

you all, that young man burnt with envy. In early age he made friends

with king Duryodhana, led by an accident and his own nature and the hate

he bore towards you all. Beholding that Dhananjaya was superior to every

one in the science of weapons, Karna. one day approached Drona in private

and said these words unto him, 'I desire to be acquainted with the Brahma

weapon, with all its mantras and the power of withdrawing it, for I

desire to fight Arjuna. Without doubt, the affection thou bearest to

every one of thy pupils is equal to what thou bearest to thy own son. I

pray that all the masters of the science of weapons may, through thy

grace, regard me as one accomplished in weapons!' Thus addressed by him,

Drona, from partiality for Phalguna, as also from his knowledge of the

wickedness of Karna, said, 'None but a Brahmana, who has duly observed

all vows, should be acquainted with the Brahma weapon, or a Kshatriya

that has practised austere penances, and no other.' When Drona had

answered thus, Karna, having worshipped him, obtained his leave, and

proceeded without delay to Rama then residing on the Mahendra mountains.

Approaching Rama, he bent his head unto him and said, 'I am a Brahmana of

Bhrigu's race.' This procured honour for him. With this knowledge about

his birth and family, Rama received him kindly and said, 'Thou art

welcome!' at which Karna became highly glad. While residing on the

Mahendra mountains that resembled heaven itself, Karna met and mixed with

many Gandharvas, Yakshas, and gods. Residing there he acquired all the

weapons duly, and became a great favourite of the gods, the Gandharvas,

and the Rakshasas. One day he roved on the sea-coast by the side of that

asylum. Indeed, Surya's son, armed with bow and sword, wandered alone,

While thus employed, O Partha, he inadvertently slew, without witting it,

the Homa cow of a certain utterer of Brahma who daily performed his

Agnihotra rite. Knowing that he had perpetrated that act from

inadvertence, he informed the Brahmana of it. Indeed Karna, for the

object of gratifying the owner, repeatedly said, 'O holy one, I have

killed this thy cow without wilting it. Forgive me the act!' Filled with

wrath, the Brahmana, rebuking him, said these words, 'O thou of wicked

conduct, thou deservest to be killed. Let the fruit of this act be thine,

O thou of wicked soul. While fighting him, O wretch whom thou always

challengest, and for whose sake thou strivest so much every day, the

earth shall swallow the wheel of thy car! And while the wheel of thy car

shall thus be swallowed up by the earth, thy foe, putting forth his

prowess, will cut off thy head, thyself being stupefied the while! Leave

me, O vile man! As thou hast heedlessly slain this my cow, even so wilt

thy foe cut off thy head while thou shalt be heedless!' Though cursed,

Karna still sought to gratify that foremost of Brahmanas by offering him

kine and wealth and gems. The latter, however, once more answered him,

'All the words will not succeed in falsifying the words spoken by me! Go

hence or remain, do whatever thou likest.' Thus addressed by the

Brahmana, Karna, hanging down his head from cheerlessness, returned

timidly to Rama, reflecting on that matter.'

SECTION III

"Narada said, 'That tiger of Bhrigu's race (viz., Rama), was well-pleased

with the might of Karna's arms, his affection (for him), his

self-restraint, and the services he did unto his preceptor. Observant of

ascetic penances, Rama cheerfully communicated, with due forms, unto his

penance-observing disciple, everything about the Brahma weapon with the

mantras for withdrawing it. Having acquired a knowledge of that weapon,

Karna began to pass his days happily in Bhrigu's retreat, and endued with

wonderful prowess, he devoted himself with great ardour to the science of

weapons. One day Rama of great intelligence, while roving with Karna in

the vicinity or his retreat, felt very weak in consequence of the fasts

he had undergone. From affection begotten by confidence, the tired son of

Jamadagni placing his head on Karna's lap, slept soundly, White his

preceptor was thus sleeping (with head) on his lap, a frightful worm,

whose bite was very painful and which subsisted on phlegm and fat and

flesh and blood, approached the presence of Karna. That blood-sucking

worm, approaching Karna's thigh, began to pierce it. Through fear of

(awaking) his preceptor, Karna became unable to either throw away or kill

that worm. Though his limb was bored through by that worm, O Bharata, the

son of Surya, lest his preceptor should awake, suffered it to do its

pleasure. Though the pain was intolerable, Karna bore it with heroic

patience, and continued to hold Bhrigu's son on his lap, without

quivering in the least and without manifesting any sign of pain. When at

last Karna's blood touched the body of Rama of great energy, the latter

awoke and said these words in fear, 'Alas, I have been made impure! What

is this that thou art doing, Tell me, casting off all fear, what is the

truth of this matter!' Then Karna informed him of that worm's bite. Rama

saw that worm which resembled a hog in shape. It had eight feet and very

keen teeth, and it was covered with bristles that were all pointed like

needles. Called by the name of Alarka, its limbs were then shrunk (with

fear). As soon as Rama cast his, eyes on it, the worm gave up its

life-breath, melting in that blood which it had drawn. All this seemed

wonderful. Then in the welkin was seen a Rakshasa of terrible form, dark

in hue, of a red neck, capable of assuming any form at wilt, and staying

on the clouds,--his object fulfilled, the Rakshasa, with joined hands,

addressed Rama, saying, 'O best of ascetics, thou hast rescued me from

this hell! Blessed be thou, I adore thee, thou hast done me good!'

Possessed of great energy, the mighty-armed son of Jamadagni said unto

him, 'Who art thou? And why also didst thou fall into hell? Tell me all

about it.' He answered, 'Formerly I was a great Asura of the name of

Dansa. In the Krita period, O sire, I was of the same age with Bhrigu. I

ravished the dearly-loved spouse of that sage. Through his curse I felt

down on the earth in the form of a worm. In anger thy ancestors said unto

me, 'Subsisting on urine and phlegm, O wretch, thou shalt lead a life of

hell.' I then besought him, saying, 'When, O Brahmana, shall this curse

end?' Bhrigu replied unto me, saying. 'This curse shall end through Rama

of my race. It was for this that I had obtained such a course of life

like one of uncleansed soul. O righteous one, by thee, however, I have

been rescued from that sinful life.' Having said these words, the great

Asura, bending his head unto Rama went away. Then Rama wrathfully

addressed Karna, saying, 'O fool, no Brahmana could endure such agony.

Thy patience is like that of a Kshatriya. Tell me the truth, without

fear.' Thus asked, Karna, fearing to be cursed, and seeking to gratify

him, said these words, 'O thou of Bhrigu's race, know me for a Suta, a

race that has sprung from the intermixture of Brahmanas with Kshatriyas.

People call me Karna the son of Radha. O thou of Bhrigu's race, be

gratified with my poor self that has acted from the desire of obtaining

weapons. There is no doubt in this that a reverend preceptor in the Vedas

and other branches of knowledge is one's father. It was for this that I

introduced myself to thee as a person of thy own race.' Unto the

cheerless and trembling Karna, prostrated with joined hands upon earth,

that foremost one of Bhrigu's race, smiling though filled with wrath,

answered, 'Since thou hast, from avarice of weapons, behaved here with

falsehood, therefore, O wretch, this Brahma weapon shalt not dwell in thy

remembrance[2]. Since thou art not a Brahmana, truly this Brahma weapon

shall not, up to the time of thy death, dwell in thee when thou shalt be

engaged with a warrior equal to thyself![3] Go hence, this is no place

for a person of such false behaviour as thou! On earth, no Kshatriya will

be thy equal in battle.' Thus addressed by Rama, Karna came away, having

duty taken his leave. Arriving then before Duryodhana, he informed him,

saying, 'I have mastered all weapons!'"

SECTION IV

"Narada said, 'Having thus obtained weapons from him of Bhrigu's race,

Karna began to pass his days in great joy, in the company of Duryodhana,

O bull of Bharata's race! Once on a time, O monarch, many kings repaired

to a self-choice at the capital of Chitrangada, the ruler of the country

of the Kalingas. The city, O Bharata, full of opulence, was known by the

name of Rajapura. Hundreds of rulers repaired thither for obtaining the

hand of the maiden. Hearing that diverse kings had assembled there,

Duryodhana. also, on his golden car, proceeded thither, accompanied by

Karna. When the festivities commenced in that self-choice, diverse

rulers, O best of kings, came thither for the hand of the maiden. There

were amongst them Sisupala and Jarasandha and Bhishmaka and Vakra, and

Kapotaroman and Nila and Rukmi of steady prowess, and Sringa who was

ruler of the kingdom females, and Asoka and Satadhanwan and the heroic

ruler of the Bhojas. Besides these, many others who dwelt in the

countries of the South, and many preceptors (in arms) of the mlechcha

tribes, and many rulers from the East and the North, O Bharata, came

there. All of them were adorned with golden Angadas, and possessed of the

splendour of pure gold. Of effulgent bodies, they were like tigers of

fierce might. After all those kings had taken their seats, O Bharata, the

maiden entered the arena, accompanied by her nurse and a guard of

eunuchs. Whilst being informed of the names of the kings (as she made her

round), that maiden of the fairest complexion passed by the son of

Dhritarashtra (as she had passed others before him). Duryodhana, however,

of Kuru's race, could not tolerate that rejection of himself.

Disregarding all the kings, he commanded the maiden to stop. Intoxicated

with the pride of energy, and relying upon Bhishma and Drona, king

Duryodhana, taking up that maiden on his car, abducted her with force.

Armed with sword, clad in mail, and his fingers cased in leathern fences,

Karna, that foremost of all wielders of weapons riding on his car,

proceeded along Duryodhana's rear. A great uproar then took place among

the kings, all of whom were actuated by the desire for fight, 'Put on

your coats of mail! Let the cars be made ready!' (These were the sounds

that were heard). Filled with wrath, they pursued Karna and Duryodhana,

showering their arrows upon them like masses of clouds pouring rain upon

a couple of hills. As they thus pursued them, Karna felled their bows and

arrows on the ground, each with a single arrow. Amongst them some became

bowless, some rushed bow in hand, some were on the point of shooting

their shafts, and some pursued them, armed with darts and maces.

Possessed of great lightness of hands, Karna, that foremost of all

smiters, afflicted them all. He deprived many kings of their drivers and

thus vanquished all those lords of earth. They then themselves took up

the reins of their steeds, and saying, 'Go away, go away', turned away

from the battle with cheerless hearts. Protected by Karna, Duryodhana

also came away, with a joyous heart, bringing with him the maiden to the

city called after the elephant.'"

SECTION V

"Narada said, 'Hearing of the fame of Karna's might, the ruler of the

Magadhas, king Jarasandha, challenged him to a single combat. Both

conversant with the celestial weapons, a fierce battle took place between

them in which they struck each other with diverse kinds of arms. At last

when their arrows were exhausted and bows and swords were broken and they

both became carless, they began, possessed of might as they were, to

fight with bare arms. While engaged with him in mortal combat with bare

arms, Karna was about to sever the two portions of his antagonist's body

that had been united together by Jara. The king (of Magadha), then after

feeling himself very much pained, cast off all desire of hostility and

addressed Karna, saying, 'I am gratified.' From friendship he then gave

unto Karna the town Malini. Before this, that tiger among men and

subjugator of all foes (viz., Karna) had been king of the Angas only, but

from that time the grinder of hostile forces began to rule over Champa

also, agreeably to the wishes of Duryodhana, as thou knowest. Thus Karna

became famous on earth for the valour of his arms. When, for thy good,

the Lord of the celestials begged of him his (natural) coat of mail and

ear-rings, stupefied by celestial illusion, he gave away those precious

possessions. Deprived of his car-rings and divested of his natural

armour, he was slain by Arjuna in Vasudeva's presence. In consequence of

a Brahmana's curse, as also of the curse of the illustrious Rama, of the

boon granted to Kunti and the illusion practised on him by Indra, of his

depreciation by Bhishma as only half a car-warrior, at the tale of Rathas

and Atirathas, of the destruction of his energy caused by Salya (with his

keen speeches), of Vasudeva's policy, and, lastly of the celestial

weapons obtained by Arjuna from Rudra and Indra and Yama and Varuna and

Kuvera and Drona and the illustrious Kripa, the wielder of Gandiva

succeeded in slaying Vikartana's son Karna of effulgence like that of

Surya himself. Even thus had thy brother been cursed and beguiled by

many. As, however, he has fallen in battle, thou shouldst not grieve for

that tiger among men!'"

SECTION VI

"Vaisampayana said, 'Having said these words, the celestial Rishi Narada

became silent. The royal sage Yudhishthira, filled with grief, became

plunged in meditation. Beholding that hero cheerless and unmanned by

sorrow, sighing like a snake and shedding copious tears, Kunti, herself

filled with grief and almost deprived of her senses by sorrow, addressed

him in these sweet words of grave import and well-suited to the occasion,

'O mighty-armed Yudhishthira, it behoveth thee not to give way to sorrow

thus. O thou of great wisdom, kill this grief of thine, and listen to

what I say. I tried in past times to apprise Karna of his brothership

with thee. The god Surya also, O foremost of all righteous persons, did

the same. All that a well-wishing friend, from desire of good, should say

unto one, was said unto Karna by that god in a dream and once more in my

presence. Neither by affliction nor by reasons could Surya or myself

succeed in pacifying him or inducing him to unite himself with thee.

Succumbing to the influence of Time, he became resolved upon wreaking his

enmity on thee. As he was bent upon doing injuries upon you all, I myself

gave up the attempt.' Thus addressed by his mother, king Yudhishthira,

with tearful eyes and heart agitated by grief, said these words, 'In

consequence of thyself having concealed thy counsels, this great

affliction has overtaken me!' Possessed of great energy, the righteous

king, then, in sorrow, cursed all the women of the world, saying,

'Henceforth no woman shall succeed in keeping a secret.' The king, then,

recollecting his sons and grandsons and kinsmen and friends, became

filled with anxiety and grief. Afflicted with sorrow, the intelligent

king, resembling a fire covered with smoke, became overwhelmed with

despair."

SECTION VII

Vaisampayana said, "The righteous-souled Yudhishthira, with an agitated

heart and burning with sorrow, began to grieve for that mighty

car-warrior Karna. Sighing repeatedly, he addressed Arjuna, saying, 'If,

O Arjuna, we had led a life of mendicancy in the cities of the Vrishnis

and the Andhakas, then this miserable end would not have been ours in

consequence of having exterminated our kinsmen. Our foes, the Kurus, have

gained in prosperity, while we have become divested of all the objects of

life, for what fruits of righteousness can be ours when we have been

guilty of self-slaughter?[4] Fie on the usages of Kshatriyas, fie on

might and valour, and fie on wrath, since through these such a calamity

hath overtaken us. Blessed are forgiveness, and self-restraint, and

purity, with renunciation and humility, and abstention from injury, and

truthfulness of speech on all occasions, which are all practised by

forest-recluses. Full of pride and arrogance, ourselves, however, through

covetousness and folly and from desire of enjoying the sweets of

sovereignty, have fallen into this plight. Beholding those kinsmen of

ours that were bent on acquiring the sovereignty of the world slain on

the field of battle, such grief hath been ours that one cannot gladden us

by giving the sovereignty of even the three worlds. Alas, having slain,

for the sake of the earth, such lords of earth as deserved not to be

slain by us, we are bearing the weight of existence, deprived of friends

and reft of the very objects of life. Like a pack of dogs fighting one

another for a piece of meat, a great disaster has overtaken us! That

piece of meat is no longer dear to us. On the other hand, it shall be

thrown aside. They that have been slain should not have been slain for

the sake of even the whole earth or mountains of gold, or all the horses

and kine in this world. Filled with envy and a hankering for all earthly

objects, and influenced by wrath and pleasure, all of them, betaking

themselves to the highway of Death, have repaired to the regions of Yama.

Practising asceticism and Brahmacharya and truth and renunciation, sires

wish for sons endued with every kind of prosperity. Similarly, by fasts

and sacrifices and vows and sacred rites and auspicious ceremonies

mothers conceive. They then hold the foetus for ten months. Passing their

time in misery and in expectation of fruit, they always ask themselves in

anxiety, 'Shall these come out of the womb safely? Shall these live after

birth? Shall they grow in might and be objects of regard on earth? Shall

they be able to give us happiness in this and the other world?' Alas,

since their sons, youthful in years and resplendent with ear-rings, have

been slain, therefore, those expectations of theirs rendered fruitless,

have been abandoned by them. Without having enjoyed the pleasure of this

world, and without having paid off the debts they owed to their sires and

the gods, they have repaired to Yama's abode. Alas, O mother, those kings

have been slain just at that time when their parents expected to reap the

fruits of their might and wealth.[5] They were always fitted with envy

and a hankering after earthly objects, and were exceedingly subject to

anger and joy. For this, they could not be expected to enjoy at any time

or any place the fruits of victory.[6] I think that they among the

Panchalas and the Kurus that have fallen (in this battle) have been lost,

otherwise he that has slain would, by that act of his, obtain all regions

of bliss.[7] We are regarded as the cause of the destruction that has

overtaken the world. The fault, however, is really ascribable to the sons

of Dhritarashtra. Duryodhana's heart was always set upon guile. Always

cherishing malice, he was addicted to deception. Although we never

offended him, yet he always behaved falsely towards us. We have not

gained our object, nor have they gained theirs. We have not vanquished

them, nor have they vanquished us. The Dhartarashtras could not enjoy

this earth, nor could they enjoy women and music. They did not listen to

the counsels of ministers and friends and men learned in the scriptures.

They could not, indeed, enjoy their costly gems and well-filled treasury

and vast territories. Burning with the hate they bore us, they could not

obtain happiness and peace. Beholding our aggrandisement, Duryodhana

became colourless, pale and emaciated. Suvala's son informed king

Dhritarashtra of this. As a father full of affection for his son,

Dhritarashtra tolerated the evil policy his son pursued. Without doubt,

by disregarding Vidura and the high-souled son of Ganga, and in

consequence of his neglect in restraining his wicked and covetous son,

entirely governed by his passions, the king has met with destruction like

my poor self. Without doubt, Suyodhana, having caused his uterine

brothers to be slain and having east this couple into burning grief, hath

fallen off from his blazing fame. Burning with the hate he bore to us

Duryodhana was always of a sinful heart. What other kinsman of high birth

could use such language towards kinsmen as he, from desire of battle,

actually used in the presence of Krishna? We also have, through

Duryodhana's fault, been lost for eternity, like suns burning everything

around them with their own energy. That wicked-souled wight, that

embodiment of hostility, was our evil star. Alas, for Duryodhana's acts

alone, this race of ours has been exterminated. Having slain those whom

we should never have slain, we have incurred the censures of the world.

King Dhritarashtra, having installed that wicked-souled prince of sinful

deeds, that exterminator of his race, in the sovereignty, is obliged to

grieve today. Our heroic foes have been slain. We have committed sin. His

possessions and kingdom are gone. Having slain them, our wrath has been

pacified. But grief is stupefying me. O Dhananjaya, a perpetrated sin is

expiated by auspicious acts, by publishing it wildly, by repentance, by

alms-giving, by penances, by trips to tirthas after renunciation of

everything, by constant meditation on the scriptures. Of all these, he

that has practised renunciation is believed to be incapable of committing

sins anew. The Srutis declare that he that practises renunciation escapes

from birth and death, and obtaining the right rood, that person of fixed

soul attains to Brahma. I shall, therefore, O Dhananjaya, go to the

woods, with your leave, O scorcher of foes, disregarding all the pairs of

opposites, adopting the vow of taciturnity, and walking in the way

pointed out by knowledge.[8] O slayer of foes, the Srutis declare it and

I myself have seen it with my eyes, that one who is wedded to this earth

can never obtain every kind Of religious merit. Desirous of obtaining the

things of this earth, I have committed sin, through which, as the Srutis

declare, birth and death are brought about. Abandoning the whole of my

kingdom, therefore, and the things of this earth, I shall go to the

woods, escaping from the ties of the world, freed from grief, and without

affection for anything. Do thou govern this earth, on which peace has

been restored, and which has been divested of all its thorns. O best of

Kuru's race, I have no need for kingdom or for pleasure.' Having said

these words, king Yudhishthira the just stopped. His younger brother

Arjuna then addressed him in the following words.

SECTION VIII

Vaisampayana said, "Like a person unwilling to forgive an insult, Arjuna

of keen speech and prowess, and possessed of energy, betraying great

fierceness and licking the Corners of his mouth, said these words of

grave import, smiling the while: 'Oh, how painful, how distressing! I

grieve to see this great agitation of thy heart, since having achieved

such a superhuman feat, thou art bent upon forsaking this great

prosperity. Having slain thy foes, and having acquired the sovereignty of

the earth which has been won through observance of the duties of thy own

order, why shouldst thou abandon everything through fickleness of heart?

Where on earth hath a eunuch or a person of procrastination ever acquired

sovereignty? Why then didst thou, insensate with rage, slay all the kings

of the earth? He that would live by mendicancy, cannot, by any act of

his, enjoy the good things of the earth. Divested of prosperity and

without resources, he can never win fame on earth or acquire sons and

animals. If, O king, abandoning this swelling kingdom, thou livest in the

observance of the wretched mode of life led by a mendicant, what will the

world say of thee? Why dost thou say that abandoning all the good things

of the earth, divested of prosperity, and reft of resources, thou wilt

lead a life of mendicancy like a vulgar person? Thou art born in this

race of kings. Having won by conquest the whole earth, wishest thou from

folly to live in the woods after abandoning everything of virtue and

profit? If thou retirest into the woods, in thy absence, dishonest men

will destroy sacrifices. That sin will certainly pollute thee. King

Nahusha, having done many wicked acts in a state of poverty, cried fie on

that state and said that poverty is for recluses. Making no provision for

the morrow is a practice that suits Rishis. Thou knowest this well. That,

however, which has been called the religion of royalty depends entirely

on wealth. One who robs another of wealth, robs him of his religion as

well.[9] Who amongst us, therefore, O king, would forgive an act of

spoliation that is practised on us? It is seen that a poor man, even when

he stands near, is accused falsely. Poverty is a state of sinfulness. It

behoveth thee not to applaud poverty, therefore. The man that is fallen,

O king, grieveth, as also he that is poor. I do not see the difference

between a fallen man and a poor man. All kinds of meritorious acts flow

from the possession of great wealth like a mountain. From wealth spring

all religious acts, all pleasures, and heaven itself, O king! Without

wealth, a man cannot find the very means of sustaining his life. The acts

of a person who, possessed of little intelligence, suffers himself to be

divested of wealth, are all dried up like shallow streams in the summer

season. He that has wealth has friends. He that has wealth has kinsmen.

He that has wealth is regarded as a true man in the world. He that has

wealth is regarded as a learned man. If a person who hath no wealth

desires to achieve a particular purpose, he meets with failure. Wealth

brings about accessions of wealth, like elephants capturing (wild)

elephants. Religious acts, pleasures, joy, courage, wrath, learning, and

sense of dignity, all these proceed from wealth, O king! From wealth one

acquires family honour. From wealth, one's religious merit increases. He

that is without wealth hath neither this world, nor the next, O best of

men! The man that hath no wealth succeeds not in performing religious

acts, for these latter spring from wealth, like rivers from a mountain.

He that is lean in respect of (his possession of) steeds and kine and

servants and guests, is truly lean and not he whose limbs alone are so.

Judge truly, O king, and look at the conduct of the gods and the Danavas.

O king, do the gods ever wish for anything else than the slaughter of

their kinsmen (the Asuras)? If the appropriation of wealth belonging to

others be not regarded as righteous, how, O monarch, will kings practise

virtue on this earth? Learned men have, in the Vedas, laid down this

conclusion. The learned have laid it down that kings should live,

reciting every day the three Vedas, seeking to acquire wealth, and

carefully performing sacrifices with the wealth thus acquired. The gods,

through internecine quarrels, have obtained footing in heaven. When, the

very gods have won their prosperity through internecine quarrels, what

fault can there be in such quarrels? The gods, thou seest, act in this

way. The eternal precepts of the Vedas also sanction it. To learn, teach,

sacrifice, and assist at other's sacrifices,--these are our principal

duties. The wealth that kings take from others becomes the means of their

prosperity. We never see wealth that has been earned without doing some

injury to others. It is even thus that kings conquer this world. Having

conquered, they call that wealth theirs, just as sons speak of the wealth

of their sires as their own. The royal sages that have gone to heaven

have declared this to be the duty of kings. Like water flowing on every

direction from a swollen ocean, that wealth runs on every direction from

the treasuries of kings. This earth formerly belonged to king Dilipa,

Nahusha, Amvarisha, and Mandhatri. She now belongs to thee! A great

sacrifice, therefore, with profuse presents of every kind and requiring a

vast heap of the earth's produce, awaits thee. If thou dost not perform

that sacrifice, O king, then the sins of this kingdom shall all be thine.

Those subjects whose king performs a horse-sacrifice with profuse

presents, become all cleansed and sanctified by beholding the ablutions

at the end of the sacrifice. Mahadeva himself, of universal form, in a

great sacrifice requiring libations of all kinds of flesh, poured all

creatures as sacrificial libations and then his own self. Eternal is this

auspicious path. Its fruits are never destroyed. This is the great path

called Dasaratha. Abandoning it, O king, to what other path wouldst thou

betake thyself?'

SECTION IX

"Yudhishthira said, 'For a little while, O Arjuna, concentrate thy

attention and fix thy mind and hearing on thy inner soul. If thou

listenest to my words in such a frame of mind, they will meet with thy

approbation. Abandoning all worldly pleasures, I shall betake myself to

that path which is trod by the righteous. I shall not, for thy sake,

tread along the path thou recommendest. If thou askest me what path is

auspicious that one should tread alone, I shall tell thee. If thou dost

not desire to ask me, I shall yet, unasked by thee, tell thee of it.

Abandoning the pleasures and observance of men of the world, engaged in

performing the austerest of penances, I shall wander in the forest, with

the animals that have their home there, living on fruit and roots.

Pouring libations on the: fire at due hours, and performing ablutions at

morn and eve, I shall thin myself by reduced diet, and covering myself

with skins, bear matted locks on my head. Enduring cold, wind, and heat

as also hunger and thirst and toil, I shall emaciate my body by penances

as laid down in the ordinance. Charming to the heart and the ear, I shall

daily listen to the clear strains of, cheerful birds and animals residing

in the woods. I shall enjoy the fragrance of flower-burthened trees and

creepers, and see diverse kinds of charming products that grow in the

forest. I shall also see many excellent recluses of the forest. I shall

not do the slightest injury to any creature, what need be said then of

those that dwell in villages and towns?[10] Leading a retired life and

devoting myself to contemplation, I shall live upon ripe and unripe

fruits and gratify the Pitris and the deities with offerings of wild

fruits and spring water and grateful hymns. Observing in this way the

austere regulations of a forest life, I shall pass my days, calmly

awaiting the dissolution of my body. Or, living alone and observing the

vow of taciturnity, with my head shaved clean, I shall derive my

sustenance by begging each day of only one tree.[11] Smearing my body

with ashes, and availing of the shelter of abandoned houses, or lying at

the foot of trees, I shall live, casting off all things dear or hateful.

Without indulging in grief or joy, and regarding censure and applause,

hope and affliction, equally, and prevailing over every couple of

opposites, I shall live casting off all the things of the world. Without

conversing with anybody, I shall assume the outward form of a blind and

deaf idiot, while living in contentment and deriving happiness from my

own soul. Without doing the least injury to the four kinds of movable and

immovable creatures, I shall behave equally towards all creatures whether

mindful of their duties or following only the dictates of the senses. I

shall not jeer at any one, nor shall I frown at anybody. Restraining all

my senses, I shall always be of a cheerful face. Without asking anybody

about the way, proceeding along any route that I may happen to meet with,

I shall go on, without taking note of the country or the point of the

compass to which or towards which I may go. Regardless of whither I may

proceed, I shall not look behind. Divesting myself of desire and wrath,

and turning my gaze inwards, I shall go on, casting off pride of soul and

body. Nature always walks ahead; hence, food and drink will somehow be

accomplished. I shall not think of those pairs of opposites that stand in

the way of such a life. If pure food in even a small measure be not

obtainable in the first house (to which I may go), I shalt get it by

going to other houses. If I fail to procure it by even such a round, I

shall proceed to seven houses in succession and fill my craving. When the

smoke of houses will cease, their hearth-fires having been extinguished,

when husking-rods will be kept aside, and all the inmates will have taken

their food, when mendicants and guests Will cease to wander, I shall

select a moment for my round of mendicancy and solicit alms at two,

three, or five houses at the most. I shall wander over the earth, after

breaking the bonds of desire. Preserving equability in success and

failure, I shall earn great ascetic merit. I shall behave neither like

one that is fond of life nor like one that is about to die. I shall not

manifest any liking for life or dislike for death. If one strikes off one

arm of mine and another smears the other arm with sandal-paste, I shall

not wish evil to the one or good to the other. Discarding all those acts

conducive to prosperity that one can do in life, the only acts I shall

perform will be to open and shut my eyes and take as much food and drink

as will barely keep up life. Without ever being attached to action, and

always restraining the functions of the senses, I shall give up all

desires and purify the soul of all impurities. Freed from all attachments

and tearing off all bonds and ties, I shall live free as the wind. Living

in such freedom from affections, everlasting contentment will be mine.

Through desire, I have, from ignorance, committed great sins. A certain

class of men, doing both auspicious and inauspicious acts here, maintain

their wives, children, and kinsmen, all bound to them in relations of

cause and effect.[12] When the period of their life runs out, casting off

their weakened bodies, they take upon themselves all the effects of their

sinful acts, for none but the actor is burdened with the consequences of

his acts.[13] Even thus, endued with actions, creatures come into this

wheel of life that is continually turning like the wheel of a car, and

even thus, coming thither, they meet with their fellow-creatures. He,

however, who abandons the worldly course of life, which is really a

fleeting illusion although it looks eternal, and which is afflicted by

birth, death, decrepitude, disease, and pain, is sure to obtain

happiness. When again, the very gods fall down from heaven and great

Rishis from their respective positions of eminence who, that is

acquainted with truths of causes (and effects) would wish to have even

heavenly prosperity?[14] Insignificant kings, having performed diverse

acts relating to the diverse means of kingcraft (known by the means of

conciliation, gift, &c.) often slay a king through some contrivance.

Reflecting on these circumstances, this nectar of wisdom hath come to me.

Having attained it, I desire to get a permanent, eternal, and

unchangeable place (for myself). Always (conducting myself) with such

wisdom and acting in this way, I shall, by betaking myself to that

fearless path of life, terminate this physical frame that is subject to

birth, death, decrepitude, disease, and pain.'"

SECTION X

Bhimasena said, "Thy understanding, O king, has become blind to the

truth, like that of a foolish and unintelligent reciter of the Veda in

consequence of his repeated recitation of those scriptures. If censuring

the duties of kings thou wouldst lead a life of idleness, then, O bull of

Bharata's race, this destruction of the Dhartarashtras was perfectly

uncalled for. Are forgiveness and compassion and pity and abstention from

injury not to be found in anybody walking along the path of Kshatriya

duties? If we Knew that this was thy intention, we would then have never

taken up arms and slain a single creature. We would then have lived by

mendicancy till the destruction of this body. This terrible battle

between the rulers of the earth would also have never taken place. The

learned have said this all that we see is food for the strong. Indeed,

this mobile and immobile world is our object of enjoyment for the person

that is strong. Wise men acquainted with Kshatriya duties have declared

that they who stand in the way of the person taking the sovereignty of

the earth, should be slain. Guilty of that fault, those that stood as

enemies of our kingdom have all been slain by us. Having slain them, O

Yudhishthira, righteously govern this earth. This our act (in refusing

the kingdom) is like that of a person who having dug a well stops in his

work before obtaining water and comes up smutted with mire. Or, this our

act is like that of a person who having climbed up a tall tree and taken

honey there from meets with death before tasting it. Or, it is like that

of a person who having set out on a long way comes back in despair

without having reached his destination. Or, it is like that of a person

who having slain all his foes, O thou of Kuru's race, at last Falls by

his own hand. Or, it is like that of a person afflicted with hunger, who

having obtained food, refuses to take it, or of a person under the

influence of desire, who having obtained a woman reciprocating his

passion, refuses to meet with her. We have become objects of censure, O

Bharata, because, O king, we follow thee that art of feeble

understanding, in consequence of thyself being our eldest brother. We are

possessed of mighty arms; we are accomplished in knowledge and endued

with great energy. Yet we are obedient to the words of a eunuch as if we

were entirely helpless. We are the refuge of all helpless persons. Yet,

when people see us so, why would they not say that in respect of the

acquisition of our objects we are entirely powerless? Reflect on this

that I say. It has been laid down that (a life of) renunciation should be

adopted, only in times of distress, by kings overcome with decrepitude or

defeated by foes. Men of wisdom, therefore, do not applaud renunciation

as the duty of a Kshatriya. On the other hand, they that are of clear

sight think that the adoption of that course of life (by a Kshatriya)

involves even the loss of virtue. How can those that have sprung from

that order, that are devoted to the practices of that order, and that

have refuge in them, censure those duties? Indeed, if those duties be

censurable, then why should not the Supreme Ordainer be censured?[15] It

is only those persons that are reft of prosperity and wealth and that are

infidels in faith, that have promulgated this precept of the Vedas (about

the propriety of a Kshatriya's adoption of a life of renunciation) as the

truth. In reality, however, it is never proper for a Kshatriya to do so.

He who is competent to support life by prowess, he who can support

himself by his own exertions, does not live, but really falls away from

his duty, by the hypocritical externals of a life of renunciation. That

man only is capable of leading a solitary life of happiness in the woods

who is unable to support sons and grandsons and the deities and Rishis

and guests and Pitris. As the deer and boars and birds (though they lead

a forest life) cannot attain to heaven, even so those Kshatriyas that are

not bereft of prowess yet not given to doing good turns cannot attain to

heaven by leading only a forest life. They should acquire religious merit

by other ways. If, O king, anybody were to obtain success from

renunciation, then mountains and trees would surely obtain it! These

latter are always seen to lead lives of renunciation. They do not injure

any one. They are, again, always aloof from a life of worldliness and are

all Brahmacharins. If it be the truth that a person's success depends

upon his own lot in life and not upon that of other, then (as a person

born in the Kshatriya order) thou shouldst betake thyself to action. He

that is reft of action can never have success. If they that fill only

their own stomachs could attain to success, then all aquatic creatures

would obtain it, for these have none else to support save their own

selves. Behold, the world moves on, with every creature on it employed in

acts proper to its nature. Therefore, one should betake oneself to

action. The man reft of action can never obtain success.'"

SECTION XI

"Arjuna said, 'In this connection an old history is cited, viz., the

discourse between certain ascetics and Sakra, O bull of Bharata's race! A

number of well-born Brahmana youth of little understanding, without the

hirsute honours of manhood, abandoning their homes, came to the woods for

leading a forest life. Regarding that to be virtue, those youths of

abundant resources became desirous of living as Brahmacharins, having

abandoned their brothers and sires. It so happened that Indra became

compassionate towards them. Assuming the form of a golden bird, the holy

Sakra addressed them, saying, 'That which is done by persons that eat the

remnants of a sacrifice is the most difficult of acts that men can

achieve.[16] Such an act is highly meritorious. The lives of such men are

worthy of every praise. Having attained the object of life, those men,

devoted to virtue obtain the highest end.' Hearing these words, the

Rishis said, 'Lo, this bird applauds those that subsist upon the remnants

of sacrifices. He informs us of it, for we live upon such remnants.' The

bird then said, 'I do not applaud you.' Ye are stationed with mire and

very impure. Living upon offals, ye are wicked. Ye are not persons

subsisting upon the remnants of sacrifice.'

"The Rishis said, 'We regard this our course of life to be highly

blessed. Tell us, O bird, what is for our good. Thy words inspire us with

great faith.'

"The bird said, 'If you do not refuse me your faith by arraying

yourselves against your better selves, then I shall tell you words that

are true and beneficial.'

"The Rishis said, 'We shall listen to thy words, O sire, for the

different paths are all known to thee. O thou of righteous soul, we

desire also to obey thy commands. Instruct us now.'

"The bird said, 'Among quadrupeds the cow is the foremost. Of metals,

gold is the foremost. Of words, mantras, and of bipeds, the Brahmanas,

are the foremost. These mantras regulate all the rites of a Brahmana's

life beginning with those appertaining to birth and the period after it,

and ending with those appertaining to death and the crematorium. These

Vedic rites are his heaven, path, and foremost of sacrifices. If it were

otherwise, how could I find the acts (of persons in quest of heaven)

become successful through mantras? He who, in this world, adores his

soul, firmly regarding it to be a deity of a particular kind, obtains

success consistent with the nature of that particular deity.[17] The

seasons measured by half the months lead to the Sun, the Moon, or the

Stars.[18] These three kinds of success, depending upon action are

desired by every creature. The domestic mode of life is very superior and

sacred and is called the field (for the cultivation) of success. By what

path do those men go that censure action? Of little understanding and

deprived of wealth, they incur sin. And since those men of little

understanding live by abandoning the eternal paths of the gods, the paths

of the Rishis, and the paths of Brahma, therefore, they attain to paths

disapproved of by the Srutis.[19] There is an ordinance in the mantras

which says, 'Ye sacrificer, perform the sacrifice represented by gifts of

valuable things. I wilt give thee happiness represented by sons, animals,

and heaven!'--To live, therefore, in accordance with ordinance is said to

be the highest asceticism of the ascetics. Therefore, ye should perform

such sacrifices and such penances in the shape of gifts. The due

performance of these eternal duties, viz., the worship of the gods, the

study of the Vedas, and the gratification of the Pitris, as also

regardful services unto the preceptors--these are called the austerest of

penances. The gods, by performing such exceedingly difficult penances,

have obtained the highest glory and power. I, therefore, tell you to bear

the very heavy burthen of the duties of domesticity. Without doubt,

penances are the foremost of all things and are the root of all

creatures. Asceticism, however, is to be obtained by leading a life of

domesticity, upon which depends everything. They that eat the remnants of

feasts, after duly apportioning the food morning and evening among

kinsmen, attain to ends that are exceedingly difficult of attainment.

They are called eater of the remnants of feasts who eat after having

served guests and gods and Rishis and kinsmen. Therefore, those persons

that are observant of their own duties, that practise excellent vows and

are truthful in speech, become objects of great respect in the world,

with their own faith exceedingly strengthened. Free from pride, those

achievers of the most difficult feats attain to heaven and live for

unending time in the regions of Sakra.'

"Arjuna continued, 'Those ascetics then, hearing these words that were

beneficial and fraught with righteousness, abandoned the religion of

renunciation, saying, 'There is nothing in it,' and betook themselves to

a life of domesticity. Therefore, O thou that are conversant with

righteousness, calling to thy aid that eternal wisdom, rule the wide

world, O monarch that is now destitute of foes.'

SECTION XII

"Vaisampayana said, 'Hearing these words of Arjuna, O chastiser of foes,

Nakula of mighty arms and a broad chest, temperate in speech and

possessed of great wisdom, with face whose colour then resembled that of

copper, looked at the king, that foremost of all righteous persons, and

spoke these words, besieging his brother's heart (with reason).'

"Nakula said, 'The very gods had established their fires in the region

called Visakha-yupa. Know, therefore, O king, that the gods themselves

depend upon the fruits of action.[20] The Pitris, that support (by rain)

the lives of even all disbelievers, observing the ordinances (of the

Creator as declared in the Vedas), are, O king, engaged in action.[21]

Know them for downright atheists that reject the declaration of the Vedas

(which inculcate action). The person that is learned in the Vedas, by

following their declarations in all his acts, attains, O Bharata, to the

highest region of heaven by the way of the deities.[22]

This (domestic mode of life again) has been said by all persons

acquainted with Vedic truths to be superior to all the (other) modes of

life. Knowing this, O king, that the person who in sacrifices gives away

his righteously acquired wealth unto those Brahmanas that are well

conversant with the Vedas, and restrains his soul, is, O monarch,

regarded as the true renouncer. He, however, who, disregarding (a life of

domesticity, that is) the source of much happiness, jumps to the next

mode of life,--that renouncer of his own self,[23] O monarch, is a

renouncer labouring under the quality of darkness. That man who is

homeless, who roves over the world (in his mendicant rounds), who has the

foot of a tree for his shelter, who observes the vow of taciturnity,

never cooks for himself, and seeks to restrain all the functions of his

senses, is, O Partha, a renouncer in the observance of the vow of

mendicancy.[24] That Brahmana who, disregarding wrath and joy, and

especially deceitfulness, always employs his time in the study of the

Vedas, is a renouncer in the observance of the vow of mendicancy.[25] The

four different modes of life were at one time weighed in the balance. The

wise have said, O king, that when domesticity was placed on one scale, it

required the three others to be placed on the other for balancing it.

Beholding the result of this examination by scales, O Partha, and seeing

further, O Bharata, that domesticity alone contained both heaven and

pleasure, that became the way of the great Rishis and the refuge of all

persons conversant with the ways of the world. He, therefore, O bull of

Bharata's race, who betakes himself to this mode of life, thinking it to

be his duty and abandoning all desire for fruit, is a real renouncer, and

not that man of clouded understanding who goes to the woods, abandoning

home and its surroundings. A person, again, who under the hypocritical

garb of righteousness, fails to forget his desires (even while living in

the woods), is bound by the grim King of death with his deadly fetters

round the neck. Those acts that are done from vanity, are said to be

unproductive of fruit. Those acts, on the other hand, O monarch I that

are done from a spirit of renunciation, always bear abundant fruits.[26]

Tranquillity, self-restraint, fortitude, truth, purity, simplicity,

sacrifices, perseverance, and righteousness,--these are always regarded

as virtues recommended by the Rishis. In domesticity, it is said, are

acts intended for Pitris, gods, guests. In this mode of life alone, O

monarch, are the threefold aims to be attained.[27] The renouncer that

rigidly adheres to this mode of life, in which one is free to do all

acts, has not to encounter ruin either here or hereafter. The sinless

Lord of all creatures, of righteous soul, created creatures, with the

intention that they would adore him by sacrifices with profuse presents.

Creepers and trees and deciduous herbs, and animals that are clean, and

clarified butter, were created as ingredients of sacrifice. For one in

the observance of domesticity the performance of sacrifice is fraught

with impediments. For this, that mode of life has been said to be

exceedingly difficult and unattainable. Those persons, therefore, in the

observance of the domestic mode of life, who, possessed of wealth and

corn and animals, do not perform sacrifices, earn, O monarch, eternal

sin. Amongst Rishis, there are some that regard the study of the Vedas to

be a sacrifice: and some that regard contemplation to be a great

sacrifice which they perform in their minds. The very gods, O monarch,

covet the companionship of a regenerate person like this, who in

consequence of his treading along such a way which consists in the

concentration of the mind, has become equal to Brahma. By refusing to

spend in sacrifice the diverse kinds of wealth that thou hast taken from

thy foes, thou art only displaying thy want of faith. I have never seen,

O monarch, a king in the observance of a life of domesticity renouncing

his wealth in any other way except in the Rajasuya, the Astwamedha, and

other kinds of sacrifice. Like Sakra, the chief of the celestial, O sire,

perform those other sacrifices that are praised by the Brahmanas. That

king, through whose heedlessness the subjects are plunged by robbers, and

who does not offer protection to those whom he is called upon to govern,

is said to be the very embodiment of Kati. If, without giving away

steeds, and kine, and female slaves, and elephants adorned with

trappings, and villages, and populous regions, and fields, and houses,

unto Brahmanas, we retire into the woods with hearts not harbouring

friendly feeling towards kinsmen, even we shall be, O monarch, such Kalis

of the kingly order. Those members of the kingly order that do not

practise charity and give protection (to others), incur sin. Woe is their

portion hereafter and not bliss. If, O lord, without performing great

sacrifices and the rites in honour of thy deceased ancestors, and it,

without bathing in sacred waters, thou betakest thyself to a wandering

life, thou shalt then meet with destruction like a small cloud separated

from a mass and dashed by the winds. Thou shalt then fall off from both

worlds and have to take thy birth in the Pisacha order.[28] A person

becomes a true renouncer by casting off every internal and external

attachment, and not simply by abandoning home for dwelling in the woods.

A Brahmana that lives in the observance of these ordinances in which

there are no impediments, does not fall off from this or the other world.

Observant of the duties of one's own order,--duties respected by the

ancients and practised by the best of men, who is there, O Partha, that

would grieve, O king, for having in a trice stain in battle his foes that

swelled with prosperity, like Sakra slaying the forces of the Daityas?

Having in the observance of Kshatriya duties subjugated the world by the

aid of thy prowess, and having made presents unto persons conversant with

the Vedas, thou canst, O monarch, go to regions higher than heaven. It

behoves thee not, O Partha, to indulge in grief."

SECTION XIII

"Sahadeva said, 'By casting off all external objects only, O Bharata, one

does not attain to success. By casting off even mental attachments, the

attainment of success is doubtful.[29] Let that religious merit and that

happiness which are his who has cast off external objects but whose mind

still internally covets them, be the portion of our foes! On the other

hand, let that religious merit and that happiness which are his who

governs the earth, having cast off all internal attachments also, be the

portion of our friends. The word mama (mine), consisting of two letters,

is Death's self; white the opposite word na-mama (not mine), consisting

of three letters, is eternal Brahma.[30] Brahma and death, O king,

entering invisibly into every soul, without doubt, cause all creatures to

act. If this being, O Bharata, that is called Soul, be not ever subject

to destruction, then by destroying the bodies of creatures one cannot be

guilty of slaughter. If, on the other hand, the soul and the body of a

being are born or destroyed together, so that when the body is destroyed

the soul also is destroyed, then the way (prescribed in the scriptures)

of rites and acts would be futile. Therefore, driving away all doubts

about the immortality of the soul, the man of intelligence should adopt

that path which has been trodden by the righteous of old and older times.

The life of that king is certainly fruitless who having acquired the

entire earth with her mobile and immobile creatures, does not enjoy her.

As regards the man again who lives in the forest upon wild fruits and

roots, but whose attachment to things of the earth has not ceased, such a

one, O king, lives within the jaws of Death. Behold, O Bharata, the

hearts and the outward forms of all creatures to be but manifestations of

thy own. They that look upon all creatures as their own selves escape

from the great fear (of destruction).[31] Thou art my sire, thou art my

protector, thou art my brother, and thou art my senior and preceptor. It

behoveth thee, therefore, to forgive these incoherent utterances in

sorrow of a woe-stricken person. True or false, this that has been

uttered by are, O lord of earth, has been uttered from a due regard for

thee, O best of Bharatas, that I entertain!"

SECTION XIV

Vaisampayana said, "When Kunti's son, king Yudhishthira the just,

remained speechless after listening to his brothers who were telling

these truths of the Vedas, that foremost of women, viz., Draupadi, of

large eyes and great beauty, and noble descent, O monarch, said these

words unto that bull among kings seated in the midst of his brothers that

resembled so many lions and tigers, and like the leader in the midst of a

herd of elephants. Ever expectant of loving regards from all her husbands

but especially from Yudhishthira, she was always treated with affection

and indulgence by the king. Conversant with duties and observant of them

in practice, that lady of large hips, casting her eyes on her lord,

desired his attention in shooting and sweet words and said as follows.

"Draupadi said, These thy brothers, O Partha, are crying and drying their

palates like chatakas but thou dost not gladden them.. O monarch, gladden

these thy brothers, that resemble infuriated elephants (in prowess), with

proper words,--these heroes that have always drunk of the cup of misery.

Why, O king, while living by the side of the Dwaita lake, didst thou say

unto these thy brothers then residing with thee, and suffering from cold

and wind and sun, even these words, viz.,--' rushing to battle from.

desire of victory, we will slay Duryodhana and enjoy the earth that is

capable of granting every wish. Depriving great car-warriors of their

cars and slaying huge elephants, and strewing the field of battle with

the bodies of car-warriors and horsemen and heroes, ye chastisers of

foes, ye will perform great sacrifices of diverse kinds with presents in

profusion. All these sufferings, due to a life of exile in the woods,

will then end in happiness.' O foremost of all practisers of virtue,

having thyself said these words unto thy brothers then, why, O hero, dost

thou depress our hearts now? A eunuch can never enjoy wealth. A eunuch

can never have children even as there can be no fish in a mire (destitute

of water). A Kshatriya without the rod of chastisement can never shine. A

Kshatriya without the rod of chastisement can never enjoy the earth. The

subjects of a king that is without the rod of chastisement can never have

happiness. Friendship for all creatures, charity, study of the Vedas,

penances,--these constitute the duties of a Brahmana and not of a king, O

best of kings! Restraining the wicked, cherishing the honest, and never

retreating from battle,--these are the highest duties of kings. He is

said to be conversant with duties in whom are forgiveness and wrath,

giving and taking, terrors and fearlessness, and chastisement and reward.

It was not by study, or gift, or mendicancy, that thou hast acquired the

earth. That force of the enemy, O hero, ready to burst upon thee with all

its might, abounding with elephants and horse and cars, strong with three

kinds of strength[32] protected by Drona and Karna and Aswatthaman and

Kripa, has been defeated and slain by thee, O hero! It is for this that I

ask thee to enjoy the earth. Formerly, O puissant one, thou hadst, O

monarch, swayed with might,[33] the region called Jambu, O tiger among

men, abounding with populous districts. Thou hadst also, O ruler of men,

swayed with might that other region called Kraunchadwipa situate on the

west of the great Meru and equal unto Jambu-dwipa itself. Thou hadst

swayed with might, O king, that other region called Sakadwipa on the east

of the great Meru and equal to Krauncha-dwipa itself. The region called

Bhadraswa, on the north of the great Meru and equal to Sakadwipa was also

swayed by thee, O tiger, among men! Thou hadst even penetrated the ocean

and swayed with might other regions, too, O hero, and the very islands

begirt by the sea and containing many populous provinces. Having, O

Bharata, achieved such immeasurable feats, and having obtained (through

them) the adorations of the Brahmanas, how is it that thy soul is not

gratified? Seeing these brothers of thine before thee, O Bharata,--these

heroes swelling with might and resembling bulls or infuriated elephants

(in prowess),--why dost thou not address them in delightful words? All of

you are like celestials. All of you are capable of resisting foes. All of

you are competent to scorch your enemies. If only one of you had become

my husband, my happiness would even then have been very great. What need

I say then, O tiger among men, when all of you, numbering five, are my

husbands (and look after me) like the five senses inspiring the physical

frame? The words of my mother-in-law who is possessed of great knowledge

and great foresight, cannot be untrue. Addressing me, she said, 'O

princess of Panchala, Yudhishthira will ever keep you in happiness, O

excellent lady! Having slain many thousands of kings possessed of active

prowess, I see, O monarch, that through thy folly thou art about to make

that feat futile. They whose eldest brother becomes mad, have all to

follow him in madness. Through thy madness, O king, all the Pandavas are

about to become mad. If, O monarch, these thy brothers were in their

senses, they would then have immured thee with all unbelievers (in a

prison) and taken upon themselves the government of the earth. That

person who from dullness of intellect acts in this way never succeeds in

winning prosperity. The man that treads along the path of madness should

be subjected to medical treatment by the aid of incense and collyrium, of

drugs applied through the nose, and of other medicines. O best of the

Bharatas, I am the worst of all my sex, since I desire to live on even

though I am bereaved of my children. Thou shouldst not disregard the

words spoken by me and by these brothers of thine that are endeavouring

thus (to dissuade thee from thy purpose). Indeed, abandoning the whole

earth, thou art inviting adversity and danger to come upon thee. Thou

shinest now, O monarch, even as those two best of kings, viz., Mandhatri

and Amvarisha, regarded by all the lords of earth, did in former days.

Protecting thy subjects righteously, govern the goddess Earth with her

mountains and forests and islands. Do not, O king, become cheerless.

Adore the gods in diverse sacrifices. Fight thy foes. Make gifts of

wealth and clothes and other objects of enjoyment unto the Brahmanas, O

best of kings!'

SECTION XV

Vaisampayana said, "Hearing these words of Yajnasena's daughter, Arjuna

once more spoke, showing proper regard for his mighty-armed eldest

brother of unfading glory.

"Arjuna said, 'The man armed with the rod of chastisement governs all

subjects and protects them. The rod of chastisement is awake when all

else is sleep. For this, the wise have characterised the rod of

chastisement to be Righteousness itself. The rod of chastisement protects

Righteousness and Profit. It protects also, O king! For this, the rod of

chastisement is identified with the triple objects of life. Corn and

wealth are both protected by the rod of chastisement. Knowing this, O

thou that art possessed of learning, take up the rod of chastisement and

observe the course of the world. One class of sinful men desist from sin

through fear of the rod of chastisement in the king's bands. Another

class desist from similar acts through fear of Yama's rod, and yet

another from fear of the next world. Another class of persons desist from

sinful acts through fear of society. Thus, O king, in this world, whose

course is such, everything is, dependent on the rod of chastisement.

There is a class of persons who are restrained by only the rod of

chastisement from devouring one another. If the rod of chastisement did

not protect people, they would have sunk in the darkness of hell. The rod

of chastisement (danda) has been so named by the wise because it

restrains the ungovernable and punishes the wicked, The chastisement of

Brahmanas should be by word of mouth; of Kshatriyas, by giving them only

that much of food as would suffice for the support of life; of Vaisyas,

by the imposition of fines and forfeitures of property, while for Sudras

there is no punishment.[34] For keeping men awake (to their duties) and

for the protection of property, ordinances, O king, have been established

in the world, under the name of chastisement (or punitive legislation).

Thither where chastisement, of dark complexion and red eyes, stands in an

attitude of readiness (to grapple with every offender) and the king is of

righteous vision, the subjects never forget themselves. The Brahmacharin

and the house-holder, the recluse in the forest and the religious

mendicant, all these walk in their respective ways through fear of

chastisement alone. He that is without any fear, O king, never performs a

sacrifice. He that is without fear never giveth away. The man that is

without any fear never desires to adhere to any engagement or compact.

Without piercing the vitals of others, without achieving the most

difficult feats and without staying creatures like a fisherman (slaying

fish), no person can obtain great prosperity.[35] Without slaughter, no

man has been able to achieve fame in this world or acquire wealth or

subjects. Indra himself, by the slaughter of Vritra, became the great

Indra. Those amongst the gods that are given to slaughtering others are

adored much more by men. Rudra, Skanda, Sakra, Agni, Varuna, are all

slaughterers. Kala and Mrityu and Vayu and Kuvera and Surya, the Vasus,

the Maruts, the Sadhyas, and the Viswadevas, O Bharata, are all

slaughterers. Humbled by their prowess, all people bend to those gods,

but not to Brahman or Dhatri or Pushan at any time. Only a few men that

are noble of disposition adore in all their acts those among the gods

that are equally disposed towards all creatures and that are

self-restrained and peaceful. I do not behold the creature in this world

that supports life without doing any act of injury to others. Animals

live upon animals, the stronger upon the weaker. The mongoose devours

mice; the cat devours the mongoose; the dog devours the cat; the dog

again is devoured by the spotted leopard. Behold all things again are

devoured by the Destroyer when he comes! This mobile and immobile

universe is food for living creatures. This has, been ordained by the

gods. The man of knowledge, therefore, is never stupefied at it. It

behoveth thee, O great king, to become that which thou art by birth.

Foolish (Kshatriyas) alone, restraining wrath and joy take refuge in the

woods. The very ascetics cannot support their lives without killing

creatures. In water, on earth, and fruits, there are innumerable

creatures. It is not true that one does not slaughter them. What higher

duty is there than supporting one's life?[36] There are many creatures

that are so minute that their existence can only be inferred. With the

failing of the eyelids alone, they are destroyed. There are men who

subduing wrath and pride betake themselves to ascetic courses of life and

leaving village and towns repair to the woods. Arrived there, those men

may be seen to be so stupefied as to adopt the domestic mode of life once

more. Others may be seen, who (in the observance of domesticity) tilling

the soil, uprooting herbs, cutting off trees and killing birds and

animals, perform sacrifices and at last attain to heaven. O son of Kunti,

I have no doubt in this that the acts of all creatures become crowned

with success only when the policy of chastisement is properly applied. If

chastisement were abolished from the world, creatures wood soon be

destroyed. Like fishes in the water, stronger animals prey on the weaker.

This truth was formerly spoken by Brahmana himself, viz., that

chastisement, properly applied upholds creatures. Behold, the very fires,

when extinguished, blaze up again, in fright, when blown. This is due to

the fear of force or chastisement. If there were no chastisement in the

world distinguishing the good from the bad, then the whole world would

have been enveloped in utter darkness and all things would have been

confounded. Even they that are breakers of rules, that are atheists and

scoffers of the Vedas, afflicted by chastisement, soon become disposed to

observe rules and restrictions.[37] Everyone in this world is kept

straight by chastisement. A person naturally pure and righteous is

scarce. Yielding to the fear of chastisement, man becomes disposed to

observe rules and restraints. Chastisement was ordained by the Creator

himself for protecting religion and profit, for the happiness of all the

four orders, and for making them righteous and modest. If chastisement

could not inspire fear, then ravens and beasts of prey would have eaten

up all other animals and men and the clarified butter intended for

sacrifice. If chastisement did not uphold and protect, then nobody would

have studied the Vedas, nobody would have milked a milch cow, and no

maiden would have married.[38] If chastisement did not uphold and

protect, then ravage and confusion would have set in on every side, and

all barriers would have been swept away, and the idea of property would

have disappeared. If chastisement did not uphold and protect, people

could never duly perform annual sacrifices with large presents. If

chastisement did not uphold and protect, no one, to whatever mode of life

he might belong, would observe the duties of that mode as declared (in

the scriptures), and no one would have succeeded in acquiring

knowledge.[39] Neither camels, nor oxen, nor horses, nor mules, nor

asses, would, even if yoked thereto, drag cars and carriages, if

chastisement did not uphold and protect. Upon chastisement depend all

creatures. The learned, therefore, say that chastisement is the root of

everything. Upon chastisement rests the heaven that men desire, and upon

it rests this world also. Thither where foe-destroying chastisement is

well applied, no sin, no deception, and no wickedness, is to be seen. If

the rod of 'chastisement be not uplifted, the dog will lick the

sacrificial butter. The crow also would take away the first (sacrificial)

offering, if that rod were not kept uplifted. Righteously or

unrighteously, this kingdom hath now become ours. Our duty now is to

abandon grief. Do thou, therefore, enjoy it and perform sacrifices. Men

that are fortunate, living with their dear wives (and children), eat good

food, wear excellent clothes, and cheerfully acquire virtue. All our

acts, without doubt, are dependent on wealth; that wealth again is

dependent on chastisement. Behold, therefore, the importance of

chastisement. Duties have been declared for only the maintenance of the

relations of the world. There are two things here, viz., abstention from

injury and injury prompted by righteous motives. Of these, two, that is

superior by which righteousness may be acquired.[40] There is no act that

is wholly meritorious, nor any that is wholly wicked. Right or wrong, in

all acts, something of both is seen. Subjecting animals to castration,

their horns again are cut off. They are then made to bear weights, are

tethered, and chastised. In this world that is unsubstantial and rotten

with abuses and rendered painful, O monarch, do thou practise the ancient

customs of men, following the rules and analogies cited above. Perform

sacrifices, give alms, protect thy subjects, and practise righteousness.

Slay thy foes, O son of Kunti, and protect thy friends. Let no

cheerlessness be thine. O king, while slaying foes. He that does it, O

Bharata, does not incur the slightest sin. He that takes up a weapon and

slays an armed foe advancing against him, does not incur the sin of

killing a foetus, for it is the wrath of the advancing foe that provokes

the wrath of the slayer. The inner soul of every creature is incapable of

being slain. When the soul is incapable of being slain, how then can one

be slain by another? As a person enters a new house, even so a creature

enters successive bodies. Abandoning forms that are worn out, a creature

acquires new forms. People capable of seeing the truth regard this

transformation to be death.'"

SECTION XVI

Vaisampayana said, "After the conclusion of Arjuna's speech, Bhimasena of

great wrath and energy, mustering all his patience, said these words unto

his eldest brother, 'Thou art, O monarch, conversant with all duties.

There is nothing unknown to thee. We always wish to imitate thy conduct,

but, alas, we cannot do it!--"I will not say anything! I will not say

anything--! Even this is what I had wished! Impelled, however, by great

grief I am constrained to say something. Listen to these words of mine, O

ruler of men! Through the stupefaction of thy faculties, everything is

endangered, and ourselves are being made cheerless and weak. How is it

that thou that art the ruler of the world, thou that art conversant with

all branches of knowledge, sufferest thy understanding to be clouded, in

consequence of cheerlessness, like a coward? The righteous and

unrighteous paths of the world are known to thee. There is nothing

belonging either to the future or the present that is also unknown to

thee, O puissant one! When such is the case, O monarch, I will indicate,

O ruler of men, the reasons in favour of your assuming sovereignty.

Listen to me with undivided attention. There are two kinds of diseases,

viz., physical and mental. Each springs from the other. None of them can

be seen existing independently. Without doubt, mental diseases spring

from physical ones. Similarly physical diseases spring from mental ones.

This is the truth. He that indulgeth in regrets on account of past

physical or mental woes, reapeth woe from woe and suffereth double woe.

Cold, heat, and wind,--these three are the attributes of the body.[41]

Their existence in harmony is the sign of health. If one of the three

prevails over the rest, remedies have been laid down. Cold is checked by

heat, and heat is checked by cold. Goodness, passion, and darkness are

the three attributes of the mind. The existence of these three in harmony

is the sign of (mental) health. If one of these prevails over the rest,

remedies have been prescribed. Grief is checked by joy, and joy is

checked by grief. One, living in the present enjoyment of this, wishes to

recollect his past woes. Another, living in the present suffering of woe,

wishes to recollect his past bliss. Thou, however, wert never sad in

grief or glad in bliss.[42] Thou, shouldst not, therefore, use thy memory

for becoming sad during times of bliss, or glad during times of woe. It

seems that Destiny is all-powerful. Or, if it be thy nature, in

consequence of which thou art thus afflicted, how is it that it does not

behove thee to recollect the sight thou sawest before, viz., the

scantily-clad Krishna dragged, while in her season, before the

assembly.[43] Why does it not behove thee to recollect our expulsion from

the (Kuru) city and our exile (into the woods) dressed in deerskins, as

also our living in the great forests? Why hast thou forgotten the woes

inflicted by Jatasura, the battle with Chitrasena, and the distress

suffered at the hands of the Sindhu king? Why hast thou forgotten the

kick received by the princess Draupadi from Kichaka white we were living

in concealment? A fierce battle, O chastiser of foes, like that which

thou hast fought with Bhishma and Drona is now before thee, to be fought

(however) with thy mind alone. In deed, that battle is now before thee in

which there is no need of arrows, of friends, of relatives and kinsmen,

but which will have to be fought with thy mind alone. If thou givest up

thy life-breath before conquering in this battle, then, assuming another

body, thou shalt have to fight these very foes again.[44] Therefore,

fight that battle this very day, O bull of Bharata's race, disregarding

the concerns of thy body, and aided by thy own acts, conquer and identify

with thy mind's foe.[45] If thou canst not win that battle, what wilt be

thy condition? On the other hand, by winning it, O monarch, thou shalt

have attained the great end of life. Applying thy intellect to this, and

ascertaining the right and the wrong paths of creatures, follow thou the

course adopted by thy sire before thee and govern properly thy kingdom.

By good luck, O king, the sinful Duryodhana hath been stain with all his

followers. By good luck, thou too hast attained to the condition of

Draupadi's locks.[46] Perform with due rites and profuse presents the

horse-sacrifice. We, are thy servants, O son of Pritha, as also Vasudeva

of great energy!'"

SECTION XVII

"Yudhishthira said, 'Discontent, heedless attachment to earthly goods,

the absence of tranquillity, might, folly, vanity, and anxiety,--affected

by these sins, O Bhima, thou covetest sovereignty. Freed from desire,

prevailing over joy and grief and attaining to tranquillity, strive thou

to be happy. That peerless monarch who will govern this unbounded earth,

will have but one stomach. Why dost thou then applaud this course of

life? One's desires, O bull of Bharata's race, are incapable of being

filled in a day, or in many months. Desire, which is incapable of

gratification, cannot, indeed, be fitted in course of one's whole life.

Fire, when fed with fuel, blazeth forth; when not so fed, it is

extinguished. Do thou, therefore, extinguish with little food the fire in

thy stomach when it appears. He that is bereft of wisdom seeks much food

for his stomach. Conquer thy stomach first. (Thou shalt then be able to

conquer the Earth). The earth being conquered, that which is for thy

permanent good will then be won by thee. Thou applaudest desires and

enjoyments and prosperity. They, however, that have renounced all

enjoyments and reduced their bodies by penances, attain to regions of

beatitude. The acquisition and preservation of kingdom is attended with

both righteousness and unrighteousness. The desire for them exists in

thee. Free thyself, however, from thy great burthens, and adopt

renunciation. The tiger, for filling one stomach of his, slaughters many

animals. Other animals destitute of strength and moved by covetousness

live upon the tiger's prey.[47] If kings, accepting earthly possessions,

practise renunciation, they can never have contentment. Behold the loss

of understanding that is noticeable in them. As a matter of fact,

however, they who subsist on leaves of trees, or use two stones only or

their teeth alone for husking their grain, or live upon water only or air

alone, succeed in conquering hell.[48] That king who rules this wide

unbounded earth, and that person who regards gold and pebbles equally,

amongst these two, the latter is said to have attained the object of his

life and not the former. Depending, therefore, upon that which is the

eternal refuge of joy both here and hereafter, cease thou to act and hope

with respect to thy wishes and cease to bear attachment to them. They

that have given up desire and enjoyment have never to grieve. Thou,

however, grievest for enjoyments.[49] Discarding desire and enjoyment,

thou mayst succeed in liberating thyself from false speech.[50] There are

two well-known paths (for us), viz., the path of the Pitris and the path

of the gods. They that perform sacrifices go by the Pitri-path, while

they that are for salvation, go by the god-path.[51] By penances, by

Brahmacharya, by study (of the Vedas), the great Rishis, casting off

their bodies, proceeded to regions that are above the power of Death.

Worldly enjoyments have been styled as bonds, They have also been called

Action. Liberated from those two sins (viz., bonds and action), one

attains to the highest end. Mention is made of a verse sung (of old) by

Janaka who was freed from the pairs of opposites, liberated from desire

and enjoyments, and observant of the religion of Moksha. That verse runs

thus: 'My treasures are immense, yet I have nothing! If again the whole

of Mithila were burnt and reduced to ashes, nothing of mine will be

burnt!' As a person on the hill-top looketh down upon men on the plain

below, so he that has got up on the top of the mansion of knowledge,

seeth people grieving for things that do not call for grief. He, however,

that is of foolish understanding, does not see this. He who, casting his

eyes on visible things, really seeth them, is said to have eyes and

understanding. The faculty called understanding is so called because of

the knowledge and comprehension it gives of unknown and incomprehensible

things. He who is acquainted with the words of persons that are learned,

that are of cleansed souls, and that have attained to a state of Brahma,

succeeds in obtaining great honours. When one seeth creatures of infinite

diversity to be all one and the same and to be but diversified emanations

from the same essence, one is then said to have attained Brahma.[52]

Those who reach this high state of culture attain to that supreme and

blissful end, and not they who are without knowledge, or they who are of

little and narrow souls, or they who are bereft of understanding, or they

who are without penances. Indeed, everything rests on the (cultivated)

understanding!'"

SECTION XVIII

Vaisampayana said, "When Yudhishthira, after saying these words, became

silent, Arjuna, afflicted by that speech of the king, and burning with

sorrow and grief, once more addressed his eldest brother, saying, 'People

recite this old history, O Bharata, about the discourse between the ruler

of the Videhas and his queen. That history has reference to the words

which the grief-stricken spouse of the ruler of the Videhas had said to

her lord when the latter, abandoning his kingdom, had resolved to lead a

life of mendicancy. Casting off wealth and children and wives and

precious possessions of various kinds and the established path for

acquiring religious merit and fire itself.[53] King Janaka shaved his

head (and assumed the garb of a mendicant). His dear spouse beheld him

deprived of wealth, installed in the observance of the vow of mendicancy,

resolved to abstain from inflicting any kind of injury on others, free

from vanity of every kind, and prepared to subsist upon a handful of

barley fallen off from the stalk and to be got by picking the grains from

crevices in the field. Approaching her lord at a time when no one was

with him, the queen, endued with great strength of mind, fearlessly and

in wrath, told him these words fraught with reason: 'Why hast thou

adopted a life of mendicancy, abandoning thy kingdom full of wealth and

corn? A handful of fallen off barley cannot be proper for thee. Thy

resolution tallies not with thy acts,[54] since abandoning thy large

kingdom thou covetest, O king, a handful of grain! With this handful of

barley, O king, wilt thou succeed in gratifying thy guests, gods. Rishis

and Pitris? This thy labour, therefore, is bootless. Alas, abandoned by

all these, viz., gods, guest and Pitris, thou leadest a life, of

wandering mendicancy, O king, having cast off all action. Thou wert,

before this, the supporter of thousands of Brahmanas versed in the three

Vedas and of many more besides. How canst thou desire to beg of them thy

own food today? Abandoning thy blazing prosperity, thou castest thy eyes

around like a dog (for his food). Thy mother hath today been made sonless

by thee, and thy spouse, the princess of Kosala, a widow. These helpless

Kshatriyas, expectant of fruit and religious merit, wait upon thee,

placing all their hopes on thee. By killing those hopes of theirs, to

what regions shalt thou go, O king, especially when salvation is doubtful

and creatures are dependent on actions?[55] Sinful as thou art, thou hast

neither this world nor the other, since thou wishest to live, having cast

off thy wedded wife?[56] Why, indeed, dost thou lead a life of wandering

mendicancy, abstaining from all actions, after having abandoned garlands

and perfumes and ornaments and robes of diverse kinds? Having been, as it

were, a large and sacred take unto all creatures, having been a mighty

tree worthy of adoration and granting its shelter unto all, alas, how

canst thou wait upon and worship others? If even an elephant desists from

all work, carnivorous creatures coming in packs and innumerable worms

would eat it up. What need be said of thyself that art so powerless?[57]

How couldst thy heart be set on that mode of life which recommends an

earthen pot, and a triple-headed stick, and which forces one to abandon

his very clothes and which permits the acceptance of only a handful of

barley after abandonment of everything? If, again, thou sayest that

kingdom and a handful of barley are the same to thee, then why dost thou

abandon the former! If, again, a handful of barley becomes an object of

attachment with thee, then, thy original resolution (of abandoning

everything) falls to the ground, If, again, thou canst act up to thy

resolution of abandoning everything! then who am I to thee, who art thou

to me, and what can be thy grace to me?[58] If thou beest inclined to

grace, rule then this Earth! They that are desirous of happiness but are

very poor and indigent and abandoned by friends may adopt renunciation.

But he who imitates those men by abandoning palatial mansions and beds

and vehicles and robes and ornaments, acts improperly, indeed. One always

accepts gifts made by others; another always makes gifts. Thou knowest

the difference between the two. Who, indeed, of these two shouldst be

regarded the superior? If a gift be made to one who always accepts gifts,

or to one that is possessed of pride, that gift becomes bootless like the

clarified butter that is poured upon a forest-conflagration.[59] As a

fire, O king, never dies till it has consumed all that has been thrown

into it, even so a beggar can never be silenced tilt he receives a

donative. In this world, the food that is given by a charitable person is

the sure support of the pious. If, therefore, the king does not give

(food) where will the pious that are desirous of salvation go?[60] They

that have food (in their houses) are house-holders. Mendicants are

supported by them. Life flows from food. Therefore, the giver of food is

the giver of life. Coming out from among those that lead a domestic mode

of life, mendicants depend upon those very persons from whom they come.

Those self-restrained men, by doing this, acquire and enjoy fame and

power. One is not to be called a mendicant for his having only renounced

his possessions, or for his having only adopted a life of dependence on

eleemosynary charity. He who renounces the possessions and pleasures of

the world in a sincere frame of mind is to be regarded a true

mendicant.[61] Unattached at heart, though attached in outward show,

standing aloof from the world, having broken all his bonds, and regarding

friend and foe equally, such a man, O king, is regarded to be

emancipated! Having shaved their heads clean and adopted the brown robe,

men may be seen to betake themselves to a life of wandering mendicancy,

though bound by various ties and though ever on the lookout for bootless

wealth. They who, casting off the three Vedas, their usual occupations,

and children, adopt a life or mendicancy by taking up the triple-headed

crutch and the brown robe, are really persons of little understanding.

Without having cast off anger and other faults, the adoption of only the

brown robe, know, O king, is due to the desire of earning the means of

sustenance. Those persons of clean-shaven heads that have set up the

banner of virtue, have this only (viz., the acquisition of sustenance)

for their object in life. Therefore, O king, keeping thy passions under

control, do thou win regions of bliss hereafter by supporting them that

are truly pious amongst men of matted locks or clean-shaven heads, naked

or clad in rags, or skins or brown robes. Who is there that is more

virtuous than he who maintains his sacred fire, who performs sacrifices

with presents of animals and Dakshina, and who practises charity day and

night?'

"Arjuna continued, 'King Janaka is regarded to have been a truth-knowing

person in this world. Even he, in this matter (viz., the ascertainment of

duty) had become stupefied. Do not yield to stupefaction! Even thus the

duties of Domesticity are observed by persons practising charity. By

abstaining from injuries of all kinds, by casting off desire and wrath,

by being engaged in protecting all creatures, by observing the excellent

duty of charity, and lastly by cherishing superiors and persons of age,

we shall succeed in attaining such regions of bliss as we like. By duly

gratifying gods, guests, and all creatures, by worshipping Brahmanas, and

by truthfulness of speech, we shall certainly attain to desirable regions

of bliss.'"

SECTION XIX

"Yudhishthira said, 'I am conversant with both the Vedas and the

scriptures that lead to the attainment of Brahma. In the Vedas there are

precepts of both kinds, viz., those that inculcate action and those that

inculcate renouncement of action. The scriptures are confounding and

their conclusions are based upon reasons. The truth, however, that is in

the Mantras, is duly known to me. Thou art conversant only with weapons

and observant of the practices of heroes. Thou art unable to understand

truly the sense of the scriptures. If thou wert really acquainted with

duty, then thou couldst have understood that words such as these ought

not to have been addressed to me by even one possessed of the clearest

insight into the meaning of the scriptures and acquainted with the truths

of religion. That, however, which thou hast said unto me, induced by

fraternal affection, has been fit and proper, O son of Kunti! I am, for

that, pleased with thee, O Arjuna! There is no one equal to thee in the

three worlds in all duties connected with battle and in skill in respect

of diverse kinds of acts. Thou mayst, therefore, speak of the subtleties

connected with those subjects,--subtleties, that is, that are

impenetrable by others. It behoveth thee not, however, O Dhananjaya, to

doubt my intelligence. Thou art conversant with the science of battle,

but thou hast never waited upon the aged. Thou knowest not the

conclusions arrived at by those that have studied the subject in brief

and detail. Even this is the conclusion of intelligent men whose

understanding are bent on achieving salvation, viz., that amongst ascetic

penances, renunciation, and knowledge of Brahma, the second is superior

to the first, and the third is superior to the second. This, however,

that thou thinkest, viz., that there is nothing superior to wealth, is an

error. I will convince thee of it, so that wealth may not again appear to

thee in that light. All men that are righteous are seen to be devoted to

ascetic penances and the study of the Vedas. The Rishis also, that have

many eternal regions for them, have the merit of penances. Others

possessed of tranquillity of soul, having no enemies, and dwelling in the

woods, have, through penances and study of the Vedas, proceeded to

heaven. Pious men, by restraining desire for worldly possessions, and

casting off that darkness which is born of folly, proceed northward

(i.e., by luminous paths) to the regions reserved for practisers of

renunciation. The path that lies to the south and that leads to regions

of light (i.e., lunar regions), are reserved for men devoted to action.

These are attained by persons subject to birth and death. That end,

however, which persons desirous of salvation have before their eyes, is

indescribable. Yoga is the best means for attaining to it. It is not easy

to explain it (to thee). Those that are learned live, reflecting on the

scriptures from desire of finding what is unreal. They are, however,

often led away to this and to that in the belief that the object of their

search exists in this and that. Having mastered, however, the Vedas, the

Aranyakas, and the other scriptures, they miss the real, like men failing

to find solid timber in an uprooted banana plant. Some there are who.,

disbelieving in its unity, regard the Soul, that dwells in this physical

frame consisting of the five elements, to be possessed of the attributes

of desire and aversion (and others).[62] Incapable of being seen by the

eye, exceedingly subtle, and inexpressible by words, it revolves in a

round (of re-births) among the creatures of the earth, keeping before it

that which is the root of action.[63] Having made the Soul advance

towards itself which is the spring of every kind of blessedness, having

restrained all desires of the mind, and having cast off all kinds of

action, one may become perfectly independent and happy. When there is

such a path that is trod by the righteous and that is attainable by

Knowledge, why, O Arjuna, dost thou applaud wealth which is full of every

kind of calamity? Men of olden times that were conversant with the

scriptures, O Bharata,--men that were always engaged in gifts and

sacrifice and action, were of this opinion. O Bharata! There are some

fools who, accomplished in the science of argumentation, deny the

existence of the Soul, in consequence of the strength of their

convictions of a previous life. It is very difficult to make them accept

this truth about final emancipation.[64] Those wicked men, though

possessed of great learning, travel all over the earth, making speeches

in assemblies, and deprecating the true doctrine about emancipation. O

Partha, who else will succeed in understanding that which we do not

understand?' Indeed, (as those men cannot understand the true meaning of

the scriptures), similarly they cannot succeed in knowing those wise and

pious persons that are truly great and that have deep acquaintance with

the scriptures. O son of Kunti, men acquainted with truth obtain Brahma

by asceticism and intelligence, and great happiness by renunciation.'

SECTION XX

Vaisampayana said, "After Yudhishthira had stopped, the great ascetic

Devasthana, possessed of eloquence, said these words, fraught with

reason, unto the king."

"Devasthana said, 'Phalguna has told thee that there is nothing superior

to wealth. I shall discourse to thee on that subject. Listen to me with

undivided attention, O Ajatasatru, thou hast righteously won the earth.

Having won her, it behoves thee not, O king, to abandon her without

cause. Four modes of life are indicated in the Vedas. Do thou, O king,

duly pass through them, one after another. At present thou shouldst,

therefore, perform great sacrifices with profuse presents. Amongst the

very Rishis, some are engaged in the sacrifice represented by Vedic

study, and some in that presented by knowledge. Therefore, O Bharata,

thou must know that the very ascetics also are addicted to action. The

Vaikhanasas, however, are said to preach that he who does not seek for

wealth is superior to him that seeks for it.[65] I think that he who

would follow that precept would incur many faults. Men collect together

diverse things (for the performance of sacrifices) simply because of the

(Vedic) ordinance. He who, tainted by his own understanding, giveth away

wealth to an undeserving person without giving it to the deserving, doth

not know that he incurs the sin of killing a foetus.[66] The exercise of

the duty of charity after discriminating the deserving from the

undeserving is not easy. The Supreme Ordainer created wealth for

sacrifice, and He created man also for taking care of that wealth and for

performing sacrifice. For this reason the whole of one's wealth should be

applied to sacrifice. Pleasure would follow from it as a natural

consequence. Possessed of abundant energy, Indra, by the performance of

diverse sacrifices with profuse gifts of valuables, surpassed all the

gods. Having got their chiefship by that means, he shineth in heaven.

Therefore, everything should be applied to sacrifices. Clad in

deer-skins, the high-souled Mahadeva, having poured his own self as a

libation in the sacrifice called Sarva, became the first of gods, and

surpassing all creatures in the universe and prevailing over them by

means of that achievement, shines in resplendence. King Marutta, the son

of Avikshit, by the profusion of his wealth, vanquished Sakra himself,

the chief of the gods. In the great sacrifice he performed, all the

vessels were of gold, and Sree herself came in person. Thou hast heard

that the great king Harischandra, having performed sacrifices, earned

great merit and great happiness. Though a man, he nevertheless vanquished

Sakra by his wealth. For this reason everything should be applied to

sacrifice.'"

SECTION XXI

"Devasthana said, 'In this connection is cited an old history, viz., the

discourse that Vrihaspati, asked by Indra, delivered unto him. Vrihaspati

said, 'Contentment is the highest heaven, contentment is the highest

bliss. There is nothing higher than contentment. Contentment stands as

the highest. When one draws away all his desires like a tortoise drawing

in all it limbs, then the natural resplendence of his soul soon manifests

itself. When one does not fear any creature, nor any creature is

frightened at one, when one conquers one's desire and aversion, then is

one said to behold one's soul. When one, indeed, in word and thought,

seeks to injure nobody and cherishes no desire, one is said to attain to

Brahma. Thus, O son of Kunti, whatever religion is followed by creatures,

they obtain corresponding fruits. Awaken thyself by this consideration, O

Bharata![67] Some praise Peacefulness, some praise Exertion; some there

are that praise Contemplation; and some praise both Peacefulness and

Exertion.[68] Some praise sacrifice; others, renunciation. Some praise

gifts; others, acceptance. Some, abandoning everything, live in silent

meditation. Some praise sovereignty and the cherishing, of subjects,

after slaving, cutting and piercing (foes). Some are for passing their

days in retirement. Observing all this, the conclusion of the learned is

that that religion which consists in not injuring any creature is worthy

of the approbation of the righteous. Abstention from injury, truthfulness

of speech, justice, compassion, self-restraint, procreation (of

offspring) upon one's own wives, amiability, modesty, patience,--the

practice of these is the best of a religions as said by the self-create

Manu himself. Therefore, O son of Kunti, do thou observe this religion

with care. That Kshatriya, who, conversant with the truths or royal

duties, takes sovereignty upon himself, restraining his soul at all

times, equally regarding that which is dear and that which is not, and

subsisting upon the remains of sacrificial feasts, who is engaged in

restraining the wicked and cherishing the righteous, who obliges his

subjects to tread in the path of virtue and who himself treads in that

path, who at last transmits his crown to his son and betakes himself to

the woods, there to live on the products of the wilderness and act

according to the ordinances or the Vedas after having cast off all

idleness, that Kshatriya who conducts himself thus, conforming in

everything to the well-known duties of kings, is sure to obtain excellent

fruits in both this world and the next. That final emancipation, of which

thou speakest, is exceedingly difficult to obtain, and its pursuit is

attended with many impediments. They that adopt such duties and practise

charity and ascetic penances, that are possessed of the quality of

compassion and are freed from desire and wrath, that are engaged in

ruling their subjects with righteousness and fighting for the sake of

kine and Brahmanas, attain hereafter to a high end. For the Rudras with

the Vasus and the Adityas, O scorcher of foes, and the Sadhyas and hosts

of kings adopt this religion. Practising without heedlessness the duties

inculcated by that religion, they attain to heaven through those acts of

theirs.'"

SECTION XXII

Vaisampayana said, "After this, Arjuna once more addressed his eldest

brother of unfading glory, viz., king Yudhishthira of cheerless heart,

and said these words: 'O thou that art conversant with every kind of

duty, having by the practice of Kshatriya duties obtained sovereignty

that is so very difficult of acquisition, and having conquered all thy

foes, why dost thou burn in grief? O king, as regards Kshatriyas, death

in battle is regarded more meritorious for them than the performance of

diverse sacrifices. It is so declared in the ordinance that lays down the

duties of Kshatriyas. Penances and Renunciation are the duties of

Brahmanas. Even this is the ordinance (affecting the two orders) about

the next world. Indeed, O puissant one, death in battle is laid down for

Kshatriyas. The duties of Kshatriyas are exceedingly fierce and are

always connected with the use of weapons, and it has been laid down, O

chief of the Bharatas, that they should, when the time comes, perish by

weapons on the field of battle. The life of even a Brahmana, O king, that

lives in the observance of Kshatriya duties, is not censurable, for

Kshatriyas also have sprung from Brahmana. Neither Renunciation, nor

Sacrifice, nor Penances, nor dependence on the wealth of others, O ruler

of men, has been ordained for Kshatriyas. Thou art acquainted with all

duties, and thou art of righteous soul, O bull of Bharata's race! Thou

art a wise king, skilled in all acts. Thou canst distinguish what is

right in this world from what is wrong. Casting off this cheerlessness by

repentance, address thyself with a strong will to action. The heart of a

Kshatriya especially is hard as thunder. Having by the exercise of

Kshatriya duties vanquished thy foes and acquired empire without a thorn

in its side, conquer thy soul, O ruler of men, and be engaged in the

performance of sacrifices and the practice of charity. Indra himself,

though a Brahmana, became a Kshatriya in his acts, and battled with his

sinful kinsfolk for eight hundred and ten times. Those acts of his, O

monarch, are adorable and worthy of praise. Through them he obtained, as

we have heard, the chiefship of the gods. Do thou, therefore, O monarch,

perform sacrifices with profuse presents even as Indra did, O ruler of

men, and thereby free thyself from thy fever. Do not, O bull among

Kshatriyas, grieve thus for what is past. They that have been slain have

attained to the highest end, sanctified by weapons and agreeably to the

ordinances of the Kshatriya religion. That which has happened was

ordained to happen. Destiny, O tiger among kings, is incapable of being

resisted.'"

SECTION XXIII

Vaisampayana said, "Thus addressed by Arjuna of curly hair, the Kuru king

born of Kunti remained speechless. Then the island-born (Vyasa) said

these words.

"Vyasa said, 'The words of Arjuna, O amiable Yudhishthira, are true. The

highest religion, as declared by the scriptures, depends on the duties of

domesticity. Thou art acquainted with all duties. Do thou then duly

practise the duties prescribed for thee (viz., the duties of

domesticity). A life of retirement in the woods, casting off the duties

of domesticity, has not been laid down for thee. The gods, Pitris,

guests, and servants, all depend (for their sustenance) upon the person

leading a life of domesticity. Do thou then support all these, O lord of

the earth! Birds and animals and various other creatures, O ruler of men,

are supported by men leading domestic lives. He, therefore, that belongs

to that mode of life is superior (to all others). A life of domesticity

is the most difficult of all the four modes of life. Do thou practise

that mode of life then, O Partha, which is difficult of being practised

by persons of unrestrained sense. Thou hast a good knowledge of all the

Vedas. Thou hast earned great ascetic merit. It behoveth thee, therefore,

to bear like an ox the burthen of thy ancestral kingdom. Penances,

sacrifices, forgiveness, learning, mendicancy, keeping the senses under

control, contemplation, living in solitude, contentment, and knowledge

(of Brahma), should, O king, be striven after by Brahmanas to the best of

their ability for the attainment of success. I shall now tell thee the

duties of Kshatriyas. They are not unknown to thee. Sacrifice, learning,

exertion, ambition,[69] wielding 'the rod of punishment,' fierceness,

protection of subjects., knowledge of the Vedas, practise of all kinds of

penances, goodness of conduct, acquisition of wealth, and gifts to

deserving persons,--these, O king, well performed and acquired by persons

of the royal order, secure for them both this world and the next, as

heard by us. Amongst these, O son of Kunti, wielding the rod of

chastisement has been said to be the foremost. Strength must always

reside in a Kshatriya, and upon strength depends chastisement. Those

duties that I have mentioned are, O king, the principal ones for

Kshatriyas and contribute greatly to their success. Vrihaspati, in this

connection, sang this verse: 'Like a snake devouring a mouse, the Earth

devours a king that is inclined to peace and a Brahmana that is

exceedingly attached to a life of domesticity.' It is heard again that

the royal sage Sudyumna, only by wielding the rod of chastisement,

obtained the highest success, like Daksha himself, the son of Prachetas.'

Yudhishthira said, 'O holy one, by what acts did Sudyumna, that lord of

the earth, obtain the highest success? I desire to hear the history of

that king!'

"Vyasa said, 'In this connection is cited this old history. There were

two brothers, viz., Sankha and Likhita, of rigid vows. The two brothers

had two separate dwellings both of which were beautiful. Situate by the

bank of the stream called Vahuda, both of those residences were adorned

with trees that were always burthened with flowers and fruits. Once on a

time Likhita came to the residence of his brother Sankha. At that time,

however, Sankha had gone out of his asylum on no fixed purpose. Arrived

at the asylum of his brother, Likhita plucked many ripe fruits. Obtaining

them the regenerate Likhita began to eat them without any qualms of

conscience. While still employed in the act of eating, Sankha came back

to his retreat. Beholding him eating, Sankha addressed his brother,

saying, 'Whence have these fruits been obtained and for what reason art

thou eating them?' Approaching his elder brother and saluting him,

Likhita smilingly replied, saying, 'I have taken them even from this

retreat.' Filled with great rage, Sankha said unto him, 'Thou hast

committed theft by thyself taking these fruits. Go and approaching the

king confess to him what thou hast done. Tell him, O best of kings, I

have committed the offence of approaching what was not given to me.

Knowing me for a thief and observing the duty of thy order, do thou soon

inflict upon me, O ruler of men, the punishment of a thief.' Thus

addressed, the highly blessed Likhita of rigid vows, at the command of

his brother, proceeded to king Sudyumna. Hearing from his gate-keepers

that Likhita had come, king Sudyumna, with his counsellors, advanced (for

receiving the sage). Meeting him, the king addressed that foremost of all

persons conversant with duties, saying, 'Tell me, O revered one, the

reason of thy coming. Regard it as already accomplished.' Thus

questioned, that regenerate sage said unto Sudyumna, 'Do thou promise

first that thou wilt achieve it. It will then behove thee, after hearing

me, to accomplish that promise. O bull among men, I ate some fruits that

had not been given me by my elder brother. Do thou, O monarch, punish me

for it without delay.' Sudyumna answered, 'If the king be regarded as

competent to wield the rod of chastisement, he should be regarded, O bull

among Brahmanas, as equally competent to pardon. Purified in respect of

thy act, O thou of high vows, consider thyself as pardoned. Tell me now

what other wishes thou hast. I shall certainly accomplish those commands

of thine!'

"Vyasa continued, 'Thus honoured by the high-souled king, the regenerate

sage Likhita, however, did not solicit him for any other favour. Then

that ruler of the earth caused the two hands of the high-souled Likhita

to be cut off, whereupon the latter, bearing the punishment, went away.

Returning to his brother Sankha, Likhita, in great affection, said, 'It

behoveth thee now to pardon this wretch that hath been duly punished (for

what he did).' Sankha said, I am not angry with thee, nor hast thou

injured me, O foremost of all persons conversant with duties. Thy virtue,

however, had suffered a shock. I have rescued thee from that plight.

Proceed without delay to the river Vahuda and gratify duly, with

oblations of water, the gods, Rishis and the Pitris, and never again set

thy heart on sin.' Hearing these words of Sankha, Likhita performed his

ablutions in the sacred stream and set about for commencing the

water-rite. Upon this, two hands, resembling two lotuses, appeared at the

extremities of his stumps. Filled with wonder he came back to his brother

and showed him the two hands. Sankha said unto him, 'All this has been

accomplished by me through my penances. Do not be surprised at it.

Providence hath been the instrument here.' Likhita answered, 'O thou of

great splendour, why didst thou not purify me at first, when, O best of

regenerate ones, such was the energy of thy penances?' Sankha, said, 'I

should not have acted otherwise. I am not thy chastiser. The ruler (who

has punished thee) has been himself purified, as also thyself, along with

the Pitris!'

"Vyasa continued, 'That king, O eldest son of Pandu, became eminent by

this act and obtained the highest success like the lord Daksha himself!

Even this is the duty of Kshatriyas, viz., the ruling of subjects. Any

other, O monarch, would be regarded as a wrong path for them. Do not give

way to grief. O best of all persons conversant with duty, listen to the

beneficial words of this thy brother. Wielding the rod of chastisement, O

king, is the duty of kings and not the shaving of the head.'"

SECTION XXIV

Vaisampayana said, "Once more the great sage Krishna-Dwaipayana said

these words unto Ajatasatru, the son of Kunti: 'Let these great

car-warriors of abundant energy of mind, O monarch, let these brothers of

thine, O Yudhishthira, the chief of the Bharatas, obtain those wishes of

theirs that they cherished while dwelling in the woods. Rule thou the

earth, O son of Pritha, like (another) Yayati, the son of Nahusha. Before

now misery was yours while ye dwelt in the woods in the observance of

ascetic penances. That misery is ended, O tiger among men! Enjoy

happiness, therefore, for some time. Having O Bharata, earned and enjoyed

religious merit and wealth and pleasure for some time with thy brothers,

thou mayst then, O king, retire into the woods. Be freed first, O

Bharata, from the debt thou owest to persons that may beg of thee, to the

Pitris, and to the gods. Thou mayst then, O son of Kunti, practise all

the other modes of life (that come afterwards). Do thou, O son of Kuru's

race, perform the sacrifices of Sarvamedha and Aswamedha. Thou shalt then

attain, O monarch, to the highest end hereafter. Installing thy brothers

also in great sacrifices with plentiful presents (to the Brahmanas), thou

shalt, O son of Pandu, acquire great fame. There is a saying, O tiger

among men and best of the Kurus! Listen to it, for by acting according to

it, O king, thou shalt not swerve from virtue. Those men only, O

Yudhishthira, whose practices resemble those of robbers, cause a king by

their counsels to take to a career of war and victory.[70] That king who,

guided by considerations of place and time and moved by an understanding

dependent on the scriptures, pardons even a number of robbers, incurs no

sin. That king who, realising his tribute of a sixth, doth not protect

his kingdom, taketh a fourth part of the sins of his kingdom.[71] Listen

also to that by which a king may not swerve from virtue. By transgressing

the scriptures (one incurs sill), while by obeying them one may live

fearlessly. That king who, guided by an understanding based upon the

scriptures and disregarding lust and wrath, behaves impartially, like a

father, towards all his subjects, never incurs sin. O thou of great

splendour, if a king, afflicted by destiny, fails to accomplish an act

which he should, such failure would not be called a trespass. By force

and policy should the king put down his foes. He must not suffer sin to

be perpetrated in his kingdom but should cause virtue to be practised.

Brave men, those that are respectable in their practices, they that are

virtuous in their acts, they that are possessed of learning, O

Yudhishthira, Brahmanas conversant with Vedic texts and rites, and men of

wealth, should especially be protected. In determining suits and

accomplishing religious acts, they that are possessed of great learning

should alone be employed. A prudent king will never repose his confidence

upon one individual, however accomplished. That king who does not protect

his subjects, whose passions are ungovernable, who is full of vanity, who

is stained with haughtiness and malice, incurs sin and earns the reproach

of tyranny. If the subjects of a king, O monarch, waste away from want of

protection and are afflicted by the gods and ground down by robbers, the

sin of all this stains the king himself. There is no sin, O Yudhishthira,

in doing an act with heartiness, after full deliberation, and

consultation with men capable of offering good advice. Our tasks fail or

succeed through destiny. If exertion, however, be applied, sin would not

touch the king. I shall recite to thee, O tiger among kings, the story of

what happened to an ancient king of the name of Hayagriva, O son of

Pandu,--the story, viz., of the heroic Hayagriva of unstained deeds, who

after having slain a large number of his foes in battle, was himself

defeated and slain while without a follower by his side. Having achieved

all that should be done for keeping foes under check and adopted all

those foremost of means by which men may be protected. Hayagriva acquired

great fame from the battles he fought and is now enjoying great bliss in

heaven. Mangled by robbers with weapons, boldly fighting with them, and

casting off his life in battle, the high-souled Hayagriva, ever attentive

to his (kingly) duties, achieved the object of his life and is now

enjoying great bliss in heaven. The bow was his (sacrificial) stake and

the bowstring was the cord for tying the victims. Shafts constituted the

smaller ladle and the sword the large one, and blood was the clarified

butter that he poured. The car was the altar and the wrath he felt in

battle was the fire, and the four foremost of steeds yoked unto his

vehicle were the four Hotris. Having poured upon that sacrificial fire

his foes as libations and then his own life-breaths at the completion of

the sacrifice, that vigorous lion among kings, viz., Hayagriva, became

freed from sin and is now sporting in the regions of the gods. Having

protected his kingdom with policy and intelligence, the high-souled

Hayagriva of resigned self and great strength of mind and accustomed to

the performance of sacrifices filled all the worlds with his fame and is

now sporting in the region of the gods.[72] Having obtained the merit

dependent on the performance of sacrifices as also every kind of merit

that is connected with human affairs, he wielded the rod of chastisement

and ruled the Earth with vigour and without pride. For this the virtuous

and high-souled Hayagriva is sporting in the region of the gods.[73]

Possessed of learning, practising renunciation, actuated by faith, and

full of gratitude, that king, having performed diverse acts, left this

world of men and won the regions that are reserved for the intelligent

and the wise and those that are of approved usages and behaviour and

prepared to cast off their lives in battle. Having studied the Vedas well

and the other scriptures also, having ruled his kingdom properly and

caused all the four orders to adhere to their respective duties, the

high-souled Hayagriva is sporting in joy the regions of the gods. Having

won many battles and cherished his subjects, having drunk the Soma juice

in sacrifices and gratified the foremost of Brahmanas with presents and

judiciously wielded the rod of chastisement over those placed under his

sway and at last cast off his life in battle, that king is living happily

in heaven. His life was worthy of every praise. Learned and honest men

applaud it, deserving as it is of every applause. Having won heaven and

acquired the regions reserved for heroes, that high-souled monarch of

virtuous deeds became crowned with success.'

SECTION XXV

Vaisampayana said, "Hearing the words of the Island-born Rishi and seeing

Dhananjaya angry, Yudhishthira, the son of Kunti, saluted Vyasa and made

the following answer.

"Yudhishthira said, 'This earthly sovereignty and the diverse enjoyments

(appertaining thereto) fail to give any joy to my heart. On the other

hand, this poignant grief (consequent upon the loss of my kinsmen) is

eating away its core. Hearing the lamentations of these women who have

lost their heroic husbands and children, I fail to attain peace, O

sage!'"

Vaisampayana continued, "Thus addressed, the virtuous Vyasa that foremost

of all persons conversant with Yoga, possessed of great wisdom and

intimately acquainted with the Vedas, said unto Yudhisthira (the

following words).

"Vyasa said, 'No man can acquire anything by his own acts or by

sacrifices and worship. No man can give anything to a fellow man. Man

acquires everything through Time. The Supreme Ordainer has made the

course of Time the means of acquisition. By mere intelligence or study of

the scriptures, men, if Time be unfavourable, cannot acquire any earthly

possession. Sometimes an ignorant fool may succeed in winning wealth.

Time is the efficacious means for the accomplishment of all acts. During

times of adversity, neither science, nor incantations, nor drugs, yield

any fruits. In times, however, of prosperity, those very things, properly

applied, become efficacious and bear success. By Time the winds blow

violently: by Time the clouds become rain-charged; by Time tanks become

adorned with lotuses of different kinds; by Time trees in the forest

become decked with flowers. By Time nights become dark or lighted. By

Time the Moon becomes full. If the Time for it does not come, trees do

not bear flowers and fruits. If the Time for it does not come, the

currents of rivers do not become fierce. Birds and snakes and deer and

elephants and other animals never become excited when the Time for it

does not come. If the Time for it does not come, women do not conceive.

It is with Time that winter, and summer, and the rainy season come. If

the Time for it does not come, no one is born and no one dies. If the

Time does not come, the infant does not acquire power of speech. If the

Time does not come, one does not acquire youth. It is with Time that the

seed sown puts forth its sprouts. If the Time does not come, the Sun does

not appear above the horizon, nor, when the Time for it does not come,

does he repair to the Asta hills. If the Time for it does not come, the

Moon does not wax nor wane, nor the ocean, with its high billows, rise

and ebb. In this connection is instanced the old story recited, O

Yudhishthira, by king Senajit in grief. The irresistible course of Time

affects all mortals. All earthly things, ripened by Time, suffer

destruction. Some, O king, slay some men. The slayers, again, are slain

by others. This is the language of the world. Really, however, no one

stays and no one is slain. Some one thinks men slay (their fellow-men).

Another thinks men do not slay. The truth is that the birth and

destruction of all creatures have been ordained to happen in consequence

of their very nature. Upon the loss of one's wealth or the death of one's

wife or son or sire, one cries out, saying 'Alas, what grief!' and

dwelling upon that sorrow always enhances it. Why do you, like a foolish

person, indulge in grief? Why do you grieve for them that are subject to

grief?[74] Behold, grief is increased by indulgence as fear is by

yielding to. This body even is not mine. Nothing in this earth is mine.

Or, the things of this earth belong as much to others as to me. The wise,

seeing, this, do not suffer themselves to be deluded. There are thousands

of causes for sorrow, and hundreds of causes for joy. These every day

affect the ignorant only, but not him that is wise. These, in course of

Time. become objects of affection or aversion, and appearing as bliss or

woe revolve (as if in a wheel) for affecting living creatures. There is

only sorrow in this world but no happiness. It is for this that sorrow

only is felt. Indeed, sorrow springs from that affliction called desire,

and happiness springs from the affliction called sorrow. Sorrow comes

after happiness, and happiness after sorrow. One does not always suffer

sorrow or always enjoy happiness. Happiness always ends in sorrow, and

sometimes proceeds from sorrow itself. He, therefore, that desires

eternal happiness must abandon both. When sorrow must arise upon the

expiration of happiness, and happiness upon the expiration of sorrow, one

should, for that, cast off, like a (snake-bit) limb of one's body, that

from which one experiences sorrow or that heart-burning which is nurtured

by sorrow or that which is the root of his anxiety.[75] Be it happiness

or sorrow, be it agreeable or disagreeable, whatever comes should be

borne with an unaffected heart. O amiable one, if thou abstainest, in

even a slight measure, from doing what is agreeable to your wives and

children, thou shalt then know who is whose and why so and for what. They

that are highly stupid and they that are masters of their souls enjoy

happiness here. They however, that occupy an intermediate place suffer

misery. This, O Yudhishthira, is what Senajit of great wisdom said, that

person who was conversant with what is good or bad in this world, with

duties, and with happiness and misery. He who is grieved at other

people's griefs can never be happy. There is no end of grief, and grief

arises from happiness itself. Happiness and misery, prosperity and

adversity, gain and loss, death and life, in their turn, wait upon all

creatures. For this reason the wise man of tranquil soul should neither

be elated with joy nor be depressed with sorrow. To be engaged in battle

has been said to be the Sacrifice for a king; a due observance of the

science of chastisement is his Yoga; and the gift of wealth in sacrifices

in the form of Dakshina is his Renunciation. All these should be regarded

as acts that sanctify him. By governing the kingdom with intelligence and

policy, casting off pride, performing sacrifices, and looking at

everything and all persons with kindness and impartiality, a high-souled

king, after death, sports in the region of the gods. By winning battles,

protecting his kingdom, drinking the Soma juice, advancing his subjects,

wielding judiciously the rod of Chastisement, and casting off his body at

last in fight, a king enjoys happiness in heaven. Having studied all the

Vedas and the other scriptures duty, having protected the kingdom

properly, and having caused all the four orders to adhere to their

respective duties, a king becomes sanctified and finally sports in

heaven. He is the best of kings whose conduct, even after his death, is

applauded by the inhabitants of city and country and by his counsellors

and friends."

SECTION XXVI

Vaisampayana said, "In this connection, the high-souled Yudhishthira said

unto Arjuna these words fraught with reason. 'Thou thinkest, O Partha,

that there is nothing superior to wealth, and that the poor man can

neither have heaven, nor happiness, nor the acquisition of his wishes.

This, however, is not true. Many persons are seen that have been crowned

with success through sacrifice in the shape of Vedic study. Many sages

are seen by devotion to penances to have acquired eternal regions of

bliss. They, O Dhananjaya, who always observe the practices of the Rishis

by betaking themselves to Brahmacharya and who become acquainted with all

duties, are regarded by the gods as Brahmanas. O Dhananjaya, thou

shouldst always regard those Rishis that are devoted to the study of the

Vedas and those that are devoted to the pursuit of true knowledge as

persons that are truly virtuous. O son of Pandu, all our acts depend upon

those that are devoted to the acquisition of true knowledge.[76] We know

this to be the opinion of the Vaikhanasas, O puissant one! The Ajas, the

Prishnis, the Sikatas, O Bharata, the Arunas, and the Kitavas, have all

gone to heaven through the merit of Vedic study. By performing those

acts, O Dhananjaya, that are indicated in the Vedas, viz., battle, study

of the Vedas, sacrifices, the restraint of passion that is so difficult,

one goes to heaven by the southern path of the Sun (Dakshinayana). I

have, before this, told thee that those very regions belong to persons

that are observant of (Vedic) acts. Thou shalt see, however, that the

northern path (Uttarayana) is travelled by those that are devoted to Yoga

penances. Those eternal and bright regions to which that path leads

belong to men of Yoga. Of these two, the northern path is much applauded

by those conversant with the Puranas. Thou shouldst know that one

acquires heaven through contentment. From contentment springs great

happiness. There is nothing higher than contentment. Unto the Yogin who

has controlled wrath and joy, contentment is his high praise and success.

In this connection is cited the discourse by Yayati of old. Listening to

that discourse one may succeed in withdrawing all his desires like a

tortoise drawing in all his limbs. When one cherishes no fear of

anything, when one is not feared by anything, when one cherishes no

desire, when one bears no hate, then is one said to have attained to the

state of Brahma. When one does not bear sinfully towards any creature, in

act, thought, or word, one is then said to have attained to Brahma. When

one has controlled his pride and folly, and withdrawn himself from all

attachments, it is then that that pious man of irradiated soul becomes

fit for attaining to that salvation which consists in the annihilation of

separate existence. Listen now to me with concentrated attention, O son

of Pritha, as I say it unto thee. Some desire virtue; some, good conduct;

and some wealth. One may desire wealth ( as a means for the acquisition

of virtue). The abandonment, however, of such desire would be better for

him.[77] There are many faults attached to wealth and consequently to

those religious acts that are performed with wealth. We have seen it with

our own eyes. It behoveth thee also to see this. He that desires wealth

finds it very difficult to abandon that which should by every means be

abandoned. Good deeds are very rare in those that amass riches. It is

said that wealth can never be acquired without injuring others, and that,

when earned, it brings numerous troubles. A person of narrow heart,

setting at naught the fear of repentance, commits acts of aggression

towards others, tempted by even a little wealth, unconscious all the

while of the sin of Brahmanicide that he incurs by his acts. Obtaining

wealth which is so difficult of acquisition, one burns with grief if one

has to give a portion of it to one's servants,--with grief, that is,

which is equal to what one would feet if one is actually robbed by

depredators. If, on the other hand, one does not part with one's wealth,

obloquy becomes one's share. One, however, that has no wealth, never

becomes the subject of censure. Withdrawn from all attachments, such a

person can become happy in all respects by supporting life upon what

little he may obtain as alms. No one, however, can be happy by the

acquisition of wealth. In this connection certain verses relating to

sacrifices are recited by persons conversant with ancient scriptures.

Wealth was created by the Creator for the sake of sacrifices, and man was

created by him for protecting that wealth and performing sacrifices. For

this, all wealth should be applied to sacrifices. It is not proper that

it should be spent for the gratification of desire of enjoyment. The

Creator then confers wealth upon mortals for the sake of sacrifices. Know

this, O son of Kunti, thou that art the foremost of all wealthy persons!

It is for this that the wise think that wealth, without doubt, is

nobody's on earth. One should perform sacrifices with it and give it away

with a trustful heart. One should spend (in gift) what one has acquired,

and not waste or spend it in gratifying one's desire of enjoyment. What

use is there in amassing wealth when such proper objects exist in which

to spend it? Those persons of little understanding that give away

(wealth) unto men that have swerved from the duties of their order, have

to subsist hereafter for a hundred years on ordure and dirt. That men

give unto the undeserving and refrain from giving unto the deserving is

due to inability to discriminate between the deserving and the

undeserving. For this reason the practice of even the virtue of charity

is difficult. These are the two faults connected with wealth even when

acquired, viz., gift to an undeserving person and abstaining from giving

unto him that is deserving.'"

SECTION XXVII

"Yudhishthira said, 'In consequence of the fall Abhimanyu of tender

years, of the sons of Draupadi, of Dhrishtadyumna, of Virata, of king

Drupada, of Vasusena conversant with every duty, of the royal

Dhrishtaketu, and of diverse other kings hailing from diverse regions, in

battle, grief does not forsake my wretched self that am a slayer of

kinsmen. Indeed, I am inordinately covetous of kingdom and am an

exterminator of my own race. He upon whose breast and limbs I used to

roll in sport, alas, that Ganga's son has been slain by me in battle

through lust of sovereignty. When I beheld that lion among men, viz., our

grandsire, assailed by Sikhandin and trembling and reeling in consequence

of Partha's shafts that resembled thunder-bolts in energy, when I beheld

his tall form pierced all over with blazing arrows and himself become

weak like an aged lion, my heart was deeply pained. When I beheld that

afflictor of hostile cars reel like a mountain summit and fall down

strengthless on the terrace of his own vehicle with his face turned

towards the east, my senses were stupefied. That scion of Kuru's race who

with bow and shaft in hand had contended in fierce battle for many days

with Rama himself of Bhrigu's line on the field sanctified by Kuru, that

son of Ganga, that hero, who, at Baranasi, for the sake of brides, had,

on a single car, challenged to battle the assembled Kshatriyas of the

world, he who had burnt by the energy of his weapons that irresistible

and foremost of kings, viz., Ugrayudha, alas, that hero has been caused

by me to be slain in battle. Knowing full well that Sikhandin the prince

of Panchala was his destroyer, that hero still refrained from slaying the

prince with his shafts. Alas, such a magnanimous warrior was slain by

Arjuna. O best of sages, at that moment when I beheld the grandsire

stretched on the earth and covered with blood, a violent fever afflicted

my heart. He who had protected and reared us when we were children, alas,

he was caused to be slain by my sinful self that am covetous of kingdom,

that am a slayer of reverend seniors, and a perfect fool, for the sake of

sovereignty that would last but a few days. Our preceptor, the great

archer Drona, adored by all the kings, was approached by me and addressed

falsely in respect of his son. The memory of that act of mine is burning

all my limbs. The preceptor said unto me, 'Tell me truly, O king, whether

my son liveth still. Expecting truth from me, the Brahmana asked me of

all others. By silently uttering the word elephant, I behaved falsely

towards him. Sinful that I am exceedingly covetous of kingdom, and a

slayer of my reverend seniors, I behaved even thus towards my preceptor

in battle, throwing off the garb of truth (which I was believed to wear),

for I said unto him that Aswatthaman had been killed when, in fact, an

elephant of that name had been slain. To what regions shall I go

(thereafter), having perpetrated such infamous deeds? I caused also my

eldest brother Karna to be slain, that terrible warrior who never

retreated from battle. Who is there more sinful than I? Through

covetousness I caused Abhimanyu of tender years, that hero who resembled

a lion born in the hills, to penetrate into the array that was protected

by Drona himself. I am like one guilty of infanticide. Sinful as I am, I

have not since then, been able to look Arjuna or the lotus-eyed Krishna

in the face. I grieve also few Draupadi who is bereft of her five sons

like the Earth bereft of her five mountains. I am a great offender, a

great sinner, and a destroyer of the earth! Without rising from this seat

that I now occupy, I will weaken my body (by starvation) and meet with

death. Know me who am the slayer of my preceptor as one that has sat down

here in the observance of the Praya vow. An exterminator of my race, I

must do so in order that I may not he reborn in any of other orders of

beings![78] I shall forgo all food and drink, and without moving from

this place, O great ascetic, shall dry up my life-breaths that are so

dear. I pray you with humility, grant me permission in this and go

whithersoever you please. Let every one grant me permission. I shall cast

off this body of mine.'

Vaisampayana continued, "Restraining Pritha's son who, stupefied by

sorrow on account of his kinsmen, uttered such words, Vyasa, that best of

ascetics, spoke as follows, first telling him, 'This can not be!'

"Vyasa said, 'It behoveth thee not, O monarch, to indulge in such

poignant grief. I shall repeat what I have once said. All this is

Destiny, O puissant one! Without doubt, all creatures that are born

display at first a union (of diverse materials and forces). Dissolution.

however, overtakes them at the end. Like bubbles in the water they rise

and disappear. All things massed together are sure to crumble away and

all things that rise must fall down. Union ends in dissolution and life

ends in death. Idleness, though temporarily agreeable, ends in misery,

and labour with skill, though temporarily painful, ends in happiness.

Affluence, Prosperity, Modesty, Contentment, and Fame dwell in labour and

skill but not in idleness. Friends are not competent to bestow happiness,

nor foes competent to inflict misery. Similarly wisdom does not bring

wealth nor does wealth bring happiness. Since, O son of Kunti, thou hast

been created by the Maker to engage thyself in Work. Success springs from

Work. Thou art not fit, O king, to avoid Work.'"

SECTION XXVIII

Vaisampayana said, "Vyasa then dispelled the grief of the eldest son of

Pandu., who, burning with sorrow on account of the slaughter of his

kinsmen, had resolved to make an end of himself."

Vyasa said, 'In this connection is cited the old story, O tiger among

men, that is known by the name of Asma's discourse. Listen to it, O

Yudhishthira! Janaka the ruler of the Videhas, O king, filled with sorrow

and grief, questioned a wise Brahmana of the name of Asma for the

resolution of his doubts.'

"Janaka said, 'How should a man desirous of his own good behave upon

occasions of the accession and the destruction of both kinsmen and

wealth?'

"Asma said, 'Immediately after the formation of a man's body, joys and

griefs attach themselves to it. Although there is a possibility of either

of the two overtaking the person, yet whichever actually overtakes him

quickly robs him of his reason like the wind driving away gathering

clouds. (In times of prosperity) one thinks in this strain, viz., 'I am

of high birth! I can do whatever I like!--I am not an ordinary man!' His

mind becomes soaked with such triple vanity. Addicted to all earthly

enjoyments, he begins to waste the wealth hoarded by his ancestors.

Impoverished in course of time, he regards the appropriation of what

belongs to others as even laudable. Like a hunter piercing a deer with

his shafts, the king then punishes that wicked wight that robber of other

people's possessions, that transgressor of law and rule. Without

attaining to a hundred years (the usual period of human life), such men

scarcely live beyond twenty or thirty years. Carefully observing the

behaviour of all creatures, a king should, by the exercise of his

intelligence, apply remedies for alleviating the great sorrows of his

subjects. The causes of all mental sorrow are two, viz., delusion of the

mind and the accession of distress. No third cause exists. All these

diverse kinds of woe as also those arising from attachment to earthly

enjoyments, that overtake man, are even such.[79] Decrepitude and Death,

like a pair of wolves, devour all creatures, strong or weak, short or

tall. No man can escape decrepitude and death, not even the subjugator of

the whole earth girt by the sea. Be it happiness or be it sorrow that

comes upon creatures., it should be enjoyed or borne without elation or

depression. There is no method of escape from them. The evils of life, O

king, overtake one in early or middle or old age. They can never he

avoided, while those (sources of bliss) that are coveted never come.[80]

The absence, of what is agreeable, the presence of what is disagreeable,

good and evil, bliss and woe, follow Destiny. Similarly, the birth of

creatures and their death, and the accessions of gain and loss, are all

pre-ordained. Even as scent, colour, taste, and touch spring naturally,

happiness and misery arise from what has been pre-ordained. Seats and

beds and vehicles, prosperity and drink and food, ever approach leaving

creatures according to Time's course.[81] Physicians even get ill. The

strong become weak. They that are in the enjoyment of prosperity lose all

and become indigent. The course of Time is very wonderful. High birth,

health, beauty, prosperity, and objects of enjoyment, are all won through

Destiny. The indigent, although they may not desire it, have many

children. The affluent again are seen to be childless. Wonderful is the

course of Destiny. The evils caused by disease, fire, water, weapons,

hunger, poison, fever, and death, and falls from high places, overtake a

man according to the Destiny under which he is born. It is seen in this

world that somebody without sinning, suffers diverse ills, while another,

having sinned, is not borne down by the weight of calamity. It is seen

that somebody in the enjoyment of wealth perishes in youth; while some

one that is poor drags on his existence, borne down by decrepitude, for a

hundred years. One borne in an ignoble race may have a very long life,

while one sprung from a noble line perishes soon like an insect. In this

world, it is very common that persons in affluent circumstances have no

appetite, while they that are indigent can digest chips of wood. Impelled

by destiny, whatever sins the man of wicked soul, discontented with his

condition, commits, saying, 'I am the doer,' he regards to be all for his

good. Hunting, dice, women, wine, brawls, these are censured by the wise.

Many persons, however, possessed of even extensive knowledge of the

scriptures are seen to be addicted to them. Objects, whether coveted or

otherwise, come upon creatures in consequence of Time's course. No other

cause can be traced. Air, space, fire, moon, sun, day, night, the

luminous bodies (in the firmament), rivers, and mountains,--who makes

them and who supports them? Cold, and heat, and rain, come one after

another in consequence of Time's course. It is even so, O bull among men,

with the happiness and the misery of mankind. Neither medicines, nor

incantations, can rescue the man assailed by decrepitude or overtaken by

death. As two logs of wood floating on the great ocean, come together and

are again (when the time comes) separated, even so creatures come

together and are again (when the time comes) separated. Time acts equally

towards those men that (are in affluent circumstances and that) enjoy the

pleasures of song and dance in the company of women and those helpless

men that live upon the food that others supply. In this world a thousand

kinds of relationship are contracted, such as mother and father and son

and wife. In reality, however, whose are they and whose are we? No one

can become anyone's own, nor can anyone become anybody else's own. Our

union herewith wives and kinsfolk and well-wishers is like that of

travellers at a road-side inn. Where am I? Where shall go? Who am I? How

come I here! What for and whom I grieve? Reflecting on these questions

one obtains tranquillity. Life and its environments are constantly

revolving like a wheel, and the companionship of those that are dear is

transitory. The union with brother, mother, father, and friend is like

that of travellers in an inn. Men of knowledge behold, as if with

corporeal eyes, the next world that is unseen. Without disregarding the

scriptures, one desirous of knowledge should have faith. One possessed of

knowledge should perform the rites laid down in respect of the Pitris and

the gods, practise all religious duties, perform sacrifices, judiciously

pursue virtue, profit, and pleasure. Alas, no one understands that the

world is sinking on the ocean of Time that is so very deep and that is

infested with those huge crocodiles called decrepitude and death. Many

physicians may be seen afflicted with all the members of their families,

although they have carefully studied the science of Medicine.[82] Taking

bitters and diverse kinds of oily drugs, these succeed not in escaping

death, like ocean in transcending its continents. Men well-versed in

chemistry, notwithstanding chemical compounds applied judiciously, are

seen to be broken down by decrepitude like trees broken down by

elephants. Similarly, persons possessed of ascetic merit, devoted to

study of the Vedas, practising charity, and frequently performing

sacrifices, succeed not in escaping decrepitude and death. As regards all

creatures that have taken birth, neither years, nor months, nor

fortnights, nor days, nor nights, that have once passed, do ever return.

Man, whose existence is so transitory, is forced, in course of Time,

whether he will or not, to come upon this inevitable and broad path that

has to be trodden by every creature.[83] Whether the body springs from

the creature or the creature springs from the body, one's union however,

with wives and other friends is like that of travellers in an inn.[84]

one cannot obtain a lasting companionship with anyone. One cannot obtain

such companionship with one's own body. How then it can be had with

anyone else? Where, O king, is thy sire today and where thy grandsire?

Thou beholdst them not today and they do not behold thee. O sinless one!

No person can see either heaven or hell. The scriptures, however, are the

eyes of the virtuous. O king, frame thy conduct according to the

scriptures. What pure heart, one should practise first the vow of

Brahmacharya and then beget children and then perform sacrifices, for

paying off the debt one owes to the Pitris, the gods, and men. Performing

sacrifices and engaged in procreating (children), after having first

observed the vow of Brahmacharya, one who bath wisdom for his eyes,

casting off all anxiety of heart, should pay court to heaven, this world,

and his own soul.[85] That king bent upon the practice of virtue who

strives judiciously for acquiring Heaven and Earth and who takes of

earthly goods just what is ordained (as the king's share) in the

scriptures, wins a reputation that spread over all the worlds and among

all creatures, mobile and immobile. The ruler of the Videhas, of clear

understanding, having heard these words full of reason, become freed from

grief, and taking Asma's leave proceeded towards his abode, O thou of

unfading glory, cast off thy grief and rise up. Thou art equal to Sakra

himself. Suffer thy soul to be gladdened. The earth has been won by thee

in the exercise of Kshatriya duties. Enjoy her, O son of Kunti, and do

not disregard my words.'"

SECTION XXIX

Vaisampayana said, "The foremost of kings, viz., Yudhishthira the son of

Dharma, still remaining speechless, Pandu's son Arjuna addressed Krishna

and spoke as follows:

"Arjuna said, 'This scorcher of foes, viz., Dharma's son, is burning with

grief on account of his (slaughtered) kinsfolk. Comfort him, O Madhava I

Once more, O Janardana, all of us have fallen into great danger. It

behoveth thee! O mighty-armed one, to dispel his grief.'"

Vaisampayana continued, "Thus addressed by the high-souled Arjuna, the

lotus-eyed Govinda of unfading glory turned his face towards the king.

Kesava could not by any means be disregarded by Yudhishthira. From the

earliest years Govinda was dearer to Yudhishthira than Arjuna himself.

Taking up the king's hand adorned with sandal-paste and looking like a

column of marble, the mighty-armed Saurin began to speak, gladdening (the

hearts of all who listened to him). His face, adorned with teeth and eyes

that were very beautiful, shone brightly like a full-blown lotus at

sunrise.

"Vasudeva said, "Do not, O tiger among men, indulge in such grief that

emaciates thy body. They who have been slain in this battle will on no

account be got back. Those Kshatriyas, O king, that have fallen in this

great battle, are even, like objects that one acquires in one's dreams

and that vanish when one awakes. All of them were heroes and ornaments of

battle. They were vanquished while rushing with faces towards their foes.

No one amongst them was slain with wounds on the back or while flying

away. All of them, having contended with heroes in great battle and

having cast off their life-breaths then, have, sanctified by weapons,

proceeded to heaven. It behoveth thee not to grieve for them. Devoted to

the duties of Kshatriyas, possessed of courage, perfectly conversant with

the Vedas and their branches, all of them have attained to that blissful

end which is obtainable by heroes. It behoveth thee not to grieve for

them after hearing of those high-souled lords of the earth, of ancient

days, that departed from this world. In this connection is cited the old

discourse of Narada before Srinjaya when the latter was deeply afflicted

with grief on account of the death of his son. (Narada said),--Subject to

happiness and misery, myself, thyself and all creatures, O Srinjaya,

shall have to die. What cause then is there for sorrow. Listen to me as I

recite the great blessedness of (some) ancient king. Hear me with

concentrated attention. Thou shalt then, O king, cast off thy grief.

Listening to the story of those high-souled lords of the earth, abate thy

sorrow. O, hear me as I recite their stories to thee in detail. By

listening to the charming and delightful history of those kings of

ancient times, malignant stars may be propitiated and the period of one's

life be increased. We hear, O Srinjaya, that there was a king of the name

of Marutta who was the son of Avikshit. Even he fell a prey to death. The

gods with Indra and Varuna and Vrihaspati at their head came to

sacrifice, called Viswasrij, performed by that high-souled monarch.[86]

Challenging Sakra, the chief of the gods, that king vanquished him in

battle. The learned Vrihaspati, from desire of doing good unto Indra, had

refused to officiate at Marutta's sacrifice. Thereupon Samvarta, the

younger brother of Vrihaspati, acceded to the king's request. During the

rule of that king, O best of monarchs, the earth yielded crops without

being tilled and was adorned with diverse kinds of ornaments. In the

sacrifice of that king, the Viswedevas sat as courtiers, the Maruts acted

as distributors (of food and presents) and the high-souled Sadhyas were

also present. In that sacrifice of Marutta, the Maruts drank Soma. The

sacrificial presents the king made surpassed (in value) those ever made

by the gods, the Gandharvas, and men. When even that king, O Srinjaya,

who transcended thee in religious merit, knowledge, renunciation, and

affluence, and who was purer than thy son, felt a prey to death, do not

grieve for thy son. There was another king of the name of Suhotra the son

of Atithi. We hear, O Srinjaya, that even he fell a prey to death. During

his rule, Maghavat showered gold for one whole year upon his kingdom.

Obtaining that king for her lord, the earth became in reality (and not in

name only as before) Vasumati.[87] The rivers, during the sway of that

king, bore golden tortoises, crabs, alligators, sharks, and porpoises,

for the adorable Indra, O king, had showered these upon them. Beholding

those golden fishes and sharks and tortoises in hundreds and thousands,

Atithi's son became filled with wonder. Collecting that vast wealth of

gold that covered the earth, Suhotra performed a sacrifice at Kurujangala

and gave it away unto the Brahmanas, When that king, O Srinjaya, who

transcended thee in the four attributes of religious merit, knowledge,

renunciation, and affluence, and who was purer than thy son, felt a prey

to death, do not grieve for thy son (that is dead). Thy son never

performed a sacrifice and never made gifts. Knowing this, pacify thy mind

and do not give away to grief.[88] We hear also, O Srinjaya, that

Vrihadratha the king of the Angas, fell a prey to death. He gave away I

hundred thousand steeds. A hundred thousand maidens also, adorned with

golden ornaments, he gave away as presents in a sacrifice he performed. A

hundred thousand elephants also of the best breed, he gave away as

presents in another sacrifice performed by him. A hundred millions also

of bulls, adorned with golden chains, with thousands of kine accompanying

them, he gave away as sacrificial presents. While the king of Anga

performed his sacrifice by the hill called Vishnupada, Indra became

intoxicated with the Soma he drank, and the Brahmanas with the presents

they received. In the sacrifices, O monarch, numbering by hundreds, that

this king performed of old, the presents he made far surpassed those ever

made by the gods, the Gandharvas, and men. No other man was born, or will

ever be born, that gave or will give away so much wealth as was given

away by the king of the Angas in the seven sacrifices he performed, each

of which was characterised by the consecration of the Soma.[89] When, O

Srinjaya, this Vrihadratha even, who was thy superior in the four

attributes and who was purer than thy son, fell a prey to death, do not

grieve for thy son that is dead. We hear also, O Srinjaya, that Sivi, the

son of Usinara, fell a prey to death. That king swayed the whole earth as

one sways the leathern shield in his hand. Riding on a single car that

proved victorious in every battle, king Sivi caused the whole earth to

resound with the rattle of his wheels and subjugated all monarchs.[90]

Usinara's son Sivi gave away, in a sacrifice, all the kine and horses he

had, both domestic and wild. The Creator himself thought that no one

amongst the kings of the past or the future had or would have the ability

to bear the burthen, O Srinjaya, that Usinara's son Sivi, that foremost

of kings, that hero who was possessed of prowess equal to that of Indra

himself, bore. Do not, therefore, grieve or thy son who never performed

any sacrifice nor made any gift. Indeed, O Srinjaya, when Sivi, who was

far superior to thee in the four attributes and who was purer than thy

son, fell a prey to death, do not grieve for thy son that is dead. We

hear, O Srinjaya, that the high-souled Bharata also, the son of Dushmanta

and Sakuntala, who had a vast and well-filled treasury, fell a prey to

death. Devoting three hundred horses unto the gods on the banks of the

Yamuna, twenty on the banks of the Saraswati, and fourteen on the banks

of Ganga, that king of great energy, in days of old, performed (in this

order) a thousand Horse-sacrifices and a hundred Rajasuyas. No one

amongst the kings of the earth can imitate the great deeds of Bharata,

even as no man can, by the might of his arms, soar into the welkin.

Erecting numerous sacrificial altars, he gave away innumerable horses and

untold wealth unto the sage Kanwa.[91] When even he, O Srinjaya, who was

far superior to thee in the four attributes and who was purer than thy

son, fell a prey to death, do not grieve for thy son that is dead. We

hear, O Srinjaya, that Rama also, the son of Dasaratha, fell a prey to

death. He always cherished his subjects as if they were the sons of his

own loins. In his dominions there were no widows and none that was

helpless. Indeed, Rama in governing his kingdom always acted like his

father Dasaratha. The clouds, yielding showers season ably, caused the

crops to grow abundantly. During the period of his rule, food was always

abundant in his kingdom. No death occurred by drowning or by fire. As

long as Rama governed it, there was no fear in his kingdom of any

disease. Every man lived for a thousand years, and every man was blessed

with a thousand children. During the period of Rama's sway, all men were

whole and all men attained the fruition of their wishes. The very women

did not quarrel with one another, what need then be said of the men?

During his rule his subjects were always devoted to virtue. Contented,

crowned with fruition in respect of all the objects of their desire,

fearless, free, and wedded to the vow of truth, were all the people when

Rama governed the kingdom. The trees always bore flowers and fruit and

were subject to no accidents. Every cow yielded milk filling a drona to

the brim. Having dwelt, in the observance of severe penances, for four

and ten years in the woods, Rama performed ten Horse-sacrifices of great

splendour[92] and to them the freest access was given to all. Possessed

of youth, of a dark complexion, with red eyes, he looked like the leader

of an elephantine herd. With aims stretching down to his knees and of

handsome face, his shoulders were like those of a lion and the might of

his arms great. Ascending upon the throne of Ayodhya, he ruled for ten

thousand and ten hundred years. When, he O Srinjaya, who transcended thee

in the four principal attributes and who was purer than thy son, fell a

prey to death, do not grieve for thy son that is dead. We hear, O

Srinjaya, that king Bhagiratha also died. In one of the sacrifices of

that king, intoxicated with the Soma he had drunk, Indra, the adorable

chastiser of Paka and the chief of the gods, vanquished, by putting forth

the might of his arms, many thousands of Asuras. King Bhagiratha, in one

of the sacrifices he performed, gave away a million of maidens adorned

with ornaments of gold. Each of those maidens sat upon a car and unto

each car were attached four steeds. With each car were a hundred

elephants, all of the foremost breed and decked with chains of gold.

Behind each elephant were a thousand steeds, and behind each steed a

thousand kine, and behind each cow a thousand goats and sheep. (The

river-goddess) Ganga, named (from before) Bhagirathi, sat upon the lap of

this king dwelling near (her stream), and from this incident she came to

be called Urvasi.[93] The triple-coursed Ganga had agreed to be the

daughter of Bhagiratha of Ikshvaku's race, that monarch ever engaged in

the performance of sacrifices with presents in profusion unto the

Brahmanas.[94] When he, O Srinjaya, who transcended thee in respect of

the four principal attributes and who was purer than thy son, fell a prey

to death, do not grieve for thy son. We hear, O Srinjaya, that the

high-souled Dilipa also fell a prey to death. The Brahmanas love to

recite his innumerable deeds. In one of his great sacrifices that king,

with heart fully assenting, gave away the entire earth, abounding with

wealth, unto the Brahmanas. In each sacrifice performed by him, the chief

priest received as sacrificial fee a thousand elephants made of gold. In

one of his sacrifices, the stake (set up for slaughtering the victims)

was made of gold and looked exceedingly beautiful. Discharging the duties

assigned to them, the gods having Sakra for their chief, used to seek the

protection of that king. Upon that golden stake possessed of great

effulgence and decked with a ring, six thousand Gods and Gandharvas

danced in joy, and Viswavasu himself, in their midst played on his Vina

the seven notes according to the rules that regulate their combinations.

Such was the character of Viswavasu's music that every creature (whatever

he might be) thought that the great Gandharva was playing to him alone.

No other monarch could imitate this achievement of king Dilipa. The

elephants of that king, intoxicated and adorned with housings of gold,

used to lie down on the roads.[95] Those men proceeded to heaven that

succeeded in obtaining a sight even of the high-souled king Dilipa who

was ever truthful in speech and whose bow could bear a hundred foes equal

in energy to a hundred Anantas.[96] These three sounds never ceased in

Dilipa's abode, viz., the voice of Vedic recitations, the twang of bows,

and cries of Let it be given. When he, O Srinjaya, who transcended thee

in the four principal attributes and who was purer than thy son, fell a

prey to death, do not grieve for thy son that is dead. Yuvanaswa's son

Mandhatri also, O Sanjaya, we have heard, fell a prey to death. The

deities named Maruts extracted that child from his sire's stomach through

one of its sides. Sprung from a quantity of clarified butter that had

been sanctified by mantras (and that had by mistake been quaffed by his

sire instead of his sire's spouse) Mandhatri was born in the stomach of

the high-souled Yuvanaswa. Possessed of great prosperity, king Mandhatri

conquered the three worlds. Beholding that child of celestial beauty

lying on the lap of his sire, the God asked one another, 'From whom shall

this child obtain suck?' Then Indra approached him, saying, 'He shall

obtain stick even from me!' From this circumstance, the chief of the

deities came to call the child by the name of Mandhatri.[97] From the

nourishment of that high-souled child of Yuvanaswa, the finger of Indra,

placed in his mouth, began to yield a jet of milk. Sucking Indra's

finger, he grew up into a stout youth in a hundred days, In twelve days

he looked like one of twelve years. The whole earth in one day came under

the sway of that high-souled and virtuous and brave king who resembled

Indra himself for prowess in battle. He vanquished king Angada, Marutta,

Asita, Gaya, and Vrihadratha the king of the Angas.[98] When Yuvanaswa's

son fought in battle with Angada, the Gods thought that the firmament was

breaking with the twang of his how. The whole earth from where the Sun

rises to where he sets is said to be the field of Mandhatri. Having

performed Horse-sacrifices and a hundred Rajasuyas, he gave unto the

Brahmanas many Rohita fishes. Those fishes were each ten Yojanas in

length and one in breadth. Those that remained after gratifying the

Brahmanas were divided amongst themselves by the other classes. When he,

O Srinjaya, who transcended thee in respect of the four principal

attributes and who was purer than thy son, fell a prey to death, do not

grieve for thy son that is dead. We hear, O Sanjaya, that Yayati, the son

of Nahusha, also fell a prey to death. Having subjugated the whole world

with its seas, he journeyed through it, decking it with successive

sacrificial altars the intervals between which were measured by throws of

a heavy piece of wood. Indeed, he reached the very shores of the sea as

he proceeded performing great sacrifices (on those altars along his

way).[99] Having performed a thousand sacrifices and a hundred Vajapeyas,

he gratified the foremost of Brahmanas with three mountains of gold.

Having slain many Daityas and Danavas duly arrayed in battle, Nahusha's

son, Yayati, divided the whole earth (among his children). At last

discarding his other sons headed by Yadu and Drahyu, he installed (his

youngest son) Puru on his throne and then entered the woods accompanied

by his wife, When he, O Srinjaya, who far surpassed thee in the four

principal attributes and who was purer than thy son, fell a prey to

death, do not grieve for thy son that is dead. We hear, O Srinjaya, that

Amvarisha also, the son of Nabhaga, fell a prey to death. That protector

(of the world) and foremost of kings was regarded by his subjects as the

embodiment of virtue. That monarch, in one of his sacrifices, assigned to

the Brahmanas, for waiting upon them, a million of kings who had

themselves performed thousands of sacrifices each. Men of piety praised

Amvarisha, the son of Nabhaga, saying that such feats had never been

achieved before nor would their like be achieved in the future.[100]

Those hundreds upon hundreds and thousands upon thousands of kings (that

had at the command of Amvarisha waited at his sacrifices upon the

Brahmanas that came there) became (through Amvarisha's merits) crowned

with the fruits of the Horse-sacrifice, and followed their lord by the

Southern-path (to regions or brightness and bliss). When he, O Srinjaya,

who far surpassed thee in the four principal attributes and who was purer

than thy son, fell a prey to death, do not grieve for thy child that is

dead. We hear, O Srinjaya, that Sasavindu also, the son of Chitrasena,

felt a prey to death. That high-souled king had a hundred thousand wives,

and million of sorts. All of them used to wear golden armour and all of

them were excellent bowmen. Each of those princes married a hundred

princesses, and each princess brought a hundred elephants. With each of

those elephants were a hundred cars. With each car were a hundred steeds,

all of good breed and all decked with trappings of gold. With each steed

were a hundred kine, and with each cow were a hundred sheep and goats.

This countless wealth, O monarch, Sasavindu gave away, in a

Horse-sacrifice, unto the Brahmanas. When he, O Srinjaya, who far

surpassed thee in the four principal attributes and who was purer than

thy son, fell a prey to death, do not grieve for thy child that is dead.

We hear, O Srinjaya, that Gaya also, the son of Amurtarayas, fell a prey

to death. For a hundred years, that king subsisted upon the remains of

sacrificial food. (Pleased with such devotion) Agni desired to give him

boons. The boons solicited by Gaya were, 'Let my wealth be inexhaustible

even if I give ceaselessly. Let my regard for virtue exist for ever. Let

my heart ever take pleasure in Truth, through thy grace, O cater of

sacrificial libations.' It hath been heard by us that king Gaya obtained

all those wishes from Agni. On days of the new moon, on those of the full

moon, and on every fourth month, for a thousand years, Gaya repeatedly

performed the Horse-sacrifice. Rising (at the completion of every

sacrifice) he gave away a hundred thousand kine and hundreds of mules

(unto the Brahmanas) during this period. That bull among men gratified

the gods with Soma, the Brahmanas with wealth, the Pitris with Swadha,

and the women with the accomplishment of all their wishes. In his great

Horse-sacrifice, king Gaya caused a golden ground to be made, measuring a

hundred cubits in length and fifty in breadth, and gave it away as the

sacrificial fee. That foremost of men, viz., Gaya, the son of

Amurtarayas, gave away as many kine as there are sand grains, O king, in

the river Ganga. When he, O Srinjaya, who far surpassed thee in the four

principal attributes and who was purer than thy son, fell a prey to

death, do not grieve for thy son that is dead. We hear, O Srinjaya, that

Sankriti's son Rantideva also fell a prey to death. Having undergone the

austerest of penances and adored him with great reverence, he obtained

these boons from Sakra, having solicited them, saying 'Let us have

abundant food and numerous guests. Let not my faith sustain any

diminution, and let us not have to ask anything of any person.' The

animals, both domestic and wild, slaughtered in his sacrifice, used to

come to him, viz., the high-souled Rantideva of rigid vows and great

fame, of their own accord. The secretions that flowed from the skins of

the animals (slaughtered in his sacrifices), produced a mighty and

celebrated river which to this day is known by the name of Charmanwati.

King Rantideva used to make gifts unto the Brahmanas in an extensive

enclosure. When the king said, 'Unto thee I give a hundred nishkas! Unto

thee I give a hundred,' the Brahmanas (without accepting what was

offered) made a noise (expressive of refusal). When, however, the king

would say, 'I give a thousand nishkas,' the gifts were all accepted. All

the vessels and plates, in Rantideva's palace, for holding food and other

articles, all the jugs and pots, the pans and plates and cups, were of

gold. On those nights during which the guests used to live in Rantideva's

abode, twenty thousand and one hundred kine had to be slaughtered. Yet

even on such occasions, the cooks, decked in ear-rings, used to proclaim

(amongst those that sat down to supper): 'There is abundant soup, take as

much as ye wish; but of flesh we have not as much today as on former

occasions.' When he, O Srinjaya, who far surpassed thee in the four

principal attributes and who was purer than thy son, fell a prey to

death, do not grieve for thy son that is dead. We hear, O Srinjaya, that

the high-souled Sagara also fell a prey to death. He was of Ikshvaku's

race, a tiger among men, and of superhuman prowess. Sixty thousand sons

used to walk behind him, like myriads upon myriads of stars waiting upon

the Moon in the cloudless firmament of autumn. His sway extended over the

whole of this earth.[101] He gratified the gods by performing a thousand

Horse-sacrifices. He gave away unto deserving Brahmanas palatial mansions

with columns of gold and (other parts) made entirely of that precious

metal, containing costly beds and bevies of beautiful ladies with eyes

resembling petals of the lotus, and diverse other kinds of valuable

objects. At his command, the Brahmanas divided those gifts among

themselves. Through anger that king caused the earth to be excavated

whereupon she came to have the ocean on her bosom, and for this, the

ocean has come to be called Sagara after his name. When he, O Srinjaya,

who far surpassed thee in the four principal attributes and who was purer

than thy son, fell a prey to death, do not grieve for thy son that is

dead. We hear, O Srinjaya, that king Prithu also, the son of Vena, fell a

prey to death. The great Rishis, assembling together in the great forest,

installed him in the sovereignty of the earth. And because it was thought

that he would advance all mankind, he was, for that reason, called Prithu

(the advancer). And because also he protected people from injuries

(Kshata), he was, for that reason, called a Kshatriya (protector from

injuries). Beholding Prithu the son of Vena, all the creatures of the

earth exclaimed, 'We have been lovingly attached to him.' From this

circumstance of the loving attachment (to him of all creatures), he came

to be called a Raja (one that can inspire attachment). The earth, during

his sway, yielded crops without being tilled, every leaf that the trees

had bore honey; and every cow yielded a jugful of milk. All men were hale

and all their wishes used to be crowned with fruition. They had no fear

of any kind. They used to live, as they pleased, in fields or in

(sheltered) houses. When Prithu desired to go over the sea, the waters

became solidified. The rivers also never swelled up when he had to cross

them but remained perfectly calm. The standard on his car moved freely

everywhere (without being obstructed by any impediment). King Prithu, in

one of his grand Horse-sacrifices, gave away unto the Brahman as one and

twenty mountains of gold, each measuring three nalwas.[102] When he, O

Srinjaya, who far surpassed thee in the four principal attributes and who

was purer than thy son, fell a prey to death, do not grieve for thy son

that is dead. Upon what, O Srinjaya, dost thou reflect in silence? It

seems, O king, that thou hearest not these words of mine. If thou hast

not heard them, then this discourse of mine has been a fruitless

rhapsody, like medicine or diet, to a person on the point of death.'

"Srinjaya said, 'I am attending, O Narada, to this discourse of thine, of

excellent import and perfumed like a garland of flowers,--this discourse

upon the conduct of high-souled royal sages of meritorious deeds and

great fame, that can certainly dispel grief. Thy discourse, O great sage,

has not been a fruitless rhapsody. I have been freed from grief at thy

very sight. Like one never satiated with drinking nectar, I am not

satiated with thy words. O thou of true sight, if thou, O lord, be

inclined to show thy grace towards this person burning on account of the

death of his son, then that son, through that grace of thine, is sure to

be revived and to mingle once more with me (in this life).

"Narada said, 'I will give back to thee that son of thine, named

Suvarnashthivin, whom Parvata gave thee and who has been bereft of life.

Of the splendour of gold, that child shall have a thousand years.'"

SECTION XXX

"Yudhishthira said, 'How did the son of Srinjaya become

Suvarnashthivin?[103] Why also did Parvata give Srinjaya that child? And

why did he die? When the lives of all men in those days extended for a

thousand years, why did Srinjaya's son die in infancy? Or, was he in name

only Suvarnashthivin? How also did he come to be so? I desire to know all

this.'

"Krishna said, "I will recite to thee, O king, the facts as they

happened. There are two Rishis, the foremost ones in the world, named

Narada and Parvata. Narada is the maternal uncle and Parvata is his

sister's son. With cheerful hearts, the uncle Narada and the nephew

Parvata had, in days of old, O king, left heaven for a pleasant ramble on

earth for tasting clarified butter and rice. Both of them, possessed of

great ascetic merit, wandered over the earth, subsisting on food taken by

human beings. Filled with joy and entertaining great affection for each

other, they entered into a compact that, whatever wish, good or bad,

would be entertained by one should be disclosed to the other, but on the

event of one of them acting otherwise, he should be subject to the

other's curse. Agreeing to that understanding, those two great Rishis,

adored of all the worlds, repaired to king Srinjaya, the son of Sitya and

said unto him, 'We two, for thy good, shall dwell with thee for a few

days. O lord of earth, do thou attend to all our wants duly.' The king,

saying, So be it, set himself to attend upon them hospitably. After a

while, one day, the king filled with joy, introduced to those illustrious

ascetics his daughter of the fairest complexion, saying, 'This my

daughter will wait upon you both. Bright as the filaments of the lotus,

she is beautiful and of faultless limbs, accomplished and of sweet

manners, and is called Sukumari by name.' 'Very well,' said the Rishis in

reply, upon which the king directed his daughter, telling her, 'O child,

attend upon these two Brahmanas as thou wouldst upon the gods or thy

sire.' The virtuous princess, saying, 'So be it' began to attend upon

them in obedience to her father's behest. Her dutiful services and her

unrivalled beauty very soon inspired Narada with a tender flame towards

her. That tender sentiment began to grow in the heart of the illustrious

saint like the moon gradually waxing on the accession of the lighted

fortnight. The virtuous Narada, however, overwhelmed by shame, could not

disclose that burning attachment to his sister's son, the high-souled

Parvata. By his ascetic power, as also by signs, Parvata understood all.

Inflamed with rage, the latter thereupon resolved to curse the

love-afflicted Narada. And he said, 'Having of thy own accord made a

compact with me that, whatever wish, good or bad, would be cherished by

either of us should be disclosed to the other, thou hast violated it.

These were thy own words. O Brahmana! It is for this that I shall curse

thee. Thou didst not tell me before that thy heart has been pierced by

the charms of the maiden Sukumari! It is for this that I shall curse

thee. Thou art a Brahmacharin. Thou art my preceptor. Thou art an ascetic

and a Brahmana. Yet hast thou broken the compact thou hadst made with me.

Fitted with rage I shall, for this, curse even thee. Listen to me. This

Sukumari shall, without doubt, become thy wife. From the time of thy

marriage, however, O puissant one, both she and all men shall behold thee

an ape, for thy true features having disappeared, an ape shalt thou

appear unto all.' Hearing these words of his, the uncle Narada, filled

with wrath, cursed his nephew Parvata in return, saying, 'Although thou

hast ascetic merit and Brahmacharya and truth and self-restraint, and

although thou art ever devoted to virtue, thou shalt not yet succeed in

proceeding to heaven.' Filled with rage and desire of vengeance, they

thus cursed and flamed against each other like a couple of infuriated

elephants. From that time the high-souled Parvata began to wander over

the earth, respected as he deserved, O Bharata, for his own energy.

Narada then, that foremost of Brahmanas, obtained according to due rites

the hand of Srinjaya's daughter, the faultless Sukumari. The princess,

however, beheld Narada exactly as the curse had said. Indeed, just after

the last of the wedding mantras had been recited, Sukumari beheld the

celestial Rishi to have a face like that of an ape. She, however, did not

on that account, disregard her lord. On the other hand, she dedicated her

love to him. Indeed, the princess, chaste as she was, devoted herself

entirely to her lord and did not in her heart even desire any one else

among the gods, Munis, and Yakshas for a husband. One day, as the

illustrious Parvata, in course of his wanderings, entered a solitary

forest, he beheld Narada there. Saluting him, Parvata said, 'Show thy

grace unto me by permitting me, O puissant one, to co to heaven.' Seeing

the cheerless Parvata kneeling before him with joined hands, Narada,

himself mere cheerless, said unto him, 'Thou hadst cursed me first,

saying, 'Be thou an ape!' After thou hadst said so unto me, I cursed thee

from anger, saying, 'From this day thou shalt not dwell in heaven!' It

was not well of thee, since thou art like a son unto me.' The two saints

then freed each other from their mutual curses. Beholding her husband

possessed of celestial form and blazing with beauty, Sukumari fled from

him, taking him to be somebody other than her lord. Seeing the beautiful

princess flying away from her lord, Parvata addressed her, saying, 'This

one is even thy husband. Do not entertain any scruple. This one is the

illustrious and puissant Rishi Narada, that foremost of virtuous persons.

He is thy lord, of one soul with thee. Do not have any doubt.' Assured in

diverse ways by the high Parvata and formed also of the curse on her

lord, the princess regained her equanimity. Then Parvata proceeded to

heaven and Narada to his home."

"Vasudeva continued, 'The illustrious Rishi Narada, who was himself an

actor in this matter, is here. O best of men, asked by thee, he will tell

thee everything that happened.'"

SECTION XXXI

Vaisampayana said, "The royal son of Pandu then addressed Narada, saying,

'O holy one, I desire to hear of the birth of the child whose excreta

were gold.' Thus addressed by king Yudhishthira the just, the sage Narada

began to narrate to him all that had occurred in connection with that

child of golden excreta.

"Narada said, 'It is even so, O thou of mighty arms, as Kesava here hath

said. Asked by thee I shall now recite the portion that remains of this

story. Myself, and my sister's son, the great ascetic Parvata, came (on

one occasion) unto Srinjaya that foremost of all victorious kings, for

dwelling with him. Honoured by him with due rites, and with every wish of

ours gratified, we took up our residence in his abode. After the season

of rains had gone, and when the time came for our own departure, Parvata

said unto me those words of grave import suitable to the hour: 'We have,

O Brahmana, dwelt in the abode of this king for some time, highly

honoured by him. Think of what return we should make.' I then, O monarch,

addressed Parvata of blessed aspect, saying, 'O nephew, this becomes

thee, and, O thou of great power, all this depends upon thyself. Through

thy boons let the king be made happy and let him obtain his wishes. Or,

if thou choosest, let him be crowned with success through the ascetic

merits of both of us.' After this, Parvata having called king Srinjaya,

that foremost of victorious persons, said unto him these words O bull of

Kuru's race, 'We have been exceedingly gratified, O king, with thy

hospitable attentions given to us with every sincerity. With our

permission, O foremost of men, think of the boon thou shouldst solicit.

Let the boon, however, be such that it may not imply enmity to the gods

or destruction to men! Accept then, O king, a boon, for thou deservest

one as we think.' Hearing these words, Srinjaya replied, 'If ye have been

gratified with me, my object then has been gained, for that of itself has

been my greatest gain and that is regarded by me as the fruition of all

my desire.' Unto Srinjaya who said so, Parvata again said, 'Solicit, O

king, the fruition of that wish which thou art cherishing in thy heart,

for a long time.' Srinjaya answered, 'I desire a son that shall be heroic

and possessed of great energy, firm in his vows and of long life, highly

blessed and possessed of splendour equal to that of the Chief himself of

the deities.' At this, Parvata said, 'This thy desire shall be fulfilled.

Thy child, however, shall not be long-lived, for thy wish for such a son

is even for prevailing over the Chief of the gods. Thy son shall be known

by the name of Suvarnashthivin. He shall be possessed of splendour like

that of the Chief of the gods but take care to protect him always from

that deity.' Hearing these words of the high-souled Parvata, Srinjaya

began to beseech that saint for ordaining otherwise, saying, 'Let my son

be long-lived, O Muni, through thy ascetic merit.' Parvata, however, said

nothing, through partiality for Indra. Beholding the king very cheerless,

I said unto him, 'Think of me, O king, (in thy distress), and I shall

promise to come when thought of by thee. Do not grieve, O lord of earth!

I will give thee back thy beloved child, even if he be dead, in his

living form.' Having said so unto that monarch, both of us left his

presence for coming to where we wished, and Srinjaya returned to his

abode as he pleased. After some time had elapsed, the royal sage Srinjaya

had born unto him a son of great prowess and blazing forth with energy.

The child grew up like a large lotus in a lake, and became

Suvarnashthivin in reality as in name. This extraordinary fact, O best of

the Kurus, soon became widely known over the world. The Chief of the gods

also came to know it as the result of Parvata's boon. Fearing humiliation

(at the hands of the child when he would grow up), the slayer of Vala and

Vritra began to watch for the laches of the prince. He commanded his

celestial weapon Thunder, standing before him in embodied shape, saying,

'Go, O puissant one, and assuming the form of a tiger slay this prince.

When grown up, this child of Srinjaya may, by his achievements, humiliate

me, O Thunder, as Parvata said.' Thus addressed by Sakra, the celestial

weapon Thunder, that subjugator of hostile towns, began from that day to

continually watch for the laches of the prince. Srinjaya, meanwhile,

having obtained that child whose splendour resembled that of Indra

himself, became filled with joy. The king, accompanied by his wives, and

the other ladies of his household, took up his residence in the midst of

a forest. One day, on the shores of the Bhagirathi, the boy, accompanied

by his nurse, ran hither and thither in play. Though only five years of

age, his prowess, even then, resembled that of a mighty elephant. While

thus employed, the child met a powerful tiger that came upon him

suddenly. The infant prince trembled violently as he was being crushed by

the tiger and soon fell down lifeless on the earth. At this sight the

nurse uttered loud cries of grief. Having slain the prince, the tiger,

through Indra's powers of delusion, vanished there and then. Hearing the

voice of the crying nurse, the king, in great anxiety, ran to the spot.

He beheld his son there, his blood quaffed off, and lying lifeless on the

ground like the moon dropped from the firmament. Taking up on his lap the

boy covered with blood, the king, with heart stricken by grief, began to

lament piteously. The royal ladies then, afflicted with grief and crying,

quickly ran to the spot where king Srinjaya was. In that situation the

king thought of me with concentrated attention. Knowing that the king was

thinking of me I appeared before him. Stricken with grief as the king

was, I recited to him all those stories, O monarch, that hero of Yadu's

race has already recited to thee. I brought Srinjaya's child back to

life, with Indra's permission. That which is ordained must occur. It is

impossible that it should be otherwise. After this, prince

Suvarnashthivin of great fame and energy began to delight the hearts of

his parents. Of great prowess, he ascended the throne of his father after

the latter had repaired to heaven, and ruled for a period of one thousand

and one hundred years. He worshipped the gods in many great sacrifices

characterised by profuse presents. Possessed of great splendour, he

gratified the gods and the Pitris. Having procreated many sons, all of

whom by their issues multiplied the race, he went the way of all nature,

O king, after many years. Do thou, O foremost of kings dispel this grief

born in thy heart, even as Kesava has counselled thee, as also Vyasa of

austere penances. Rise up, O king, and bear the burthen of this thy

ancestral kingdom, and perform high and great sacrifices so that thou

mayst obtain (hereafter) whatever regions may be desired by thee!'"

SECTION XXXII

Vaisampayana said, "Unto king Yudhishthira who still remained speechless

and plunged in grief, the island-born Vyasa, that great ascetic,

conversant with truths of religion, spoke again."

"Vyasa said, 'O thou of eyes like lotus petals, the protection of

subjects is the duty of kings. Those men that are always observant of

duty regard duty to be all powerful. Do thou, therefore, O king, walk in

the steps of thy ancestors. With. Brahmanas, penances are a duty. This is

the eternal ordinance of the Vedas. Penances, therefore, O bull of

Bharata's race, constitute the eternal duty of Brahmanas. A Kshatriya is

the protector of all persons in respect of their duties.[104] That man

who, addicted to earthly possessions, transgresses wholesome restraints,

that offender against social harmony, should be chastised with a strong

hand. That insensate person who seeks to transgress authority, be he an

attendant, a son, or even a saint, indeed,--all men of such sinful

nature, should by every means be chastised or even killed. That king who

conducts himself otherwise incurs sin. He who does not protect morality

when it is being disregarded is himself a trespasser against morality.

The Kauravas were trespassers against morality. They have, with their

followers, been slain by thee. Thou hast been observant of the duties of

thy own order. Why then, O son of Pandu, dost thou indulge in such grief?

The king should slay those that deserve death, make gifts to persons

deserving of charity, and protect his subjects according to the

ordinance.'

"Yudhishthira said, 'I do not doubt the words that fall from thy lips, O

thou of great ascetic merit! Everything appertaining to morality and duty

is well known to thee, O foremost of all persons conversant with morality

and duty! I have, however, for the sake of kingdom, caused many persons

to be slain! Those deeds, O Brahmana, are burning and consuming me!'

"Vyasa said, 'O Bharata, is the Supreme Being the doer, or is man the

doer? Is everything the result of Chance in the world, or are the fruits

that we enjoy or suffer, the results of (previous) action? If man, O

Bharata, does all acts, good or bad, being urged thereto by the Supreme

Being, then the fruits of those acts should attach to the Supreme being

himself. If a person cuts down, with an axe, a tree in forest, it is the

person that incurs the sin and not the axe by any means. Or, if it be

said that, the axe being only the material cause, the consequence of the

act (of cutting) should attach to the animate agent (and not to the

inanimate tool), then the sin may be said to belong to the person that

has made the axe. This, however, can scarcely be true. If this be not

reasonable, O son of Kunti, that one man should incur the consequence of

an act done by another, then, guided by this, thou shouldst throw all

responsibility upon the Supreme Being.[105] If, again, man be himself the

agent of all his acts virtuous and sinful, then Supreme Director there is

none, and, therefore, whatever thou hast done cannot bring evil

consequences on thee.[106] No one, O king, can ever turn away from that

which is destined. If, again, Destiny be the result of the acts of former

lives, then no sin can attach to one in this life even as the sin of

cutting down a tree cannot touch the maker of the axe.[107] If thou

thinkest it is chance only that acts in the world, then such an act of

destruction could never happen nor will ever happen.[108] If it is

necessary to ascertain what is good and what is evil in the world, attend

to the scriptures. In those scriptures it has been laid down that kings

should stand with the rod of chastisement uplifted in their hands. I

think, O Bharata, that acts, good and bad, are continually revolving here

as a wheel, and men obtain the fruits of those acts, good or bad, that

they do. One sinful act proceeds from another. Therefore, O tiger among

kings, avoid all evil acts and do not thus set thy heart upon grief. Thou

shouldst adhere, O Bharata, to the duties, even if reproachable, of thy

own order. This self-destruction, O king, does not look well in thee.

Expiations, O king, have been ordained for (evil) acts. He that is alive

can perform them, but he that dies fails in their performance. Therefore,

O king without laying down thy life, perform those expiatory acts. If

thou dost not perform them thou mayst have to repent in the next world.'

SECTION XXXIII

"Yudhishthira said, 'Sons and grandsons and brothers and sires and

fathers-in-law and preceptors and maternal uncles and grandsires, many

high-souled Kshatriyas, many relatives (by marriage), friends,

companions, sister's sons, and kinsmen, O grandsire, and many foremost of

men coming from diverse countries, have fallen. All these, O grandsire,

have been caused to be slain by myself alone, from desire of kingdom.

Having caused so many heroic kings who were always devoted to

righteousness and all of whom had quaffed Soma in sacrifices, what end

shall I attain, O great ascetic! Thinking that this earth has been bereft

of many lions among kings, all of whom were in the enjoyment of great

prosperity, I burn continually to this day. Having witnessed this

slaughter of kinsmen and millions of other men, I burn with grief, O

grandsire! Oh, what will be the plight of those foremost of ladies who

have been deprived of sons, of husbands, and of brothers. Reproaching the

Pandavas and the Vrishnis as cruel murderers, those ladies, with

emaciated features and plunged in grief, will throw themselves on the

earth! Not beholding their sires and brothers and husbands and sons,

those ladies, through affliction, casting off their life-breath, will go

to the abode of Yama, O foremost of Brahmanas! I have no doubt of this.

The course of morality is very subtle. It is plain that we shall be

stained with the guilt of slaughtering women for this. Having slain our

kinsmen and friends and thereby committed an inexpiable sin, we shall

have to fall into hell with heads downwards. O best of men, we shall,

therefore, waste our limbs with the austerest of penances. Tell me, O

grandsire, to what mode of life I should betake myself then.'"

Vaisampayana continued, "Hearing these words of Yudhishthira, the

Island-born Rishi, having reflected keenly for some time, addressed the

son of Pandu as follows:

"Vyasa said, 'Remembering the duties of a Kshatriya, O king, do not give

way to grief. All those Kshatriyas, O bull among Kshatriyas, have fallen

in the observance of their proper duties. In the pursuit of great

prosperity and of great fame on earth, those foremost of men, all of whom

were liable to death,[109] have perished through the influence of Time.

Thou hast not been their slayer, nor this Bhima, nor Arjuna, nor the

twins. It is Time that took away their life-breaths according to the

great law of change. Time hath neither mother, nor father, nor anybody

for whom he is disposed to show any favour. He is the witness of the acts

of all creatures. By him have they been taken away. This battle, O bull

of Bharata's race, was only an occasion ordained by him. He causes

creatures to be slain through the instrumentality of creatures. This is

the manner in which it puts forth its irresistible power. Know that Time

(in his dealings with creatures) is dependent upon the bond of action and

is the witness of all actions good and bad. It is Time that brings about

the fruits, fraught with bliss or woe, of our actions. Think, O

mighty-armed one, of the acts of those Kshatriyas that have fallen. Those

acts were the causes of their destruction and it is in consequence of

them that they have perished. Think also of thy own acts consisting of

observances of vows with restrained soul. And think also how thou hast

been forced by the Supreme Ordainer to do such an act (as the slaughter

of so many human beings). As a weapon made by a smith or carpenter is

under the control of the person that is handling it, and moves as he

moves it, similarly this universe, controlled by actions done in Time,

moves as those actions move it. Seeing that the births and deaths of

creatures take place without any (assignable) cause and in perfect

wantonness, grief and joy are perfectly needless. Although this

entanglement of thy heart is a mere delusion, still, if it pleaseth thee,

O king, perform expiatory rites (for washing thyself free of thy

so-called sin). It is heard, O Partha, that the gods and the Asuras

fought against each other. The Asuras were the elder, and the gods the

younger brothers. Covetous of prosperity, fierce was the battle fought

between them. The fight lasted for two and thirty thousand years. Making

the earth one vast expanse of blood, the gods slew the Daityas and gained

possession of heaven. Having obtained possession of the earth, a (large)

number of Brahmanas, conversant with the Vedas, armed themselves,

stupefied with pride, with the Danavas for giving them help in the fight.

They were known by the name of Salavrika and numbered eight and eighty

thousand. All of them, however, were slain by the gods. Those

wicked-souled persons who desire the extinction of virtue and who set

sinfulness agoing deserve to be slain even as the furious Daityas were

slain by the gods. If by slaying a single individual a family may be

saved, or, if by slaying a single family the whole kingdom may be saved,

such an act of slaughter will not be a transgression. Sin, O king,

sometimes assumes the form of virtue, and virtue sometimes assumes the

form of sin. They, however, that are learned, know which is which.

Therefore, console thyself, O son of Pandu, for thou art well versed in

the scriptures. Thou hast, O Bharata, only followed the path formerly

trodden by the very gods. Men like yourselves never go to hell, O bull of

Pandu's race! Comfort these thy brothers and all thy friends, O scorcher

of foes! He who deliberately engages himself in sinful acts, and

committing sinful acts feels no shame but continues the same as before,

is called (in the scripture) a great sinner. There is no expiation for

him and his sins know no diminution. Thou art born in noble race. Forced

by the faults of others, thou hast most unwillingly done this, and having

done this thou repentest of it. The Horse-sacrifice, that grand rite, has

been indicated as an expiation for thee. Make preparations for that

sacrifice, O monarch, and thou shalt be freed from thy sins. The divine

chastiser of Paka, having vanquished his foes with the assistance of the

Maruts, gradually performed a hundred sacrifices and became

Satakratu.[110] Freed from sin, possessed of heaven, and having obtained

many regions of bliss and great happiness and prosperity, Sakra,

surrounded by the Maruts, is shining in beauty, and illuminating all the

quarters with his splendour. The lord of Sachi is adored in the heavens

by the Apsaras. The Rishis and the other gods all worship him with

reverence. Thou hast got the earth through thy prowess. All the kings

have been vanquished by thee, O sinless one, through thy prowess.

Proceeding with thy friends to their kingdom, O king, install their

brothers, sons, or grandsons on their thrones. Behaving with kindness

towards even the children in the womb, make thy subjects glad and happy,

and rule the earth. Install on their thrones the daughters of those that

have no sons. Women are fond of pleasure and power. Through this means

they will castoff their sorrows and become happy. Having comforted the

whole empire in this way, O Bharata, adore the gods in a Horse-sacrifice

as the virtuous Indra did in days of old. It is not proper for us to

grieve for those high-souled Kshatriyas, O bull of thy order (that have

fallen in battle). Stupefied by the power of the destroyer, they have

perished in the observance of the duties of their own order. Thou hast

discharged the duties of a Kshatriya and obtained the earth without a

thorn in it. Observe thy own duties, O son of Kunti, for then, O Bharata,

thou shalt be able to obtain happiness in the other world.'"

SECTION XXXIV-XXXV

"Yudhishthira said, 'After doing what acts does a man become liable to

perform expiation? And what are those acts which he must do for being

freed from sin? Tell me this, O grandsire.'

"Vyasa said, 'Having omitted to do those acts that have been ordained,

and done those that have been interdicted, and having behaved

deceitfully, a man becomes liable to perform expiation. The person in the

observance of the Brahmacharya vow, who rises from bed after the sun has

risen or goes to bed while the sun is setting, one who has a rotten nail

or black teeth, one whose younger brother weds first, one who weds before

his elder brother is wedded, one who has been guilty of the slaughter of

a Brahmana, one who speaks ill of others, one who weds a younger sister

before the elder sister has been wedded, one who weds an elder sister

after having wedded a younger one, one who falls away from a vow, one who

slays any one of the regenerate classes, one who imparts a knowledge of

the Vedas to a person unworthy of it, one who does not impart a knowledge

thereof to a person that is worthy of it, one who takes many lives, one

who sells flesh, one who has abandoned his (sacred) fire, one who sells a

knowledge of the Vedas,[111] one who slays his preceptor or a woman, one

born in a sinful family, one who slays an animal wilfully,[112] one who

sets fire to a dwelling house, one who lives by deceit, one who acts in

opposition to his preceptor, and one who has violated a compact,--these

all are guilty of sins requiring expiation. I shall now mention other

acts that men should not do, viz., acts that are interdicted by both the

world and the Vedas. Listen to me with concentrated attention. The

rejection of one's own creed, the practice of other people's creed,

assisting at the sacrifice or the religious rites of one that is not

worthy of such assistance, eating of food that is forbidden, deserting

one that craves protection, neglect in maintaining servants and

dependants, selling salt and treacle (and similar other substances),

killing of birds and animals, refusal, though competent, to procreate

upon a soliciting woman, omission to present the daily gifts (of handfuls

of grass to kine and the like), omission to present the dakshina,

humiliating a Brahmana,--these all have been pronounced by persons

conversant with duty to be acts that no one should do. The son that

quarrels with the father, the person that violates the bed of his

preceptor, one that neglects to produce offspring in one's wedded wife,

are all sinful, O tiger among men! I have now declared to thee, in brief

as also in detail, those acts and omissions by which a man becomes liable

to perform expiation. Listen now to the circumstances under which men, by

even committing these acts, do not become stained with sin. If a Brahmana

well acquainted with the Vedas takes up arms and rushes against thee in

battle for killing thee, thou mayst proceed against him for taking his

life. By such an act the slayer does not become guilty of the slaughter

of a Brahmana.[113] There is a mantra in the Vedas, O son of Kunti, that

lays this down, I declare unto thee only those practices that are

sanctioned by the authority of the Vedas. One who slays a Brahmana that

has fallen away from his own duties and that advances, weapon in hand,

with intent to slaughter, does not truly become the slayer of a Brahmana.

In such a case it is the wrath of the slayer that proceeds against the

wrath of the slain. A person by drinking alcoholic stimulants in

ignorance or upon the advice of a virtuous physician when his life is at

peril, should have the regenerating ceremonies performed once more in his

case. All that I have told thee, O son of Kunti, about the eating of

interdicted food, may be cleansed by such expiatory rites. Connection

with the preceptor's wife at the preceptor's command does not stain the

pupil. The sage Uddalaka caused his son Swetaketu to be begotten by a

disciple. A person by committing theft for the sake of his preceptor in a

season of distress is not stained with sin. One, however, that takes to

thieving for procuring enjoyments for himself becomes stained. One is not

stained by stealing from other than Brahmanas (in a season of distress

and for the sake of one's preceptor). Only one that steals under such

circumstances without himself appropriating any portion thereof is

untouched by sin. A falsehood may be spoken for saving one's own life or

that of another, or for the sake of one's preceptor, or for gratifying a

woman, or for bringing about a marriage. One's vow of Brahmacharya is not

broken by having wet dreams. In such cases the expiation laid down

consists in the pouring of libations of clarified butter on the blazing

fire. If the elder brother be fallen or has renounced the world, the

younger brother does not incur sin by marrying. Solicited by a woman,

connection with her is not destructive of virtue. One should not slay or

cause to be slain an animal except in a sacrifice. Animals have become

sacred (fit for sacrifice) through the kindness manifested towards them

by the Creator himself in the ordinance laid down by him. By making a

gift in ignorance to an undeserving Brahmana one does not incur sin. The

omission (through ignorance) to behave with liberality towards a

deserving person does not lead to sin. By casting off an adulterous wife

one does not incur sin. By such treatment the woman herself may be purged

while the husband may avoid sin. One who knows the true use of the Soma

juice, does not incur sin by selling it.[114] By dismissing a servant who

is incompetent to render service one is not touched by sin. I have now

said unto thee those acts by doing which one does not incur sin. I shall

now speak to thee of expiation in detail.'"

SECTION XXXVI

"Vyasa said, 'By penances, religious rites, and gifts, O Bharata, a man

may wash off his sins if he does not commit them again. By subsisting

upon only one meal a day, and that procured by mendicancy, by doing all

his acts himself (without relying on the aid of a servant), by making his

round of mendicancy with a human skull in one hand and a khattanga in

another, by becoming a Brahmacharin and always ready for exertion, by

casting off all malice, by sleeping on the bare ground, by publishing his

offence to the world, by doing all this for full twelve years, a person

can cleanse himself from the sin of having slain a Brahmana. By perishing

upon the weapon of a person living by the use of arms, of one's own will

and upon the advice of persons learned in the scriptures, or by throwing

one's self down, for three times, with head downwards, upon a blazing

fire, or by walking a hundred Yojanas all the while reciting the Vedas,

or by giving away one's whole property to a Brahmana conversant with the

Vedas, or at least so much as would secure to him a competence for life,

or a house properly furnished, and by protecting kine and Brahmanas, one

may be cleansed of the sin of having slain a Brahmana. By living upon the

scantiest meal every day for a space of six years, a person may be

cleansed of that sin.[115] By observing a harder vow with regard to food

one may be cleansed in three years.[116] By living upon one meal a month,

one may be cleansed in course of only a year. By observing, again, an

absolute fast, one may be cleansed within a very short time. There is no

doubt again that: one is cleansed by a Horse-sacrifice. Men that have

been guilty of having slain a Brahmana and that have succeeded in taking

the final bath at the completion of the Horse-sacrifice, become cleansed

of all their sins. This is an injunction of great authority in the

Srutis. One again, by slaying down his life in a battle undertaken for

the sake of a Brahmana, becomes cleansed of the sin of having slain a

Brahmana. By giving away a hundred thousand kine unto persons deserving

of gifts, one becomes cleansed of the sin of having slain a Brahmana as

also, indeed, of all his sins. One that gives away five and twenty

thousand kine of the Kapila species and while all of them have calved,

becomes cleansed of all his sins. One who, at the point of death, gives

away a thousand kine with calves unto poor but deserving persons, becomes

freed from sin. That man, O king, who gives away a hundred steeds of the

Kamvoja breed unto Brahmanas of regulated behaviour, becomes freed from

sin. That man. O Bharata, who gives unto even one person all that he asks

for, and who, having given it, does not speak of his act to any one,

becomes freed from sin. If a person who has once taken alcohol drinks (as

expiation) hot liquor, he sanctifies himself both here and hereafter. By

falling from the summit of a mountain or entering a blazing fire, or by

going on an everlasting journey after renouncing the world, one is freed

from all sins. By performing the sacrifice laid down by Vrihaspati, a

Brahmana who drinks alcoholic liquors may succeed in attaining to the

region of Brahman. This has been said by Brahman himself. If a person,

after having drunk alcoholic liquor, becomes humble and makes a gift of

land, and abstains from it ever afterwards, he becomes sanctified and

cleansed. The person that has violated his preceptor's bed, should lie

down on a sheet of iron having heated it, and having cut off the emblem

of his sex should leave the world for a life in the woods, with eyes

always turned upwards. By casting off one's body, one becomes cleansed of

all his evil acts. Women, by leading a regulated life for one year,

become cleansed of all their sins. The person who observes a very rigid

vow, or gives away the whole of his wealth, or perishes in a battle

fought for the sake of his preceptor, becomes cleansed of all his sins.

One who uses falsehood before one's preceptor or acts in opposition to

him, becomes cleansed of that sin by doing something agreeable to one's

preceptor. One who has fallen off from the vow (of Brahmacharya ), may

become cleansed of that sin by wearing the hide of a cow for six months

and observing the penances laid down in the case of the slaughter of a

Brahmana. One who has been guilty of adultery, or of theft, may become

cleansed by observing rigid vows for a year. When one steals another's

property, one should, by every means in his power, return to that other

property of the value of what has been stolen. One may then be cleansed

of the sin (of theft). The younger brother who has married before the

marriage of the elder brother, as also the elder brother whose Younger

brother has married before him, becomes cleansed by observing a rigid

vow, with collected soul, for twelve nights. The younger brother,

however, should wed again for rescuing his deceased ancestors. Upon such

second wedding, the first wife becomes cleansed and her husband himself

would not incur sin by taking her. Men conversant with the scriptures

declare that women may be cleansed of even the greatest sins by observing

the vow of chaturmasya, all the while living upon scanty and cleansing

food. Persons conversant with the scriptures do not take into account the

sins that women may commit at heart. Whatever their sins (of this

description), they are cleansed by their menstrual course like a metallic

plate that is scoured with ashes. Plates (made of the alloy of brass and

copper) stained by a Sudra eating off it, or a vessel of the same metal

that has been smelt by a cow, or stained by a Brahmana's Gandusha, may be

cleansed by means of the ten purifying substances.[117] It has been laid

down that a Brahmana should acquire and practise the full measure of

virtue. For a person at the kingly order it has been laid down that he

should acquire and practise a measure of virtue less by a fourth part.

So, a Vaisya should acquire a measure less (than a Kshatriya's) by a

fourth and a Sudra less (than a Vaisya's) by a fourth. The heaviness or

lightness of sins (for purposes of expiation) of each of the four orders,

should be determined upon this principle. Having slain a bird or an

animal, or cut down living trees, a person should publish his sin and

fast for three nights. By having intercourse with one with whom

intercourse is prohibited, the expiation for one is wandering in wet

clothes and sleeping on a bed of ashes. These, O king, are the expiations

for sinful acts, according to precedent and reason and scriptures and the

ordinances. A Brahmana may be cleansed of all sins by reciting the

Gayatri in a sacred place, all the while living upon frugal fare, casting

off malice, abandoning wrath and hate, unmoved by praise and blame, and

abstaining from speech. He should during the day-time be under shelter of

the sky and should lie down at night even at such a place. Thrice during

the day, and thrice during the night, he should also plunge with his

clothes into a stream or lake for performing his ablutions. Observant of

rigid vows, he should abstain from speech with women, Sudras, and fallen

persons. A Brahmana by observing such regulations may be cleansed of all

sins unconsciously committed by him. A person obtains in the other world

the fruits, good or bad, of his acts here which are all witnessed by the

elements. Be it virtue or be it vice, according to the true measure that

one acquires of either, one enjoys or suffers the consequences (even

here). By knowledge, by penances, and by righteous acts, therefore, one

enhances his weal (even here). One, therefore may similarly enhance his

misery by committing unrighteous acts. One should, therefore, always

achieve acts that are righteous and abstain altogether from those that

are unrighteous. I have now indicated what the expiations are of the sins

that have been mentioned. There is expiation for every sin except those

that are called Mahapatakas (highly heinous sins). As regards sins in

respect of unclean food and the like, and improper speeches, etc., they

are of two classes, viz., those committed consciously and those that are

committed unconsciously. All sins that are committed consciously are

grave, while those that are committed unconsciously are trivial or light.

There is expiation for both. Indeed sin is capable of being washed away

by (observance of) the ordinances spoken of. Those ordinances, however,

have been laid down only for believers (in God) and those that have

faith. They are not for atheists or those that have no faith, or those in

whom pride and malice predominate. A person, O tiger among men, that is

desirous of weal both here and hereafter, should, O foremost of virtuous

men, have recourse to righteous behaviour, to (the counsels of) men that

are righteous, and to the duties that have been ordained for him.

Therefore, for the reasons already advanced (by me), thou, O king, shalt

be cleansed of all thy sins for thou hast slain thy foes in the discharge

of thy duties as a king and for the protection of thy life-breath and thy

inheritance. Or, if not withstanding this, thou still regardest thyself

to be sinful, perform expiation. Do not cast away thy life in consequence

of such grief that is not becoming a wise man.'

"Vaisampayana continued, 'Thus addressed by the holy Rishi, king

Yudhishthira the just, having reflected for a short while, said these

words unto the sage.'"

SECTION XXXVII

"Yudhishthira said, 'Tell me, O grandfather, what food is clean and what

unclean, what gift is praiseworthy, and who should be considered

deserving and who undeserving (of gifts).'

"Vyasa said, 'In this connection is cited the old account of a discourse

between the ascetics and that lord of creation, viz., Manu. In the Krita

age, an assembly of Rishis, of rigid vows, having approached the great

and puissant lord of creation, Manu, while seated at his ease, solicited

him to discourse on duties, saying, 'What food should be taken, who is to

be regarded a deserving person (for gifts), what gifts should be made,

how should a person study, and what penances should one perform and how,

and what acts should be done and what acts should not be done, O lord of

creation, tell us everything about all this.' Thus addressed by them, the

divine and self-born Manu said unto them, 'Listen to me as I expound the

duties in brief and in detail. In regions which have not been

interdicted, silent recitation (of sacred mantras, homa), fasts,

knowledge of self, sacred rivers, regions inhabited by men devoted to

this pious acts,--these have been laid down as acts and objects that are

cleansing. Certain mountains also are cleansing, as also the eating of

gold and bathing in waters into which have been dipped gems and precious

stones. Sojourn to holy places, and eating of sanctified butter--these

also, without doubt speedily cleanse a man. No man would ever be called

wise if he is indulged in pride. If he wishes to be long-lived, he should

for three nights drink hot water (as an expiation for having indulged in

pride). Refusal to appropriate what is not given, gift, study (of

scriptures), penance, abstention from injury, truth, freedom from wrath,

and worship of the gods in sacrifices,--these are the characteristics of

virtue. That again which is virtue may, according to time and place, be

sin. Thus appropriation (of what belongs to others), untruth, and injury

and killing, may under special circumstances, become virtue. With respect

to persons capable of judging, acts are of two kinds, viz., virtuous and

sinful. From the worldly and the Vedic points of view again, virtue and

sin are good or bad (according to their consequences). From the Vedic

point of view, virtue and sin (i.e., everything a man may do or not do),

would be classed under action and inaction. Inaction (i.e., abstention

from Vedic rites and adoption of a life of contemplation) leads to

emancipation (from rebirth); while the consequences of action (i.e.,

practice of Vedic rites) are repeated death and rebirth. From the worldly

point of view, acts that are evil lead to evil and those that are good to

consequences that are good. From the worldly point of view, therefore,

virtue and sin are to be distinguished by the good and the evil character

of their consequences.[118] Acts that are (apparently) evil, when

undertaken from considerations connected with the gods, the scriptures,

life itself, and the means by which life is sustained, produce

consequences that are good. When an act is undertaken from the

expectation, however doubtful, that it will produce mischief (to some

one) in the future, or when an act is done whose consequence is visibly

mischievous, expiation has been laid down. When an act is done from wrath

or clouded judgment, then expiation should be performed by giving pain to

the body, guided by precedent, by scriptures, and by reason. When

anything, again, is done for pleasing or displeasing the mind, the sin

arising therefrom may be cleansed by sanctified food and recitation of

mantras. The king who lays aside (in a particular case) the rod of

chastisement, should fast for one night. The priest who (in a particular

case) abstains from advising the king to inflict punishment, should fast

for three nights as an expiation. The person who, from grief, attempts to

commit suicide by means of weapons, should fast for three nights. There

is no expiation for them that cast off the duties and practices of their

order and class, country, and family, and that abandon their very creed.

When an occasion for doubt respecting what should be done arises, that

should be regarded as the injunction of the scriptures which ten persons

versed in Vedic scriptures or three of those that frequently recite them

may declare.[119] The bull, earth, little ants, worms generated in dirt,

and poison, should not be eaten by Brahmanas. They should not also eat

fishes that have no scales, and four-footed aquatic animals like frogs

and others, except the tortoise. Water-fowls called Bhasas, ducks,

Suparnas, Chakravakas, diving ducks, cranes, crows, shags, vultures,

hawks, owls, as also all four-footed animals that are carnivorous and

that have sharp and long teeth, and birds, and animals having two teeth

and those having four teeth, as also the milk of the sheep, the she-ass,

the she-camel, the newly-calved cow, woman and deer, should not be taken

by a Brahmana. Besides this, the food that has been offered to the man,

that which has been cooked by a woman who has recently brought forth a

child, and food cooked by an unknown person, should not be eaten. The

milk also of a cow that has recently calved should not be taken. If a

Brahmana takes food that has been cooked by a Kshatriya, it diminishes

his energy; if he takes the food provided by a Sudra, it dims his

Brahmanic lustre; and if he takes the food provided by a goldsmith or a

woman who has neither husband nor children it lessens the period of his

life. The food provided by a usurer is equivalent to dirt, while that

provided by a woman living by prostitution is equivalent to semen. The

food also provided by persons that tolerate the unchastity of their

wives, and by persons that are ruled by their spouses, is forbidden. The

food provided by a person selected (for receiving gifts) at a certain

stage of a sacrifice, by one who does not enjoy his wealth or make any

gifts, that provided by one who sells Soma, or one who is a shoe-maker,

by an unchaste woman, by a washerman, by a physician, by persons serving

as watchmen, by a multitude of persons, by one who is pointed at by a

whole village, by one deriving his support from keep of dancing girls, by

persons wedding before their elder brothers are wedded, by professional

panegyrists and bards, and by those that are gamblers, the food also

which is brought with the left hand or which is stale, the food which is

mixed with alcohol, the food a portion of which has been already tasted,

and the food that forms the remnant of a feast, should not be taken (by a

Brahmana). Cakes, sugarcanes, potherbs, and rice boiled in sugared milk,

if they have lost their relish, should not be taken. The powder of fried

barley and of other kinds of fried grain, mixed with curds, if become

stale with age, should not be taken. Rice boiled in sugared milk, food

mixed with the tila seed, meat, and cakes, that have not been dedicated

to the gods, should not be taken by Brahmanas leading a domestic mode of

life, Having first gratified the gods, Rishis, guests, Pitris, and the

household deities, a Brahmana leading a domestic mode of life should then

take his food. A householder by living thus in his own house becomes like

a person of the Bhikshu order that has renounced the world. A man of such

behaviour, living with his wives in domesticity, earns great religious

merit. No one should make a gift for the sake of acquiring fame, or from

fear (of censure and the like) or unto a benefactor. A virtuous man would

not make gifts unto persons living by singing and dancing or unto those

that are professional jesters, or unto a person that is intoxicated, or

unto one that is insane, or unto a thief, or unto a slanderer, or unto an

idiot, or unto one that is pale of hue, or unto one that is defective of

a limb, or unto a dwarf, or unto a wicked person, or unto one born in a

low and wicked family, or unto one that has not been sanctified by the

observance of vows. No gift should be made to a Brahmana destitute of

knowledge of the Vedas. Gifts should be made unto him only that is a

Srotriya.[120] An improper gift and an improper acceptance produce evil

consequences unto both the giver and the acceptor. As a person who seeks

to cross the ocean with the aid of a rock or a mass of catechu sinks

along with his support, even so the giver and the acceptor (in such a

case) both sink together. As a fire that is covered with wet fuel does

not blaze forth, even so the acceptor of a gift who is bereft of penances

and study and piety cannot confer any benefit (upon the giver). As water

in a (human skull) and milk in a bag made of dog-skin become unclean in

consequence of the uncleanliness of the vessels in which they are kept

even so the Vedas become fruitless in a person who is not of good

behaviour. One may give from compassion unto a low Brahmana who is

without mantras and vows, who is ignorant of the scriptures and who

harbours envy. One may, from compassion, give unto a person that is poor

or afflicted or ill. But he should not give unto such a person in the

belief that he would derive any (spiritual) benefit from it or that he

would earn any religious merit by it. There is no doubt that a gift made

to Brahmana bereft of the Vedas becomes perfectly fruitless in

consequence of the fault of the recipient. As an elephant made of wood or

an antelope made of leather, even so is a Brahmana that has not studied

the Vedas. All the three have nothing but names.[121] As a eunuch is

unproductive with women, as a cow is unproductive with a cow, as a bird

lives in vain that is featherless, even so is a Brahmana that is without

mantras. As grain without kernel, as a well without water, as libations

poured on ashes, even so is a gift to a Brahmana void of learning. An

unlearned Brahmana is an enemy (to all) and is the destroyer of the food

that is presented to the gods and Pitris. A gift made to such a person

goes for nothing. He is, therefore, like unto a robber (of other people's

wealth). He can never succeed in acquiring regions of bliss hereafter. I

have now told thee in brief, O Yudhishthira, all that was said (by Manu

on that occasion). This high discourse should be listened to by all, O

bull of Bharata's race.'"

SECTION XXXVIII

"Yudhishthira said, 'O holy and great ascetic, I desire to hear in detail

what the duties of kings are and what the duties, in full, of all the

four orders. I desire also to hear, O foremost of Brahmanas, what

behaviour should be adopted in seasons of distress, and how I may

subjugate the world by treading along the path of morality. This

discourse on expiation, treating (at the same time) of fasts and capable

of exciting great curiosity, fills me with joy. The practice of virtue

and the discharge of kingly duties are always inconsistent with each

other. For always thinking of how one may reconcile the two, my mind is

constantly stupefied.'

"Vaisampayana continued, 'Then Vyasa, O monarch, that foremost of all

persons conversant with the Vedas, casting his eyes upon that ancient and

all-knowing person, viz., Narada, said, If, O king, thou wishest to hear

of duties and morality in full, then ask Bhishma, O mighty-armed one,

that old grandsire of the Kurus. Conversant with all duties and possessed

of universal knowledge, that son of Bhagirathi will remove all the doubts

in thy heart on the difficult subject of duties. That goddess, viz., the

genius of the celestial river of three courses brought him forth. He saw

with his physical eyes all the gods with Indra at their head. Having

gratified with his dutiful services the celestial Rishis having

Vrihaspati at their head, he acquired a knowledge of the duties of kings.

That foremost one among the Kurus obtained a knowledge also of that

science, with its interpretations, with Usanas and that regenerate one

who is the preceptor of the celestials know. Having practised rigid vows,

that mighty-armed one acquired a knowledge of all the Vedas and their

branches, from Vasishtha and from Chyavana of Bhrigu's race. In olden

days he studied under the eldest-born son of the Grandsire himself, viz.,

Sanatkumara of blazing splendour, well conversant with the truths of

mental and spiritual science. He learnt the duties in full of the Yatis

from the lips of Markandeya. The bull among men obtained all weapons from

Rama and Sakra. Although born among human beings, his death itself is

still under his own control. Although childless, yet he has many regions

of bliss hereafter as heard by us. Regenerate Rishis of great merit were

always his courtiers. There is nothing among objects that should be known

that is unknown to him. Conversant with all duties and acquainted with

all the subtle truths of morality, even he will discourse to thee upon

duty and morality. Go unto him before he abandons his life breath. Thus

addressed by him, the high-souled son of Kunti, of great wisdom, said the

following words unto Satyavati's son Vyasa, that first of eloquent men.'

"Yudhishthira said, 'Having caused a great and horrid slaughter of

kinsmen, I have become an offender against all and a destroyer of the

earth. Having caused that Bhishma himself, that warrior who always fought

fairly, to be slain by the aid of deceit, how shall I approach him for

asking him (about duties and morality)?'

"Vaisampayana continued, 'Moved by the desire of benefiting all the four

orders, the mighty armed and high-souled chief of Yadu's race once more

addressed that foremost of kings (in the following words).'

"Vasudeva said, 'It behoveth thee not to show such pertinacity in grief.

Do that, O best of kings, which the holy Vyasa has said. The Brahmanas, O

mighty-armed one, and these thy brothers of great energy, stand before

thee beseechingly like persons beseeching the deity of the clouds at the

close of summer. The unslain remnant of the assembled kings, and the

people belonging to all the four orders of thy kingdom of Kurujangala, O

king, are here. For the sake of doing what is agreeable to these

high-souled Brahmanas, in obedience also to the command of thy revered

senior Vyasa of immeasurable energy, and at the request of out-selves

that are thy well-wishers, and of Draupadi, O scorcher of foes, do what

is agreeable to us, O slayer of foes, and what is beneficial to the

world.'

"Vaisampayana continued. 'Thus addressed by Krishna, the high-souled king

(Yudhishthira) of eyes like lotus petals, rose from his seat for the good

of the whole world. The tiger among men, viz., Yudhishthira of great

fame, besought by Krishna himself, by the Island-born (Vyasa), by

Devasthana, by Jishnu, by these and many others, cast off his grief and

anxiety. Fully conversant with the declarations of the Srutis, with the

science that treats of the interpretation of those declarations, and with

all that men usually hear and all that deserve to be heard, the son of

Pandu obtained peace of mind and resolved upon that he should next do.

Surrounded by all of them like the moon by the stars, the king, placing

Dhritarashtra at the head of the train, set out for entering the city.

Desirous of entering the city, Kunti's son Yudhishthira, conversant with

every duty, offered worship unto the gods and thousands of Brahmanas. He

then ascended a new and white car covered with blankets and deerskins,

and unto which were yoked sixteen white bullocks possessed of auspicious

marks, and which had been sanctified with Vedic mantras. Adored by

panegyrists and bards, the king mounted upon that car like Soma riding

upon his own ambrosial vehicle. His brother Bhima of terrible prowess

took the reins. Arjuna held over his head a white umbrella of great

effulgence. That white umbrella held upon the car looked beautiful like a

star-decked white cloud in the firmament. The two heroic sons of Madri,

viz., Nakula and Sahadeva, took up two yak-tails white as the rays of the

moon and adorned with gems for fanning the king. The five brothers decked

with ornaments, having ascended the car, O king, looked like the five

elements (that enter into the composition of everybody). Riding upon

another white car unto which were yoked steeds fleet as thought, Yuyutsu,

O king, followed the eldest son of Pandu behind. Upon his own brilliant

car of gold unto which were yoked Saivya and Sugriva, Krishna, with

Satyaki, followed the Kurus. The eldest uncle of Pritha's son, O Bharata,

accompanied by Gandhari, proceeded at the head of the train, upon a

vehicle borne on the shoulders of men. The other ladies of the Kuru

household, as also Kunti and Krishna, all proceeded on excellent

vehicles, headed by Vidura. Behind followed a large number of cars and

elephants decked with ornaments, and foot-soldiers and steeds. His

praises chanted by sweet-voiced panegyrists and bards, the king proceeded

towards the city called after the elephant. The progress, O mighty-armed

one, of king Yudhishthira, became so beautiful that its like had never

been on earth. Teeming with healthy and cheerful men, thy busy hum of

innumerable voices was heard there. During the progress of Pritha's son,

the city and its streets were adorned with gay citizens (all of whom had

come out for honouring the king). The spot through which the king passed

had been decked with festoons of flowers and innumerable banners. The

streets of the city were perfumed with incense. The place was overlaid

with powdered perfumes and flowers and fragrant plants, and hung over

with garlands and wreaths. New metallic jars, full of water to the brim,

were kept at the door of every house, and bevies of beautiful maidens of

the fairest complexion stood at the particular spots. Accompanied by his

friends, the son of Pandu, adored with sweet speeches, entered the city

through its well-adorned gate.'"

SECTION XXXIX

"Vaisampayana said, 'At the time the Parthas entered the city, thousands

upon thousands of the citizens came out to behold the sight. The

well-adorned squares and streets, with crowd swelling at each moment

looked beautiful like the ocean swelling at the rise of the moon. The

large mansions that stood on the street-sides, decked with every ornament

and full of ladies, seemed to shake, O Bharata, with their weight. With

soft and modest voices they uttered the praises of Yudhishthira, of Bhima

and Arjuna, and of the two sons of Madri. And they said, 'Worthy of all

praise art thou. O blessed princess of Panchala, that waitest by the side

of those foremost of men even like Gautami by the side of the (seven)

Rishis. Thy acts and vows have borne their fruits, O lady!' In this

strain, O monarch, the ladies praised the princess Krishna. In

consequence of those praises, O Bharata, and their speeches with one

another, and the shouts of joy (uttered by the men' ), the city became

filled with a loud uproar. Having passed through the streets with such

behaviour as befitted him, Yudhishthira then entered the beautiful palace

(of the Kurus) adorned with every ornament. The people belonging to the

city and the provinces, approaching the palace, uttered speeches that

were agreeable to his ears, 'By good luck, O foremost of kings, thou hast

vanquished thy enemies, O slayer of foes! By good luck, thou hast

recovered thy kingdom through virtue and prowess. Be, O foremost of

kings, our monarch for a hundred years, and protect thy subjects

virtuously like Indra protecting the denizens of heaven.' Thus adored at

the palace-gate with blessed speeches, and accepting the benedictions

uttered by the Brahmanas from every side, the king, graced with victory

and the blessings of the people, entered the palace that resembled the

mansion of Indra himself, and then descended from his car. Entering the

apartments, blessed Yudhishthira approached the household gods and

worshipped them with gems and scents and floral wreaths. Possessed of

great fame and prosperity, the king came out once more and beheld a

number of Brahmanas waiting with auspicious articles in their hands (for

pronouncing benedictions on him). Surrounded by those Brahmanas desirous

of uttering benedictions on him, the king looked beautiful like the

spotless moon in the midst of the stars. Accompanied by his priest

Dhaumya and his eldest uncle, the son of Kunti cheerfully worshipped,

with due rites, those Brahmanas with (gift of) sweets, gems, and gold in

profusion, and kine and robes, O monarch, and with diverse other articles

that each desired. Then loud shouts of 'This is a blessed day' arose,

filling the entire welkin, O Bharata. Sweet to the ear, that sacred sound

was highly gratifying to the friends and well-wishers (of the Pandavas).

The king heard that sound uttered by those learned Brahmanas and that was

as loud and clear as the sound of a flock of swans. He listened also to

the speeches, fraught with melodious words and grave import, of those

persons well conversant with the Vedas. Then, O king, the peal of drums

and the delightful blare of conchs, indicative of triumph, arose. A

little while after when the Brahmanas had become silent, a Rakshasa of

the name of Charvaka, who had disguised himself as a Brahmana, addressed

the king. He was a friend of Duryodhana and stood therein the garb of a

religious mendicant. With a rosary, with a tuft of hair on his head, and

with the triple staff in his hand, he stood proudly and fearlessly in the

midst of all those Brahmanas that had come there for pronouncing

benedictions (upon the king), numbering by thousands, O king, and all of

whom were devoted to penances and vows. That wicked wight, desirous of

evil unto the high-souled Pandavas and without having consulted those

Brahmanas, said these words unto the king.'

"Charvaka said, 'All these Brahmanas, making me their spokesman, are

saying, 'Fie on thee! Thou art a wicked king. Thou art a slayer of

kinsmen. What shalt thou gain, O son of Kunti, by having thus

exterminated thy race? Having slain also thy superiors and preceptor, it

is proper for thee to cast away thy life.' Hearing these words of that

wicked Rakshasa the Brahmanas there became deeply agitated. Stung by that

speech, they made a loud uproar. And all of them, with king Yudhishthira.

O monarch, became speechless from anxiety and shame.'

"Yudhishthira said, 'I bow down to you and beseech you humbly, be

gratified with me. It doth not behove you to cry fie on me. I shall soon

lay down my life.'[122]

"Vaisampayana continued, 'Then all those Brahmanas, O king, loudly said,

'These are not our words. Prosperity to thee, O monarch!' Those

high-souled persons, conversant with the Vedas, with understanding

rendered clear by penances, then penetrated the disguise of the speaker

by means of their spiritual sight.' And they said, 'This is the Rakshasa

Charvaka, the friend of Duryodhana. Having put on the garb of a religious

mendicant, he seeks the good of his friend Duryodhana. We have not, O

thou of righteous soul, said anything of the kind. Let this anxiety of

thine be dispelled. Let prosperity attend upon thee with thy brothers.'

"Vaisampayana continued, 'These Brahmanas then, insensate with rage,

uttered the sound Hun. Cleansed of all sins, they censured the sinful

Rakshasa and slew him there (with that very sound). Consumed by the

energy of those utterers of Brahma, Charvaka fell down dead, like a tree

with all its sprouts blasted by the thunder of Indra. Duly worshipped,

the Brahmanas went away, having gladdened the king with their

benedictions. The royal son of Pandu also, with all his friends, felt

great happiness.

SECTION XL

"Vaisampayana said, 'Then Devaki's son Janardana of universal knowledge

addressed king Yudhishthira who stood there with his brothers, saying,

'In this world, O sire, Brahmanas are always the objects of worship with

me. They are gods on earth having poison in their speech, and are

exceedingly easy to gratify. Formerly, in the Krita age, O king, a

Rakshasa of the name of Charvaka, O mighty-armed one, performed austere

penances for many years in Vadari. Brahman repeatedly solicited him to

ask for boons. At last the Rakshasa solicited the boon, O Bharata, of

immunity from fear at the hand of every being in the universe. The Lord

of the universe gave that high boon of immunity from fear at the hands of

all creatures, subject to the only limitation that he should be careful

of how he offended the Brahmanas. Having obtained that boon, the sinful

and mighty Rakshasa of fierce deeds and great prowess began to give pain

to the gods. The gods, persecuted by the might of the Rakshasa,

assembling together, approached Brahman, for compassing their foe's

destruction. The eternal and unchangeable god answered them, O Bharata,

saying, 'I have already arranged the means by which the death of this

Rakshasa may soon be brought about. There will be a king of the name of

Duryodhana. Among men, he will be the friend of this wight. Bound by

affection towards him, the Rakshasa will insult the Brahmanas. Stung by

the wrong he will inflict upon them, the Brahmanas, whose might consists

in speech, will in wrath censure him at which he will meet with

destruction. Even that Rakshasa Charvaka, O foremost of kings, slain by

the curse of the Brahmanas, lies there deprived of life. Do not, O bull

of Bharata's race, give way to grief. The kinsmen, O king, have all

perished in the observance of Kshatriya duties. Those butts among

Kshatriyas, those high-souled heroes, have all gone to heaven. Do thou

attend to thy duties now. O thou of unfading glory, let no grief be

thine. Stay thy foes, protect thy subjects, and worship the Brahmanas.'"

SECTION XLI

"Vaisampayana said, 'The royal son of Kunti, freed from grief and the

fever of his heart, took his seat, with face eastwards, on excellent seat

made of gold. On another seat, beautiful and blazing and made of gold,

sat with face directed towards him, those two chastisers of foes, viz.,

Satyaki and Vasudeva. Placing the king in their midst, on his two sides

sat Bhima and Arjuna upon two beautiful seats adorned with gems. Upon a

white throne of ivory, decked with gold, sat Pritha with Sahadeva and

Nakula. Sudharman,[123] and Vidura, and Dhaumya, and the Kuru king

Dhritarashtra, each sat separately on separate seats that blazed with the

effulgence of fire. Yuyutsu and Sanjaya and Gandhari of great fame, all

sat down where king Dhritarashtra had taken his seat. The

righteous-souled king, seated there, touched the beautiful white flowers,

Swastikas, vessels full of diverse articles, earth, gold, silver, and

gems, (that were placed before him). Then all the subjects, headed by the

priest, came to see king Yudhishthira, bringing with them diverse kinds

of auspicious articles. Then earth, and gold, and many kinds of gems, and

all the things in profusion that were necessary for the performance of

the coronation rite, were brought there. There were golden jars full to

the brim (with water), and those made of copper and silver and earth, and

flowers, and fried paddy, and Kusa grass, and cow's milk, and

(sacrificial) fuel consisting of the wood of Sami, Pippala, and Palasa,

and honey and clarified butter and (sacrificial) ladles made of Udumvara,

and conches adorned with gold.[124] Then the priest Dhaumya, at the

request of Krishna, constructed, according to rule, an altar gradually

inclining towards the cast and the north. Causing the high-souled

Yudhishthira then, with Krishna the daughter of Drupada, to be seated

upon a handsome seat, called Sarvatobhadra, with firm feet and covered

with tiger-skin and blazing with effulgence, began to pour libations of

clarified butter (upon the sacrificial fire) with proper mantras. Then he

of Dasaratha's race, rising from his seat, took up the sanctified conch,

poured the water it contained upon the head of that lord of earth, viz.,

Yudhishthira, the son of Kunti. The royal sage Dhritarashtra and all the

subjects also did the same at the request of Krishna. The son of Pandu

then, with his brothers, thus bathed with the sanctified water of the

conch, looked exceedingly beautiful. Then Panavas and Anakas and drums

were beaten. King Yudhishthira the just duly accepted the gifts made unto

him by the subjects. Always giving away presents in profusion in all his

sacrifices, the king honoured his subjects in return. He gave a thousand

nishkas unto the Brahmanas that uttered (especial) benedictions on him.

All of them had studied the Vedas and were endued with wisdom and good

behaviour. Gratified (with gifts), the Brahmanas, O king, wished him

prosperity and victory, and with voice melodious like that of swans,

uttered his praises, saying, 'O Yudhishthira of mighty arms, by good

luck, O son of Pandu, victory has been thine. By good luck, O thou of

great splendour, thou hast recovered thy position through prowess. By

good luck, the wielder of Gandiva, and Bhimasena, and thyself, O king,

and the two sons of Madri, are all well, having slain your foes and

escaped with life from the battle, so destructive of heroes. Do thou, O

Bharata, attend without delay to those acts that should next be done.'

Thus adored by those pious men, king Yudhishthira the just, with his

friends, became installed on the throne of a large kingdom, O Bharata!'"

SECTION XLII

"Vaisampayana said, 'Having heard those words, suitable to time and

place, of his subjects, king Yudhishthira answered them in the following

words, 'Great must be the sons of Pandu, in sooth, whose merits, true or

false, are thus recited by such foremost of Brahmanas assembled together.

Without doubt, we are all objects of favour with you since you so freely

describe us to be possessed of such attributes. King Dhritarashtra,

however, is our father and god. If ye desire to do what is agreeable to

me, always render your obedience to him and what is agreeable to him.

Having slaughtered all my kinsmen, I live for him alone. My great duty is

to always serve him in every respect with watchfulness. If ye, as also my

friends, think that I should be an object of favour with you and them,

let me then request you all to show the same behaviour towards

Dhritarashtra as ye used to show before. He is the lord of the world, of

yourselves, and of myself. The whole world, with the Pandavas, belongs to

him. Ye should always bear these words of mine in your minds.' The king

then told them to go whithersoever they liked. Having dismissed the

citizens and the people of the provinces, the delighter of the Kurus

appointed his brother Bhimasena as Yuvaraja. And he cheerfully appointed

Vidura of great intelligence for assisting him with his deliberations and

for overlooking the sixfold requirements of the state.[125] And he

appointed Sanjaya of mature years and possessed of every accomplishment,

as general director and supervisor of the finances. And the king

appointed Nakula for keeping the register of the forces, for giving them

food and pay and for supervising other affairs of the army. And king

Yudhishthira appointed Phalguna for resisting hostile forces and

chastising the wicked. And he appointed Dhaumya, the foremost of priests,

to attend daily to the Brahmanas and all rites in honour of the gods and

other acts of a religious kind. And he appointed Sahadeva to always

remain by his side, for the king thought, O monarch, that he should under

all circumstances be protected by that brother of his. And the king

cheerfully employed others in other acts according as he deemed them fit.

That slayer of hostile heroes, viz., the righteous-souled king

Yudhishthira, ever devoted to virtue, commanded Vidura and the

high-souled Yuyutsu, saying, 'You should always with alacrity and

attention do everything that my royal father Dhritarashthra wishes.

Whatever also should be done in respect of the citizens and the residents

of the provinces should be accomplished by you in your respective

departments, after taking the king's permission.'"

SECTION XLIII

"Vaisampayana said, 'After this king Yudhishthira of magnanimous soul

caused the Sraddha rites to be performed of every one of his kinsmen

slain in battle. King Dhritarashtra also of great fame, gave away, for

the good of his sons in the other world, excellent food, and kine, and

much wealth, and many beautiful and costly gems (unto the Brahmanas).

Yudhishthira accompanied by Draupadi, gave much wealth for the sake of

Drona and the high-souled Karna, of Dhrishtadyumna and Abhimanyu, of the

Rakshasa Ghatotkacha, the son of Hidimva, and of Virata, and his other

well-wishers that had served him loyally, and of Drupada and the five

sons of Draupadi. For the sake of each of these, the king gratified

thousands of Brahmanas with gifts of wealth and gems, and kine and

clothes. The king performed the Sraddha rite for the good in the next

world, of every one of those kings also who had fallen in the battle

without leaving kinsmen or friends behind. And the king also, for the

good of the souls of all his friends, caused houses to be founded for the

distribution of food, and places for the distribution of water, and tanks

to be excavated in their names. Thus paying off the debt he owed to them

and avoiding the chance of censure in the world,[126] the king became

happy and continued to protect his subjects religiously. He showed due

honour, as before, unto Dhritarashtra, and Gandhari, and Vidura, and unto

all the superior Kauravas and unto all the officers. Full of kindness,

the Kuru king honoured and protected all those ladies also who had, in

consequence of the battle, been deprived of their heroic husbands and

sons. The puissant king, with great compassion, extended his favours to

the destitute and the blind and the helpless by giving them food, clothes

and shelter. Freed from foes and having conquered the whole Earth, king

Yudhishthira began to enjoy great happiness.'"

SECTION XLIV

"Vaisampayana said, 'Having got back the kingdom, king Yudhishthira of

great wisdom and purity, after the ceremony of installation had been

over, joining his hands together, addressed the lotus-eyed Krishna of

Dasarha's race, saying, 'Through thy grace, O Krishna, through thy policy

and might and intelligence and prowess, O tiger among the Yadus, I have

got back this ancestral kingdom of mine. O thou of eyes like lotus

leaves, I repeatedly bow to thee, O chastiser of foes! Thou hast been

called the One only Being. Thou hast been said to be the refuge of all

worshippers. The regenerate ones adore thee under innumerable names.[127]

Salutations to thee, O Creator of the Universe! Thou art the soul of the

Universe and the Universe hath sprung from thee. Thou art Vishnu, thou

art Jishnu, thou art Hari, thou art Krishna, thou art Vaikuntha, and thou

art the foremost of all beings. Thou hast, as said in the Puranas, taken

thy birth seven times in the womb of Aditi. It was thou that tookest

birth in the womb of Prishni.[128] The learned say that thou art the

three Yugas.[129] All thy achievements are sacred. Thou art the lord of

our senses. Thou art the great Lord worshipped in sacrifices. Thou art

called the great swan. Thou art three-eyed Sambhu. Thou art One, though

known as Vibhu and Damodara. Thou art the great Boar, thou art Fire, thou

art the Sun, thou hast the bull for the device on thy banner, and thou

hast Garuda also as thy device. Thou art the grinder of hostile hosts,

thou art the Being that pervadest every form in the universe and thou art

of irresistible prowess. Thou art the foremost of all things, thou art

fierce, thou art the generalissimo in battle, thou art the Truth, thou

art the giver of food, and thou art Guha (the celestial generalissimo);

Thyself unfading, thou causest thy foes to fade and waste. Thou art the

Brahmana of pure blood, and thou art those that have sprung from

intermixture. Thou art great. Thou walkest on high, thou art the

mountains, and thou art called Vrishadarbha and Vrishakapi. Thou art the

Ocean, thou art without attributes, thou hast three humps, thou hast

three abodes, and thou takest human forms on earth, descending from

heaven. Thou art Emperor, thou art Virat, and thou art Swarat.[130] Thou

art the Chief of the celestials, and thou art the cause whence the

Universe has sprung. Thou art Almighty, thou art existence in every form,

thou art without form, thou art Krishna, and thou art fire. Thou art the

Creator, thou art the sire of the celestial physicians, thou art (the

sage) Kapila, and thou art the Dwarf.[131] Thou art Sacrifice embodied,

thou art Dhruva,[132] thou art Garuda, and thou art called Yajnasena.

Thou art Sikhandin, thou art Nahusha, and thou art Vabhru. Thou art the

constellation Punarvasu extended in the firmament, Thou art exceedingly

tawny in hue, thou art the sacrifice known by the name of Uktha, thou art

Sushena, thou art the drum (that sends forth its sound on every side).

The track of thy car-wheels is light. Thou art the lotus of Prosperity,

thou art the cloud called Pushkara, and thou art decked with floral

wreaths. Thou art affluent, thou art puissant, thou art the most subtle,

and it is thou whom the Vedas describe. Thou art the great receptacle of

waters, thou art Brahman, thou art the sacred refuge, and thou knowest

the abodes of all. Thou art called Hiranyagarbha, thou art the sacred

mantras swadha  and swaha, thou art Kesava. Thou art the cause whence all

this hath sprung, and thou art its dissolution. In the beginning it is

thou that createst the universe. This universe is under thy control, O

Creator of the universe! Salutations to thee, O wielder of Sarnga, discus

and sword!' Thus hymned by king Yudhishthira the just in the midst of the

court, the lotus-eyed Krishna became pleased. That foremost one of the

Yadavas then began to gladden the eldest son of Pandu with many agreeable

speeches."

SECTION XLV

"Vaisampayana said, 'The king dismissed all his subjects, who, commanded

by the monarch, returned to their respective homes. Comforting his

brothers, Yudhishthira, blazing with beauty, then addressed his brothers

Bhima of terrible prowess and Arjuna and the twins, saying, 'Your bodies

have, in the great battle, been mangled with diverse kinds of weapons by

the foe. Ye are greatly fatigued, grief and anger have scorched your

hearts. Through my fault, ye bulls of Bharata's race, ye have suffered

the miseries of an exile in the forests like vulgar men. In delight and

in happy ease enjoy this victory (that ye have won). After resting

yourselves and regaining the full use of your faculties, meet me again in

the morning.' After this, the mighty-armed Vrikodara like Maghavat

entering his own beautiful fane, entered the palace of Duryodhana, that

was adorned with many excellent buildings and rooms, that adorned with

gems of diverse kinds, that teemed with servants, male and female, and

that Yudhishthira assigned to him with the approval of Dhritarashtra. The

mighty-armed Arjuna also, at the command of the king, obtained the palace

of Dussasana which was not inferior to Duryodhana's and which consisted

of many excellent structures and was adorned with a gate-way of gold, and

which abounded in wealth and was full of attendants of both sexes. The

palace of Durmarshana was even superior to that of Dussasana. Looking

like the mansion of Kuvera himself, it was adorned with gold and every

kind of gem. King Yudhishthira gladly gave it to Nakula who deserved it

best and who had been emaciated (with the miseries of a life) in the

great forest. The foremost of palaces belonging to Durmukha was

exceedingly beautiful and adorned with gold. It abounded in beds and

beautiful women, with eyes like lotus-petals. The king gave it unto

Sahadeva who was ever employed in doing what was agreeable to him.

Obtaining it, Sahadeva became delighted as the Lord of treasures upon

obtaining Kailasa. Yuyutsu and Vidura and Sanjaya, O monarch, and

Sudharman and Dhaumya, proceeded to the abodes they had owned

before.[133] Like a tiger entering his cave in the hills, that tiger

among men, viz., Saurin, accompanied by Satyaki, entered the palace of

Arjuna. Feasting on the viands and drinks (that had been kept ready for

them), the princes passed the night happily. Awaking in the morning with

well pleased hearts, they presented themselves before king Yudhishthira.'"

SECTION XLVI

"Janamejaya said, 'It behoveth thee, O learned Brahmana, to tell me what

was next done by Yudhishthira the mighty-armed son of Dharma after he had

regained his kingdom. It behoveth thee to tell me also, O Rishi, what the

heroic Hrishikesa, the supreme master of the three worlds did after this.'

"Vaisampayana said, 'Listen to me, O king, as I narrate in detail, O

sinless one, what the Pandavas, headed by Vasudeva, did after this.

Having obtained his kingdom, O monarch, Kunti's son Yudhishthira

appointed each of the four orders of men to their respective duties. The

(eldest) son of Pandu gave unto a thousand high-souled Brahmanas of the

Snataka order a thousand Nishkas each. He then gratified the servants

that were dependant on him and the guests that came to him, including

persons that were undeserving and those that held heterodox views, by

fulfilling their wishes. Unto his priest Dhaumya he gave kine in

thousands and much wealth and gold and silver and robes of diverse kinds.

Towards Kripa, O monarch, the king behaved in the way one should towards

one's preceptor. Observant of vows, the king continued to honour Vidura

greatly. That foremost of charitable men gratified all persons with gifts

of food and drink and robes of diverse kinds and beds and seats. Having

restored peace to his kingdom, the king, O best of monarchs, possessed of

great fame, paid due honour unto Yuyutsu and Dhritarashtra. Placing his

kingdom, at the disposal of Dhritarashtra, of Gandhari, and of Vidura,

king Yudhishthira continued to pass his days happily. Having gratified

everybody, including the citizens, in this way, Yudhishthira, O bull of

Bharata's race, then proceeded with joined hands to the presence of the

high-souled Vasudeva. He beheld Krishna, of the hue of a blue cloud,

seated on a large sofa adorned with gold and gems. Attired in yellow

robes of silk and decked with celestial ornaments, his person blazed with

splendour like a Jewel set on gold. His bosom adorned with the Kaustubha

gem, he looked like the Udaya mountain that decked the rising Sun. So

beautiful did he look that there is no simile in the three worlds.

Approaching the high-souled one who was Vishnu himself in incarnate form,

king Yudhishthira addressed him sweetly and smilingly, saying, 'O

foremost of intelligent men, hast thou passed the night happily? O thou

of unfading glory, are all thy faculties in their full vigour? O foremost

of intelligent persons, is it all right with thy understanding? We have

got back our kingdom and the whole earth has come under our control, O

divine lord, through thy grace, O refuge of the three worlds and, O thou

of three steps,[134] through thy grace have we won victory and obtained

great fame and have not fallen away from the duties of our order!' Unto

that chastiser of foes, viz., king Yudhishthira the just who addressed

him in that strain the divine Krishna said not a word, for he was then

rapt in meditation."

SECTION XLVII

"Yudhishthira said, 'How wonderful is this, O thou of immeasurable

prowess, that thou art rapt in meditation! O great refuge of the

universe, is it all right with the three worlds? When thou hast, O God,

withdrawn thyself (from the world), having, O bull among men, adopted the

fourth, state, my mind has been filled with wonder.[135] The five

life-breaths that act within the body have been controlled by thee into

stillness. Thy delighted senses thou hast concentrated within thy mind.

Both speech and mind, O Govinda, have been concentrated within thy

understanding. All thy senses, indeed, have been withdrawn into thy

soul.[136] The hair on thy body stands erect. Thy mind and understanding

are both still. Thou art as immobile now, O Madhava, as a wooden post or

a stone. O illustrious God, thou art as still as the flame of a lamp

burning in a place where there is no wind. Thou art as immobile as a mass

of rock. If I am fit to hear the cause, if it is no secret of thine,

dispel, O god, my doubt for I beg of thee and solicit it as a favour.

Thou art the Creator and thou art the Destroyer. Thou art destructible

and thou art indestructible. Thou art without beginning and thou art

without end. Thou art the first and the foremost of Beings. O foremost of

righteous persons, tell me the cause of this (Yoga) abstraction. I

solicit thy favour, and am thy devoted worshipper, and bow to thee,

bending my head.' Thus addressed, the illustrious younger brother of

Vasava, recalling his mind, understanding, and the senses to their usual

sphere, said these words with a soft smile.'

"Vasudeva said, 'That tiger among men, Bhishma, who is now lying on a bed

of arrows, and who is now like unto a fire that is about to go out, is

thinking of me. Hence my mind also was concentrated on him. My mind was

concentrated upon him, the twang of whose bowstring and the sound of

whose palms Indra himself was unable to bear. I was thinking of him who

having vanquished in a trice all the assembled kings (at the Self-choice

of the daughters of the king of Kasi) abducted the three princesses for

the marriage of his brother Vichitravirya. I was thinking of him who

fought continually for three and twenty days with Rama himself of

Bhrigu's race and whom Rama was unable to overcome. Collecting all his

senses and concentrating his mind by the aid of his understanding, he

sought my refuge (by thinking of me). It was for this that I had centered

my mind upon him. I was thinking of him whom Ganga conceived and brought

forth according to ordinary human laws and whom Vasishtha took as a

pupil. I was thinking of that hero of mighty energy and great

intelligence who possesses a knowledge of all the celestial weapons as

also of the four Vedas with all their branches. I was thinking of him, O

son of Pandu, who is the favourite disciple of Rama, the son of

Jamadagni, and who is the receptacle of the sciences. I was thinking of

that foremost of all persons conversant with morality and duty, of him, O

bull of Bharata's race, who knows the Past, the Future, and the Present.

After that tiger among kings shall have, in consequences of his own

achievements, ascended to heaven, the earth, O son of Pritha, will look

like a moonless night. Therefore, O Yudhishthira, submissively

approaching Ganga's son, viz., Bhishma of terrible prowess, question him

about what thou mayst desire to learn. O lord of the earth, enquire of

him about the four branches of knowledge (in respect of morality,

profit., pleasure and salvation), about the sacrifices and the rites laid

down for the four orders, about the four modes of life, and about the

kingly duties in full. When Bhishma, that foremost one of Kuru's race,

will disappear from the world, every kind of knowledge will disappear

with him. It is for this that I urge thee (to go to him now).' Hearing

these beneficial words of high import from Vasudeva, the righteous

Yudhishthira, with voice choked in tears, answered Janardana, saying,

'What thou hast said, O Madhava, about the eminence of Bhishma, is

perfectly true. I have not the slightest doubt regarding it. Indeed, I

had heard of the high blessedness, as also the greatness, of the

illustrious Bhishma from high-souled Brahmanas discoursing upon it. Thou,

O slayer of foes, art the Creator of all the worlds. There cannot,

therefore, O delighter of the Yadavas, be the slightest doubt in what

thou sayest. If thy heart be inclined to show grace, O Madhava, then we

shall go unto Bhishma with thyself at our head. When the divine Surya

shall have turned towards the north, Bhishma will leave (this world), for

those regions of bliss that he has won. That descendant of Kuru's race,

therefore, O mighty-armed one, deserves to have a sight of thee. (If thou

grantest my prayer), Bhishma will then obtain a sight of thee that art

the first of Gods, of thee that art destructible and indestructible.

Indeed, O lord, thou it is that art the vast receptacle of Brahma.'"

"Vaisampayana continued, 'Hearing these words of king Yudhishthira the

just, the slayer of Madhu addressed Satyaki who was sitting beside him,

saying, 'Let my car be yoked.' At this, Satyaki quickly left Kesava's

presence and going out, commanded Daruka, saying, 'Let Krishna's car be

made ready.' Hearing the words of Satyaki, Daruka speedily yoked

Krishna's car. That foremost of vehicles, adorned with gold, decked with

a profusion of emeralds, and moon-gems and sun-gems, furnished with

wheels covered with gold, possessed of effulgence, fleet as the wind, set

in the middle with diverse other kinds of jewels, beautiful as the

morning sun, equipped with a beautiful standard topped by Garuda, and gay

with numerous banners, had those foremost of steeds, fleet as thought,

viz., Sugriva and Saivya and the other two, in trappings of gold, yoked

unto it. Having yoked it, O tiger, among kings, Daruka, with joined

hands, informed Krishna of the fact.'

SECTION XLVIII

"Janamejaya said, 'How did the grandsire of the Bharatas, who lay on a

bed of arrows, cast off his body and what kind of Yoga did he adopt?'

"Vaisampayana said, 'Listen, O king, with pure heart and concentrated

attention, as to how, O tiger among the Kurus, the high-souled Bhishma

cast off his body. As soon as the Sun, passing the solstitial point,

entered in his northerly course, Bhishma, with concentrated attention,

caused his soul (as connected with and independent of the body) to enter

his soul (in its independent and absolute state). Surrounded by many

foremost of Brahmanas, that hero, his body pierced with innumerable

arrows, blazed forth in great beauty like Surya himself with his

innumerable rays. Surrounded by Vyasa conversant with the Vedas by the

celestial Rishi Narada, by Devasthana, by Asmaka Sumantu, by Jaimini, by

the high-souled Paila, by Sandilya, by Devarata, by Maitreya of great

intelligence, by Asita and Vasishtha and the high-souled Kausika, by

Harita and Lomasa and Atri's son of great intelligence, by Vrihaspati and

Sukra and the great sage Chyavana, by Sanatkumara and Kapila and Valmiki

and Tumvuru and Kuru, by Maudgalya and Rama of Bhrigu's race, and the

great sage Trinavindu, by Pippalada and Vayu and Samvarta and Pulaha and

Katha, by Kasyapa and Pulastya and Kratu and Daksha and Parasara, by

Marichi and Angiras and Kasmya and Gautama and the sage Galava, by

Dhaumya and Vibhanda and Mandavya and Dhaumra and Krishnanubhautika, by

Uluka, that foremost of Brahmanas and the great sage Markandeya, by

Bhaskari and Purana and Krishna and Suta,--that foremost of virtuous

persons, surrounded by these and many other highly-blessed sages of great

souls and possessed of faith and self-restraint and tranquillity of mind,

the Kuru hero looked like the Moon in the midst of the planets and the

stars. Stretched on his bed of arrows, that tiger among men, Bhishma,

with pure heart and joined palms, thought of Krishna in mind, word, and

act. With a cheerful and strong voice he hymned the praise of the slayer

of Madhu, that master of yoga, with the lotus in his navel, that lord of

the universe, called Vishnu and Jishnu. With joined hands, that foremost

of eloquent men, that puissant one, viz., Bhishma of highly virtuous

soul, thus praised Vasudeva.

"Bhishma said, 'O Krishna, O foremost of Beings, be thou pleased with

these words which I utter, in brief and in detail, from desire of hymning

thy praises. Thou art pure and purity's self. Thou transcendest all. Thou

art what people say to be THAT. Thou art the Supreme Lord. With my whole

heart I seek thy refuge, O universal Soul and Lord of all creatures![137]

Thou art without beginning and without end. Thou art the highest of the

high and Brahma. Neither the gods nor the Rishis know thee. The divine

Creator, called Narayana or Hari, alone knows thee. Through Narayana, the

Rishis, the Siddhas, the great Nagas, the gods, and the celestial Rishis

know a little of thee. Thou art the highest of the high and knowest no

deterioration. The gods, the Danavas, the Gandharvas, the Yakshas, the

Pannagas, do not know who thou art and whence art thou. All the worlds

and all created things live in thee, and enter thee (when the dissolution

comes). Like gems strung together in a thread, all things that have

attributes reside in thee, the Supreme Lord.'[138] Having the universe

for thy work and the universe for thy limbs, this universe consisting of

mind and matter resides in thy eternal and all-pervading soul like a

number of flowers strung together in a strong thread. Thou art called

Hari, of a thousand heads, a thousand feet, a thousand eyes, a thousand

arms, a thousand crowns, and a thousand faces of great splendour. Thou

art called Narayana, divinity, and the refuge of the universe. Thou art

the subtlest of the subtle, grossest of the gross, the heaviest of the

heavy and the highest of the high. In the Vaks, the Anuvaks, the Nishads,

and Upanishads, thou art regarded as the Supreme Being of irresistible

force. In the Samans also, whose declarations are always true, thou art

regarded as Truth's self![139] Thou art of quadruple soul. Thou art

displayed in only the understanding (of all creatures). Thou art the Lord

of those that are bound to thee in faith. O God, thou art adored (by the

faithful) under four excellent, high, and secret names.[140] Penances are

ever present in thee. Performed (by other creatures for gratifying thee),

penances live in thy form. Thou art the Universal Soul. Thou art of

universal knowledge. Thou art the universe. Thou art omniscient. Thou art

the creator of everything in the universe.[141] Like a couple of sticks

generating a blazing fire, thou hast been born of the divine Devaki and

Vasudeva for the protection of Brahma on earth.[142] For this eternal

salvation, the devout worshipper, with mind withdrawn from everything

else and casting off all desires, beholds thee, O Govinda, that art the

pure Soul, in his own soul. Thou transcendest Surya in glory. Thou art

beyond the ken of the senses and the understanding. O Lord of all

creatures, I place myself in thy hands. In the Puranas thou hast been

spoken as Purusha (all-pervading spirit). On occasions of the

commencement of the Yugas, thou art said to be Brahma, while on occasions

of universal dissolution thou art spoken of as Sankarshana. Adorable thou

art, and therefore I adore thee. Though one, thou hast yet been born in

innumerable forms. Thou hast thy passions under complete control. Thy

devout worshippers, faithfully performing the rites laid down in the

scriptures, sacrifice to thee, O giver of every wish! Thou art called the

sheath within which the universe lies. All created things live in thee.

Like swans and ducks swimming on the water, all the worlds that we see

float in thee. Thou art Truth. Thou art One and undeteriorating. Thou art

Brahma, Thou art That which is beyond Mind and Matter. Thou art without

beginning, middle, and end. Neither the gods nor the Rishis know thee.

The gods, the Asuras, the Gandharvas, the Siddhas, the Rishis, and the

great Uragas with concentrated souls, always adore thee. Thou art the

great panacea for all sorrow. Thou art without birth and death. Thou art

Divine. Thou art self-created. Thou art eternal. Thou art invisible and

beyond ken. Thou art called Hari and Narayana, O puissant one. The Vedas

declare thee to be the Creator of the universe and the Lord of everything

existing in the universe. Thou art the Supreme protector of the universe.

Thou knowest no deterioration and thou art that which is called the

highest. Thou art of the complexion of gold. Thou art the slayer of

Asuras. Though One, Aditi brought thee forth in twelve forms.[143]

Salutations to thee that art the soul of the Sun. Salutations to thee in

thy form of Soma that is spoken of as the chief of all the regenerate

ones and that gratifies with nectar the gods in the lighted fortnight and

the Pitris in the dark fortnight. Thou art the One Being of transcendent

effulgence dwelling on the other side of thick darkness. Knowing thee one

ceases to have any fear of death. Salutations to thee in that form which

is an object of knowledge.[144] In the grand Uktha sacrifice, the

Brahmanas adore thee as the great Rich. In the great fire-sacrifice, they

sing thee as the chief Adhyaryu (priest). Thou art the soul of the Vedas.

Salutations to thee. The Richs, the Yajus, and the Samans are thy abode.

Thou art the five kinds of sanctified libations (used in sacrifices).

Thou art the seven woofs used in the Vedas. Salutations to thee in thy

form of Sacrifice.[145] Libations are poured on the Homa fire in

accompaniment with the seventeen monosyllabic sounds. Thou art the soul

of the Homa. Salutations to thee! Thou art that Purusha whom the Vedas

sing. Thy name is Yajus. The Vedic metres are thy limbs. The sacrifices

laid down in the three Vedas are thy three heads. The great sacrifice

called Rathantara is thy voice expressive of gratification. Salutation to

thee in thy form of sacred hymns! Thou art the Rishi that hadst appeared

in the great sacrifice extending for a thousand years performed by the

creators of the universe. Thou art the great swan with wings of gold.

Salutations to thee in thy form of a swan.[146] Roots with all kinds of

affixes and suffixes are thy limbs. The Sandhis are thy joints. The

consonants and the vowels are thy ornaments. The Vedas have declared thee

to be the divine word. Salutations to thee in thy form as the word![147]

Assuming the form of a boar whose limbs were constituted by sacrifice,

thou hadst raised the submerged earth for the benefit of the three

worlds. Salutations to thee in thy form of infinite prowess! Thou

sleepest in Yoga on thy snake-decked sofa constituted by the thousand

hoods (of the Naga). Salutations to thee in thy form of sleep! Thou

buildest the bridge for the good (to cross the sea of life) with Truth,

with those means by which emancipation may be obtained, and with the

means by which the senses may be controlled. Salutations to thee in thy

form of Truth! Men practising diverse creeds, actuated by desire of

diverse fruits worship thee with diverse rites. Salutations to thee in

thy form of Creed! From thee have all things sprung. It is thou that

excitest all creatures having physical frames containing the principle of

desire. Salutations to thee in thy form of Excitement. The great Rishis

seek thy unmanifest self within the manifest. Called Kshetrajna, thou

sittest in Kshetra. Salutations to thee in thy form of Kshetra![148] Thou

always conscious and present in self, the Sankhyas still describe thee as

existing in the three states of wakefulness, dream, and sound sleep. They

further speak of thee as possessed of sixteen attributes and representing

the number seventeen. Salutations to thy form as conceived by the

Sankhyas![149] Casting off sleep, restraining breath, withdrawn into

their own selves, Yogins of restrained senses behold thee as eternal

light. Salutations to thee in thy Yoga form! Peaceful Sannyasins, freed

from fear of rebirth in consequence of the destruction of all their sins

and merits, obtain thee. Salutations to thee in thy form of

emancipation![150] At the end of a thousand Yugas, thou assumest the form

of a fire with blazing flames and consumest all creatures. Salutations to

thee in thy form of fierceness! Having consumed all creatures and making

the universe one vast expanse of water, thou sleepest on the waters in

the form of a child. Salutations to thee in thy form as Maya (illusion)!

From the navel of the Self-born of eyes like lotus leaves, sprang a

lotus. On that lotus is established this universe. Salutations to thee in

thy form as lotus! Thou hast a thousand heads. Thou pervadest everything.

Thou art of immeasurable soul. Thou hast subjugated the four kinds of

desire that are as vast as the four oceans. Salutations to thee in thy

form of Yoga-sleep! The clouds are in the hair of thy head. The rivers

are in the several joints of thy limbs. The four oceans are in thy

stomach. Salutations to thee in thy form as water! Birth and the change

represented by death spring from thee. All things, again, at the

universal dissolution dissolve away in thee. Salutations to thy form as

cause! Thou sleepest not in the night. Thou art occupied in day time

also. Thou observest the good and the bad actions (of all). Salutations

to thee in thy form of (universal) observer! There is no act which thou

canst not do. Thou art, again, ever ready to accomplish acts that are

righteous. Salutations to thee in thy form of Work, the form, viz., which

is called Vaikuntha! In wrath thou hadst, in battle, exterminated thrice

seven times the Kshatriyas who had trampled virtue and authority under

their feet. Salutations to thee in thy form of Cruelty! Dividing thyself

into five portions thou hast become the five vital breaths that act

within everybody and cause every living creature to move. Salutations to

thee in thy form of air! Thou appearest in every Yuga in the form called

month and season and half-year and year, and art the cause of both

creation and dissolution. Salutations to thee in thy form of Time!

Brahmanas are thy mouth, Kshatriyas are thy two arms, Vaisyas are thy

stomach and thighs, and Sudras live in thy feet. Salutations to thee in

thy form of caste! Fire constitute thy mouth. The heavens are the crown

of thy head. The sky is thy navel. The earth is thy feet. The Sun is thy

eye. The points of the compass are thy ears. Salutations to thee in thy

form as the (three) worlds! Thou art superior to Time. Thou art superior

to Sacrifice. Thou art higher than the highest. Thyself without origin,

thou art the origin of the universe. Salutations to thee in thy form as

Universe! Men of the world, according to the attributes ascribed to thee

by the Vaiseshika theory, regard thee as the Protector of the world.

Salutations to thee in thy form of Protector! Assuming the forms of food,

drink, and fuel, thou increasest the humours and the life-breaths of

creatures and upholdest their existence. Salutations to thee in thy form

of life! For supporting the life-breaths thou eatest the four kinds of

food.[151] Assuming also the form of Agni within the stomach, thou

digestest that food. Salutations to thee in the form of digesting heat!

Assuming the form of half-man and half-lion, with tawny eyes and tawny

manes, with teeth and claws for thy weapons, thou hadst taken the life of

the chief of the Asuras. Salutations to thee in thy form of swelling

might! Neither the gods, nor the Gandharvas, nor the Daityas, nor the

Danavas, know thee truly. Salutations to thy form of exceeding subtility!

Assuming the form of the handsome, illustrious, and puissant Ananta in

the nether region, thou upholdest the world. Salutations to thy form of

Might! Thou stupefiest all creatures by the bonds of affection and love

for the continuance of the creation. Salutations to thee in thy form of

stupefaction.[152] Regarding that knowledge which is conversant with the

five elements to be the true Self-knowledge (for which yogins strive),

people approach thee by knowledge! Salutations to thee in thy form of

Knowledge! Thy body is immeasurable. Thy understanding and eyes are

devoted to everything. Thou art infinite, being beyond all measures.

Salutations to thee in thy form of vastness! Thou hadst assumed the form

of a recluse with matted locks on head, staff in hand, a long stomach,

and having thy begging bowl for thy quiver. Salutations to thee in thy

form of Brahma.[153] Thou bearest the trident, thou art the lord of the

celestials, thou hast three eyes, and thou art high-souled. Thy body is

always besmeared with ashes, and thy phallic emblem is always turned

upwards. Salutations to thee in thy form of Rudra! The half-moon forms

the ornament of thy forehead. Thou hast snakes for the holy thread

circling thy neck. Thou art armed with Pinaka and trident. Salutations to

thy form of Fierceness! Thou art the soul of all creatures. Thou art the

Creator and the Destroyer of all creatures. Thou art without wrath,

without enmity, without affection. Salutations to thee in thy form of

Peace! Everything is in thee. Everything is from thee. Thyself art

Everything. Everywhere art thou. Thou art always the All. Salutations to

thee in thy form as Everything! Salutations to thee whose work is the

universe, to thee that art the soul of the universe, to thee from whom

hath sprung the universe, to thee that art the dissolution of all things,

to thee that are beyond the five (elements that constitute all things)!

Salutations to thee that art the three worlds, to thee that art above the

three worlds! Salutations to thee that art all the directions! Thou art

all and thou art the one receptacle of All. Salutations to thee, O divine

Lord, O Vishnu, and O eternal origin of all the worlds! Thou, O

Hrishikesa, art the Creator, thou art the Destroyer, and thou art

invincible. I cannot behold that heavenly form in which thou art

displayed in the Past, Present, and the Future. I can, however, behold

truly thy eternal form (as manifest in thy works). Thou hast filled

heaven with thy head, and the earth with thy feet: with thy prowess thou

hast filled the three worlds. Thou art Eternal and thou pervadest

everything in the universe. The directions are thy arms, the Sun is thy

eye, and prowess is thy vital fluid. Thou art the lord of all creatures.

Thou standest, shutting up the seven paths of the Wind whose energy is

immeasurable. They are freed from all feats that worship thee, O Govinda

of unfading prowess, thee that art attired in yellow robes of the colour

of the Atasi flower.[154] Even one bending of the head unto thee, O

Krishna, is equal to the completion of ten Horse-sacrifices. The man that

has performed ten Horse-sacrifices is not freed from the obligation of

rebirth. The man, however, that bows to Krishna escapes rebirth. They

that have Krishna for their vow, they that think of Krishna in the night,

and upon rising from sleep, may be said to have Krishna for their body.

Those people (after death) enter Krishna's self even as libations of

clarified butter sanctified with mantras enter the blazing fire.

Salutations to thee that dispellest the fear of hell, to thee, O Vishnu,

that art a boat unto them that are plunged amid the eddies of the ocean

represented by worldly life! Salutations to thee, O God, that art the

Brahmana's self, to thee that art the benefactor of Brahmanas and kine,

to thee that art the benefactor of the universe, to thee that art Krishna

and Govinda! The two syllables Hari constitute the pecuniary stock of

those that sojourn through the wilderness of life and the medicine that

effectually cures all worldly, predilections, besides being the means

that alleviate sorrow and grief.[155] As truth is full of Vishnu, as the

universe is full of Vishnu, as everything is full of Vishnu, so let my

soul be full of Vishnu and my sins be destroyed! I seek thy protection

and am devoted to thee, desirous of obtaining a happy end O thou of eyes

like lotus petals, O best of gods, do thou think of what will be for my

good! Thyself without origin, O Vishnu, thou art the origin of Knowledge

and Penances. Thus art thou praised! O Janardana, thus worshipped by me

in the Sacrifice constituted by speech (alone), be, O god, gratified with

me! The Vedas are devoted to Narayana. Penances are devoted to Narayana.

The gods are devoted to Narayana. Everything is always Narayana!'"

Vaisampayana continued, "Having uttered these words, Bhishma, with mind

concentrated upon Krishna, said, 'Salutations to Krishna!' and bowed unto

him. Learning by his Yoga prowess of the devotion of Bhishma, Madhava,

otherwise called Hari, (entering his body) bestowed upon him heavenly

knowledge compassing the Past, the Present, and the Future, and went

away. When Bhishma became silent, those utterers of Brahma (that sat

around him), with voices choked in tears, adored that high-souled chief

of the Kurus in excellent words. Those foremost of Brahmanas uttered the

praises of Krishna also, that first of Beings, and then continued in soft

voices to commend Bhishma repeatedly. Learning (by his Yoga powers) of

the devotion of Bhishma towards him, that foremost of Beings, viz.,

Madhava, suddenly rose from his seat and ascended on his car, Kesava and

Satyaki proceeded on one car. On another proceeded those two illustrious

princes, viz., Yudhishthira and Dhananjaya. Bhimasena and the twins rode

on a third; while those bulls among men, Kripa and Yuyutsu, and that

scorcher of foes, Sanjaya of the Suta caste, proceeded on their

respective cars, each of which looked like a town. And all of them

proceeded, causing the earth to tremble with the rattle of their

chariot-wheels. That foremost of men, as he proceeded, cheerfully

listened to the speeches, fraught with his praise, that were uttered by

the Brahmanas. The slayer of Kesi, with gladdened heart, saluted the

people that waited (along the streets) with joined hands and bent heads."

SECTION XLIX

Vaisampayana said, "Then Hrishikesa and king Yudhishthira, and all those

persons headed by Kripa, and the four Pandavas, riding on those cars

looking like fortified cities and decked with standards and banners,

speedily proceeded to Kurukshetra with the aid of their fleet steeds.

They descended on that field which was covered with hair and marrow and

bones and where millions of high-souled Kshatriyas had cast away their

bodies. It abounded also with many a hill formed of the bodies and bones

of elephants and steeds, and human heads and skulls lay stretched over it

like conch-shells. Variegated with thousands of funeral pyres and teeming

with heaps of armour and weapons, the vast plain looked like the drinking

garden of the Destroyer himself used and abandoned recently. The mighty

car-warriors quickly proceeded, viewing the field of battle haunted by

crowds of spirits and thronged with Rakshasas. While proceeding, the

mighty-armed Kesava, that delighter of all the Yadavas, spoke unto

Yudhishthira about the prowess of Jamadagni's son, 'Yonder, at a

distance, O Partha, are seen the five lakes of Rama! There Rama offered

oblations of Kshatriya blood unto the manes of his ancestors. It was

hither that the puissant Rama, having freed the earth of Kshatriya for

thrice seven times, gave up his task."

"Yudhishthira said,--'I have great doubts in what thou sayest about

Rama's having thrice seven times exterminated the Kshatriyas in days of

old. When the very Kshatriya seed was burnt by Rama, O bull among the

Yadus, how was the Kshatriya order revived, O thou of immeasurable

prowess? How, O bull of the Yadus, was the Kshatriya order exterminated

by the illustrious and high-souled Rama, and how did it again grow? In

frightful car-encounters millions of Kshatriyas were slain. The earth, O

foremost of eloquent men, was strewn with the corpses of Kshatriyas. For

what reason was the Kshatriya order thus exterminated in days of yore by

Rama, the high-souled descendant of Bhrigu, O tiger among the Yadus? O

thou of Vrishni's race, remove this doubt of mine, O bird-bannered hero!

O Krishna, O younger brother of Baladeva, the highest knowledge is from

thee.'"

Vaisampayana said,--"The puissant elder brother of Gada then narrated

unto Yudhishthira of incomparable prowess everything that happened, in

full detail, as to how the earth had become filled with Kshatriyas."

SECTION L

"Vasudeva said, 'Listen, O son of Kunti, to the story of Rama's energy

and powers and birth as heard by me from great Rishis discoursing upon

the subject. Listen to the story of how millions of Kshatriyas were slain

by Jamadagni's son and how those that sprung again in the diverse royal.

races in Bharata were again slaughtered. Jadu had a son named Rajas.

Rajas had a son named Valakaswa. King Valakaswa had a son named Kusika of

righteous behaviour. Resembling the thousand-eyed Indra on earth, Kusika

underwent the austerest of penances from desire of attaining the chief of

the three worlds for a son. Beholding him engaged in the austerest of

penances and competent to beget a son, the thousand-eyed Purandara

himself inspired the king (with his force). The great lord of the three

worlds, the chastiser of Paka, O king, then became Kusika's son known by

the name of Gadhi. Gadhi had a daughter, O monarch, of the name of

Satyavati. The puissant Gadhi gave her (for wife) unto Richika, a

descendant of Bhrigu. Her lord of Bhrigu's race, O delighter of the

Kurus, became highly gratified with her for the purity of her behaviour.

He cooked the sacrificial food consisting of milk and rice for giving

unto Gadhi (her sire) a son. Calling his wife, Richika of Bhrigu's race

said, 'This portion of the sanctified food should be taken by thee, and

this (other) portion by thy mother. A son will be born of her that will

blaze with energy and be a bull among Kshatriyas. Invincible by

Kshatriyas on earth, he will be the slayer of the foremost of Kshatriyas.

As regards thee, O blessed lady, this portion of the food will give thee

a son of great wisdom, an embodiment of tranquillity, endued with ascetic

penances, and the foremost of Brahmanas. Having said these words unto his

wife, the blessed Richika of Bhrigu's race, setting his heart on

penances, proceeded to the woods. About this time, king Gadhi, resolved

upon a pilgrimage to the holy waters, arrived with his queen at the

retreat, of Richika. Satyavati, upon this, O king, taking the two

portions of the sanctified food, cheerfully and in great haste,

represented the worlds of her lord unto her mother. The queen-mother, O

son of Kunti, gave the portion intended for herself unto her daughter,

and herself took from ignorance the portion intended for the latter. Upon

this, Satyavati, her body blazing with lustre, conceived a child of

terrible form intended to become the exterminator of the Kshatriyas.

Beholding a Brahmana child lying within her womb, that tiger among the

Bhrigus said unto his wife of celestial beauty these words: 'Thou hast

been deceived by the, mother, O blessed lady, in consequence of the

substitution of the sanctified morsels. Thy son will become a person of

cruel deeds and vindictive heart. Thy brother again (born of thy mother)

will be a Brahmana devoted to ascetic penances. Into the sanctified food

intended for thee had been placed the seed of the supreme and universal

Brahma, while into that intended for thy mother had been placed the sum

total of Kshatriya energy. In consequence, however, of the substitution

of the two portions, O blessed lady, that which had been intended will

not happen. Thy mother will obtain a Brahmana child while thou wilt

obtain a son that will become a Kshatriya.' Thus addressed by her lord,

the highly blessed Satyavati prostrated herself and placing her head at

his feet, trembling, said, 'It behoveth thee not, O holy one, to speak

such words unto me, viz., 'Thou shalt obtain a wretch among Brahmanas

(for thy son).'

"Richika said, 'This was not intended by me, O blessed lady, in respect

of thee. A son of fierce deeds has been conceived by thee simply in

consequence of the substitution of the sanctified morsels.'

"Satyavati replied saying, 'If thou wishest, O sage, thou canst create

other worlds, what need then be said of a child? It behoveth thee, O

puissant one, to give me a son that shall be righteous and devoted to

peace.'

"Richika said, 'Never was falsehood spoken by me before, O blessed lady,

even in jest. What need then be said of (such a solemn occasion as)

preparing sanctified food with the aid of Vedic formulae after igniting

t. fire? It was ordained of yore by Destiny, O amiable one! I have

ascertained it all by my penances. All the descendants of thy father will

be possessed of Brahmanic virtues.'

"Satyavati said, 'O puissant one, let our grandson be such, but, O

foremost of ascetics, let me have a son of tranquil pursuits.'

"Richika said, 'O thou of the fairest complexion, there is no

distinction, I conceive, between a son and a grandson. It will be, O

amiable one, as thou sayest.'

"Vasudeva continued, 'Then Satyavati brought forth a son in Bhrigu's race

who was devoted to penances and characterised by tranquil pursuits, viz.,

Jamadagni of regulated vows. Kusika's son Gadhi begot a son named

Viswamitra. Possessed of every attribute of a Brahmana, that son (though

born in the Kshatriya order) was equal to a Brahmana. Richika (thus)

begot Jamadagni, that ocean of penances. Jamadagni begot a son of fierce

deeds. The foremost of men, that son mastered the sciences, including the

science of arms. Like unto a blazing fire, that son was Rama, the

exterminator of the Kshatriyas. Having gratified Mahadeva on the

mountains of Gandhamadana, he begged weapons of that great god,

especially the axe of fierce energy in his hands. In consequence of that

unrivalled axe of fiery splendour and irresistible sharpness, he became

unrivalled on earth. Meanwhile the mighty son of Kritavirya, viz., Arjuna

of the Kshatriya order and ruler of the Haihayas, endued with great

energy, highly virtuous in behaviour, and possessed of a thousand arms

through the grace of (the great Rishi) Dattatreya, having subjugated in

battle, by the might of his own arms, the whole earth with her mountains

and seven islands, became a very powerful emperor and (at last) gave away

the earth unto the Brahmanas in a horse-sacrifice. On a certain occasion,

solicited by the thirsty god of fire, O son of Kunti, the thousand-armed

monarch of great prowess gave alms unto that deity. Springing from the

point of his shafts, the god of fire, possessed of great energy, desirous

of consuming (what was offered), burnt villages and towns and kingdoms

and hamlets of cowherds. Through the prowess of that foremost of men,

viz., Kritavirya of great energy, the god of fire burnt mountains and

great forests. Assisted by the king of the Haihayas, the god of fire,

caused by the wind to blaze forth with energy consumed the uninhabited

but delightful retreat of the high-souled Apava. Possessed of great

energy, Apava, O mighty-armed king, seeing his retreat consumed by the

powerful Kshatriya, cursed that monarch in wrath, saying, 'Since, O

Arjuna, without excepting these my specious woods, thou hast burnt them,

therefore, Rama (of Bhrigu's race) will lop off thy (thousand) arm. The

mighty Arjuna, however, of great prowess, always devoted to peace, ever

regardful of Brahmanas and disposed to grant protection (unto all class),

and charitable and brave, O Bharata, did not think of that curse

denounced on him by that high-souled Rishis. His powerful sons, always

haughty and cruel, in consequence of that course, became the indirect

cause of his death. The princes, O bull of Bharata's race, seize and

brought away the calf of Jamadagni's homa cow, without the knowledge of

Kritavirya, the ruler of the Haihayas. For this reason a dispute took

place between the high-souled Jamadagni (and the Haihayas). The puissant

Rama, the son of Jamadagni, filled with wrath, lopped off the arms of

Arjuna and brought back, O monarch, his sire's calf which was wandering

within the inner enclosures of the king's palace. Then the foolish son of

Arjuna, repairing together to the retreat of the high-souled Jamadagni,

felled with the points of their lances, O king, the head of the Rishi

from off his trunk while the celebrated Rama was out for fetching sacred

fuel and grass. Inflamed with wrath at the death of his father and

inspired with vengeance, Rama vowed to free the earth of Kshatriyas and

took up arms. Then that tiger among the Bhrigus, possessed of great

energy, putting forth his prowess, speedily slaughtered all the sons and

grandsons of Kritavirya. Slaughtering thousands of Haihayas in rage, the

descendent of Bhrigu, O king, made the earth miry with blood. Possessed

of great energy, he quickly reft the earth of all Kshatriyas. Filled then

with compassion, he retired into the woods. Afterwards, when some

thousands of years had passed away, the puissant Rama, who was wrathful

by nature, had imputations cast upon him (of cowardice). The grandson of

Viswamitra and son of Raivya, possessed of great ascetic merit, named

Paravasu, O monarch, began to cast imputations on Rama in public, saying,

'O Rama, were not those righteous men, viz., Pratardana and others, who

were assembled at a sacrifice at the time of Yayati's fall, Kshatriyas by

birth? Thou art not of true vows, O Rama! Thine is an empty boast among

people. Through fear of Kshatriya heroes thou hast betaken thyself to the

mountains. The descendant of Bhrigu, hearing these words of Paravasu,

once more took up arms and once more strewed the earth with hundreds of

Kshatriya bodies. Those Kshatriyas, however, O king, counting by

hundreds, that were spared by Rama, multiplied (in time) and became

mighty monarchs on earth. Rama once more slaughtered them quickly, not

sparing the very children, O king! Indeed, the earth became once more

strewn with the bodies of Kshatriya children of premature birth. As soon

as Kshatriya children were born, Rama slaughtered them. Some Kshatriya

ladies, however, succeeded in protecting their children (from Rama's

wrath). Having made the earth destitute of Kshatriyas for thrice seven

times, the puissant Bhargava, at the completion of a horse-sacrifice,

gave away the earth as sacrificial present unto Kasyapa. For preserving

the remnant of the Kshatriyas, Kasyapa, O king, pointing with his hand

that still held the sacrificial ladle, said these words, O great sage,

repair to the shores of the southern ocean. It behoveth thee not, O Rama,

to reside within (what is) my dominion.' At these words, Ocean suddenly

created for Jamadagni's son, on his other shore, a region called

Surparaka. Kasyapa also, O monarch, having accepted the earth in gift,

and made a present of it unto the Brahmanas, entered the great forest.

Then Sudras and Vaisyas, acting most wilfully, began to unite themselves,

O bull of Bharata's race, with the wives of Brahmanas. When anarchy sets

in on earth, the weak are oppressed by the strong, and no man is master

of his own property. Unprotected duly by Kshatriyas observant of virtue,

and oppressed by the wicked in consequence of that disorder, the earth

quickly sank to the lowest depths. Beholding the earth sinking from fear,

the high-souled Kasyapa held her on his lap; and since the great Rishi

held her on his lap (uru) therefore is the earth known by the name of

Urvi. The goddess earth, for protection's sake, gratified Kasyapa and

begged of him a king.

"The Earth said, 'There are, O, regenerate one, some foremost of

Kshatriyas concealed by me among women. They were born in the race of

Haihayas. Let them, O sage, protect me. There is another person of Puru's

race, viz., Viduratha's son, O puissant one, who has been brought up

among bears in the Rikshavat mountains. Another, viz., the son of

Saudasa, has been protected, through compassion, by Parasara of

immeasurable energy and ever engaged in sacrifices. Though born in one of

the regenerate orders, yet like a Sudra he does everything for that Rishi

and has, therefore, been named Sarvakarman (servant of all work). Sivi's

son of great energy, viz., Gopati by name, has been brought up in the

forest among kine. Let him, O sage, protect me. Pratardana's son, named

Vatsa of great might, has been brought up among calves in a cowpen. Let

that one of the royal order protect me. Dadhivahana's grandson and

Diviratha's son was concealed and protected on the banks of Ganga by the

sage Gautama. His name is Vrihadratha. Possessed of great energy and

adorned with numerous blessed qualities, that blessed prince has been

protected by wolves and the mountains of Gridhrakuta. Many Kshatriyas

belonging to the race of Maratta have been protected. Equal unto the lord

of Maruts in energy, they have been brought up by Ocean. These children

of the Kshatriya order have been heard of as existing in different

places. They are living among artisans and goldsmiths. If they protect me

I shall then stay unmoved. Their sires and grandsires have been slain for

my sake by Rama Of great prowess. It is my duty, O great sage, to see

that their funeral rites are duly performed. I do not desire that I

should be protected by my present rulers. Do thou, O sage, speedily make

such arrangements that I may exist (as before).'

"Vasudeva continued, 'The sage Kasyapa then, seeking out those Kshatriyas

of great energy whom the goddess had indicated, installed them duly as

kings (for protecting her). Those Kshatriya races that are now extent are

the progeny of those princes. That which thou hast questioned me, O son

of Panda, happened in days of yore even thus.'

"Vaisampayana continued, 'Conversing thus with Yudhishthira, that

foremost of righteous persons, the high-souled Yadava hero proceeded

quickly on that car, illumining all the points of the compass like the

divine Surya himself.'"

SECTION LI

"Vaisampayana said, 'King Yudhishthira, hearing of those feats of Rama,

became filled with wonder and said unto Janardana, O thou of Vrishni's

race, the prowess of the high-souled Rama, who in wrath had freed the

earth of Kshatriyas, was like that of Sakra himself. The scions of

Kshatriyas, troubled with the fear of Rama, were concealed (and brought

up) by kine, Ocean, leopards, bears and apes. Worthy of every praise is

this world of men and fortunate are they that reside in it where a feat,

that, was again so righteous, was accomplished by a. Brahmana.' After

this discourse was ended, those two illustrious persons, viz., Krishna of

unfading glory and Yudhishthira proceeded thither where the puissant son

of Ganga lay on his bed of arrows. They then beheld Bhishma stretched on

his arrowy bed and resembling in splendour the evening San covered with

his own rays. The Kuru hero was surrounded by many ascetics like he of a

hundred sacrifices by the deities of heaven. The spot on which he lay was

highly sacred, being situate on the banks of the river Oghavati.

Beholding him from a distance, Krishna and Dharma's royal son, and the

four Pandavas, and the other headed by Saradwat, alighted from their

vehicles and collecting their restless minds and concentrating all their

senses, approached the great Rishis. Saluting those foremost of Rishis

headed by Vyasa. Govinda and Satyaki and the others approached the son of

Ganga. Beholding Ganga's son of great ascetic merit, the Yadu and Kuru

princes, those foremost of men, took their seats, surrounding him. Seeing

Bhishma looking like a fire about to die out, Kesava with a rather

cheerless heart addressed him as follows.'

"Kesava said, 'Are thy perceptions now as clear as before? I hope thy

understanding, O foremost of eloquent men, is not clouded. I hope thy

limbs are not tortured by the pain arising from the wounds by shafts.

From mental grief also the body becomes weak. In consequences of the boon

granted to thee by thy sire, the righteous Santanu, thy death, O puissant

hero, depends on thy own will. I myself have not that merit in

consequence of which thou hast obtained this boon. The minutest pin

(inserted) within the body produces pain. What need then be said, O king,

of hundreds of arrows that have pierced thee? Surely, pain cannot be said

to afflict thee. Thou art competent, O Bharata, to instruct the very gods

regarding the origin and dissolution of living creatures. Possessed of

great knowledge, everything belonging to the Past, the Future, and the

Present, is well known to thee. The dissolution of created beings and the

reward of righteousness are well known to thee, O thou of great wisdom,

for thou art an ocean of virtue and duty. While living in the enjoyment

of swelling sovereignty, I beheld thee forgo female intercourse though

sound of limbs and perfectly hale and though surrounded by female

companions. Except Santanu's son Bhishma of great energy and firmly

devoted to righteousness, possessed of heroism and having virtue for the

only object of his pursuit, we have never heard of any other person in

the three worlds that could, by his ascetic power, though lying on a bed

of arrows and at the point of death, still have such a complete mastery

over death (as to keep it thus at bay). We have never heard of anybody

else that was so devoted to truth, to penances, to gifts, to the

performances of sacrifices, to the science of arms, to the Vedas, and to

the protection of persons soliciting protection, and that was so harmless

to all creatures, so pure in behaviour, so self-restrained, and so bent

upon the good of all creatures, and that was also so great a car-warrior

as thee. Without doubt, thou art competent to subjugate, on a single car,

the gods, Gandharvas, Asuras, Yakshas, and Rakshasas. O mighty-armed

Bhishma, thou art always spoken of by the Brahmanas as the ninth of the

Vasus. By thy virtues, however, thou hast surpassed them all and art

equal unto Vasava himself. I know, O best of persons, that thou art

celebrated for thy prowess, O foremost of beings, among even the very

gods. Among men on earth, O foremost of men, we have never seen nor heard

of any one possessed of such attributes as thee. O thou of the royal

order, thou surpassest the gods themselves in respect of every attribute.

By thy ascetic power thou canst create a universe of mobile and immobile

creatures. What need then be said of thy having acquired many blessed

regions by means of thy foremost of virtues? Dispel now the grief of the

eldest son of Panda who is burning with sorrow on account of the

slaughter of his kinsmen. All the duties that have been declared in

respect of the four orders about the four modes of life are well known to

thee. Everything again that is indicated in the four branches of

knowledge, in the four Hotras, O Bharata, as also those eternal duties

that are laid down in Yoga and Sankhya philosophy, the duties too of the

four orders and these duties that are not inconsistent with their

declared practices,--all these, along with their interpretations, O son

of Ganga, are known to thee. The duties that have been laid down for

those sprang from an intermixture of the four orders and those laid down

for particular countries and tribes and families, and those declared by

the Vedas and by men of wisdom, are all well known to thee. The subjects

of histories and the Puranas are all known to thee. All the scriptures

treating of duty and practice dwell in thy mind. Save thee, O bull among

men, there is no other person that can remove the doubts that may arise

in respect of those subjects of knowledge that are studied in the world.

With the aid of thy intelligence, do thou, O prince of men, drive the

sorrow felt by the son of Pandu. Persons possessed of so great and such

varied knowledge live only for comforting men whose minds have been

stupefied.'

"Vaisampayana said, 'Hearing those words of Vasudeva of great

intelligence, Bhishma, raising his head a little, said these words with

joined hands.'

"Bhishma said, 'Salutations to thee, O divine Krishna! Thou art the

origin and thou art the dissolution of all the worlds. Thou art the

Creator and thou art the Destroyer. Thou, O Hrishikesa, art incapable of

being vanquished by any one. The universe is the handiwork. Thou art the

soul of the universe and the universe hath sprung from thee. Salutations

to thee! Thou art the end of all created things. Thou art above the five

elements. Salutations to thee that art the three worlds and that art

again above the three worlds. O lord of Yogins, salutations to thee that

art the refuge of everything. O foremost of beings, those words which

thou hast said regarding me have enabled me to behold thy divine

attributes as manifest in the three worlds. (In consequence of that

kindness), O Govinda, I also behold thy eternal form. Thou standest

shutting up the seven paths of the Wind possessed of immeasurable energy.

The firmament is occupied by thy head, and the earth by thy feet. The

points of the compass are thy two arms, and the Sun is thy eye, and Sakra

constitutes thy prowess. O thou of unfading glory, thy Person, attired in

yellow robes that resemble the hue of the Atasi flower, seem to us to be

like a cloud charged with flashing of lightning. Think of that, O best of

gods, which would be good, O thou of lotus eyes, for my humble self, that

am devoted to thee, that seek thy protection, and that am desirous of

obtaining a blissful end.'

"Vasudeva said, 'Since, O bull among men, thy devotion to me is very

great, for this, O prince, I have displayed my celestial form to thee. I

do not, O foremost of kings, display myself unto one that is not devoted

to me, or unto a devotee that is not sincere, or unto one, O Bharata,

that is not of restrained soul. Thou art devoted to me and art always

observant of righteousness. Of a pure heart, thou art always

self-restrained and ever observant of penances and gifts. Through thy own

penances, O Bhishma, thou art competent to behold me. Those regions, O

king, are ready for thee whence there is no return.[156] Six and fifty

days, O foremost one of Kuru's race, still remain for thee to live!

Casting off thy body, thou shalt then, O Bhishma, obtain the blessed

reward of thy acts. Behold, those deities and the Vasus, all endued with

forms of fiery splendour, riding on their cars, are waiting for thee

invisibly till the moment of the sun's entering on northerly course.

Subject to universal time, when the divine Surya turns to his northerly

course, thou, O foremost of men, shalt go to those regions whence no man

of knowledge ever returns to this earth! When thou, O Bhishma, wilt leave

this world for that, all Knowledge, O hero, will expire with thee. It is

for this, that all these persons, assembled together, have approached

thee for listening to discourses on duty and morality. Do thou then speak

words of truth, fraught with morality and Yoga, unto Yudhishthira who as

firm in truth but whose learning has been clouded by grief on account of

the slaughter of his kinsmen, and do thou, by this, quickly dispel that

grief of his!'

SECTION LII

"Vaisampayana said, 'Hearing these words of Krishna fraught with Morality

and profit, Santanu's Bhishma, answered him in the following words.

"Bhishma said, 'O master of all the worlds, O mighty-armed one, O Siva, O

Narayana, O thou of unfading glory, hearing the words spoken by thee I

have been filled with joy. But what words (of instruction), O master of

speech, can I say in thy presence, when especially in all the subjects of

speech have been dealt with in the speech?[157] Whatever in either world

should be done or is done, proceeds from thy intelligent self, O god!

That person who is competent to discourse on the subject of heaven in the

presence of the chief of the gods himself is competent to discourse on

the interpretation of morality and pleasure and profit and salvation in

thy presence. My mind, O slayer of Madhu, is exceedingly agitated by the

pain of arrow-wounds. My limbs are weak. My understanding is not clear. I

am so afflicted, O Govinda, by these shafts resembling poison or fire

that I have not power to utter anything. My strength is abandoning me. My

life-breaths are hastening to leave me. The very vitals of my body are

burning. My understanding is clouded. From weakness my utterance is

becoming indistinct. How then can I venture to speak? O enhancer of (the

glory of) Dasarha's race, be gratified with me. O mighty-armed one, I

will not say anything. Pardon me (for my unwillingness). The very master

of speech (Vrihaspati), in speaking in thy presence, will be overcome by

hesitation. I cannot any longer distinguish the points of the compass,

nor the sky from the earth! Through thy energy, O slayer of Madhu, I am

only barely alive. Do thou, therefore, thyself speak for the good of king

Yudhishthira the just, for thou art the ordainer of all the ordinances.

How, O Krishna, when thou, the eternal creator of the universe, art

present, can one like me speak (on such subjects) like a disciple in the

presence of the preceptor?'

"Vasudeva said, 'The words spoken by thee are worthy of thee that art the

foremost one of Kuru's race, thee that art endued with great energy, thee

that art of great soul, and thee that art possessed of great patience and

conversant with every subject. Regarding what hast thou said unto me

about the pain of thy arrow-wounds, receive, O Bhishma, this boon that I

grant thee, O puissant one, from my grace. Discomfort and stupefaction

and burning and pain and hunger and thirst shall not, O son of Ganga,

overcome thee, O thou of unfading glory! Thy perceptions and memory, O

sinless one, shall be unclouded.[158] The understanding shall not fail

thee. The mind, O Bhishma, freed from the qualities of passion and

darkness, will always be subject to the quality of goodness, like the

moon emerged from the clouds. Thy understanding will penetrate whatever

subject connected with duty, morality, or profit, thou wilt think upon. O

tiger among kings, obtaining celestial vision, thou wilt, O thou of

immeasurable prowess, succeed in beholding the four orders of created

things. Endued with the eye of knowledge, thou wilt, O Bhishma, behold,

like fishes in a limpid stream, all created things that thou mayst

endeavour to recollect!'

"Vaisampayana continued, 'Then those great Rishis, with Vyasa amongst

them, adored Krishna with hymns from the Richs, the Yajuses, and the

Samans. A celestial shower of flowers belonging to every season fell on

that spot where he of Vrishni's race, with Ganga's son and the son of

Pandu were. Celestial instruments of every kind played in the welkin and

the tribes of Apsaras began to sing. Nothing of evil and no portent of

any evil kind were seen there. An auspicious, pleasant, and pure breeze,

bearing every kind of fragrance, began to blow. All the points of the

compass became clear and quiet, and all the animals and birds began to

rove in peace. Soon after, like a fire at the extremity of a great

forest, the divine Surya of a thousand rays was seen to descend to the

west. The great Rishis then, rising up, saluted Janardana and Bhishma and

king Yudhishthira. Upon this, Kesava, and the sons of Pandu, and Satyaki,

and Sanjaya, and Saradwata's son Kripa, bowed in reverence to those

sages. Devoted to the practice of righteousness, those sages, thus

worshipped by Kesava and others, speedily proceeded to their respective

abodes, saying, 'We will return tomorrow.' After this, Kesava and the

Pandavas, saluting Bhishma and circumambulating him, ascended their

handsome cars. Those heroes then proceeded, accompanied by many other

cars decked with golden Kuvaras, and infuriated elephants looking like

mountains and steeds fleet as Garudas, and foot-soldiers armed with bows

and weapons. That army, moving with great speed, proceeded in two

divisions, one in the van and the other in the rear of those princes. The

scene resembled the two currents of the great river Narmada at the point

where it is divided by the Rikshavat mountains standing across it.

Gladdening that great host, the divine Chandramas rose before it in the

firmament, once more inspiring with moisture, by his own force, the

terrestrial herbs and plants whose juice had been sucked up by the Sun.

Then that bull of Yadu's race and the sons of Pandu, entering the (Kuru)

city whose splendour resembled that of the city of Indra itself,

proceeded to their respective mansions like tired lions seeking their

caves.'"

SECTION LIII

"Vaisampayana said, 'The slayer of Madhu, retiring to his bed, slept

happily. Awaking when half a Yama was wanting to usher in the day, he

addressed himself to contemplation. Fixing all his senses, he meditated

on the eternal Brahma. Then a batch of well-trained and sweet-voiced

persons, conversant with hymns and the Puranas, began to utter the

praises of Vasudeva, that lord of all creatures and creator of the

universe. Others, marking time by clapping of hands, began to recite

sweet hymns, and vocalists began to sing. Conch-shells and drums were

blown and beaten by thousands. The delightful sound of Vinas, Panavas,

and bamboo flutes was heard. The spacious mansion of Krishna, in

consequence thereof, seemed to laugh with music. In the palace of king

Yudhishthira also sweet voices were heard, uttering auspicious wishes,

and the sound of songs too and musical instruments. Then he of Dasarha's

race performed his ablutions. Joining his hands, the mighty-armed hero of

unfading glory silently recited his secret mantras, and kindling a fire

poured libations of clarified butter upon it. Giving away a thousand kine

unto a thousand Brahmanas all of whom were fully conversant with the four

Vedas, he caused them to utter benedictions upon him. Touching next

diverse kinds of auspicious articles and beholding himself in a clear

mirror, Krishna addressed Satyaki, saying, 'Go, O descendant of Sini, and

repairing to Yudhishthira's abode, ascertain whether that king of great

energy is dressed for visiting Bhishma.' At these words of Krishna,

Satyaki, proceeding quickly to the royal son of Pandu, said unto him,

'The foremost of cars, belonging to Vasudeva of great intelligence,

stands ready, O king, for Janardana will go to see Ganga's son. O

righteous king of great splendour, he is waiting for thee. It behoveth

thee now to do what should be done next.' Thus addressed, Dharma's son

Yudhishthira answered as follows.'

"Yudhishthira said, 'O Phalguna of unrivalled splendour, let my foremost

of cars be made ready. We should not be accompanied (today) by the

soldiers, but we shall proceed ourselves. That foremost of righteous

persons, Bhishma, should not be vexed. Let the guards, therefore, O

Dhananjaya, stop today. From this day Ganga's son will speak of things

that are great mysteries. I do not therefore, O son of Kunti, wish that

there should be a miscellaneous gathering (in Bhishma's presence).'

"Vaisampayana continued, 'Hearing these words of the king, Kunti's son

Dhananjaya, that foremost of men (went out and coming back) represented

unto him that his best of cars stood harnessed for him. King

Yudhishthira, and the twins, and Bhima and Arjuna, the five resembling

the five elements, then proceeded towards Krishna's abode. While the

high-souled Pandavas were coming, Krishna of great intelligence,

accompanied by the grandson of Sini, mounted on his car. Saluting one

another from their cars and each enquiring of the other whether the night

had been passed happily by him, those bulls among men proceeded, without

stopping on those foremost of cars whose rattle resembled the roar of the

clouds. Krishna's steeds, viz., Valahaka and Meghapushpa and Saivya and

Sugriva were urged by Daruka. The animals, urged by him, O king,

proceeded, indenting the earth with their hoofs. Endued with great

strength and great speed, they flew onwards, devouring the very skies.

Traversing the sacred field of Kuru, the princes proceeded to that spot

where the puissant Bhishma on his bed of arrows was lying, surrounded by

those great Rishis, like Brahman himself in the midst of the gods. Then

Govinda and Yudhishthira and Bhima and the wielder of Gandiva and the

twins and Satyaki, alighting from their vehicles, saluted the Rishis by

raising their right hands. Surrounded by them, king Yudhishthira like the

moon in the midst of the stars approached Ganga's son like Vasava

proceeding towards Brahman. Overcome with fear, the king timidly cast his

eyes on the mighty-armed hero lying on his bed of arrows like the Sun

himself dropped from the firmament.'"

SECTION LIV

"Janamejaya said, 'When that tiger among men, of righteous soul and great

energy, firmly adhering to truth and with passions under complete

control, viz., the son of Santanu and Ganga, named Devavrata or Bhishma

of unfading glory, lay on a hero's bed with the sons of Pandu sitting

around him, tell me, O great sage, what converse ensued in that meeting

of heroes after the slaughter of the troops.'

"Vaisampayana said, 'When Bhishma that chief of the Kurus, lay on his bed

of arrows, many Rishis and Siddhas, O king, headed by Narada, came to

that spot. The unslain remnant of the (assembled) kings with Yudhishthira

at their head, and Dhritarashtra and Krishna and Bhima and Arjuna and the

twins also came there. Those high-souled persons, approaching the

grandsire of the Bharatas who looked like the Sun himself dropped from

the firmament, indulged in lamentations for him. Then Narada of godlike

features reflecting for a short while, addressed all the Pandavas and the

unslain remnant of the kings saying, 'The time, I think, has come for you

to question Bhishma (on subject of morality and religion), for Ganga's

son is about to expire like the Sun that is on the point of setting. He

is about to cast off his life-breaths. Do you all, therefore, solicit him

to discourse to you? He is acquainted with the varied duties of all the

four orders. Old in years, after abandoning his body he will obtain high

regions of bliss. Solicit him, therefore, without delay, to clear the

doubts that exists in your minds.' Thus addressed by Narada, those

princes approached Bhishma, but unable to ask him anything, looked at one

another. Then Yudhishthira the son of Pandu, addressing Hrishikesa said,

"There is no one else than Devaki's son that can question the grandsire.

O foremost one of Yadu's race, do thou, therefore, O slayer of Madhu,

speak first. Thou, O sire, art the foremost of us all and thou art

conversant with every duty and practice." Thus addressed by the son of

Pandu, the illustrious Kesava of unfading glory, approaching the

unconquerable Bhishma, spoke unto him as follows.'

"Vasudeva said, 'Hast thou, O best of kings, passed the night happily?

Has thy understanding become unclouded? Does thy knowledge, O sinless

one, shine in thee by inward light? I hope thy heart no longer feels pain

and thy mind is no longer agitated.'

"Bhishma said, 'Burning, stupefaction, fatigue, exhaustion, illness, and

pain, through thy grace, O thou of Vrishni's race, have all left me in a

single day. O thou of incomparable splendour, all that is past, all that

is future, and all that is present, I behold as clearly as a fruit placed

in my hands. All the duties declared in the Vedas, all those laid down in

the Vedantas, I behold clearly, O thou of unfading glory, in consequence

of the boon thou hast granted to me. The duties that have been declared

by persons of learning and righteous behaviour, dwell in my remembrance.

I am conversant also, O Janardana, with the duties and practices

prevailing in particular countries and among particular tribes and

families. Everything relating again to the four modes of life has come

back to my recollection. I am acquainted also, O Kesava, with the duties

that relate to king-craft. Whatever should at whatever time be said, I

would say, O Janardana! Through thy grace, I have acquired an auspicious

understanding. Strengthened by meditation on thee, feel as if I have

become a young man again. Through thy favour, O Janardana, I have become

competent to discourse on what is beneficial (for the world). Why,

however, O holy one, dost thou not thyself discourse to Pandu's son upon

all that is good? What explanation hast thou to give in respect of this?

Tell me quickly, O Madhava!'

"Vasudeva said, 'Know, O thou of Kuru's race, that I am the root of fame

and of everything that leads to good. All things, good or bad, proceed

from me. Who on earth will wonder if the moon be said to be of cool rays?

Similarly, who will wonder if I were described as one possessed of the

full measure of fame?[159] I have, however, resolved to enhance thy fame,

O thou of great splendour! It is for this, O Bhishma, that I have just

inspired thee with great intelligence. As long, O lord of earth, as the

earth will last, so long will thy fame travel with undiminished lustre

through all the worlds. Whatever, O Bhishma, thou wilt say unto the

inquiring son of Pandu, will be regarded on earth to be as authoritative

as the declarations of that Vedas. That person who will conduct himself

here according to the authority of thy declarations, will obtain

hereafter the reward of every meritorious act. For this reason, O

Bhishma, I have imparted to thee celestial understanding so that thy fame

maybe enhanced on earth. As long as a man's fame lasts in the world, so

long are his achievements said to live. The unslain remnant of the

(assembled) kings are sitting around thee, desirous of listening to thy

discourses on morality and duty. Do thou speak unto them, O Bharata! Thou

art old in years and thy behaviour is consistent with the ordinance of

the Srutis. Thou art well conversant with the duties of kings and with

every other science of duty. No one has ever noticed the slightest

transgression in thee from thy every birth. All the kings know thee to be

conversant with all the sciences of morality and duty. Like a sire unto

his sons do thou, therefore, O king, discourse unto them of high

morality. Thou hast always worshipped the Rishis and the gods. It is

obligatory on thee to discourse on these subjects in detail unto persons

desirous of listening to discourse on morality and duty. A learned

person, especially when solicited by the righteous, should discourse on

the same. The sages have declared this to be a duty. O puissant one, if

thou dost not speak on such subjects, thou wilt incur sin. Therefore,

questioned by thy sons and grandsons, O learned one, about the eternal

duties (of men), do thou, O bull among the Bharatas, discourse upon them

on the subject.'"

SECTION LV

"Vaisampayana said, 'Endued with great energy, the delighter of the Kurus

(viz., Bhishma), said, 'I shall discourse on the subject of duty. My

speech and mind have become steady, through thy grace, O Govinda, since

thou art the eternal soul of every being. Let the righteous-souled

Yudhishthira question me about morality and duty. I shall then be much

gratified and shall speak of all duties. Let the son of Pandu, that royal

sage of virtuous and great soul, upon whose birth all the Vrishnis were

filled with joy, question me. Let the son of Pandu, who has no equal

among all the Kurus, among all persons of righteous behaviour, and among

men of great celebrity, put questions to me. Let the son of Pandu, in

whom are intelligence, self-restraint, Brahmacharya, forgiveness,

righteousness, mental vigour and energy, put questions to me. Let the son

of Pandu, who always by his good offices honours his relatives and guests

and servants and others that are dependent on him, put questions to me.

Let the son of Pandu, in whom are truth and charity and penances,

heroism, peacefulness, cleverness, and fearlessness, put questions to me.

Let the righteous-souled son of Pandu, who would never commit a sin

influenced by desire of Pleasure or Profit or from fear put questions to

me. Let the son of Pandu, who is ever devoted to truth, to forgiveness,

to knowledge and to guests, and who always makes gifts unto the

righteous, put questions to me. Let the son of Pandu, who is ever engaged

in sacrifices and study of the Vedas and the practice of morality and

duty who is ever peaceful and who has heard all mysteries, put questions

to me.'

"Vasudeva said, 'King Yudhishthira the just, overcome with great shame

and fearful of (thy) curse, does not venture to approach thee. That lord

of earth, O monarch, having caused a great slaughter, ventures not to

approach thee from fear of (thy) curse. Having pierced with shafts those

that deserved his worship, those that were devoted to him, those that

were his preceptors, those that were his relatives and kinsmen and those

that were worthy of his highest regard, he ventures not to approach thee.'

"Bhishma said, 'As the duty of the Brahmanas consists of the practice of

charity, study, and penances, so the duty of Kshatriyas is to cast away

their bodies, O Krishna, in battle. A Kshatriya should stay sires and

grandsires and brothers and preceptors and relatives and kinsmen that may

engage with him in unjust battle. This is their declared duty. That

Kshatriya, O Kesava, is said to be acquainted with his duty who slays in

battle his very preceptors if they happen to be sinful and covetous and

disregardful of restraints and vows. That Kshatriya is said to be

acquainted with his duty who slays in battle the person that from

covetousness disregards the eternal barriers of virtue.[160] That

Kshatriya is said to be acquainted with duty who in battle makes the

earth a lake of blood, having the hair of slain warriors for the grass

and straw floating on it, and having elephants for its rocks, and

standards for the trees on its banks. A Kshatriya, when challenged,

should always fight in battle, since Manu has said that a righteous

battle (in the case of a Kshatriya) leads to both heaven and fame on

earth.'

"Vaisampayana continued, 'After Bhishma had spoken thus, Dharma's son

Yudhishthira, with great humility, approached the Kuru hero and stood in

his sight. He seized the feet of Bhishma who in return gladdened him with

affectionate words. Smelling his head, Bhishma asked Yudhishthira to take

his seat. Then Ganga's son, that foremost of bowmen, addressed

Yudhishthira, saying, 'Do not fear, O best of the Kurus! Ask me, O child,

without any anxiety.'"

SECTION LVI

Vaisampayana said, 'Having bowed unto Hrishikesa, and saluted Bhishma,

and taken the permission of all the seniors assembled there, Yudhishthira

began to put questions unto Bhishma.'

"Yudhishthira said, 'Persons conversant with duty and morality say that

kingly duties constitute the highest science of duty. I also think that

the burden of those duties is exceedingly onerous. Do thou, therefore, O

king, discourse on those duties. O grandsire, do thou speak in detail on

the duties of kings. The science of kingly duties is the refuge of the

whole world of life. O thou of Kuru's race, Morality, Profit, and

Pleasure are dependent on kingly duties. It is also clear that the

practices that lead to emancipation are equally dependent on them. As the

reins are in respect of the steed or the iron hook in respect of the

elephant, even so the science of kingly duties constitutes the reins for

checking the world. If one becomes stupefied in respect of the duties

observed by royal sages, disorder would set in on the earth and

everything will become confused. As the Sun, rising, dispels inauspicious

darkness, so this science destroys every kind of evil consequence in

respect of the world. Therefore, O grandsire, do thou, for my sake,

discourse on kingly duties in the first instance, for thou, O chief of

the Bharatas, art the foremost of all persons conversant with duties. O

scorcher of foes, Vasudeva regards thee as the first of all intelligent

persons. Therefore, all of us expect the highest knowledge from thee.'

"Bhishma said, 'Bowing unto Dharma who is Supreme, unto Krishna who is

Brahma in full, and unto the Brahmanas, I shall discourse on the eternal

duties (of men). Hear from me, O Yudhishthira, with concentrated

attention, the whole range of kingly duties described with accurate

details, and other duties that you mayst desire to know. In the first

place, O foremost one of Kuru's race, the king should, from desire of

pleasing (his subjects), wait with humility upon the gods and the

Brahmanas, always bearing himself agreeably to the ordinance. By

worshipping the deities and the Brahmanas, O perpetuator of Kuru's race,

the king pays off his debt to duty and morality, and receives the respect

of his subjects. O son, thou shouldst always exert with promptitude, O

Yudhishthira, for without promptitude of exertion mere destiny never

accomplishes the objects cherished by kings. These two, viz., exertion

and destiny, are equal (in their operation). Of them, I regard exertion

to be superior, for destiny is ascertained from the results of what is

begun with exertion. Do not indulge in grief if what is commenced ends

disastrously, for thou shouldst then exert thyself in the same act with

redoubled attention. This is the high duty of kings. There is nothing

which contributes so much to the success of kings as Truth. The king who

is devoted to Truth finds happiness both here and hereafter. As regards

Rishis also, O king, Truth is their great wealth. Similarly, as regards

kings, there is nothing that so much inspires confidence in them as

Truth. The king that is possessed of every accomplishment and good

behaviour, that is self-restrained, humble, and righteous, that has his

passions under control, that is of handsome features and not too

enquiring,[161] never loses prosperity. By administering justice, by

attending to these three, viz., concealment of his own weaknesses,

ascertainment of the weaknesses of foes, and keeping his own counsels, as

also by the observance of conduct that is straightforward, the king, O

delighter of the Kurus, obtains prosperity. If the king becomes mild,

everybody disregards him On the other hand, if he becomes fierce, his

subjects then become troubled.

Therefore, do thou observe both kinds of behaviour. O foremost of liberal

men, the Brahmanas should never be punished by thee, for the Brahmana, O

son of Pandu, is the foremost of beings on the Earth. The high-souled

Manu, O king of kings, that sung two Slokas. In respect of thy duties, O

thou of Kuru's race, thou shouldst always bear them in mind. Fire hath

sprung from water, the Kshatriya from the Brahmana, and iron from stone.

The three (viz., fire, Kshatriya and iron) can exert their force on every

other thing, but coming into contact with their respective progenitors,

their force becomes neutralised. When iron strikes stone, or fire battles

with water, or Kshatriya cherishes enmity towards Brahmana, these three

soon become weak. When this is so, O monarch, (you will see that) the

Brahmanas are worthy of worship. They that are foremost among the

Brahmanas are gods on earth. Duly worshipped, they uphold the Vedas and

the Sacrifices. But they, O tiger among kings, that desire to have such

honour however much they may be impediments to the three worlds, should

ever be repressed by the might of thy arms. The great Rishi Usanas, O

son, sang two Slokas in days of old. Listen to them, O king, with

concentrated attention. The righteous Kshatriya, mindful of his duties,

should chastise a Brahmana that may be a very master of the Vedas if he

rushes to battle with an uplifted weapon. The Kshatriya, conversant with

duties, that upholds righteousness when it is trespassed against, does

not, by that act, become a sinner, for the wrath of the assailant

justifies the wrath of the chastiser. Subject to these restrictions, O

tiger among kings, the Brahmanas should be protected. If they become

offenders, they should then be exiled beyond thy dominions. Even when

deserving of punishment, thou shouldst, O kings, show them compassion. If

a Brahmana becomes guilty of Brahmanicide, or of violating the bed of his

preceptor or other revered senior, or of causing miscarriage, or of

treason against the king, his punishment should be banishment from thy

dominions. No corporal chastisement is laid down for them. Those persons

that show respect towards the Brahmanas should be favoured by thee (with

offices in the state). There is no treasure more valuable to kings than

that which consists in the selection and assemblage of servants. Among

the six kinds of citadels indicated in the scriptures, indeed among every

kind of citadel, that which consists of (the ready service and the love

of the) subjects is the most impregnable. Therefore, the king who is

possessed of wisdom should always show compassion towards the four orders

of his subjects. The king who is of righteous soul and truthful speech

succeeds in gratifying his subjects. Thou must not, however, O son always

behave with forgiveness towards everybody, for the king that is mild is

regarded as the worst of his kind like an elephant that is reft of

fierceness. In the scriptures composed by Vrihaspati, a Sloka was in days

of old applicable to the present matter. Hear it, O king as I recite it.

'If the king happens to be always forgiving, the lowest of persons

prevails over him, even as the driver who sits on the head of the

elephant he guides.' The king, therefore, should not always be mild. Nor

should he always be fierce. He should be like the vernal Sun, neither

cold nor so hot as to produce perspiration. By the direct evidence of the

senses, by conjecture, by comparisons, and by the canons, of the

scriptures O monarch, the king should Study friends and foes. O thou of

great liberality, thou shouldst avoid all those evil practices that are

called Vyasanas. It is not necessary that thou shouldst never indulge in

them. What, however, is needed is that thou shouldst not be attached to

them. He that is attached to those practices is prevailed over by

everyone. The king who cherishes no love for his people inspires the

latter with anxiety. The king should always bear himself towards his

subjects as a mother towards the child of her womb. Hear, O monarch, the

reason why this becomes desirable. As the mother, disregarding those

objects that are most cherished by her, seeks the good of her child

alone, even so, without doubt, should kings conduct themselves (towards

their subjects). The king that is righteous, O foremost one of Kuru's

race, should always behave in such a manner as to a\ old what is dear to

him, for the sake of doing that which would benefit his people. Thou

shouldst not ever, O son of Pandu, abandon fortitude. The king that is

possessed of fortitude and who is known to inflict chastisement on

wrong-doers, has no cause of fear. O foremost of speakers, thou shouldst

not indulge in jests with thy servants. O tiger among kings, listen to

the faults of such conduct. If the master mingles too freely with them,

dependents begin to disregard him. They forget their own position and

most truly transcend that of the master. Ordered to do a thing, they

hesitate, and divulge the master's secrets. They ask for things that

should not be asked for, and take the food that is intended for the

master. They go to the length of displaying their wrath and seek to

outshine the master. They even seek to predominate over the king, and

accepting bribes and practising deceit, obstruct the business of the

state. They cause the state to rot with abuses by falsifications and

forgeries. They make love with the female guards of the palace and dress

in the same style as their master. They become so shameless as to indulge

in eructations and the like, and expectorate in the very presence of

their master, O tiger among kings, and they do not fear to even speak of

him with levity before others. If the king becomes mild and disposed to

jest, his servants, disregarding him, ride on steeds and elephants and

cars as good as the king's.[162] His counsellors, assembled in court,

openly indulge in such speeches as: 'This is beyond thy power. This is a

wicked attempt.' If the king becomes angry, they laugh; nor are they

gladdened if favours be bestowed upon them, though they may express joy

for other reasons. They disclose the secret counsels of their master and

bruit his evil acts. Without the least anxiety they set at naught the

king's commands. If the king's jewels, or food, or the necessaries of his

bath, or unguents, be not forthcoming, the servants, in his very

presence, do not show the least anxiety. They do not take what rightfully

belongs to them. On the other hand, without being content with what has

been assigned to them, they appropriate what belongs to the king. They

wish to sport with the king as with a bird tied with a string, And always

give the people to understand that the king is very intimate with them

and loves them dearly. If the king becomes mild and disposed to jest, O

Yudhishthira, these and many other evils spring from it.'"

SECTION LVII

"Bhishma said, 'The king, O Yudhishthira, should always be ready for

action. That king is not worth of praise who, like a woman, is destitute

of exertion. In this connection, the holy Usanas has sting a Sloka, O

monarch. Listen to it with attention, O king, as I recite it to thee:

'Like a snake swallowing up mice, the earth swallows tip these two, the

king that is averse to battle and the Brahmana that is exceedingly

attached to wives and children.[163] It behoveth thee, O tiger among

kings, to bear this always in thy heart. Make peace with those foes with

whom (according to the ordinance) peace should be made, and wage war with

them with whom war should be waged. Be he thy preceptor or be he thy

friend, he that acts inimically towards thy kingdom consisting of seven

limbs, should be slain.[164] There is an ancient Sloka sung by king

Marutta, agreeable to Vrihaspati's opinion, O monarch, about the duty of

kings. According to the eternal provision, there is punishment for even

the preceptor if he becomes haughty and disregardful of what should be

done and what should not, and if he transgresses all restraints. Jadu's

son, king Sagara, of great intelligence, from desire of doing good to the

citizens, exiled his own eldest son Asamanjas. Asamanjas, O king, used to

drown the children of the citizens in the Sarayu. His sire, therefore,

rebuked him and sent him to exile. The Rishi Uddalaka cast off his

favourite son Swetaketu (afterwards) of rigid penances, because the

latter used to invite Brahmanas with deceptive promises of entertainment.

The happiness of their subjects, observance of truth, and sincerity of

behaviour are the eternal duty of kings. The king should not covet the

wealth of others. He should in time give what should be given, If the

king becomes possessed of prowess, truthful in speech, and forgiving in

temper, he would never fall away from prosperity. With soul cleansed of

vices, the king should be able to govern his wrath, and all his

conclusions should be conformable to the scriptures. He should also

always pursue morality and profit and pleasure and salvation

(judiciously). The king should always conceal his counsels in respect of

these three, (viz., morality, profit, and pleasure). No greater evil can

befall the king than the disclosure of his counsels. Kings should protect

the four orders in the discharge of their duties. It is the eternal duty

of kings to prevent a confusion of duties in respect of the different

orders. The king should not repose confidence (on others than his own

servants), nor should he repose full confidence (on even his servants).

He should, by his own intelligence, took after the merits and defects of

the six essential requisites of sovereignty.[165] The king who is

observant of the laches of his foes, and judicious in the pursuit of

morality, profit, and pleasure, who sets clever spies for ascertaining

secrets and seeks to wean away the officers of his enemies by presents of

wealth, deserves applause. The king should administer justice like Yama

and amass wealth like Kuvera. He should also be observant of the merits

and defects of his own acquisitions and losses and of his own dominions.

He should feed those that have not been fed, and enquire after those that

have been fed. Possessed of sweet speech, he could speak with a smiling

(and not with a sour) countenance. He should always wait upon those that

are old in years and repress procrastination. He should never covet what

belongs to others. He should firmly follow the behaviour of the righteous

and, therefore, observe that behaviour carefully. He should never take

wealth from those that are righteous. Taking the wealth of those that are

not righteous he should give it unto them that are righteous. The king

should himself be skilful in smiting. He should practise liberality. He

Should have his soul under control. He should dress himself with

splendour. He should make gifts in season and regular in his meals. He

should also be of good behaviour. The king desirous of obtaining

prosperity should always bind to his service men that are brave, devoted,

incapable of being deceived by foes,[166] well-born, healthy,

well-behaved, and connected with families that are well-behaved,

respectable, never inclined to insult others, conversant with all the

sciences, possessing a knowledge of the world and its affairs, unmindful

of the future state of existence, always observant of their duties,

honest, and steadfast like mountains. There should be no difference

between him and them as regards objects of enjoyment. The only

distinction should consist in his umbrella and his power or passing

orders. His conduct towards them, before or behind, should be the same.

The king who behaves in this way never comes to grief. That crooked and

covetous king who suspects everybody and who taxes his subjects heavily,

is soon deprived of life by his own servants and relatives. That king,

however, who is of righteous behaviour and who is ever engaged in

attracting the hearts of his people, never sinks when attacked by foes.

If overcome, he soon regains his position. If the king is not wrathful,

if he is not addicted to evil practices and not severe in his

punishments, if he succeeds in keeping his passions under control, he

then becomes an object of confidence unto all like the Himavat mountains

(unto all creatures). He is the best of kings who hath wisdom, who is

possessed of liberality, who is ready to take advantage of the laches of

foes, who has agreeable features, who is conversant with what is bad for

each of the four orders of his subjects, who is prompt in action, who has

his wrath under control, who is not vindictive, who is high-minded, who

is not irascible by disposition, who is equal engaged in sacrifices and

other religious acts, who is not given to boasting, and who vigorously

prosecutes to completion all works commenced by him. He is the best of

kings in whose dominions men live fearlessly like sons in the house of

their sire. He is the best of kings whose subjects have not to hide their

wealth and are conversant with what is good and what is bad for them. He,

indeed, is a king whose subjects are engaged in their respective duties

and do not fear to cast off their bodies when duty calls for it; whose

people, protected duly, are all of peaceful behaviour, obedient, docile,

tractable, unwilling to be engaged in disputes, and inclined to

liberality. That king earns eternal merit in whose dominions there is no

wickedness and dissimulation and deception and envy. That king truly

deserves to rule who honours knowledge, who is devoted to the scriptures

and the good of his people, who treads in the path of the righteous, and

who is liberal. That king deserves to rule, whose spies and counsels and

acts, accomplished and unaccomplished, remain unknown to his enemies. The

following verse was sung in days of old by Usanas of Bhrigu's race, in

the narrative called Ramacharita, on the subject, O Bharata, of kingly

duties: 'One should first select a king (in whose dominions to live).

Then should he select a wife, and then earn wealth. If there be no king,

what would become of his wife and acquisition'?' Regarding those that are

desirous of kingdom, there is no other eternal duty more obligatory than

the protection (of subjects). The protection the king grants to his

subjects upholds the world.[167] Manu, the son of Prachetas, sang these

two verses respecting the duties of kings. Listen to them with attention:

'These six persons should be avoided like a leaky boat on the sea, viz.,

a preceptor that does not speak, a priest that has not studied the

scriptures, a king that does not grant protection, a wife that utters

what is disagreeable, a cow-herd that likes to rove within the village,

and a barber that is desirous of going to the woods.'"[168]

SECTION LVIII

"Bhishma said, 'Protection of the subject, O Yudhishthira, is the very

cheese of kingly duties. The divine Vrihaspati does not applaud any other

duty (so much as this one). The divine Kavi (Usanas) of large eyes and

austere penances, the thousand-eyed Indra, and Manu the son of Prachetas,

the divine Bharadwaja, and the saga Gaurasiras, all devoted to Brahma and

utterers of Brahma, have composed treatises on the duties of kings. All

of them praise the duty of protection, O foremost of virtuous persons, in

respect of kings. O thou of eyes like lotus leaves and of the hue of

copper, listen to the means by which protection may be secured. Those

means consist of the employment of spies and servants, giving them their

just dues without haughtiness, the realisation of taxes with

considerateness, never taking anything (from the subject) capriciously

and without cause, O Yudhishthira, the selection of honest men (for the

discharge of administrative functions), heroism, skill, and cleverness

(in the transaction of business), truth, seeking the good of the people,

producing discord and disunion among the enemy by fair or unfair means,

the repair of buildings that are old or on the point of falling away, the

infliction of corporal punishments and fines regulated by observance of

the occasion, never abandoning the honest, granting employment and

protection to persons of respectable birth, the storing of what should be

stored, companionship with persons of intelligence, always gratifying the

soldiery, supervision over the subjects, steadiness in the transaction of

business, filling the treasury, absence of blind confidence on the guards

of the city, producing disloyalty among the citizens of a hostile town,

carefully looking after the friends and allies living in the midst of the

enemy's country, strictly watching the servants and officers of the

state, personal observation of the city, distrust of servants, comforting

the enemy with assurances, steadily observing the dictates of policy,

readiness for action, never disregarding an enemy, and casting off those

that are wicked. Readiness for exertion in kings is the root of kingly

duties. This has been said by Vrihaspati. Listen to the verses sung by

him: 'By exertion the amrita was obtained; by exertion the Asuras were

slain, by exertion Indra himself obtained sovereignty in heaven and on

earth. The hero of exertion is superior to the heroes of speech. The

heroes of speech gratify and worship the heroes of exertion.[169]' The

king that is destitute of exertion, even if possessed of intelligence, is

always overcome by foes like a snake that is bereft of poison. The king,

even if possessed of strength, should not disregard a foe, however weak.

A spark of fire can produce a conflagration and a particle of poison can

kill. With only one kind of force, an enemy from within a fort, can

afflict the whole country of even a powerful and prosperous king. The

secret speeches of a king, the amassing of troops for obtaining victory,

the crooked purposes in his heart, similar intents for accomplishing

particular objects, and the wrong acts he does or intends to do, should

be concealed by putting on an appearance of candour. He should act

righteously for keeping his people under subjection. Persons of crooked

minds cannot bear the burden of extensive empire. A king who is mild

cannot obtain superior rank, the acquisition of which depends upon

labour. A kingdom, coveted by all like meat, can never be protected by

candour and simplicity. A king, O Yudhishthira, should, therefore, always

conduct himself with both candour and crookedness. If in protecting his

subjects a king falls into danger, he earns great merit. Even such should

be the conduct of kings. I have now told thee a portion only of the

duties of kings. Tell me, O best of the Kurus, what more you wish to

know."

Vaisampayana continued, "The illustrious Vyasa and Devasthana and Aswa,

and Vasudeva and Kripa and Satyaki and Sanjaya, filled with joy, and with

faces resembling full-blown flowers, said, 'Excellent! Excellent!' and

hymned the praises of that tiger among men, viz., Bhishma, that foremost

of virtuous persons. Then Yudhishthira, that chief of Kuru's race, with a

cheerless heart and eyes bathed in tears, gently touched Bhishma's feet

and said, 'O grandsire, I shall to-morrow enquire after those points

about which I have my doubts, for today, the sun, having sucked the

moisture of all terrestrial objects, is about to set.' Then Kesava and

Kripa and Yudhishthira and others, saluting the Brahmanas (assembled

there) and circumambulating the son of the great river, cheerfully

ascended their cars. All of them observant of excellent vows then bathed

in the current of the Drishadwati. Having offered oblations of water unto

their ancestors and silently recited the sacred mantras and done other

auspicious acts, and having performed the evening prayer with due rites,

those scorchers of foes entered the city called after the elephant."

SECTION LIX

Vaisampayana said, "Rising from their beds the next day and performing

the morning rites laid down in the scriptures, the Pandavas and the

Yadavas set out (for the spot where Bhishma lay) on their cars resembling

fortified towns. Proceeding to the field of Kuru and approaching the

sinless Bhishma, they enquired of that foremost of car-warriors if he had

passed the night happily. Saluting all the Rishis, and blessed by them in

return, the princes took their seats around Bhishma. Then king

Yudhishthira the just possessed of great energy, having worshipped

Bhishma duly, said these words with joined hands.

"Yudhishthira said, 'Whence arose the word Rajan (King), that is used, O

Bharata, on earth? Tell me this, O scorcher of foes! Possessed of hands

and arms and neck like others, having understanding and senses like those

of others, subject like others to the same kinds of joy and grief, endued

with back, mouth, and stomach similar to those of the rest of the world,

having vital fluids and bones and marrow and flesh and blood similar to

those of, the rest of the world, inhaling and exhaling breaths like

others, possessed of life-breaths and bodies like other men, resembling

others in birth and death, in fact, similar to others in respect of all

attributes of humanity, for what reason does one man, viz., the king,

govern the rest of the world numbering many men possessed of great

intelligence and bravery? Whence is it that one man rules the wide world

teeming with brave and energetic and high-born men of good behaviour? Why

do all men seek to obtain his favour? Why is it that if one man becomes

delighted, the whole world becomes delighted, and if that one man is

troubled, the whole world becomes troubled? I desire to hear this in

detail, O bull of Bharata's race! O foremost of speakers, discourse to me

on this fully. O king, there cannot but be a grave reason for all this

since it is seen that the whole world bows down to one man as to a god.

"Bhishma said, 'With concentrated attention, O tiger among kings, listen

to it in detail as to how in the Krita age sovereignty first began. At

first there was no sovereignty, no king, no chastisement, and no

chastiser. All men used to protect one another righteously. As they thus

lived, O Bharata, righteously protecting one another, they found the task

(after some time) to be painful. Error then began to assail their hearts.

Having become subject to error, the perceptions of men, O prince, came to

be clouded, and thence their virtue began to decline. When their

perceptions were dimmed and when men became subject to error, all of them

became covetous. O chief of the Bharatas! And because men sought to

obtain objects, which they did not possess, another passion called lust

(of acquisition) got hold of them. When they became subject to lust,

another passion, named anger, soon soiled them. Once subject to wrath,

they lost all consideration of what should be done and what should not.

Unrestrained sexual indulgence set in. Men began to utter what they

chose. All distinctions between food that is clean and unclean and

between virtue and vice disappeared. When this confusion set in amongst

men, the Vedas disappeared. Upon the disappearance of the Vedas,

Righteousness was lost. When both the Vedas and righteousness were lost,

the gods were possessed by fear. Overcome with fear, O tiger among men,

they sought the protection of Brahmana. Having gratified the divine

Grandsire of the universe, the gods, afflicted with grief, said unto him,

with joined hands, 'O god, the eternal Vedas have been afflicted in the

world of men by covetousness and error. For this, we have been struck

with fear. Through loss of the Vedas, O Supreme Lord, righteousness also

has been lost. For this, O Lord of the three worlds, we are about to

descend to the level of human beings. Men used to pour libations upwards

while we used to pour rain downwards.[170] In consequence, however, of

the cessation of all pious rites among men, great distress will be our

lot. Do thou then, O Grandsire, think of that which would benefit us, so

that the universe, created by thy power, may not meet with destruction.'

Thus addressed, the Self-born and divine Lord said unto them, 'I shall

think of what will do good to all. Ye foremost of gods, let your fears be

dispelled!' The Grandsire then composed by his own intelligence a

treatise consisting of a hundred thousand chapters. In it were treated

the subject of Virtue, Profit, and Pleasure. Which the Self-born

designated as the triple aggregate. He treated of a fourth subject called

Emancipation with opposite meaning and attributes. The triple aggregate

in respect of emancipation, viz., to the attributes of Goodness, Passion,

and Darkness, and another, (a fourth, viz., the practice of duty without

hope of bliss or reward in this or the other world), were treated in it.

Another triple aggregate connected with Chastisement, viz., Conversation,

Growth, and Destruction, was treated in it.[171] Another aggregate of six

consisting of the hearts of men, place, time, means, overt acts, and

alliances, and causes, were treated in it. The religious rites laid down

in the three Vedas, knowledge, and the acts necessary for the support of

life, (viz., agriculture, trade, &c.), O bull of Bharata's race, and the

very extensive branch of learning called punitive legislation, were laid

down in it. The subjects also of behaviour towards counsellors, of spies,

the indications of princes, of secret agents possessed of diverse means,

of envoys and agents of other kinds, conciliation, fomenting discord,

gifts, and chastisement, O king, with toleration as the fifth, were fully

treated therein. Deliberation of all kinds, counsels for producing

disunion, the errors of deliberation, the results of the success or

failure of counsels, treaties of three kinds, viz., bad, middling, and

good, made through fear, good offices, and gifts of wealth, were

described in detail. The four kinds of time for making journeys, the

details of the aggregate of three, the three kinds of victory, viz., that

secured righteously, that won by wealth, and that obtained by deceitful

ways, were described in detail. The three kinds of attributes, viz., bad,

middling, and good, of the aggregate of five (viz., counsellors, kingdom,

fort, army, and treasury,) were also treated in it. Chastisements of two

kinds, viz., open and secret, were indicated. The eight kinds of open

chastisement, as also the eight kinds of secret chastisement, were dealt

with in detail. Cars, elephants, horses, and foot-soldiers, O son of

Pandu, impressed labourers, crews, and paid attendants (of armies), and

guides taken from the country which is the seat of war, these are the

eight instruments, O Kauravya, of open chastisement or forces acting

openly. The use and administration of movable and immovable poison were

also mentioned in respect of the three kinds of things, viz., wearing

apparel, food, and incantations. Enemies, allies, and neutrals,--these

also were described. The diverse characteristics of roads (to be taken,

as dependent on stars and planets, etc.), the attributes of the soil (on

which to encamp), protection of self, superintendence of the construction

of cars and other utensils of war and use, the diverse means for

protecting and improving men, elephants, cars, and steeds, the diverse

kinds of battle array, strategies, and manoeuvres in war, planetary

conjunctions foreboding evil, calamitous visitations (such as

earthquakes), skilful methods of warfare and retreat, knowledge of

weapons and their proper keep, the disorders of troops and how to get rid

of them, the means of inspiring the army with joy and confidence,

diseases, times of distress and danger, knowledge of guiding

foot-soldiers in battle, the methods of sounding alarms and notifying

orders, inspiring the enemy with fear by display of standards, the

diverse methods of afflicting the enemy's kingdom by means of robbers and

fierce wild-tribes, and fire-raisers and poisoners and forgers by

producing disunion among the chief officers of hostile armies, by cutting

down crops and plants, by destroying the efficiency of the enemy's

elephants, by producing alarms, by honouring those among the enemy's

subjects that are well disposed towards the invader, and by inspiring the

enemy with confidence, the waste, growth, and harmony of the seven

essential requisites of sovereignty, capacity for (projected) works, the

means for accomplishing them, the methods of extending the kingdom, the

means of winning over persons residing in the enemy's territory, the

chastisement and destruction of those that are strong, the exact

administration of justice, the extermination of the wicked, wrestling,

shooting and throwing and hurling of weapons, the methods of making

presents and of storing requisite things, feeding the unfed and

supervision over those that have been fed, gifts of wealth in season,

freedom from the vices called Vyasanas, the attributes of kings, the

qualifications of military officers, the sources of the aggregate of

three and its merits and faults, the diverse kinds of evil intents, the

behaviour of dependents, suspicion against every one, the avoidance of

heedlessness, the acquisition of objects unattained, the improving of

objects already acquired, gifts to deserving persons of what has thus

been improved, expenditure of wealth for pious purposes, for acquiring

objects of desire, and for dispelling danger and distress, were all

treated in that work. The fierce vices, O chief of the Kurus, born of

temper, and those born of lust, in all of ten kinds, were mentioned in

that treatise. The four kinds of vices which the learned say are born of

lust, viz., hunting, gambling, drinking, and sexual indulgence, were

mentioned by the Self-born in that work. Rudeness of speech, fierceness,

severity of chastisement, infliction of pain on the body, suicide, and

frustrating one's own objects, these are the six kinds of faults born of

wrath, that have also been mentioned. Diverse kinds of machines and their

actions have been described there. Devastation of the enemy's

territories, attacks upon foes, the destruction and removal of landmarks

and other indications, the cutting down of large trees (for depriving the

enemy and the enemy's subjects of their refreshing shade), siege of

forts, supervision of agriculture and other useful operations, the

storage of necessaries, robes and attire (of troops), and the best means

of manufacturing them, were all described. The characteristics and uses

of Panavas, Anakas, conchs, and drums. O Yudhishthira, the six kinds of

articles (viz., gems, animals, lands, robes, female slaves, and gold) and

the means of acquiring them (for one's one self) and of destroying them

(for injuring the foe), pacification of newly acquired territories,

honouring the good, cultivating friendship with the learned, knowledge of

the rules in respect of gifts and religious rites such as homa, the touch

of auspicious articles, attention to the adornment of the body, the

manner of preparing and using food, piety of behaviour, the attainment of

prosperity by following in one path, truthfulness of speech, sweetness of

speech, observance of acts done on occasions of festivity and social

gatherings and those done within the household, the open and secret acts

of persons in all places of meeting, the constant supervision of the

behaviour of men, the immunity of Brahmanas from punishment, the

reasonable infliction of punishment, honours paid to dependants in

consideration of kinship and merit, the protection of subjects and the

means of extending the kingdom, the counsels that a king who lives in the

midst of a dozen of kings, should pursue in respect of the four kinds of

foes, the four kinds of allies, and the four kinds of neutrals, the two

and seventy acts laid down in medical works about the protection,

exercise, and improvements of the body, and the practices of particular

countries, tribes, and families, were all duty treated in that work.

Virtue, Profit, and Pleasure, and Emancipation, were also described in

it. The diverse means of acquisition, the desire for diverse kinds of

wealth. O giver of profuse presents, the methods of agriculture and other

operations that form the chief source of the revenue, and the various

means for producing and applying illusions, the methods by which stagnant

water is rendered foul, were laid down in it. All those means, O tiger

among kings, by which men might be prevented from deviating from the path

of righteousness and honesty, were all described in it. Having composed

that highly beneficial treatise, the divine Lord cheerfully said unto the

deities having Indra for their head, those words: 'For the good of the

world and for establishing the triple aggregate (viz., Virtue, Profit,

and Pleasure), I have composed this science representing the very cheese

of speech. Assisted by chastisement, this science will protect the world.

Dealing rewards and punishments, this science will operate among men. And

because men are led (to the acquisition of the objects of their

existence) by chastisement, or, in other words, chastisement leads or

governs everything, therefore will this science be known in the three

worlds as Dandaniti (science of chastisement).[172] Containing the

essence of all the attributes of the aggregate of six, this science will

always be much regarded by all high-souled persons. Virtue, Profit,

Pleasure, and Salvation have all been treated in it.' After this, the

lord of Uma,--the divine and multiform Siva of large eyes, the Source of

all blessings, first studied and mastered it. In view, however, of the

gradual decrease of the period of life of human beings, the divine Siva

abridged that science of grave import compiled by Brahman. The

abridgment, called Vaisalakasha, consisting of ten thousand lessons, was

then received by Indra devoted to Brahman and endued with great ascetic

merit. The divine Indra also abridged it into a treatise consisting of

five thousand lessons and called it Vahudantaka. Afterwards the puissant

Vrihaspati, by his intelligence, further abridged the work into a

treatise consisting of three thousand lessons and called it Varhaspatya.

Next, that preceptor of Yoga, of great celebrity, viz., Kavi of

immeasurable wisdom, reduced it further into a work of a thousand

lessons. In view of the period of men's lives and the general decrease

(of everything), great Rishis did thus, for benefiting the world, abridge

that science. The gods then, approaching that lord of creatures, viz.,

Vishnu, said unto him, 'Indicate, O god, that one among mortals who

deserves to have superiority over the rest.' The divine and puissant

Narayana, reflecting a little, created, by a fiat of his will, a son born

of his energy, named Virajas. The highly blessed Virajas, however, did

not desire sovereignty on earth. His mind, O son of Pandu, inclined to a

life of renunciation. Virajas had a son named Krittimat. He too renounced

pleasure and enjoyment.[173] Krittimat had a son named Kardama. Kardama

also practised severe austerities. The lord of creatures, Kardama, begot

a son named Ananga. Ananga became a protector of creatures, pious in

behaviour, and fully conversant with the science of chastisement. Ananga

begot a son named Ativala, well versed in policy. Obtaining extensive

empire after the demise of his sire, he became a slave of his passions.

Mrityu, O king, had a daughter born of his mind, named Sunita and

celebrated over the three worlds. She was married to Ativala and gave

birth to a son named Vena. Vena, a slave of wrath and malice, became

unrighteous in his conduct towards all creatures. The Rishis, those

utterers of Brahma, slew him with Kusa blades (as their weapon) inspired

with mantras. Uttering mantras the while, those Rishis pierced the right

thigh of Vena. Thereupon, from that thigh, came out a short-limbed person

on earth, resembling a charred brand, with blood-red eyes and black hair.

Those utterers of Brahma said unto him, 'Nishida (sit) here!' From him

have sprung the Nishadas, viz., those wicked tribes that have the hills

and the forests for their abode, as also those hundreds and thousands of

others called Mlechchhas, residing on the Vindhya mountains. The great

Rishis then pierced the right arm of Vena. Thence sprang a person who was

a second Indra in form. Clad in mail, armed with scimitars, bows, and

arrows, and well-versed in the science of weapons, he was fully

acquainted with the Vedas and their branches. All the ordinances of the

science of chastisement, O king, (in their embodied forms) came to that

best of men. The son of Vena then, with joined hands, said unto those

great Rishis, 'I have attained an understanding that is very keen and

that is observant of righteousness. Tell me in detail what I shall do

with it. That useful task which you will be pleased to indicate, I shall

accomplish without hesitation.' Thus addressed, the gods that were

present there, as also the Rishis, said unto him. 'Do thou fearlessly

accomplish all those tasks in which righteousness even resides.

Disregarding what is dear and what not so, look upon all creatures with

an equal eye. Castoff at a distance Just and wrath and covetousness and

honour, and, always observing the dictates of righteousness, do thou

punish with thy own hands the man, whoever he may be, that deviates from

the path of duty. Do thou also swear that thou wouldst, in thought, word,

and deed, always maintain the religion inculcated on earth by the Vedas.

Do thou further swear that thou wouldst fearlessly maintain the duties

laid down in the Vedas with the aid of the science of chastisement, and

that thou wouldst never act with caprice. O puissant one, know that

Brahmanas are exempt from chastisement, and pledge further that thou

wouldst protect the world from an intermixture of castes.' Thus

addressed, Vena's son replied unto the deities headed by the Rishis,

saying, 'Those bulls among men, viz., the highly blessed Brahmanas, shall

ever be worshipped by me.' Those utterers of Brahma then said unto him,

'Let it be so!' Then Sukra, that vast receptacle of Brahma, became his

priest. The Valakhilyas became his counsellors, and the Saraswatas his

companions. The great and illustrious Rishi Garga became his astrologer.

This high declaration of the Srutis is current among men that Prithu is

the eighth from Vishnu. A little before, the two persons named Suta and

Magadha had come into existence. They became his bards and panegyrists.

Gratified, Prithu, the royal son of Vena, possessed of great prowess,

gave unto Suta the land lying on the sea-coast, and unto Magadha the

country since known as Magadha. We have heard that the surface of the

earth had before been very uneven. It was Prithu who made the terrestrial

surface level. In every Manwantara, the earth becomes uneven.[174] Vena's

son removed the rocks and rocky masses lying all around, O monarch, with

the horn of his bow. By this means the hills and mountains became

enlarged. Then Vishnu, and the deities of Indra, and the Rishis, and the

Regents of the world, and the Brahmanas, assembled together for crowning

Prithu (as the king of the world). The earth herself, O son of Pandu, in

her embodied form, came to him, with a tribute of gems and jewels. Ocean,

that lord of rivers, and Himavat, the king of mountains, and Sakra, O

Yudhishthira, bestowed upon him inexhaustible wealth. The great Meru,

that mountain of gold, gave unto him heaps of that precious metal. The

divine Kuvera, borne on the shoulders of human beings, that lord of

Yakshas and Rakshasas, gave him wealth enough for gratifying the needs of

religion, profit, and pleasure. Steeds, cars, elephants, and men, by

millions, O son of Pandu, started into life as soon as Vena's son thought

of them. At that time there was neither decrepitude, nor famine, nor

calamity, nor disease (on earth). In consequence of the protection

afforded by that king, nobody had any fear from reptiles and thieves or

from any other source. When he proceeded to the sea, the waters used to

be solidified. The mountains gave him way, and his standard was never

obstructed anywhere. He drew from the earth, as a milcher from a cow,

seven and ten kinds of crops for the food of Yakshas, and Rakshasas, and

Nagas, and other creatures. That high-souled king caused all creatures to

regard righteousness as the foremost of all things; and because he

gratified all the people, therefore, was he called Rajan (king). And

because he also healed the wounds of Brahmanas, therefore, he earned the

name of Kshatriya. And because the earth (in his region) became

celebrated for the practice of virtue, therefore, she came to be called

by many as Prithvi. The eternal Vishnu himself, O Bharata, confirmed his

power, telling him, 'No one, O king, shall transcend thee.' The divine

Vishnu entered the body of that monarch in consequence of his penances.

For this reason, the entire universe offered divine worship unto Prithu,

numbered among human gods.[175] O king, thy kingdom should always be

protected by the aid of the science of chastisement. Thou shouldst also,

by careful observation made through the movements of thy spies, protect

it in such a way that no one may be able to injure it.[176] All good

acts, O king, lead to the good (of the monarch). The conduct of a king

should be regulated by his own intelligence, as also by the opportunities

and means that may offer themselves.[177] What other cause is there in

consequence of which the multitude live in obedience to one, save the

divinity of the monarch? At that time a golden lotus was born from

Vishnu's brow. The goddess Sree was born of that lotus. She became the

spouse of Dharma of great intelligence upon Sree, O son of Pandu, Dharma

begot Artha. All the three, viz., Dharma, and Artha and Sree, were

established in sovereignty. A person upon the exhaustion of his merit,

comes down from heaven to earth, and takes birth as a king conversant

with the science of chastisement. Such a person becomes endued with

greatness and is really a portion of Vishnu on earth. He becomes

possessed of great intelligence and obtains superiority over others.

Established by the gods, no one transcends him. It is for this reason

that everybody acts in obedience to one, and it is for this that the

world cannot command him. Good acts, O king, lead to good. It is for this

that the multitude obey his words of command, though he belongs to the

same world and is possessed of similar limbs. He who once beheld Prithu's

amiable face became obedient to him. Thenceforth he began to regard him

as handsome, wealthy, and highly blessed.[178] In consequence of the

might of his sceptre, the practice of morality and just behaviour became

so visible on earth. It is through that reason that the earth became

overspread with virtue.'

"Thus, O Yudhishthira, the histories of all past events, the origin of

the great Rishis, the holy waters, the planets and stars and asterisms,

the duties in respect of the four modes of life, the four kinds of Homa,

the characteristics of the four orders of men, and the four branches of

learning, were all treated of in that work (of the Grandsire). Whatever

objects or things, O son of Pandu, there are on earth, were all included

in that treatise of the Grandsire. Histories and the Vedas and the

science of Nyaya were all treated in it, as also penances, knowledge,

abstention from injury in respect of all creatures, truth, falsehood, and

high morality. Worship of persons old in years, gifts, purity of

behaviour, readiness for exertion, and compassion towards all creatures,

were very fully described in it. There is no doubt in this. Since that

time, O monarch, the learned have begun to say that there is no

difference between a god and a king. I have now told thee everything

about the greatness of kings. What other subject is there, O chief of the

Bharatas, upon which I shall next have to discourse?"

SECTION LX

Vaisampayana said, "After this, Yudhishthira, saluted his grandsire, viz.

the son of Ganga, and with joined hands and concentrated attention, once

more asked him, saying, 'What are the general duties of the four orders

of men, and what the special duties of each order? What mode of life

should be adopted by which order? What duties are especially called the

duties of kings? By what means does a kingdom grow, and what are those

means by which the king himself grows? How also, O bull of Bharata's

race, do the citizens and the servants of the king grow? What sorts of

treasuries, punishments, forts, allies, counsellors, priests, and

preceptors, should a king avoid?[179] Whom should the king trust in what

kinds of distress and danger? From what evils should the king guard

himself firmly? Tell me all this, O grandsire!'

"Bhishma said, 'I bow down to Dharma who is great, and to Krishna who is

Brahma. Having bowed down also unto the Brahmanas (assembled here), I

shall discourse on duties that are eternal. The suppression of wrath,

truthfulness of speech, justice, forgiveness, begetting children upon

one's own wedded wives, purity of conduct, avoidance of quarrel,

simplicity, and maintenance of dependants, these nine duties belong to

all the four orders (equally). Those duties, however, which belong

exclusively to Brahmanas, I shall now tell thee. Self-restraint, O king,

has been declared to be the first duty of Brahmanas. Study of the Vedas,

and patience in undergoing austerities, (are also their other duties). By

practising these two, all their acts are accomplished. If while engaged

in the observance of his own duties, without doing any improper act,

wealth comes to a peaceful Brahmana possessed of knowledge, he should

then marry and seek to beget children and should also practise charity

and perform sacrifices. It has been declared by the wise that wealth thus

obtained should be enjoyed by distributing it (among deserving persons

and relatives). By his study of the Vedas all the pious acts (laid down

for the Brahmana) are accomplished. Whether he does or does not achieve

anything else, if he devotes himself to the study of the Vedas, he

becomes (by that) known as a Brahmana or the friend of all creatures. I

shall also tell thee, O Bharata, what the duties are of a Kshatriya. A

Kshatriya, O king, should give but not beg, should himself perform

sacrifices but not officiate as a priest in the sacrifices of others. He

should never teach (the Vedas) but study (them with a Brahmana

preceptor). He should protect the people. Always exerting himself for the

destruction of robbers and wicked people, he should put forth his prowess

in battle. Those among Kshatriya rulers who perform great sacrifices, who

are possessed of a knowledge of the Vedas, and who gain victories in

battle, become foremost of those that acquire many blessed regions

hereafter by their merit. Persons conversant with the old scriptures do

not applaud that Kshatriya who returns unwounded from battle. This has

been declared to be the conduct of a wretched Kshatriya.[180] There is no

higher duty for him than the suppression of robbers. Gifts, study, and

sacrifices, bring prosperity to kings. Therefore, a king who desires to

acquire religious merit should engage in battle.[181] Establishing all

his subjects in the observance of their respective duties, it king should

cause all of them to do everything according to the dictates of

righteousness. Whether he does or does not do any other act, if only he

protects his subjects, he is regarded to accomplish all religious acts

and is called a Kshatriya and the foremost of men. I shall now tell thee,

O Yudhishthira, what the eternal duties of the Vaisya are. A Vaisya

should make gifts, study the Vedas, perform sacrifices, and acquire

wealth by fair means. With proper attention he should also protect and

rear all (domestic) animals as a sire protecting his sons. Anything else

that he will do will be regarded as improper for him. By protecting the

(domestic) animals, he would obtain great happiness. The Creator, having

created the (domestic) animals, bestowed their care upon the Vaisya. Upon

the Brahmana and the Kshatriya he conferred (the care of) all creatures.

I shall tell thee what the Vaisya's profession is and how he is to earn

the means of his sustenance. If he keeps (for others) six kine, he may

take the milk of one cow as his remuneration; and if he keeps (for

others) a hundred kine, he may take a single pair as such fee. If he

trades with other's wealth, he may take a seventh part of the profits (as

his share). A seventh also is his share in the profits arising from the

trade in horns, but he should take a sixteenth if the trade be in hoofs.

If he engages in cultivation with seeds supplied by others, he may take a

seventh part of the yield. This should be his annual remuneration. A

Vaisya should never desire that he should not tend cattle. If a Vaisya

desires to tend cattle, no one else should be employed in that task. I

should tell thee, O Bharata, what the duties of a Sudra are. The Creator

intended the Sudra to become the servant of the other three orders. For

this, the service of the three other classes is the duty of Sudra. By

such service of the other three, a Sudra may obtain great happiness. He

should wait upon the three other classes according to their order of

seniority. A Sudra should never amass wealth, lest, by his wealth, he

makes the members of the three superior classes obedient to him. By this

he would incur sin. With the king's permission, however, a Sudra, for

performing religious acts, may earn wealth. I shall now tell thee the

profession he should follow and the means by which he may earn his

livelihood. It is said that Sudras should certainly be maintained by the

(three) other orders. Worn-out umbrellas, turbans, beds and seats, shoes,

and fans, should be given to the Sudra servants.[182] Torn clothes which

are no longer fit for wear, should be given away by the regenerate

classes unto the Sudra. These are the latter's lawful acquisitions. Men

conversant with morality say that if the Sudra approaches any one

belonging to the three regenerate orders from desire of doing menial

service, the latter should assign him proper work. Unto the sonless Sudra

his master should offer the funeral cake. The weak and the old amongst

them should be maintained.[183] The Sudra should never abandon his

master, whatever the nature or degree of the distress into which the

latter may fall. If the master loses his wealth, he should with excessive

zeal be supported by the Sudra servant. A Sudra cannot have any wealth

that is his own. Whatever he possesses belongs lawfully to his

master.[184] Sacrifice has been laid down as a duty of the three other

orders. It has been ordained for the Sudra also, O Bharata! A Sudra,

however, is not competent to titter swaha and swadha or any other Vedic

mantra. For this reason, the Sudra, without observing the vows laid down

in the Vedas, should worship the gods in minor sacrifices called

Paka-yajnas. The gift called Purna-patra is declared to be the Dakshina

of such sacrifices.[185] It has been heard by us that in days of old a

Sudra of the name of Paijavana gave a Dakshina (in one of his sacrifices)

consisting of a hundred thousand Purnapatras, according to the ordinance

called Aindragni.[186] Sacrifice (as has been already said), is as much

laid down for the Sudra as for the three other classes. Of all

sacrifices, devotion has been laid down to be the foremost.[187] Devotion

is a high deity. It cleanses all sacrificers. Then again Brahmanas are

the foremost of gods unto their respective Sudra attendants. They worship

the gods in sacrifices, for obtaining the fruition of various wishes. The

members of the three other classes have all sprung from the

Brahmanas.[188] The Brahmanas are the gods of the very gods. Whatever

they would say would be for thy great good. Therefore, all kinds of

sacrifices naturally appertain to all the four orders. The obligation is

not one whose discharge is optional. The Brahmana, who is conversant with

Richs, Yajuses, and Samans, should always be worshipped as a god. The

Sudra, who is without Richs and Yajuses and Samans, has Prajapati for his

god.[189] Mental sacrifice. O sire, is laid down for all the orders, O

Bharata! It is not true that the gods and other (Superior) persons do not

manifest a desire to share the offerings in such sacrifices of even the

Sudra.[190] For, this reason, the sacrifice that consists in devotion is

laid down for all the classes.[191] The Brahmana is the foremost of gods.

It is not true that they that belong to that order do not perform the

sacrifices of the other orders. The fire called Vitana, though procured

from Vaisyas and inspired with mantras, is still inferior.[192] The

Brahmana is the performer or the sacrifices of the three other orders.

For this reason all the four orders are holy. All the orders bear towards

one another to relation of consanguinity, through the intermediate

classes. They have all sprung from Brahmanas. In ascertaining (the

priority or subsequence of men in respect of their creation) it will

appear that amongst all the orders the Brahmana was created first.

Originally Saman  was one; Yajus was one, and Rich was one.[193] In this

connection, persons conversant with ancient histories cite a verse, O

king, sung in praise of sacrifice by the Vaikhanasa Munis on the occasion

of performing a sacrifice of theirs. Before or after sunrise a person of

subdued senses, with heart filled with devotion, poureth libations on the

(sacrificial) fire according to the ordinance. Devotion is a mighty

agent. With regard to homas again, that variety which is called skanna is

the initial one, while that which is called askanna is the last (but

foremost in point of merit). Sacrifices are multifarious. Their rites and

fruits again are multifarious. The Brahmana possessed of devotion who,

endued with scriptural learning, who is acquainted with them all, is

competent to perform sacrifices. That person who desires to perform a

sacrifice is regarded as righteous even if he happens to be a thief, a

sinner, or the worst of sinners. The Rishis applaud such a man. Without

doubt they are right. This then is the conclusion that all the orders

should always and by every means in their power perform sacrifices. There

is nothing in the three worlds equal to sacrifice. Therefore, it has been

said that every one with heart free from malice, should perform

sacrifices, aided by devotion which is sacred, to the best of his power

and according as he pleases.'"

SECTION LXI

"Bhishma said, 'O mighty-armed one, listen now to me, O thou of prowess

incapable of being baffled, as I mention the names of the four modes of

life and the duties in respect of each. The four modes are Vanaprastha,

Bhaikshya, Garhasthya of great merit, and Brahmacharya which is adopted

by Brahmanas. Undergoing the purificatory rite in respect of bearing

matted locks, after having gone through the rite of regeneration and

performed for some time the rites in respect of the sacred fire and

studied the Vedas, one should, with cleansed soul and senses under

restraint, having first carefully performed all the duties of the mode

called Garhasthya, proceed, with or without his wife, to the woods for

adoption of the mode called Vanaprastha. Having studied the scriptures

called Aranyakas, having drawn up his vital fluid and having retired from

all worldly affairs, the virtuous recluse may then attain to an

absorption with the eternal Soul knowing no decay. These are the

indications of Munis that have drawn up their vital fluid. A learned

Brahmana, O king, should first practise and perform them. The Brahmana, O

king, that is desirous of emancipation, it is well known, is competent to

adopt the Bhaikshya mode after having gone through the mode called

Brahmacharya. Sleeping at that place (in the course of the wanderings)

where evening overtakes him, without desire of bettering his situation,

without a home, subsisting on whatever food is obtained (in charity),

given to contemplation, practising self-restraint, with the senses under

control, without desire, regarding all creatures equally, without

enjoyments, without dislike to anything, the Brahmana possessed of

learning, by adopting this mode of life, attains to absorption with the

eternal Soul that knows no decay. The person leading the Garhasthya mode

of life should, after studying the Vedas, accomplish all the religious

acts laid down for him. He should beget children and enjoy pleasures and

comforts. With careful attention he should accomplish all the duties of

this mode of life that is applauded by ascetics and that is extremely

difficult to go through (without transgressions). He should be satisfied

with his own wedded wife and should never approach her except her season.

He should observe the ordinances of the scriptures, should not be cunning

and deceitful. He should be abstemious in diet, devoted to the gods,

grateful, mild, destitute of cruelty, and forgiving. He should be of a

tranquil heart, tractable and attentive in making offerings to the gods

and the Pitris. He should always be hospitable to the Brahmanas. He

should be without pride, and his charity should not be confined to any

one sect. He should also be always devoted to the performance of the

Vedic rites. In this connection, the illustrious and great Rishis cite a

verse sung by Narayana himself, of grave import and endued with high

ascetic merit. Listen to me as I repeat it.--'By truth, simplicity,

worship of guests, acquisition of morality and profit, and enjoyment of

one's own wedded wives, one should enjoy diverse kinds of happiness both

here and hereafter.' The great Rishis have said that support of sons and

wives, and study of the Vedas, form the duties of those that lead this

high mode of life. That Brahmana who, always engaged in the performance

of sacrifices, duly goes through this mode of life and properly

discharges all its duties, obtains blessed rewards in heaven. Upon his

death, the rewards desired by him became deathless. Indeed, these wait

upon him for eternity like menials ever on the alert to execute the

commands of their master.[194] Always attending to the Vedas, silently

reciting the mantras obtained from his preceptor, worshipping all the

deities, O Yudhishthira, dutifully waiting upon and serving his preceptor

with his own body smeared with clay and filth, the person leading the

Brahmacharya mode of life should always observe rigid vows and, with

senses under control, should always pay attention to the instructions he

has received. Reflecting on the Vedas and discharging all the duties (in

respect of contemplation and overt acts), he should live, dutifully

waiting upon his preceptor and always bowing unto him. Unengaged in the

six kinds of work (such as officiating in the sacrifices of others), and

never engaged with attachment to any kind of acts, never showing favour

or disfavour to any one, doing good even unto his enemies, these, O sire,

are the duties laid down for a Brahmacharin!'

SECTION LXII

"Yudhishthira said, 'Tell his those duties in respect of persons like

ourselves which are auspicious, productive of happiness in the future,

benevolent, approved by all, pleasant, and agreeable.'

"Bhishma said, 'The four modes of life, O puissant one, have been laid

down for the Brahmana. The other three orders do not adopt them, O best

of the Bharatas! Many acts, O king, leading to heaven and especially fit

for the kingly order, have already been declared. Those, however, cannot

be referred to in reply to thy present query, for all of them have been

duly laid down for such Kshatriyas as are not disinclined to

pitilessness. The Brahmana who is addicted to the practices of Kshatriyas

and Vaisyas and Sudras, incurs censure in this world as a person of

wicked soul and goes to hell in the next world. Those names which are

applied among men to slaves and dogs and wolves and (other) beasts, are

applied, O son of Pandu, to the Brahmana who is engaged in pursuits that

are improper for him. That Brahmana who, in all the four modes of life.

is duly engaged in the six-fold acts (of regulating the breath,

contemplation, etc.), who performs all his duties, who is not restless,

who has his passions under control, whose heart is pure and who is ever

engaged in penances, who has no desire of bettering his prospects, and

who is charitable, has inexhaustible regions of bliss in the other world.

Everyone derives his own nature from the nature of his acts, in respect

of their circumstances, place, and means and motives. Thou shouldst,

therefore, O king, regard the study of the Vedas, which is fraught with

such high merit, to be equal with the exertion of kingly power, or the

pursuits of agriculture, trade, and hunting. The world is set agoing by

Time. Its operations are settled by the course of Time. Man does all his

acts, good, bad, and indifferent, entirely influenced by Time.[195] Those

amongst the good acts of a man's past life that exert the greatest

influence on the next, are liable to be exhausted. Men, however, are

always engaged in those acts to which their propensities lead. Those

propensities, again, lead a living being to every direction.'"[196]

SECTION LXIII

"Bhishma said, 'Drawing the bow-string, destruction of foes, agriculture,

trade, tending cattle, and serving others for wealth, these are improper

for a Brahmana. An intelligent Brahmana, leading a domestic mode of life,

should duly perform the six Vedic acts. The retirement of a Brahmana into

the woods, after having duly discharged all the duties of the domestic

mode of life, is applauded. A Brahmana should avoid service of the king,

wealth obtained by agriculture, sustenance derived from trade, all kinds

of crooked behaviour, companionship with any but his wedded wives, and

usury. That wretched Brahmana who falls away from his duties and whose

behaviour becomes wicked, becomes, O king, a Sudra. The Brahmana who weds

a Sudra woman, who becomes vile in conduct or a dancer or a village

servant or does other improper acts, becomes a Sudra. Whether he recites

the Vedas or not, O king, if he does such improper acts, he becomes equal

to a Sudra and on occasions of feeding he should be assigned a place

amongst Sudras. Such Brahmanas become equal to Sudras, O king, and should

be discarded on occasions of worshipping the Gods.[197] Whatever presents

of food dedicated to the gods and the Pitris are made unto Brahmanas that

have transgressed all restraints or become impure in behaviour or

addicted to wicked pursuits and cruel acts or fallen away from their

legitimate duties, confer no merit (on the giver). For this reason, O

king, self-restraint and purity and simplicity have been laid down as the

duties of a Brahmana. Besides these, O monarch, all the four modes, of

life were laid down by Brahman For him. He that is self-restrained, has

drunk the Soma in sacrifices, is of good behaviour, has compassion for

all creatures and patience to bear everything, has no desire of bettering

his position by acquisition of wealth, is frank and simple, mild, free

from cruelty, and forgiving, is truly a Brahmana and not he that is

sinful in acts. Men desirous of acquiring virtue, seek the assistance, O

king, of Sudras and Vaisyas and Kshatriyas. If, therefore, the members of

these (three) orders do not adopt peaceful duties (so as to be able to

assist others in the acquisition of virtue), Vishnu, O son of Pandu,

never extends his grace to them. If Vishnu be not pleased, the happiness

of all men in heaven, the merit arising from the duties laid down for the

four orders, the declarations of the Vedas, all kinds of sacrifices, and

all other religious acts of men, and all the duties in respect of the

several modes of life, become lost.

"'Listen now, O son of Pandu, to those duties that should be observed in

the four modes of life. These should be known by the Kshatriya who

desires the members of the three (other) orders (in his kingdom) to

strictly adhere to the respective duties of those modes. For a Sudra who

is desirous of hearing (Such scriptures as are not forbidden in his

case),[198] who has accomplished his duties, who has begotten a son,

between whom and the superior orders there is not Much difference in

consequence of the purity of his conduct, all the modes of life have been

laid down excepting the observance of universal peacefulness and

self-restraint (which are not necessary for him). For a Sudra practising

all these duties as also for a Vaisya, O king, and a Kshatriya, the

Bhikshu mode of life has been laid down. Having discharged the duties of

his order, and having also served the kin, a Vaisya of venerable years,

with the king's permission, may betake himself to another mode of life.

Having studied the Vedas duly and the treatises on the duties of kings, O

sinless one, having begotten children and performed other acts of a like

nature, having quaffed the Soma and ruled over and protected all his

subjects righteously, O foremost of speakers, having performed the

Rajasuya, the horse sacrifice, and other great sacrifices, having invited

learned Brahmanas for reciting the scriptures and made presents unto them

according to their desires, having obtained victories small or great in

battle, having placed on his throne the son of his loins or some

Kshatriya of good birth for the protection of subjects, having worshipped

the Pitris by performing with due rites the sacrifices laid down for

honouring them, having attentively worshipped the gods by performing

sacrifices and the Rishis by studying the Vedas, the Kshatriya, who in

old age desires another mode of life, may, O king, adopt it by leaving

that one which immediately precedes it, and by that means he is sure to

obtain (ascetic) success. A Kshatriya, for leading the life of a Rishi, O

king, may adopt the Bhikshu mode of life; but he should never do so for

the sake of enjoying the pleasures of the world. Having left the domestic

mode of life, he may adopt the life of mendicancy by begging, what would

barely support his life. A life of mendicancy is not obligatory upon the

three orders (viz. Kshatriyas, Vaisyas. and Sudras), O giver of profuse

presents! Inasmuch, however, as they can adopt it if they choose, this

mode of life, therefore, is open to the four orders. Amongst men, the

highest duties are those which are practised by Kshatriyas. The whole

world is subject to the might of their arms. All the duties, principal

and subordinate, of the three other orders, are dependent (for their

observance) upon the duties of the Kshatriya. The Vedas have declared

this. Know that as the footprints of all other animals are engulfed in

those of the elephant, even so all the duties of the other orders, under

every circumstance, are engulfed, in those of the Kshatriya. Men

conversant with the scriptures say that the duties of the other three

orders afford small relief or protection, and produce small rewards. The

learned have said that the duties of the Kshatriya afford great relief

and produce great rewards. All duties have kingly duties for their

foremost. All the orders are protected by them. Every kind of

renunciation occurs in kingly duties, O monarch, and renunciation has

been said to be in eternal virtue and the foremost of all.[199] If the

science of chastisement disappears, the Vedas will disappear. All those

scriptures also that inculcate the duties of men become lost. Indeed, if

these ancient duties belonging to the Kshatriyas be abandoned, all the

duties in respect of all the modes of life, become lost. All kinds of

renunciation are seen in kingly duties: all kinds or initiation occur in

them; all kinds of learning are connected with them; and all kinds of

worldly behaviour enter into them. As animals, if slaughtered by the

vulgar, become the means of destroying the virtue and the religious acts

of the slaughterers, even so all other duties, if deprived of the

protection given by kingly duties, become liable to attack and

destruction, and men, full of anxiety, disregard the practices laid down

for them.'"

SECTION LXIV

"Bhishma said, 'The duties in respect of all the four modes of life,

those of yatis, O son of Pandu, and the customs relating to the conduct

of men in general, are all included in kingly duties. All these acts, O

chief of the Bharatas, occur in Kshatriya duties. If the functions of

royalty are disturbed, all creatures are overtaken by evil. The duties of

men are not obvious. They have, again, many outlets.[200] Led by many

(false) systems, their eternal nature is sometimes offended against.

Others who pin their faith to the conclusions arrived at by men, without

really knowing anything about the truths of duties (as declared in the

scriptures), find themselves at last landed and confounded on faiths

whose ultimate ends are unknown. The duties imposed upon Kshatriyas are

plain, productive of great happiness, evident in respect of their

results, free from deceit, and beneficial to the whole world. As the

duties of the three orders, as also of Brahmanas and of those that have

retired from the world, O Yudhishthira, have before this been said to be

all included within those of that sacred mode of life (called

Garhasthya), even so, the whole world, with all good actions, are subject

to kingly duties. I have told thee, O monarch, how many brave kings had,

in days of old, repaired to that lord of all creatures, viz., the divine

and puissant Vishnu of great prowess, for resolving their doubts about

the science of chastisement. Those kings, mindful of the declarations of

the scriptures enforced by examples, waited in days of old upon Narayana,

after having weighed each of their acts against the duties of each of the

modes of life.[201] Those deities, viz., the Sadhyas, the Vasus, the

Aswins, the Rudras, the Viswas, the Maruts, and the Siddhas, created in

days of old by the first of gods, are all observant of Kshatriya duties.

I shall now recite to thee a history fraught with the conclusions of both

morality and profit. In days of old when the Danavas had multiplied and

swept away all barriers and distinctions[202] the powerful Mandhatri, O

monarch, became king. That ruler of the earth, viz., king Mandhatri,

performed a great sacrifice from desire of beholding the puissant

Narayana, that god of gods, without beginning, middle, and end. In that

sacrifice he worshipped with humility the great Vishnu.[203] The Supreme

Lord, assuming the form of Indra, showed himself unto him. Accompanied by

many good kings he offered his adorations to that puissant deity. The

high discourse took place between that lion among kings and that

illustrious god in the form of Indra, touching Vishnu of great

effulgence.'

"Indra said, 'What is your object, O foremost of virtuous persons, in

thus seeking to behold that Ancient and First of gods, viz., Narayana, of

inconceivable energy, and infinite illusions? Neither myself, nor Brahman

himself, can obtain a sight of that god of universal form. I shall grant

thee what other objects may be in thy heart, for thou art the foremost of

mortals. Thy soul abides in peace; thou art devoted to righteousness;

thou hast thy senses under control; and thou art possessed of heroism.

Thou seekest unflinchingly to do what is agreeable to the gods. For the

sake also of thy intelligence, devotion, and high faith, I shall grant

thee whatsoever boons may be desired by thee.'

"Mandhatri said, I bend my head for gratifying thee. Without doubt,

however, I desire to see the first of gods. O divine Lord! Casting off

all (earthly) desires, I wish to earn religious merit, and to lead the

foremost mode of life, that path of the good, highly regarded by all. By

exercising the high duties of a Kshatriya, I have earned many regions of

inexhaustible merit in the other world, and I have also, through those

duties, spread my fame. I do not, however, know how to discharge those

duties, the foremost in the world, that have flowed from the first of

gods.'

"Indra said, 'They that are not kings, however observant they may be of

their duties, cannot easily attain the highest rewards of duty. Kingly

duties first flowed from the original god. Other duties flowed afterwards

from his body. Infinite were the other duties, with those of the

Vanaprastha mode of life, that were created afterwards. The fruits of all

those are exhaustible. Kingly duties, however, are distinguished above

them. In them are included all other duties. For this reason Kshatriya

duties are said to be the foremost of all. In days of old, Vishnu, by

acting according to Kshatriya duties, forcibly suppressed and destroyed

his foes and thereby afforded relief to the gods and the Rishis of

immeasurable energy. If the divine Vishnu of inconceivable energy had not

slain all his foes among the Asuras, then the Brahmanas, and (Brahman)

the Creator of the worlds and Kshatriya duties, and the duties that first

flowed from the Supreme deity, would all have been destroyed. If that

first and foremost of gods had not, by putting forth his prowess,

subjugated the earth with all her Asuras, then all the duties, of the

four orders and all the duties in respect of the four modes of life would

all have been destroyed in consequence of the destruction of Brahmanas.

The eternal duties (of men) had all suffered destruction. It was by the

exercise of Kshatriya duties that they were revived.[204] In every Yuga,

the duties of Brahmanas in respect of attaining to Brahma first set in.

These, however, are all protected by kingly duties. The latter, on this

account, are regarded as the foremost. Casting away life in battle,

compassion for all creatures, knowledge of the affairs of the world,

protection of men, rescuing them from danger, relieving the distressed

and the oppressed, all these occur among Kshatriya duties practised by

Kings. Persons that do not regard wholesome restraints and that are

governed by lust and wrath, do not commit overt acts of sin from fear of

kings. Others that are docile and of righteous behaviour succeed, in

consequence of the same influence, in performing all their duties. For

this reason Kshatriya duties are regarded to be righteous. Without doubt,

all creatures live happily in the world, protected by kings exercising

Kshatriya duties like children protected by their parents. Kshatriya

duties are the foremost of all duties. Those eternal duties, regarded as

the first in the world, embrace the protection of every creature.

Themselves eternal, they lead to eternal emancipation.'"

SECTION LXV

"Indra said, 'Kshatriya duties, O king, which are possessed of such

energy, which include in their exercise all other duties, and which are

the foremost of all duties, should be observed by persons that are, like

thee, so high-souled and so employed in seeking the good of the world. If

those duties are not properly discharged, all creatures would be

overtaken by ruin. The kings possessed of compassion for all creatures,

should regard these to be the foremost of his duties, reclaiming the land

for cultivation and fertilizing it, performance of great sacrifices for

cleansing himself, a disregard for begging, and protection of subjects.

Abandonment (gift) is said by the sages to be the foremost of virtues. Of

all kinds of abandonment, again, that of the body in battle, is the

foremost. Thou hast seen with thy eyes how the rulers of the earth, ever

observant of Kshatriya duties, having duly waited upon their preceptors

and acquired great learning, at last cast off their bodies, engaged in

battle with one another. The Kshatriya, desirous of acquiring religious

merit, should, after having gone through the Brahmacharya mode, should

lead a life of domesticity which is always meritorious. In adjudicating

upon ordinary questions of right (between his subjects), he should be

thoroughly impartial. For causing all the orders to be observant of their

respective duties, for the protection they afford to all, for the diverse

contrivances and means and the prowess and exertion (with which they seek

the accomplishment of their objects). Kshatriya duties, which include all

other duties within their scope, are said to be the foremost. The other

orders are able to observe their respective duties in consequence of

kingly duties. For this reason the former are said to be dependent upon

the latter in respect of the merit they produce.[205] Those men who

disregard all wholesome restraints and who are too much attached to the

pursuit of worldly objects are said to be of the nature of brutes. They

are compelled to act with justice by the exercise of kingly duties. Those

duties, therefore, are said to be the foremost of all. That course of

conduct which has been prescribed for Brahmanas who follow the three

Vedas, and those modes of life that have been laid down for Brahmanas,

should, before everything else, be observed by every Brahmana. If a

Brahmana acts otherwise, he should be punished like a Sudra. The duties

of the four modes of life and the ritual prescribed in the Vedas, O king,

should ever be followed by a Brahmana. Know that he has no other duties.

For a Brahmana acting otherwise, a Kshatriya should not make any

arrangement for sustenance. His religious merit grows in consequence of

his acts. A Brahmana, indeed, is like Dharma's self. That Brahmana who is

employed in acts that are not laid down for him, deserves no respect. If

not engaged in his proper acts, he should not be trusted. These are the

duties that appertain to the several orders. Kshatriyas should take care

of them so that their observance may be improved. Even these are the

duties of Kshatriyas. For these reasons also, kingly duties and no other,

are the foremost of all. They are, as I believe, the duties of heroes,

and they that are heroes are foremost in practising them.'

"Mandhatri said, 'What duties should be performed by the Yavanas, the

Kiratas, the Gandharvas, the Chinas, the Savaras, the Barbaras, the

Sakas, the Tusharas, the Kankas, the Pathavas, the Andhras, the Madrakas,

the Paundras, the Pulindas, the Ramathas, the Kamvojas, the several

castes that have sprung Lip from Brahmanas and Kshatriyas, the Vaisyas,

and the Sudras, that reside in the dominions of (Arya) kings? What are

those duties again to the observance of which kings like ourselves should

force those tribes that subsist by robbery? I desire to hear all this. O

illustrious god, instruct me. O chief of all the deities, thou art the

friend of us Kshatriyas.'

"Indra said, 'All the robber tribes should serve their mothers and

fathers, their preceptors and other seniors, and recluses living in the

woods. All the robber tribes should also serve their kings. The duties

and rites inculcated in the Vedas should also be followed by them. They

should perform sacrifices in honour of the Pitris, dig wells, (and

dedicate them to universal service), give water to thirsty travellers,

give away beds and make other seasonable presents unto Brahmanas.

Abstention from injury, truth, suppression of wrath, supporting Brahmanas

and kinsmen by giving them their dues, maintenance of wives and children,

purity, peacefulness, making presents to Brahmanas at sacrifices of every

kind, are duties that should be practised by every person of this class

who desire his own prosperity. Such a person should also perform all

kinds of Paka-yajnas with costly presents of food and wealth. These and

similar duties, O sinless one, were laid down in olden days for persons

of this class. All these acts which have been laid down for all others

should be done by persons of also the robber class, O king.'

"Mandhatri said, 'In the world of men, such wicked men may be seen living

in disguise among all the four orders and in all the four modes of life.'

"Indra said, 'Upon the disappearance of kingly duties and of the science

of chastisement, all creatures became exceedingly afflicted, O sinless

one, in consequence of the tyranny of kings. After the expiry of this the

Krita age, a confusion will set in, regarding the different modes of

life, and innumerable Bhikshus will appear with sectarian marks of

different kinds. Disregarding the Puranas and the high truths of

religion, men, urged by lust and wrath, will deviate into Wrong paths.

When sinful men are rest rained (from wicked acts) by high-souled persons

with the aid of the science of chastisement, then religion, which is

superior to everything and eternal, and which is the source of everything

good, becomes firmly established. The gifts, and libations, and offerings

to the Pitris of the man that disregards the king who is superior to

every one, become fruitless. The very gods do not disregard a virtuous

king who is truly an eternal god. The divine Lord of all creatures,

having created the universe, intended the Kshatriya to rule men regarding

their inclinations and disinclinations in respect of duties. I respect

and worship that person who, aided by his understanding, watches the

course of the duties performed by men. Upon such supervision rest

Kshatriya duties.'

"Bhishma continued, 'Having said these words, the divine and puissant

Narayana in the form of Indra, accompanied by the Maruts, repaired to his

eternal abode of inexhaustible felicity. When, O sinless one, duties as

practised by the good had such a course in days of old, what man of

cleansed soul and learning is there that would disregard the Kshatriya?

Like blind men lost on the way, creatures acting and abstaining

unrighteously meet with destruction. O tiger among men, do thou adhere to

that circle (of duties) that was first set agoing and to which the

ancients had recourse. I know, O sinless one, that thou art quite

competent to do this.'

SECTION LXVI

"Yudhishthira said, 'Thou hast spoken to me about the four modes of human

life. I desire to know more of-them. Do thou discourse on them in detail.'

"Bhishma said, 'O Yudhishthira of mighty arms, all the duties that are

practised in this world by the righteous are known to thee as they are

known to me. O foremost of virtuous persons, listen now to me about what

thou askest, viz. the merit (that a king acquires) in consequence of the

duties practised by others leading other modes of life.[206] All the

merits, O son of Kunti, that belong to persons practising the duties of

the four modes of life, attach, O foremost of men, to righteous kings. A

king who is not governed by lust and hate, who rules with the aid of the

science of chastisement, and who looks equally on all creatures, O

Yudhishthira, attains to the object of the Bhaikshya mode of life.[207]

That king who is possessed of knowledge, who makes gifts to deserving

persons on proper occasions, who knows how to favour and punish, who

conducts himself in all things according to the injunctions of the

scriptures, and who has tranquillity of soul, attains to the object of

the Garhasthya mode of life. That king who always worships those that are

deserving of worship by giving them their due, completely attains, O son

of Kunti, to the object of the Bhaikshya mode of life. That king, O

Yudhishthira, who rescues from distress, to the best of his power, his

kinsmen and relatives and friends, attains to the object of the

Vanaprashtha mode of life. That king who on every occasion honours those

that are foremost among men and those that are foremost among Yatis,

attains, O son of Kunti, to the object of the Vanaprashtha mode of life.

That king, O Partha, who daily makes offerings unto the Pitris and large

offerings unto all living creatures including men, attains to the object

of the same mode of life. That king, O tiger among men, who grinds the

kingdoms of others for protecting the righteous, attains to the object of

the same mode of life. In consequence of the protection of all creatures

as also of the proper protection of his own kingdom, a king earns the

merit of as many sacrifices as the number of creatures protected, and

accordingly attains to the object of the Sannyasa mode of life. Study of

the Vedas every day, forgiveness, and worship of preceptors, and services

rendered to one's own teacher, lead to the attainment of the object of

Brahmacharya. That king who silently recites his mantras every day and

who always worships the gods according to the ordinance, attains, O tiger

among men, to the object of the Garhasthya mode of life. That king who

engages in battle with the resolve of protecting his kingdom or meeting

with death, attains to the object of the Vanaprastha mode of life. That

king who gives unto persons leading a Vanaprastha mode of life and unto

Brahmanas versed in the three Vedas attains to the object of the

Vanaprastha mode of life. That king who displays compassion towards all

creatures and abstains entirely from cruelty, attains to the objects of

all the modes of life. That king, O Yudhishthira, who shows compassion to

the young and the old, O son of Kunti, under every circumstance, attains

to the objects of every mode of life. That king, O perpetuator of Kuru's

race, who affords relief to all oppressed people that seek his

protection, attains to the object of the Garhasthya mode of life. That

king who protects all creatures mobile and immobile, and honours them is

they deserve, attains to the object of the Garhasthya mode of life.

Bestowing favours and inflicting punishments upon the wives and brothers,

elder and younger, and upon their sons and grandsons, are the domestic

duties of a king and these constitute his best penances. By honouring

those that are righteous and deserving of worship and protecting those

that have (by their penances) acquired it knowledge of self, a king, O

tiger among men, attains to the object of the Garhasthya mode of life.

Inviting to this home, O Bharata, persons that have betaken themselves to

that Vanaprastha and other modes of life, and treating them with food,

constitute the domestic duties of a king. That king who duly adheres to

the duties laid down by the Creator, obtains the blessed merits of all

the modes of life. That king, O son of Kunti, in whom no virtue is

wanting, that foremost of men, O Yudhishthira, is said by the learned to

be a person in the observance of the Vanaprastha and all the other modes

of life. That king who duly honours the office or rank which deserves

honour, the race or family which deserves honour, and those old men that

deserve honour is said, O Yudhishthira, to live in all the modes of

life.[208] A king, O son of Kunti, by observing the duties of his country

and those of his family, acquires, O tiger among men, the merits of all

the modes of life. That king who at proper seasons bestows upon righteous

persons affluence or gifts of value, earns the merits, O king, of all the

modes of life. That king, O son of Kunti, who while overcome with danger

and fear still keeps his eye on the duties of all men,[209] earns the

merits of all the modes of life. The king obtains a share of the merits

earned under his protection by righteous people in his dominions. On the

other hand, if kings, O tiger among men, do not protect the righteous

people within their dominions, they then take the sins of the latter (of

omission and commission). Those men also, O Yudhishthira. who assist

kings (in protecting their subjects), become equally entitled, O sinless

one, to a share of the merits earned by others (in consequence of that

protection). The learned say that the Garhasthya, which we have adopted,

is superior to all the other modes of life. The conclusions in respect of

it are very clear. It is certainly sacred, O tiger among men. That man

who regards all creatures to be like his own self, who never does any

harm and has his wrath under control, obtains great happiness both here

and hereafter.[210] A king can easily cross the ocean of the world, with

kingly duties as his boat passed of great speed, urged on by the breeze

of gifts, having the scriptures for its tackle and intelligence for the

strength of its helmsman, and kept afloat by the power of righteousness.

When the principle of desire in his heart is withdrawn from every earthly

object, he is then regarded as one resting on his understanding alone. In

this state he soon attains to Brahma.[211] Becoming cheerful by

meditation and by restraining desire and other passions of the heart, O

tiger among men, it king, engaged in discharging the dully of protection,

succeeds in obtaining great merit. Do thou, therefore, O Yudhishthira,

exert thyself carefully in protecting Brahmanas of pious deeds and

devoted to the study of the Vedas, as also all other men. By exercising

the duty of protection only, O Bharata, the king earns merit that is a

hundred times greater than what is earned by recluses in their asylums

within the wood.'

"I have now described, O eldest son of Pandu, the diverse duties of men.

Do thou adhere to kingly duties that are eternal and that have been

practised by great men since days of old. If thou employest thyself with

concentrated attention to the duty of protecting (thy subjects), O tiger

among men, thou mayst then, O son of Pandu, obtain the merits of all the

four modes of life and of all the four orders of men!"

SECTION LXVII

"Yudhishthira said, 'Thou hast said what the duties are of the four modes

of the life and the four orders. Tell me now, O grandsire, what are the

principal duties of a kingdom.'

"Bhishma said, 'The (election and) coronation of a king is the first duty

of a kingdom. A kingdom in which anarchy prevails becomes weak and is

soon afflicted by robbers.[212] In kingdoms torn by anarchy,

righteousness cannot dwell. The inhabitants devour one another. An

anarchy is the worst possible of states. The Srutis declare that in

crowning a king, it is Indra that is crowned (in the person of the king).

A person who is desirous of prosperity should worship the king as he

should worship Indra himself. No one should dwell in kingdoms torn by

anarchy. Agni does not convey (to the gods) the libations that are poured

upon him in kingdoms where anarchy prevails. If a powerful king

approaches kingdoms weakened by anarchy, from desire of annexing them to

his dominions, the people should go forward and receive the invader with

respect. Some conduct would be consistent with wise counsels. There is no

evil greater than anarchy. If the powerful invader be inclined to equity,

everything will be right. If, on the other hand, he be engaged, he may

exterminate all. That cow which cannot be easily milked has to suffer

much torture. On the other hand, that cow which is capable of being

easily milked, has not to suffer any torture whatever. The wood that

bends easily does not require to be heated. The tree that bends easily,

has not to suffer any torture (at the hands of the gardener). Guided by

these instances, O hero, men should bend before those that are powerful.

The man that bends his head to a powerful person really bends his head to

Indra. For these reasons, men desirous of prosperity should (elect and)

crown some person as their king. They who live in countries where anarchy

prevails cannot enjoy their wealth and wives. During times of anarchy,

the sinful man derive great pleasure by robbing the wealth of other

people. When, however, his (ill-got) wealth is snatched by others, he

wishes for a king. It is evident, therefore, that in times of anarchy the

very wicked even cannot be happy. The wealth of one is snatched away by

two. That of those two is snatched away by many acting together. He who

is not a slave is made a slave. Women, again, are forcibly abducted. For

these reasons the gods created kings for protecting the people. If there

were no king on earth for wielding the rod of chastisement, the strong

would then have preyed on the weak after the manner of fishes in the

water. In hath been heard by us that men, in days of old, in consequence

of anarchy, met with destruction, devouring one another like stronger

fishes devouring the weaker ones in the water. It hath been heard by us

that a few amongst them then, assembling together, made certain compacts,

saying, 'He who becomes harsh in speech, or violent in temper, he who

seduces or abducts other people's wives or robs the wealth that belongs

to others, should be cast off by us.' For inspiring confidence among all

classes of the people, they made such a compact and lived for some time.

Assembling after some time they proceeded in affliction to the Grandsire,

saying, 'Without a king, O divine lord, we are going to destruction.

Appoint some one as our king. All of us shall worship him and he shall

protect us.' Thus solicited, the Grandsire asked Manu. Manu, however, did

not assent to the proposal.

"Manu said, 'I fear all sinful acts. To govern a kingdom is exceedingly

difficult, especially among men who are always false and deceitful in

their behaviour.'

"Bhishma continued, 'The inhabitants of the earth then said unto him, 'Do

not fear. The sins that men commit will touch those only that commit them

(without staining thee in the least). For the increase of thy treasury,

we will give thee a fiftieth part of our animals and precious metals and

a tenth part of our grain. When our maidens also will become desirous of

wedding, we shall, when the question comes up, give thee the most

beautiful ones among them. Those amongst men who will become the foremost

of all in the use of weapons and in riding animals and driving vehicles,

shall proceed behind thee like the deities behind Indra. With thy

strength enhanced in this way, and becoming invincible and possessed of

great prowess, thou wilt be our king and protect us happily like Kuvera

protecting the Yakshas and the Rakshasas. A fourth part of the merit

which men will earn under thy protection will be thine. Strengthened by

that merit so easily obtained by thee, do thou protect us, O king, like

He of a hundred sacrifices protecting the deities. Like the Sun scorching

everything with his rays, go out for winning victories. Crush the pride

of foes and let righteousness always triumph (in the world).' Thus

addressed by those inhabitants of the earth, Manu, possessed of great

energy, proceeded, accompanied by a large force. Of high descent, he

seemed then to blaze with prowess. Beholding the might of Manu, like the

gods eyeing the might of Indra, the inhabitants of the earth became

inspired with fear and set their hearts upon their respective duties.

Manu then made his round through the world, checking everywhere all acts

of wickedness and setting all men to their respective duties, like a

rain-charged cloud (in its mission of beneficence).'

"Those, O Yudhishthira, those men on earth who desire prosperity should

first elect and crown a king for the protection of all. Like disciples

humbling themselves in the presence of the preceptors or the gods in the

presence of Indra, all men should humble themselves before the king. One

that is honoured by his own people becomes an object of regard with his

foes also, while one that is disregarded by his own is overridden by

foes. If the king be overridden by his foes, all his subjects become

unhappy. Therefore, umbrellas and vehicles and outward ornaments, and

viands, and drinks, and mansions, and seats, and beds, and all utensils

for use and show, should be assigned to the king. By such means the king

will succeed in discharging his duties of protection (the better) and

become irresistible. He should speak with smiles. Addressed sweetly by

others, he should address others sweetly. Grateful (to those that serve

him), firmly devoted (to those that deserve his respect), and with

passions under control, he should give unto others their due. Looked upon

by others he should look at them mildly, sweetly, and handsomely.'

SECTION LXVIII

"Yudhishthira said, 'Why, O bull of Bharata's race, have the Brahmanas

said that the king, that ruler of men, is a god?'

"Bhishma said, 'In this connection, is cited the old story, O Bharata, of

the discourse of Vrihaspati unto Vasumanas. There was a king of Kosala

possessed of great intelligence, named Vasumanas. On a certain occasion

he questioned the great sage Vrihaspati of much wisdom. Conversant with

the requirements of humility, king Vasumanas, ever devoted to the welfare

of all, having observed the proper humilities and having circumambulated

the great sage and bowed unto him duly, enquired of the virtuous

Vrihaspati about the ordinances in respect of a kingdom, moved by the

desire of securing the happiness of men.'

"Vasumanas said, 'By what means do creatures grow and by what are they

destroyed? O thou of great wisdom, by adoring whom do they succeed in

obtaining eternal happiness?' Thus questioned by the Kosala king of

immeasurable energy, Vrihaspati of great wisdom discoursed unto him

coolly about the respect that should be paid to kings.

"Vrihaspati said, 'The duties of all men, O thou of great wisdom, may be

seen to have their root in the king. It is through fear of the king only

that men do not devour one another. It is the king that brings peace on

earth, through due observance of duties, by checking all disregard for

wholesome restraints and all kinds of lust. Achieving this, he shines in

glory. As, O king, all creatures become unable to see one another and

sink in utter darkness if the sun and the moon do not rise, as fishes in

shallow water and birds in a spot safe from danger dart and rove as they

please (for a time) and repeatedly attack and grind one another with

force and then meet with certain destruction even so men sink in utter

darkness and meet with destruction if they have no king to protect them,

like a herd of cattle without the herdsman to look after them. If the

king did not exercise the duty of protection, the strong would forcibly

appropriate the possessions of the weak, and if the latter refused to

surrender them with ease, their very lives would be taken. Nobody then,

with reference to any article in his possession, would be able to say

'This is mine.' Wives, sons, food, and other kinds of property, would not

then exist. Ruin would overtake everything if the king did not exercise

the duty of protection. Wicked men would forcibly appropriate the

vehicles and robes and ornaments and precious stones and other kinds of

property belonging to others, if the king did not protect. In the absence

of protection by the king, diverse kinds of weapons would fall upon those

that are righteous in their practices, and unrighteousness would be

adopted by all. In the absence of royal protection men would disregard or

even injure their very mothers and fathers if aged, their very preceptors

and guests and seniors. If the king did not protect, all persons

possessed of wealth would have to encounter death, confinement, and

persecution, and the very idea of property would disappear. If the king

did not protect, everything would be exterminated prematurely, and every

part of the country would be overrun by robbers, and everybody would fall

into terrible hell. If the king did not protect, all restrictions about

marriage and intercourse (due to consanguinity and other kinds of

relationship) would cease; all affairs relating to agricultures and trade

would fall into confusion, morality would sink and be lost; and the three

Vedas would disappear. Sacrifices, duly completed with presents according

to the ordinance, would no longer be performed; no marriage would take

place; society itself would cease to exist, if the king did not exercise

the duty of protection. The very bulls would not cover cows and milk-jars

would not be churned, and men living by rearing kine would meet with

destruction, if the king did not exercise the duty of protection. In the

absence of royal protection, all things, inspired with fear and anxiety

and becoming senseless and uttering cries of woe, would meet with

destruction in no time. No sacrifices extending for a year and completed

with presents according to the ordinances would occur if the king did not

exercise the duty of protection. In the absence of royal protection

Brahmanas would never study the four Vedas or undergo austerities or be

cleansed by knowledge and rigid vows. In the absence of royal protection,

the slayer of a person guilty of the slaughter of a Brahmana would not

obtain any reward; on the other hand the person guilty of Brahmanicide

would enjoy perfect immunity. In the absence of royal protection, men

would snatch other people's wealth from their very hands, and all

wholesome barriers would be swept away, and everybody, inspired with

fear, would seek safety in flight. In the absence of royal protection,

all kinds of injustice would set in; an intermixture of castes would take

place; and famine would ravage the kingdom. In consequence again of royal

protection, men can everywhere sleep fearlessly and at their case without

shutting their houses and doors with bolts and bars. Nobody would hear

the evil speeches of others, far less actual assaults, if the king did

not righteously protect the earth.[213] If the king exercises the duty of

protection, women decked with ornament may fearlessly wander everywhere

without male relatives to attend upon them. Men become righteous and

without injuring serve one another because the king exercises the duty of

protection. In consequence of royal protection the members of the three

orders are enabled to perform high sacrifices and devote themselves to

the acquisition of learning with attention, The world depends upon

agriculture and trade and is protected by the Vedas. All these again are

duly protected by the king exercising his principal duty. Since the king,

taking a heavy load upon himself, protects his subjects with the aid of a

mighty force, it is for this that the people are able to live in

happiness. Who is there that will not worship him in whose existence the

people exist and in whose destruction the people are destroyed? That

person who does what is agreeable and beneficial to the king and who

bears (a share of) the burden of kingly duties that strike every caste

with fear, conquers both this and the other world.[214] That man who even

thinks of doing an injury to the king, without doubt meets with grief

here and goes to hell hereafter. No one should disregard the king by

taking him for a man, for he is really a high divinity in human form. The

king assumes five different forms according to five different occasions.

He becomes Agni, Aditya, Mrityu, Vaisravana, and Yama. When the king,

deceived by falsehood, burns with his fierce energy the sinful offenders

before him, he is then said to assume the form of Agni. When he observes

through his spies the acts of all persons and does what is for the

general good, he is then said to assume the form of Aditya. When he

destroys in wrath hundreds of wicked men with their sons, grandsons, and

relatives, he is then said to assume the form of the Destroyer. When he

restrains the wicked by inflicting upon them severe punishments and

favours the righteous by bestowing rewards upon them, he is then said to

assume the form of Yama. When he gratifies with profuse gifts of wealth

those that have rendered him valuable services, and snatches away the

wealth and precious stones of those that have offended him, indeed, when

he bestows prosperity upon some and takes it away from others, he is

then, O king, said to assume the form of Kuvera on earth. No person who

is possessed of cleverness, who is capable of work, who desires the

acquisition of virtue, and who is free from malice, should ever spread

evil reports about the king. No man, by acting against the king, can ever

make himself happy, even if he happens to be the king's son or brother or

companion or one whom the king regards as his second self. Fire, having

the wind for his urger, blazing forth (among articles that are

inflammable), may leave a remnant.[215] The wrath of the king, however,

leaves not anything to the person that incurs it. Whatever belongs to the

king should be avoided from distance.[216] One should turn away from what

belongs to the king as he would from death itself. A person by

appropriating what belongs to the king speedily meets with destruction

like a deer upon touching poison. The man of intelligence should protect

as his own what belongs to the kin.. They that appropriate wealth

belonging to the king sink senseless into a deep hell of eternal gloom

and infamy. Who is there that will not worship the king who is adored by

such terms as delighter of the people, giver of happiness, possessor of

prosperity, the foremost of all, healer of injuries, lord of earth, and

protector of men? That man, therefore, who desires his own prosperity,

who observes all wholesome restraints, who has his soul under control,

who is the master of his passions, who is possessed of intelligence and

memory, and who is clever (in the transaction of business), should always

be attached to the king. The king should duly honour the minister who is

grateful, endued with wisdom, large-hearted, loyal, possessed of mastery

over his senses, virtuous, and observant of the dictates of policy. The

king should entertain the man who is loyal, grateful, virtuous, possessed

of self-control, brave, magnanimous in his acts, and competent to

accomplish tasks without the assistance of others. Knowledge makes men

proud. The king makes men humble. The man who is afflicted by the king

can never obtain happiness. On the other hand, the man who is favoured by

the king becomes happy. The king is the heart of his people; he is their

great refuge; he is their glory; and he is their highest happiness. Those

men, O monarch, who are attached to the king, succeed in conquering both

this and the other world. Having governed the earth with the aid of the

qualities of self-restraint, truth, and friendship, and having adored the

gods by great sacrifices, the king, earning great glory, obtains an

eternal abode in heaven.' That best of monarchs, viz., the heroic

Vasumanas, ruler of Kosala, thus instructed by Vrihaspati the son of

Angiras, began thenceforth to protect his subjects."

SECTION LXIX

"Yudhishthira said, 'What other special duties remain for the king to

discharge? How should he protect his kingdom and how subdue his foes? How

should he employ his spies? How should he inspire confidence in the four

orders of his subjects, his own servants, wives, and sons, O Bharata?'

"Bhishma said, 'Listen, O monarch, with attention to the diverse duties

of kings,--to those acts which the king or one that is in the position of

a king should first do. The king should first subdue himself and then

seek to subdue his foes. How should a king who has not been able to

conquer his own self be able to conquer his foes? The conquest of these,

viz., the aggregate of five, is regarded as the conquest of self. The

king that has succeeded in subduing his senses is competent to resist his

foes. He should place bodies of foot-soldiers in his forts, frontiers,

towns, parks, and pleasure gardens, O delighter of the Kurus, as also in

all places where he himself goes, and within his own palace, O tiger

among men! He should employ as spies men looking like idiots or like

those that are blind and deaf. Those should all be persons who have been

thoroughly examined (in respect of their ability), who are possessed of

wisdom, and who are able to endure hunger and thirst. With proper

attention, the king should set his spies upon all his counsellors and

friends and sons, in his city and the provinces, and in dominions of the

chiefs under him. His spies should be so employed that they may not know

one another. He should also, O bull of Bharata's race, know the spies of

his foes by himself setting spies in shops and places of amusement, and

concourses of people, among beggars, in his pleasure gardens and parks,

in meetings and conclaves of the learned, in the country, in public

places, in places where he holds his own court, and in the houses of the

citizens. The king possessed of intelligence may thus ascertain the spies

despatched by his foes. If these be known, the king may derive much

benefit, O son of Pandu! When the king, by a survey of his own, finds

himself weak, he should then, consulting with his counsellors make peace

with a foe that is stronger. The king that is wise should speedily make

peace with a foe, even when he knows that he is not weak, if any

advantage is to be derived from it. Engaged in protecting his kingdom

with righteousness, the king should make peace with those that are

possessed of every accomplishment, capable of great exertion, virtuous,

and honest. When the king finds himself threatened with danger and about

to be overtaken by ruin, he should slay all offenders whom he had

overlooked before and all such persons as are pointed at by the people. A

king should have nothing to do with that person who can neither benefit

nor injure him, or with one who cannot rescue himself from distress. As

regards military operations a king who is confident of his own strength,

should, at the head of a large force, cheerfully and with courage give

the order to march, without proclaiming his destination against one

destitute of allies and friends or already at war with another and

(therefore) heedless (of danger from other quarters), or one weaker than

himself, having first made arrangements for the protection of his own

capital.[217] A king should not for ever live in subjection to another

possessed of greater prowess. Though weak, he should seek to afflict the

stronger, and resolved upon this, continue to rule his own.[218] He

should afflict the kingdom of the stronger one by means of weapons, fire

and application of poison. He should also cause dissensions amongst his

counsellors and servants. Vrihaspati has said that a king possessed of

intelligence should always avoid war for acquisition of territory. The

acquisition of dominion should be made by the three well-known means (of

conciliation, gift, and disunion). The king that is possessed of wisdom

should be gratified with those acquisition that are made by means of

conciliation, gift, and disunion. The king, O delighter of the Kurus,

should take a sixth of the incomes of his subjects as tribute for meeting

the expenses of protecting them. He should also forcibly take away

wealth, much or little (as the case may require), from the ten kinds of

offenders mentioned in the scriptures, for the protection of his

subjects. A king should, without doubt, look upon his subjects as his own

children. In determining their disputes, however, he should not show

compassion. For hearing the complaints and answers of disputants in

judicial suits, the king should always appoint persons possessed of

wisdom and a knowledge of the affairs of the world, for the state really

rests upon a proper administration of justice. The king should set honest

and trustworthy men over his mines, salt, grain, ferries, and elephant

corps. The king who always wields with propriety the rod of chastisement

earns great merit. The proper regulation of chastisement is the high duty

of kings and deserves great applause. The king should be conversant with

the Vedas and their branches, possessed of wisdom, engaged in penances,

charitable, and devoted to the performance of sacrifices. All these

qualities should permanently reside in a king. If the king fails to

administer justice, he can neither have heaven nor fame. If a king be

afflicted by a stronger one, the former, if possessed of intelligence,

should seek refuge in a fort. Assembling his friends for consultation, he

should devise proper means. Adopting the policy of conciliation and of

producing dissensions, he should devise means for waging war with the

assailant. He should set the inhabitants of the woods on the high roads,

and, if necessary, cause whole villages to be removed, transplanting all

the inhabitants to minor towns or the outskirts of great cities.

Repeatedly assuring his wealthy subjects and the principal officers of

the army, he should cause the inhabitants of the open country to take

refuge in such forts as are well-protected. He should himself withdraw

all stores of grain (from the open country into his forts). If that

becomes impossible, he should destroy them completely by fire. He should

set men for destroying the crops on the fields of the enemy (by producing

disunion among the enemy's subjects). Failing to do this, he should

destroy those crops by means of his own troops. He should destroy all the

bridges over the rivers in his kingdom. He should bale out the waters of

all the tanks in his dominions, or, if incapable of baling them out,

cause them to be poisoned. Disregarding the duty of protecting his

friends, he should, in view of both present and future circumstances,

seek the protection of the ruler of another kingdom who may happen to be

the foe of his foe and who may be competent to deal with his foe on the

field of battle.[219] He should destroy all the smaller forts in his

kingdom. He should also cut down all the smaller trees excepting those

that are called Chaitya.[220] He should cause the branches of all the

larger trees to be lopped off, but he should not touch the very leaves of

those called Chaitya. He should raise outer ramparts round his forts,

with enclosures in them, and fill his trenches with water, driving

pointed stakes at their bottom and filling them with crocodiles and

sharks. He should keep small openings in his walls for making sallies

from his fort, and carefully make arrangements for their defence like

that of the greater gates.[221] In all his gates he should plant

destructive engines. He should plant on the ramparts (of his forts)

Sataghnis and other weapons. He should store wood for fuel and dig and

repair wells for supply of water to the garrison. He should cause all

houses made of grass and straw to be plastered over with mud, and if it

is the summer month, he should, from fear of fire, withdraw (into a place

of safety) all the stores of grass and straw. He should order all food to

be cooked at night. No fire should be ignited during the day, except for

the daily homa. Particular care should be taken of the fires in smithies

and lying-in rooms. Fires kept within the houses of the inhabitants

should be well covered. For the effectual protection of the city, it

should be proclaimed that condign punishment will overtake the person who

lights fires by the day time. During such times, all beggars, eunuchs,

lunatics, and mimes, should, O foremost of men, be driven out of the

town, for if they are permitted to remain, evil will follow. In places of

public resort, in tirthas, in assemblies, and in the houses of the

citizens, the king should set competent spies.[222] The king should cause

wide roads to be constructed and order shops, and places for the

distribution of water, to be opened at proper stations. Depots (of

diverse necessaries), arsenals, camps and quarters for soldiers, stations

for the keeping of horses and elephants, encampments of soldiers,

trenches, streets and bypaths, houses and gardens for retirement and

pleasure, should be so ordered that their sites may not be known to

others, O Yudhishthira. A king who is afflicted by a hostile army should

gather wealth, and store oil and fat and honey, and clarified butter, and

medicines of all kinds, and charcoal and munja grass, leaves, arrows,

scribes and draftsmen, grass, fuel, poisoned arrows, weapons of every

kind such as darts, swords, lances, and others. The king should store

such articles. He should especially keep ready drugs of every kind, roots

and fruits, the four kinds of physicians, actors and dancers, athletes,

and persons capable of assuming diverse disguises. He should decorate his

capital and gladden all his subjects. The king should lose no time in

bringing under his control such persons as may happen to inspire him with

fear, be they his servants or counsellors or citizens or neighbouring

monarchs. After any task of the king has been accomplished, he should

reward that those that have aided in its accomplishment with wealth and

other proportionate gifts and thankful speeches. It has been laid down in

the scriptures, O delighter of the Kurus, that a king pays off his debt

when he discomfits his foe or slays him outright.[223] A king should take

care of seven things. Listen to me as I recite them. They are his own

self, his counsellors, his treasury, his machinery for awarding

punishments, his friends, his provinces, and his capital. He should with

care protect his kingdom which consists of these seven limbs. That king,

O tiger among men, who is conversant with the aggregate of six, the

triple aggregate, and the high aggregate of three, succeeds in winning

the sovereignty of the whole earth. Listen, O Yudhishthira, to what has

been called the aggregate of six. These are ruling in peace after

concluding a treaty (with the foe), marching to battle, producing

disunion among the foe, concentration of forces, for inspiring the foe

with fear, preparedness for war with readiness for peace, and alliance

with others. Listen now with attention to what has been called the triple

aggregate. They are decrease, maintenance of what is, and growth. The

high aggregate of three consists of Virtue, Profit and Pleasure. These

should be pursued judiciously. By the aid of virtue, a king succeeds in

ruling the earth for ever. Touching this matter, Angirasa's son:

Vrihaspati himself has sung two verses. Blessed be thou, O son of Devaki,

it behoveth thee to hear them. 'Having discharged all his duties and

having protected the earth, and having also protected his cities, a king

attains to great happiness in heaven. What are penances to that king, and

what need has he of sacrifices who protects his people properly? Such a

king should be regarded as one conversant with every virtue!'

Yudhishthira said, 'There is the science of chastisement, there is the

king, and there are the subjects. Tell me, O grandsire, what advantage is

derived by one of these from the others.'

Bhishma said, 'Listen to me, O king, as I describe, O Bharata, the great

blessedness of the science of chastisement, in sacred words of grave

import. The science of chastisement forces all men to the observance of

the duties of their respective orders. Duly administered, it forces

people to virtuous acts.[224] When the four orders attend to their

respective duties, when all wholesome barriers are maintained, when peace

and happiness are made to flow from the science of chastisement, when the

people become freed from all fear, and the three higher orders endeavour,

according to their respective duties, to maintain harmony, know that men

become truly happy at such times. Whether it is the king that makes the

age, or, it is the age that makes the king, is a question about which

thou shouldst not entertain any doubt. The truth is that the king makes

the age. When, the king rules with a complete and strict reliance on the

science of chastisement, the foremost of ages called Krita is then said

to set in.[225] Righteousness sets in the Krita age. Nothing of

unrighteousness exists then. The hearts of men belonging to all the four

orders do not take any pleasure in unrighteousness. Without doubt, all

men succeed in acquiring the objects they desire and preserving those

that have been acquired. All the Vedic rites become productive of merit.

All the seasons become delightful and free from evil. The voice,

pronunciation, and minds of all men become clear and cheerful. Diseases

disappear and all men become long-lived. Wives do not become widows, and

no person becomes a miser. The earth yields crops without being tilled,

and herbs and plants grow in luxuriance. Barks, leaves, fruits, and

roots, become vigorous and abundant. No unrighteousness is seen. Nothing

but righteousness exists. Know these to be the characteristics, O

Yudhishthira, of the Krita age. When the king relies upon only three of

the four parts of the science of chastisement leaving out a fourth, the

age called Treta sets in. A fourth part of unrighteousness follows in the

train of such observance (of the great science) by three-fourths. The

earth yields crops but waits for tillage. The herbs and plants grow

(depending upon tillage). When the king observes the great science by

only a half, leaving out the other half, then the age that sets in is

called Dwapara. A moiety of unrighteousness follows in the train of such

observance of the great science by half. The earth requires tillage and

yields crops by half. When the king, abandoning the great science

totally, oppresses his subjects by evil means of diverse kinds, the age

that sets in is called Kali. During the age called Kali, unrighteousness

becomes full and nothing of righteousness is seen. The hearts of men, of

all the orders, fall away from their respective duties. Sudras live by

adopting lives of mendicancy, and Brahmanas live by serving others. Men

fail to acquire the objects they desire and preserve those already

acquired. Intermixture of the four orders takes place. Vedic rites fail

to produce fruits. All the seasons cease to be delightful and become

fraught with evil. The voice, pronunciation, and minds of men lose

vigour. Diseases appear, and men die prematurely. Wives become widows,

and many cruel men are seen. The clouds do not pour seasonably, and crops

fail. All kinds of moisture also fail, when the king does not, with

proper attention to the great science, protect the subjects. The king is

the creator of the Krita age, of the Treta, and of the Dwapara. The king

is the cause of the fourth age (called Kali). If he causes the Krita age,

he attains to everlasting heaven. If he causes the Treta age, he acquires

heaven for a period that is limited. If he causes the Dwapara, he attains

to blessedness in heaven according to the measure of his merits. By

causing the Kali age, the king incurs a heavy load of sin. Stained by

wickedness, he rots in hell for innumerable years, for sinking in the

sins of his subjects, he incurs great sin and infamy himself. Keeping the

great science in his view, the Kshatriya possessed of learning should

strive to acquire those objects which he desires and protect those that

have been already acquired. The science of chastisement, which

establishes all men in the observance of their respective duties, which

is the groundwork of all wholesome distinctions, and which truly upholds

the world and sets it agoing, if properly administered, protects all men

like the mother and the father protecting their children. Know, O bull

among men, that the very lives of creatures depend upon it. The highest

merit a king can acquire is acquaintance with the science of chastisement

and administering it properly. Therefore, O thou of Kuru's race, protect

thy subjects righteously, with the aid of that great science. By

protecting the subjects and adopting such a conduct, thou wilt surely

attain to such blessedness in heaven as is difficult of acquisition."

SECTION LXX

"Yudhishthira said, 'By adopting that conduct, O thou that art conversant

with every kind of behaviour, can a king succeed in easily acquiring,

both here and hereafter, objects productive of happiness in the end?'

"Bhishma said, 'There are these thirty-six virtues (which a king should

observe). They are connected with thirty-six others. A virtuous person,

by attending to those qualities, can certainly acquire great merit. The

king should observe his duties without wrath and malice. He should not

abandon kindness. He should have faith. He should acquire wealth without

persecution and cruelty. He should pursue pleasure without attachments.

He should, with cheerfulness, utter what is the agreeable, and be brave

without brag. He should be liberal but should not make gifts to persons

that are unobserving. He should have prowess without cruelty. He should

make alliance, avoiding those that are wicked. He should not act with

hostility towards friends. He should never employ persons not devoted to

him as his spies and secret agents. He should never accomplish his

objects by persecution. He should never, disclose his purposes before

persons that are wicked. He should speak of the merits of others but

never his own. He should take wealth from his subjects but never from

those that are good. He should never employ or take the assistance of

persons that are wicked. He should never inflict punishment without

careful enquiry. He should never disclose his counsels. He should give

away, but not to persons that are covetous. He should repose confidence

on others but never on those that have injured him. He should not cherish

malice. He should protect his wedded wives. He should be pure and should

not always be melted by compassion. He should not indulge much in female

companionship. He should take food that is wholesome and never that which

is otherwise. He should without pride pay regards to those that deserve

them, and serve his preceptors and seniors with sincerity. He should

worship the gods without pride. He should seek prosperity, but never do

anything that brings infamy. He should wait (upon his seniors) with

humility. He should be clever in business but should always wait for the

proper time. He should comfort men and never send them away with empty

speeches. Having favoured a person, he should not abandon him. He should

never strike in ignorance. Having slain his foe he should never indulge

in sorrow. He should display temper, but should never do so when there is

no occasion. He should be mild, but never to those that have offended.

Conduct thyself thus while ruling thy kingdom if thou wishest to have

prosperity. The king that behaves otherwise incurs great danger. That

king who observes all these virtues that I have mentioned, reaps many

blessings on earth and great rewards in heaven.'

"Vaisampayana continued, 'Hearing these words of Santanu's son, king

Yudhishthira, docile in receiving instructions, possessed of great

intelligence, and protected by Bhima and others, then worshipped his

grandsire and from that time began to rule according to that teaching.'"

SECTION LXXI

Yudhishthira said, 'Tell me, O grand sire, in what way should the king

protect his subjects so as to be able to avoid grief and so as not to

offend against righteousness?'

"Bhishma said, 'I shall recite, O king, those eternal duties in brief,

for if I were to mention them in detail, I would never attain to their

end. Thou shouldst worship those Brahmanas that are devoted to their

duties, possessed of learning, regular in worshipping the gods, observant

of high vows, and endued with other accomplishments, when they come to

thy abode, and employ them in officiating in thy sacrifices. With thy

priest accompanying thee, thou shouldst rise up when they approach, and

touch and worship their feet, and do every other act that is necessary.

Doing these acts of piety and discharging other acts that are for thy own

good, thou shouldst (by presents) cause those Brahmanas to utter

benedictions on thee for the success of thy purposes. Endued with

sincerity, and wisdom and intelligence, O Bharata, thou shouldst adopt

truth and avoid lust and wrath. That foolish king who pursues Profit

without driving away lust and wrath, fails to acquire virtue and

ultimately sacrifices Profit as well. Never employ those that are

covetous and foolish in matters connected with Pleasure and Profit. Thou

shouldst always employ in all thy acts those that are free from

covetousness and possessed of intelligence. Stained with lust and wrath

and unskilled in the transaction of business foolish persons, if vested

with authority in matters of Profit, always oppress the people by diverse

contrivances productive of mischief. With a sixth part upon fair

calculation, of the yield of the soil as his tribute, with fines and

forfeitures levied upon offenders, with the imposts, according to the

scriptures, upon merchants and traders in return for the protection

granted to them, a king should fill his treasury.[226] Realising this

just tribute and governing the kingdom properly the king should, with

heedfulness, act in such a way that his subjects may not feel the

pressure of want. Men become deeply devoted to that king who discharges

the duty of protection properly, who is endued with liberality, who is

steady in the observance of righteousness, who is vigilant, and who is

free from Just and hate. Never desire to fill thy treasury by acting

unrighteously or from covetousness. That king who does not act in

accordance with the scriptures fails to earn wealth and religious merit.

That king who is mindful only of the means of acquiring wealth, never

succeeds in acquiring both religious merit and wealth. The wealth again

that he acquires (by such means) is seen to be lavished on unworthy

objects.[227] That avaricious king who through folly oppresses his

subjects by levying taxes not sanctioned by the scriptures, is said to

wrong his own self. As a person desirous of milk never obtains any by

cutting off the udders of a cow, similarly a kingdom afflicted by

improper means, never yields any profit to the king.[228] He who treats a

milch cow with tenderness always obtains milk from it. Similarly, the

king who rules his kingdom by the aid of proper means, reaps much fruit

from it. By protecting a kingdom properly and ruling it by the aid of

judicious means, a king, O Yudhishthira, may succeed in always obtaining

much wealth. The earth, well protected by the king, yields crops and gold

(to the ruler and the ruled) even like a gratified mother yielding milk

to her child. Imitate the example, O king, of the flowerman and not of

the charcoal-maker. Becoming such and discharging, the duty of

protection, thou mayst be able to enjoy the earth for ever.[229] If in

attacking an enemy's kingdom thy treasury becomes exhausted, thou mayst

refill it by taking wealth from all except Brahmanas. Let not thy heart

be moved, even when thou art in great distress, upon seeing Brahmanas

possessed of wealth. I need not speak then of what thou shouldst do when

thou art in affluence. Thou shouldst give them wealth to the best of thy

power and as they deserve and protect them, comforting them on all

occasions. By conducting thyself in this way, thou mayst acquire such

regions hereafter as are most difficult of acquisition. Adopting such

virtuous behaviour, do thou protect thy subjects. Thou mayst then obtain,

O delighter of the Kurus, fame that is everlasting, high, and pure.

Protect thy subjects righteously, O son of Pandu, for no regret or pain

will then be thine. Protection of the subject is the highest duty of the

king, since compassion to all creatures and protecting them from injury

has been said to be the highest merit. Persons conversant with duties

regard that to be the highest merit of the king, when, engaged in

protecting all creatures, the king displays compassion towards them. The

sin a king incurs by neglecting for a single day to protect his subjects

from fear is such that he does not attain to end of his sufferings (for

it) in hell till after a thousand years. The merit a king earns by

protecting his subjects righteously for a single day is such that he

enjoys its reward in heaven for ten thousand years. All those regions

that are acquired by persons leading duly the Garhasthya, the

Brahmacharya, and the Vanaprastha modes of life, are soon acquired by a

king by only protecting his subjects righteously. Do thou, O son of

Kunti, observe with great care this duty (of protection). Thou shalt then

obtain the reward of righteousness and no grief and pain will be thine.

Thou shalt, O son of Pandu, obtain great prosperity in heaven. Merit like

this is impossible to be acquired by persons that are not kings. A

person, therefore, who is a king, and no other, can succeed in earning

such reward of virtue. Possessed of intelligence, thou hast obtained a

kingdom. Do thou protect thy subjects righteously. Gratify Indra with

offerings of Soma and the friends and well-wishers with the objects of

their wishes.'"

SECTION LXXII

"Bhishma said, 'That person, O king, who would protect the good and

punish the wicked, should be appointed as his priest by the king. In this

connection is cited the old story about the discourse between Pururavas,

the son of Aila and Matariswan.'

"Pururavas said, 'Whence has the Brahmana sprung and whence the three

other orders? For what reason also has the Brahmana become the foremost?

It behoveth thee to tell me all this.'

"Matariswan answered, 'The Brahmana, O best of kings, has sprung from the

mouth of Brahman. The Kshatriya has sprung from his two arms, and the

Vaisya from his two thighs. For waiting upon these three orders, O ruler

of men, a fourth order, viz., the Sudra, sprung into life, being created

from the feet (of Brahman). Originally created thus, the Brahmana takes

birth on earth as the lord of all creatures, his duty being the keep of

the Vedas and the other scriptures.[230] Then, for ruling the earth and

wielding the rod of chastisement and protecting all creatures, the second

order, viz., the Kshatriya was created. The Vaisya was created for

supporting the two other orders and himself by cultivation and trade, and

finally, it was ordained by Brahman that the Sudra should serve the three

orders as a menial.'

"Pururavas said, 'Tell me truly, O god of Winds, to whom, this earth

righteously belong. Does it belong to the Brahmana or to the Kshatriya?'

"The god of Winds said, 'Everything that exists in the universe belongs

to the Brahmana in consequence of his birth and precedence. Persons

conversant with morality say this. What the Brahmana eats is his own. The

place he inhabits is his own. What he gives away is his own. He deserves

the veneration of all the (other) orders. He is the first-born and the

foremost. As a woman, in the absence of her husband, accepts his younger

brother for him, even so the earth, in consequence of the refusal of the

Brahmana, has accepted his next-born, viz., the Kshatriya, for her lord.

This is the first rule. In times, however, of distress, there is an

exception of this. If thou seekest to discharge the duties of the order

and wishest to obtain the highest place in heaven, then give unto the

Brahmana all the land thou mayst succeed in conquering, unto him that is

possessed of learning and virtuous conduct, that is conversant with

duties and observant of penances, that is satisfied with the duties of

his order and not covetous of wealth. The well-born Brahmana, possessed

of wisdom and humility, guides the king in every matter by his own great

intelligence. By means of sound counsels he causes the king to earn

prosperity. The Brahmana points out to the king the duties the latter is

to observe. As long as a wise king, observant of the duties of his order,

and bereft of pride, is desirous of listening to the instructions of the

Brahmana, so long is he honoured and so long does he enjoy fame. The

priest of the king, therefore, has a share in the merit that the king

acquires. When the king behaves himself thus, all his subjects, relying

upon him, become virtuous in their behaviour, attentive to their duties,

and freed from every fear. The king obtains a fourth part of those

righteous acts which his subjects, properly protected by him, perform in

his kingdom. The gods, men, Pitris, Gandharvas, Uragas, and Rakshasas,

all depend upon sacrifices for their support. In a country destitute of a

king, there can be no sacrifice. The gods and the Pitris subsist on the

offerings made in sacrifices. Sacrifice, however, depends upon the king.

In the season of summer, men desire comfort from the shade of trees, cool

water, and cool breezes. In the season of winter they derive comfort from

fire, warm clothes, and the sun. The heart of man may find pleasure in

sound, touch, taste, vision, and scent. The man, however, who is inspired

with fear, finds no pleasure in all these things. That person who dispels

the fears of men obtains great merit. There is no gift so valuable in the

three worlds as the gift of life. The king is Indra. The king is Yama.

The king is Dharma. The king assumes different forms. The king sustains

and supports everything.'"

SECTION LXXIII

"Bhishma said, 'The king, with an eye to both religious merit and profit

whose considerations are often very intricate, should, without delay,

appoint a priest possessed of learning and intimate acquaintance with the

Vedas and the (other) scriptures. Those kings that have priests possessed

of virtuous souls and conversant with policy, and that are themselves

possessed of such attributes, enjoy prosperity in every direction. Both

the priest and the king should have such qualities as are worthy of

regard and should be observant of vows and penances. They would then

succeed in supporting and aggrandising the subjects and the deities, the

Pitris and the children.[231] It is laid down that they should be

possessed of similar hearts and should be each other's friends. In

consequence of such friendship between Brahmana and Kshatriya, the

subjects become happy. If they do not regard each other, destruction

would overtake the people. The Brahmana and the Kshatriya are said to be

the progenitors of all men. In this connection is cited the old story

about the discourse between Aila's son and Kasyapa. Listen to it, O

Yudhishthira.'

"Aila said, 'When the Brahmana forsakes the Kshatriya or the Kshatriya

forsakes the Brahmana, who amongst them should be regarded superior and

upon whom do the other orders rely and maintain themselves?'

"Kasyapa said, 'Ruin overtakes the kingdom of the Kshatriya when the

Brahmana and Kshatriya contend with each other. Robbers infest that

kingdom in which confusion prevails, and all good men regard the ruler to

be a Mlechcha. Their oxen do not thrive, nor their children. Their pots

(of milk) are not churned, and no sacrifices are performed there. The

children do not study the Vedas in kingdoms where Brahmanas abandon

Kshatriyas. In their houses wealth does not increase. Their children do

not become good and do not study the scriptures and perform sacrifices.

Those Kshatriyas that abandon Brahmanas become impure in blood and assume

the nature of robbers. The Brahmana and the Kshatriya are connected with

each other naturally, and each protects the other. The Kshatriya is the

cause of the Brahmana's growth and the Brahmana is the cause of the

Kshatriya's growth. When each helps the other, both attain to great

prosperity. If their friendship, existing from days of old, breaks, a

confusion sets over everything. No person desirous of crossing the ocean

of life succeeds in his task even as a small boat floating on the bosom

of the sea. The four orders of men become confounded and destruction

overtakes all. If the Brahmana. who is like a tree is protected, gold and

honey are showered. If, on the other hand, he is not protected, it then

tears and sins are showered, When Brahmanas fall away from the Vedas and

(in the absence of a Kshatriya ruler) seek protection from the

scriptures, then Indra does not pour rain seasonably and diverse kinds of

calamities ceaselessly afflict the kingdom. When a sinful wretch having

slain a woman or a Brahmana does not incur obloquy in assemblies of

fellowmen and has not to stand in fear of the king, then danger threatens

the Kshatriya ruler. In consequence of the sins perpetrated by sinful

men, the god Rudra appears in the kingdom. Indeed, the sinful by their

sins bring upon them that god of vengeance. He then destroys all, the

honest and the wicked alike (without making any distinction).'

"Aila said, 'Whence does Rudra spring? What also is his form? Creatures

are seen to be destroyed by creatures. Tell me all this, O Kasyapa!

Whence does the god Rudra spring?'

"Kasyapa said, 'Rudra exists in the hearts of men. He destroys the bodies

themselves in which he dwells as also the bodies of others. Rudra has

been said to be like atmospheric visitations and his form is like that of

the wind-gods.'

"Aila said, 'The Wind does not, by blowing, visibly destroy men on all

occasions, nor does the deity of the clouds do so by pouring rain. On the

other hand, it is seen among men that they lose their senses and are

slain through lust and malice.'

"Kasyapa said, 'Fire, blazing forth in one house, burneth a whole quarter

or an entire village. Similarly, this deity stupefies the senses of some

one and then that stupefaction touches all, the honest and the wicked

alike, without any distinction.'

"Aila said, 'If chastisement touches all viz., the honest and the wicked

alike, in consequence of the sins perpetrated by the sinful, why should

men, in that case, do acts that are good? Indeed, why should they not

perform wicked acts?'

"Kasyapa said, 'By avoiding all connection with the sinful, one becomes

pure and stainless. In consequence, however, of their being mixed with

the sinful, the sinless are overtaken by chastisement. Wood that is wet,

if mixed with wood that is dry, is consumed by fire in consequence of

such co-existence. The sinless, therefore, should never mingle with the

sinful.'

"Aila said, 'The earth holds the honest and the wicked. The sun warms the

honest and the wicked. The wind blows equally for them. Water cleanses

them equally.'

"Kasyapa said, 'Such, indeed, is the course of this world, O prince! It

is not so, however, hereafter. In the other world, there is great

difference of condition between the person that acts righteously and him

that acts sinfully. The regions that meritorious men acquire are full of

honey and possessed of the splendour of gold or of a fire upon which

clarified butter has been poured. Those regions also are likened to the

navel of ambrosia. The meritorious person enjoys great felicity there.

Death, decrepitude, and sorrow, are not there. The region for the sinful

is hell. Darkness and ceaseless pain are there, and it is full of sorrow.

Sinking in infamy, the man of sinful deeds wrung with remorse there for

many years. In consequence of a disunion between Brahmanas and

Kshatriyas, unbearable griefs afflict the people. Knowing this, a king

should appoint a (Brahmana) priest possessed of experience and wide

knowledge. A king should first install the priest in his office, and then

cause his own coronation. This has been laid down in the ordinance. The

ordinances declare that the Brahmana is the foremost of all creatures.

Men acquainted with the Vedas say that the Brahmana was created first. In

consequence of the precedence of his birth, all things that are good in

this world are vested in him. The rightful owner of all the best things

that have flowed from the Creator, the Brahmana is also, for such

precedence, worthy of the respect and the worship of all creatures. A

king, however powerful, should, according to the dictates of the

scriptures, bestow upon the Brahmana whatever is best and distinguished

above others. The Brahmana contributes to the aggrandisement of the

Kshatriya, and the Kshatriya to the aggrandisement of the Brahmana.

Brahmanas should, therefore, be especially and always worshipped by

kings.'"

SECTION LXXIV

"Bhishma said, 'It is said that the preservation and growth of the

kingdom rest upon the king. The preservation and growth of the king rest

upon the king's priest. That kingdom enjoys true felicity where the

invisible fears of the subjects are dispelled by the Brahmana and all

visible fears are dispelled by the king with the might of his arms. In

this connection is cited the old narrative of the discourse between king

Muchukunda and Vaisravana. King Muchukunda, having subjugated the whole

earth, repaired to the lord of Alaka for testing his strength. King

Vaisravana created (by ascetic power) a large force of Rakshasas. These

ground the forces led by Muchukunda. Beholding the slaughter of his army,

king Muchukunda, O chastiser of foes, began to rebuke his own learned

priest (Vasishtha). Thereupon that foremost of righteous persons viz.,

Vasishtha, underwent very severe penances and, causing those Rakshasas to

be slain, ascertained the true course upon which Muchukunda was bent.

When king Vaisravana's troops were being slaughtered, he showed himself

unto Muchukunda and said these words.'

"The Lord of treasures said, 'Many kings of old, more powerful than thou

art, aided by their priests, had never approached me thus? All of them

were skilled in weapons and all of them were possessed of might.

Regarding me as the grantor of weal and woe, they approached me for

offering worship. In truth, if thou hast might of arms, it behoves thee

to display it. Why dost thou act so proudly, aided by Brahmana might?'

Enraged at these words, Muchukunda, without pride and fear, said unto the

lord of treasures these words fraught with reason and justice, 'The

self-born Brahman created the Brahmana and the Kshatriya. They have a

common origin. If they apply their forces separately, they would never be

able to uphold the world. The power of penances and mantras was bestowed

upon Brahmanas; the might of arms and of weapons was bestowed upon

Kshatriyas. Aggrandised by both kinds of might, kings should protect

their subjects. I am acting in that way. Why dost thou, O lord of Alaka,

rebuke me then?' Thus addressed, Vaisravana said unto Muchukunda and his

priest, 'I never, without being ordered by the (self-created) bestow

sovereignty upon any one. Nor do I ever, without being ordered, take it

away from any one. Know this, O king! Do thou rule then the whole earth

without bounds.' Thus addressed, king Muchukunda replied, saying, 'I do

not, O king, desire to enjoy sovereignty obtained as gift from thee! I

desire to enjoy sovereignty obtained by the might of my own arms.'

"Bhishma continued, 'At these words of Muchukunda, Vaisravana, seeing the

king fearless in the observance of Kshatriya duties, became filled with

surprise. King Muchukunda, devoted to Kshatriya duties, continued to rule

the entire earth obtained by the might of his own arms. That virtuous

king who rules his kingdom, aided by and yielding precedence to the

Brahmana, succeeds in subjugating the whole earth and achieving great

fame. The Brahmana should every day perform his religious rites and the

Kshatriya should always be armed with weapons. Between them they are the

rightful owners of everything in the universe.'"

SECTION LXXV

"Yudhishthira said, 'Tell me, O grandsire, that conduct by which a king

succeeds in aggrandising his subjects and earning regions of felicity in

the other world.'

"Bhishma said, 'The king should be liberal and should perform sacrifices,

O Bharata! He should be observant of vows and penances, and should be

devoted to the duty of protecting his subjects. Righteously protecting

all his subjects, he should honour all righteous persons by standing up

when they come and by making gifts unto them. If the king regards it,

righteousness becomes regarded everywhere. Whatever acts and things are

liked by the king are liked by his subjects. Unto his foes the king

should always be like Death, with the rod of chastisement uplifted in his

hands. He should exterminate robbers everywhere in his kingdom and never

pardon any one from caprice. The king, O Bharata, earns a fourth part of

the merit that his subjects earn under his protection. By only protecting

his subjects the king acquires a fourth part of the merit that his

subjects acquire by study, by gifts, by pouring libations, and by

worshipping the gods. The king acquires a fourth part also of the sin

that his subjects commit in consequence of any distress in the kingdom

arising from the king's neglect in discharging the duty of protection.

Some say that the king earns a moiety, and some say the full measure, of

whatever sin is caused by his becoming cruel and untruthful in speech.

Listen now to the means by which the king may be cleansed of such sins.

If the king fails to restore to a subject the wealth that has been stolen

away by thieves, he should then compensate the injured from his own

treasury, or, in case of inability, with wealth obtained from his

dependents. All the orders should protect the wealth of a Brahmana even

as they should the Brahmana's boy or life. The person that offends

against Brahmanas should be exiled from the kingdom. Everything is

protected by protecting the Brahmana's wealth. Through the grace of the

Brahmana, which may thus be secured, the king becomes crowned with

success. Men seek the protection of a competent king like creatures

seeking relief from the clouds or birds seeking refuge in a large tree. A

cruel and covetous king, with lustful soul and ever seeking the

gratification of his desire never succeeds in protecting his subjects.'

"Yudhishthira, said, 'I do not, for a moment, desire the happiness that

sovereignty bestows or sovereignty itself for its own sake. I desire it,

however, for the sake of the merit one may acquire from it. It seems to

me that no merit is attached to it. No need for sovereignty then by which

no merit can be acquired. I shall, therefore, retire into the woods from

desire of earning merit. Laying aside the rod of chastisement, and

subduing my senses, I shall go to the woods which are sacred and seek to

acquire the merit of righteousness by becoming an ascetic subsisting upon

fruit and roots.'

"Bhishma said, 'I know, O Yudhishthira, what the nature of thy heart is,

and how inoffensive is thy disposition. Thou wilt not, however, by

inoffensiveness alone, succeed in ruling thy kingdom. Thy heart is

inclined to mildness, thou art compassionate, and thou art exceedingly

righteous. Thou art without energy, and thou art virtuous and full of

mercy. People, therefore, do not regard thee much. Follow the conduct of

thy sire and grandsire. Kings should never adopt that conduct which thou

desirest to adopt. Never be touched by such anxiety (after doing thy

duty), and never adopt such inoffensiveness of conduct. By becoming so,

thou wouldst not succeed in earning that merit of righteousness which

arises from protecting subjects. The behaviour thou wishest to adopt,

impelled by thy own intelligence and wisdom, is not consistent with those

blessings which thy sire Pandu or thy mother Kunti used to solicit for

thee. Thy sire always solicited for thee courage, might, and truth. Kunti

always solicited for thee high-mindedness and liberality. The offerings

with Swaha and Swadha in Sraddhas and sacrifices are always asked from

children by the Pitris and the deities. Whether gifts and study and

sacrifices and the protection of subjects be meritorious or sinful, thou

hast been born to practise and perform them. The fame, O son of Kunti, is

never tarnished of men that even fail in bearing the burdens which are

placed on them and unto which they are yoked in life. Even a horse, if

properly trained, succeeds in bearing, without falling down, a burden.

(What need then be said of thee that art a human being?) One incurs no

censure if only one's acts and words be proper, for success is said to

depend upon acts (and words). No person, be he a man virtuously following

the domestic mode of life, or be he a king, or be he a Brahmacharin, has

ever succeeded in conducting himself without tripping. It is better to do

an act which is good and in which there is small merit than to totally

abstain from all acts, for total abstention from acts is very sinful.

When a high-born and righteous person succeeds in obtaining affluence,

the king then succeeds in obtaining prosperity in all his affairs. A

virtuous king, having obtained a kingdom, should seek to subdue some by

gifts, some by force, and some by sweet words. There is no one more

virtuous than he upon whom high-born and learned persons rely from fear

of losing their means of sustenance and depending upon whom they live in

contentment.

"Yudhishthira said, 'What acts, O sire, are conductive to heaven? What is

the nature of the great felicity that is derived from them? What also is

the high prosperity that may be obtained thence? Tell me all this, if

thou knowest.,

"Bhishma said, 'That man from whom a person afflicted with fear obtains

relief even for a moment, is the most worthy of heaven amongst us. This

that I tell thee is very true. Be thou cheerfully the king of the Kurus,

O foremost one of Kuru's race, acquire heaven, protect the good and slay

the wicked. Let thy friends, together with all honest men, derive their

support from thee, like all creatures from the deity of the clouds and

like birds from a large tree with delicious fruits. Men seek the

protection of that person who is dignified, courageous, capable of

smiting, compassionate, with senses under control, affectionate towards

all, and equitable, and just.'"

SECTION LXXVI

"Yudhishthira said, 'O grandsire, amongst Brahmanas some are engaged in

the duties proper to their order, while others are engaged in other

duties. Tell me the difference between these two classes!'

"Bhishma said, 'Those Brahmanas, O king, that are possessed of learning

and beneficent features, and that look upon all creatures with an equal

eye, are said to be equal to Brahma. They that are conversant with the

Riches, the Yajuses and the Samans, and who are devoted to the practices

of their order, are, O king, equal to the very gods. Those, however,

amongst them that are not well-born and not devoted to the duties of

their order, and are, besides wedded to evil practices, are like Sudras.

A virtuous king should realise tribute from and impress without pay into

the public service those Brahmanas that are not possessed of Vedic lore

and that have not their own fires to worship. They that are employed in

courts of justice for summoning people, they that perform worship for

others for a fee, they that perform the sacrifices of Vaisyas and Sudras,

they that officiate in sacrifices on behalf of a whole village, and they

that make voyages on the ocean,--these five are regarded as Chandalas

among Brahmanas.[232] They amongst them that become Ritwikas, Purohitas,

counsellors, envoys, and messengers, become, O king, equal to

Kshatriyas.[233] They amongst them that ride horses or elephants or cars

or become foot-soldiers, become, O king, equal to Vaisyas. If the king's

treasury is not full, he may realise tribute from these. In realising

tribute, the king, however, should exclude those Brahmanas that are (for

their conduct) equal to the gods or Brahma. The Vedas say that the king

is the lord of the wealth belonging to all the orders except Brahmanas.

He can take the wealth of those Brahmanas also that have fallen away from

their legitimate duties. The king should never be indifferent towards

those Brahmanas that are not observant of their duties. For the sake of

making his people virtuous, he should punish and separate them from their

superiors. That king, O monarch, in whose territories a Brahmana becomes

a thief, is regarded by the learned to be the author of that misdeed.

Persons conversant with the Vedas declare that if a Brahmana versed in

the Vedas and observant of vows becomes, through want of sustenance, a

thief, it is the duty of the king to provide for his support. If, after

provision has been made for his support, he does not abstain from theft

he should then, O scorcher of foes be banished from the kingdom with all

his kinsmen.'"'

SECTION LXXVII

"Yudhishthira said, 'Of whose wealth, O bull of Bharata's race, is the

king regarded to be the lord? And what conduct also should the king

adopt? Discourse to me on this, O grandsire.'

"Bhishma said, 'The Vedas declare that the king is the lord of the wealth

that belongs to all persons except Brahmanas, as also of those Brahmanas

that are not observant of their proper duties. The king should not spare

those Brahmanas that are not observant of their duties. The righteous say

that this is the ancient custom of kings. That king, O monarch, in whose

dominion a Brahmana becomes a thief, is regarded to be the author of that

misdeed. It is the king that becomes sinful on that account. In

consequence of such a circumstance, kings regard themselves to be worthy

of reproach. All righteous kings, therefore, provide Brahmanas with the

means of support. In this connection is cited the old narrative of the

speech made by the king of the Kaikeyas unto a Rakshasa while the latter

was about to abduct him away. Of rigid vows and possessed of Vedic lore,

the king of the Kaikeyas, O monarch, while living in the woods, was

forcibly seized on a certain occasion by a Rakshasa.'

"The king said, 'There is no thief in my territories, nor any person of

wicked behaviour, nor any one that drinks alcohol. There is no one in my

dominions who has not his sacred fire or who does not perform sacrifices.

How then hast thou been able to possess my heart? There is no Brahmana in

my dominions who is not possessed of learning or who is not observant of

vows or who has not drunk Soma. There is no one who has not his sacred

fire or who does not perform sacrifices. How then hast thou been able to

possess my soul? In my dominions no sacrifice has been performed without

completing it by Dakshina. No one in my dominions studies the Vedas who

is not observant of vows. How then hast thou been able to possess my

soul? The Brahmanas in my kingdom teach, study, sacrifice, officiate at

other's sacrifices, give, and receive gifts. All of them are observant of

those six acts. The Brahmanas in my kingdom are all devoted to the

performance of the duties of their order. Worshipped and provided for,

they are mild, and truthful in speech. How then hast thou been able to

possess my soul? The Kshatriyas in my kingdom are all devoted to the

duties or their order. They never beg but give, and are conversant with

truth and virtue. They never teach but study, and perform sacrifices but

never officiate at the sacrifices of others. They protect the Brahmanas

and never fly from battle. How then hast thou been able to possess my

soul? The Vaisyas in my dominion are all observant of the duties of their

order. With simplicity and without deceit they derive their sustenance

from agriculture, cattle-keeping, and trade. They are all heedful,

observant of religious rites and excellent vows, and truthful in speech.

They give to guests what is their due, and self-restrained, and pure, and

attached to their relative and kinsmen. How then hast thou been able to

possess my heart? The Sudras in my kingdom, observant of the duties of

their order, humbly and duly serve and wait upon the other three orders

without entertaining any malice towards them. How then hast thou been

able to possess my heart? I support the helpless and the old, the weak,

the ill, and women (without guardians), by supplying them with all their

necessaries. How then hast thou been able to possess my heart? I am never

an exterminator of the special customs of families and of countries

existing duly from days of old. How then hast thou been able to possess

my heart? The ascetics in my kingdom are protected and worshipped. They

are always honoured and entertained with food. How then hast thou been

able to possess my heart? I never eat without feeding others from my

dishes. I never go to other people's wives. I never sport or recreate

alone. How then hast thou been able to possess my heart? No one in my

kingdom who is not a Brahmacharin begs his food, and no one who leads the

Bhikshu mode of life desires to be a Brahmacharin. No one who is not a

Ritwij pours libations (of clarified butter) upon the sacrificial fire.

How then hast thou been able to possess my soul? I never disregard the

learned or the old or those that are engaged in penances. When the whole

population sleeps, I keep myself awake (for watching and protecting). How

then hast thou been able to possess my heart? My priest possesses

knowledge of self. He is given to penances, and is conversant with all

duties. Possessed of great intelligence, he has the fullest power over my

kingdom. By gifts I desire to acquire knowledge, and by truth and the

protection of Brahmanas, I desire to attain regions of blessedness in

heaven. By service I attach myself to my preceptors, I have no fear of

Rakshasas. In my kingdom there are no widows, no wicked Brahmanas, no

Brahmana that has fallen away from his duties, no deceitful person, no

thief, no Brahmana that officiates in the sacrifices of people for whom

he should never officiate, and no perpetrator of sinful deeds. I have no

fear of Rakshasas. There is no space in my body, of even two fingers'

breadth, that does not bear the scar of a weapon-wound. I always fight

for the sake of righteousness. How hast thou been able to possess my

heart? The people of my kingdom always invoke blessings upon me in order

that I may always be able to protect kine and Brahmanas and perform

sacrifices. How then hast thou been able to possess me?'

"The Rakshasa said, 'Since thou art observant of the duties under all

circumstances, therefore, O king of the Kaikeyas, go back to thy abode.

Blessed be thou, I leave thee. They, O king of the Kaikeyas, who protect

kine and Brahmanas and all their subjects, have nothing to fear from

Rakshasas, and much less from sinful persons. Those kings that give the

lead to Brahmanas and whose might depends upon that of the Brahmanas, and

whose subjects discharge the duties of hospitality, always succeeds in

acquiring heaven.'

"Bhishma continued, 'Thou shouldst, therefore, protect the Brahmanas.

Protected by thee, they will protect thee in return. Their blessings, O

king, would surely descend upon kings of righteous behaviour. For the

sake of righteousness, those Brahmanas that are not observant of the

duties of their order should be chastised and separated (into a distinct

class) from their superiors. A king who conducts himself in this way

towards the people of his city and the provinces, obtains prosperity here

and residence in heaven with Indra.'"

SECTION LXXVIII

"Yudhishthira said, 'It has been said that in seasons of distress a

Brahmana may support himself by the practice of Kshatriya duties. Can he,

however, at any time, support himself by the practice of the duties laid

down for the Vaisyas?'

"Bhishma said, 'When a Brahmana loses his means of support and falls into

distress, he may certainly betake himself to the practices of a Vaisya

and derive his support by agriculture and keeping cattle, if, of course,

he is incompetent for Kshatriya duties.'

"Yudhishthira said, 'If a Brahmana, O bull of Bharata's race, betakes

himself to the duties of a Vaisya, what articles may he sell without

losing his prospect of heaven?'

"Bhishma said, 'Wines, salt, sesamum seeds, animals having manes, bulls,

honey, meat, and cooked food, O Yudhishthira, under all circumstances, a

Brahmana should avoid. A Brahmana, by selling these, would sink into

hell. A Brahmana, by selling a goat, incurs the sin of selling the god of

fire; by selling a sheep, the sin of selling the god of water; by selling

a horse, the sin of selling the god of the sun; by selling cooked food,

the sin of selling land; and by selling a cow, the sin of selling

sacrifice and the Soma juice. These, therefore, should not be sold (by a

Brahmana). They that are good do not applaud the purchase of uncooked

food by giving cooked food in exchange. Uncooked food, however, may be

given for procuring cooked food, O Bharata![234] 'We will eat this cooked

food of thine. Thou mayst cook these raw things (that we give in

exchange).'--In a compact of this kind there is no sin. Listen, O

Yudhishthira, I shall speak to thee of the eternal practice, existing

from days of old, of persons conducting themselves according to approved

usages. 'I give thee this. Give me this other thing in return.' Exchange

by such agreement is righteous. To take things by force, however, is

sinful. Even such is the course of the usage followed by the Rishis and

others. Without doubt, this is righteous.'

"Yudhishthira said, 'When, O sire, all the orders, giving up their

respective duties, take up arms against the king, then, of course, the

power of the king decreases.--By what means should the king then become

the protector and refuge of the people? Resolve this doubt of mine, O

king, by speaking to me in detail.'

"Bhishma said, 'By gifts, by penances, by sacrifices, by peacefulness,

and by self-restraint, all the orders headed by the Brahmanas should, on

such occasions, seek their own good. Those amongst them that are endued

with Vedic strength, should rise up on every side and like the gods

strengthening Indra contribute (by Vedic rites) to enhancing the strength

of the king. Brahmanas are said to be the refuge of the king while his

power suffers decay. A wise king seeks the enhancement of his power by

means of the power of the Brahmanas. When the king, crowned with victory,

seeks the re-establishment of peace, all the orders then betake

themselves to their respective duties. When robbers, breaking through all

restraints, spread devastation around, all the orders may take up arms.

By so doing they incur no sin, O Yudhishthira!'

"Yudhishthira said, 'If all the Kshatriyas become hostile towards the

Brahmanas, who then will protect the Brahmanas and their Vedas? What then

should be the duty of the Brahmanas and who will be their refuge?'

"Bhishma said, 'By penances, by Brahmacharya, by weapons, and by

(physical) might, applied with or without the aid of deceit, the

Kshatriyas should be subjugated. If the Kshatriya misconducts himself,

especially towards Brahmanas, the Vedas themselves will subjugate them.

The Kshatriyas have sprung from the Brahmanas. Fire has sprung from

water; the Kshatriya from the Brahmana; and iron from stone. The energy

of fire, the Kshatriya, and iron, are irresistible. But when these come

into contact with the sources of their origin, their force becomes

neutralised. When iron strikes stone, or fire battles with water, or the

Kshatriya becomes hostile to the Brahmana, then the strength of each of

those three becomes destroyed. Thus, O Yudhishthira, the energy and

might, howsoever great and irresistible, of Kshatriyas become quelled as

soon as they are directed against the Brahmanas. When the energy of the

Brahmanas becomes mild, when Kshatriya energy becomes weak, when all men

misbehave themselves towards the Brahmanas, they that engage in battle

then, casting off all fear of death, for protecting the Brahmanas,

morality, and their own selves,--those persons, moved by righteous

indignation and possessed of great strength of mind, succeed in winning

high regions of bliss hereafter. All persons should take up arms for the

sake of Brahmanas. Those brave persons that fight for Brahmanas attain to

those felicitous region in heaven that are reserved for persons that have

always studied the Vedas with attention, that have performed the

austerest of penances, and that have, after fasting, cast off their

bodies into blazing fires. The Brahmana, by taking up arms for the three

orders, does not incur sin. People say that there is no higher duty than

casting off life under such circumstances. I bow to them and blessed be

they that thus lay down their lives in seeking to chastise the enemies of

Brahmanas. Let us attain to that region which is intended for them. Manu

himself has said that those heroes repair to the region of Brahman. As

persons become cleansed of all their sins by undergoing the final bath on

a horse-sacrifice even so they that die at the edge of weapons while

fighting wicked people, become cleansed of their sins. Righteousness

becomes unrighteousness, and unrighteousness becomes righteousness,

according to place and time. Such is the power of place and time (in

determining the character of human acts). The friends of humanity, by

doing even acts of cruelty, have attained to high heaven. Righteous

Kshatriyas, by doing even sinful acts, have attained to blessed

ends.[235] The Brahmana, by taking up arms on these three occasions, does

not incur sin, viz., for protecting himself, for compelling the other

orders to betake themselves to their duties, and for chastising robbers.'

"Yudhishthira said, 'If when robbers raise their heads and an

inter-mixture of the orders begins to take place in consequence of

confusion, and Kshatriyas become incompetent, some powerful person other

than a Kshatriya seeks to subdue those robbers for the sake of protecting

the people,[236] indeed, O best of kings, if that powerful person happens

to be a Brahmana or a Vaisya or a Sudra, and if he succeeds in protecting

the people by righteously wielding the rod of chastisement is he

justified in doing what he does or is he restrained by the ordinances

from accomplishing that duty? It seems that others, when the Kshatriyas

prove so wretched, should take up weapons.'

"Bhishma said, 'Be he a Sudra or be he the member of any other orders, he

that becomes a raft on a raftless current, or a means of crossing where

means there are none, certainly deserves respect in every way. That

person, O king, relying upon whom helpless men, oppressed and made

miserable by robbers, live happily, deserve to be lovingly worshipped by

all as if he were a near kinsman. The person, O thou of Kuru's race, that

dispels the fears of others, always deserves respect. What use is there

of bulls that would not bear burthens, or of kine that would not yield

milk, or of a wife that is barren? Similarly, what need is there for a

king that is not competent to grant protection? As an elephant made of

wood, or a deer made of leather, as a person without wealth, or one that

is a eunuch, or a field that is sterile, even so is a Brahmana that is

void of Vedic lore and a king incapable of granting protection? Both of

them are like a cloud that does not pour rain. That person who always

protects the good and restrains the wicked deserves to become a king and

to govern the world.'"

SECTION LXXIX

"Yudhishthira said, 'What, O grandsire, should be the acts and what the

behaviour of persons employed as priests in our sacrifices? What sort of

persons should they be, O king? Tell me all this, O foremost of speakers.'

"Bhishma said, 'It is laid down from those Brahmanas that are eligible as

priests that they should be conversant with the Chhandas including the

Samans, and all the rites inculcated in the Srutis, and that they should

be able to perform all such religious acts as lead to the prosperity of

the king. They should be devotedly loyal and utter agreeable speeches in

addressing kings. They should also be friendly towards one another, and

cast equal eyes on all. They should be devoid of cruelty, and truthful in

speech. They should never be usurers, and should always be simple and

sincere. One that is peaceful in temper, destitute of vanity, modest,

charitable, self-restrained, and contented, possessed of intelligence,

truthful, observant of vows, and harmless to all creatures, without lust

and malice, and endued with the three excellent qualities, devoid of envy

and possessed of knowledge, deserves the seat of Brahman himself. Persons

with such qualities, O sire, are the best of priests and deserve every

respect.'

"Yudhishthira said, 'There are Vedic texts about the gift of Dakshina in

sacrifices. There is no ordinance, however, which lays down that so much

should be given. This ordinance (about the gift of Dakshina) has not

proceeded from motives connected with the distribution of wealth. The

command of the ordinance, in consequence of the provision in cases of

incapacity, is terrible. That command is blind to the competence of the

sacrificer.[237] The audition occurs in the Vedas that a person should,

with devotion, perform a sacrifice. But what can devotion do when the

sacrificer is stained by falsehood?[238]

"Bhishma said, 'No man acquires blessedness or merit by disregarding the

Vedas or by deceit or falsehood. Never think that it is otherwise.

Dakshina constitutes one of the limbs of sacrifice and conduces to the

nourishment of the Vedas. A sacrifice without Dakshina can never lead to

salvation. The efficacy, however, of a single Purnapatra is equal to that

of any Dakshina, however rich. Therefore, O sire, everyone belonging to

the three orders should perform sacrifices.[239] The Vedas have settled

that Soma is as the king himself to the Brahmanas. Yet they desire to

sell it for the sake of performing sacrifices, though they never wish to

sell it for gaining a livelihood. Rishis of righteous behaviour have

declared, agreeably to the dictates of morality, that a sacrifice

performed with the proceeds of the sale of Soma serves to extend

sacrifices.[240] These three, viz., a person, a sacrifice and Soma, must

be of good character. A person that is of bad character is neither for

this nor for the other world. This audition has been heard by us that the

sacrifice which high-souled Brahmanas perform by wealth earned by

excessive physical labour, is not productive of great merit. There is a

declaration in the Vedas that penances are higher than sacrifices. I

shall now speak to thee of penances. O learned prince, listen to me.

Abstention from injury, truthfulness of speech, benevolence,

compassion,--these are regarded as penances by the wise and not the

emaciation of the body. Disregard of the Vedas, disobedience to the

dictates of the scriptures, and violation of all wholesome restraints,

are productive of self-destruction. Listen, O son of Pritha, to what has

been laid down by those that pour ten libations upon the fire at ten

times of the day.--For them that perform the sacrifice of penance, the

Yoga they endeavour to effect with Brahma is their ladle; the heart is

their clarified butter; and high knowledge constitutes their

Pavitra.[241] All kinds of crookedness mean death, and all kinds of

sincerity are called Brahma. This constitutes the subject of knowledge.

The rhapsodies of system-builders cannot affect this.--'"

SECTION LXXX

"Yudhishthira said, 'The most trifling act, O grandsire, cannot be

accomplished by any man if unaided. What then need be said of the king

(who has to govern a kingdom)? What should be the behaviour and what the

acts of the king's minister? Upon whom should the king repose confidence

and upon whom should he not?'

"Bhishma said, 'Kings, O monarch, have four kinds of friends. They are he

that has the same object, he that is devoted, he that is related by

birth, and he that has been won over (by gifts and kindness). A person of

righteous soul, who would serve one and not both sides, is the fifth in

the enumeration of the king's friends. Such a person adopts that side on

which righteousness is, and accordingly acts righteously. With respect to

such a person, the king should never disclose such purposes of his as

would not enlist his sympathy. Kings desirous of success are obliged to

adopt both kinds of paths, righteous and unrighteous. Of the four kinds

of friends, the second and the third are superior, while the first and

the fourth should ever be regarded with suspicion. In view, however, of

those acts which the king should do in person, he should always regard

with suspicion all the four. The king should never act heedlessly in the

matter of watching his friends. A king that is heedless is always

overpowered by others. A wicked man assumes the garb of honesty, and he

that is honest becomes otherwise. A foe may become a friend and a friend

may become a foe. A man cannot always be of the same mind. Who is there

that would trust him completely? All the chief acts, therefore, of a king

he should accomplish in his own presence. A complete reliance (on his

ministers) is destructive of both morality and profit. A want of trust

again in respect of all is worse than death. Trustfulness is premature

death. One incurs danger by truthfulness. If one trusts another

completely, he is said to live by the sufferance of the trusted person.

For this reason every one should be trusted as also mistrusted. This

eternal rule of policy, O sire, should be kept in view. One should always

mistrust that person who would, upon one's desire, obtain one's wealth.

The wise declare such a person to be one's enemy. A person whose joy

knows no bounds upon beholding the aggrandisement of the king and who

feels miserable upon seeing the king's decay, furnishes the indications

of one of the best friends of the king. He whose fall would be brought

about by thy fall, should be trusted by thee completely even as thou

shouldst trust thy sire. Thou shouldst, to the best of thy power,

aggrandise him as thou winnest aggrandisement for thyself. One who, in

even thy religious rites, seeks to rescue thee from harm, would seek to

rescue thee from harm's way in every other business. Such a one should be

regarded as thy best friend. They, on the other hand, that wish one harm

are one's foes. That friend is said to be like thy own self who is

inspired with fear when calamity overtakes thee and with joy when

prosperity shines on thee. A person possessed of beauty, fair complexion,

excellent voice, liberality, benevolence, and good birth, cannot be such

a friend. That person who is possessed of intelligence and memory, who is

clever in the transaction of business, who is naturally averse from

cruelty, who never indulges in wrath, and who, whether regarded or

disregarded is never dissatisfied, be he thy priest or preceptor or

honoured friend should always receive thy worship if he accepts the

office of thy counsellor and resides in thy abode. Such a person may be

informed of thy most secret counsels and the true state of all thy

affairs religious or pertaining to matters of profit. Thou mayst confide

in him as in thy own sire. One person should be appointed to one task,

and not two or three. Those may not tolerate each other. It is always

seen that several persons, if set to one task, disagree with one another.

That person who achieves celebrity, who observes all restraints, who

never feels jealous of others that are able and competent, who never does

any evil act, who never abandons righteousness from lust or fear or

covetousness or wrath, who is clever in the transaction of business, and

who is possessed of wise and weighty speech, should be thy foremost of

ministers. Persons possessed of good birth and good behaviour, who are

liberal and who never indulge in brag, who are brave and respectable, and

learned and full of resources, should be appointed as ministers for

supervising all thy affairs. Honoured by thee and gratified with wealth,

they would act for thy good and be of great help to thee. Appointed to

offices connected with profit and other important matters they always

bring about great prosperity. Moved by a feeling of healthy rivalry, they

discharge all duties connected with profit, holding consultations with

one another when necessary. Thou shouldst fear thy kinsmen as thou

shouldst death itself. A kinsman can never bear a kinsman's prosperity

even as a feudatory chief cannot bear to see the prosperity of his

overlord. None but a kinsman can feel joy at the destruction of a kinsman

adorned with sincerity, mildness, liberality, modesty, and truthfulness

of speech. They, again, that have no kinsmen, cannot be happy. No men can

be more contemptible than they that are destitute of kinsmen. A person

that has no kinsmen is easily overridden by foes. Kinsmen constitute the

refuge of one that is afflicted by other men, for kinsmen can never bear

to see a kinsman afflicted by other people. When a kinsman is persecuted

by even his friends, every kinsman of the persecuted regards the injury

to be inflicted upon himself. In kinsmen, therefore, there are both

merits and faults. A person destitute of kinsmen never shows favours to

any one nor humbles himself to any one. In kinsmen, therefore both merit

and demerit may be marked. One should, for this reason, always honour and

worship his kinsmen in words and acts, and do them agreeable offices

without injuring them at any time. Mistrusting them at heart, one should

behave towards them as if he trusted them completely. Reflecting upon

their nature, it seems that they have neither faults nor merits. A person

who heedfully conducts himself in this way finds his very foes disarmed

of hostility and converted into friends. One who always conducts himself

in this way amid kinsmen and relatives and bears himself thus towards

friends and foes, succeeds in winning everlasting fame.'"

SECTION LXXXI

"Yudhishthira said, 'If one does not succeed in winning over one's

kinsmen and relatives (by this course), they that are intended for

becoming friends become foes. How should one, then, conduct one's self so

that the hearts of both friends and foes may be won?'

"Bhishma said, 'In this connection is cited the old history of a

discourse between Vasudeva and the celestial sage Narada. On a certain

occasion Vasudeva said, 'Neither an illiterate and foolish friend, nor a

learned friend of fickle soul, deserves, O Narada, to know one's secret

counsels. Relying on thy friendship for me, I shall say something to

thee, O sage! O thou that canst go to heaven at thy pleasure, one should

speak to another if one be convinced of the intelligence of that other. I

never behave with slavish obsequiousness towards my kinsmen by flattering

speeches about their prosperity. I give them half of what I have, and

forgive their evil speeches. As a fire-stick is grinded by a person

desirous of obtaining fire, even so my heart is ground by my kinsmen with

their cruel speeches. Indeed, O celestial Rishi, those cruel speeches

burn my heart every day. Might resides in Sankarshana; mildness in Gada;

and as regards Pradyumna, he surpasses even myself in beauty of person.

(Although I have all these on my side) yet I am helpless, O Narada! Many

others among the Andhakas and the Vrishnis are possessed of great

prosperity and might, and during courage and constant perseverance. He on

whose side they do not range themselves meets with destruction. He, on

the other hand, on whose side they do range themselves, achieves

everything. Dissuaded (in turns) by both (viz., Ahuka and Akrura,) I do

not side either of them. What can be more painful for a person than to

have both Ahuka and Akrura on his side? What, again, can be more painful

for one than not to have both of them on his side?[242] I am like the

mother of two brothers gambling against each other, invoking victory to

both. I am thus, O Narada, afflicted by both. It behoveth thee to tell me

that which is for the good of both myself and my kinsmen.'

"Narada said, 'Calamities, O Krishna, are of two kinds, viz., external

and internal. They arise, O thou of Vrishni's race, from one's own acts

or from the acts of others. The calamity that has now overtaken thee is

an internal one and is born of thy own acts. Valadeva and others of the

Bhoja race are partisans of Akrura, and have taken up his side either for

the sake of wealth, or mere caprice, or moved by words or by hate. As

regards thyself, thou hast given away wealth obtained by thee to another.

Though possessed of men who should be your friends, thou hast, however,

by thy own act, brought calamity over thy head. Thou canst not take back

that wealth, even as one cannot swallow again the food that he has

vomited himself. The kingdom cannot be taken back from Babhu and Ugrasena

(unto whom it has been given). Thyself, O Krishna, cannot, in particular,

take it back (from them) from fear of producing intestine dissensions.

Supposing the endeavour succeeds, it will do so after much trouble and

after the accomplishment of the most difficult feats. A great slaughter

and a great loss of wealth will ensue, perhaps, even total destruction.

Use then a weapon that is not made of steel, that is very mild and yet

capable of piercing all hearts. Sharpening and resharpening that weapon

correct the tongues of thy kinsmen.'

"Vasudeva said, 'What is that weapon, O sage, which is not made of steel,

which is mild, which still pierces all hearts, and which I must use for

correcting the tongues of my kinsmen?'

"Narada said, 'The giving of food to the best of thy power, forgiveness,

sincerity, mildness, and honour to whom honour is due, these constitute a

weapon that is not made of steel. With soft words alone turn away the

anger of kinsmen about the utter cruel speeches, and mollify their hearts

and minds and slanderous tongues. None who is not a great man with

cleansed soul and possessed of accomplishments and friends can bear a

heavy burthen. Take up this great weight (of governing the Vrishnis) and

bear it on thy shoulders. All oxen can bear heavy burthens on a level

road. The stronger ones only among them can bear such burthens on a

difficult road. From disunion destruction will spring and overtake all

the Bhojas and the Vrishnis. Thou, O Kesava, art the foremost one among

them. Do thou act in such a manner that the Bhojas and the Vrishnis may

not meet with destruction. Nothing but intelligence and forgiveness,

restraint of the senses, and liberality are present in a person of

wisdom. Advancing one's own race is always praiseworthy and glorious and

conducive to long life. Do thou, O Krishna, act in such a way that

destruction may not overtake thy kinsmen. There is nothing unknown to

thee in respect of policy and the art of war, O Lord! The Yadavas, the

Kukuras, the Bhojas, the Andhakas, and the Vrishnis, are all dependent on

thee even as all the worlds and all the regents of those worlds, O

mighty-armed one! The Rishis, O Madhava, always pray for thy advancement.

Thou art the lord of all creatures. Thou knowest the past, the present,

and the future. Thou art the foremost one among all the Yadavas. Relying

on thee, they expect to live in happiness.'"

SECTION LXXXII

"Bhishma said, 'This that I have told thee constitutes the first means.

Listen now, O Bharata to the second means. That man who seeks to advance

the interests of the king should always be protected by the king. If a

person, O Yudhishthira, that is paid or unpaid, comes to thee for telling

thee of the damage done to thy treasury when its resources are being

embezzled by a minister, thou shouldst grant him an audience in private

and protect him also from the (impeached) minister. The ministers guilty

of peculation seek, O Bharata, to slay such informants. They who plunder

the royal treasury combine together for opposing the person who seeks to

protect it, and if the latter be left unprotected, he is sure to be

ruined. In this connection also an old story is cited of what the sage

Kalakavrikshiya had said unto the king of Kosala. It hath been heard by

us that once on a time the sage Kalakavrikshiya came to Kshemadarsin who

had ascended the throne of the kingdom of Kosala. Desirous of examining

the conduct of all the officers of Kshemadarsin, the sage, with a crow

kept within a cage in his hand, repeatedly travelled through every part

of that king's dominions. And he spoke unto all the men and said, 'Study,

ye the corvine science. The crows tell me the present, the past, and the

future.' Proclaiming this in the kingdom, the sage, accompanied by a

large number of men, began to observe the misdeeds of all the officers of

the king. Having ascertained all the affairs in respect of that kingdom,

and having learnt that all the officers appointed by the king were guilty

of malversation, the sage, with his crow, came to see the king. Of rigid

vows, he said unto the king, 'I know everything (about thy kingdom).'

Arrived at the presence of the king, he said unto his minister adorned

with the insignia of his office that he had been informed by his crow

that the minister had done such a misdeed in such a place, and that such

and such persons know that he had plundered the royal treasury. 'My crow

tells me this. Admit or prove the falsehood of the accusation quickly.'

The sage then proclaimed the names of other officers who had similarly

been guilty of embezzlement, adding, 'My crow never says anything that is

false.' Thus accused and injured by the sage, all the officers of the

king, O thou of Kuru's race, (united together and) pierced his crow,

while the sage slept, at night. Beholding his crow pierced with a shaft

within the cage, the regenerate Rishi, repairing to Kshemadarsin in the

morning said unto him, 'O king, I seek thy protection. Thou art

all-powerful and thou art the master of the lives and wealth of all. If I

receive thy command I can then say what is for thy good. Grieved on

account of thee whom I regard as a friend have come to thee, impelled by

my devotion and ready to serve thee with my whole heart. Thou art being

robbed of thy wealth, I have come to thee for disclosing it without

showing any consideration for the robbers. Like a driver that urges a

good steed, I have come hither for awakening thee whom I regard as a

friend. A friend who is alive to his own interests and desirous of his

own prosperity and aggrandisement, should forgive a friend that intrudes

himself forcibly, impelled by devotion and wrath, for doing what is

beneficial.' The king replied unto him, saying, 'Why should I not bear

anything thou wilt say, since I am not blind to what is for my good? I

grant thee permission, O regenerate one! Tell me what thou pleasest, I

shall certainly obey the instructions thou wilt give me, O Brahman,'

"The sage said, 'Ascertaining the merits and faults of thy servants, as

also the: dangers thou incurrest at their hands, I have come to thee,

impelled by my devotion, for representing everything to thee. The

teachers (of mankind) have of old declared what the curses are, O king,

of those that serve others. The lot of those that serve the king is very

painful and wretched. He who has any connection with kings is to have

connection with snakes of virulent poison. Kings have many friends as

also many enemies. They that serve kings have to fear all of them. Every

moment, again, they have fear from the king himself, O monarch. A person

serving the king cannot (with impunity) be guilty of heedlessness in

doing the king's work. Indeed, a servant who desires to win prosperity

should never display heedlessness in the discharge of his duties. His

heedlessness may move the king to wrath, and such wrath may bring down

destruction (on the servant). Carefully learning how to behave himself,

one should sit in the presence of the king as he should in the presence

of a blazing fire. Prepared to lay down life itself at every moment, one

should serve the king attentively, for the king is all-powerful and

master of the lives and the wealth of all, and therefore, like unto a

snake of virulent poison. He should always fear to indulge in evil

speeches before the king, or to sit cheerlessly or in irreverent

postures, or to wait in attitudes of disrespect or to walk disdainfully

or display insolent gestures and disrespectful motions of the limbs. If

the king becomes gratified, he can shower prosperity like god. If he

becomes enraged, he can consume to the very roots like a blazing fire.

This, O king, was said by Yama. Its truth is seen in the affairs of the

world. I shall now (acting according to these precepts) do that which

would enhance thy prosperity. Friends like ourselves can give unto

friends like thee the aid of their intelligence in seasons of peril. This

crow of mine, O king, has been slain for doing thy business. I cannot,

however, blame thee for this. Thou art not loved by those (that have

slain this bird). Ascertain who are thy friends and who thy foes. Do

everything thyself without surrendering thy intelligence to others. They

who are on thy establishment are all peculators. They do not desire the

good of thy subjects. I have incurred their hostility. Conspiring with

those servants that have constant access to thee they covet the kingdom

after thee by compassing thy destruction. Their plans, however, do not

succeed in consequence of unforeseen circumstances. Through fear of those

men, O king, I shall leave this kingdom for some other asylum. I have no

worldly desire, yet those persons of deceitful intentions have shot this

shaft at my crow, and have, O lord, despatched the bird to Yama's abode.

I have seen this, O king, with eyes whose vision has been improved by

penances. With the assistance of this single crow I have crossed this

kingdom of thine that is like a river abounding with alligators and

sharks and crocodiles and whales. Indeed, with the assistance of that

bird, I have passed through thy dominions like unto a Himalayan valley,

impenetrable and inaccessible in consequence of trunks of (fallen) trees

and scattered rocks and thorny shrubs and lions and tigers and other

beasts of prey. The learned say that a region inaccessible in consequence

of gloom can be passed through with the aid of a light, and a river that

is unfordable can be crossed by means of a boat. No means, however, exist

for penetrating or passing through the labyrinth of kingly affairs. Thy

kingdom is like an inaccessible forest enveloped with gloom. Thou (that

art the lord of it) canst not trust it. How then can I? Good and evil are

regarded here in the same light. Residence here cannot, therefore, be

safe. Here a person of righteous deeds meets with death, while one of

unrighteous deeds incurs no danger. According to the requirements of

justice, a person of unrighteous deeds should be slain but never one who

is righteous in his acts. It is not proper, therefore, for one to stay in

this kingdom long. A man of sense should leave this country soon. There

is a river, O king, of the name of Sita. Boats sink in it. This thy

kingdom is like that river. An all-destructive net seems to have been

cast around it. Thou art like the fall that awaits collectors of honey,

or like attractive food containing poison. Thy nature now resembles that

of dishonest men and not that of the good. Thou art like a pit, O king,

abounding with snakes of virulent poison. Thou resemblest, O king, a

river full of sweet water but exceedingly difficult of access, With steep

banks overgrown with Kariras and thorny canes. Thou art like a swan in

the midst of dogs, vultures and jackals. Grassy parasites, deriving their

sustenance from a mighty tree, swell into luxuriant growth, and at last

covering the tree itself overshadow it completely. A forest conflagration

sets in, and catching those grassy plants first, consumes the lordly tree

with them. Thy ministers, O king, resemble those grassy parasites of

which I speak. Do thou check and correct them. They have been nourished

by thee. But conspiring against thee, they are destroying thy prosperity.

Concealing (from thee) the faults of thy servants, I am living in thy

abode in constant dread of danger, even like a person living in a room

with a snake within it or like the lover of a hero's wife. My object is

to ascertain the behaviour of the king who is my fellow-lodger. I wish to

know whether the king has his passions under control, whether his

servants are obedient to him, whether he is loved by them, and whether he

loves his subjects. For the object of ascertaining all these points, O

best of kings, I have come to thee. Like food to a hungry person, thou

hast become dear to me. I dislike thy ministers, however, as a person

whose thirst has been slaked dislikes drink. They have found fault with

me because I seek thy good. I have no doubt that there is no other cause

for that hostility of theirs to me. I do not cherish any hostile

intentions towards them. I am engaged in only marking their faults. As

one should fear a wounded snake, every one should fear a foe of wicked

heart!'[243]

"The king said, 'Reside in my palace, O Brahmana! I shall always treat

thee with respect and honour, and always worship thee. They that will

dislike thee shall not dwell with me. Do thou thyself do what should be

done next unto those persons (of whom thou hast spoken). Do thou see, O

holy one, that the rod of chastisement is wielded properly and that

everything is done well in my kingdom. Reflecting upon everything, do

thou guide me in such a way that I may obtain prosperity.'

"The sage said, 'Shutting thy eyes in the first instance to this offence

of theirs (viz., the slaughter of the crow), do thou weaken them one by

one. Prove their faults then and strike them one after another. When many

persons become guilty of the same offence, they can, by acting together,

soften the very points of thorns. Lest thy ministers (being suspected,

act against thee and) disclose thy secret counsels, I advise thee to

proceed with such caution. As regards ourselves, we are Brahmanas,

naturally compassionate and unwilling to give pain to any one. We desire

thy good as also the good of others, even as we wish the good of

ourselves. I speak of myself, O king! I am thy friend. I am known as the

sage Kalakavrikshiya. I always adhere to truth. Thy sire regarded me

lovingly as his friend. When distress overtook this kingdom during the

region of thy sire, O king, I performed many penances (for driving it

off), abandoning every other business. From my affection for thee I say

this unto thee so that thou mayst not again commit the fault (of reposing

confidence on undeserving persons). Thou hast obtained a kingdom without

trouble. Reflect upon everything connected with its weal and woe. Thou

hast ministers in thy kingdom. But why, O king, shouldst thou be guilty

of heedlessness?' After this, the king of Kosala took a minister from the

Kshatriya order, and appointed that bull among Brahmanas (viz., the sage

Kalakavrikshiya) as his Purohita. After these changes had been effected,

the king of Kosala subjugated the whole earth and acquired great fame.

The sage Kalakavrikshiya worshipped the gods in many grand sacrifices

performed for the king. Having listened to his beneficial counsels, the

king of Kosala conquered the whole earth and conducted himself in every

respect as the sage directed.'"

SECTION LXXXIII

"Yudhishthira said, 'What should be the characteristics, O grandsire, of

the legislators, the ministers of war, the courtiers, the generalissimos,

and the counsellors of a king!'

"Bhishma said, 'Such persons as are possessed of modesty, self-restraint,

truth, sincerity, and courage to say what is proper, should be thy

legislators. They that are always by thy side, that are possessed of

great courage, that are of the regenerate caste, possessed of great

learning, well pleased with thee, and endued with perseverance in all

acts, should, O son of Kunti, be desired by thee for becoming thy

ministers of war at all seasons of distress, O Bharata! One who is of

high descent, who, treated with honour by thee, always exerts his powers

to the utmost on thy behalf, and who will never abandon thee in weal or

woe, illness or death, should be entertained by thee as a courtier. They

that are of high birth, that are born in thy kingdom, that have wisdom,

beauty of form and features, great learning, and dignity of behaviour,

and that are, besides, devoted to thee, should be employed as officers of

thy army. Persons of tow descent and covetous dispositions, who are cruet

and shameless would court thee, O sire, as long as their hands would

remain wet.[244] They that are of good birth and good behaviour, that can

read all signs and gestures, that are destitute of cruelty, that know

what the requirements are of place and time, that always seek the good of

their master in all acts, should be appointed as ministers by the king in

all his affairs. They that have been won over with gifts of wealth,

honours, regardful receptions, and means of procuring felicity, and who

on that account may be regarded by thee as persons inclined to benefit

thee in all thy affairs, should always be made sharers of thy happiness.

They that are unchangeable in conduct, possessed of learning and good

behaviour, observant of excellent vows, large-hearted, and truthful in

speech, will always be attentive to thy affairs and will never abandon

thee, They, on the other hand, that are disrespectable, that are not

observant of restraints, that are of wicked souls, and that have fallen

away from good practices, should always be compelled by thee to observe

all wholesome restraints. When the question is which of two sides should

be adopted, thou shouldst not abandon the many for adopting the side of

one. When, however, that one person transcends the many in consequence of

the possession of many accomplishments, then thou shouldst, for that one,

abandon the many. These are regarded as marks of superiority, viz.,

prowess, devotion to pursuits that bring fame, and observance of

wholesome restraints. He, again, that honours all persons possessed of

ability, that never indulges in feelings of rivalry with persons

possessed of no merit, that never abandons righteousness from lust or

fear or wrath or covetousness, that is adorned with humility, that is

truthful in speech and forgiving in temper, that has his soul under

control, that has a sense of dignity, and that has been tried in every

situation, should be employed by thee as thy counsellor. High descent,

purity of blood, forgiveness, cleverness, and purity of soul, bravery,

gratefulness, and truth, are, O son of Pritha marks of superiority and

goodness. A wise man who conducts himself in this way,[245] succeeds in

disarming his very foes of their hostility and converting them into

friend. A king that has his soul under restraint, that is possessed of

wisdom, and that is desirous of prosperity, should carefully examine the

merits and demerits of his ministers. A king desirous of prosperity and

of shining in the midst of his contemporaries, should have for ministers

persons connected with his trusted friends, possessed of high birth born

in his own kingdom, incapable of being corrupted, unstained by adultery

and similar vices, well tested, belonging to good families, possessed of

learning, sprung from sires and grandsires that held similar offices, and

adorned with humility. The king should employ five such persons to look

after his affairs as are possessed of intelligence unstained by pride, a

disposition that is good, energy, patience, forgiveness, purity, loyalty,

firmness, and courage, whose merits and faults have been well tested, who

are of mature years, who are capable of bearing burthens, and who are

free from deceit. Men that are wise in speech, that are possessed of

heroism, that are full of resources under difficulties, that are of high

birth, that are truthful, that can read signs, that are free from

cruelty, that are conversant with the requirements of place and time, and

that desire the good of their masters, should be employed by the king as

his ministers in all affairs of the kingdom. One who is bereft of energy

and who has been abandoned by friends can never work with perseverance.

Such a man, if employed, fails in almost every business. A minister

possessed of little learning, even if blessed with high birth and

attentive to virtue, profit, and pleasure, becomes incompetent in

choosing proper courses of action. Similarly, a person of low descent,

even if possessed of great learning, always errs, like a blind man

without a guide, in all acts requiring dexterity and foresight. A person,

again, who is of infirm purposes, even if possessed of intelligence and

learning, and even if conversant with means, cannot long act with

success. A man of wicked heart and possessed of no learning may set his

hand to work but he fails to ascertain what the results will be of his

work. A king should never repose trust on a minister that is not devoted

to him. He should, therefore, never disclose his counsels to a minister

that is not devoted to him. Such a wicked minister, combining with the

other ministers of the king, may ruin his master, like a fire consuming a

tree by entering its entrails through the holes in its body with the aid

of the wind. Giving way to wrath, a master may one day pull down a

servant from his office or reprove him, from rage, in harsh words, and

restore him to power again. None but a servant devoted to the master can

bear and forgive such treatment. Ministers also become sometime highly

offended with their royal masters. That one, however, amongst them, who

subdues his wrath from desire of doing good to his master,--that person

who is a sharer with the king of his weal and woe,--should be consulted

by the king in all his affairs. A person who is of crooked heart, even if

he be devoted to his master and possessed of wisdom and adorned with.

numerous virtues, should never be consulted by the king. One who is

allied with foes and who does not regard the interests of the king's

subjects, should be known as an enemy. The king should never consult with

him. One who is possessed of no learning, who is not pure, who is stained

with pride, who pays court to the king's enemies, who indulges in brag,

who is unfriendly, wrathful, and covetous should not be consulted by the

king. One who is a stranger, even if he be devoted to the king and

possessed of great learning, may be honoured by the king and gratified

with assignment of the means of sustenance, but the king should never

consult him in his affairs. A person whose sire was unjustly banished by

royal edict should not be consulted by the king even if the king may have

subsequently bestowed honours upon him and assigned to him the means of

sustenance. A well-wisher whose property was once confiscated for a

slight transgression, even if he be possessed of every accomplishment

should not still be consulted by the king. A person possessed of wisdom,

intelligence, and learning, who is born within the kingdom, who is pure

and righteous in all his acts, deserves to be consulted by the king. One

who is endued with knowledge and wisdom, who is acquainted with the

dispositions of his friends and foes, who is such a friend of the king as

to be his second self, deserves to be consulted. One who is truthful in

speech and modest and mild and who is a hereditary servant of the king,

deserves to be consulted. One who is contented and honoured, who is

truthful and dignified, who hates wickedness and wicked men, who is

conversant with policy and the requirements of time, and who is

courageous, deserves to be consulted by the king. One who is competent to

win over all men by conciliation should be consulted, O monarch, by the

king that is desirous of ruling according to the dictates of the science

of chastisement. One upon whom the inhabitants of both the capital and

the provinces repose confidence for his righteous conduct, who is

competent to fight and conversant with the rules of policy, deserves to

be consulted by the king. Therefore, men possessed of such qualities, men

conversant with the dispositions of all and desirous of achieving high

acts, should be honoured by the king and made his ministers. Their number

also should not be less than three.[246] Ministers should be employed in

observing the laches of their masters, of themselves, of the subjects,

and of the foes of their master. The kingdom has its root in the counsels

of policy that flow from ministers, and its growth proceeds from the same

source. Ministers should act in such a way that the enemies of their

master may not be able to detect his laches. On the other hand, when

their laches become visible, they should then be assailed. Like the

tortoise protecting its limbs by withdrawing them within its shell,

ministers should protect their own counsels. They should, even thus,

conceal their own laches. Those ministers of a kingdom that succeed in

concealing their counsels are said to be possessed of wisdom. Counsels

constitute the armour of a king, and the limbs of his subjects and

officers. A kingdom is said to have its roots in spies and secret agents,

and its strength is said to lie in counsels of policy. If masters and

ministers follow each other for deriving support from each other,

subduing pride and wrath, and vanity and envy, they may then both become

happy. A king should also consult with such ministers as are free from

the five kinds of deceit. Ascertaining well, in the first instance, the

different opinions of the three amongst them whom he has consulted, the

king should, for subsequent deliberation, repair to his preceptor for

informing him of those opinions and his own. His preceptor should be a

Brahmana well versed in all matters of virtue, profit, and pleasure.

Repairing, for such subsequent deliberation, to him, the king should,

with collected mind, ask his opinion. When a decision is arrived at after

deliberation with him, the king should then, without attachment, carry it

out into practice. They that are conversant with the conclusions of the

science of consultation say that kings should always hold consultation in

this way. Having settled counsels in this way, they should then be

reduced to practice, for then they will be able to win over all the

subjects. There should be no dwarfs, no humpbacked persons, no one of an

emaciated constitution, no one who is lame or blind, no one who is an

idiot, no woman, and no eunuch, at the spot where the king holds his

consultations. Nothing should move there before or behind, above or

below, or in transverse directions. Getting up on a boat, or repairing to

an open space destitute of grass or grassy bushes and whence the

surrounding land may be clearly seen, the king should hold consultations

at the proper time, avoiding faults of speech and gestures.'"

SECTION LXXXIV

"'Bhishma said, 'In this connection, O Yudhishthira, the old account of a

conversation between Vrihaspati and Sakra is cited.'

"Sakra said, 'What is that one act, O regenerate one, by accomplishing

which with care, a person may become the object of regard with all

creatures and acquire great celebrity?'

"Vrihaspati said, 'Agreeableness of speech, O Sakra, is the one thing by

practising which a person may become an object of regard with all

creatures and acquire great celebrity. This is the one thing, O Sakra,

which gives happiness to all. By practising it, one may always obtain the

love of all creatures. The person who does not speak a word and whose

face is always furrowed with frowns, becomes an object of hatred with all

creatures. Abstention from agreeable speeches makes him so. That person

who, upon beholding others, addresses them first and does so with smiles

succeeds in making everyone gratified with him. Even gifts, if not made

with agreeable speeches, do not delight the recipients, like rice without

curry. If even the possessions of men, O Sakra, be taken away with sweet

speeches, such sweetness of behaviour succeeds in reconciling the robbed.

A king, therefore, that is desirous of even inflicting chastisement

should utter sweet words. Sweetness of speech never fails of its purpose,

while, at the same time it never pains any heart. A person of good acts

and good, agreeable, and sweet speeches, has no equal.'

"Bhishma continued, 'Thus addressed by his priest, Sakra began to act

according to those instructions. Do thou also, O son of Kunti, practise

this virtue."'

SECTION LXXXV

"Yudhishthira said, 'O foremost of kings, what is that method by which a

king ruling his subjects may, in consequence of it, obtain great

blessedness and eternal fame?'

"Bhishma said, 'A king of cleansed soul and attentive to the duty of

protecting his subjects earns merit and fame, both here and hereafter, by

conducting himself righteously.'

"Yudhishthira said, 'With whom should the king behave in what way? Asked

by me, O thou of great wisdom, it behoveth thee to tell me everything

duly. Those virtues of which thou hast already spoken with respect to a

person, cannot, it is my belief, be found to exist in any single

individual.'

"Bhishma said, 'Thou art endued with great intelligence, O Yudhishthira!

It is even so as thou sayest. The person is very rare who is possessed of

all those good qualities. To be brief, conduct like this (viz., the

presence of all the virtues spoken of), is very difficult to be met with

even upon careful search. I shall, however, tell thee what kinds of

ministers should be appointed by thee. Four Brahmanas, learned in the

Vedas, possessed of a sense of dignity, belonging to the Snataka order,

and of pure behaviour, and eight Kshatriyas, all of whom should be

possessed of physical strength and capable of wielding weapons, and one

and twenty Vaisyas, all of whom should be possessed of wealth, and three

Sudras, everyone of whom should be humble and of pure conduct and devoted

to his daily duties, and one man of the Suta caste, possessed of a

knowledge of the Puranas and the eight cardinal virtues, should be thy

ministers. Every one of them should be fifty years of age, possessed of a

sense of dignity, free from envy, conversant with the Srutis and the

Smritis, humble, impartial, competent to readily decide in the midst of

disputants urging different courses of action, free from covetousness,

and from the seven dreadful vices called Vyasanas. The king should

consult with those eight ministers and hold the lead among them. He

should then publish in his kingdom, for the information of his subjects,

the results of such deliberation. Thou shouldst always, adopting such a

conduct, watch over thy people. Thou shouldst never confiscate what is

deposited with thee or appropriate as thine the thing about whose

ownership two persons may dispute. Conduct such as this would spoil the

administration of justice. If the administration of justice be thus

injured, sin will afflict thee, and afflict thy kingdom as well, and

inspire thy people with fear as little birds at the sight of the hawk.

Thy kingdom will then melt away like a boat wrecked on the sea. If a king

governs his subjects with unrighteousness, fear takes possession of his

heart and the door of heaven is closed against him. A kingdom, O bull

among men, has its root in righteousness. That minister, or king's son,

who acts unrighteously, occupying the seat of justice, and those officers

who having accepted the charge of affairs, act unjustly, moved by

self-interest, all sink in hell along with the king himself. Those

helpless men who are oppressed by the powerful and who indulge on that

account in piteous and copious lamentations, have their protector in the

king. In cases of dispute between two parties the decision should be

based upon the evidence of witnesses. If one of the disputants has no

witnesses and is helpless, the king should give the case his best

consideration. The king should cause chastisement to be meted out to

offenders according to the measure of their offences. They that are

wealthy should be punished with fines and confiscations; they that are

poor, with loss of liberty. Those that are of very wicked conduct should

be chastised by the king with even corporal inflictions. The king should

cherish all good men with agreeable speeches and gifts of wealth. He who

seeks to compass the death of the king should be punished with death to

be effected by diverse means. The same should be the punishment of one

who becomes guilty of arson or theft or such co-habitation with women as

may lead to a confusion of castes. A king, O monarch, who inflicts

punishments duly and conformably to the dictates of the science of

chastisement, incurs no sin by the act. On the other hand, he earns merit

that is eternal. That foolish king who inflicts punishments capriciously,

earns infamy here and sinks into hell hereafter. One should not be

punished for the fault of another, Reflecting well upon the (criminal)

code, a person should be convicted or acquitted. A king should never slay

an envoy under any circumstances. That king who slays art envoy sinks

into hell with all his ministers. That king observant of Kshatriya

practices who slays an envoy that faithfully utters the message with

which he is charged, causes the manes of his deceased ancestors to be

stained with the sin of killing a foetus. An envoy should possess these

seven accomplishments, viz., he should be high-born, of a good family,

eloquent, clever, sweet-speeched, faithful in delivering the message with

which he is charged, and endued with a good memory. The aid-de-camp of

the king that protects his person should be endued with similar

qualities. The officer also that guards his capital or citadel should

possess the same accomplishments. The king's minister should be

conversant with the conclusions of the scriptures and competent in

directing wars and making treaties. He should, further, be intelligent,

possessed of courage, modest, and capable of keeping secrets. He should

also be of high birth endued with strength of mind, and pure in conduct.

If possessed of these qualities, he should be regarded worthy. The

commander of the king's forces should be possessed of similar

accomplishments. He should also be conversant with the different kinds of

battle array and with the uses of engines and weapons. He should be able

to bear exposure to rain, cold, heat, and wind, and watchful of the

laches of foes. The king, O monarch, should be able to lull his foes into

a sense of security. He should not, however, himself trust anyone. The

reposing of confidence on even his own son is not to be approved of. I

have now, O sinless one, declared to thee what the conclusions of the

scriptures are. Refusal to trust anyone has been said to be one of the

highest mysteries of king-craft.'"

SECTION LXXXVI

"Yudhishthira said, 'What should be the kind of city within which the

king should himself dwell? Should he select one already made or should he

cause one to be especially constructed? Tell me this O grandsire!'

"Bhishma said, 'It is proper, O Bharata, to enquire about the conduct

that should be followed and the defences that should be adopted with

respect to the city in which, O son of Kunti, a king should reside. I

shall, therefore, discourse to thee on the subject, referring especially

to the defences of citadels. Having listened to me, thou shouldst make

the arrangements required and conduct thyself attentively as directed.

Keeping his eye on the six different kinds of citadels, the king should

build his cities containing every kind of affluence and every other

article of use in abundance. Those six varieties are water-citadels,

earth-citadels, hill-citadels, human-citadels, mud-citadels, and

forest-citadels.[247] The king, with his ministers and the army

thoroughly loyal to him, should reside in that city which is defended by

a citadel which contains an abundant stock of rice and weapons,--which is

protected with impenetrable walls and a trench, which teems with

elephants and steeds and cars, which is inhabited by men possessed of

learning and versed in the mechanical arts, where provisions of every

kind have been well stored, whose population is virtuous in conduct and

clever in business and consists of strong and energetic men and animals,

which is adorned with many open squares and rows of shops, where the

behaviour of all persons is righteous, where peace prevails, where no

danger exists, which blazes with beauty and resounds with music and

songs, where the houses are all spacious, were the residents number among

them many brave and wealthy individuals, which echoes with the chant of

Vedic hymns, where festivities and rejoicings frequently take place, and

where the deities are always worshipped.[248] Residing there, the king

should be employed in filling his treasury, increasing his forces,

enhancing the number of his friends, and establishing courts of justice.

He should cheek all abuses and evils in both his cities and his

provinces. He should be employed in collecting provisions of every kind

and in filling his arsenals with care. He should also increase his stores

of rice and other grain, and strengthen his counsels (with wisdom). He

should further, enhance his stores of fuel, iron, chaff, charcoal,

timber, horns, bones, bamboos, marrow, oils and ghee, fat, honey,

medicines, flax, resinous exudations, rice, weapons, shafts, leather

catgut (for bow-strings), caries, and strings and cords made of munja

grass and other plants and creepers. He should also increase the number

of tanks and well, containing large quantities of water, and should

protect all juicy trees.[249] He should entertain with honour and

attention preceptors (of different sciences), Ritwijas, and priests,

mighty bowmen, persons skilled in architecture, astronomers and

astrologers, and physicians, as also all men possessed of wisdom and

intelligence and self-restraint and cleverness and courage and learning

and high birth and energy of mind, and capable of close application to

all kinds of work. The king should honour the righteous and chastise the

unrighteous. He should, acting with resolution, set the several orders to

their respective duties. Ascertaining properly, by means of spies, the

outward behaviour and the state of mind of the inhabitants of his city

and provinces, he should adopt those measures that may be required. The

king should himself supervise his spies and counsels, his treasury, and

the agencies for inflicting chastisements. Upon these everything may be

said to depend. With spies constituting his sight, the king should

ascertain all the acts and intentions of his foes, friends, and neutrals.

He should then, with heedfulness, devise his own measures, honouring

those that are loyal to him and punishing those that are hostile. The

king should always adore the gods in sacrifices and make gifts without

giving pain to anybody. He should protect his subjects, never doing

anything that may obstruct or thwart righteousness. He should always

maintain and protect the helpless, the masterless, and the old, and women

that are widows. The king should always honour the ascetics and make unto

them gifts, at proper seasons of cloths and vessels and food. The king

should, with attentive care, inform the ascetics (within his dominions)

of the state of his own self, of all his measures, and of the kingdom,

and should always behave with humility in their presence. When he sees

ascetics of high birth and great learning that have abandoned all earthly

objects, he should honour them with gifts of beds and seats and food.

Whatever the nature of the distress into which he may fall, he should

confide in an ascetic. The very robbers repose confidence upon persons of

that character. The king should place his wealth in charge of an ascetic

and should take wisdom from him. He should not, however, always wait upon

them or worship them on all occasions.[250] From among those residing in

his own kingdom, he should select one for friendship. Similarly, he

should select another from among those that reside in the kingdom of his

foe. He should select a third from among those residing in the forests,

and a fourth from among those dwelling in the kingdoms paying tribute to

him. He should show hospitality towards and bestow honours upon them and

assign them the means of sustenance. He should behave towards the

ascetics dwelling in the kingdoms of foes and in the forests in the same

way as towards those that reside in his own kingdom. Engaged in penances

and of rigid vows they would, if calamity overtakes the king and if he

solicits protection, grant him what he wants. I have now told thee in

brief the indications of the city in which the king should reside.'"

SECTION LXXXVII

"Yudhishthira said, 'How, O king, may a kingdom be consolidated, and how

should it be protected? I desire to know this. Tell me all this, O bull

of Bharata's race!'

"Bhishma said, 'Listen to me with concentrated attention. I shall tell

thee how a kingdom may be consolidated, and how also it may be protected.

A headman should be selected for each village. Over ten villages (or ten

headmen) there should be cone superintendent. Over two such

superintendents there should be one officer (having the control,

therefore, of twenty villages). Above the latter should be appointed

persons under each of whom should be a century of villages; and above the

last kind of officers, should be appointed men each of whom should have a

thousand villages under his control. The headman should ascertain the

characteristics of every person in the village and all the faults also

that need correction. He should report everything to the officer (who is

above him and is) in charge of ten villages. The latter, again, should

report the same to the officer (who is above him and is) in charge of

twenty villages. The latter, in his turn, should report the conduct of

all the persons within his dominion to the officer (who is above him and

is) in charge of a hundred villages. The village headman should have

control over all the produce and the possessions of the village. Every

headman should contribute his share for maintaining the lord of ten

villages, and the latter should do the same for supporting the lord of

twenty villages. The lord of a hundred villages should receive every

honour from the king and should have for his support a large village, O

chief of the Bharatas, populous and teeming with wealth. Such a village,

so assigned to a lord of hundred villages, should be, however, within the

control of the lord of a thousand villages. That high officer, again,

viz., the lord of a thousand villages, should have a minor town for his

support. He should enjoy the grain and gold and other possessions

derivable from it. He should perform all the duties of its wars and other

internal affairs pertaining to it. Some virtuous minister, with

wrathfulness should exercise supervision over the administration affairs

and mutual relations of those officers. In every town, again, there

should be an officer for attending to every matter relating to his

jurisdiction. Like some planet of dreadful form moving above all the

asterisms below, the officer (with plenary powers) mentioned last should

move and act above all the officers subordinate to him. Such an officer

should ascertain the conduct of those under him through his spies. Such

high officers should protect the people from all persons of murderous

disposition, all men of wicked deeds, all who rob other people of their

wealth, and all who are full of deceit, and all of whom are regarded to

be possessed by the devil. Taking note of the sales and the purchases,

the state of the roads, the food and dress, and the stocks and profits of

those that are engaged in trade, the king should levy taxes on them.

Ascertaining on all occasions the extent of the manufactures, the

receipts and expenses of those that are engaged in them, and the state of

the arts, the king should levy taxes upon the artisans in respect of the

arts they follow. The king, O Yudhishthira, may take high taxes, but he

should never levy such taxes as would emasculate his people. No tax

should be levied without ascertaining the outturn and the amount of

labour that has been necessary to produce it. Nobody would work or seek

for outturns without sufficient cause.[251] The king should, after

reflection, levy taxes in such a way that he and the person who labours

to produce the article taxed may both share the value. The king should

not, by his thirst, destroy his own foundations as also those of others.

He should always avoid those acts in consequence of which he may become

an object of hatred to his people. Indeed, by acting in this way he may

succeed in winning popularity. The subjects hate that king who earns a

notoriety for voraciousness of appetite (in the matter of taxes and

imposts). Whence can a king who becomes an object of hatred have

prosperity? Such a king can never acquire what is for his good. A king

who is possessed of sound intelligence should milk his kingdom after the

analogy of (men acting in the matter of) calves. If the calf be permitted

to suck, it grows strong, O Bharata, and bears heavy burthens. If, on the

other hand, O Yudhishthira, the cow be milked too much, the calf becomes

lean and fails to do much service to the owner. Similarly, if the kingdom

be drained much, the subjects fail to achieve any act that is great. That

king who protects his kingdom himself and shows favour to his subjects

(in the matter of taxes and imposts) and supports himself upon what is

easily obtained, succeeds in earning many grand results. Does not the

king then obtain wealth sufficient for enabling him to cope with his

wants?[252] The entire kingdom, in that case, becomes to him his

treasury, while that which is his treasury becomes his bed chamber. If

the inhabitants of the cities and the provinces be poor, the king should,

whether they depend upon him immediately or mediately, show them

compassion to the best of his power. Chastising all robbers that infest

the outskirts, the king should protect the people of his villages and

make them happy. The subjects, in the case, becoming sharers of the

king's weal and woe, feel exceedingly gratified with him. Thinking, in

the first instance, of collecting wealth, the king should repair to the

chief centres of his kingdom one after another and endeavour to inspire

his people with fright. He should say unto them, 'Here, calamity

threatens us. A great danger has arisen in consequence of the acts of the

foe. There is every reason, however, to hope that the danger will pass

away, for the enemy, like a bamboo that has flowered, will very soon meet

with destruction. Many foes of mine, having risen up and combined with a

large number of robbers, desire to put our kingdom into difficulties, for

meeting with destruction themselves. In view of this great calamity

fraught with dreadful danger, I solicit your wealth for devising the

means of your protection. When the danger passes away, I will give you

what I now take. Our foes, however, will not give back what they (if

unopposed) will take from you by force. On the other hand (if unopposed),

they will even slay all your relatives beginning with your very spouses.

You certainly desire wealth for the sake of your children and wives. I am

glad at your prosperity, and I beseech you as I would my own children. I

shall take from you what it may be within your power to give me. I do not

wish to give pain to any one. In seasons of calamity, you should, like

strong bulls, bear such burthens. In seasons of distress, wealth should

not be so dear to you. A king conversant with the considerations relating

to Time should, with such agreeable, sweet, and complimentary words, send

his agents and collect imposts from his people. Pointing out to them the

necessity of repairing his fortifications and of defraying the expenses

of his establishment and other heads, inspiring them with the fear of

foreign invasion, and impressing them with the necessity that exists for

protecting them and enabling them to ensure the means of living in peace,

the king should levy imposts upon the Vaisyas of his realm. If the king

disregards the Vaisyas, they become lost to him, and abandoning his

dominions remove themselves to the woods. The king should, therefore,

behave with leniency towards them. The king, O son of Pritha, should

always conciliate and protect the Vaisyas, adopt measures for inspiring

them with a sense of security and for ensuring them in the enjoyment of

what they possess, and always do what is agreeable to them. The king, O

Bharata, should always act in such a way towards the Vaisyas that their

productive powers may be enhanced. The Vaisyas increase the strength of a

kingdom, improve its agriculture, and develop its trade. A wise king,

therefore, should always gratify them. Acting with heedfulness and

leniency, he should levy mild imposts upon them. It is always easy to

behave with goodness towards the Vaisyas. There is nothing productive of

greater good to a kingdom, O Yudhishthira, then the adoption of such

behaviour towards the Vaisyas of the realm.'"

SECTION LXXXVIII

"Yudhishthira said: 'Tell me, O grandsire, how should the king should

behave if, notwithstanding his great wealth, he desires for more.'

"Bhishma said, 'A king, desirous of earning religious merit, should

devote himself to the good of his subjects and protect them according to

considerations of place and time and to the best of his intelligence and

power. He should, in his dominions, adopt all such measures as would in

his estimation secure their good as also his own. A king should milk his

kingdom like a bee gathering honey from plants.[253] He should act like

the keeper of a cow who draws milk from her without boring her udders and

without starving the calf. The king should (in the matter of taxes) act

like the leech drawing blood mildly. He should conduct himself towards

his subjects like a tigress in the matter of carrying her cubs, touching

them with her teeth but never piercing them therewith. He should behave

like a mouse which though possessed of sharp and pointed teeth still cuts

the feet of sleeping animals in such a manner that they do not at all

become conscious of it. A little by little should be taken from a growing

subject and by this means should he be shorn. The demand should then be

increased gradually till what is taken assumes a fair proportion. The

king should enhance the burthens of his subjects gradually like a person

gradually increasing the burthens of a young bullock. Acting with care

and mildness, he should at last put the reins on them. If the reins are

thus put, they would not become intractable. Indeed, adequate measures

should be employed for making them obedient. Mere entreaties to reduce

them to subjection would not do. It is impossible to behave equally

towards all men. Conciliating those that are foremost, the common people

should be reduced to obedience. Producing disunion (through the agency of

their leaders) among the common people who are to bear the burthens, the

king should himself come forward to conciliate them and then enjoy in

happiness what he will succeed in drawing from them. The king should

never impose taxes unseasonably and on persons unable to bear them. He

should impose them gradually and with conciliation, in proper season and

according to due forms. These contrivances that I declare unto thee are

legitimate means of king-craft. They are not reckoned as methods fraught

with deceit. One who seeks to govern steeds by improper methods only

makes them furious. Drinking-shops, public women, pimps, actors, gamblers

and keepers of gaining houses, and other persons of this kind, who are

sources of disorder to the state, should all be checked. Residing within

the realm, these afflict and injure the better classes of the subjects.

Nobody should ask anything of anyone when there is no distress. Manu

himself in days of old has laid down this injunction in respect of all

men.[254] If all men were to live by asking or begging and abstain from

work, the world would doubtless come to an end. The king alone is

competent to restrain and check. That king who does not restrain his

subjects (from sin) earns a fourth part of the sins committed by his

people (in consequence of the absence of royal protection). This is the

declaration of the Srutis. Since the king shares the sins of his subjects

like their merits, he should, therefore, O monarch, restrain those

subjects of his that are sinful. The king that neglects to restrain them

becomes himself sinful. He earns (as already said) a fourth part of their

sins as he does a fourth part of their merits. The following faults of

which I speak should be checked. They are such as impoverish everyone.

What wicked act is there that a person governed by passion would not do?

A person governed by passion indulges in stimulants and meat, and

appropriates the wives and the wealth of other people, and sets a bad

example (for imitation by others). They that do not live upon alms may

beg in seasons of distress. The king should, observant of righteousness,

make gifts unto them from compassion but not from fear. Let there be no

beggars in thy kingdom, nor robbers. It is the robbers (and not virtuous

men) that give unto beggars. Such givers are not real benefactors of men.

Let such men reside in thy dominions as advance the interests of others

and do them good, but not such as exterminate others. Those officers, O

king, that take from the subjects more than what is due should be

punished. Thou shouldst then appoint others so that these will take only

what is due. Agriculture, rearing of cattle, trade and other acts of a

similar nature, should be caused to be carried on by many persons on the

principle of division of labour.[255] If a person engaged in agriculture,

cattle-rearing, or trade, becomes inspired with a sense of insecurity (in

consequence of thieves and tyrannical officers), the king, as a

consequence, incurs infamy. The king should always honour those subjects

of his that are rich and should say unto them, 'Do ye, with me, advance

the interest of the people.' In every kingdom, they that are wealthy

constitute an estate in the realm. Without doubt, a wealthy person is the

foremost of men.[256] He that is wise, or courageous, or wealthy or

influential, or righteous, or engaged in penances, or truthful in speech,

or gifted with intelligence, assists in protecting (his fellow subjects).

For these reasons, O monarch, do thou love all creatures, and display the

qualities of truth, sincerity, absence of wrath, and abstention from

injury! Thou shouldst thus wield the rod of chastisement, and enhance thy

treasury and support thy friends and consolidate thy kingdom thus,

practising the qualities of truthfulness and sincerity and supported by

thy friends, treasury and forces!'"

SECTION LXXXIX

"Bhishma said, 'Let not such trees as yield edible fruits be cut down in

thy dominions. Fruits and roots constitute the property of the Brahmanas.

The sages have declared this to be an ordinance of religion. The surplus,

after supporting the Brahmanas, should go to the support of other people.

Nobody should take anything by doing an injury to the Brahmanas.[257] If

a Brahmana, afflicted for want of support, desires to abandon a kingdom

for obtaining livelihood (elsewhere), the king, O monarch, should, with

affection and respect, assign unto him the means of sustenance. If he

does not still abstain (from leaving the kingdom), the king should repair

to an assembly of Brahmanas and say, 'Such a Brahmana is leaving the

kingdom. In whom shall my people then find an authority for guiding

them?'[258] If after this, he does not give up his intention of leaving,

and says anything, the king should say unto him, 'Forget the past.' This,

O son of Kunti, is the eternal way of royal duty.[259] The king should

further say unto him, 'Indeed, O Brahmana, people say that that only

should be assigned to a Brahmana which would be just sufficient for

maintaining him. I, however, do not accept that opinion. On the other

hand, I think that if a Brahmana seeks to leave a kingdom for the king's

neglect in providing him with means of support, such means should be

assigned to him, and, further, if he intends to take that step for

procuring the means of luxury, he should still be requested to stay and

supplied with ever those means.[260] Agriculture, cattle-rearing, and

trade, provide all men with the means of living. A knowledge of the

Vedas, however, provide them with the means of obtaining heaven. They,

therefore, that obstruct the study of the Vedas and the cause of Vedic

practices, are to be regarded as enemies of society.[261] It is for the

extermination of these that Brahman created Kshatriyas. Subdue thy foes,

protect thy subjects, worship the deities in sacrifices, and fight

battles with courage, O delighter of the Kurus! A king should protect

those that deserve protection. The king who does this is the best of

rulers. Those kings that do not exercise the duty of protection live a

vain life. For the benefit of all his subjects the king should always

seek to ascertain the acts and thoughts of all, O Yudhishthira; and for

that reason fie should set spies and secret agents.[262] Protecting

others from thy own, and thy own from others, as also others from others,

and thy own from thy own, do thou always cherish thy people. Protecting

his own self first from every one, the king should protect the earth. Men

of knowledge have said that everything has its root in self. The king

should always reflect upon these, viz., What are his laches, to what evil

habits he is addicted, what are the sources of his weakness, and what are

the sources of his faults. The king should cause secret and trusted

agents to wander through the kingdom for ascertaining whether his conduct

as displayed on the previous day has or has not met with the approbation

of the people. Indeed, he should ascertain whether his conduct is or is

not generally praised, or, is or is not acceptable to the people of the

provinces, and whether he has or has not succeeded in earning a good name

in his kingdom. Amongst those that are virtuous and possessed of wisdom,

those that never retreat from battle, and those that do not reside in thy

kingdom, those that are dependent on thee, and those that are thy

ministers, as well as those that are independent of party, they that

praise or blame thee should never be objects of disregard with thee, O

Yudhishthira![263] No man, O sire, can succeed in earning the good

opinion of all persons in the world. All persons have friends, foes, and

neutrals, O Bharata!'

"Yudhishthira said, 'Among persons all of whom are equal in might of arms

and accomplishments, whence does one acquire superiority over all the

rest, and whence does that one succeed in ruling over them?'

"Bhishma said, 'Creatures that are mobile devour things that are

immobile; animals again that have teeth devour those that have no teeth;

wrathful snakes of virulent poison devour smaller ones of their own

species. (Upon this principle), among human beings also, the king, who is

strong, preys upon those that are weak. The king, O Yudhishthira, should

always be heedful of his subjects as also of his foes. If he becomes

heedless, they fall upon him like vultures (on carrion). Take care, O

king, that the traders in thy kingdom who purchase articles at prices

high and low (for sale), and who in course of their journeys have to

sleep or take rest in forest and inaccessible regions,[264] be not

afflicted by the imposition of heavy taxes. Let not the agriculturists in

thy kingdom leave it through oppression; they, who bear the burthens of

the king, support the other residents also of the kingdom.[265] The gifts

made by thee in this world support the gods, Pitris, men, Nagas,

Rakshasas, birds, and animals. These, O Bharata, are the means of

governing a kingdom and protecting its rulers. I shall again discourse to

thee on the subject, O son of Pandu!'"

SECTION XC

"Bhishma said, 'That foremost of all persons conversant with the Vedas,

viz., Utathya of Angirasa's race, discoursed cheerfully (on former

occasion) unto Yuvanaswa's son Mandhatri. I shall now, O Yudhishthira,

recite to thee everything that Utathya, that foremost of all persons

conversant with the Vedas, had said unto that king.'

"Utathya said, 'One becomes a king for acting in the interests of

righteousness and not for conducting himself capriciously. Know this, O

Mandhatri; the king is, indeed, the protector of the world. If the king

acts righteously, he attains to the position of a god.[266] On the other

hand, if fie acts unrighteously, he sinks into hell. All creatures rest

upon righteousness. Righteousness, in its turn, rests upon the king. That

king, therefore, who upholds righteousness, is truly a king. That king

who is endued with a righteous soul and with every kind of grace is said

to be an embodiment of virtue. If a king fails to chastise

unrighteousness, the gods desert his mansion and he incurs obloquy among

men. The efforts of men who are observant of their own duties are always

crowned with success. For this reason all men seek to obey the dictates

of righteousness which are productive of prosperity. When sinfulness is

not restrained, righteous behaviour comes to an end and unrighteous

behaviour increases greatly. When sinfulness is not restrained, no one

can, according to the rights of property as laid down in the scriptures,

say, 'This thing is mine and this is not mine.' When sinfulness prevails

in the world, men cannot own and enjoy their own wives and animals and

fields and houses. The deities receive no worship, the Pitris no

offerings in Sraddhas, and guests no hospitality, when sinfulness is not

restrained. The regenerate classes do not study the Vedas, or observe

high vows, or spread out sacrifices, when sinfulness is not restrained.

The minds of men, O king, become weak and confounded like those of

persons wounded with weapons, when sinfulness is not restrained. Casting

their eyes on both the worlds, the Rishis made the king, that superior

being, intending that he should be the embodiment of righteousness on

earth.[267] He is called Rajan in whom righteousness shines. That king,

again in whom there is no righteousness, is called a Vrishala.[268] The

divine Dharma (righteousness) has another name, viz., Vrisha. He who

weakens Vrisha is called by the name of Vrishala. A king should,

therefore, advance the cause of righteousness. All creatures grow in the

growth of righteousness, and decay with its decay. Righteousness,

therefore, should never be permitted to decay. Righteousness is called

Dharma because it aids the acquisition and preservation of wealth

(Dhana). The sages, O king, have declared that Dharma restrains and set

bounds to all evil acts of men. The self-born (Brahman) created Dharma

for the advancement and growth of creatures. For this reason, a king

should act according to the dictates of Dharma for benefiting his

subjects. For this reason also, O tiger among kings, Dharma has been said

to be the foremost of all things. That foremost of men who rules his

subjects righteously is called a king. Disregarding lust and wrath,

observe thou the dictates of righteousness. Among all things, O chief of

Bharata's race, that conduce to the prosperity of kings, righteousness is

the foremost. Dharma, again, has sprung from the Brahmana. For this

reason, the Brahmana should always be worshipped. Thou shouldst, O

Mandhatri, gratify with humility the wishes of Brahmanas. By neglecting

to gratify the wishes of Brahmanas, the king brings danger on himself. In

consequence of such neglect, he fails to obtain any accession of friends

while his foes increase in number. In consequence of malice towards the

Brahmanas springing from his folly, the goddess of prosperity who had

formerly dwelt with him became enraged and deserted the Asura Vali, the

son of Virochana. Deserting the Asura she repaired to Indra, the chief of

the deities. Beholding the goddess living with Purandara, Vali indulged

in many vain regrets. This, O puissant one, is the results of malice and

pride. Be thou awakened, O Mandhatri, so that the goddess of prosperity

may not in wrath desert thee. The Srutis declare that Unrighteousness

begat a son named Pride upon the goddess of prosperity. This Pride, O

king, led many among the gods and the Asuras to ruin. Many royal sages

also have suffered destruction on his account. Do thou, therefore,

awaken, O king! He who succeeds in conquering him becomes a king. He, on

the other hand, who suffers himself to be conquered by him, becomes a

slave. If, O Mandhatri, thou wishest for an eternal life (of felicity),

live as a king should that does not indulge in these two, viz., Pride and

Unrighteousness! Abstain from companionship with him that is intoxicated

(with pride), him that is heedless (of the dictates of honesty), him that

is scoffer of religion, him that is insensate, and forbear to pay court

to all of them when united. Keep thy self aloof from the company of

ministers whom thou hast once punished and especially of women, as also

from mountains and uneven lands and inaccessible fastnesses and elephants

and horses and (noxious) reptiles. Thou shouldst also give up wandering

in the night, and avoid the faults of stinginess and vanity and

boastfulness and wrath. Thou shouldst never have intercourse with unknown

women, or those of equivocal sex, or those that are lewd, or those that

are the wives of other men, or those that are virgins. When the king does

not restrain vice, a confusion of castes follows, and sinful Rakshasas,

and persons of neutral sex, and children destitute of limbs or possessed

of thick tongues, and idiots, begin to take birth in even respectable

families. Therefore, the king should take particular care to act

righteously, for the benefit of his subjects. If a king acts heedlessly,

a great evil becomes the consequence. Unrighteousness increases causing a

confusion of castes. Cold sets in during the summer months, and

disappears when its proper season comes. Drought and flood and pestilence

afflict the people. Ominous stars arise and awful comets appear on such

occasions. Diverse other portents, indicating destruction of the kingdom,

make their appearance. If the king does not take measures for his own

safety and does not protect his subjects, the latter first meet with

destruction and then destruction seizes the king himself. Two persons

combining together snatch the wealth of one, and many acting in concert

rob the two. Maidens are deflowered. Such a state of things is said to

arise from the king's faults. All rights of property come to an end among

men, when the king, abandoning righteousness, acts heedlessly.'"

SECTION XCI

"Utathya said, 'If the deity of the clouds pours rain seasonably and the

king acts virtuously, the prosperity that ensues maintain the subjects in

felicity. That washerman who does not know how to wash away the filth of

cloth without taking away its dye, is very unskilful in his profession.

That person among Brahmanas or Kshatriyas or Vaisyas who, having fallen

away from the proper duties of his order, has become a Sudra, is truly to

be compared to such a washerman. Menial service attaches to the Sudra;

agriculture to the Vaisya; the science of chastisement to the Kshatriya,

and Brahmacharya, penances, mantras, and truth, attach, to the Brahmana.

That Kshatriya who knows how to correct the faults of behaviour of the

other orders and to wash them clean like a washerman is really their

father and deserve to be their king. The respective ages called Krita,

Treta, Dwapara and Kali, O bull of Bharata's race, are all dependent on

the conduct of the king. It is the king who constitutes  the age.[269]

The four orders, the Vedas and the duties in respect of the four modes of

life, all become confused and weakened when the king becomes heedless.

The three kinds of Fire, the three Vedas, and sacrifices with Dakshina,

all become lost when the king becomes heedless. The king is the creator

of all creatures, and the king is their destroyer. That king who is of

righteous soul is regarded as the creator, while he that is sinful is

regarded as the destroyer. The king's wives, sons, kinsmen, and friends,

all become unhappy and grieve when the king becomes heedless. Elephants

and steeds and kine and camels and mules and asses and other animals all

lose their vigour when the king becomes unrighteous. It is said, O

Mandhatri, that the Creator created Power (represented by the king) for

the object of protecting Weakness. Weakness is, indeed, a great being,

for everything depends upon it.[270] All creatures worship the king. All

creatures are the children of the king. If, therefore, O monarch, the

king becomes unrighteous, all creatures come to grief. The eyes of the

weak, of the Muni, and of the snake of virulent poison, should be

regarded as unbearable. Do not, therefore, come into (hostile) contact

with the weak. Thou shouldst regard the weak as always subject to

humiliation. Take care that the eyes of the weak do not burn thee with

thy kinsmen. In a race scorched by the eyes of the weak, no children take

birth. Such eyes burn the race to its very roots. Do not, therefore, come

into (hostile) contact with the weak. Weakness is more powerful than even

the greatest Power, for that Power which is scorched by Weakness becomes

totally exterminated. If a person, who has been humiliated or struck,

fails, while shrieking for assistance, to obtain a protector, divine

chastisement overtakes the king and brings about his destruction. Do not,

O sire, while in enjoyment of Power, take wealth from those that are

Weak. Take care that that the eyes of the Weak do not burn thee like a

blazing fire. The tears shed by weeping men afflicted with falsehood slay

the children and animals of those that have uttered those falsehoods.

Like a cow a sinful act perpetrated does not produce immediate

fruits.[271] If the fruit is not seen in the perpetrator himself, it is

seen in his son or in his son's son, or daughter's son. When a weak

person fails to find a rescuer, the great rod of divine chastisement

falls (upon the king). When all subjects of a king (are obliged by

distress to) live like Brahmanas, by mendicancy, such mendicancy brings

destruction upon the king. When all the officers of the king posted in

the provinces unite together and act with injustice, the king is then

said to bring about a state of unmixed evil upon his kingdom. When the

officers of the king extort wealth, by unjust means or acting from lust

or avarice, from persons piteously soliciting mercy, a great destruction

then is sure to overtake the king. A mighty tree, first starting into

life, grows into large proportions. Numerous creatures then come and seek

its shelter. When, however, it is cut down or consumed in a

conflagration, those that, had recourse to it for shelter all become

homeless.[272] When the residents of a kingdom perform acts of

righteousness and all religious rites, and applaud the good qualities of

the king, the latter reaps an accession of affluence. When, on the other

hand, the residents, moved by ignorance, abandon righteousness and act

unrighteously, the king becomes overtaken by misery. When sinful men

whose acts are known are allowed to move among the righteous (without

being punished for their misdeeds), Kali then overtakes the rulers of

those realms.[273] When the king causes chastisement to overtake all

wicked people, his kingdom thrives in prosperity. The kingdom of that

king certainly thrives who pays proper honours to his ministers and

employs them in measures of policy and in battles. Such a ruler enjoys

the wide earth for ever. That king who duly honours all good acts and

good speeches succeeds in earning great merit. The enjoyment of good

things after sharing them with others, paying proper honours to the

ministers, and subjugation or persons intoxicated with strength, are said

to constitute the great duty of a king. Protecting all men by words,

body, and deeds, and never forgiving his son himself (if he has

offended), constitute the great duty of the king. The maintenance of

those that are weak by sharing with them the things he has, and thereby

increasing their strength constitute the duty of the king. Protection of

the kingdom, extermination of robbers, and conquering in battle,

constitute the duty of the king. Never to forgive a person however dear,

if he has committed an offence by act or word, constitutes the duty of

the king. Protecting those that solicit shelter, as he would protect his

own children, and never depriving one of the honours to which he is

entitled constitute the duty of the king.[274] Adoring the deities, with

a devoted heart, in sacrifices completed by presents, and subduing lust

and envy, constitute the duty of the king. Wiping the tears of the

distressed, the helpless, and the old, and inspiring them with joy,

constitute the duty of the king. Aggrandising friends, weakening foes,

and honouring the good, constitute the duty of the king. Cheerfully

observing the obligations of truth, always making gifts of land,

entertaining guests, and supporting dependents, constitute the duty of

the king. That king who favours those that deserve favours and chastises

those that deserve chastisement earns great merit both here and

hereafter. The king is Yama himself. He is, O Mandhatri, the god

(incarnate) unto all that are righteous. By subduing his senses he

succeeds in acquiring great affluence. By not subduing them he incurs

sin.[275] Paying proper honours unto Ritwijas and priests and preceptors,

and doing good offices unto them constitute the duty of the king. Yama

governs all creatures without observing distinctions. The king should

imitate him in his behaviour by restraining all his subjects duly. The

king is said to resemble the Thousand-eyed (Indra) in every respect.

That, O bull among men, should be regarded as righteousness which is

regarded as such by him. Thou shouldst, without being heedless, cultivate

forgiveness, intelligence, patience, and the, love of all creatures. Thou

shouldst also ascertain the strength and weakness of all men and learn to

distinguish between right and wrong. Thou shouldst conduct thyself with

propriety towards all creatures, make gifts, and utter agreeable and

sweet words. Thou shouldst maintain the residents of thy city and the

provinces in happiness. A king who is not clever, never succeeds in

protecting his subjects. Sovereignty, O sire, is a very happy burthen to

bear. Only that king who is possessed of wisdom and courage, and who is

conversant with the science of chastisement, can protect a kingdom. He,

on the other hand, who is without energy and intelligence, and who is not

versed in the great science, is incompetent to bear the burthen of

sovereignty. Aided by ministers of handsome features and good birth,

clever in business, devoted to their master, and possessed of great

learning, thou shouldst examine the hearts and acts of all men including

the very ascetics in the forests. Conducting thyself thus, thou wilt be

able to learn the duties of all orders of men. That will aid thee in

observing thy own duties, whether when thou art in thy country or when

thou repairest to other realms. Amongst these three objects, viz.,

Virtue, Profit, and Pleasure, Virtue is the foremost. He that is of

virtuous soul obtains great happiness both here and hereafter. If men be

treated with honour, they can abandon (for the sake of the honour thou

mayst give them) their very wives and sons. By attaching good men to

himself (by doing good offices unto them), by gifts, sweet words,

heedfulness and purity of behaviour, a king may win great prosperity. Do

not, therefore, O Mandhatri, be heedless to these qualities and acts. The

king should never be heedless in looking after his own laches, as also

after those of his foes. He should act in such a way that his foes may

not be able to detect his laches, and he should himself assail them when

theirs are visible. This is the way in which Vasava, and Yama, and

Varuna, and all the great royal sages have acted. Do thou observe the

same conduct. Do thou, O great king, adopt this behaviour which was

followed by those royal sages. Do thou soon, O bull of Bharata's race,

adept this heavenly road. The gods, the Rishis, the Pitris, and the

Gandharvas, possessed of great energy, sing the praises, both here and

hereafter, of that king whose conduct is righteous.'

"Bhishma continued, 'Thus addressed by Utathya, O Bharata, Mandhatri,

unhesitatingly did as he was directed, and became the sole lord of the

wide earth. Do thou also, O king, act righteously like Mandhatri. Thou

wilt then, after ruling the earth, obtain an abode in heaven.'"

SECTION XCII

"Yudhishthira said, 'How should a righteous king, who is desirous of

adhering to a course of righteousness, behave? I ask thee this, O

foremost of men! Answer me, O Grandsire!'

"Bhishma said, 'In this connection is cited the old story of what

Vamadeva gifted with great intelligence and acquainted with the true

import of everything sang in ancient time. Once upon a time, king

Vasumanas, possessed of knowledge and fortitude and purity of behaviour,

asked the great Rishi Vamadeva of high ascetic merit, saying, 'Instruct

me, O holy one, in words fraught with righteousness and of grave impart,

as to the conduct to be observed by me so that I may not fall away from

the duties prescribed for me.' Unto him of a golden complexion and seated

at his ease like Yayati, son of Nahusha, that foremost of ascetics, viz.,

Vamadeva, of great energy, said as follows:

"Vamadeva said, 'Do thou act righteously. There is nothing superior to

righteousness. Those kings that are observant of righteousness, succeed

in conquering the whole earth. That king who regards righteousness to be

the most efficacious means for accomplishing his objects, and who acts

according to the counsels of those that are righteous, blazes forth with

righteousness. That king who disregards righteousness and desires to act

with brute force, soon falls away from righteousness and loses both

Righteousness and Profit. That king who acts according to the counsels of

a vicious and sinful minister becomes a destroyer of righteousness and

deserves to be slain by his subjects with all his family. Indeed, he very

soon meets with destruction. That king who is incompetent to discharge

the duties of state-craft, who is governed by caprice in all his acts,

and who indulges in brag, soon meets with destruction even if he happens

to be ruler of the whole earth. That king, on the other hand, who is

desirous of prosperity, who is free from malice, who has his senses under

control, and who is gifted with intelligence, thrives in affluence like

the ocean swelling with the waters discharged into it by a hundred

streams. He should never consider himself to have a sufficiency of

virtue, enjoyments, wealth, intelligence, and friends. Upon these depends

the conduct of the world. By listening to these counsels, a king obtains

fame', achievements, prosperity, and subjects. Devoted to virtue, that

king who seeks the acquisition of virtue and wealth by such means, and

who begins all his measures after reflecting upon their objects, succeeds

in obtaining great prosperity. That king who is illiberal, and without

affection, who afflicts his subjects by undue chastisements, and who is

rash in his acts, soon meets with destruction. That king who is not

gifted with intelligence fails to see his own faults. Covered with infamy

here, he sinks into hell hereafter. If the king gives proper honour to

them that deserve it, makes gifts, and recognises the value of sweet

speeches by himself uttering them on all occasions, his subjects then

dispel the calamities that overtake him, as if these had fallen upon

themselves. That king who has no instructor in the ways of righteousness

and who never asks others for counsels, and who seeks to acquire wealth

by means that caprice suggests, never succeeds in enjoying happiness

long. That king, on the other hand, who listens to the instructions of

his preceptors in matters connected with virtue, who supervises the

affairs of his kingdom himself, and who in all his acquisitions is guided

by considerations of virtue, succeed in enjoying happiness for a long

time.'"[276]

SECTION XCIII

"Vamadeva continued, 'When the king, who is powerful, acts unrighteously

towards the weak, they who take their birth in his race imitate the same

conduct. Others, again, imitate that wretch who sets sin agoing. Such

imitation of the man ungoverned by restraints soon brings destruction

upon the kingdom. The conduct of a king who is observant of his proper

duties, is accepted by men in general as a model for imitation. The

conduct, however, of a king who falls away from his duties, is not

tolerated by his very kinsfolk. That rash king who, disregarding the

injunctions laid down in the scriptures, acts with highhandedness in his

kingdom, very soon meets with destruction. That Kshatriya who does not

follow the conduct observed from days of old by other Kshatriyas.

conquered or unconquered, is said to fall away from Kshatriya duties.

Having seized in battle a royal foe that did some good to the conqueror

on a former occasion, that king who does not, actuated by malice, pay him

honours, is said to fall away from Kshatriya duties. The king should

display his power, live cheerfully, and do what is necessary in seasons

of danger. Such a ruler becomes the beloved of all creatures and never

falls away from prosperity. If thou doest disservice to any person, thou

shouldst, when the turn comes, do him service. One who is not loved

becomes an object of love, if he does what is agreeable. Untruthful

speeches should be avoided. Thou shouldst do good to others without being

solicited. Thou shouldst never abandon righteousness from lust or wrath

or malice. Do not give harsh answers when questioned by anybody. Do not

utter undignified speeches. Never be in a hurry to do anything. Never

indulge in malice. By such means is a foe won over. Do not give way to

exclusive joy when anything agreeable occurs, nor suffer thyself to be

overwhelmed with sorrow when anything disagreeable occurs. Never indulge

in grief when thy pecuniary resources are exhausted, and always remember

the duty of doing good to thy subjects. That king who always does what is

agreeable by virtue of his disposition achieves success in all his

measures and is never shorn of prosperity. The king should always, with

heedfulness, cherish that devoted servant who abstains from doing what is

injurious to his master and who always does what is for his good. He

should appoint in all great affairs persons that have subjugated their

senses, that are devotedly loyal and of pure behaviour, and that are

possessed of ability. That person, who by the possession of such

qualifications pleases the king and who is never heedless in taking care

of the interests of his master should be appointed by the king in the

affairs of his kingdom. On the other hand, the king becomes divested of

prosperity by appointing to important offices men that are fools and

slaves of their senses, that are covetous and of disrespectable conduct,

that are deceitful and hypocritical, that are malicious, wicked-souled,

and ignorant, that are low-minded, and addicted to drink, gambling,

women, and hunting. That king, who, first protecting his own self,

protects others that deserve protection, feels the satisfaction of

finding his subjects growing in prosperity. Such a king succeeds also in

obtaining greatness. A king should, by secret agents that are devoted to

him, watch the conduct and acts of other kings. By such means can he

obtain superiority. Having injured a powerful king, one should not

comfort himself with the thought that he (the injurer) lives at a great

distance from the injured. Such a king when injured falls upon the

injurer like the hawk swooping down upon its prey, in moments of

heedlessness. A king whose power has been consolidated and who is

confident of his own strength, should assail a neighbour who is weaker

than himself but never one that is stronger. A king who is devoted to

virtue, having acquired the sovereignty of the earth by prowess, should

protect his subjects righteously and slaughter foes in battle. Everything

belonging to this world is destined to destruction. Nothing here is

durable. For this reason, the king, adhering to righteousness, should

protect his subjects righteously. The defence of forts, battle,

administration of justice, consultations on questions of policy, and

keeping the subjects in happiness, these five acts contribute to enlarge

the dominions of a king. That king who takes proper care of these is

regarded to be the best of kings. By always attending to these, a king

succeeds in protecting his kingdom. It is impossible, however, for one

man to supervise all these matters at all times. Making over such

supervision to his ministers, a King may govern the earth for ever.[277]

The people make such a person their king who is liberal, who shares all

objects of enjoyment with others, who is possessed of a mild disposition,

who is of pure behaviour, and who will never abandon his subjects. He is

obeyed in the world who, having listened to counsels of wisdom, accepts

them, abandoning his own opinions. That king who does not tolerate the

counsels of a well-wisher in consequence of their opposition to his own

views, who listens with inattention to what is said unto him in

opposition to his views, and who does not always follow the conduct of

high and noble persons conquered or unconquered, is said to fall away

from the duties of Kshatriyas. From ministers that have once been

chastised, from women in especial, from mountains and inaccessible

regions, from elephants and horses and reptiles, the king should always,

with heedfulness, protect his own self.[278] That king who, abandoning

his chief ministers, makes favourites of low persons, soon falls into

distress, and never succeeds in compassing the (intended) ends of his

measures. That king of infirm soul, who, yielding to the influence of

wrath and malice, does not love and honour those amongst his kinsmen that

are possessed of good qualities, is said to live on the very verge of

destruction. That king, who attaches to himself accomplished persons by

doing good to them even though he may not like them at heart, succeeds in

enjoying fame for ever. Thou shouldst never impose taxes unseasonably.

Thou shouldst not be grieved at the occurrence of anything disagreeable,

nor rejoice exceedingly at anything agreeable. Thou shouldst always set

thyself to the accomplishment of good acts. Who amongst the dependent

kings is truly devoted to thee, and who is loyal to thee from fear, and

who amongst them has faults, should always be ascertained by thee. The

king, even if he be powerful, should trust them that are weak, for in

moments of heedlessness the weak may assail the powerful like a flock of

vultures seizing their prey. A man of sinful soul seeks to injure his

master even if the latter be sweet-speeched and possessed of every

accomplishment. Do not, therefore, place thy confidence upon such men.

Nahusha's son Yayati, in declaring the mysteries of king-craft, said that

a person engaged in ruling men should slay even foes that are

contemptible.'"

SECTION XCIV

"Vamadeva said, 'The king should win victories without battles. Victories

achieved by battles are not spoken of highly. O monarch, by the wise.

When the sovereign's own power has not been confirmed, he should not seek

to make new acquisitions. It is not proper that a king whose power has

not been consolidated should seek to make such acquisitions. The power of

that king whose dominions are wide and abound with wealth, whose subjects

are loyal and contented, and who has a large number of officers, is said

to be confirmed. That king whose soldiery are contented, gratified (with

pay and prize), and competent to deceive foes can with even a small force

subjugate the whole earth. The power of that king whose subjects, whether

belonging to the cities or the provinces, have compassion for all

creatures, and possessed of wealth and grain, is said to be confirmed.

When the king thinks that his power is greater than that of a foe, he

should then, aided by his intelligence, seek to acquire the latter's

territories and wealth. A king whose resources are increasing, who is

compassionate unto all creatures, who never loses any time by

procrastination, and who is careful in protecting, his own self, succeeds

in earning advancement. That king who behaves deceitfully towards his own

people that have not been guilty of any fault, shears his own self like a

person cutting down a forest with an axe. If the king does not always

attend to the task of slaying his foes, the latter do not diminish. That

king, again, who knows how to kill his own temper finds no enemies. If

the king be possessed of wisdom, he would never do any act that is

disapproved by good men. He would, on the other hand, always engage

himself in such acts as would lead to his own benefit and that of others.

That king who, having accomplished all his duties, becomes happy in the

approbation of his own conscience, has never to incur the reproach of

others and indulge in regrets. That king who observes such conduct

towards men succeeds in subjugating both the worlds and enjoy the fruits

of victory.'

"Bhishma continued, 'Thus addressed by Vamadeva, king Vasumana did as he

was directed. Without doubt, thyself also, following these counsels,

shalt succeed in conquering both the worlds.'"

SECTION XCV

"Yudhishthira said, 'If a Kshatriya desires to subjugate another

Kshatriya in battle, how should the former act in the matter of that

victory? Questioned by me, do thou answer it.'

"Bhishma said, 'The king, with or without an army at his back, entering

the dominions of the king he would subjugate, should say unto all the

people, 'I am your king. I shall always protect you. Give me the just

tribute or encounter me in battle.' If the people accept him for their

king, there need not be any fighting. If, without being Kshatriyas by

birth, they show signs of hostility, they should then, observant as they

are of practices not laid down for them, be sought to be restrained by

every means. People of the other orders do take up arms (for resisting

the invader) if they behold the Kshatriya unarmed for fight, incapable of

protecting himself, and making too much of the enemy.'[279]

"Yudhishthira said 'Tell me, O grandsire, how that Kshatriya king should

conduct himself in fight who advances against another Kshatriya king.'

"Bhishma said, 'A Kshatriya must not put on armour for fighting a

Kshatriya unclad in mail. One should fight one, and abandon the opponent

when the latter becomes disabled.[280] If the enemy comes clad in mail,

his opponent also should put on mail. If the enemy advances backed by an

army, one should, backed by an army, challenge him to battle. If the

enemy fights aided by deceit, he should be met with the aid of deceit.

If, on the other hand, he fights fairly, he should be resisted with fair

means. One should not on horseback proceed against a car-warrior. A

car-warrior should proceed against a car-warrior. When an antagonist has

fallen into distress, he should not be struck; nor should one that has

been frightened, nor one that has been vanquished.[281] Neither poisoned

nor barbed arrows should be used. These are the weapons of the wicked.

One should fight righteously, without yielding to wrath or desiring to

slay. A weak or wounded man should not be slain, or one that is sonless;

or one whose weapon has been broken; or one that has fallen into

distress; or one whose bow-string has been cut; or one that has lost his

vehicle. A wounded opponent should either be sent to his own home, or, if

brought to the victor's quarters, should have his wounds attended to by

skilful surgeons. When in consequence of a quarrel between righteous

kings, a righteous warrior falls into distress, (his wounds should be

attended to and) when cured he should be set at liberty. This is the

eternal duty. Manu himself, the son of the Self-born (Brahman), has said

that battles should be fought fairly. The righteous should always act

righteously towards those that are righteous. They should adhere to

righteousness without destroying it. If a Kshatriya, whose duty it is to

fight righteously, wins a victory by unrighteous means, he becomes

sinful. Of deceitful conduct, such a person is said to slay his own self.

Such is the practice of those that are wicked. Even he that is wicked

should be subdued by fair means. It is better to lay down life itself in

the observance of righteousness than to win victory by sinful means. Like

a cow, O king, perpetrated sin does not immediately produce its fruits.

That sin overwhelms the perpetrator after consuming his roots and

branches. A sinful person, acquiring wealth by sinful means, rejoices

greatly. But the sinner, gaining advancement by sinful ways, becomes

wedded to sin. Thinking that virtue has no efficacy, he jeers at men of

righteous behaviour. Disbelieving in virtue, he at last meets with

destruction. Though enmeshed in the noose of Varuna, he still regards

himself immortal. Like unto a large leathern bag puffed up with wind, the

sinner dissociates himself entirely from virtue. Soon, however, he

disappears like a tree on the riverside washed away with its very roots.

Then people, beholding him resemble an earthen pot broken on a stony

surface, speak of him as he deserves. The king should, therefore, seek

both victory and the enhancement of his resources, by righteous means.'"

SECTION XCVI

"Bhishma said, 'A king should never desire to subjugate the earth by

unrighteous means, even if such subjugation would make him the sovereign

of the whole earth. What king is there that would rejoice after obtaining

victory by unfair means? A victory stained by unrighteousness is

uncertain and never leads to heaven. Such a victory, O bull of Bharata's

race, weakens both the king and the earth. A warrior whose armour has

fallen off, or who begs for quarter, saying, 'I am thine' or joining his

hands, or who has laid aside his weapon, may simply be seized but never

slain. If a hostile king be vanquished by the troops of the invader, the

latter should not himself fight his vanquished foe. On the other hand, he

should bring him to his palace and persuade him for a whole year to say,

'I am thy slave!' Whether he says or does not say this, the vanquished

foe, by living for a year in the house of his victor, gains a new lease

of life.[282] If a king succeeds in bringing by force a maiden from the

house of his vanquished foe, he should keep her for a year and ask her

whether she would wed him or any one else. If she does not agree, she

should then be sent back. He should behave similarly in respect of all

other kinds of wealth (such as slave) that are acquired by force. The

king should never appropriate the wealth confiscated from thieves and

others awaiting execution. The kine taken front the enemy by force should

be given away to the Brahmanas so that they may drink the milk of those

animals. The bulls taken from the enemy should be set to agriculture work

or returned to the enemy.[283] It is laid down that a king should fight

one that is a king. One that is not a king should never strike one that

is a king. If a Brahmana, desirous of peace, fearlessly goes between two

contending armies, both should immediately abstain from fight. He would

break an eternal rule that would slay or wound a Brahmana. If any

Kshatriya breaks that rule, he would become a wretch of his order. In

addition to this, that Kshatriya who destroys righteousness and

transgresses all wholesome barriers does not deserve to be reckoned as a

Kshatriya and should be driven from society. A king desirous of obtaining

victory should never follow such conduct. What gain can be greater than

victory won righteously? The excitable classes (of a kingdom recently

conquered) should, without delay, be conciliated with soothing speeches

and gifts. This is a good policy for the king to adopt. If instead of

doing this, these men be sought to be governed with impolicy, they would

then leave the kingdom and side with (the victor's) foes and wait for the

accession of calamities (in order that they may then make head against

the victor). Discontented men, watching for the calamities of the king,

promptly side with the latter's foes. O monarch, in times of danger. An

enemy should not be deceived by unfair means, nor should be wounded

mortally. For, if struck mortally, his very life may pass away.[284] If a

king possessed of little resources be gratified therewith, he would

regard life alone to be much.[285] That king whose dominions are

extensive and full of wealth, whose subjects are loyal, whose servants

and officers are all contented, is said to have his roots firm. That king

whose Ritwijas and priests and preceptors and others about him that are

well-versed in all scriptures and deserving of honours are duly

respected, is said to be conversant with the ways of the world. It was by

such behaviour that Indra got the sovereignty of the world. It is by this

behaviour that earthly kings succeed in obtaining the status of Indra.

King Pratardana, subjugating his foes in a great battle, took all their

wealth, including their very grain and medicinal herbs, but left their

land untouched. King Divodasa, after subjugating his foes, brought away

the very remnants of their sacrificial fires, their clarified butter

(intended for libations), and their food. For this reason he was deprived

of the merit of his conquests.[286] King Nabhaga (after his conquests)

gave away whole kingdoms with their rulers as sacrificial presents unto

the Brahmanas, excepting the wealth of learned Brahmanas and ascetics.

The behaviour, O Yudhishthira, of all the righteous kings of old, was

excellent, and I approve of it wholly. That king who desires his own

prosperity should seek for conquests by the aid of every kind of

excellence but never with that of deceit or with pride.'"

SECTION XCVII

"Yudhishthira said. 'There are no practices, O king, more sinful than

those of the Kshatriyas. In marching or in battle, the king slays large

multitudes.[287] By what acts then does the king win regions of felicity?

O bull of Bharata's race, tell this, O learned one, unto me that desire

to know.'

"Bhishma said, 'By chastising the wicked, by attaching and cherishing the

good, by sacrifices and gifts, kings become pure and cleansed. It is

true, kings desirous of victory afflict many creatures, but after victory

they advance and aggrandise all. By the power of gifts, sacrifices, and

penances, they destroy their sins, and their merit increases in order

that they may be able to do good to all creatures. The reclaimer of a

field, for reclaiming it, takes up both paddy-blades and weeds. His

action, however, instead of destroying the blades or paddy, makes them

grow more vigorously. They that wield weapons, destroy many that deserve

destruction. Such extensive destruction, however, causes the growth and

advancement of those that remain. He who protects people from plunder,

slaughter, and affliction, in consequence of thus protecting their lives

from robbers, comes to be regarded as the giver of wealth, of life, and

of food. The king, therefore, by thus adoring the deities by means of a

union of all sacrifices whose Dakshina is the dispelling of everybody's

fear, enjoys every kind of felicity here and attains to a residence in

Indra's heaven hereafter.[288] That king who, going out, fights his foes

in battles that have arisen for the sake of Brahmanas and lays down his

life, comes to be regarded as the embodiment of a sacrifice with

illimitable presents. If a king, with his quivers full of shafts, shoots

them fearlessly at his foes, the very gods do not see anyone on earth

that is superior to him. In such a case, equal to the number of shafts

with which he pierces the bodies of his enemies, is the number of regions

that he enjoys, eternal and capable of granting every wish. The blood

that flows from his body cleanses him of All his sins along with the very

pain that he feels on the occasion. Persons conversant with the

scriptures say that the pains a Kshatriya suffers in battle operate as

penances for enhancing his merit. Righteous persons, inspired with fear,

stay in the rear, soliciting life from heroes that have rushed to battle,

even as men solicit rain from the clouds. If those heroes, without

permitting the beseechers to incur the dangers of battle, keep them in

the rear by themselves facing those dangers and defend them at that time

of fear, great becomes their merit. If, again, those timid p sons,

appreciating that deed of bravery, always respect those defenders, they

do what is proper and just. By acting otherwise they cannot free

themselves from fear. There is great difference between men apparently

equal. Some rush to battle, amid its terrible din, against armed ranks of

foes. Indeed, the hero rushes against crowds of foes, adopting the road

to heaven. He, however, who is inspired with dastardly fear, seeks safety

in flight, deserting his comrades in danger. Let not such wretches among

men be born in thy race. The very gods with Indra at their head send

calamities unto them that desert their comrades in battle and come with

unwounded limbs. He who desires to save his own life-breaths by deserting

his comrades, should be slain with sticks or stones or rolled in a mat of

dry grass for being burnt to death. Those amongst the Kshatriyas that

would be guilty of such conduct should be killed after the manner of

killing animals.[289] Death on a bed of repose, after ejecting phlegm and

urine and uttering piteous cries, is sinful for a Kshatriya. Persons

acquainted with the scriptures do not applaud the death which a Kshatriya

encounters with unwounded body. The death of a Kshatriya, O sire, at home

is not praiseworthy. They are heroes. Any unheroic act of theirs is

sinful and inglorious. In disease, one may be heard to cry, saying, 'What

sorrow! How painful! I must be a great sinner.' With face emaciated and

stench issuing fro in his body and clothes, the sick man plunges his

relatives into grief. Coveting the condition of those that are hale, such

a man (amidst his tortures) repeatedly desires for death itself. One that

is a hero, having dignity and pride, does not deserve such in inglorious

death. Surrounded by kinsmen and slaughtering his foes in battle, a

Kshatriya should die at the edge of keen weapons. Moved by desire of

enjoyment and filled with rage, a hero fights furiously and does not feel

the wounds inflicted on his limbs by foes. Encountering death in battle,

he earns that high merit fraught with fame and respect of the world which

belongs to his or her and ultimately obtains a residence in Indra's

heaven. The hero, by not showing his back in fight and contending by

every means in his power, in utter recklessness of life itself, at the

van of battle, obtains the companionship of Indra. Wherever the hero

encountered death in the midst, of foes without displaying ignoble fear

or cheerlessness, he has succeeded in earning regions hereafter of

eternal bliss.'"

SECTION XCVIII

"Yudhishthira said, 'Tell me, O grand-sire, what regions are earned by

unreturning heroes by encountering death in battle."

"Bhishma, said, 'In this connection, O Yudhishthira, is cited the old

story of the discourse between Amvarisha and Indra. Amvarisha, the son of

Nabhaga, having repaired to heaven that is so difficult of acquisition,

beheld his own generalissimo in those celestial regions in the company of

Indra. The king saw his puissant general blazing with every kind of

energy, endued with celestial form, seated on a very beautiful car, and

journeying (in that vehicle) up and up towards still higher regions.

Beholding the prosperity of his general Sudeva, and observing how he

traversed regions that were still higher, the high-souled Amvarisha,

filled with surprise, addressed Vasava, in the following words.'

"Amvarisha said, 'Having duly governed the whole earth bounded by the

seas, having from desire of earning religious merit practised all those

duties that are common to the four orders as declared by the scriptures,

having practised with rigid austerity all the duties of the Brahmacharya

mode, having waited with dutiful obedience upon my preceptors and other

reverend seniors, having studied with due observances the Vedas and the

scriptures on kingly duties, having gratified guests with food and drink,

the Pitris with offerings in Sraddhas, the Rishis with attentive study of

the scriptures and with initiation (under proper forms into the mysteries

of religion), and the gods with many excellent and high sacrifices,

having duly observed Kshatriya duties according to the injunctions of the

scriptures, having cast my eyes fearlessly upon hostile troops, I won

many victories in battle, O Vasava! This Sudeva, O chief of the deities,

was formerly the generalissimo of my forces. It is true. He was a warrior

of tranquil soul. For what reason, however, has he succeeded in

transcending me? He never worshipped the gods in high and great

sacrifices. He never gratified the Brahmanas (by frequent and costly

presents) according to the ordinance. For what reason, then, has he

succeeded in transcending me?'

"Indra said, 'Regarding this Sudeva, O sire, the great sacrifice of

battle had often been spread out by him. The same becomes the case with

every other man that engages in fight. Every warrior accoutred in armour,

by advancing against foes in battle array, becomes installed in that

sacrifice. Indeed, it is a settled conclusion that such a person, by

acting in this way, comes to be regarded as the performer of the

sacrifice of battle.'

"Amvarisha said, 'What constitutes the libations in that sacrifice? What

constitutes its liquid offerings? What is its Dakshina? Who, again, are

regarded its Ritwijas? Tell me all this, O performer of a hundred

sacrifices.'

"Indra said, 'Elephants constitute the Ritwijas of that sacrifice, and

steeds are its Audharyus. The flesh of foes constitutes ifs libations,

and blood is its liquid offering.[290] Jackals and vultures and ravens,

as also winged shafts, constitute its Sadasyas. These drink the remnants

left of the liquid offering in this sacrifice and eat the remnants of its

libations. Heaps of lances and spears, of swords and darts and axes,

blazing, sharp, and well-tempered, constitute the ladles of the

sacrificer. Straight, sharp, and well-tempered arrows, with keen points

and capable of piercing the bodies of foes, impelled from well-stretched

bows, constitute its large double-mouthed ladles. Sheathed in scabbards

made of tiger-skin and equipped with handles made of ivory, and capable

of cutting off the elephant's trunk, the swords form the Sphises of this

sacrifice.[291] The strokes inflicted with blazing and keen lances and

darts and swords and axes, all made of hard iron, constitute its profuse

wealth procured from the respectable people by agreement in respect of

the amount and period. The blood that runs over the field in consequence

of the fury of the attack, constitutes the final libation, fraught with

great merit and capable of granting every wish, in the Homa of this

sacrifice. Cut, Pierce, and such other sounds, that are heard in the

front ranks of the array, constitute the Samans sung by its Vedic

chanters in the abode of Yama. The front ranks of the enemy's array

constitute the vessel for the keep of its libations. The crowd of

elephants and steeds and men equipped with shields are regarded to

constitute the Syenachit fire of that sacrifice. The headless trunks that

rise up after thousands have been slaughtered constitute the octagonal

stake, made of Khadira wood, for the hero who performs that sacrifice.

The shrieks that elephants utter when urged on with hooks, constitute its

Ida mantras. The kettle-drums, with the slaps of palms forming the

Vashats, O king, are its Trisaman Udgatri. When the property or a

Brahmana is being taken away, he who casts off his body that is so dear

for protecting that property, does, by that act of self-devotion, acquire

the merit or a sacrifice with infinite presents. That hero who, for the

sake of his master, displays prowess at the van of the array and shows

not his back through fear, earns those regions of felicity that are mine.

He who strews the altar of the sacrifice constituted by battle, with

swords cased in blue scabbards and severed arms resembling heavy

bludgeons, succeeds in winning regions of felicity like mine. That

warrior who, resolved upon obtaining victory, penetrates into the midst

of the enemy's ranks without waiting for any assistance, succeeds in

winning regions of felicity like mine. That warrior who in battle, causes

a river of blood to flow, terrible and difficult to cross, having

kettle-drums for its frogs and tortoises, the bones of heroes for its

sands, blood and flesh for its mire, swords and shields for its rafts,

the hair of slain warriors for its floating weeds and moss, the crowds of

steeds and elephants and cars for its bridges, standards and banners for

its bushes of cane, the bodies or slain elephants for its boats and huge

alligators, swords and scimitars for its larger vessels, vultures and

Kankas and ravens for the rafts that float upon it, that warrior who

causes such a river, difficult of being crossed by even those that are

possessed of courage and power and which inspires all timid men with

dread, is said to complete the sacrifice by performing the final

ablutions. That hero whose altar (in such a sacrifice) is strewn over

with the (severed) heads of foes, of steeds, and of elephants, obtains

regions of felicity like mine. The sages have said that that warrior who

regards the van of the hostile army as the chambers of his wives, who

looks upon the van of his own army as the vessel for the keep of

sacrificial offering, who takes the combatants standing to his south for

his Sadasyas and those to his north as his Agnidhras, and who looks upon

the hostile forces as his wedded wife, succeeds in winning all regions of

felicity.[292] The open space lying between two hosts drawn up for fight

constitutes the altar of such a sacrificer, and the three Vedas are his

three sacrificial fires. Upon that altar, aided by the recollection of

the Vedas, he performs his sacrifice. The inglorious warrior who, turning

away from the fight in fear, is slain by foes, sinks into hell. There is

no doubt in this. That warrior, on the other hand, whose blood drenches

the sacrificial altar already strewn with hair and flesh and bones,

certainly succeeds in attaining a high end. That powerful warrior who,

having slain the commander of the hostile army, mounts the vehicle of his

fallen antagonist, comes to be regarded as possessed of the prowess of

Vishnu himself and the intelligence of Vrihaspati, the preceptor of the

celestials. That warrior who call seize alive the commander of the

hostile army or his son or some other respected leader, succeeds in

winning regions of felicity like mine. One should never grieve for a hero

slain in battle. A slain hero, if nobody grieves for him, goes to heaven

and earns the respect of its denizens. Men do not desire to dedicate (for

his salvation) food and drink. Nor do they bathe (after receiving the

intelligence), nor go into mourning for him. Listen to me as I enumerate

the felicity that is in store for such a person. Foremost of Apsaras,

numbering by thousands, go out with great speed (for receiving the spirit

of the slain hero) coveting him for their lord. That Kshatriya who duly

observes his duty in battle, acquires by that act the merit of penances

and of righteousness. Indeed, such conduct on his part conforms with the

eternal path of duty. Such a man obtains the merits of all the four modes

of life. The aged and the children should not be slain; nor one that is a

woman; not one that is flying, away; nor one that holds a straw in his

lips[293]; nor one that says. 'I am thine.' Having slain in battle

Jambha, Vritra, Vala, Paka, Satamaya, Virochana, the irresistible

Namuchi, Samvara of innumerable illusions, Viprachitti,--all these sons

of Diti and Danu, as also Prahlada, I myself have become the chief of the

celestials.'

'Bhishma continued, 'Hearing these words of Sakra and approving of them,

king Amvarisha comprehended how warriors succeed, (by battle as their

means) in compassing success for themselves (in respect of winning

regions of beatitude in heaven).'"

SECTION XCIX

"Bhishma said, 'In this connection is cited the old story of the battle

between Pratardana and the ruler of Mithila. The ruler of Mithila, viz.,

Janaka, after installation in the sacrifice of battle, gladdened all his

troops (on the eve of fight). Listen to me, O as I recite the story.

Janaka, the high souled king of Mithila, conversant with the truth of

everything, showed both heaven and hell unto his own warriors. He

addressed them, saying, 'Behold, these are the regions, endued with great

splendour, for those that fight fearlessly. Full of Gandharva girls,

those regions are eternal and capable of granting every wish. There, on

the other side, are the regions of hell, intended for those that fly away

from battle. They would have to rot there for eternity in everlasting

ingloriousness. Resolved upon casting away your very lives, do ye conquer

your foes. Do not fall into inglorious hell. The laying down of life, (in

battle) constitutes, in respect of heroes, their happy door of heaven.'

Thus addressed by their king, O subjugator of hostile towns, the warriors

of Mithila, gladdening their rulers, vanquished their foes in battle.

They that are of firm souls should take their stand in the van of battle.

The car-warriors should be placed in the midst of elephants. Behind the

car-warriors should stand the horsemen. Behind the last should be placed

the foot-soldiers all accoutred in mail. That king who forms his array in

this manner always succeeds in vanquishing his foes. Therefore, O

Yudhishthira, the array of battle should always be thus formed. Filled

with rage, heroes desire to will blessedness in heaven by fighting

fairly. Like Makaras agitating the ocean, they agitate the ranks of the

foe. Assuring one another, they should gladden those (amongst them) that

are cheerless. The victor should protect the land newly conquered (from

acts of aggression). He should not cause his troops to pursue too much

the routed foe. The onset is irresistible of persons that rally after the

rout and that, despairing of safety, assail their pursuers. For this

reason, O king, thou shouldst not cause thy troops to pursue too much the

routed roe. Warriors of courage do not wish to strike them that run away

with speed. That is another reason why the routed foe should not be

pursued hotly. Things that are immobile are devoured by those that are

mobile; creatures that are toothless are devoured by those that have

teeth; water is drunk by the thirsty; cowards are devoured by heroes.

Cowards sustain defeat though they have, like the victors, similar backs

and stomachs and arms and legs. They that are afflicted with fear bend

their heads and joining their hands stay before those that are possessed

of courage. This world rests on the arms of heroes like a son on those of

his sire. He, therefore, that is a hero deserves respect under every

circumstance. There is nothing higher in the three worlds than heroism.

The hero protects and cherishes all, and all things depend upon the

hero.'"

SECTION C

"Yudhishthira said, 'Tell me, O grandsire, how kings desirous of victory

should, O bull of Bharata's race, lead their troops to battle even by

offending slightly against the rules of righteousness!'

"Bhishma said: 'Some say that righteousness is made stable by truth;

some, by reasoning: so me, by good behaviour; and some, by the

application of means and contrivances.[294] I shall presently tell thee

what the means and contrivances, productive of immediate fruit, are.

Robbers, transgressing all wholesome bounds, very often become destroyers

of property and religious merit. For resisting and restraining them. I

shall tell thee what the contrivances are, as indicated in the

scriptures. Listen to me as I speak of those means for the success of all

acts. Both kinds of wisdom, straight and crooked, should be within call

of the king. Though acquainted with it, he should not, however, apply

that wisdom which is crooked (for injuring others). He may use it for

resisting the dangers that may overtake him. Enemies frequently injure a

king by producing disunion (among his ministers or troops or allies or

subjects). The king, conversant with deceit, may, by the aid of deceit,

counteract those enemies. Leathern armour for protecting the bodies of

elephants, armour of the same material for bovine bulls, bones, thorns,

and keen-pointed weapons made of iron, coats of mail, yak-tails, sharp

and well-tempered weapons, all kinds of armour, yellow and red, banners

and standards of diverse hues, swords, and lances and scimitars of great

sharpness and battle-axes, and spears and shields, should be manufactured

and stored in abundance. The weapons should all be properly whetted. The

soldiers should be inspired with courage and resolution. It is proper to

set the troops in motion in the month of Chaitra or Agrahayana. The crops

ripen about that time and water also does not become scarce. That time of

the year, O Bharata, is neither very cold nor very hot. Troops should,

therefore, be moved at that time. If the enemy, however, be overtaken by

distress, troops should immediately be set in motion (without waiting for

such a favourable time). These (two) are the best occasions for the

motion of troops with a view to subjugate foes. That road which has

abundance of water and grass along it, which is level and easy of march,

should be adopted (in moving the troops). The regions lying near the road

(on both its sides) should previously be well ascertained through spies

possessed of skill and having an intimate knowledge of the woods. The

troops must not, like animals, be marched through woody regions. Kings

desirous of victory should, therefore, adopt good roads for marching

their troops. In the van should be placed a division of brave men, endued

with strength and high birth. As regards forts, that which has walls and

a trench full of water on every side and only one entrance, is worthy of

praise. In respect of invading foes, resistance may be offered from

within it. In pitching the camp, a region lying near the woods is

regarded as much better than one under the open sky by men conversant

with war and possessed of military accomplishments. The camp should be

pitched for the troops not far from such a wood. Pitching the camp at

such a place, planting the foot-soldiers in a position of safety, and

collision with the foe as soon as he comes, are the means for warding off

danger and distress. Keeping the constellation called Ursa Major[295]

behind them, the troops should fight taking up their stand like hills. By

this means, one may vanquish even foes that are irresistible. The troops

should be placed in such a position that the wind, the sun, and the

planet Sukra[296] should blow and shine from behind them. As means for

ensuing victory the wind is superior to the Sun, and the Sun is superior

to Sukra, O Yudhishthira. Men conversant with war approve of a region

that is not miry, not watery, not uneven, and not abounding with bricks

and stone, as well-fitted for the operations of cavalry. A field that is

free from mire and holes is fitted for car-warriors. A region that is

overgrown with bushes and large trees and that is under water is fitted

for elephant-warriors. A region that has many inaccessible spots, that is

overgrown with large trees and topes of cane bushes, as also a

mountainous or woody tract, is well-fitted for the operations of

infantry. An army, O Bharata, which has a large infantry force, is

regarded very strong. An army in which cars and horsemen predominate is

regarded to be very effective in a clear (unrainy) day. An army, again;

in which footsoldiers and elephants predominate becomes effective in the

rainy season. Having attended to these points (about the characters of

the different kinds of forces and the manner of marching, quartering, and

leading them), the king should turn his attention to the characteristics

of place and time. That king, who having attended to all these

considerations, sets out under a proper constellation and on an

auspicious lunation, always succeeds in obtaining victory by properly

leading his troops. No one should slay those that are asleep or thirsty

or fatigued, or those whose accoutrements have fallen away, or one that

has set his heart on final emancipation,[297] or one that is flying away,

or one that is walking (unprepared) along a road, or one engaged in

drinking or eating, or one that is mad, or one that is insane, or one

that has been wounded mortally, or one that has been exceedingly weakened

by his wounds, or one that is staying trustfully, or one that has begun

any task without having been able to complete it,[298] or one that is

skilled in some especial art (as mining, etc.), or one that is in grief,

or one that goes out of the camp for procuring forage or fodder, or men

who set up camps or are camp-followers, or those that wait at the gates

of the king or of his ministers, or those that do menial services (unto

the chiefs of the army), or those that are chiefs of such servants. Those

amongst thy warriors that break the rank of foes, or rally thy retreating

troops, should have their pay doubled and should be honoured by thee with

food, drink, and seats equal to thy own. Those amongst such that are

chiefs of ten soldiers should be made chiefs of a hundred. That heedful

hero again (amongst them) who is the chief of a hundred soldiers should

be made the chief of a thousand. Collecting together the principal

warriors, they should be addressed, thus: 'Let us swear to conquer, and

never to desert one another. Let those that are inspired with fear stay

here. Let those also stay here that would cause their chiefs to be slain

by themselves neglecting to act heroically in the press of battle. Let

such men come as would never break away from battle or cause their own

comrades to be slain. Protecting their own selves as also their comrades,

they are certain to slay the enemy in fight. The consequence of flying

away from battle are loss of wealth, death, infamy, and reproach.

Disagreeable and cutting speeches have to be heard by that man who flies

away from battle, who loses his lips and teeth,[299] who throws away all

his weapons, or who suffers himself to be taken as a captive by the foe.

Let such evil consequences always overtake the warriors of our foes.

Those that fly away from battle are wretches among men. They simply swell

the tale of human beings on earth. For true manhood, however, they are

neither here nor hereafter. Victorious foes, O sire, proceed cheerfully.

Their praises recited the while by bards, in pursuit of the flying

combatants. When enemies, coming to battle tarnish the fame of a person,

the misery the latter feels is more poignant, I think, than that of death

itself. Know that victory is the root of religious merit and of every

kind of happiness. That which is regarded as the highest misery by

cowards is cheerfully borne by those that are heroes.[300] Resolved upon

acquiring heaven, we should fight, regardless of life itself, and

determined to conquer or die, attain a blessed end in heaven. Having

taken such an oath, and prepared to throwaway life itself, heroes should

courageously rush against the enemy's ranks. In the van should be placed

a division of men armed with swords and shields. In the rear should be

placed the car-division. In the space intervening should be placed other

classes of combatants. This should be the arrangement made for assailing

the foe. Those combatants in the army that are veterans should fight in

the van. They would protect their comrades behind them. Those amongst the

army that would be regarded as foremost for strength and courage, should

be placed in the van. The others should stand behind them. They that are

inspired with fear should, with care, be comforted and encouraged. These

weaker combatants should be placed on the field (without being withdrawn)

for at least showing the number of the army (to the foe).[301] If the

troops are few, they should be drawn close together for the fight. At

times, if their leader wishes, the close array may be extended wide. When

a small number of troops is to fight with a great army, the array called

Suchimukha should be formed.[302] When a small force is engaged with a

large one, the leader of the former may shake hands with his men and

utter loud cries to effect, 'The enemy has broken! The enemy has broken!'

Those among them that are endued with strength should resist the enemy,

loudly unto their comrades, 'Fresh friends have arrived! Fearlessly

strike at your foes!' Those that are in advance of the rest should utter

loud shouts and make diverse kinds of noises, and should blow and beat

Krakachas, cow-horns, drums, cymbals, and kettle-drums.'"

SECTION CI

"Yudhishthira said, 'Of what disposition, of what behaviour, of what

form, how acoutred, and how armed should the combatants be in order that

they may be competent for battle?'

"Bhishma said, 'It is proper that those weapons and vehicles should be

adopted (by particular bodies of combatants) with which they have become

familiar by use. Brave soldiers, adopting those weapons and vehicles,

engage in battle. The Gandharvas, the Sindhus, and the Sauviras fight

best with their nails and lances. They are brave and endued with great

strength. Their armies are capable of vanquishing all forces, The

Usinaras are possessed of great strength and skilled in all kinds of

weapons. The Easterners are skilled in fighting from the backs of

elephants and are conversant with all the ways of unfair fight. The

Yavanas, the Kamvojas, and those that dwell around Mathura are well

skilled in fighting with bare arms. The Southerners are skilled in

fighting sword in hand. It is well-known that persons possessed of great

strength and great courage are born in almost every country. Listen to me

as I describe their indications. They that have voices and eyes like

those of the lion or the tiger, they that have a gait like that of the

lion and the tiger, and they that have eyes like those of the pigeon or

the snake, are all heroes capable of grinding hostile ranks.[303] They

that have a voice like deer, and eyes like those of the leopard or the

bull, are possessed of great activity. They whose voice resembles that of

bells, are excitable, wicked, and wrathful. They that have a voice deep

as that of the clouds, that have wrathful face, or faces like those of

camels, they that have hooked noses and tongues, are possessed of great

speed and can shoot or hurl their weapons to a great distance. They that

have bodies curved like that of the cat, and thin hair and thin skin,

become endued with great speed and restlessness and almost invincible in

battle. Some that are possessed of eyes closed like those of the iguana,

disposition that is mild, and speed and voice like the horses, are

competent to fight all foes. They that are of well-knit and handsome and

symmetrical frames, and broad chests, that become angry upon hearing the

enemy's drum or trumpet, that take delight in affrays of every kind, that

have eyes indicative of gravity, or eyes that seem to shoot out, or eyes

that are green, they that have faces darkened with frowns, or eyes like

those of the mongoose, are all brave and capable of casting away their

lives in battle. They that have crooked eyes and broad foreheads and

cheek-bones not covered with flesh and arms strong as thunder-bolts and

fingers bearing circular marks, and that are lean with arteries and

nerves that are visible, rush with great speed when the collision of

battle takes place. Resembling infuriated elephants, they become

irresistible. They that have greenish hair ending in curls, that have

flanks, cheeks, and faces fat and full of flesh, that have elevated

shoulders and broad necks, that have fearful visages and fat calves, that

are fiery like (Vasudeva's horse) Sugriva or like the offspring of

Garuda, the son of Vinata, that have round heads, large mouths, faces

like those of cats, shrill voice and wrathful temper, that rush to

battle, guided by its din, that are wicked in behaviour and full of

haughtiness, that are of terrible countenances, and that live in the

outlying districts, are all reckless of their lives and never flyaway

from battle. Such troops should always be placed in the van. They always

slay their foes in fight and suffer themselves to be slain without

retreating. Of wicked behaviour and outlandish manners, they regard soft

speeches as indications of defeat. If treated with mildness, they always

exhibit wrath against their sovereign.'"

SECTION CII

"Yudhishthira said. 'What are the well-known indications, O bull of

Bharata's race, of the (future) success of an army? I desire to know

them.'

"Bhishma said, 'I shall tell thee, O bull of Bharata's race, all the

well-known indications of the (future) success of an army. When the gods

become angry and inert are urged by fate, persons of learning, beholding

everything with the eye of heavenly knowledge, perform diverse auspicious

acts and expiatory rites including homa and the silent recitation of

mantras, and thus allay all evils.[304] That army in which the troops and

the animals are all undepressed and cheerful. O Bharata, is sure to win a

decided victory. The wind blows favourably from behind such troops.

Rainbows appear in the sky. The clouds cast their shadows upon them and

at times the sun shines upon them. The jackals become auspicious to them,

and ravens and vultures as well. When these show such regard to the army,

high success is sure to be won by it. Their (sacrificial) fires blaze up

with a pure splendour, the light going upwards and the smokeless flames

slightly bending towards the south. The libations poured thereon emit an

agreeable fragrance. These have been said to be the indications of future

success. The conchs and drums, blown and beat, send forth loud and deep

peals. The combatants become filled with alacrity. These have been said

to be the indications of future success. If deer and other quadrupeds be

seen behind or to the left of those that have already set out for battle

or of those that are about to set out, they are regarded auspicious. If

they appear to the right of the warriors while about to engage in

slaughter, that is regarded as an indication of success. If, however,

they make their appearance in the van of such persons, they indicate

disaster and defeat. If these birds, viz., swans and cranes and

Satapatras and Chashas utter auspicious cries, and all the able-bodied

combatants become cheerful, these are regarded as indications of future

success. They whose array blazes forth with splendour and becomes

terrible to look at in consequence of the sheen of their weapons,

machines, armour, and standards as also of the radiant complexion of the

faces of the vigorous men that stand within it, always succeed in

vanquishing their foes. If the combatants of a host be of pure behaviour

and modest deportment and attend to one another in loving-kindness, that

is regarded as an indication of future success. If agreeable sounds and

orders and sensations of touch prevail, and if the combatants become

inspired with gratitude and patience, that is regarded as the root of

success. The crow on the left of a person engaged in battle and on the

right of him who is about to engage in it, is regarded auspicious.

Appearing at the back, it indicates non-fulfilment of the objects in

view, while its appearance in the front forebodes danger. Even after

enlisting a large army consisting of the four kinds of forces, thou

shouldst, O Yudhishthira, first behave peacefully. If thy endeavours

after peace fail, then mayst thou engage in battle. The victory, O

Bharata, that one acquired by battle is very inferior. Victory in battle,

it seems, is dependent on caprice or destiny. When a large army breaks

and the troops begin to fly away, it is exceedingly difficult to check

their flight. The impetuosity of the flight resembles that of a mighty

current of water or of a frightened herd of deer. Some have broken. For

this, without adequate cause, others break, even they that are brave and

skilled in fight. A large army, consisting of even brave soldiers, is

like a large herd of Ruru deer.[305] Sometimes again it may be seen that

even fifty men, resolute and relying upon one another, cheerful and

prepared to lay down their lives, succeed in grinding enemies numerically

much superior. Sometimes even five, or six, or seven men, resolute and

standing close together, of high descent and enjoying the esteem of those

that know them, vanquish foes much superior to them in number. The

collision of battle is not desirable as long as it can be avoided. The

policy of conciliation, or producing disunion, and making gifts should

first be tried, the battle, it is said, should come after these. At the

very sight of a (hostile) force, fear paralyses the timid, even as at the

sight of the blazing bolt of heaven they ask, 'Oh, upon what would it

fall?'[306] Having ascertained that a battle is raging, the limbs of

those that go to join it, as also of him that is conquering, perspire

profusely.[307] The entire country. O king, (that is the seat of war),

becomes agitated and afflicted with all its mobile and immobile

population. The very marrow of embodied creatures scorched with the heat

of weapons, languishes with pain. A king should, therefore, on all

occasions, apply the arts of conciliation, mixing them with measures of

severity. When people are afflicted by foes, they always show a

disposition to come to terms.[308] Secret agents should be sent for

producing disunion amongst the allies of the foe. Having produced

disunion, it is very desirable that peace should then be made with that

king who happens to be more powerful than the foe (sought to be crushed).

If the invader does not proceed in the way, he can never succeed in

completely crushing his foe. In dealing with the foe, care should be

taken for hemming him in from all sides. Forgiveness always comes to

those that are good. It never comes to those that are bad. Listen now, O

Partha, to the uses of forgiveness and of severity. The fame of a king

who displays forgiveness after conquest spreads more widely. The very

foes of a person that is of a forgiving disposition trust him even when

he becomes guilty of a grave transgression. Samvara has said that having

afflicted a foe first, forgiveness should be shown afterwards, for a

wooden pole, if made straight without the application of heat in the

first instance, very soon assumes its former state. Persons skilled in

the scriptures do not, however, applaud this. Nor do they regard this as

an indication of a good king. On the other hand, they say that a foe

should be subdued and checked, like a sire subduing and checking a son,

without anger and without destroying him. If, O Yudhishthira, a king

becomes severe, he becomes an object of hatred with all creatures. If, on

the other hand, he becomes mild, he becomes disregarded by all. Do thou,

therefore, practise both severity and mildness. Before smiting, O

Bharata, and while smiting, utter sweet words; and having smitten, show

them compassion and let them understand that thou art grieving and

weeping for them. Having vanquished an army, the kind should address the

survivors saying, 'I am not at all glad that so many have been slain by

my troops. Alas, the latter, though repeatedly dissuaded by me, have not

obeyed my direction. I wish they .(that are slain) were all alive. They

do not deserve such death. They were all good men and true, and

unretreating from battle. Such men, indeed, are rare. He that has slain

such a hero in battle, has surely done that which is not agreeable to

me.' Having uttered such speeches before the survivors of the vanquished

foe, the king should in secret honour those amongst his own troops that

have bravely slain the foe. For soothing the wounded slayers for their

sufferings at the hand of the foe, the king, desirous of attaching them

to himself, should even weep, seizing their hands affectionately. The

king should thus, under all circumstances, behave with conciliation. A

king that is fearless and virtuous, becomes the beloved of all creatures.

All creatures, also, O Bharata, trust such a ruler. Winning their trust,

he succeeds in enjoying the earth as he pleases. The king should,

therefore, by abandoning deceitfulness, seek to obtain the trust of all

creatures. He should also seek to protect his subjects from all fears if

he seek to enjoy the earth.'"

SECTION CIII

"Yudhishthira said, 'Tell me, O grandsire, how a kin should behave

towards foe that is mild, towards one that is fierce, and towards one

that has many allies and a large force.'

"Bhishma said, 'In this connection is cited, O Yudhishthira. the old

narrative of the discourse between Vrihaspati and Indra. Once on a time,

that slayer of hostile heroes, viz., Vasava, the chief of the celestials,

joining his palms, approached Vrihaspati, and saluting him, said these

words.'

"Indra said. 'How, O regenerate one, should I behave towards my foes? Row

should I subdue them by means of contrivances, without exterminating

them? In a collision between two armies, victory may be won by either

side. In what way should I behave so that this blazing prosperity that I

have won and that scorches all my enemies may not desert me?' Thus

addressed, Vrihaspati, skilled in Virtue, Profit, and Pleasure, possessed

of a knowledge of kingly duties, and endued with great intelligence,

answered Indra in the following words.'

"Vrihaspati said, 'One should never wish to subdue one's foes by quarrel.

Excited with wrath and bereft of forgiveness, boys only seek quarrel. One

that desires the destruction of a foe should not put that foe on his

guard. On the other hand, one should never exhibit one's ire or fear or

joy. He should conceal these within his own bosom. Without trusting one's

foe in reality, one should behave towards him as if one trusted him

completely. One should always speak sweet words unto one's foes and never

do anything that is disagreeable. One should abstain from fruitless acts

of hostility as also from insolence of speech. As a fowler, carefully

uttering cries similar to those of the birds he wishes to seize or kill.

captures and brings them under his power, even so should a king, O

Purandara, bring his foes under subjection and then slay them if he

likes. Having overcome one's foes, one should not sleep at ease. A foe

that is wicked raises his head again like afire carelessly put out making

its appearance again. When victory may be won by either side, a hostile

collision of arms should be avoided. Having lulled a foe into security,

one should reduce him into subjection and gain one's object. Having

consulted with his ministers and with intelligent persons conversant with

policy, a foe that is disregarded and neglected, being all along

unsubdued at heart, smites at the proper season, especially when the

enemy makes a false step. By employing trusted agents of his own, such a

foe would also render the other's forces inefficient by producing

disunion. Ascertaining the beginning, the middle and the end of his

foes,[309] a king should in secret cherish feelings of hostility towards

them. He should corrupt the forces of his foe, ascertaining everything by

positive proof, using the arts of producing disunion, making gifts, and

applying poison. A king should never live in companionship with his foes.

A king should wait long and then slay his foes. Indeed, he should wait,

expecting the opportunity, so that he might come down upon his foe at a

time when the latter would not expect him in the least. A king should

never slay a large number of the troops of his foe, although he should

certainly do that which would make his victory decisive. The king should

never do such an injury to his foe as would rankle in the latter's

heart.[310] Nor should he cause wounds by wordy darts and shafts. If the

opportunity comes, he should strike at him, without letting it slip.

Such, O chief of the gods, should be the conduct of a king desirous of

slaying his foes towards those that are his foes. If an opportunity, with

respect to the man who waits for it, once passes away, it can never be

had again by the person desirous of acting. Acting according to the

opinions of the wise, a king should only break the strength of his foe.

He should never, when the opportunity is not favourable, seek to

accomplish his objects. Nor should he, when the opportunity is at hand,

persecute his foe.[311] Giving up lust and wrath and pride, the king

should, acting with heedfulness, continually watch for the laches of his

foes. His own mildness, the severity of his punishments, his inactivity

and heedlessness, O chief of the gods, and the deceitful contrivances

well applied (by his foes), ruin a foolish ruler. That king who can

conquer these four faults and counteract the deceitful contrivances of

his enemies succeeds, without doubt, in smiting them all. When only one

minister (without needing any help) is competent to accomplish a secret

object (of the king), the king should consult with that one minister only

in respect of such object. Many ministers, if consulted, endeavour to

throw the burden of the task upon one another's shoulders and even give

publicity to that object which should be kept secret. If consultation

with one be not proper, then only should the king consult with many. When

foes are unseen, divine chastisement should be invoked upon them; when

seen, the army, consisting of four kinds of forces, should be moved.[312]

The king should first use the arts of producing disunion, as also those

of conciliation. When the time for each particular means comes, that

particular means should be applied. At times, the king should even

prostrate himself before a powerful foe. It is again desirable that

acting heedfully himself, he should seek to compass the victor's

destruction when the latter becomes heedless. By prostrating one's self,

by gift of tribute, by uttering sweet words, one should humble one's self

before a more powerful king. One should (when the occasion for such acts

comes) never do anything that may arouse the suspicions of one's powerful

foe. The weaker ruler should, under such circumstances, carefully avoid

every act that may awaken suspicion. A victorious king, again, should not

trust his vanquished foes, for they that are vanquished always remain

wakeful. There is nothing, O best of duties, that is more difficult of

accomplishment than the acquisition of prosperity, O ruler of the

immortals, by persons of a restless disposition. The very existence of

persons of restless disposition is fraught with danger. Kings should,

therefore, with close attention, ascertain their friends and foes. If a

king becomes mild, he is disregarded. If he becomes fierce, he inspires

people with dread. Therefore, do not be fierce. Do, not, again, be mild.

But be both fierce and mild. As a rapid current ceaselessly cats away the

high bank and causes large landslips, even so heedlessness and error

cause a kingdom to be ruined. Never attack many foes at the same time. By

applying the arts of conciliation, or gift, or production of disunion, O

Purandara, they should be ground one by one. As regards the remnant,

(being few in number,) the victor may behave peacefully towards them. An

intelligent king, even if competent for it, should not begin to crush all

(his foes) at once.[313] When a king happens to have a large army

consisting of sixfold forces[314] and teeming with horse, elephants,

cars, foot, and engines, all devoted to him, when he thinks himself

superior to his foe in many respects upon a fair comparison, then should

he openly smite the foe without hesitation. If the foe be strong, the

adoption of a policy of conciliation (towards him) is not worthy of

approbation. On the other hand, chastisement by secret means is the

policy that should be adopted. Nor should mildness of behaviour be

adopted towards such foes, nor repeated expedition, for loss of crops,

poisoning of wells and tanks, and suspicion in respect of the seven

branches of administration, should be avoided.[315] The king should, on

such occasions, apply diverse kinds of deception, diverse contrivances

for setting his foes against one another, and different kinds of

hypocritical behaviour. He should also, through trusted agents, ascertain

the doings of his foes in their cities and provinces. Kings, O slayer of

Vala and Vritra, pursuing their foes and entering their towers, seize and

appropriate the best things that are obtainable there, and devise proper

measures of policy in their own cities and dominions. Making gifts of

wealth unto them in private, and confiscating their possessions publicly,

without, however, injuring them materially, and proclaiming that they are

all wicked men that have suffered for their own misdeeds, kings should

send their agents to the cities and provinces of their foes. At the same

time, in their own cities, they should, through other persons conversant

with the scriptures, adorned with every accomplishment, acquainted with

the ordinances of the sacred books and possessed of learning cause

incantations and foe-killing rites to be performed.'

"Indra said, 'What are the indications, O best of regenerate ones, of a

wicked person? Questioned by me, tell me how I am to know who is wicked.'

"Vrihaspati said, A wicked person is he who proclaims the faults of

others at their back, who is inspired with envy at the accomplishments of

others, and who remains silent when the merits of other people are

proclaimed in his presence, feeling a reluctance to join in the chorus.

Mere silence on such occasions is no indication of wickedness. A wicked

person, however, at such times breathe heavily, bites his lips, and

shakes his head. Such a person always mixes in society and speaks

irrelevantly.[316] Such a man never does what he promises, when the eye

of the person to whom he has given the assurance is not upon him. When

the eye of the person assured is on him, the wicked man does not even

allude to the subject. The wicked man eats by himself (and not with

others on the same board), and finds fault with the food placed before

him, saying, 'All is not right today as on other days.' His disposition

shows itself in the circumstances connected with his sitting, lying, and

riding. Sorrowing on occasions of sorrow and rejoicing on occasions of

joy, are the indications of a friend. An opposite behaviour furnishes the

indications of an enemy. Keep in thy heart these sayings, O ruler of the

gods! The disposition of wicked men can never be concealed. I have now

told thee, O foremost of deities, what the indications of a wicked person

are. Having listened to the truths laid down in the scriptures, follow

them duly, O ruler of the celestials!'

"Bhishma continued, 'Having heard these words of Vrihaspati, Purandara,

employed in subduing his foes, acted strictly according to them. Bent

upon victory, that slayer of foes, when the opportunity came, obeyed

these instructions and reduced all his enemies to subjection.'"

SECTION CIV

"Yudhishthira said, 'How should a righteous king, who is opposed by his

own officers, whose treasury and army are no longer under his control,

and who has no wealth, conduct himself for acquiring happiness?'

"Bhishma said, 'In this connection, the story of Kshemadarsin is often

recited. I shall narrate that story to thee. Listen to it, O

Yudhishthira! It has been heard by us that in days of old, when prince

Kshemadarsin became weak in strength and fell into great distress, he

repaired to the sage Kalakavrikshiya, and saluting him humbly, said unto

him these words.'[317]

"The king said, 'What should a person like me who deserves wealth but who

has, after repeated efforts, failed to recover his kingdom, do, O

Brahmana, excepting suicide, thieving and robbery, acceptance of refuge

with others, and other acts of meanness of a similar kind? O best of men,

tell me this. One like thee that is conversant with morality and full of

gratefulness is the refuge of a person afflicted by disease either mental

or physical. Man should cast off his desires. By acting in that way, by

abandoning joy and sorrow, and earning the wealth of knowledge, he

succeeds in obtaining felicity.[318] I grieve for them that adhere to

worldly happiness as dependent on wealth. All that, however, vanishes

like a dream. They that can abandon vast wealth achieve a very difficult

feat. As regards ourselves we are unable to abandon that wealth which is

even no longer existent.[319] I am divested of prosperity and have fallen

into a miserable and joyless plight. Instruct me, O Brahmana, what

happiness I may yet strive for.' Thus addressed by the intelligent prince

of Kosala, the sage Kalakavrikshiya of great splendour made the following

answer.'

"The sage said, 'Thou hast, it seems, already understood it. Possessed of

knowledge as thou art, thou shouldst act as thou thinkest. Thy belief is

right, viz., All this that I see is unstable, myself as also everything

that I have. Know, O prince, that those things which thou regardest as

existing are in reality non-existent. The man of wisdom knows this, and

accordingly is never pained whatever the distress that may overwhelm him.

Whatever has taken place and whatever will take place are all unreal.

When thou wilt know this which should be known by all, thou shalt be

freed from unrighteousness. Whatever things had been earned and acquired

by those that came before, and whatever was earned and acquired by those

that succeeded them, have all perished. Reflecting on this, who is there

that will yield to grief? Things that were, are no more. Things that are,

will again be (no more). Grief has no power to restore them. One should

not, therefore, indulge in grief. Where, O king, is thy sire to-day, and

where thy grandsire? Thou seest them not today, nor do they see thee now.

Reflecting on thy own instability, who dost thou grieve for them? Reflect

with the aid of thy intelligence, and thou wilt understand that verily

thou shalt cease to be. Myself, thyself, O king, thy friends, and thy

foes, shall, without doubt, cease to be. Indeed, everything will cease to

be. Those men that are now of twenty or thirty years of age will, without

doubt, all die within the next hundred years. If a man cannot have the

heart to give up his vast possessions, he should then endeavour to think

his possessions are not his own and by that means seek to do good to

himself.[320] Acquisitions that are future should be regarded by one as

not one's own. Acquisitions that have disappeared, should also be

regarded by one as not one's own. Destiny should be regarded as all

powerful. They that think in this strain are said to be possessed of

wisdom. Such a habit of looking at things is an attribute of the good.

Many persons who are equal or superior to thee in intelligence and

exertion, though deprived of wealth, are not only alive but are never

ruling kingdoms. They are not, like thee. They do not indulge in grief

like thee. Therefore, cease thou to grieve in this way. Art thou not

Superior to those men, or at least equal to them in intelligence and

exertion?'" The king said, 'I regard the kingdom which I had with all its

appendages to have been won by me without any exertion. All-powerful

Time, however, O regenerate one, has swept it away. The consequence,

however, that I see, of my kingdom having been swept away by Time as by a

stream, is that I am obliged to support upon whatever I obtain (by

charity).'

"The sage said, 'Moved by the knowledge of what is true (in life) one

should never grieve for either the past or the future. Be thou of such a

frame of mind. O prince of Kosala, in respect of every affair that may

engage thy attention. Desiring to obtain only that which is obtainable

and not that which is unobtainable, do thou enjoy thy present possessions

and never grieved for that which is absent. Be thou delighted, O prince

of Kosala, with whatever thou succeedest in winning with ease. Even if

divested of prosperity, do not grieve for Abut seek to preserve a pure

disposition. Only an unfortunate man who is of a foolish understanding,

when deprived of former prosperity, censures the supreme Ordainer,

without being contented with his present possessions. Such a person

regards others, however undeserving, as men blessed with prosperity. For

this reason, they that are possessed of malice and vanity and filled with

a sense of their own importance, suffer more misery still. Thou however,

O king, art not stained by such vices. Endure the prosperity of others

although thou art thyself divested of prosperity. They that are possessed

of dexterity succeed in enjoying that prosperity which is vested in

others.[321] Prosperity leaves the person that hates others. Men

possessed of righteous behaviour and wisdom and conversant with the

duties of Yoga renounce prosperity and sons and grandsons of their own

accord. Others, regarding earthly wealth to be exceedingly unstable and

unattainable, dependent as it is upon ceaseless action and effort, are

also seen to renounce it.[322] Thou seemest to be possessed of wisdom.

Why dost thou then grieve so piteously, desiring things that should not

be desired, that are unstable, and that are dependent on others? Thou

desirest to enquire after that particular frame of mind (which would

enable thee to enjoy felicity notwithstanding the loss of thy

possessions). The advice I give thee is to renounce all those objects of

desire. Objects that should be avoided appear in the guise of those that

should be striven for, while those that should be striven for appear in

the guise of objects that should be avoided. Some lose their wealth in

the pursuit of wealth. Others regard wealth as the root of infinite

happiness, and, therefore pursue it eagerly. Some again, delighted with

wealth, think that there is nothing superior to it. In his eager desire

for the acquisition of wealth, such a person loses all other objects of

life. If, O prince of Kosala, a person loses that wealth which had been

earned with difficulty and which had been proportionate to his desires,

he then, overcome by the inactivity of despair, gives up all desire of

wealth. Some persons of righteous souls and high birth betake themselves

to the acquisition of virtue. These renounce every kind of worldly

happiness from desire of winning felicity in the other world. Some

persons lay down life itself, moved by the desire of acquiring wealth.

These do not think that life has any use if dissociated from wealth.

Behold their pitiable condition. Behold their foolishness. When life is

so short and uncertain, these men, moved by ignorance, set their eyes on

wealth. Who is there that would set his heart upon hoarding when

destruction is its end, upon life when death is its end, and upon union

when separation is its end? sometimes man renounces wealth, and sometimes

wealth renounces man. What man possessed of knowledge is there that would

feel grieved at the loss of wealth? There are many other persons in the

world that lose wealth and friends. Behold, O king, with thy

intelligence, and thou wilt understand that the calamities which overtake

men are all due to the conduct of men themselves. Do thou, therefore, (as

a remedy), restrain thy senses and mind and speech. For, if those become

weak and productive of evil there is no man who can keep himself free

from temptation of external objects by which he is always surrounded. As

no one can form an adequate idea of the past nor can foresee the future,

there being many intervals of time and place, a person like thee who is

possessed of such wisdom and such prowess, never indulges in grief for

union and separation, for good or evil. A person of such mildness of

disposition, well-restrained soul, and settled conclusions, and observant

of Brahmacharya vows, never indulges in grief and never becomes restless

from desire of acquiring or fear of losing anything of small value. It is

not fit that such a man should adopt a deceitful life of mendicancy, a

life that is sinful and wicked and cruel and worthy of only a wretch

among men. Do thou repair to the great forest and lead a life of

happiness there, all alone and subsisting upon fruit and roots,

restraining speech and soul, and filled with compassion for all

creatures. He that cheerfully leads such a life in the forest, with

large-tusked elephants for companions, with no human being by his side,

and contented with the produce of the wilderness, is said to act after

the manner of the wise. A large lake when it becomes turbid, resumes its

tranquillity of itself. Similarly, a man of wisdom, when disturbed in

such matters, becomes tranquil of himself. I see that a person that has

fallen into such a plight as thine may live happily even thus. When thy

prosperity is almost impossible to recover, and when thou art without

ministers and counsellors, such a course is open to thee. Dost thou hope

to reap any benefit by depending upon destiny?'"

SECTION CV

"The sage said, 'If, on the other hand, O Kshatriya, thou thinkest that

thou hast any prowess still, I shall discourse to thee about that line of

policy which thou mayst adopt for recovering thy kingdom. If thou canst

follow that line of policy and seek to exert thyself, thou canst still

recover thy prosperity. Listen attentively to all that I say unto thee in

detail. If thou canst act according to those counsels, thou mayst yet

obtain vast wealth, indeed, thy kingdom and kingly power and great

prosperity. If thou likest it, O king, tell me, for then I shall speak to

thee of that policy.'

"The king said, 'Tell me, O holy one, what thou wishest to say. I am

willing to hear and act according to thy counsels. Let this my meeting

with thee today be fruitful of consequences (to myself).'

"The sage said, 'Renouncing pride and desire and ire and joy and fear,

wait upon thy very foes, humbling thyself and joining thy hands. Do thou

serve Janaka the ruler of Mithila, always performing good and pure deeds.

Firmly devoted to truth, the king of Videha will certainly give thee

great wealth. Thou shalt then become the right arm of that king and

obtain the trust of all persons. As a consequence of this, thou shalt

then succeed in obtaining many allies possessed of courage and

perseverance, pure in behaviour, and free from the seven principal

faults. A person of restrained soul and having his senses under control,

by adhering to his duties, succeeds in raising himself and gladdening

others. Honoured by Janaka possessed of intelligence and prosperity, thou

shalt certainly become the right arm of that ruler and enjoy the

confidence of all. Having then mustered a large force and held

consultations with good ministers, do thou cause disunion among thy foes

and, setting them against one another, break them all like a person

breaking a vilwa with a vilwa. Or, making peace with the foes of thy foe,

destroy the latter's power.[323] Thou shalt then cause thy foe to be

attached to such good things as are not easily attainable, to beautiful

women and cloths, beds and seats and vehicles, all of very costly kinds,

and houses, and birds and animals of diverse species, and juices and

perfumes and fruits, so that thy foe may be ruined of himself.[324] If

one's foe be thus managed, or if indifference is to be shown towards him,

one that is desirous of acting according to good policy, should never

suffer that foe to know it at all. Following the behaviour that is

approved by the wise, do thou enjoy every kind of pleasure in the

dominions of thy foe, and imitating the conduct of the dog, the deer, and

the crow, behave, with apparent friendship, towards thy enemies. Cause

them to undertake achievements that are mighty and difficult to

accomplish. See also that they engage in hostilities with powerful

enemies. Drawing their attention to pleasant gardens and costly beds and

seats, do thou, by offering such objects of enjoyment, drain thy enemy's

treasury. Advising thy enemy to perform sacrifices and make gifts, do

thou gratify the Brahmanas. The latter, (having received those presents

through thy hands), will do good to thee in return (by performing

penances and Vedic rites), and devour thy enemy like wolves. Without

doubt, a person of righteous deeds obtains a high end. By such deeds men

succeed in earning regions of the most felicity in heaven. If the

treasury of thy foes be exhausted (by either righteous or unrighteous

deeds), every one of them, O prince of Kosala, may be reduced to

subjection. The treasury is the root of felicity in heaven and victory on

earth. It is in consequence of their treasuries that the foes enjoy such

happiness. The treasury, therefore, should by every means be drained. Do

not applaud Exertion in the presence of thy foe but speak highly of

Destiny. Without doubt, the man who relies too much on acts appertaining

to the worship of the gods soon meets with destruction. Cause thy enemy

to perform the great sacrifice called Viswajit and divest him by that

means of all his possessions. Through this thy object will be fulfilled.

Thou mayst then inform thy enemy of the fact that the best men in his

kingdom are being oppressed (with exactions for refilling the exhausted

treasury), and indicate some eminent ascetic conversant with the duties

of Yoga (who will wean thy foe from all earthly possessions). The enemy

will then desire to adopt renunciation and retire into the woods,

solicitous of salvation. Thou shall then, with the aid of drugs prepared

by boiling highly efficacious herbs and plants, and of artificial salts,

destroy the elephants and steeds and men (of thy enemy's dominions).

These and many other well-devised schemes are available, all connected

with fraud. An intelligent person can thus destroy the population of a

hostile kingdom with poison.'"

SECTION CVI

"The king said, 'I do not desire, O Brahmana, to support life by deceit

or fraud. I do not desire wealth, however great, which is to be earned by

unrighteous means. At the very outset of our present discourse I excepted

these means. By the adoption of only such means as would not lead to

censure, of such means as would benefit me in every respect, by

practising only such acts as are not harmful in their consequences, I

desire to live in this world.. I am incapable of adopting these ways that

thou pointest out to me. Indeed, these instructions do not become thee.'

"The sage said, 'These words, O Kshatriya, that thou speakest indicate

thee to be possessed of righteous feelings. Indeed, thou art righteous in

disposition and understanding, O thou of great experience. I shall strive

for the good of you both, viz., for thyself and him.[325] I shall cause a

union, eternal and incapable of breach, to be brought about between thee

and that king. Who is there that would not like to have a minister like

thee that art born of noble race, that abstainest from all acts of

unrighteousness and cruelty, that art possessed of great learning, and

that art well versed in the art of government and of conciliating all

persons? I say this because, O Kshatriya, though divested of kingdom and

plunged into great misery, thou still desirest to live adopting a

behaviour that is righteous. The ruler of the Videhas, firmly adhering to

truth, will come to my abode soon. Without doubt, he will do what I will

urge to do.'

"Bhishma continued, "The sage, after this, inviting the ruler of the

Videhas, said these words unto him: 'This personage is of royal birth. I

know his very heart. His soul is as pure as the surface of mirror or the

disc of the autumnal moon. He has been examined by me in every way. I do

not see any fault in him. Let there be friendship between him and thee.

Do thou repose confidence on him as on myself. A king who is without a

(competent) minister cannot govern his kingdom even for three days. The

minister should be courageous as also possessed of great intelligence. By

these two qualities one may conquer both the worlds. Behold, O king,

these two qualities are necessary for ruling a kingdom. Righteous kings

have no such refuge as a minister possessed of such attributes. The

high-souled person is of royal descent. He walketh along, the path of the

righteous. This one who always keeps righteousness in view has been a

valuable acquisition. If treated by thee with honour, he will reduce all

thy foes to subjection. If he engages in battle with thee, he will do

what as a Kshatriya he should do. Indeed, if after the manner of his

sires and grandsires he fights for conquering thee, it will be thy duty

to fight him, observant as thou art of the Kshatriya duty of conquering

antagonists. Without engaging in battle, however, do thou, at my command,

employ him under thee from desire of benefiting thyself. Cast thy eyes on

righteousness, giving up covetousness that is improper. It behoveth thee

not to abandon the duties of thy order from lust or desire of battle.

Victory O sire, is not certain. Defeat also is not certain. Remembering

this, peace should be made with an enemy by giving him food and other

articles of enjoyment. One may see victory and defeat in his own case.

They that seek to exterminate a foe are sometimes exterminated themselves

in course of their efforts.' Thus addressed, king Janaka, properly

saluting and honouring that bull among Brahmanas who deserved every

honour, replied unto him, saying, 'Thou art of great learning and great

wisdom. That which thou hast said from desire of benefiting us, is

certainly advantageous for both of us. Such a course of conduct is highly

beneficial (to us). I have no hesitation in saying this. The ruler of

Videha then, addressing the prince of Kosala, said these words: 'In

observance of Kshatriya duties as also with aid of Policy, I have

conquered the world. I have, however, O best of kings, been conquered by

thee with thy good qualities. Without cherishing any sense of humiliation

(if thou remainest by my side), live thou with me as a victor.[326] I

honour thy intelligence, and I honour thy prowess. I do not disregard

thee, saying that I have conquered thee. On the other hand, live thou

with me as a victor. Honoured duly by me, O king, thou wilt go to my

abode. Both the kings then worshipped that Brahmana, and trusting each

other, proceeded to the capital of Mithila. The ruler of the Videhas,

causing the prince of Kosala to enter his abode, honoured him, who

deserved every honour, with offerings of water to wash his feet, honey

and curds and the usual articles. King Janaka also bestowed upon his

guest his own daughter and diverse kinds of gems and jewels. This (the

establishment of peace) is the high duty of kings; victory and defeat are

both uncertain.'"

SECTION CVII

"Yudhishthira said, 'Thou hast, O scorcher of foes, described the course

of duties, the general conduct, the means of livelihood, with their

results, of Brahmanas and Kshatriyas and Vaisyas and Sudras. Thou hast

discoursed also on the duties of kings, the subject of their treasuries,

the means of filling them, and the topic of conquest and victory. Thou

hast spoken also of the characteristics of ministers, the measures, that

lead to the advancement of the subjects, the characteristics of the

sixfold limbs of a kingdom, the qualities of armies, the means of

distinguishing the wicked, and the marks of those that are good, the

attributes of those that are equal, those that are inferior, and those

that are superior, the behaviour which a king desirous of advancement

should adopt towards the masses, and the manner in which the weak should

be protected and cherished. Thou hast discoursed on all these subjects, O

Bharata, laying down instructions that are plain according to what has

been inculcated hi sacred treatise. Thou hast spoken also of the

behaviour that should be adopted by kings desirous of conquering their

foes. I desire now, O foremost of intelligent men, to listen to the

behaviour that one should observe towards the multitude of courageous men

that assemble round a king![327] I desire to hear how these may grow, how

they may be attached to the king, O Bharata, how may they succeed in

subjugating their foes and in acquiring friends. It seems to me that

disunion alone can bring about their destruction. I think it is always

difficult to keep counsels secret when many are concerned. I desire to

hear all this in detail, O scorcher of foes! Tell me also, O king, the

means by which they may be prevented from falling out with the king.'

"Bhishma said, 'Between the aristocracy on the one side and the kings on

the other, avarice and wrath, O monarch, are the causes that produce

enmity.[328] One of these parties (viz., the king,) yields to avarice. As

a consequence, wrath takes possession of the other (the aristocracy).

Each intent upon weakening and wasting the other, they both meet with

destruction. By employing spies, contrivances of policy, and physical

force, and adopting the arts of conciliation, gifts, and disunion and

applying other methods for producing weakness, waste, and fear, the

parties assail each other. The aristocracy of a kingdom, having the

characteristics of a compact body, become dissociated from the king if

the latter seeks to take too much from them. Dissociated from the king,

all of them become dissatisfied, and acting from fear, side with the

enemies of their ruler. If again the aristocracy of a kingdom be

disunited amongst themselves, they meet with destruction. Disunited, they

fall an easy prey to foes. The nobles, therefore, should always act in

concert. If they be united together, they may earn acquisitions of value

by means of their strength and prowess. Indeed, when they are thus

united, many outsiders seek their alliance. Men of knowledge applaud

those nobles that art united with one another in bonds of love. If united

in purpose, all of them can be happy. They can (by their example)

establish righteous courses of conduct. By behaving properly, they

advance in prosperity. By restraining their sons and brothers and

teaching them their duties, and by behaving kindly towards all persons

whose pride has been quelled by knowledge,[329] the aristocracy advance

in prosperity. By always attending to the duties of setting spies and

devising means of policy, as also to the matter of filling their

treasuries, the aristocracy, O thou of mighty arms, advance in

prosperity. By showing proper reverence for them that are possessed of

wisdom and courage and perseverance and that display steady prowess in

all kinds of work, the aristocracy advance in prosperity. Possessed of

wealth and resources, of knowledge of the scriptures and all arts and

sciences, the aristocracy rescue the ignorant masses from every kind of

distress and danger. Wrath (on the of part the king), rupture,[330]

terror, chastisement, persecution, oppression, and executions, O chief of

the Bharatas, speedily cause the aristocracy to fall away from the king

and side with the king's enemies. They, therefore, that are the leaders

of the aristocracy should be honoured by the king. The affairs of the

kingdom, O king, depend to a great extent upon them. Consultations should

be held with only those that are the leaders of the aristocracy, and

secret agents should be placed, O crusher of foes, with them only. The

king should not, O Bharata, consult with every member of the aristocracy.

The king, acting in concert with the leaders, should do what is for the

good of the whole order. When, however, the aristocracy becomes separated

and disunited and destitute of leaders, other courses of action should be

followed. If the members of the aristocracy quarrel with one another and

act, each according to his own resources, without combination, their

prosperity dwindles away and diverse kinds of evil occur. Those amongst

them that are possessed of learning and wisdom should tread down a

dispute as soon as it happens. Indeed, if the seniors of a race look on

with indifference, quarrels break out amongst the members. Such quarrels

bring about the destruction of a race and produce disunion among the

(entire order of the) nobles. Protect thyself, O king, from all fears

that arise from within. Fears, however, that arise from outside are of

little consequence. The first kind of fear, O king, may cut thy roots in

a single day. Persons that are equal to one another in family and blood,

influenced by wrath or folly or covetousness arising from their very

natures, cease to speak with one another. This is an indication of

defeat. It is not by courage, nor by intelligence, nor by beauty, nor by

wealth, that enemies succeed in destroying the aristocracy. It is only by

disunion and gifts that it can be reduced to subjugation. For this

reason, combination has been said to be the great refuge of the

aristocracy.'"[331]

SECTION CVIII

"Yudhishthira said, 'The path of duty is long. It has also, O Bharata,

many branches. What, however, according to thee, are those duties that

most deserve to be practised? What acts, according to thee, are the most

important among all duties, by the practice of which I may earn the

highest merit both here and hereafter?'

"Bhishma said, 'The worship of mother, father, and preceptor is most

important according to me. The man who attends to that duty here,

succeeds in acquiring great fame and many regions of felicity. Worshipped

with respect by thee, whatever they will command thee, be it consistent

with righteousness or in consistent with it, should be done

unhesitatingly, O Yudhishthira! One should never do what they forbid.

Without doubt, that which they command should always be done.[332] They

are the three worlds. They are the three modes of life. They are the

three Vedas. They are the three sacred fires. The father is said to be

the Garhapatya fire; the mother, the Dakshina fire, and the preceptor is

that fire upon which libations are poured. These three fires are, of

course, the most eminent. If thou attendest with heedfulness to these

three fires, thou wilt succeed in conquering the three worlds. By serving

the father with regularity, one may cross this world. By serving the

mother in the same way, one may attain to regions of felicity in the

next. By serving the preceptor with regularity one may obtain the region

of Brahma. Behave properly towards these three, O Bharata, thou shalt

then obtain great fame in the three worlds, and blessed be thou, great

will be thy merit and reward. Never transgress them in any act. Never eat

before they eat, nor eat anything that is better than what thy eat. Never

impute any fault to them. One should always serve them with humility.

That is an act of high merit. By acting in that way, O best of kings,

thou mayst obtain fame, merit, honour, and regions of felicity hereafter.

He who honours these three is honoured in all the worlds. He, on the

other hand, who disregards these three, falls to obtain any merit from

any of his acts. Such a man, O scorcher of foes, acquires merit neither

in this world nor in the next. He who always disregards these three

seniors never obtains fame either here or hereafter. Such a man never

earns any good in the next world. All that I have given away in honour of

those three has become a hundredfold or a thousandfold of its actual

measure. It is in consequence of that merit that even now, O

Yudhishthira, the three worlds are clearly before my eyes. One Acharya is

superior to ten Brahmanas learned in the Vedas. One Upadhyaya is again

superior to ten Acharyas. The father, again, is superior to ten

Upadhyayas. The mother again, is superior to ten fathers, or perhaps, the

whole world, in importance. There is no one that deserves such reverence

as the mother. In my opinion, however, the preceptor is worthy of greater

reverence than the father or even the mother. The father and the mother

are authors of one's being. The father and the mother, O Bharata, only

create the body. The life, on the other hand, that one obtains from one's

preceptor, is heavenly. That life is subject to no decay and is immortal.

The father and the mother, however much they may offend, should never be

slain. By not punishing a father and a mother, (even if they deserve

punishment), one does not incur sin. Indeed, such reverend persons, by

enjoying impunity, do not stain the king. The gods and the Rishis do not

withhold their favours from such persons as strive to cherish even their

sinful fathers with reverence. He who favours a person by imparting to

him true instruction, by communicating the Vedas, and giving knowledge

which is immortal, should be regarded as both a father and a mother. The

disciple, in grateful recognition of what the instructor has done, should

never do anything that would injure the latter. They that do not

reverence their preceptors after receiving instruction from them by

obeying them dutifully in thought and deed, incur the sin of killing a

foetus. There is no sinner in this world like them.[333] Preceptors

always show great affection for their disciples. The latter should,

therefore, show their preceptors commensurate reverence. He, therefore,

that wishes to earn that high merit which has existed from ancient days,

should worship and adore his preceptors and cheerfully share with them

every object of enjoyment. With him who pleases his father is pleased

Prajapati himself. He who pleases his mother gratifies the earth herself.

He who pleases his preceptor gratifies Brahma by his act. For this

reason, the preceptor is worthy of greater reverence than either the

father or the mother. If preceptors are worshipped, the very Rishis, and

the gods, together with the Pitris, are all pleased. Therefore, the

preceptor is worthy of the highest reverence. The preceptor should never

be disregarded in any manner by the disciple. Neither the mother nor the

father deserves such regard as the preceptor. The father, the mother, and

the preceptor, should never be insulted. No act of theirs should be found

fault with. The gods and the great Rishis are pleased with him that

behaves with reverence towards his preceptors. They that injure in

thought and deed their preceptors, or fathers, or mothers, incur the sin

of killing a foetus. There is no sinner in the world equal to them. That

son of the sire's loins and the mother's womb, who, being brought up by

them and when he comes to age, does not support them in his turn, incurs

the sin of killing a foetus. There is no sinner in the world like unto

him. We have never heard that these four, viz., he who injures a friend,

he who is ungrateful, he who slays a woman, and he who slays a preceptor,

ever succeed in cleansing themselves. I have now told thee generally all

that a person should do in this world. Besides those duties that I have

indicated, there is nothing productive of greater felicity. Thinking of

all duties, I have told thee their essence.'"

SECTION CIX

"Yudhishthira said, 'How, O Bharata, should a person act who desires to

adhere to virtue? O bull of Bharata's race, possessed as thou art of

learning, tell me this, questioned by me. Truth and falsehood exist,

covering all the worlds. Which of these two, O king, should a person

adopt that is firm in virtue? What again is truth? What is falsehood?

What, again, is eternal virtue? On what occasions should a person tell

the truth, and on what occasions should he tell an untruth?'

"Bhishma said, 'To tell the truth is consistent with righteousness. There

is nothing higher than truth. I shall now, O Bharata, say unto thee that

which is not generally known to men. There where falsehood would assume

the aspect of truth, truth should not be said. There, again, where truth

would assume the aspect of falsehood, even falsehood should be said. That

ignorant person incurs sin who says truth which is dissociated from

righteousness. That person is said to be conversant with duties who can

distinguish truth from falsehood.[334] Even a person that is

disrespectable, that is of uncleansed soul, and that is very cruel, may

succeed in earning great merit as the hunter Valaka by slaying the blind

beast (that threatened to destroy all creatures).[335] How extraordinary

it is that a person of foolish understanding, though desirous of

acquiring merit (by austere penances) still committed a sinful act![336]

An owl again, on the banks of the Ganges, (by doing an unrighteous deed)

obtained great merit.[337] The question thou hast asked me is a difficult

one, since it is difficult to say what righteousness is. It is not easy

to indicate it. No one in discoursing upon righteousness, can indicate it

accurately. Righteousness was declared (by Brahman) for the advancement

and growth of all creatures. Therefore, that which leads to advancement

and growth is righteousness. Righteousness was declared for restraining

creatures from injuring one another. Therefore, that is Righteousness

which prevents injury to creatures. Righteousness (Dharma) is so called

because it upholds all creatures. In fact, all creatures are upheld by

righteousness. Therefore, that is righteousness which is capable of

upholding all creatures. Some say that righteousness consists in what has

been inculcated in the Srutis. Others do not agree to this. I would not

censure them that say so. Everything, again, has not been laid down in

the Srutis.[338] Sometimes men (robbers), desirous of obtaining the

wealth of some one, make enquiries (for facilitating the act of plunder).

One should never answer such enquiries. That is a settled duty. If by

maintaining silence, one succeeds in escaping, one should remain silent.

If, on the other hand, one's silence at a time when one must speak rouses

suspicion, it would be better on such an occasion to say what is untrue

than what is true. This is a settled conclusion. If one can escape from

sinful men by even a (false) oath, one may take it without incurring sin.

One should not, even if one be able, giveaway his wealth to sinful men.

Wealth given to sinful men afflicts even the giver. If a creditor desires

to make his debtor pay off the loan by rendering bodily service, the

witnesses would all be liars, if, summoned by the creditor for

establishing the truth of the contract, they did not say what should be

said. When life is at risk, or on occasion of marriage, one may say an

untruth. One that seeks for virtue, does not commit a sin by saying an

untruth, if that untruth be said to save the wealth and prosperity of

others or for the religious purposes. Having promised to pay, one becomes

bound to fulfil his promise. Upon failure, let the self-appropriator be

forcibly enslaved. If a person without fulfilling a righteous engagement

acts with impropriety, he should certainly be afflicted with the rod of

chastisement for having adopted such behaviour.[339] A deceitful person,

falling away from all duties and abandoning those of his own order,

always wishes to betake himself to the practices of Asuras for supporting

life. Such a sinful wretch living by deceit should be slain by every

means. Such sinful men think that there is nothing in this world higher

than wealth. Such men should never be tolerated. No one should eat with

them. They should be regarded to have fallen down in consequence of their

sins. Indeed, fallen away from the condition of humanity and shut out

from the grace of the gods, they are even like evil genii. Without

sacrifices and without penances as they are, forbear from their

companionship. If their wealth be lost, they commit even suicide which is

exceedingly pitiable. Among those sinful men there is no one to whom thou

canst say, 'This is thy duty. Let thy heart turn to it.' Their settled

convictions are that there is nothing in this world that is equal to

wealth. The person that would slay such a creature would incur no sin. He

who kills him kills one that has been already killed by his own acts. If

slain, it is the dead that is slain. He who vows to destroy those persons

of lost senses should keep his vows.[340] Such sinners are, like the crow

and the vulture, dependent on deceit for their living. After the

dissolution of their (human) bodies, they take rebirth as crows and

vultures. One should, in any matter, behave towards another as that other

behaves in that matter. He who practises deceit should be resisted with

deceit while one that is honest should be treated with honesty.'"

SECTION CX

"Yudhishthira said, 'Creatures are seen to be afflicted by diverse means

and almost continually. Tell me, O grandsire, in what way can one

overcome all those difficulties.'

"Bhishma said, 'Those members of the regenerate class that duly practise,

with restrained souls, the duties that have been laid down in the

scriptures for the several modes of life, succeed in overcoming all these

difficulties. They that never practise deceit, they whose behaviour is

restrained by salutary restrictions, and they that control all worldly

desires, succeed in overcoming all difficulties. They that do not speak

when, addressed in evil language, they that do not injure others when

themselves injured, they that give but do not take, succeed in overcoming

all difficulties. They that always give hospitable shelter to guests,

they that do not indulge in malice, they that are constantly engaged in

the study of the Vedas, succeed in overcoming all difficulties. Those

persons who, being conversant with duties, adopt that behaviour towards

parents which they should, they that abstain from sleeping during the

day, succeed in overcoming all difficulties. They that do not commit any

kind of sin in thought, word, and deed, they that never injure any

creature, succeed in overcoming all difficulties. Those kings that do

not, under the influence of passion and covetousness, levy oppressive

taxes, and those that protect their own dominions, succeed in overcoming

all difficulties. They that go to their own wedded wives in season

without seeking the companionship of other women, they that are honest

and attentive to their Agni-hotras, succeed in overcoming all

difficulties. They that are possessed of courage and that, casting away

all fear of death, engage in battle, desirous of victory by fair means,

succeed in overcoming all difficulties. They that always speak truth in

this world even when life is at stake, and that are exemplars for all

creatures to imitate succeed in overcoming all difficulties. They whose

acts never deceive, whose words are always agreeable, and whose wealth is

always well spent, succeed in, overcoming all difficulties. Those

Brahmanas that never study the Vedas at hours not intended for study, and

that practise penances with devotion, succeed in overcoming all

difficulties. Those Brahmanas that betake themselves to a life of

celibacy and Brahmacharya, that perform penances, and that are cleansed

by learning, Vedic knowledge, and proper vows, succeed in overcoming all

difficulties. They that have checked all the qualities that appertain to

Passion and Darkness, that are possessed of high souls, and that practise

the qualities that are called Good, succeed in overcoming all

difficulties. They of whom no creature stands in fear and those that do

not fear any creature themselves, they that look upon all creatures as

their own selves, succeed in overcoming all difficulties. Those bulls

among men that are good, that are never inspired with grief at the sight

of other people's prosperity, and that abstain from all kinds of ignoble

behaviour, succeed in overcoming all difficulties. They that bow to all

the gods, that listen to the doctrines of all creeds, that have faith,

and that are endued with tranquil souls, succeed in overcoming all

difficulties. They that do not desire honour for themselves, that give

honours unto others, that bow down unto those that deserve their worship,

succeed in overcoming all difficulties. They that perform Sraddhas on the

proper lunar days, with pure minds, from desire of offspring, succeed in

overcoming all difficulties. They that restrain their own wrath and

pacify the wrath of others, and that never get angry with any creature,

succeed in overcoming all difficulties. They that abstain, from their

birth, from honey and meat and intoxicating drinks, succeed in overcoming

all difficulties. They that eat for only supporting life, that seek the

companionship of women for the sake only of offspring and that open their

lips for only speaking what is true, succeed in overcoming all

difficulties. They that worship with devotion the god Narayana, that

Supreme Lord of all creatures, that origin and destruction of the

universe, succeed in overcoming all difficulties. This Krishna here, of

eyes red as the lotus, clad in yellow robes, endued with mighty

arms,--this Krishna who is our well-wisher, brother, friend, and

relative,--is Narayana of unfading glory. He covers all the worlds like a

leathern case, at his own pleasure. He is the puissant Lord, of

inconceivable soul. He is Govinda, the foremost of all beings. This

Krishna who is ever engaged in doing what is agreeable and beneficial to

Jishnu, as also to thee, O king, is that foremost of all beings, that

irresistible one, that abode of eternal felicity. They that with devotion

seek the refuge of this Narayana, called also Hari, succeed in overcoming

all difficulties. They that read these verses about the overcoming of

difficulties, that recite them to others, and that speak of them unto

Brahmanas, succeed in overcoming all difficulties. I have now, O sinless

one, told thee all those acts by which men may overcome all difficulties

both here and hereafter.'"

SECTION CXI

"Yudhishthira said, 'Many persons here that are not really of tranquil

souls appear in outward form as men of tranquil souls. There are again

others that are really of tranquil souls but that appear to be otherwise.

How, O sire, shall we succeed in knowing these people?'

"Bhishma said, 'In this connection is recited the old story of the

discourse between a tiger and a jackal. Listen to it, O Yudhishthira! In

ancient times, in a city called Purika, full of affluence, there was a

king named Paurika. That worst of beings was exceedingly cruel and took

delight in injuring others. On the expiry of the period of his life he

obtained an undesirable end. In fact, stained by the evil acts of his

human life, he was reborn as a jackal. Remembering his former prosperity,

he became filled with grief and abstained from meat even when brought

before him by others. And he became compassionate unto all creatures, and

truthful in speech, and firm in the observance of austere vows. At the

appointed time he took food which consisted of fruit that had dropped

from the trees. That jackal dwelt in a vast crematorium and liked to

dwell there. And as it was his birth place, he never wished to change it

for a finer locality. Unable to endure the purity of his behaviour, the

other members of his species, endeavoured to make him alter his resolve

by addressing him in the following words fraught with humility: 'Though

residing in this terrible crematorium, thou desirest yet to live in such

purity of behaviour. Is not this a perversity of understanding on thy

part, since thou art by nature an cater of carrion? Be thou our like. All

of us will give thee food. Eat that which ought always to be thy food,

abandoning such purity of conduct. Hearing these words of theirs, the

jackal replied unto them, with rapt attention, in these sweet words

fraught with reason and inculcating harmlessness to all: 'My birth has

been low. It is conduct, however, that determines the race.[341] I desire

to behave in such a way that my fame may spread. Although my habitation

is this crematorium, yet listen to my vows in respect of behaviour. One's

own self is the cause of one's acts. The mode of life to which one may

betake oneself is not the cause of one's religious acts. If one, while in

the observance of a particular mode of life, slays a Brahmana, will not

the sin of Brahmanicide attach to him? If, on the other hand, one gives

away a cow while one is not in the observance of any particular mode of

life, will that pious gift produce no merit? Moved by the desire of

getting what is agreeable, ye are engaged in only filling your stomachs.

Stupefied by folly ye do not see the three faults that are in the end. I

do not like to adopt the life led by you, fraught as it is with evil both

here and hereafter, and characterised as it is by such censurable loss of

virtue occasioned by discontentment and temptation.' A tiger, celebrated

for prowess, happened to overhear this conversation, and accordingly,

taking the jackal for a learned person of pure behaviour, offered him

such respectful worship as was suited to his own self and then expressed

a wish for appointing him his minister.'

"The tiger said, 'O righteous personage, I know what thou art. Do thou

attend to the duties of government with myself. Enjoy whatever articles

may be desired by thee, abandoning whatever may not suit thy taste.[342]

As regards ourselves, we are known to be of a fierce disposition. We

inform thee beforehand of this. If thou behavest with mildness, thou wilt

be benefited and reap advantages for thyself.'--Honouring these words of

that high-souled lord of all animals, the jackal, hanging down his head a

little, said these words fraught with humility.'

"The jackal said, 'O king of beasts, these words of thine with reference

to myself are such as befit thee. It is also worthy of thee that thou

shouldst seek for ministers of pure behaviour and conversant with duties

and worldly affairs. Thou canst not maintain thy greatness without a

pious minister, O hero, or with a wicked minister that is on the look-out

for putting an end to the very life. Thou shouldst, O highly blessed one,

regard those amongst thy ministers that are devoted to thee, that are

conversant with policy, that are independent of one another, desirous of

crowning thee with victory, unstained by covetousness, free from deceit,

possessed of wisdom ever engaged in thy good, and endued with great

mental vigour, even as thou regardest thy preceptors or parents. But, O

king of beasts, as I am perfectly contented with my present position, I

do not desire to change it for anything else. I do not covet luxurious

enjoyments or the happiness that arises from them. My conduct, again, may

not agree with that of thy old servants. If they happen to be of wicked

conduct, they will produce disunion between thee and me. Dependence upon

another, even if that other happens to be possessed of splendour, is not

desirable or praiseworthy. I am of cleansed soul, I am highly blessed. I

am incapable of showing severity to even sinners. I am of great

foresight. I have capacity for great exertion. I do not look at small

things. I am possessed of great strength. I am successful in acts. I

never act fruitlessly. I am adorned with every object of enjoyment. I am

never satisfied with a little. I have never served another. I am,

besides, unskilled in serving. I live according to my pleasure in the

woods. All who live by the side of kings have to endure great pain in

consequence of evil speeches against themselves. Those, however, that

reside in the woods pass their days, fearlessly and without anxiety, in

the observance of vows. The fear that arises in the heart of a person who

is summoned by the king is unknown to persons passing their days

contentedly in the woods, supporting life upon fruits and roots. Simple

food and drink obtained without effort, and luxurious food procured with

fear, widely differ from each other. Reflecting upon these two, I am of

opinion that there is happiness where there is no anxiety. A few only

amongst those that serve kings are justly punished for their offences. A

large number of them, however, suffer death under false accusations. If,

notwithstanding all this, thou appointest me, O king of beasts, as thy

minister, I wish to make a compact with thee in respect of the behaviour

thou shouldst always adopt towards me. Those words that I shall speak for

thy good should be listened to and regarded by thee. The provision which

thou wilt make for me shall not be interfered with by thee. I shall never

consult with thy other ministers. If I do, desirous of superiority as

they are they will then impute diverse kinds of faults to me. Meeting

with thee alone and in secret I shall say what is for thy good. In all

matters connected with thy kinsmen, thou shalt not ask me what is for thy

good or what is otherwise. Having consulted with me thou shalt not punish

thy other ministers afterwards, yielding to rage thou shalt not punish my

followers and dependants.' Thus addressed by the jackal, the king of

beasts answered him, saying, 'Let it be so,' and showed him every honour.

The jackal then accepted the ministership of the tiger. Beholding the

jackal treated with respect and honoured in all his acts, the old

servants of the king, conspiring together, began ceaselessly to display

their hatred towards him. Those wicked persons at first strove to gratify

and win him over with friendly behaviour and make him tolerate the

diverse abuses that existed in the taste. Despoilers of other people's

property, they had long lived in the enjoyment of their perquisites. Now,

however, being ruled by the jackal, they were unable to appropriate

anything belonging to others. Desirous of advancement and prosperity,

they began to tempt him with sweet speeches. Indeed, large bribes even

were offered to allure his heart. Possessed of great wisdom, the jackal

showed no signs of yielding to those temptations. Then some amongst them,

making a compact amongst themselves for effecting his destruction, took

away the well-dressed meat that was intended for and much desired by the

king of beasts, and placed it secretly in the house of the jackal. The

jackal knew who had stolen the meat and who had conspired to do it. But

though he knew everything, he tolerated it for a particular object. He

had made a compact with the king at the time of his accepting the

ministership, saying, 'Thou desirest my friendship, but thou shalt not, O

monarch, mistrust me without cause.'

"Bhishma continued, 'When the king of beasts, feeling hungry, came to

eat, he saw not the meat that was to have been kept ready for his dinner.

The king then ordered, 'Let the thief be found out.' His deceitful

ministers represented unto him that the meat kept for him had been stolen

away by his learned minister, the jackal, that was so proud of his own

wisdom. Rearing Of this injudicious act on the part of the jackal, the

tiger became filled with rage. Indeed, the king, giving way to his wrath,

ordered his minister to be slain. Beholding the opportunity, the former

ministers addressed the king, saying, 'The jackal is ever ready to take

away from all of us the means of sustenance.' Having represented this

they once more spoke of the jackal's act of robbing the king of his food.

And they said, 'Such then is his act! What is there that he would not

venture to do? He is not as thou hadst heard. He is righteous in speech

but his real disposition is sinful. A wretch in reality, he has disguised

himself by putting on a garb of virtue. His behaviour is really sinful.

For serving his own ends he had practised austerities in the matter of

diet and of vows. If thou disbelievest this, we will give thee ocular

proof.' Having said this, they immediately caused that meat to be

discovered by entering the jackal's abode. Ascertaining that the meat was

brought back from the jackal's house and hearing all those

representations of his old servants, the king ordered, saying, 'Let the

jackal be slain.' Hearing these words of the tiger, his mother came to

that spot for awakening son's good sense with beneficial counsels. The

venerable dame said, 'O son, thou shouldst not accept this accusation

fraught with deceit. Wicked individuals impute faults to even an honest

person, moved by envy and rivalry. Enemies desirous of a quarrel cannot

endure the elevation of an enemy brought about by his high feats. Faults

are ascribed to even a person of pure soul engaged in penances. With

respect to even an ascetic living in the woods and employed in his own

(harmless) acts, are raised three parties, viz., friends, neutrals, and

foes. They that are rapacious hate them that are pure. The idle hate the

active. The unlearned hate the learned. The poor hate the rich. The

unrighteous hate the righteous. The ugly hate the beautiful. Many amongst

the learned, the unlearned, the rapacious, and the deceitful, would

falsely accuse an innocent person even if the latter happens to be

possessed of the virtues and intelligence of Vrihaspati himself. If meat

had really been stolen from thy house in thy absence, remember, the

jackal refuses to take any meat that is even given to him. Let this fact

be well considered (in finding out the thief). Wicked persons sometimes

put on the semblance of the good, and they that are good sometimes wear

the semblance of the wicked. Diverse kinds of aspect are noticeable in

creatures. It is, therefore, necessary to examine which is which. The

firmament seems to be like the solid base of a vessel. The fire-fly seems

to be like the actual spark of fire. In reality, however, the sky has no

base and there is no fire in the fire-fly. You see, there is necessity.

therefore, for scrutiny in respect of even such things as are addressed

to the eye. If a person ascertains everything after scrutiny, he is never

called upon to indulge in any kind of regret afterwards. It is not at all

difficult, O son, for a master to put his servant to death. Forgiveness,

however, in persons possessed of power, is always praiseworthy and

productive of renown. Thou hadst made the jackal thy first minister. In

consequence of that act, thou hadst earned great fame among all

neighbouring chiefs. A good minister cannot be obtained easily. The

jackal is thy well-wisher. Let him, therefore, be supported. The king who

regards a really innocent person falsely accused by his enemies to be

guilty, soon meets the destruction in consequence of the wicked ministers

that lead him to that conviction.' After the tiger's mother had concluded

her speech, a righteous agent of the jackal, stepping out of that phalanx

of his foes, discovered everything about the manner in which that false

accusation had been made. The jackal's innocence being made manifest, he

was acquitted and honoured by his master. The king of beasts

affectionately embraced him again and again. The jackal, however, who was

conversant with the science of policy, burning with grief, saluted the

king of beasts and solicited his permission for throwing away his life by

observing the Praya vow. The tiger, casting upon the virtuous jackal his

eyes expanded with affection and honouring hit' with reverential worship,

sought to dissuade him from the accomplishment of his wishes. The jackal,

beholding his master agitated with affection, bowed down to him and in a

voice choked with tears said these words: 'Honoured by thee first, I have

afterwards been insulted by thee. Thy behaviour towards me is calculated

to make me an enemy of thine. It is not proper therefore, that I should

any longer dwell with thee. Servants that are discontented, that have

been driven from their offices, or degraded from the honours that were

theirs, that have brought destitution upon themselves, or have been

ruined by their enemies (through the wrath of their master). that have

been weakened, that are rapacious, or enraged, or alarmed, or deceived

(in respect of their employers), that have suffered confiscation, that

are proud and desirous of achieving great feats but deprived of the means

or earning wealth, and that burn with grief or rage in consequence of any

injury done to them, always wait for calamities to overtake their

masters. Deceived, 'they leave their masters and become effective

instruments in the hands of foes.[343] I have been insulted by thee and

pulled down from my place. How wilt thou trust me again? How shall I (on

my part) continue to dwell with thee? Thinking me to be competent thou

tookest me, and having examined me thou hadst placed me in office.

Violating the compact then made (between us) thou hast insulted me. If

one speaks of a certain person before others as possessed of righteous

behaviour, one should not, if desirous of maintaining one's consistency.

afterwards describe the same person as wicked. I who have thus been

disregarded by thee cannot any longer enjoy thy confidence. On my part,

when I shall see thee withdraw thy confidence from me, I shalt be filled

with alarm and anxiety. Thyself suspicious and myself in alarm, our

enemies will be on the look-out for opportunities for injuring us. Thy

subjects will, as a consequence, become anxious and discontented. Such a

state of things has many faults. The wise do not regard that situation

happy in which there is honour first and dishonour afterwards. It is

difficult to reunite the two that have been separated, as, indeed, it is

difficult to separate the two that are united. If persons reunited after

separation approach one another again, their behaviour cannot be

affectionate. No servant is to be seen who is moved (in what he does) by

only the desire of benefiting his master. Service proceeds from the

motive of doing good to the master as also one's own self. All acts are

undertaken from selfish motives. Unselfish acts or motives are very rare.

Those kings whose hearts are restless and unquiet cannot acquire a true

knowledge of men. Only one in a hundred can be found who is either able

or fearless. The prosperity of men, as also their fall, comes of itself.

Prosperity and adversity, and greatness, all proceed from weakness of

understanding."[344]

"Bhishma continued, 'Having said these conciliatory words fraught with

virtue, pleasure, and profit, and having gratified the king, the jackal

retired to the forest. Without listening to the entreaties of the king of

beasts, the intelligent jackal cast off his body by sitting in praya and

proceeded to heaven (as the reward of his good deeds on earth).'"

SECTION CXII

"Yudhishthira said, 'What acts should be done by a king, and what are

those acts by doing which a king may become happy? Tell me this in

detail, O thou that art the foremost of all persons acquainted with

duties.'

"Bhishma said, 'I shall tell thee what thou wishest to know. Listen to

the settled truth about what should be done in this world by a king and

what those acts are by doing which a king may become happy. A king should

not behave after the manner disclosed in the high history of a camel of

which we have heard. Listen to that history then, O Yudhishthira! There

was, in the Krita age, a huge camel who had recollection of all the acts

of his former life. Observing the most rigid vows, that camel practised

very severe austerities in the forest. Towards the conclusion of his

penances, the puissant Brahman became gratified with him. The Grandsire,

therefore, desired to grant him boons.'

"The camel said, 'Let my neck, O holy one, become long through thy grace,

so that, O puissant lord, I may be able to seize any food that may lie

even at the end of even a hundred Yojanas.' The high-souled giver of

boons said, 'Let it be so.' The camel then, having obtained the boon,

returned to his own forest. The foolish animal, from the day of obtaining

the boon, became idle. Indeed, the wretch, stupefied by fate, did not

from that day go out for grazing. One day, while extending his long neck

of a hundred Yojanas, the animal was engaged in picking his food without

any labour, a great storm arose. The camel, placing his head and a

portion of the neck within the cave of a mountain, resolved to wait till

the storm would be over. Meanwhile it began to pour in torrents, deluging

the whole earth. A jackal, with his wife, drenched by the rain and

shivering with cold, dragged himself with difficulty towards that very

cave and entered it quickly for shelter. Living as he did upon meat, and

exceedingly hungry and tired as he was, O bull of Bharata's race, the

jackal, seeing the camel's neck, began to eat as much of it as he could.

The camel, when he perceived that his neck was being eaten, strove in

sorrow to shorten it. But as he moved it up and down, the jackal and his

wife, without losing their hold of it, continued to eat it away. Within a

short time the camel was deprived of life. The jackal then, having (thus)

slain and eaten the camel, came out of the cave after the storm and

shower had ceased. Thus did that foolish camel meet with his death.

Behold, what a great evil followed in the train of idleness. As regards

thyself, avoiding idleness and restraining thy senses, do everything in

the world with proper means. Manu himself has said that victory depends

upon intelligence. All acts that are accomplished with the aid of

intelligence are regarded as the foremost, those achieved with the aid of

arms are middling, those achieved with the aid of feet are inferior,

while those done by carrying loads are the lowest. If the king is clever

in the transaction of business and restrains his senses, his kingdom

endures. Manu himself has said that it is with the aid of the

intelligence that an ambitious person succeeds in achieving victories. In

this world, O Yudhishthira, they who listen to wise counsels that are not

generally known, that are, O sinless one, possessed of allies, and that

act after proper scrutiny, succeed in achieving all their objects. A

person possessed of such aids succeeds in ruling the entire earth. O thou

that art possessed of prowess like that of Indra himself, this has been

said by wise men of ancient times conversant with the ordinances laid

down in the scriptures. I, also, with sight directed to the scriptures,

have said the same to thee. Exercising thy intelligence, do thou act in

this world, O king!'"

SECTION CXIII

"Yudhishthira said, 'Tell me O bull of Bharata's race, how a king,

without the usual aids, having obtained a kingdom that is so precious a

possession, behave himself towards a powerful foe.'

"Bhishma said, In this connection is cited the old story of the discourse

between the Ocean and the Rivers. In days of old, eternal Ocean, that

lord of Rivers, that refuge of the foes of the celestials, asked all the

Rivers for resolving this doubt that had arisen in his mind.'

"The Ocean said, 'Ye Rivers, I see that all of you, with your full

currents, bring away trees of large trunks, tearing them off with their

roots and branches. Ye do not, however, ever bring to me a cane. The

canes that grow on your banks are of mean stems and destitute of

strength. Do you refuse to wash them down through contempt, or are they

of any use to you? I desire, therefore, to hear what the motive is that

inspires all of you. Indeed, why is it that canes are not washed down by

any of you, uprooted from the banks where they grow?' Thus addressed, the

River Ganga, replied unto Ocean, that lord of all Rivers, in these words

of grave import, fraught with reason, and, therefore, acceptable to all.'

"Ganga said, 'Trees stand in one and the same place and are unyielding in

respect of the spot where they stand. In consequence of this disposition

of theirs to resist our currents, they are obliged to leave the place of

their growth. Canes, however, act differently. The cane, beholding the

advancing current, bends to it. The others do not act in that way. After

the current has passed away, the cane resumes its former posture. The

cane knows the virtues of Time and opportunity. It is docile and

obedient. It is yielding, without being stiff. For these reasons, it

stands where it grows, without having to come with us. Those plants,

trees, and creepers that bend and rise before the force of wind and

water, have never to suffer discomfiture (by being taken up by the

roots).'

"Bhishma continued, 'That person who does not yield to the power of a foe

that has advanced in might and that is competent to imprison or kill,

soon meets with destruction.[345] That man of wisdom who acts after

ascertaining fully the strength and weakness, the might and energy, of

himself and his foe, has never to suffer discomfiture. An intelligent

man, therefore, when he sees his enemy to be more powerful than himself,

should adopt the behaviour of the cane. That is an indication of wisdom.'"

SECTION CXIV

"Yudhishthira said, 'How, O Bharata, should a learned man adorned with

modesty behave, O chastiser of foes, when assailed with harsh speeches in

the midst of assemblies by an ignorant person swelling with conceit?'[346]

"Bhishma said, 'Listen, O lord of earth, how the subject has been treated

of (in the scriptures), how a person of good soul should endure in this

world the abusive speeches of persons of little intelligence. If a

person, when abused by another, do not yield to wrath, he is then sure to

take away (the merit of) all the good deeds that have been done by the

abuser. The endurer, in such a case, communicates the demerit of all his

own bad acts to the person who under the influence of wrath indulges in

abuse. An intelligent man should disregard an abusive language who

resembles, after all, only a Tittibha uttering dissonant cries.[347] One

who yields to hate is said to live in vain. A fool may often be heard to

say, 'Such a respectable man was addressed by me in such words amid such

an assembly of men,' and to even boast of that wicked act. He would add,

'Abused by me, the man remained silent as if dead with shame. Even thus

does a shameless man boast of an act about which no one should boast.

Such a wretch among men should carefully be disregarded. The man of

wisdom should endure everything that such a person of little intelligence

may say. What can a vulgar fellow do by either his praise or his blame?

He is even like a crow that caws uselessly in the woods. If those who

accuse others by only their words could establish those accusations by

such means, then, perhaps, their words would have been regarded to be of

some value. As a fact, however, these words are as effective as those

uttered by fools invoking death upon them with whom they quarrel.[348]

That man simply proclaims his bastardy who indulges in such conduct and

words. Indeed, he is even like a peacock that dances while showing such a

part of his body as should be ever concealed from the view.[349] A person

of pure conduct should never even speak with that wight of sinful conduct

who does not scruple to utter anything or do anything. That man who speak

of one's merits when one's eye is upon him and who speaks ill of one when

one's eye is withdrawn from him, is really like a dog. Such a person

loses all his regions in heaven and the fruits of any knowledge and

virtue that he may have.[350] The man who speaks ill of one when one's

eye is not upon him, loses without delay the fruits of all his libations

on fire and of the gifts he may make unto even a hundred persons. A man

of wisdom, therefore, should unhesitatingly avoid a person of such sinful

heart who deserves to be avoided by all honest men, as he would avoid the

flesh of the dog. That wicked-souled wretch who proclaims the faults of a

high-souled person, really publishes (by that act) his own evil nature

even as a snake displays his hood (when interfered with by others). The

man of sense who seeks to counteract such a back-biter ever engaged in an

occupation congenial to himself, finds himself in the painful condition

of a stupid ass sunk in a heap of ashes. A man who is ever engaged in

speaking ill of others should be avoided like a furious wolf, or an

infuriated elephant roaring in madness, or a fierce dog. Fie on that

sinful wretch who has betaken himself to the path of the foolish and has

fallen away from all wholesome restraints and modesty, who is always

engaged in doing what is injurious to others, and who is regardless of

his own prosperity. If an honest man wishes to exchange words with such

wretches when they seek to humiliate him, he should be counselled in

these words: Do not suffer thyself to be afflicted. A wordy encounter

between a high and a low person is always disapproved by persons of

tranquil intelligence. A slanderous wretch, when enraged, may strike

another with his palms, or throw dust or chaff at another, or frighten

another by showing or grinding his teeth. All this is well known. That

man who endures the reproaches and slanders of wicked-souled wights

uttered in assemblies, or who reads frequently these instructions, never

suffers any pain occasioned by speech.'

SECTION CXV

"Yudhishthira said, 'O grandsire, O thou that art possessed of great

wisdom, I have one great doubt that perplexes me. Thou shouldst, O king,

resolve it. Thou art an advancer of our family. Thou hast discoursed to

us upon the slanderous speeches uttered by wicked-souled wretches of bad

conduct. I desire, however, to question thee further. That which is

beneficial to a kingdom, that which is productive of the happiness of the

royal line, that which is productive of good and advancement in the

future and the present, that which is good in respect of food and drink

and as regards also the body, are topics upon which I wish thee to

discourse. How should a king who has been placed on the throne and who

continues to occupy it, surrounded by friends, ministers, and servants

gratify his people. That king who, led away by his affections and

predilections, becomes devoted to evil associates, and who pays court to

wicked men in consequence of his being enthralled by his senses, finds

all servants of good birth and blood disaffected towards him. Such a king

never succeeds in obtaining those objects the accomplishment of which

depends upon one's having a number of good servants about him. It

behoveth thee that art equal to Vrihaspati himself in intelligence to

discourse to me upon these duties of kings which are difficult to be

ascertained and thereby remove my doubts. Thou, O tiger among men, art

ever engaged in accomplishing the good of our race. For this reason thou

always discoursest to us on the duties of king-craft. Kshatri (Vidura)

also, possessed of great wisdom, always gives us valuable instruction.

Hearing instructions from thee that are productive of good to our race

and kingdom, I shall be able to pass my days in happiness like a person

gratified with having quaffed the deathless Amrita. What classes of

servants are to be regarded as inferior and what is possessed of every

accomplishment? Aided by what class of servants or by servants of what

kind of birth, is it advisable to discharge the duties of ruling? If the

king choose to act alone and without servants, he can never succeed in

protecting his people. All persons, however, of high birth covet the

acquisition of sovereignty.'

"Bhishma said, 'The king, O Bharata, cannot alone rule his kingdom.

Without servants to aid him, he cannot succeed in accomplishing any

object. Even if he succeeds in gaining any object, he cannot (if alone),

retain it. That king whose servants are all possessed of knowledge and

wisdom, who are all devoted to the good of their master, and who are of

high birth and tranquil disposition, succeeds in enjoying the happiness

connected with sovereignty. That king whose ministers are all well born,

incapable of being weaned away from him (by means of bribes and other

influences), who always live with him, who are engaged in giving advice

to their master, who are possessed of wisdom and goodness, who have a

knowledge of the relations of things, who can provide for future events

and contingencies, who have a good knowledge of the virtues of time, and

who never grieve for what is past, succeeds in enjoying the happiness

that attaches to sovereignty. That king whose servants share with him his

griefs and joys, who always do what is agreeable to him, who always

direct their attention to the accomplishment of their master's objects,

and all of whom are faithful, succeeds in enjoying the happiness that

attaches to sovereignty. The king whose subjects are always cheerful, and

high minded, and who always tread in the path of the righteousness,

succeeds in enjoying the happiness attached to sovereignty. He is the

best of kings all the sources of whose income are managed and supervised

by contented and trustworthy men well acquainted with the means of

increasing the finances. That king succeeds in obtaining affluence and

great merit whose repositories and barns are supervised by incorruptible,

trust-worthy, devoted, and uncovetous servants always bent upon

gathering. That king in whose city justice is administered properly with

the result of such administration leading to the well known results of

fining the plaintiff or the defendant if his case is untrue, and in which

criminal laws are administered even after the manner of Sankha and

Likhita, succeeds in earning the merit that attaches to sovereignty. That

king who attaches his subjects to himself by kindness, who is conversant

with the duties of kings, and who attends to the aggregate of six.

succeeds in earning the merit that attaches to sovereignty.'"

SECTION CXVI

"Bhishma said, 'In this connection is cited the following history of

olden times. That history is regarded as a high precedent amongst good

and wise men. That history has connection with the present topic. I heard

it in the hermitage of Rama, the son of Jamadagni, recited by many

foremost of Rishis. In a certain large forest uninhabited by human

beings, there lived an ascetic upon fruit and roots observing rigid vows,

and with his senses under control. Observant also of stringent

regulations and self-restraint, of tranquil and pure soul, always

attentive to Vedic recitations, and of heart cleansed by fasts, he

adopted a life of goodness towards all creatures. Possessed of great

intelligence, as he sat on his seat, the goodness of his behaviour having

been known to all the creatures that lived in that forest, they used to

approach him with affection. Fierce lions and tigers, infuriated

elephants of huge size, leopards, rhinoceroses, bears, and other animals

of fierce aspect, subsisting upon blood, used to come to the Rishi and

address him the usual questions of polite enquiry. Indeed, all of them

behaved towards him like disciples and slaves and always did unto him

what was agreeable. Coming to him they addressed the usual enquiries, and

then went away to their respective quarters. One domestic animal,

however, lived there permanently, never leaving the Muni at any time. He

was devoted to the sage and exceedingly attached to him. Weak and

emaciated with fasts, he subsisted upon fruit and roots and water, and

was tranquil and Of inoffensive aspect. Lying at the feet of that

high-souled Rishi as the latter sat, the dog, with a heart like that of a

human being, became exceedingly attached to him in consequence of the

affection with which he was treated. One day a leopard of great strength

came there, subsisting upon blood. Of a cruel disposition and always

filled with delight at the prospect of prey, the fierce animal looked

like a second Yama. Licking the corners of his mouth With the tongue, and

lashing his tail furiously, the leopard came there, hungry and thirsty,

with wide open jaws, desirous of seizing the dog as his prey. Beholding

that fierce beast coming, O king, the dog, in fear of his life, addressed

the Muni in these words. Listen unto them, O monarch! 'O holy one, this

leopard is a foe of the dogs. It wishes to slay me. O great sage, do thou

act in such a way that all my fears from this animal may be dispelled

through thy grace. O thou of mighty arms, without doubt thou art

possessed of omniscience.' Acquainted with the thoughts of all creatures,

the sage felt that the dog had ample cause for fear. Possessed of the six

attributes and capable of reading the voices of all animals, the sage

said the following words.'

"The sage said, 'Thou shalt have no fear of death from leopards any

longer. Let thy natural form disappear and be thou a leopard, O son!' At

these words, the dog was transformed into a leopard with skin bright as

gold. With stripes on his body and with large teeth, thenceforth he began

to live in that forest fearlessly. Meanwhile, the leopard, seeing before

him an animal of his own species, immediately forsook all feelings of

animosity towards it. Some time after, there came into the hermitage a

fierce and hungry tiger with open mouth. Licking the corners of his mouth

with the tongue, and eagerly desirous of drinking blood, that tiger began

to approach towards the animal that had been transformed into a leopard.

Beholding the hungry tiger of terrible teeth approach that forest, the

(transformed) leopard sought the Rishi's protection for saving his life.

The sage, who showed great affection for the leopard in consequence of

the latter's living in the same place with him, forthwith transformed his

leopard into a tiger powerful for all foes. The tiger seeing a beast of

his own species did him no injury, O king. The dog, having in course of

time been transformed into a powerful tiger subsisting upon flesh and

blood, abstained from his former food which had consisted of fruit and

roots. Indeed, from that time, O monarch, the transformed tiger lived,

subsisting upon the other animals of the forest, like a true king of

beasts.'

SECTION CXVII

"Bhishma said, 'The dog transformed into a tiger, gratified with the

flesh of slain beasts, slept at his ease. One day as he lay on the yard

of the hermitage, an infuriated elephant came there, looking like a risen

cloud. Of huge stature, with rent cheeks, having signs of the lotus on

his body, and with broad frontal globes, the animal had long tusks and a

voice deep as that of the clouds. Beholding that infuriated elephant,

proud of his strength, approaching towards him, the tiger agitated with

fear, sought the protection of the Rishi. That best of sages thereupon

transformed the tiger into an elephant. The real elephant, seeing an

individual of his own species, huge as mass of clouds, became terrified.

The Rishi's elephant then, freckled with the dust of lotus filaments,

dived delightfully into lakes overgrown with lotuses and wandered by

their banks indented with rabbit holes. A considerable time elapsed in

this way. One day as the elephant was cheerfully striding along the

vicinity of the hermitage, there came before him unto that spot a maned

lion born in a mountain cave and accustomed to slay elephants. Beholding

the lion coming, the Rishi's elephant, from fear of life, began to

tremble and sought the protection of the sage. The sage thereupon

transformed that prince of elephants into a lion. As the wild lion was an

animal of same species with himself, the Rishi's lion no longer feared

him. On the other hand, the wild lion seeing a stronger beast of his own

species before him, became terrified. The Rishi's lion began to dwell in

that hermitage within the forest. Through fear of that animal, the other

animals no longer ventured to approach the hermitage. Indeed, they all

seemed to be inspired with fear about the safety of their lives. Some

time after one day, a slayer of all animals, possessed of great strength

inspiring all creatures with fright, having eight legs and eyes on the

forehead, viz., a Sarabha, came to that spot. Indeed he came to that very

hermitage for the object of slaying the Rishi's lion. Seeing this, the

sage transformed his lion into a Sarabha of great strength. The wild

Sarabha, beholding the Rishi's Sarabha before him to be fiercer and more

powerful, quickly fled away, from that forest. Having been thus

transformed into a Sarabha by the sage, the animal lived happily by the

side of his transformer. All the animals then that dwelt in the vicinity

became inspired with the fear of that Sarabha. Their fear and the desire

of saving their lives led them all to fly away from that forest. Filled

with delight, the Sarabha continued every day to slay animals for his

food. Transformed into a carnivorous beast, he no longer affected fruit

and roots upon which he had formerly lived. One day that ungrateful beast

who had first been a dog but who was now transformed into a Sarabha,

eagerly thirsting for blood, wished to slay the sage. The latter, by

ascetic power, saw it all by his spiritual knowledge. Possessed of great

wisdom, the sage, having ascertained the intentions of the beast,

addressed him in these words.'

"The sage said, 'O dog, thou wert first transformed into a leopard. From

a leopard thou wert then made a tiger. From a tiger thou wert next

transformed into an elephant with the temporal juice trickling down thy

cheeks. Thy next transformation was into a lion. From a mighty lion thou

wert then transformed into a Sarabha. Filled with affection for thee, it

was I that transformed thee into these diverse shapes. Thou didst not,

and dost not, belong by birth, to any of those species. Since, however, O

sinful wretch, thou desirest to stay me who have done thee no injury,

thou shalt return to thy own species and be a dog again.' After this,

that mean and foolish animal of wicked soul, transformed into a Sarabha

once more assumed, in consequence of the Rishi's curse, his own proper

form of a dog.'"

SECTION CXVIII

"Bhishma said, 'Having once more assumed his proper form, the dog became

very cheerless. The Rishi, reproving him, drove the sinful creature from

his hermitage. An intelligent king should, guided by this precedent,

appoint servants, each fit for the office assigned to him, and exercise

proper supervision over them, having first ascertained their

qualifications in respect of truthfulness and purity, sincerity, general

disposition, knowledge of the scripture, conduct, birth, self-restraint,

compassion, strength, energy, dignity, and forgiveness. A king should

never take a minister without first having examined him. If a king

gathers round him persons of low birth, he can never be happy. A person

of high birth, even if persecuted without any fault by his royal master,

never sets his heart, in consequence of the respectability of his blood,

upon injuring his master. An individual, however, that is mean and of low

birth, having obtained even great affluence from his connection with some

honest man, becomes an enemy of the latter if only he is reproached in

words.[351] A minister should be possessed of high birth and strength; he

should be forgiving and self-restrained, and have all his sense under

control; he should be free from the vice of rapacity, contented with his

just acquisitions, delighted with the prosperity of his master and

friends, conversant with the requirements of place and time, ever

employed in attaching men to himself or his master by doing good offices

to them, always attentive to his duties, desiring the good of his master,

always heedful, faithful in the discharge of his own duties., a thorough

master of the art of war and peace, conversant with the king's

requirements in respect of the great aggregate of three, beloved by both

the citizens and the inhabitants of the provinces, acquainted with all

kinds of battle-array for piercing and breaking the enemy's ranks,

competent to inspire the forces of his master with cheerfulness and joy,

capable of reading signs and gestures, acquainted with all requirements

in respect of march, skilled in the art of training elephants, free from

pride, confident of his own powers, clever in the transaction of

business, always doing what is right, of righteous conduct, surrounded by

righteous friends, of sweet speech, possessed of agreeable features,

capable of leading men, well-versed in policy, possessed of

accomplishments, energetic in action, active, possessed of ingenuity, of

a sweet temper, modest in address, patient, brave, rich, and capable of

adapting his measures to the requirement of place and time. That king who

succeeds in obtaining such a minister can never be humiliated or

overpowered by any one. Indeed, his kingdom gradually spreads over the

earth like the light of the moon. A king, again, who is conversant with

the scriptures, who regards righteousness to be superior to everything,

who is always engaged in protecting his subjects, and who is possessed of

the following virtues, obtains the love of all. He should be patient,

forgiving, pure in conduct, severe when the occasion requires it

acquainted with the efficacy of exertion, respectful in his behaviour

towards all his seniors, possessed of a knowledge of the scriptures,

ready to listen to the instructions and counsels of those that are

competent to instruct and give counsel, capable of judging correctly amid

different or opposite courses of action suggested to him, intelligent, of

a retentive memory, ready to do what is just, self-restrained, always

sweet-speeched, forgiving even unto enemies, practising charity

personally, possessed of faith, of agreeable features, ready to extend

the hand of succour to persons plunged in distress, possessed of

ministers that always seek his good, free from the fault of egoism, never

without a wife,[352] and undisposed to do anything with haste. He should

always reward his ministers when they achieve anything signal. He should

love those that are devoted to him. Avoiding idleness, he should always

attract men to himself by doing good to them. His face should always be

cheerful. He should always be attentive to the wants of his servants and

never give way to wrath. He should, besides, be magnanimous. Without

lying aside the lord of chastisement, he should wield it with propriety.

He should make all men about him act righteously. Having spies for his

eyes, he should always supervise the concerns of his subjects, and should

be conversant in all matters connected with virtue and wealth. A king

that is possessed of these hundred qualifications earns the love of all.

Every ruler should strive to be such. The king should also, O monarch,

search for good warriors (to enlist in his army) that should all be

possessed of the necessary qualifications, for aiding him in protecting

his kingdom. A king that desires his own advancement should never

disregard his army. That king whose soldiers are brave in battle,

grateful, and versed in the scriptures, whose army consists of

foot-soldiers conversant with the treatises on religion and duty, whose

elephant-warriors are fearless, whose car-warriors are skilled in their

own mode of fighting and well-versed in shooting arrows and in wielding

other weapons, succeeds in subjugating the whole earth. That king who is

always employed in attaching all men to himself, who is ready for

exertion, who is rich in friends and allies, becomes the foremost of

rulers. A king who has succeeded in attaching all men unto himself, may,

O Bharata, with the aid of even a thousand horsemen of courage, succeed

in conquering the whole earth.'"

SECTION CXIX

"Bhishma said, 'That king who, guided by the lesson to be drawn from the

story of the dog, appoints his servants to offices for which each is fit,

succeeds in enjoying the happiness that is attached to sovereignty. A dog

should not, with honours, be placed in a position above that for which he

is fit. If a dog be placed above the situation which is fit for him, he

becomes intoxicated with pride. Ministers should be appointed to offices

for which they are fit and should possess such qualifications as are

needed for their respective occupations. Appointments on unfit persons

are not at all approved. That king who confers on his servants offices

for which each is fit, succeeds, in consequence of such merit, to enjoy

the happiness attaching to sovereignty. A Sarabha should occupy the

position of a Sarabha; a lion should swell with the might of a lion; a

tiger should be placed in the position of a tiger; and a leopard should

be placed as a leopard. Servants should, according to the ordinance, be

appointed to offices for which each is fit. If thou wishest to achieve

success, thou shouldst never appoint servants in situations higher than

what they deserve. That foolish king who, transgressing precedent,

appoints servants to offices for which they are not fit, fails to gratify

his people. A king that desires to possess accomplished servants should

never appoint persons that are destitute of intelligence, that are

low-minded, that are without wisdom, that are not masters of their

senses, and that are not of high birth. Men that are honest, possessed of

high birth, brave, learned, destitute of malice and envy, high-minded,

pure in behaviour, and clever in the transaction of business, deserve to

be appointed as ministers. Persons that are possessed of humility, ready

in the performance of their duties, tranquil in disposition, pure in

mind, adorned with diverse other gifts of nature and are never the

objects of calumny in respect of the offices they hold should be the

intimate associates of the king. A lion should always make a companion of

a lion. If one that is not a lion becomes the companion of a lion, one

earns all the advantages that belong to a lion. That lion, however who,

while engaged in discharging the duties of a lion, has a pack of dogs

only for his associates, never succeeds in consequence of such

companionship, in accomplishing those duties. Even thus, O ruler of men,

may a king succeed in subjugating the whole earth if he has for his

ministers men possessed of courage, wisdom, great learning, and high

birth. O foremost of royal masters, kings should never entertain a

servant that is destitute of learning and sincerity and wisdom and great

wealth. These men that are devoted to the services of their master are

never slopped by any impediments. Kings should always speak in soothing

terms unto those servants that are always engaged in doing good to their

masters. Kings should always, with great care, look after their

treasuries. Indeed, kings have their roots in their treasuries. A king

should always seek to swell his treasury. Let thy barns, O king, be

fitted with corn. And let their keep be entrusted to honest servants. Do

thou seek to increase thy wealth and corn. Let thy servants, skilled in

battle, be always attentive to their duties. It is desirable that they

should be skilful in the management of steeds. O delighter of the Kurus,

attend to the wants of thy kinsmen and friends. Be thou surrounded with

friends and relatives. Seek thou the good of thy city. By citing the

precedent of the dog I have instructed thee about the duties thou

shouldst adopt towards thy subjects. What further dost thou wish to

hear?'"

SECTION CXX

"Yudhishthira said, 'Thou hast, O Bharata, discoursed upon the many

duties of king-craft that were observed and laid down in days of old by

persons of ancient times conversant with kingly duties. Thou hast,

indeed, spoken in detail of those duties as approved by the wise. Do

thou, however, O bull of Bharata's race, speak of them in such a way that

one may succeed in retaining them in memory."[353]

"Bhishma said, 'The protection of all creatures is regarded as the

highest duty of the Kshatriya. Listen now to me, O king, as to how the

duty of protection is to be exercised. A king conversant with his duties

should assume many forms even as the peacock puts forth plumes of diverse

hues. Keenness, crookedness, truth, and sincerity, are the qualities that

should be present in him. With thorough impartiality, he should practise

the qualities of goodness if he is to earn felicity. He must assume that

particular hue or form which is beneficial in view of the particular

object which he seeks to accomplish.[354] A king who can assume diverse

forms succeeds in accomplishing even the most subtle objects. Dumb like

the peacock in autumn, he should conceal his counsel. He should speak

little, and the little he speaks should be sweet. He should be of good

features and well versed in the scriptures. He should always be heedful

in respect of those gates through which dangers may come and overtake

him, like men taking care of breaks in embankments through which the

waters of large tanks may rush and flood their fields and houses. He

should seek the refuge of Brahmanas crowned with ascetic success even as

men seek the refuge or loudly rivers generated by the rain-water

collected within mountain lakes. That king who desires to amass wealth

should act like religious hypocrites in the matter of keeping a coronal

lock.[355] The king should always have the rod of chastisement uplifted

in his hands. He should always act heedfully (in the matter of levying

his taxes) after examining the incomes and expenses of his subjects like

men repairing to a full-grown palmyra for drawing its juice.[356] He

should act equitably towards his own subjects; cause the crops of his

enemies to be crushed by the tread of his cavalry, march against foes

when his own wings have become strong; and observe all the sources of his

own weakness. He should proclaim the faults of his foes; crush those that

are their partisans; and collect wealth from outside like a person

plucking flowers from the woods. He should destroy those foremost of

monarchs that swell with might and stand with uplifted heads like

mountains, by seeking the shelter of unknown shades[357] and by

ambuscades and sudden attacks. Like the peacock in the season of rains,

he should enter his nightly quarters alone and unseen. Indeed, he should

enjoy, after the manner of the peacock, within his inner apartments, the

companionship of his wives. He should not put off his mail. He should

himself protect his own self, and avoid the nets spread out for him by

the spies and secret agents of his foes. He should also win over the

affections of the spies of his enemies, but extirpate them when

opportunity occurs. Like the peacocks the king should kill his powerful

and angry foes of crooked policy, and destroy their force and drive them

away from home. The king should also like the peacock do what is good to

him, and glean wisdom from everywhere as they collect insects even from

the forest. A wise and peacock-like king should thus rule his kingdom and

adopt a policy which is beneficial to him. By exercising his own

intelligence, he should settle what he is to do. By consulting with

others he should either abandon or confirm such resolution. Aided by that

intelligence which is sharpened by the scriptures, one can settle his

courses of action. In this consists the usefulness of the scriptures. By

practising the arts of conciliation, he should inspire confidence in the

hearts of his enemies. He should display his own strength. By judging of

different courses of action in his own mind he should, by exercising his

own intelligence, arrive at conclusions. The king should be well-versed

in the arts of conciliatory policy, he should be possessed of wisdom; and

should be able to do what should be done and avoid what should not. A

person of wisdom and deep intelligence does not stand in need of counsels

or instruction. A wise man who is possessed of intelligence like

Vrihaspati, if he incurs obloquy, goon regains his disposition like

heated iron dipped in water. A king should accomplish all objects, of his

own or of others, according to the means laid down in the scriptures. A

king conversant with the ways of acquiring wealth should always employ in

his acts such men as are mild indisposition, possessed of wisdom and

courage and great strength. Beholding his servants employed in acts for

which each is fit, the king should act in conformity with all of them

like the strings of a musical instrument, stretched to proper tension,

according with their intended notes. The king should do good to all

persons without transgressing the dictates of righteousness. That king

stands immovable as a hill whom everybody regards--'He is mine.' Having

set himself to the task of adjudicating between litigants, the king,

without making any difference between persons that are liked and those

that are disliked by him, should uphold justice. The king should appoint

in all his offices such men as are conversant with the characteristics of

particular families, of the masses of the people, and of different

countries; as are mild in speech; as are of middle age; as have no

faults; as are devoted to good act; as are never heedless; as are free

from rapacity; as are possessed of learning and self-restraint; as are

firm in virtue and always prepared to uphold the interests of both virtue

and profit. In this way, having ascertained the course of actions and

their final objects the king should accomplish them heedfully; and

instructed in all matters by his spies, he may live in cheerfulness. The

king who never gives way to wrath and joy without sufficient cause, who

supervises all his acts himself, and who looks after his income and

expenditure with his own eyes, succeeds in obtaining great wealth from

the earth. That king is said to be conversant with the duties of

king-craft who rewards his officers and subjects publicly (for any good

they do), who chastises those that deserve chastisement, who protects his

own self, and who protects his kingdom from every evil. Like the Sun

shedding his rays upon everything below, the king should always look

after his kingdom himself, and aided by his intelligence he should

supervise all his spies and officers. The king should take wealth from

his subjects at the proper time. He should never proclaim what he does.

Like an intelligent man milking his cow every day, the king should milk

his kingdom every day. As the bee collects honey from flowers gradually,

the king should draw wealth gradually from his kingdom for storing it.

Having kept apart a sufficient portion, that which remains should be

spent upon acquisition of religious merit and the gratification of the

desire for pleasure. That king who is acquainted with duties and who is

possessed of intelligence would never waste what has been stored. The

king should never disregard any wealth for its littleness; he should

never disregard foes for their powerlessness; he should, by exercising

his own intelligence, examine his own self; he should never repose

confidence upon persons destitute of intelligence. Steadiness,

cleverness, self-restraint, intelligence, health, patience, bravery, and

attention to the requirements of time and place,--these eight qualities

lead to the increase of wealth, be it small or be it much. A little fire,

fed with clarified butter, may blaze forth into a conflagration. A single

seed may produce a thousand trees. A king, therefore, even when he hears

that his income and expenditure are great, should not disregard the

smaller items. A foe, whether he happens to be a child, a young man, or

an aged one, succeeds in staying a person who is heedless. An

insignificant foe, when he becomes powerful, may exterminate a king. A

king, therefore, who is conversant with the requirements of time is the

foremost of all rulers. A foe, strong or weak, guided by malice, may very

soon destroy the fame of a king, obstruct the acquisition of religious

merit by him; and deprive him of even his energy. Therefore, a king that

is of regulated mind should never be heedless when he has a foe. If a

king possessed of intelligence desire affluence and victory, he should,

after surveying his expenditure, income, savings, and administration,

make either peace or war. For this reason the king should seek the aid of

an intelligent minister. Blazing intelligence weakens even a mighty

person; by intelligence may power that is growing be protected; a growing

foe is weakened by the aid of intelligence; therefore, every act that is

undertaken conformably to the dictates of intelligence is deserving of

praise. A king possessed of patience and without any fault, may, if he

likes, obtain the fruition of all his wishes, with the aid of even a

small force. That king, however, who wishes to be surrounded by a train

of self-seeking flatterers,[358] never succeeds in winning even the

smallest benefit. For these reasons.. the king should act with mildness

in taking wealth from his subjects. If a king continually oppresses his

people, he meets with extinction like a flash of lightening that blazes

forth only for a second. Learning, penances, vast wealth, indeed,

everything, can be earned by exertion. Exertion, as it occurs in embodied

creatures, is governed by intelligence. Exertion, therefore, should be

regarded as the foremost of all things. The human body is the residence

of many intelligent creatures of great energy, of Sakra, of Vishnu, of

Saraswati, and of other beings. A man of knowledge, therefore, should

never disregard the body.[359] A covetous man should be subjugated by

constant gifts. He that is covetous is never satiated with appropriating

other people's wealth. Every one, however, becomes covetous in the matter

of enjoying happiness. If a person, therefore, becomes destitute of

wealth, he becomes destitute of virtue and pleasure (which are objects

attainable by wealth). A covetous man seeks to appropriate the wealth,

the enjoyments, the sons and daughters, and the affluence of others. In

covetous men every kind of fault may be seen. The king, therefore, should

never take a covetous man for his minister or officer. A king (in the

absence of proper agents) should despatch even a low person for

ascertaining the disposition and acts of foes. A ruler possessed of

wisdom should frustrate all the endeavours and objects of his enemies.

That trustful and high-born king who seeks instruction from learned and

virtuous Brahmanas and who is protected by his ministers, succeeds in

keeping all his tributary chiefs under proper control. O prince of men, I

have briefly discoursed to thee of all the duties laid down in the

scriptures. Attend to them, aided by thy intelligence. That king who, in

obedience to his preceptor, attends to these, succeeds in ruling the

whole earth. That king who disregards the happiness that is derivable

from policy and seeks for that which chance may bring, never succeeds in

enjoying the happiness that attaches to sovereignty or in winning regions

of bliss hereafter.[360] A king that is heedful, by properly attending to

the requirements of war and peace, succeeds in slaying even such foes as

are eminent for wealth, worshipped for intelligence and good conduct,

possessed of accomplishments, brave in battle, and ready for exertion.

The king should discover those means which are furnished by different

kinds of acts and measures. He should never depend upon destiny. One that

sees faults in faultless persons never succeeds in winning prosperity and

fame. When two friends engage in accomplishing one and the same act, a

wise man always applauds him among the two that takes upon himself the

heavier share of the work. Do thou practise these duties of kings that I

have told thee. Set thy heart upon the duty of protecting men. Thou mayst

then easily obtain the reward of virtue. All the regions of felicity

hereafter are dependent upon merit!'"[361]

SECTION CXXI

"Yudhishthira said, 'O grandsire, thou hast now finished thy discourse

upon the duties of kings. From what thou hast said it seems that

Chastisement occupies a high position and is the lord of everything for

everything depends upon Chastisement. It seems, O puissant one, that

Chastisement, which is possessed of great energy and which is present

everywhere, is the foremost of all beings among either gods and Rishis

and high-souled Pitris and Yakshas and Rakshasas and Pisachas and

Sadhyas, or living beings in this world including beasts and birds. Thou

hast said that the entire universe, mobile and immobile, including gods,

Asuras, and men, may be seen to depend upon Chastisement. I now desire, O

bull of Bharata's race, to know truly who Chastisement is. Of what kind

is he? What is his form? What is his disposition? Of what is he made?

Whence is his origin? What are his features? What is his splendour? How

does he remain wakeful among living creatures so heedfully? Who is he

that remains eternally wakeful, protecting this universe? Who is he that

is known to be the foremost of all things? Who, indeed, is that high

personage called Chastisement? What is that upon which Chastisement

depends? And what is his course?'

"Bhishma said, 'Listen, O descendent of Kuru, who Chastisement is and why

he is called also Vyavahara! That upon whom all things depend is called

Chastisement. Chastisement is that by which righteousness is kept up. He

is sometimes called Vyavahara. In order that the righteousness of a king

that is heedfully awake may not suffer extinction (Chastisement has come

to be called by that name). It is for this reason that the name Vyavahara

becomes applicable to it.[362] In olden days Manu, O king, declared first

of all this truth, viz.,--'He who protects all creatures, the loved and

the odious equally, by impartially wielding the lord of Chastisement, is

said to be the embodiment of righteousness.'--These words that I have

said were, O king first, uttered in days of old by Manu. They represent

the high words of Brahman. And because these words were spoken first,

therefore, they are known as the first words. And since it is by

Chastisement that the misappropriation of other people's possessions is

stopped, therefore Chastisement has come to be called by the name of

Vyavahara. The aggregate of three always rests on well applied

Chastisement. Chastisement is a great god. In form he looks like a

blazing fire. His complexion is dark like that of the petals of the blue

lotus. He is equipt with four teeth, has four arms and eight legs and

many eyes. His cars are pointed like shafts and his hair stands upright.

He has matted locks and two tongues. His face has the hue of copper, and

he is clad in a lion's skin.[363] That irresistible deity assumes such a

fierce shape. Assuming again the form of the sword, the bow, the mace,

the dart, the trident, the mallet, the arrow, the thick and short club,

the battle-axe, the discus, the noose, the heavy bludgeon, the rapier,

the lance, and in fact of every kind of weapon that exists on earth.

Chastisement moves in the world. Indeed, Chastisement moves on earth,

piercing and cutting and afflicting and lopping off and dividing and

striking and slaying and rushing against its victims. These, O

Yudhishthira, are some of the names which Chastisement bears, viz.,

Sword, Sabre, Righteousness, Fury, the Irresistible, the Parent of

prosperity, Victory, Punisher, Checker, the Eternal, the Scriptures,

Brahmana, Mantra, Avenger, the Foremost of first Legislators, Judge, the

Undecaying, God, the individual whose course is irresistible, the

Ever-agoing, the First. born, the individual without affections, the Soul

of Rudra, the eldest Manu and the great Benefactor Chastisement is the

holy Vishnu. He is the puissant Narayana. And because he always assumes a

terrible form, therefore he is called Mahapurusha. His wife Morality is

also known by the names of Brahmana's Daughter, Lakshmi, Vriti,

Saraswati, and Mother of the universe. Chastisement thus has many forms.

Blessings and curse, pleasure and pain, righteousness and

unrighteousness, strength and weakness, fortune and misfortune, merit and

demerit, virtue and vice, desire and aversion, season and month, night

and day, and hour, heedfulness and heedlessness, joy and anger, peace and

self-restraint, destiny and exertion, salvation and condemnation, fear

and fearlessness, injury and abstention from injury, penances and

sacrifice and rigid abstinence, poison and healthy food, the beginning,

the middle, and the end, the result of all murderous acts, insolence,

insanity, arrogance, pride, patience, policy, impolicy, powerlessness and

power, respect, disrespect, decay and stability, humility, charity,

fitness of time and unfitness of time, falsehood, wisdom, truth, belief,

disbelief, impotence, trade, profit, loss, success, defeat, fierceness,

mildness, death, acquisition and non-acquisition, agreement and

disagreement, that which should be done and that which should not be

done, strength and weakness, malice and goodwill, righteousness and

unrighteousness, shame and shamelessness, modesty, prosperity and

adversity, energy, acts, learning, eloquence, keenness of

Understanding,--all these, O Yudhishthira, are forms of Chastisement in

this world. Hence, Chastisement is exceedingly multiform. If Chastisement

had not existed, all creatures would have ground one another. Through

fear of Chastisement. O Yudhisthira, living creatures do not slay one

another. The subjects, O king, always protected by Chastisement, enhance

the might of their ruler. It is for this that Chastisement is regarded as

the foremost refuge of all. Chastisement, O king, quickly sets the world

on the path of righteousness. Dependent upon truth, righteousness exists

in the Brahmanas. Endued with righteousness, foremost of Brahmanas became

attached to the Vedas. From the Vedas the sacrifices flow. Sacrifices

gratify the deities. The deities, being gratified, commend the denizens

of the earth to Indra. For benefiting the denizens of the earth, Indra

gives them food (in the form of rain without which crops and vegetation

would fail). The life of all creatures depends upon food. From food

creatures derive their support and growth. Chastisement (in the form of

the Kshatriya ruler) remains wakeful amongst them. For serving this

object, Chastisement assumes the form of a Kshatriya among men.

Protecting men, he remains awake, always heedful and never decaying.

Chastisement has again these other eight names, viz., God, Man, Life,

Power, Heart, the Lord of all creatures, the Soul of all things, and the

Living creature. God gave both affluence and the rod of chastisement to

the king who is possessed of strength (in the form of military forces)

and who is a combination of five ingredients.[364] Nobility of blood,

ministers of great wealth, knowledge, the different kinds of forces (such

as strength of body, energy of mind, etc.), with the eight objects

mentioned below, and the other force (viz., that which depends upon a

well-filled treasury), should be sought for the king, O Yudhishthira.

Those eight objects are elephants, horses, cars, foot soldiers, boats,

impressed labourers (for following the camp and doing other work),

increase of population, and cattle (such as sheep, etc.). Of the army

equipped in mail and with other accoutrements, car-warriors,

elephant-warriors, cavalry, Infantry, officers, and surgeons constitute

the limbs. Beggars, principal judges, astrologers, performers of

propitiatory and Atharvan rites, treasury, allies, grain, and all other

requisites, constitute the body, composed of seven attributes and eight

limbs, of a kingdom. Chastisement is another powerful limb of a kingdom.

Chastisement (in the form of an army) is the author of a kingdom. God

himself has, with great care, sent Chastisement for the use of the

Kshatriya. This eternal universe is impartial Chastisement's self. There

is nothing more worthy of respect by kings than Chastisement by which the

ways of Righteousness are pointed out. Brahman himself, for the

protection of the world and for establishing the duties of different

individuals, sent down (or created) Chastisement. There is another kind

of Vyavahara arising out of the dispute of litigants which also has

sprung from Brahman. Principally characterised by a belief in either of

the two parties, that Vyavahara is seen to be productive of good. There

is another kind of Vyavahara which has the Veda for its soul. It is also

said to have the Veda for its cause. There is, O tiger, among kings, a

(third) kind of Vyavahara which is connected with family customs but

which is consistent with the scriptures.[365] That Vyavahara which has,

as above, been said to be characterised by a belief in either of two

litigant parties, should be known by us as inhering in the king. It

should be also known by the name of Chastisement, as also by the name of

Evidence. Although Chastisement is seen to be regulated by Evidence, yet

it has been said to have its soul in Vyavahara. That which has been

called Vyavahara is really based upon Vedic precepts. That Vyavahara

which has been indicated to have the Vedas for its soul is Morality or

duty. It is also productive of good unto persons believing in duty and

morality, men of cleansed souls have spoken of that Vyavahara as they

have done of ordinary law.[366] The third kind of Vyavahara is also a

preceptor of men, and it has also its roots in the Veda, O Yudhishthira!

It upholds the three worlds. It has Truth for its soul and it is

productive of prosperity. That which is Chastisement has been seen by us

to be eternal Vyavahara. That which has been said to be Vyavahara is

verily the Veda. That which is the Veda is morality, duty. That which is

morality and duty is the path of Righteousness. This last it was which in

the beginning had been Grandsire Brahman, that Lord of all creatures.

Brahman is the Creator of the entire universe with the gods and Asura and

Rakshasas and human beings and snakes, and of every other thing. Hence

that Vyavahara which is characterised by a belief in either of two

litigant parties has also flowed from him. For this reason He has laid

down the following in respect of Vyavahara: Neither mother, nor father,

nor brother, nor wife, nor priest, is unpunishable with that king who

rules agreeably to his duty.

SECTION CXXII

"Bhishma said, 'In this connection is cited the old story that follows.

There was among the Angas a king of great splendour, called Vasuhoma.

That king was always engaged in acts of piety, and accompanied by his

spouse he always practiced the most rigid penances. He repaired to the

spot called Munjaprishtha held in high esteem by the Pitris and the

celestial Rishis. There, on that peak of Himavat, near the golden

mountains of Merit, (the great Brahmana here) Rama, sitting under the

shade of a well-known banian, had tied his matted locks together.[367]

From that time, O monarch, the spot, which is a favourite haunt of Rudra,

came to be called Munjaprishtha by Rishis of rigid vows. King Vasuhoma,

residing in that spot, acquired many pious attributes and, having gained

the esteem of the Brahmanas, came to be regarded as a celestial Rishi in

holiness. One day, that crusher of foes, that friend of Sakra, viz., king

Mandhatri of great soul, came to Vasuhoma on his mountain retreat.

Arrived there, Mandhatri, beholding king Vasuhoma of austere penances

stood before the latter in an attitude of humility. Vasuhoma offered unto

his guest water to wash his feet, and the Arghya consisting of the usual

articles, and enquired of him about the well-being or otherwise of his

kingdom consisting of seven limbs. After this, Vasuhoma addressed his

royal guest who faithfully followed the practices of the righteous men of

old, saying, 'What, O king, shall I do for thee?' Thus addressed, O

delighter of the Kurus, Mandhatri, that best of kings, highly gratified,

answered Vasuhoma of great wisdom seated at his ease, in the following

words.'

"Mandhatri said, 'Thou hast, O king, studied all the doctrines of

Vrihaspati. O best of men, the doctrines laid down by Usanas also are

known to thee. I desire to know what is the origin of Chastisement. What

was awake before Chastisement? What also is said to be its end? How came

Chastisement to depend upon the Kshatriya? Tell me all this. O thou of

great wisdom! I come to thee as a disciple ready to give thee the

tutorial fee.'[368]

"Vasuhoma said, 'Listen, O king, as to how Chastisement, that upholder of

the world, arose. The soul of righteousness, it is eternal, and was

created for maintaining the due government of all creatures. It hath been

heard by us that once upon a time, the Grandsire of all the worlds, viz.,

the divine Brahman desiring to perform a sacrifice, failed to find a

priest possessed of qualifications like himself. For this reason he

conceived in his brain and held the foetus there for many long years.

After a thousand years had passed away, the great god sneezed. In that

act, the foetus fell from his head. The divine being, O chastiser of

foes, that thus took birth from Brahman was called by the name of Kshupa.

Possessed of great powers, he became a lord of creatures. That Kshupa

became the priest, O king, in the sacrifice of the high-souled Grandsire.

Upon the commencement of that sacrifice, of Brahman, O best of kings.

Chastisement disappeared in consequence of the visible form that the

Grandsire was then obliged to assume.[369] Chastisement having

disappeared, a great confusion set in among all creatures. There was no

longer any distinction between what should be done and what should not.

All distinction, again, between clean and unclean food ceased. Men ceased

to distinguish between what drink was allowable and what drink was

otherwise. All creatures began to injure one another. There were no

restraints in the matter of the union of the sexes. All idea of property

ceased. All creatures began to rob, and snatching meat from one another.

The strong began to slay the weak. Nobody cherished the slightest

consideration for his neighbour. The Grandsire then, having worshipped

the divine and eternal Vishnu, addressed that great boon-giving god,

saying, 'It behoveth thee, O Kesava, to show mercy on the present

occasion. Let it be so ordained by thee that the confusion that has

occurred may disappear.' Thus addressed, that foremost of deities, armed

with an enormous Sula,[370] having reflected long, created his ownself

into the form of Chastisement. From that form, having Righteousness for

its legs, the goddess Saraswati created Danda-niti (Science of

Chastisement) which very soon became celebrated over the world. After

this the great god armed with the enormous Sula, having again reflected

for some time, appointed a few among the gods as the lords or rulers of

their respective classes. It was then that he made the divine Indra of a

thousand eyes the ruler of the deities. Yama the son of Vivaswat was made

the lord of the Pitris. Kuvera was made the lord of treasures and of all

the Rakshasas. Meru was made the king of the mountains, and Ocean was

made the lord of the rivers. The puissant Varuna was installed into the

sovereignty of the waters and the Asuras. Death was made the lord of life

and all living things, and Fire was appointed as the lord of all things

possessed of energy. The puissant Isana the high-souled and eternal

Mahadeva, of three eyes, was made the lord of the Rudras. Vasishtha was

made the lord of the Brahmanas, and Jatavedas was made the chief of the

Vasus. Surya was made the lord of all luminous bodies, and Chandramas was

made the king of Stars and constellations. Ansumat was made the lord of

all herbs, and the puissant and foremost of deities, viz., Kumara or

Skanda, of twelve arms, was made the chief of all the spirits and ghostly

beings (that wait upon Mahadeva). Time, possessing the seeds of both

destruction and growth, was made the sovereign of all creatures as also

of the four portions of Death (viz., weapons, diseases, Yama, and acts)

and lastly of grief and joy. The Srutis declare that the supreme god

Mahadeva, that lord of lords, O king, armed with Sula, is the chief of

the Rudras. The rod of chastisement was given to Brahmana's son of

subsequent birth, viz., Kshupa, that lord of all creatures and the

foremost one of all virtuous persons. Upon the completion of that

sacrifice according to due rites, Mahadeva, after doing proper reverence

made over Chastisement, that protector of Righteousness, unto

Vishnu.[371] Vishnu gave it to Angiras; and Angiras, that foremost of

ascetics, made it over to Indra and Marichi. Marichi gave it to Bhrigu.

Bhrigu gave that rod intended for the protection of righteousness, unto

all the Rishis. The Rishis gave it unto the Regents of the world, and the

Regents made it over again to Kshupa. Kshupa then made it over to Manu

the son of Surya. The deity of Sraddhas (viz., Manu), gave it unto his

sons for the sake of true righteousness and wealth. Chastisement should

be inflicted with discrimination, guided by righteousness and not by

caprice. It is intended for restraining the wicked. Fines and forfeitures

are intended for striking alarm, and not for filling the king's treasury.

The maiming of one's body or the infliction of death should not proceed

from trivial causes. The infliction of physical pain by diverse means,

hurling from tops of mountains, and banishment also, should not proceed

from similar causes. Surya's son Manu gave the rod of chastisement (to

his sons) for the protection of the world. Chastisement, in the hands of

successive holders, remains awake, protecting all creatures. At the top

of the scale, the divine Indra is awake (with the rod of chastisement);

after him, Agni of blazing flames; after him, Varuna; after Varuna,

Prajapati; after Prajapati, Righteousness whose essence consists of

restraint,[372] after Righteousness the son of Brahman, viz., the eternal

Law; after Law, Energy is awake, employed in the act of protection; after

Energy, the herbs (offered in sacrifices for supporting the gods and used

as food and medicines); after the herbs, the mountains; after the

mountains, all kinds of juices and their attributes; after these, the

goddess Niriti; after Niriti, the planets and the luminous bodies in

heaven; after these, the Vedas; after the Vedas, the puissant form of

Vishnu with equine head; after him, the almighty and eternal Grandsire,

viz., Brahman; after the Grandsire, the divine and blessed Mahadeva;

after Mahadeva, the Viswedevas; after them, the great Rishis; after the

Rishis the divine Soma; after Soma, the deities who are all eternal;

after the deities, know that the Brahmanas are awake. After the

Brahmanas, the Kshatriyas are righteously protecting all creatures. The

eternal universe, consisting of mobile and immobile creatures, is kept

awake by the Kshatriyas. Creatures are kept awake in this world, and

Chastisement is awake among them. Possessed of splendour resembling that

of the Grandsire himself, Chastisement keeps together and upholds

everything.[373] Time, O Bharata, is always awake, in the beginning, the

middle, and the end. The master of all the worlds, the lord of all

creatures, the puissant and blessed Mahadeva, the god of gods, is always

awake. He is called by these names also, viz., Kapardin, Sankara, Rudra,

Bhava, Sthanu and the lord of Uma. Thus Chastisement also keeps awake in

the beginning, the middle, and the end. A virtuous king should rule

properly, guided by Chastisement.'

"Bhishma continued, 'That person who listens to this teaching of

Vasuhoma, and having listened to it conducts himself according to its

tenure, is sure to obtain the fruition of all his wishes. I have now, O

bull among men, told thee everything as to who Chastisement is, that

restrainer of the universe which is governed by righteousness.'"

SECTION CXXIII

"Yudhishthira said, 'I wish, O sire, to hear the settled conclusions on

the subject of Virtue, Wealth, and Pleasure. Depending upon which of

these does the course of life proceed? What are the respective roots of

Virtue, Wealth, and Pleasure? What are again the results of those three?

They are sometimes see n to mingle with one another, and sometimes to

exist separately and independently of one another.'

"Bhishma said, 'When men in this world endeavour with good hearts to

achieve Wealth with the aid of Virtue, then those three, viz., Virtue,

Wealth, and Pleasure, may be seen to co-exist in a state of union in

respect of time, cause, and action.[374] Wealth has its root in Virtue,

and Pleasure is said to be the fruit of Wealth. All the three again have

their root in Will. Will is concerned with objects. All objects, again,

in their entirety, exist for gratifying the desire of enjoyment. Upon

these then does the aggregate of three depend. Entire abstraction from

all objects is Emancipation. It is said that Virtue is sought for the

protection of the body, and Wealth is for the acquisition of Virtue.

Pleasure is only the gratification of the senses. All the three have,

therefore, the quality of Passion.[375] Virtue, Wealth, and Pleasure,

when sought for the sake of heaven or such other rewards, are said to be

remote because the rewards themselves are remote. When sought, however,

for the sake of Knowledge of Self, they are said to be proximate. One

should seek them when they are of such a character.[376] One should not

cast them off even mentally. If Virtue, Wealth, and Pleasure are to be

abandoned, one should abandon them when one has freed one's self by

ascetic penances.[377] The aim of the triple aggregate is towards

emancipation. Would that man could obtain it! One's acts, undertaken and

completed with eve tithe aid of intelligence may or may not lead to the

expected results. Virtue is not always the root of Wealth, for other

things than Virtue lead to Wealth (such as service, agriculture, &c).

There is again a contrary opinion (for some say that Wealth is earned

through chance or birth or like causes). In some instances, Wealth

acquired has been productive of evil. Other things again that Wealth

(such as fasts and vows) have led to the acquisition of Virtue. As

regards this topic, therefore, a dullard whose understanding has been

debased by ignorance, never succeeds in acquiring the highest aim of

Virtue and Wealth, viz., Emancipation. Virtue's dross consists in the

desire of reward; the dross of Wealth consists in hoarding it; when

purged of these impurities, they are productive of great results. In this

connection is cited the narrative of the discourse that look place in

days of old between Kamandaka and Angaristha. One day, king Angaristha,

having waited for the opportunity, saluted the Rishi Kamandaka as he was

seated at his ease and asked him the following questions, 'If a king,

forced by lust and folly, commits sin for which he afterwards repents, by

what acts, O Rishi, can those sins be destroyed? If again a man impelled

by ignorance, does what is sinful in the belief that he is acting

righteously, how shall the king put a stop to that sin come into vogue

among men?'

"Kamandaka said, 'That man who, abandoning Virtue and Wealth pursues only

Pleasure, reaps as the consequence of such conduct the destruction of his

intelligence. The destruction of intelligence is followed by heedlessness

that is at once destructive of both Virtue and Wealth. From such

heedlessness proceed dire atheism and systematic wickedness of conduct.

If the king does not restrain those wicked men of sinful conduct, all

good subjects then live in fear of him like the inmate of a room within

which a snake has concealed itself. The subjects do not follow such a

king. Brahmanas and all pious persons also act in the same way. As a

consequence the king incurs great danger, and ultimately the risk of

destruction itself. Overtaken by infamy and insult, he has to drag on a

miserable existence. A life of infamy, however, is equal to death. Men

learned in the scriptures have indicated the following means for checking

sin. The king should always devote himself to the study of the three

Vedas. He should respect the Brahmanas and do good offices unto them. He

should be devoted to righteousness. He should make alliance (of marriage)

with high families. He should wait upon high-minded Brahmanas adorned

with the virtue of forgiveness. He should perform ablutions and recite

sacred mantras and thus pass his time happily. Banishing all wicked

subjects from himself and his kingdom, he should seek the companionship

of virtuous men. He should gratify all persons by speeches or good acts.

He should say unto all--'I am yours,'--proclaim the virtues of even his

foes. By pursuing such conduct he may soon cleanse himself of his sins

and win the high regard of all. Without doubt, by conduct such as this

all his sins will be destroyed. Thou shouldst accomplish all those high

duties which thy seniors and preceptors would indicate. Thou art sure to

obtain great blessing through the grace of thy seniors and preceptors.'"

SECTION CXXIV

"Yudhishthira said, 'All persons on earth, O foremost of men, applaud

virtuous behaviour. I have, however, great doubts with respect to this

object of their praise. If the topic be capable of being understood by

us, O foremost of virtuous men, I desire to hear everything about the way

in which virtuous behaviour can be acquired. How indeed, is that

behaviour acquired, O Bharata! I desire to hear it. Tell me also, O

foremost of speakers, what has been said to be the characteristics of

that behaviour.'

"Bhishma said, Formerly, O giver of honours, Duryodhana while burning

with grief at sight of that well-known prosperity belonging to thee and

thy brothers at Indraprastha and for the jeers he received in consequence

of his mistakes at the grand mansion, had asked his father Dhritarashtra

the same question. Listen to what transpired on that occasion, O Bharata!

Having seen that grand mansion of thine and that high prosperity of which

thou wert master, Duryodhana, while sitting before his father, spake of

what he had seen to the latter. Having heard the words of Duryodhana,

Dhritarashtra, addressing his son and Karna, replied unto him as follows.

Dhritarashtra said, 'Why dost thou grieve, O son! I desire to hear the

cause in detail. If after ascertaining the reason they appear to be

adequate, I shall then endeavour to instruct thee. O subjugator of

hostile towns, thou too hast obtained great affluence. All thy brothers

are ever obedient to thee, as also all thy friends and relatives. Thou

coverest thy limbs with the best robes. Thou eatest the richest

food.[378] Steeds of the best kind bear thee. Why then hast thou become

pale and emaciated?'

Duryodhana said, 'Ten thousands of high-souled Snataka Brahmanas daily

eat at Yudhishthira's palace off plates of gold. Beholding his excellent

mansion adorned with excellent flowers and fruit, his steeds of the

Tittiri and the Kalmasha breeds, his robes of diverse kinds, indeed,

beholding that high prosperity of my enemies viz., the sons of Pandu, a

prosperity that resembles the high affluence of Vaisravana himself, I am

burning with grief, O Bharata!'

Dhritarashtra said, 'If thou wishest, O sire, to win prosperity like that

of Yudhishthira or that which is even superior to it, do thou then, O

son, endeavour to be of virtuous behaviour. Without doubt, one may, by

behaviour alone, conquer the three worlds. There is nothing impossible of

attainment by persons of virtuous behaviour. Mandhatri conquered the

whole world in course of only one night, Janamejaya, in course of three;

and Nabhaga, in course of seven. All these kings were possessed of

compassion and of virtuous behaviour. For this reason the earth came to

them of their own accord, won over by their virtue.

"Duryodhana said, 'I desire to hear, O Bharata, how that behaviour may be

acquired, that behaviour, viz., in consequence of which the earth was won

so speedily (by the kings named by thee).

"'Dhritarashtra said, 'In this connection, the following old narrative is

cited. It was formerly recited by Narada on the subject of virtuous

behaviour. In days of yore, the Daitya Prahlada, by the merit of his

behaviour, snatched from the high-souled Indra his sovereignty and

reduced the three worlds to subjection. Sukra then, with joined hands,

approached Vrihaspati. Possessed of great wisdom, the chief of the

celestials addressed the great preceptor, saying, 'I desire thee to tell

me what is the source of felicity. Thus addressed, Vrihaspati said unto

him that Knowledge (leading to emancipation) is the source of the highest

felicity. Indeed, Vrihaspati indicated Knowledge to be the source of

supreme felicity. Indra, however, once more asked him as to whether there

was anything higher than that.

"Vrihaspati said, 'There is something, O son, that is still higher. The

high-souled Bhargava (Usanas) will instruct thee better. Repair to him,

blessed be thou, and enquire of him, O chief of the celestials!'

Possessed of great ascetic merit and endued with great splendour, the

chief of the celestials then repaired to Bhargava and obtained from him

with a ratified heart, a knowledge of what was for his great good.

Obtaining the permission of the high-souled Bhargava, the performer of a

hundred sacrifices once more asked the sage as to whether there was

anything higher (as the means for the acquisition of felicity) than what

the sage had already told him. The omniscient Bhargava said, 'The

high-souled Prahlada has better knowledge.' Learning this, Indra became

highly delighted. The chastiser of Paka, possessed of great intelligence,

assumed the form of a Brahmana, and repairing to Prahlada, asked him,

saying, 'I desire to hear what conduces to felicity. Prahlada answered

the Brahmana, saying, 'O chief of regenerate ones, I have no time, being

wholly occupied in the task of ruling the three worlds, I cannot,

therefore, instruct thee.' The Brahmana said, 'O king, when thou mayst

have leisure, I desire to listen to thy instructions about what course of

conduct is productive of good. At this answer, king Prahlada. became

delighted with that utterer of Brahma. Saying, 'So be it!' he availed of

a favourable opportunity for imparting to the Brahmana the truths of

knowledge. The Brahma na duly observed towards Prahlada the conduct which

a disciple should observe towards his preceptor, and began with his whole

heart to do what Prahlada desired. Many a time the Brahmana enquired,

saying, 'O chastiser of foes, by what means hast thou been able to win

the sovereignty of the three worlds? Tell me, O righteous king, 'What

those means are.' Prahlada, O monarch, answered the question the Brahmana

asked.

"Prahlada said, 'I do not, O regenerate one, feel any pride in

consequence of my being a king, nor do I cherish any hostile feelings

towards the Brahmanas. On the other hand, I accept and follow the

counsels of policy they declare unto Me based upon the teachings of

Sukra. In complete trustfulness they say unto me what they wish to say,

and restrain me from courses that are unrighteous or improper. I am ever

obedient to the teachings of Sukra. I wait upon and serve the Brahmanas

and my seniors. I bear no malice. I am of righteous soul. I have

conquered wrath. I am self-restrained, and all my senses are under my

control. These regenerate ones that are my instructors pour beneficial

instructions upon me like bees dropping honey into the cells of their

comb. I taste the nectar dropped by those learned men, and like the Moon

among the constellations I live among the members of my race.[379] Even

this is nectar on earth, even this is the clearest eye, viz., listening

to the teaching of Sukra from the lips of Brahmanas and acting according

to them. In these consists the good of a man.' Thus said Prahlada unto

that utterer of Brahma. Served dutifully by him, the chief of the Daityas

once more said, 'O foremost of regenerate ones, I am exceedingly

gratified with thee in consequence of thy dutiful behaviour towards me.

Ask of me the boon thou desirest, blessed be thou, for verily I shall

grant thee what thou wilt ask. The Brahmana answered the chief of the

Daityas saying, 'Very well. I will obey thee.' Prahlada, gratified with

him, said, 'Take what thou wishest.'

"The Brahmana said, 'If, the king, thou hast been gratified with me and

if thou wishest to do what is agreeable to me, I desire then to acquire

thy behaviour. Even this is the boon that I solicit.[380] At this, though

delighted, Prahlada became filled with a great fear. Indeed, when this

boon was indicated by the Brahmana, the Daitya chief thought the

solicitor could not be a person of ordinary energy. Wondering much,

Prahlada at last said, 'Let it be so.' Having, however, granted the boon,

the Daitya chief became filled with grief. The Brahmana, having received

the boon, went away, but Prahlada, O king, became penetrated by a deep

anxiety and knew not what to do. While the Daitya chief sat brooding over

the matter, a flame of light issued out of his body. It had a shadowy

form of great splendour and huge proportions. Prahlada asked the form,

saying, 'Who art thou?' The form answered, saying, 'I am the embodiment

of thy Behaviour. Cast off by thee I am going away. I shall henceforth, O

king, dwell in that faultless and foremost of Brahmanas who had become

thy devoted disciple.' Having said these words, the form disappeared and

soon after entered the body of Sakra. After the disappearance of that

form, another of similar shape issued out of Prahlada's body. The Daitya

chief addressed it, saying, 'Who art thou?' The form answered, saying,

'Know me, O Prahlada, for the embodiment of Righteousness. I shall go

there where that foremost of Brahmanas is, for, O chief of the Daityas, I

reside there where Behaviour dwells.' Upon the disappearance of

Righteousness, a third form, O monarch, blazing with splendour, issued

out of the body of the high souled Prahlada. Asked by Prahlada as to who

he was, that form possessed of great effulgence answered, saying, 'Know,

O chief of the Daityas, that I am Truth. I shall leave thee, following

the way of Righteousness.' After Truth had left Prahlada, following in

the wake of Righteousness, another great person issued out of Prahlada's

body. Asked by the Daityas king, the mighty being answered, 'I am the

embodiment of Good deeds. Know, O Prahlada, that 1 live there where Truth

lives.' After this one had left Prahlada, another being came out,

uttering loud and deep cries. Addressed by Prahlada, he answered, 'Know

that I am Might. I dwell there where Good deeds are.' 'Having said these

words, Might went away to that place whither Good deeds had gone. After

this, a goddess of great effulgence issued out of Prahlada's body. The

Daitya chief asked her and she answered him saying that she was the

embodiment of Prosperity, adding, 'I dwelt in thee, O hero, O thou of

prowess incapable of being baffled! Cast off by thee, I shall follow in

the wake of Might.' The high-souled Prahlada, penetrated, with great

fear, once more asked the goddess, saying, 'Where dost thou go, O

goddess, O thou that dwellest amid lotuses? Thou art ever devoted to

truth, O goddess, and thou art the first of deities. Who is that foremost

of Brahmanas (who was my disciple)? I desire to know the truth.'

The goddess of Prosperity said, 'Devoted to the vow of Brahmacharya, that

Brahmana who was instructed by thee was Sukra. O puissant one, he robbed

thee of that sovereignty which thou hadst over the three worlds. O

righteous one, it was by thy behaviour that thou hadst reduced the three

worlds to subjection. Knowing this, the chief of the celestials robbed

thee of thy behaviour. Righteousness and Truth and Good deeds and Might

and myself, O thou of great wisdom, all have our root verily in

Behaviour.'

"Bhishma continued, 'Having said these words, the goddess of Prosperity

went away, as also all the rest, O Yudhishthira! Duryodhana, once more

addressing his father, said these words: 'O delighter of the Kurus, I

wish to know the truth about Behaviour. Tell me the means by which it may

be acquired.'

"Dhritarashtra said, 'Those means were indicated by the high-souled

Prahlada while discoursing unto Indra. Listen, however, O ruler of men,

as how in brief Behaviour may be acquired. Abstention from injury, by

act, thought, and word, in respect of all creatures, compassion, and

gift, constitute behaviour that is worthy of praise. That act or exertion

by which others are not benefited, or that act in consequence of which

one has to feel shame, should never be done. That act, on the other hand,

should be done in consequence of which o tie may win praise in society. O

best of the Kurus, I have now told thee in brief as to what Behaviour is.

If O king, persons of wicked behaviour do ever win prosperity, they do

not enjoy it long, O son, and are seen to be exterminated by the root.'

"Dhritarashtra continued, 'Knowing all this truly, do thou, O son, be of

good behaviour, if thou desirest to obtain prosperity greater than that

of Yudhishthira.'

"Bhishma continued, 'Even this was what king Dhritarashtra said unto his

son. Do thou act according, to these instructions, O son of Kunti, and

thou wilt then surely obtain their fruit.'"

SECTION CXXV

"Yudhishthira said, 'Thou hast said, O grandsire, that behaviour is the

first (of requisites for a man). Whence, however, does Hope arise? Tell

me what it is. This great doubt has taken possession of my mind. There is

no other person than thee, O subjugator of hostile towns, who can remove

it. O grandsire, I had great hope in respect of Suyodhana that when, a

battle was about to ensue (in consequence of his own obstinacy), he

would, O lord, do what was proper. In every man hope is great. When that

hope is destroyed, great is the grief that succeeds, and which, without

doubt, is equal to almost death itself. Fool that I am, Dhritarashtra's

wicked-souled son, Duryodhana, destroyed the hope I had cherished.

Behold, O king, the foolishness of my mind! I think that hope is vaster

than a mountain with all its trees. Or, perhaps, it is vaster than the

firmament itself. Or, perhaps, O king, it is really immeasurable. Hope, O

chief of the Kurus, is exceedingly difficult of being understood and

equally difficult of being subdued. Beholding this last attribute of

Hope, I ask, what else is so unconquerable as this?'

"Bhishma said, 'I shall narrate to thee, O Yudhishthira, in this

connection, the discourse between Sumitra and Rishabha that took place in

olden times. Listen to it. A royal sage of the Haihaya race, Sumitra by

name, went out a hunting. He pursued a deer, having pierced it with a

straight shaft. Possessed of great strength, the deer ran ahead, with the

arrow sticking to him. The king was possessed of great strength, and

accordingly pursued with great speed his prey. The animal, endued with

fleetness, quickly cleared a low ground and then a level plain. The king,

young, active and strong, and armed with bow and sword and cased in mail,

still pursued it. Unaccompanied by anybody, in chasing the animal through

the forest the king crossed many rivers and streams and lakes and copses.

Endued with great speed, the animal, at its will, showing itself now and

then to the king, ran on with great speed. Pierced with many shafts by

the king, that denizen of wilderness, O monarch, as if in sport,

repeatedly lessened the distance between itself and the pursuer.

Repeatedly putting forth its speed and traversing one forest after

another, it now and then showed itself to the king at a near point. At

last that crusher of foes, taking a very superior shaft, sharp, terrible,

and capable of penetrating into the very vitals, fixed it on his

bowstring. The animal then, of huge proportions, as if laughing at the

pursuer's efforts suddenly distanced him by reaching a point full four

miles ahead of the range of the shaft. That arrow of blazing splendour

accordingly fell on the ground. The deer entered a large forest but the

king still continued the chase.'"

SECTION CXXVI

"Bhishma said, 'The king, having entered that large forest, came upon an

asylum of ascetics. Fatigued with the toil he had undergone, he sat

himself down for rest. Beholding him armed with bow, worn out with toil,

and hungry, the ascetics approached him and honoured him in due form.

Accepting the honours offered by the Rishis, the king enquired of them

about the progress and advancement of their penances. Having duly

answered the enquiries of the king, those Rishis endued with wealth of

asceticism asked that tiger among rulers about the reason that led his

steps to that retreat. And they said, 'Blessed be thou, in pursuit of

what delightful object hast thou, O king, come to this asylum, walking on

foot and armed with sword and bow and arrows? We wish to hear whence thou

art coming, O giver of honours. Tell us also in what race thou art born

and what thy name is.' Thus addressed, O bull among men, the king

proceeded to duly give unto all those Brahmanas an account of himself, O

Bharata, saying, 'I am born in the race of the Haihayas. By name I am

Sumitra, and I am the son of Mitra. I chase herds of deer, slaying them

in thousands with my arrows. Accompanied by a large force and my

ministers and the ladies of my household, I came out on a hunting

expedition. I pierced a deer with an arrow, but the animal with the shaft

sticking to his body ran with great speed. In chasing it I have, without

a set purpose, arrived at this forest and find myself in your presence,

shorn of splendour, toil-worn, and with hope disappointed. What can be

more pitiable than this, viz., that I have arrived at this asylum, spent

with fatigue, shorn of the signs of royalty, and disappointed of my

hopes. I am not at all sorry, ye ascetics, at my being now shorn of the

signs of royalty or at my being now at a distance from my capital. I

feel, however, a poignant grief in consequence of my hope having been

disappointed. The prince of mountains, viz., Himavat, and that vast

receptacle of waters, viz., the ocean, cannot, for its vastness, measure

the extent of the firmament. Ye ascetics, similarly, I also cannot

discern the limit of hope. Ye that are endued with wealth of penances are

omniscient. There is nothing unknown to you. You are also highly blessed.

I therefore, solicit you for resolving my doubt. Hope as cherished by

man, and the wide firmament, which of these two appears vaster to you? I

desire to hear in detail what is so unconquerable to hope. If the topic

be one upon which it is not improper for ye to discourse, then tell me

all about it without delay. I do not wish, ye foremost of regenerate

ones, to hear anything from You that may be a mystery improper to

discourse upon. If again the discourse be injurious to your penances, I

would not wish you to speak. If the question asked by me be a worthy

topic of discourse, I would then wish to hear the cause in detail.

Devoted to penances as ye are, do ye all instruct me on the subject.'"

SECTION CXXVII

"Bhishma said, 'Then that best of Rishis, viz., the regenerate Rishabha,

sitting in the midst of all those Rishis, smiled a little and said these

words: 'Formerly, O tiger among kings, while travelling among sacred

places, I arrived, O lord, at the beautiful asylum of Nara and Narayana.

There lies the delightful spot called Vadri, and there also is that lake

in the firmament (whence the sacred Ganga takes her rise).[381] There the

sage Aswasiras, O king, (always) reads the eternal Vedas. Having

performed my ablutions in that lake and offered with due rites oblations

of water unto the Pitris and the dogs, I entered the asylum. Within that

retreat the Rishis Nara and Narayana always pass their time in true

pleasure.[382] Not far from that spot I repaired to another retreat for

taking up my abode. While seated there I beheld a very tall and emaciated

Rishi, clad in rags and skins, approaching towards me. Possessed of the

wealth of penances, he was named Tanu. Compared, O mighty-armed one, with

other men, his height seemed to be eight times greater. As regards his

leanness, O royal sage, I can say that I have never beheld its like. His

body, O king, was as thin as one's little finger. His neck and arms and

legs and hair were all of extra-ordinary aspect. His head was

proportionate to his body, and his cars and eyes also were the same. His

speech, O best of kings, and his movements were exceedingly feeble.

Beholding that exceedingly emaciated Brahmana I became very cheerless and

frightened. Saluting his feet, I stood before him with joined hands.

Having informed him of my name and family, and having told him also the

name of my father, O bull among men, I slowly sat myself down on a seat

that was indicated by him. Then, O monarch, that foremost of virtuous

men, viz., Tanu, began to discourse in the midst of the Rishis dwelling

in that asylum upon topics connected with Righteousness and Profit. While

engaged in discourse, a king, possessed of eyes like lotus petals and

accompanied by his forces and the ladies of his household, came to that

spot on a car drawn by fleet steeds. The name of that king was

Viradyumna. Of handsome features, he was possessed of great fame. His

son's name was Bhuridyumna. The child had been missing, and the sire,

exceedingly cheerless, came there in course of his wanderings amid the

forest in pursuit of the missing one. 'I shall find my son here!' 'I

shall find my son here!' Dragged on by hope in this way, the king

wandered through that forest in those days. Addressing the emaciated

Rishi he said, 'Without doubt that highly virtuous son of mine is

exceedingly difficult to be traced by me. Alas he was my only child. He

is lost and can nowhere be found! Though incapable of being found out, my

hope, however, of finding him is very great. Filled with that hope (which

is being constantly disappointed), I am verily on the point of death.'

Hearing these words of the king, that foremost of Munis, viz., the holy

Tanu, remained for a short while with head hanging down and himself

buried in contemplation. Beholding him buried in contemplation, the king

became exceedingly cheerless. In great grief he began to say slowly and

softly, 'What, O celestial Rishi, is unconquerable and what is greater

than hope? O holy one, tell me this if I may hear it without impropriety.'

"The Muni said, 'A holy and great Rishi had been insulted by thy son. He

had done it through ill-luck, moved by his foolish understanding. The

Rishi had asked thy son for a golden jar and vegetable barks. Thy son

contemptuously refused to gratify the ascetic. Thus treated by thy son,

the great sage became disappointed. Thus addressed, the king worshipped

that ascetic who was worshipped by all the world. Of virtuous soul,

Viradyumna sat there, spent with fatigue even as thou, O best of men, now

art. The great Rishi, in return, offered the king according to the rites

observed by the dwellers of the forests water to wash his feet and the

usual ingredients that make up the Arghya. Then all the Rishis, O tiger

among kings, sat there, surrounding that bull among men like the stars of

the constellation of Ursa Major surrounding the Pole star. And they asked

the unvanquished king as to the cause of his arrival at that asylum.'"

SECTION CXXVIII

"The king said, 'I am a king called by the name of Viradyumna. My fame

has spread in all directions. My son Bhuridyumna hath been lost. It is in

quest of him that I have come to this forest. Ye foremost of Brahmanas,

that child was my only son and, ye sinless ones, he is of very tender

years. He cannot, however, be found here. I am wandering everywhere for

finding him out.'

"Rishabha continued, 'After the king had said these words, the ascetic

Tanu hung down his head. He remained perfectly silent, without uttering a

single word in answer. In former days that Brahmana had not been much

honoured by the king. In disappointment, O monarch, he had for that

reason practised austere penances for a longtime, resolving in his mind

that he should never accept anything in gift from either kings or members

of any other order. And he said to himself, 'Hope agitates every man of

foolish understanding. I shall drive away hope from my mind.' Even such

had been his determination. Viradyumna once more questioned that foremost

of ascetics in these words:

"The king said, 'What is the measure of the thinness of Hope? What on

earth is exceedingly difficult of acquisition? Tell me this, O holy one,

for thou art well conversant with morality and profit."

"Rishabha continued, 'Himself recollecting all the past incidents (about

his own disregard at the hands of the king) and calling them back to the

recollection of the king also, that holy Brahmana of emaciated body

addressed the king and said the following words:

"The sage said, 'There is nothing, O king, that equals Hope in

slenderness. I had solicited many kings and found that nothing is so

difficult of acquisition as an image that Hope sets before the mind.'

"The king said, 'At thy words, O Brahmana, I understand what is slender

and what is not so.[383] I understand also how difficult of acquisition

are the images set by Hope before the mind. I regard these words of thine

as utterances of Sruti. O thou of great wisdom, one doubt, however, has

arisen in my-mind. It behoveth thee, O sage, to explain it in detail unto

me that ask thee. What is more slender than thy body? Tell me this, O

holy one, if, of course, O best of sages, the topic be one which may be

discoursed upon without impropriety.'

"The emaciated sage said, 'A contented applicant is exceedingly difficult

to meet with. Perhaps, there is none such in the world. Something rarer

still, O sire, is the person that never disregards an applicant. The hope

that rests upon such persons as do not, after passing their promises, do

good to others according to the best of their powers and according as the

applicants deserve, is slenderer than even my body.[384] The hope that

rests upon an ungrateful man, or upon one that is cruel, or one that is

idle, or one that injures others, is slenderer than even my body.[384]

The hope cherished by a sire that has but one son, of once more seeing

that son after he has been lost or missed, is slenderer than even my

body. The hope that old women entertain of bringing forth sons, O king,

and that is cherished by rich men, is slenderer than even my body. The

hope that springs up in the hearts of grown up maidens of marriage when

they hear anybody only talk of it in their presence, is slenderer than

even my body.'[385] Hearing these words, O monarch, king Viradyumna, and

the ladies of his household, prostrated themselves before that bull among

Brahmanas and touched his feet with their bent heads.'

"The king said, 'I beg thy grace, O holy one! I wish to meet with my

child. What thou hast said, O best of Brahmanas, is very true. There is

no doubt of the truth of thy utterances.'

"Rishabha continued, 'The holy Tanu, that foremost of virtuous persons,

smiling, caused, by means of his learning and his penances the king's son

to be brought to that spot. Having caused the prince to be brought

thither, the sage rebuked the king (his father).[386] That foremost of

virtuous persons then displayed himself to be the god of righteousness.

Indeed, having displayed his own wonderful and celestial form, he entered

an adjacent forest, with heart freed from wrath and the desire of

revenge. I saw all this, O king, and heard the words I have said. Drive

off thy hope, that is even slenderer (than any of those which the sage

indicated).'

"Bhishma continued 'Thus addressed, O monarch, by the high-souled

Rishabha, king Sumitra speedily cast off the hope that was in his heart

and which was slenderer (than any of the kinds of hope indicated by the

emaciated Rishi). Do thou also, O son of Kunti, hearing these words of

mine, be calm and collected like Himavat. Overcome with distress,[387]

thou hast questioned me and heard my answer. Having heard it. O monarch,

it behoves thee to dispel these regrets of thine!'

SECTION CXXIX

"Yudhishthira said, 'Like one that drinks nectar I am never satiated with

listening to thee as thou speakest. As a person possessing a knowledge of

self is never satiated with meditation, even so I am never satiated with

hearing thee. Do thou, therefore, O grandsire, discourse once more upon

morality. I am never satiated with drinking the nectar of thy discourse

upon morality.'

"Bhishma said, 'In this connection is cited the old narrative of the

discourse between Gotama and the illustrious Yama. Gotama owned a wide

retreat on the Paripatra hills. Listen to me as to how many years he

dwelt in that abode. For sixty thousand years that sage underwent ascetic

austerities in that asylum. One day, the Regent of the world, Yama, O

tiger among men, repaired to that great sage of cleansed soul while he

was engaged in the severest austerities. Yama beheld the great ascetic

Gotama of rigid penances. The regenerate sage understanding that it was

Yama who had come, speedily saluted him and sat with joined hands in an

attentive attitude (waiting for his commands). The royal Dharma,

beholding that bull among Brahmanas, duly saluted him (in return) and

addressing him asked what he was to do for him.'

"Gotama said, "By doing what acts does one liberate one's self from the

debt One owes to one's mother and father? How also does one succeed in

winning regions of pure bliss that are so difficult of attainment?'

"Yama said, 'Devoting one's self to the duty of truth, and practising

purity and penances one should ceaselessly worship one's mother and

father. One should also perform Horse-sacrifices with presents in

profusion unto the Brahmanas. By such acts one wins many regions (of

felicity) of wonderful aspect.'"

SECTION CXXX

"Yudhishthira said, 'What course of conduct should be adopted by a king

shorn of friends, having many enemies, possessed of an exhausted

treasury, and destitute of troops, O Bharata! What, indeed, should be his

conduct when he is surrounded by wicked ministers, when his counsels are

all divulged, when he does not see his way clearly before him, when he

assails another kingdom, when he is engaged in grinding a hostile

kingdom, and when though weak he is at war with a stronger ruler? What,

indeed, should be the conduct of a king the affairs of whose kingdom are

ill-regulated, and who disregards the requirements of place and time, who

is unable, in consequence of his oppressions, to bring about peace and

cause disunion among his foes? Should he seek the acquisition of wealth

by evil means, or should he lay down his life without seeking wealth?'

"Bhishma said, 'Conversant as thou art with duties, thou hast, O bull of

Bharata's race, asked me a question relating to mystery (in connection

with duties).[388] Without being questioned, O Yudhishthira, I could not

venture to discourse upon this duty. Morality is very subtle. One

understands it, O bull of Bharata's race, by the aid of the texts of

scriptures. By remembering what one has heard and by practising good

acts, some one in some place may become a righteous person. By acting

with intelligence the king may or may not succeed in acquiring

wealth.[389] Aided by thy own intelligence do thou think what answer

should be given to thy question on this head. Listen, O Bharata, to the

means, fraught with great merit, by which kings may conduct themselves

(during seasons of distress). For the sake of true morality, however, I

would not call those means righteous. If the treasury be filled by

oppression, conduct like this brings the king to the verge of

destruction. Even this is the conclusion of all intelligent men who have

thought upon the subject. The kind of scriptures or science which one

always studies gives him the kind of knowledge which it is capable of

giving. Such Knowledge verily becomes agreeable to him. Ignorance leads

to barrenness of invention in respect of means. Contrivance of means,

again, through the aid of knowledge, becomes the source of great

felicity. Without entertaining any scruples and any malice,[390] listen

to these instructions. Through the decrease of the treasury, the king's

forces are decreased. The king should, therefore, fill his treasury (by

any means) like to one creating water in a wilderness which is without

water. Agreeably to this code of quasi-morality practised by the

ancients, the king should, when the time for it comes,[391] show

compassion to his people. This is eternal duty. For men that are able and

competent,[392] the duties are of one kind. In seasons of distress,

however, one's duties are of a different kind. Without wealth a king may

(by penances and the like) acquire religious merit. Life, however, is

much more important than religious merit. (And as life cannot be

supported without wealth, no such merit should be sought which stands in

the way of the acquisition of wealth). A king that is weak, by acquiring

only religious merit, never succeeds in obtaining just and proper means

for sustenance; and since he cannot, by even his best exertions, acquire

power by the aid of only religious merit, therefore the practices in

seasons of distress are sometimes regarded as not inconsistent with

morality. The learned, however, are of opinion that those practices lead

to sinfulness. After the season of distress is over, what should the

Kshatriya do? He should (at such a time) conduct himself in such a way

that his merit may not be destroyed. He should also act in such a way

that he may not have to succumb to his enemies.[393] Even these have been

declared to be his duties. He should not sink in despondency. He should

not (in times of distress) seek to rescue (from the peril of destruction)

the merit of others or of himself. On the other hand, he should rescue

his own self. This is the settled conclusion.[394] There is this Sruti,

viz., that it is settled that Brahmanas, who are conversant with duties,

should have proficiency in respect of duties. Similarly, as regards the

Kshatriya, his proficiency should consist in exertion, since might of

arms is his great possession. When a Kshatriya's means of support are

gone, what should he not take excepting what belongs to ascetics and what

is owned by Brahmanas? Even as a Brahmana in a season of distress may

officiate at the sacrifice of a person for whom he should never officiate

(at other and ordinary times) and eat forbidden food, so there is no

doubt that a Kshatriya (in distress) may take wealth from every one

except ascetics and Brahmanas. For one afflicted (by an enemy and seeking

the means of escape) what can be an improper outlet? For a person immured

(within a dungeon and seeking escape) what can be an improper path? When

a person becomes afflicted, he escapes by even an improper outlet. For a

Kshatriya that has, in consequence of the weakness of his treasury and

army, become exceedingly humiliated, neither a life of mendicancy nor the

profession of a Vaisya or that of a Sudra has been laid down. The

profession ordained for a Kshatriya is the acquisition of wealth by

battle and victory. He should never beg of a member of his own order. The

person who supports himself at ordinary times by following the practices

primarily laid for him, may in seasons of distress support himself by

following the practices laid down in the alternative. In a season of

distress, when ordinary practices cannot be followed, a Kshatriya may

live by even unjust and improper means. The very Brahmanas, it is seen,

do the same when their means of living are destroyed. When the Brahmanas

(at such times) conduct themselves thus, what doubt is there in respect

of Kshatriyas? This is, indeed, settled. Without sinking into despondency

and yielding to destruction, a Kshatriya may (by force) take what he can

from persons that are rich. Know that the Kshatriya is the protector and

the destroyer of the people, Therefore, a Kshatriya in distress should

take (by force) what he can, with a view to (ultimately) protect the

people. No person in this world, O king, can support life without

injuring other creatures. The very ascetic leading a solitary life in the

depths of the forest is no exception. A Kshatriya should not live,

relying upon destiny,[395] especially he, O chief of the Kurus, who is

desirous of ruling. The king and the kingdom should always mutually

protect each other. This is an eternal duty. As the king protects, by

spending all his possessions, the kingdom when it sinks into distress,

even so should the kingdom protect the king when he sinks into distress.

The king even at the extremity of distress, should never give up[396] his

treasury, his machinery for chastising the wicked, his army, his friends

and allies and other necessary institutions and the chiefs existing in

his kingdom. Men conversant with duty say that one must keep one's seeds,

deducting them from one's very food. This is a truth cited from the

treatise of Samvara well-known for his great powers of illusion, Fie on

the life of that king whose kingdom languishes. Fie on the life of that

man who from want of means goes to a foreign country for a living. The

king's roots are his treasury and army. His army, again, has its roots in

his treasury. His army is the root of all his religious merits. His

religious merits, again are the root of his subjects. The treasury can

never be filled without oppressing others. How 'then can the army be kept

without oppression? The king, therefore, in seasons of distress, incurs

no fault by oppressing his subjects for filling the treasury. For

performing sacrifices many improper acts are done. For this reason a king

incurs no fault by doing improper acts (when the object is to fill his

treasury in a season of distress). For the sake of wealth practices other

than those which are proper are followed (in seasons of distress). If (at

such times) such improper practices be not adopted, evil is certain to

result. All those institutions that are kept up for working destruction

and misery exist for the sake of collecting wealth.[397] Guided by such

considerations, all intelligent king should settle his course (at such

times). As animals and other things are necessary for sacrifices, as

sacrifices are for purifying the heart, and as animals, sacrifices, and

purity of the heart are all for final emancipation, even so policy and

chastisement exist for the treasury, the treasury exists for the army,

and policy and treasury and army all the three exist for vanquishing foes

and protecting or enlarging the kingdom. I shall here cite an example

illustrating the true ways of morality. A large tree is cut down for

making of it a sacrificial stake. In cutting it, other trees that stand

in its way have also to be cut down. These also, in falling down, kill

others standing on the spot. Even so they that stand in the way of making

a well-filled treasury must have to be slain. I do not see how else

success can be had. By wealth, both the worlds, viz., this and the other,

can be had, as also Truth and religious merit. A person without wealth is

more dead than alive. Wealth for the performance of sacrifices should be

acquired by every means. The demerit that attaches to an act done in a

season of distress is not equal to that which attaches to the same act if

done at other times, O Bharata! The acquisition of wealth and its

abandonment cannot both be possibly seen in the same person, O king! I do

not see a rich man in the forest. With respect to every wealth that is

seen in this world, every one contends with every one else, saying, 'This

shall be mine,' 'This shall be mine!' This is nothing, O scorcher of

foes, that is so meritorious for a king as the possession of a kingdom.

It is sinful for a king to oppress his subjects with heavy impositions at

ordinary times. In a season, however, of distress, it is quite different.

Some acquire wealth by gifts and sacrifices; some who have a liking for

penances acquire wealth by penances; some acquire it by the aid of their

intelligence and cleverness. A person without wealth is said to be weak,

while he that has wealth become powerful. A man of wealth may acquire

everything. A king that has well-filled treasury succeeds in

accomplishing everything. By his treasury a king may earn religious

merit, gratify his desire for pleasure, obtain the next world, and this

also. The treasury, however, should be filled by the aid of righteousness

and never by unrighteous practices, such, that is, as pass for righteous

in times of distress.

SECTION CXXXI

(Apaddharmanusasana Parva)

"Yudhishthira said, 'What, besides this, should be done by a king that is

weak and procrastinating, that does not engage in battle from anxiety for

the lives of his friends, that is always under the influence of fear, and

that cannot keep his counsels secret? What, indeed, should that king do

whose cities and kingdom have been partitioned and appropriated by foes,

who is divested of wealth, who is incapable (through such poverty) of

honouring his friends and attaching them to himself, whose ministers are

disunited or bought over by his enemies, who is obliged to stand in the

face of foes, whose army has dwindled away, and whose heart has been

agitated by some strong enemy?'

"Bhishma said, 'If the invading enemy be of pure heart and if he be

conversant with both morality and profit, a king of the kind you have

indicated should, with no loss of time, make peace with the invader and

bring about the restoration of those portions of the kingdom that have

already been conquered. If, again, the invader be strong and sinful and

seek to obtain victory by unrighteous means, the king should make peace

with him, too, by abandoning a portion of his territories. If the invader

be unwilling to make peace, the king should then abandon his very capital

and all his possessions for escaping from danger. If he can save his life

he may hope for similar acquisitions in future. What man conversant with

morality is there that would sacrifice his own self, which is a more

valuable possession, for encountering that danger from which escape can

be had by the abandonment of his treasury and army? A king should protect

the ladies of his household. If these fall into the hands of the enemy,

he should not show any compassion for them (by incurring the risk of his

own arrest in delivering them). As long as it is in his power, he should

never surrender his own self to the enemy.'

"Yudhishthira said, 'When his own people are dissatisfied with him, when

he is oppressed by invaders, when his treasury is exhausted, and when his

counsels are divulged, what should the king then do?'

"Bhishma said, 'A king, under such circumstances, should (if his enemy be

righteous) seek to make peace with him. If the enemy be unrighteous, he

should then put forth his valour. He should, by such means, seek to cause

the foe to withdraw from his kingdom; or fighting bravely, he should lay

down his life and ascend to heaven. A king can conquer the whole earth

with the help of even a small force if that force be loyal, cheerful, and

devoted to his good. If slain in battle, he is sure to ascend to heaven.

If he succeeds in slaying (his enemies), he is sure to enjoy the earth.

By laying down one's life in battle, one obtains the companionship of

Indra himself.'"

SECTION CXXXII

"Yudhishthira said, 'When practices fraught with high morality and

beneficial to the world, (viz., those that appertain to righteous rule)

disappear, when all the means and resources for the support of life fall

into the hands of robbers, when, indeed, such a calamitous time sets in,

by what means should a Brahmana, O grandsire, who from affection is

unable to desert his sons and grandsons, subsist?'

"Bhishma said, 'When such a time sets in, the Brahmana should live by the

aid of knowledge. Everything in this world is for them that are good.

Nothing here is for them that are wicked. He who making himself an

instrument of acquisition, takes wealth from the wicked and gives it unto

them that are good, is said to be conversant with the morality of

adversity. Desirous of maintaining his rule, the king, O monarch, without

driving his subjects to indignation and rebellion, may take what is not

freely given by the owner, saying, 'This is mine!' That wise man who,

cleansed by the possession of knowledge and might and of righteous

conduct at other times, acts censurably in such season, does not really

deserve to be censured. They who always support themselves by putting

forth their might never like any other method of living. They that are

endued with might, O Yudhishthira, always live by the aid of prowess. The

ordinary scriptures, that exist (for seasons of distress) without

exceptions of any kind, should be practised by a king (at such times). A

king, however, that is endued with intelligence, while following those

scriptures, would do something more.[398] At such times, however, the

king should not oppress, Ritwijas, and Purohitas and preceptors and

Brahmanas, all of whom are honoured and held in high esteem. By

oppressing them, even at such times, he incurs reproach and sin. This

that I tell thee is regarded as an authority in the world. Indeed, this

is the eternal eye (by which practices in seasons of distress are to be

viewed). One should be guided by his authority. By this is to be judged

whether a king is to be called good or wicked. It is seen that many

persons residing in villages and towns, actuated by jealousy and wrath,

accuse one another. The king should never, at their words, honour or

punish anybody. Slander should never be spoken. If spoken, it should

never be heard. When slanderous converse goes on, one should close one's

ears or leave the place outright. Slanderous converse is the

characteristic of wicked men. It is an indication of depravity. They, on

the other hand, O king, who speak of the virtues of others in assemblies

of the good, are good men. As a pair of sweet-tempered bulls governable

and well-broken and used to bear burthens, put their necks to the yoke

and drag the cart willingly, even so should the king bear his burthens

(in seasons of distress). Others say that a king (at such times) should

conduct himself in such a way that he may succeed in gaining a large

number of allies. Some regard ancient usage as the highest indication of

righteousness. Others, viz., they that are in favour of the conduct

pursued by Sankha, towards Likhita, do not hold this opinion. They do not

advance such an opinion through either malice or covetousness[399].

Examples are seen of even great Rishis who have laid down that even

preceptors, if addicted to evil practices, should be punished. But

approvable authority there is none for such a proposition. The gods may

be left to punish such men when they happen to be vile and guilty of

wicked practices. The king who fills his treasury by having recourse to

fraudulent devices, certainly falls away from righteousness. The code of

morality which is honoured in every respect by those that are good and in

affluent circumstances, and which is approved by every honest heart,

should be followed. He is said to be conversant with duty who knows duty

as depending on all the four foundations. It is difficult to find out the

reasons on which duties stand even as it is difficult to find out the

legs of the snake.[400] As a hunter of beasts discovers the track of a

shaft-struck deer by observing spots of blood on the ground, even so

should one seek to discover the reasons of duties. This should a man

tread with humility along the path trod by the good. Such, indeed, was

the conduct of the great royal sages of old, O Yudhishthira!'"

SECTION CXXXIII

"Bhishma said, 'The king should, by drawing wealth from his own kingdom

as also from the kingdoms of his foes, fill his treasury. From the

treasury springs his religious merit, O son of Kunti, and it is in

consequence of the treasury that the roots of his kingdom extend. For

these reasons the treasury must be filled; and when filled; it should be

carefully protected (by putting a stop to all useless expenditure), and

even sought to be increased. This is the eternal practice. The treasury

cannot be filled by (acting with) purity and righteousness, nor by

(acting with) heartless cruelty. It should be filled by adopting a middle

course. How can a weak king have a treasury? How again can a king who has

no treasury have strength? How can a weak man have kingdom? Whence again

can one without a kingdom obtain prosperity? For a person of high rank,

adversity is like death. For this reason the king should always increase

his treasury, and army, and allies and friends. All men disregard a king

with an empty treasury. Without being gratified with the little that such

a king can give, his servants never express any alacrity in his business.

In consequence of his affluence, the king succeeds in obtaining great

honours. Indeed, affluence conceals his very sins, like robes concealing

such parts of a feminine form as should not be exposed to the view. Those

with whom the king has formerly quarrelled become filled with grief at

the sight of his new affluence. Like dogs they once more take service

under him, and though they wait only for an opportunity to slay him, he

takes to them as if nothing has happened. How, O Bharata, can such a king

obtain happiness? The king should always exert for acquiring greatness.

He should never bend down in humility.[401] Exertion is manliness. He

should rather break at an unfavourable opportunity than bend before any

one. He should rather repair to the forest and live therewith the wild

animals. But he should not still live in the midst of ministers and

officers who have like robbers broken through all restraints. Even the

robbers of the forest may furnish a large number of soldiers for the

accomplishment of the fiercest of deeds. O Bharata! If the king

transgresses all wholesome restraints, all people become filled with

alarm. The very robbers who know not what compassion is, dread such a

king.[402] For this reason, the king: should always establish rules and

restraints for gladdening the hearts of his people. Rules in respect of

even very trivial matters are hailed with delight by the people. There

are men who think that this world is nothing and the future also is a

myth. He that is an atheist of this type, though his heart is agitated by

secret fears, should never be trusted. If the robbers of the forest,

while observing other virtues, commit depredations in respect only of

property, those depredations may be regarded as harmless. The lives of

thousands of creatures are protected in consequence of robbers observing

such restraints. Slaying an enemy who is flying away from battle,

ravishment of wives, ingratitude, plundering the property of a Brahmana,

depriving a person of the whole of his property, violation of maidens,

continued occupation of villages and towns as their lawful lords, and

adulterous congress with other people's wives--these are regarded as

wicked acts among even robbers, and robbers should always abstain from

them. It is again certain that those kings who strive (by making peace)

to inspire confidence upon themselves in the hearts of the robbers,

succeed, after watching all their ins and outs, in exterminating them.

For this reason, in dealing with robbers, it is necessary that they

should not be exterminated outright.[403] They should be sought to be

brought under the king's way. The king should never behave with cruelty

towards them, thinking that he is more powerful than they. Those kings

that do not exterminate them outright have no fear of extermination to

themselves. They, however, that do exterminate them have always to live

in fear in consequence of that act.'"

SECTION CXXXIV

"Bhishma said, 'In this connection, persons acquainted with the

scriptures declare this text in respect of duty, viz., for a Kshatriya

possessed of intelligence and knowledge, (the earning of) religious merit

and (the acquisition of) wealth, constitute his obvious duties. He should

not, by subtle discussions on duty and unseen consequences in respect of

a future world, abstain from accomplishing those two duties. As it is

useless to argue, upon seeing certain foot-prints on the ground, whether

they are wolf's or not, even so is all discussion upon the nature of

righteousness and the reverse. Nobody in this world ever sees the fruits

of righteousness and unrighteousness. A Kshatriya, therefore, should seek

the acquisition of power. He that is powerful is master of everything.

Wealth leads to the possession of an army. He that is powerful[404]

obtains intelligent advisers. He that is without wealth is truly fallen.

A little (of anything in the world) is regarded as the dirty remnant of a

feast.[405] If a strong man does even many bad acts, nobody, through

fear, says or does anything (for censuring or checking him). If

righteousness and Power be associated with Truth, they can then rescue

men from great perils. If, however, the two be compared, Power will

appear to be superior to Righteousness. It is from Power that

Righteousness springs. Righteousness rests upon Power as all immobile

things upon the earth. As smoke depends upon the wind (for its motion),

even so Righteousness depends upon Power. Righteousness which is the

weaker of the two depends for its support upon a tree. Righteousness is

dependent on them that are powerful even as pleasure is dependent upon

them that are given to enjoyment. There is nothing that powerful men

cannot do. Everything is pure with them that are powerful. A powerless

man, by committing evil acts can never escape. Men feel alarmed at his

conduct even as they are alarmed at the appearance of a wolf. One fallen

away from a state of affluence leads a life of humiliation and sorrow. A

life of humiliation and reproach is like death itself The learned have

said that when in consequence of one's sinful conduct one is cast off by

friends and companions, one is pierced repeatedly by the wordy darts of

others and one has to burn with grief on that account. Professors of

scriptures have said with respect to the expiation of sinfulness that one

should (if stained with sinfulness) study the three Vedas, wait upon and

worship the Brahmanas, gratify all men by looks, words, and acts, cast

off all meanness, marry in high families, proclaim the praises of others

while confessing one's own worthlessness, recite mantras, perform the

usual water-rites, assume a mildness of behaviour, and abstain from

speaking much, and perform austere penances, seek the refuge of Brahmanas

and Kshatriyas. Indeed, one who has committed many evil acts, should do

all this, without being angry at the reproaches uttered by men. By

conducting one's self in this way, one may soon become cleansed of all

his sins and regain the regard of the world. Indeed, one wins great

respect in this world and great rewards in the next, and enjoys diverse

kinds of happiness here by following such conduct and by sharing his

wealth with others.'"

SECTION CXXXV

"Bhishma said, 'In this connection is cited the old story of a robber who

having in this would been observant of restraints did not meet with

destruction in the next. There was a robber of the name of Kayavya, born

of a Kshatriya father and a Nishada mother. Kayavya was a practiser of

Kshatriya duties. Capable of smiting, possessed of intelligence and

courage, conversant with the scriptures, destitute of cruelty, devoted to

the Brahmanas, and worshipping his seniors and preceptors with reverence,

he protected the ascetics in the observance of their practices. Though a

robber, he still succeeded in winning felicity in heaven. Morning and

evening he used to excite the wrath of the deer by chasing them. He was

well conversant with all the practices of the Nishadas as also of all

animals living in the forest. Well acquainted with the requirements of

time and place, he roved over the mountains. Acquainted as he was with

the habits of all animals, his arrows never missed their aim, and his

weapons were strong. Alone, he could vanquish many hundreds of troops. He

worshipped his old, blind, and deaf parents in the forest every day. With

honey and flesh and fruits and roots and other kinds of excellent food,

he hospitably entertained all persons deserving of honour and did them

many good offices. He showed great respect for those Brahmanas that had

retired from the world for taking up their residence in the woods.

Killing the deer, he often took flesh to them. As regards those that were

unwilling, from fear of others, to accept gifts from him because of the

profession he followed, he used to go to their abodes before dawn and

leave flesh at their doors.[406] One day many thousands of robbers,

destitute of compassion in their conduct and regardless of all

restraints, desired to elect him as their leader.'

"The robbers said, 'Thou art acquainted with the requirements of place

and time. Thou hast wisdom and courage. Thy firmness also is great in

everything thou undertakest. Be thou our foremost of leaders, respected

by us all, We will do as thou wilt direct. Protect us duly, even as a

father or mother.'

"Kayavya said, 'Never kill ye a woman, or one that from fear keeps away

from the fight, or one that is a child, or one that is an ascetic. One

that abstains from fight should never be slain, nor should women be

seized or brought away with force. None of you should ever slay a woman

amongst all creatures. Let Brahmanas be always blessed and you should

always fight for their good. Truth should never be sacrificed. The

marriages of men should never be obstructed. No injury should be

inflicted on those houses in which the deities, the Pitris, and guests

are worshipped. Amongst creatures, Brahmanas deserve to be exempted by

you in your plundering excursions. By giving away even your all, you

should worship them. He who incurs the wrath of the Brahmanas, he for

whose discomfiture they wish, fails to find a rescuer in the three

worlds. He who speaks ill of the Brahmanas and wishes for their

destruction, himself meets with destruction like darkness at sunrise.

Residing here, ye shall acquire the fruits of your valour. Troops shall

be sent against those that will refuse to give us our dues. The rod of

chastisement is intended for the wicked. It is not intended for

self-aggrandisement. They who oppress the god deserve death, it is said.

They who seek to aggrandise their fortunes by afflicting kingdoms in

unscrupulous ways, very soon come to be regarded as vermin in a dead

body. Those robbers again that would conduct themselves by conforming to

these restraints of the scriptures, would soon win salvation although

leading a plundering life.'

"Bhishma continued, 'Those robbers, thus addressed, obeyed all the

commands of Kayavya. By desisting from sin, they obtained great

prosperity. By behaving himself in such a way by thus doing good to the

honest and by thus restraining the robbers from bad practices, Kayavya

won great success (in the next world). He who always thinks of this

narrative of Kayavya will not have any fear from the denizens of the

forest, in fact, from any earthly creature. Such a man will have no fear

from any creature, O Bharata! He will have no fear from wicked men. If

such a man goes to the forest, he will be able to live there with the

security of a king.'"

SECTION CXXXVI

"Bhishma said, 'In this connection, viz., the method by which a king

should fill his treasury, persons acquainted with the scriptures of olden

days cite the following verses sung by Brahman himself. The wealth of

persons who are given to the performance of sacrifices, as also the

wealth dedicated to the deities, should never be taken. A Kshatriya

should take the wealth of such persons as never perform religious rites

and sacrifices as are on that account regarded to be equal to robbers.

All the creatures that inhabit the earth and all the enjoyments that

appertain to sovereignty, O Bharata, belong to the Kshatriyas. All the

wealth of the earth belongs to the Kshatriya, and not to any person else.

That wealth the Kshatriya should use for keeping up his army and for the

performance of sacrifice. Tearing up such creepers and plants as are not

of any use, men burn them for cooking such vegetables as serve for

food.[407] Men conversant with duty have said that his wealth is useless

who does not, with libations of clarified butter, feed the gods, the

Pitris, and men. A virtuous ruler, O king, should take away such wealth.

By that wealth a large number of good people can be gratified. He should

not, however, hoard that wealth in his treasury. He who makes himself an

instrument of acquisition and taking away wealth from the wicked gives

them to those that are good is said to be conversant with the whole

science of morality. A king should extend his conquests in the next world

according to the measure of his power, and as gradually as vegetable

products are seen to grow. As some ants are seen to grow from no adequate

cause, even so sacrifice spring from no adequate cause.[408] As flies and

gnats and ants are driven off from the bodies of kine and other domestic

cattle (at the time of milking them), even so should persons who are

averse to the performance of sacrifices should be similarly driven off

from the kingdom. This is consistent with morality. As the dust that lies

on the earth, if pounded between two stones, becomes finer and finer,

even so questions of morality, the more they are reflected upon and

discussed, become finer and finer.'"

SECTION CXXXVII

"Bhishma said, 'These two, viz., one that provides for the future, and

one possessed of presence of mind, always enjoy happiness. The man of

procrastination, however, is lost. In this connection, listen attentively

to the following excellent story of a procrastinating person in the

matter of settling his course of action. In a lake that was not very deep

and which abounded with fishes, there lived three Sakula fishes that were

friends and constant companions. Amongst those three one had much

forethought and always liked to provide for what was coming. Another was

possessed of great presence of mind. The third was procrastinating. One

day certain fishermen coming to that lake began to bale out its waters to

a lower ground through diverse outlets. Beholding the water of the lake

gradually decreasing, the fish that had much foresight, addressing his

two companions on that occasion of danger, said, 'A great danger is about

to overtake all the aquatic creatures living in this lake. Let us

speedily go to some other place before our path becomes obstructed. He

that resists future evil by the aid of good policy, never incurs serious

danger. Let my counsels prevail with you. Let us all leave this place'

That one amongst the three who was procrastinating then answered, 'It is

well said. There is, however, no need of such haste. This is my

deliberate opinion.' Then the other fish, who was noted for presence of

mind, addressed his procrastinating companion and said, 'When the time

for anything comes, I never fail to provide for it according to policy.'

Hearing the answers of his two companions, he of great forethought and

considerable intelligence immediately set out by a current and reached

another deep lake. The fishermen, Seeing that all the water had been

baled out, shut in the fishes that remained, by diverse means. Then they

began to agitate the little water that remained, and as they began to

catch the fish, the procrastinating Sakula was caught with many others.

When the fisherman began to tie to a long string the fishes they had

caught, the Sakula who was noted for presence of mind thrust himself into

the company of those that had been so tied and remained quietly among

them, biting the string, for he thought that he should do it to give the

appearance of being caught. The fishermen believed that all the fishes

attached to the string had been caught. They then removed them to a piece

of deep water for washing them. Just at that time the Sakula noted for

presence of mind, leaving the string, quickly escaped. That fish,

however, who had been procrastinating, foolish and senseless and without

intelligence as he was, and, therefore, unable to escape, met with death.

"'Thus every one meets with destruction, like the procrastinating fish,

who from want of intelligence cannot divine the hour of danger. That man,

again, who regarding himself clever does not seek his own good in proper

time, incurs great danger like the Sakula who had presence of mind. Hence

these two only, viz., he that has much forethought and he that has

presence of mind, succeed in obtaining happiness. He, however, that is

procrastinating meets with destruction. Diverse are the divisions of

time, such as Kashtha, Kala, Muhurta, day, night, Lava, month, fortnight,

the six seasons, Kalpa, year. The divisions of the earth are called

place. Time cannot be seen. As regards the success of any object or

purpose, it is achieved or not achieved according to the manner in which

the mind is set to think of it. These two, viz., the person of

forethought and the person of presence of mind, have been declared by the

Rishis to be the foremost of men in all treatises on morality and profit

and in those dealing with emancipation. One, however, that does

everything after reflection and scrutiny, one that avails oneself of

proper means for the accomplishment of one's objects, always succeeds in

achieving much. Those again that act with due regard to time and place

succeed in winning results better than the mere man of foresight and the

man of presence of mind.'"

SECTION CXXXVIII

"Yudhishthira said, 'Thou hast, O bull of Bharata's race, said that that

intelligence which provides against the future, as well as that which can

meet present emergencies, is everywhere superior, while procrastination

brings about destruction. I desire, O grandsire, to hear of that superior

intelligence aided by which a king, conversant with the scriptures and

well versed with morality and profit, may not be stupefied even when

surrounded by many foes. I ask thee this, O chief of Kuru's race! It

behoveth thee to discourse to me on I his. I desire to hear everything,

comfortable to what has been laid down in the scriptures, about the

manner in which a king should conduct himself when he is assailed by many

foes. When a king falls into distress, a large number of foes, provoked

by his past acts, range themselves against him and seek to vanquish him.

How may, a king, weak and alone, succeed in holding up his head when he

is challenged on all sides by many powerful kings leagued together? How

does a king at such times make friends and foes? How should he, O bull of

Bharata's race, behave at such a time towards both friends and foes? When

those that have indications of friends really become his foes, what

should the king then do if he is to obtain happiness? With whom should he

make war and with whom should he make peace? Even if he be strong, how

should he behave in the midst of foes? O scorcher of foes, this I regard

to be the highest of all questions connected with the discharge of kingly

duties. There are few men for listening to the answer of this question

and none to answer it save Santanu's son, Bhishma, firmly wedded to truth

and having all his senses under control. O thou that art highly blessed

reflect upon it and discourse to me on it!'

"Bhishma said, 'O Yudhishthira, this question is certainly worthy of

thee. Its answer is fraught with great happiness. Listen to me, O son, as

I declare to thee, O Bharata, all the duties generally known that should

be practised in seasons of distress. A foe becomes a friend and a friend

also becomes a foe. The course of human actions, through the combination

of circumstances, becomes very uncertain. As regards, therefore, what

should be done and what should not, it is necessary that paying heed to

the requirements of time and place, one should either trust one's foes or

make war. One should, even exerting, one's self to one's best, make

friends with men of intelligence and knowledge that desire one's welfare.

One should make peace with even one's foes, when, O Bharata, one's life

cannot otherwise be saved. That foolish man who never makes peace with

foes, never succeeds in winning any gain or acquiring any of those fruits

for which others endeavour. He again who makes peace with foes and

quarrels with even friends after a full consideration of circumstances,

succeeds in obtaining great fruits. In this connection is cited the old

story of the discourse between a cat and a mouse at the foot of a banian.'

"Bhishma continued, 'There was a large banian in the midst of an

extensive forest. Covered with many kinds of creepers, it was the resort

of diverse kinds of birds. It had a large trunk from which numerous

branches extended in all directions. Delightful to look at, the shade it

afforded was very refreshing. It stood in the midst of the forest, and

animals of diverse species lived on it. A mouse of great wisdom, named

Palita, lived at the foot of that tree, having made a hole there with a

hundred outlets. On the branches of the tree there lived a cat, of the

name of Lomasa, in great happiness, daily devouring a large number of

birds. Some time after, a Chandala came into the forest and built a hut

for himself. Every evening after sunset he spread his traps. Indeed,

spreading his nets made of leathern strings he went back to his hut, and

happily passing the night in sleep, returned to the spot at the dawn of

day. Diverse kinds of animals fell into his traps every night. And it so

happened that one day the cat, in a moment of heedlessness, was caught in

the snare. O thou of great wisdom, when his foe the cat who was at all

times an enemy of the mouse species was thus caught in the net, the mouse

Palita came out of his hole and began to rove about fearlessly. While

trustfully roving through the forest in search of food, the mouse after a

little while saw the meat (that the Chandala had spread there as lure).

Getting upon the trap, the little animal began to eat the flesh. Laughing

mentally, he even got upon his enemy entangled helplessly in the net.

Intent on eating the flesh, he did not mark his own danger, for as he

suddenly cast his eyes he saw a terrible foe of his arrived at that spot.

That foe was none else than a restless mongoose of coppery eyes, of the

name of Harita. Living in underground holes, its body resembled the

flower of a reed. Allured to that spot by the scent of the mouse, the

animal came there with great speed for devouring his prey. And he stood

on his haunches, with head upraised, licking the corners of his mouth

with his tongue. The mouse beheld at the same time another foe living in

the trees, then sitting on the branch of the banian. It was a

night-prowling owl of the name of Chandraka of sharp beaks. Having become

an object of sight with both the mongoose and the owl, the mouse, in

great alarm, began to think in this strain: 'At such a season of great

danger, when death itself is staring me in the face, when there is fear

on every side, how should one act that wishes for one's good? Encompassed

on all sides by danger, seeing fear in every direction, the mouse, filled

with alarm for his safety, made a high resolution. Warding off even

innumerable dangers by hundreds of means, one should always save one's

life. Danger, at the present moment, encompasses me on every side. If I

were to descend from this trap on the ground, without adequate

precautions, the mongoose will surely seize and devour me. If I remain on

this trap, the owl will surely seize me. If, again, that cat succeeds in

disentangling himself from the net, he also is certain to devour me. It

is not proper, however, that a person of our intelligence should lose his

wits. I shall, therefore, strive my best to save my life, aided by proper

means and intelligence. A person possessed of intelligence and wisdom and

conversant with the science of policy never sinks, however great and

terrible the danger that threatens him. At present, however, I do not

behold any other refuge than this cat. He is an enemy. But he is in

distress. The service that I can do him is very great. Sought to be made

a prey by three foes, how should I now act for saving my life? I should

now seek the protection of one of those foes, viz., the cat. Taking the

aid of the science of policy, let me counsel the cat for his good, so

that I may, with my intelligence, escape from all the three. The cat is

my great foe, but the distress into which he has fallen is very great.

Let me try whether I can succeed in making this foolish creature

understand his own interests. Having fallen into such distress, he may

make peace with me. A person when afflicted by a stronger one should make

peace with even an enemy. Professors of the science of policy say that

even this should be the conduct of one who having fallen into distress

seeks the safety of his life. It is better to have a learned person for

an enemy than a fool for a friend. As regards myself, my life now rests

entirely in the hands of my enemy the cat. I shall now address the cat on

the subject of his own liberation. Perhaps, at this moment, it would not

be wrong to take the cat for an intelligent and learned foe.' Even thus

did that mouse, surrounded by foes, pursue his reflections. Having

reflected in this strain, the mouse, conversant with the science of

Profit and well acquainted with occasions when war should be declared and

peace made, gently addressed the cat, saying, 'I address thee in

friendship, O cat! Art thou alive? I wish thee to live! I desire the good

of us both. O amiable one, thou hast no cause for fear. Thou shalt live

in happiness. I shall rescue thee, if, indeed, thou dost not slay me.

There is an excellent expedient in this case, which suggests itself to

me, and by which you may obtain your escape and I may obtain great

benefit. By reflecting earnestly I have hit upon that expedient for thy

sake and for my sake, for it will benefit both of us. There are the

mongoose and the owl, both waiting with evil intent. Only so long, O cat,

as they do not attack me, is my life safe. There that wretched owl with

restless glances and horrid cries is eyeing me from the branch of that

tree. I am exceedingly frightened by it. Friendship, as regards the good,

is seven-paced.[409] Possessed of wisdom as thou art, thou art my friend.

I, shall act towards thee as a friend. Thou needst have no fear now.

Without my help, O cat, thou wilt not succeed in tearing the net. I,

however, shall cut the net for serving thee, if thou abstain from killing

me. Thou hast lived on this tree and I have lived at its foot. Both of us

have dwelt here for many long years. All this is known to thee. He upon

whom nobody places his trust, and he who never trusts another, are never

applauded by the wise. Both of them are unhappy. For this reason, let our

love for each other increase, and let there be union amongst us two. Men

of wisdom never applaud the endeavour to do an act when its opportunity

has passed away. Know that this is the proper time for such an

understanding amongst us. I wish that thou shouldst live, and thou also

wishest that I should live. A man crosses a deep and large river by a

piece of wood. It is seen that the man takes the piece of wood to the

other side, and the piece of wood also takes the man to the other side.

Like this, our compact, also will bring happiness to both of us. I will

rescue thee, and thou also wilt rescue me.' Having said these words that

were beneficial to both of them, that were fraught with reason and on

that account highly acceptable, the mouse Palita waited in expectation of

an answer.

"'Hearing these well-chosen words, fraught with reason and highly

acceptable, that the mouse said, the mouse's foe possessed of judgment

and forethought, viz., the cat spoke in reply. Endued with great

intelligence, and possessed of eloquence, the cat, reflecting upon his

own state, praised the Words of the speaker and honoured him by gentle

words in return. Possessed of sharp foreteeth and having eyes that

resembled the stones called lapis lazuli, the cat called Lomasa, gentle

eyeing the mouse, answered as follows: I am delighted with thee, O

amiable one! Blessed be thou that wishest me to live! Do that, without

hesitation, which thou thinkest to be of beneficial consequences. I am

certainly in great distress. Thou art, if possible, in greater distress

still. Let there be a compact between us without delay. I will do that

which is opportune and necessary for the accomplishment of our business,

O Puissant one! If thou rescuest me, the service will go for nothing I

place myself in thy hands. I am devoted to thee. I shall wait upon and

serve thee like a disciple. I seek thy protection and shall always obey

thy behests,' Thus addressed, the mouse Palita, addressing in return the

cat who was completely under his control, said these words of grave

import and high wisdom: 'Thou hast spoken most magnanimously. It could

scarcely be unexpected from one like thee. Listen to me as I disclose the

expedient I have hit upon for benefiting both of us. I will crouch myself

beneath thy body. I am exceedingly frightened at the mongoose. Do thou

save me. Kill me not. I am competent to rescue thee. Protect me also from

the owl, for that wretch too wishes to seize me for his prey. I shall cut

the noose that entangles thee. I swear by Truth, O friend!' Hearing these

judicious words fraught with reason, Lomasa, filled with delight, cast

his eyes upon Palita and applauded him with exclamations of welcome.

Having applauded Palita, the cat, disposed to friendliness, reflected for

a moment, and gladly said without losing any time, 'Come quickly to me!

Blessed be thou, thou art, indeed, a friend dear to me as life. O thou of

great I wisdom, through thy grace I have almost got back my life.

Whatever it is in my power to do for thee now, tell me and I shall do it.

Let there be peace between us, O friend! Liberated from this danger, I

shall, with all my friends and relatives, do all that may be agreeable

and beneficial to thee. O amiable one, freed from this distress, I shall

certainly seek to gladden thee, and worship and honour thee on every

occasion in return for thy services. A person by doing even abundant

services in return never becomes equal to the person that did him good in

the first instance. The former does those services for the sake of

services received. The latter, however, should be held to have acted

without any such motive.'

"Bhishma continued, 'The mouse, having thus made the cat understand his

own interests, trustfully crouched beneath his enemy's body. Possessed of

learning, and thus assured by the cat, the mouse trustfully laid himself

thus under the breast of the cat as if it were the lap of his father or

mother. Beholding him thus ensconced within the body of the cat, the

mongoose and the owl both became hopeless of seizing their prey. Indeed,

seeing that close intimacy between the mouse and the cat, both Harita and

Chandraka became alarmed and filled with wonder. Both of them had

strength and intelligence. Clever in seizing their prey, though near, the

mongoose and the owl felt unable to wean the mouse and the cat from that

compact. Indeed, beholding the cat and the mouse make that covenant for

accomplishing their mutual ends, the mongoose and the owl both left that

spot and went away to their respective abodes. After this, the mouse

Palita, conversant with the requirements of time and place, began, as he

lay under the body of the cat, to cut strings of the noose slowly,

waiting for the proper time to finish his work. Distressed by the strings

that entangled him, the cat became impatient upon seeing the mouse slowly

cutting away the noose. Beholding the mouse employed so slowly in the

work, the cat wishing to expedite him in the task, said: 'How is it, O

amiable one, that thou dost not proceed with haste in thy work? Dost thou

disregard me now, having thyself succeeded in thy object? O slayer of

foes, do thou cut these strings quickly. The hunter will soon come here.'

Thus addressed by the cat who had become impatient, the mouse possessed

of intelligence said these beneficial words fraught with his own good

unto the cat who did not seem to possess much wisdom: 'Wait in silence, O

amiable one! Expedition is not necessary. Drive all thy fears. We know

the requirements of time. We are not wasting time. When an act is begun

at an improper time, it never becomes profitable when accomplished. That

act, on the other hand, which is begun at the proper time, always

produces splendid fruits. If thou be freed at an improper time, I shall

have to stand in great fear of thee. Therefore, do thou wait for the

proper time. Do not be impatient, O friend! When I shall see the hunter

approach towards this spot armed with weapons, I shall cut the strings at

that moment of fear to both of us. Freed then, thou wilt ascend the tree.

At that time thou wilt not think of anything else save the safety of thy

life. And when thou, O Lomasa, wilt fly away in fear, I shall enter my

hole and thou wilt get upon the tree.' Thus addressed by the mouse in

words that were beneficial to him, the cat, possessed of intelligence and

eloquence, and impatient of saving his life, replied unto the mouse in

the following words. Indeed, the cat, who had quickly and properly done

his own part of the covenant, addressing the mouse who was not

expeditious in discharging his part, said, 'I rescued thee from a great

danger with considerable promptness. Alas! honest persons never do the

business of their friends in this way. Filled with delight while doing

it, they do it otherwise. Thou shouldst do what is for my good with

greater expedition. O thou of great wisdom, do thou exert a little so

that good may be done to both of us. If, on the other hand, remembering

our former hostility thou art only suffering the time to slip away, know,

O wicked wight, that the consequence of this act of thine will surely be

to lessen the duration of thy own life![410] If I have ever, before this,

unconsciously done thee any wrong, thou shouldst not bear it in

remembrance. I beg thy forgiveness. Be gratified with me.' After the cat

had said these words, the mouse, possessed of intelligence and wisdom and

knowledge of the scriptures, said these excellent words unto him: 'I

have, O cat, heard what thou hast said in furtherance of thy own object.

Listen, however, to me as I tell thee what is consistent with my own

objects. That friendship in which there is fear and which cannot be kept

up without fear, should be maintained with great caution like the hand

(of the snake-charmer) from the snake's fangs. The person that does not

protect himself after having made a covenant with a stronger individual,

finds that covenant to be productive of injury instead of benefit. Nobody

is anybody's friend; nobody is anybody's well-wisher; persons become

friends or foes only from motives of interest. Interest enlists interest

even as tame elephants catch wild individuals of their species. After,

again, an act has been accomplished, the doer is scarcely regarded. For

this reason, all acts should be so done that something may remain to be

done. When I shall set thee free, thou wilt, afflicted by the fear of the

hunter, fly away for thy life without ever thinking of seizing me.

Behold, all the strings of this net have been cut by me. Only one remains

to be cut. I will cut that also with haste. Be comforted, O Lomasa!'

While the mouse and the cat were thus talking with each other, both in

serious danger, the night gradually wore away. A great fear, however,

penetrated the heart of the cat. When at last morning came, the Chandala,

whose name was Parigha, appeared on the scene. His visage was frightful.

His hair was black and tawny. His hips were very, large and his aspect

was very fierce. Of a large mouth that extended from car to car, and

exceedingly filthy, his ears were very long. Armed with weapons and

accompanied by a pack of dogs, the grim-looking man appeared on the

scene. Beholding the individual who resembled a messenger of Yama, the

cat became filled with fear. Penetrated with fright, he addressed Palita

and said, 'What shalt thou do now?' The mouse very quickly cut the

remaining string that held fast the cat. Freed from the noose, the cat

ran with speed and got upon the banian. Palita also, freed from that

situation of danger and from the presence of a terrible foe, quickly fled

and entered his hole. Lomasa meanwhile had climbed the high tree. The

hunter, seeing everything, took tip his net. His hopes frustrated, he

also quickly left that spot. Indeed, O bull of Bharata's race, the

Chandala returned to his abode. Liberated from that great peril, and

having obtained back his life which is so very valuable, the cat from the

branches of that tree addressed the mouse Palita then staying within the

hole, and said, 'Without having conversed with me, thou hast suddenly run

away. I hope thou dost not suspect me of any evil intent. I am certainly

grateful and thou hast done me a great service. Having inspired me with

trustfulness and having given me my life, why dost thou not approach me

at a time when friends should enjoy the sweetness of friendship? Having

made friends, he that forgets them afterwards, is regarded a wicked

person and never succeeds in obtaining friends at times of danger and

need. I have been, O friend, honoured and served by thee to the best of

thy power. It behoveth thee to enjoy the company of my poor self who has

become thy friend. Like disciples worshipping their preceptor, all the

friends I have, all my relatives and kinsmen, will honour and worship

thee. I myself too shall worship thee with all thy friends and kinsmen.

What grateful person is there that will not worship the giver of his

life? Be thou the lord of both my body and home. Be thou the disposer of

all my wealth and possessions. Be thou my honoured counsellor and do thou

rule me like a father. I swear by my life that thou hast no fear from us.

In intelligence thou art Usanas himself. By the power of thy

understanding thou hast conquered us. Possessed of the strength of

policy, thou hast given us our life.' Addressed in such soothing words by

the cat, the mouse, conversant with all that is productive of the highest

good, replied in these sweet words that were beneficial to himself: 'I

have heard, O Lomasa, all that thou hast said. Listen now as I say what

appears to me. Friends should be well examined. Foes also should be well

studied. In this world, a task like this is regarded by even the learned

as a difficult one depending upon acute intelligence. Friends assume the

guise of foes, and foes assume the guise of friends. When compacts of

friendship are formed, it is difficult for the parties to understand

whether the other parties are really moved by lust and wrath. There is no

such thing as a foe. There is no such thing in existence as a friend. It

is force of circumstances that creates friends and foes. He who regards

his own interests ensured as long as another person lives and thinks them

endangered when that other person will cease to live, takes that other

person for a friend and considers him so as long as those interests of

his are not clashed against. There is no condition that deserves

permanently the name either of friendship or hostility. Both friends and

foes arise from considerations of interest and gain. Friendship becomes

changed into enmity in the course of time. A foe also becomes a friend.

Self-interest is very powerful. He who reposes blind trust on friends and

always behaves with mistrust towards foes without paying any regard to

considerations of policy, finds his life to be unsafe. He who,

disregarding all considerations of policy, sets his heart upon an

affectionate union with either friends or foes, comes to be regarded as a

person whose understanding has been unhinged. One should not repose trust

upon a person undeserving of trust, nor should one trust too much a

person deserving of trust. The danger that arises from blind reposing of

confidence is such that it cuts the very roots (of the person that

reposes such confidence). The father, the mother, the son, the maternal

uncle, the sister's son, other relatives and kinsmen, are all guided by

considerations of interest and profit. Father and mother may be seen to

discard the dear son if fallen.[411] People take care of their own

selves. Behold the efficacy of self-interest. O thou that art possessed

of great wisdom, his escape is very difficult who immediately after he is

freed from danger seeks the means of his enemy's happiness. Thou camest

down from the tree-top to this very spot. Thou couldst not, from levity

of understanding, ascertain that a net had been spread here. A person,

possessed of levity of understanding, fails to protect his own self. How

can he protect others? Such a person, without doubt, ruins all his acts.

Thou tellest me in sweet words that I am very dear to thee. Hear me,

however, O friend, the reasons that exist on my side. One becomes dear

from an adequate cause. One becomes a foe from an adequate cause. This

whole world of creatures is moved by the desire of gain (in some form or

other). One never becomes dear to another (without cause). The friendship

between two uterine brothers, the love between husband and wife, depends

upon interest. I do not know any kind of affection between any persons

that does not rest upon some motive of self-interest. If, as is sometimes

seen, uterine brothers or husband and wife having quarrelled reunite

together from a natural affection, such a thing is not to be seen in

persons unconnected with one another. One becomes dear for one's

liberality. Another becomes dear for his sweet words. A third becomes so

in consequence of his religious acts. Generally, a person becomes dear

for the purpose he serves. The affection between us arose from a

sufficient cause. That cause exists no longer. On the other hand, from

adequate reason, that affection between us has come to an end. What is

that reason, I ask, for which I have become so dear to thee, besides thy

desire of making me thy prey? Thou shouldst know that I am not forgetful

of this. Time spoils reasons. Thou seekest thy own interests. Others,

however, Possessed of wisdom, understand their own interests. The world

rests upon the example of the wise. Thou shouldst not address such words

to a person possessed of learning and competent to understand his own

interests. Thou art powerful. The reason of this affection that thou

showest for me now is ill-timed. Guided, however, by my own interests, I

myself am firm in peace and war that are themselves very unstable. The

circumstances under which peace is to be made or war declared are changed

as quickly as the clouds change their form. This very day thou wert my

foe. This very day, again, thou wert my friend. This very day thou hast

once more become my enemy. Behold the levity of the considerations that

move living creatures. There was friendship between us as long as there

was reason for its existence. That reason, dependant upon time, has

passed away. Without it, that friendship also has passed away. Thou art

by nature my foe. From circumstances thou becomest my friend. That state

of things has passed away. The old state of enmity that is natural has

come back. Thoroughly conversant as I am with the dictates of policy that

have been thus laid down, tell me, why I should enter today, for thy

sake, the net that is spread for me. Through thy power I was freed from a

great danger. Through my power thou hast been freed from a similar

danger. Each of us has served the other. There is no need of uniting

ourselves again in friendly intercourse. O amiable one, the object thou

hadst hath been accomplished. The object I had has also been

accomplished. Thou hast now no use for me except to make me your meal. I

am thy food. Thou art the eater. I am weak. Thou art strong. There cannot

be a friendly union between us when we are situated so unequally. I

understand thy wisdom. Having been rescued from the net, thou applaudest

me so that thou mayst succeed in easily making a meal of me. Thou wert

entangled in the net for the sake of food. Thou hast been freed from it.

Thou feelest now the pangs of hunger. Having recourse to that wisdom

which arises from a study of the scriptures, thou seekest verily to eat

me up today. I know that thou art hungry. I know that this is thy hour

for taking food. Thou art seeking for thy prey, with thy eyes directed

towards me. Thou hast sons and wives. Thou seekest still friendly union

with me and wishest to treat me with affection and do me services. O

friend, I am incapable of acceding to this proposal. Seeing me with thee,

why will not thy dear spouse and thy loving children cheerfully eat me

up? I shall not, therefore, unite with thee in friendship. The reason no

longer exists for such a union. If, indeed, thou dost not forget my good

offices, think of what will be beneficial to me and be comfortable. What

person is there possessed of any wisdom that will place himself under the

power of a foe that is not distinguished for righteousness, that is in

pangs of hunger, and that is on the look-out for a prey? Be happy then, I

will presently leave thee. I am filled with alarm even if I behold thee

from a distance. I shall not mingle with thee, cease in thy attempts, O

Lomasa! If thou thinkest that I have done thee a service, follow then the

dictates of friendship when I may happen to rove trustfully or

heedlessly. Even that will be gratitude in thee. A residence near a

person possessed of strength and power is never applauded, even if the

danger that existed be regarded to have passed away. I should always

stand in fear of one more powerful than myself. If thou dost not seek thy

own interests (of the kind indicated), tell me then what is there that I

should do for thee. I shall certainly give thee everything except my

life. For protecting one's own self one should give up one's very

children, and kingdom, and jewels, and wealth. One should sacrifice one's

all for protecting one's own self. If a person lives he can recover all

the affluence that he may have to give unto foes for protecting his life.

It is not desirable to give up life like one's wealth. Indeed, one's own

self should always be protected by, as I have already said, giving up

one's wives and wealth. Persons who are mindful of protecting their own

selves and who do all their acts after a proper consideration and survey,

never incur danger as the consequence of their acts. They that are weak

always know him for a foe who is possessed of greater strength. Their

understanding, firm in the truths of the scriptures, never loses its

steadiness.'

"Thus rebuked soundly by the mouse Palita, the cat, blushing with shame,

addressed the mouse and said the following words."

"Lomasa said, 'Truly I swear by thee that to injure a friend is in my

estimation very censurable. I know thy wisdom. I know also that thou art

devoted to my good. Guided by the science of Profit, thou said that there

is cause for a breach between thee and me. It doth not behove thee,

however, O good friend, to take me for what I am not. I cherish a great

friendship for thee in consequence of thy having granted me my life. I

am, again, acquainted with duties. I am all appreciator of other people's

merits. I am very grateful for services received. I am devoted to the

service of friends. I am, again, especially devoted to thee. For these

reasons, O good friend, it behoveth thee to reunite thyself with me. If I

am commanded by thee, I can, with all my kinsmen and relatives, lay down

my very life. They that are possessed of learning and wisdom see ample

reason for placing their trust in persons of such mental disposition as

ourselves. O thou that art acquainted with the truths of morality, it

behoveth thee not to cherish any suspicion in respect of me.' Thus

addressed by the cat, the mouse reflecting a little, said these words of

grave import unto the former, 'Thou art exceedingly good. I have heard

all that thou hast said and am glad to hear thee. For all that, however,

I cannot trust thee. It is impossible for thee, by such eulogies or by

gifts of great wealth, to induce me to unite with thee again. I tell

thee, O friend, that they who are possessed of wisdom never place

themselves, when there is not sufficient reason, under the power of a

foe. A weak person having made a compact with a stronger one when both

are threatened by foes, should (when that common danger passes away)

conduct himself heedfully and by considerations of policy. Having gained

his object, the weaker of the two parties should not again repose

confidence on the stronger. One, should never trust a person who does not

deserve to be trusted. Nor should one repose blind confidence upon a

person deserving of trust. One should always endeavour to inspire others

with confidence in himself-. One should not, however, himself repose

confidence in foes. For these reasons one should, under all

circumstances, protect his own self. One's possessions and children and

everything are so long valuable as one is alive. In brief, the highest

truth of all treatises on policy is mistrust. For this reason, mistrust

of all is productive of the greatest good. However weak people may be, if

they mistrust their foes, the latter, even if strong, never succeed in

getting them under power. O cat, one like myself should always guard ones

life from persons like thee. Do thou also protect thy own life from the

Chandala whose rage has been excited.'[412] While the mouse thus spake,

the cat, frightened at the mention of the hunter, hastily leaving the

branch of the tree, ran away with great speed. Having thus displayed his

power of understanding, the mouse Palita also, conversant with the truths

of scripture and possessed of wisdom, entered another hole.'

"Bhishma continued, 'Even thus the mouse Palita, possessed of wisdom,

though weak and alone, succeeded in baffling many powerful foes. One

possessed of intelligence and learning should make peace with a powerful

foe. The mouse and the cat owed their escape to their reliance upon each

other's services. I have thus pointed out to thee the course of Kshatriya

duties at great length. Listen now to me in brief. When two persons who

were once engaged in hostilities make peace with each other, it is

certain that each of them has it in his heart to over-reach the other. In

such a case he that is possessed of wisdom succeeds by the power of his

understanding in over-reaching the other. He, on the other hand, who is

destitute of wisdom suffers himself, in consequence of his heedlessness,

to be over-reached by the wise. It is necessary, therefore, that, in fear

one should seem to be fearless, and while really mistrusting others one

should seem to be trustful. One who acts with such heedfulness never

trips, or tripping, is never ruined. When the time comes for it, one

should make peace with an enemy; and when the time comes, one should wage

war with even a friend. Even thus should one conduct oneself, O king, as

they have said that are conversant with the considerations of peace (and

war). Knowing this, O monarch, and bearing the truths of scripture in

mind, one should, with all his senses about one and without heedfulness,

act like a person in fear before the cause of fear actually presents

itself. One should, before the cause of fear has actually come, act like

a person in fear, and make peace with foes. Such fear and heedfulness

lead to keenness of understanding. If one acts like a man in fear before

the cause of fear is at hand, one is never filled with fear when that

cause is actually present. From the fear, however, of a person who always

acts with fearlessness, very great fear is seen to arise.[413] 'Never

cherish fear'--such a counsel should never be given to any one. The

person that cherishes fear moved by a consciousness of his weakness,

always seeks 'the counsel of wise and experienced men. For these reasons,

one should, when in fear, seem to be fearless, and when mistrusting

(others) should seem to be trustful. One should not, in view of even the

gravest acts, behave towards others with falsehood. Thus have I recited

to thee, O Yudhishthira, the old story (of the mouse and the cat). Having

listened to it, do thou act duly in the midst of thy friends and kinsmen.

Deriving from that story a high understanding, and learning the

difference between friend and foe and the proper time for war and peace,

thou wilt discover means of escape when overwhelmed with danger. Making

peace, at a time of common danger, with one that is powerful, thou

shouldst act with proper consideration in the matter of uniting thyself

with the foe (when the common danger has passed away). Indeed, having

gained thy object, thou shouldst not trust the foe again. This path of

policy is consistent with the aggregate of three (viz., Virtue, Profit,

and Pleasure), O king! Guided by this Sruti, do thou win prosperity by

once more protecting thy subjects. O son of Pandu, always seek the

companionship of Brahmanas in all thy acts. Brahmans constitute the great

source of benefit both in this world and the next. They are teachers of

duty and morality. They are always grateful, O puissant one! If

worshipped, they are sure to do thee good. Therefore, O king, thou

shouldst always worship them. Thou wilt then, O king, duly obtain

kingdom, great good, fame, achievement's and progeny in their proper

order. With eyes directed to this history of peace and war between the

mouse and the cat, this history couched in excellent words and capable of

sharpening the intelligence, a king should always conduct himself in the

midst of his foes.'"

SECTION CXXXIX

"Yudhishthira said, 'Thou hast laid it down, O mighty one, that no trust

should be placed upon foes. But how would the king maintain himself if he

were not to trust anybody? From trust, O king, thou hast said, great

danger arises to kings. But how, O monarch, can a king, without trusting

others, conquer his foes? Kindly remove this doubt of mine. My mind has

become confused, O grandsire, at what I have heard thee say on the

subject of mistrust.'

"Bhishma said, 'Listen, O king, to what happened at the abode of

Brahmadatta, viz., the conversation between Pujani and king Brahmadatta.

There was a bird named Pujani who lived for a long time with king

Brahmadatta in the inner apartments of his palace at Kampilya. Like the

bird Jivajivaka, Pujani could mimic the cries of all animals. Though a

bird by birth, she had great knowledge and was conversant with every

truth. While living there, she brought forth an offspring of great

splendour. At the very same time the king also got by his queen a son.

Pujani, who was grateful for the shelter of the king's roof, used every

day to go to the shores of the ocean and bring a couple of fruits for the

nourishment of her own young one and the infant prince. One of those

fruits she gave to her own child and the other she gave to the prince.

The fruits she brought were sweet as nectar, and capable of increasing

strength and energy. Every day she brought them and everyday she disposed

of them in the same way. The infant prince derived great strength from

the fruit of Pujani's giving that he ate. One day the infant prince,

while borne on the arms of his nurse, saw the little offspring of Pujani.

Getting down from the nurse's arms, the child ran towards the bird, and

moved by childish impulse, began to Play with it, relishing the sport

highly. At length, raising the bird which was of the same age with

himself in his hands, the prince pressed out its young life and then came

back to his nurse. The dam, O king, who had been out in her search after

the accustomed fruits, returning to the palace, beheld her young one

lying on the ground, killed by the prince. Beholding her son deprived of

life, Pujani, with tears gushing down her cheeks, and heart burning with

grief, wept bitterly and said, 'Alas, nobody should live with a Kshatriya

or make friends with him or take delight in any intercourse with him.

When they have any object to serve, they behave with courtesy. When that

object has been served they cast off the instrument. The Kshatriyas do

evil unto all. They should never be trusted. Even after doing an injury

they always seek to soothe and assure the injured for nothing. I shall

certainly take due vengeance, for this act of hostility, upon this cruel

and ungrateful betrayer of confidence. He has been guilty of a triple sin

in taking the life of one that was horn on the same day with him and that

was being reared with him in the same place, that used to eat with him,

and that was dependent on him for protection.' Having said these words

unto herself, Pujani, with her talons, pierced the eyes of the prince,

and deriving some comfort from that act of vengeance, once more said, 'A

sinful act, perpetrated deliberately, assails the doer without any loss

of time. They. on the other hand, who avenge themselves of an injury,

never lose their merit by such conduct. If the consequence of a sinful

act be not seen in the perpetrator himself, they would certainly be seen,

O king, in his sons or son's sons or daughter's sons. Brahmadatta,

beholding his son blinded by Pujani and regarding the act to have been a

proper vengeance for what his son had done, said these words unto Pujani.'

"Brahmadatta said, 'An injury was done by us to thee. Thou hast avenged

it by doing an injury in return. The account has been squared. Do not

leave thy present abode. On the other hand, continue to dwell here, O

Pujani.'

"Pujani said, 'If a person having once injured another continues to

reside with that other, they that are possessed of learning never applaud

his conduct. Under such circumstances it is always better for the injurer

to leave his old place. One should never place one's trust upon the

soothing assurances received from an injured party. The fool that trusts

such assurances soon meets with destruction. Animosity is not quickly

cooled. The very sons and grandsons of persons that have injured each

other meet with destruction (in consequence of the quarrel descending

like an inheritance). In consequence again of such destruction of their

offspring, they lose the next world also. Amongst men that have injured

one another, mistrust would be productive of happiness. One that has

betrayed confidence should never be trusted in the least. One who is not

deserving of trust should not be trusted; nor should too much trust be

placed upon a person deserving of trust. The danger that arises from

blind confidence brings about a destruction that is complete. One should

seek to inspire others with confidence in one's self. One, however,

should never repose confidence on others. The father and the mother only

are the foremost of friends. The wife is merely a vessel for drawing the

seeds. The son is only one's seed. The brother is a foe. The friend or

companion requires to have his palms oiled if he is to remain so. One's

own self it is that enjoys or suffers one's happiness or misery. Amongst

persons that have injured one another, it is not advisable there should

be (real) peace. The reasons no longer exists for which I lived here. The

mind of a person who has once injured another becomes naturally filled

with mistrust, if he sees the injured person worshipping him with gifts

and honours. Such conduct, especially when displayed by those that are

strong, always fills the weak with alarm. A person possessed of

intelligence should leave that place where he first meets with honour in

order to meet only with dishonour and injury next. In spite of any

subsequent honour that he might obtain from his enemy, he should behave

in this way. I have dwelt in thy abode for a longtime, all along honoured

by thee. A cause of enmity, however, has at last arisen. I should,

therefore, leave this place without any hesitation.'

"Brahmadatta said, 'One who does an injury in return for an injury

received is never regarded as offending. Indeed, the avenger squares his

account by such conduct. Therefore, O Pujani, continue to reside here

without leaving this place.'

"Pujani said, 'No friendship can once more be cemented between a person

that has injured and him that has inflicted an injury in return. The

hearts of neither can forget what has happened.'

"Brahmadatta said, 'It is necessary that a union should take place

between an injurer and the avenger of that injury. Mutual animosity, upon

such a union, has been seen to cool. No fresh injury also has followed in

such cases.'

"Pujani said, 'Animosity (springing from mutual injuries) can never die.

The person injured should never trust his foes, thinking, 'O, I have been

soothed with assurances of goodwill.' In this world, men frequently meet

with destruction in consequence of (misplaced) confidence. For this

reason it is necessary that we should no longer meet each other. They who

cannot be reduced to subjection by the application of even force and

sharp weapons, can be conquered by (insincere) conciliation like (wild)

elephants through a (tame) she-elephant.'

"Brahmadatta said, 'From the fact of two persons residing together, even

if one inflicts upon the other deadly injury, an affection arises

naturally between them, as also mutual trust as in the case, of the

Chandala and the dog. Amongst persons that have injured one another,

co-residence blunts the keenness of animosity. Indeed, that animosity

does not last long, but disappears quickly like water poured upon the

leaf of a lotus.'

"Pujani said, 'Hostility springs from five causes. Persons possessed of

learning know it. Those five causes are woman, land, harsh words, natural

incompatibility, and injury.[414] When the person with whom hostility

occurs happens to be a man of liberality, he should never be slain,

particularly by a Kshatriya, openly or by covert means. In such a case,

the man's fault should be properly weighed.[415] When hostility has

arisen with even a friend, no further confidence should be reposed upon

him. Feelings of animosity lie hid like fire in wood. Like the Aurvya

fire within the waters of the ocean, the fire of animosity can never be

extinguished by gifts of wealth, by display of prowess, by conciliation,

or by scriptural learning. The fire of animosity, once ignited, the

result of an injury once inflicted, is never extinguished, O king,

without consuming out the right one of the parties. One, having injured a

person, should never trust him again as one's friend, even though one

might have (after the infliction of the injury) worshipped him with

wealth and honours. The fact of the injury inflicted fills the injurer

with fear. I never injured thee. Thou also didst never do me an injury.

For this reason I dwelt in thy abode. All that is changed, and at present

I cannot trust thee.'

"Brahmadatta said, 'It is Time that does every act, Acts are of diverse

kinds, and all of them proceed from Time. Who, therefore, injures

whom?[416] Birth and Death happen in the same way. Creatures act (i.e.,

take birth and live) in consequence of Time, and it is in consequence

also of Time that they cease to live. Some are seen to die at once. Some

die one at a time. Some are seen to live for long periods. Like fire

consuming the fuel, Time consumes all creatures. O blessed lady, I am,

therefore, not the cause of your sorrow, nor art thou the cause of mine.

It is Time that always ordains the weal and woe of embodied creatures. Do

thou then continue to dwell here according to thy pleasure, with

affection for me and without fear of any injury from me. What thou hast

done has been forgiven by me. Do thou also forgive me, O Pujani!'

"Pujani said, 'If Time, according to thee, be the cause of all acts, then

of course nobody can cherish feelings of animosity towards anybody on

earth. I ask, however, why friends and kinsmen, seek to avenge themselves

the slain. Why also did the gods and the Asuras in days of your smite

each other in battle? If it is Time that causes weal and woe and birth

and death, why do physicians, then seek, to administer medicines to the

sick? If it is Time that is moulding everything, what need is there of

medicines? Why do people, deprived of their senses by grief, indulge in

such delirious rhapsodies? If Time, according to thee, be the cause of

acts, how can religious merit be acquired by persons performing religious

acts? Thy son killed my child. I have injured him for that. I have by

that act, O king, become liable to be slain by thee. Moved by grief for

my son, I have done this injury to thy son. Listen now to the reason why

I have become liable to be killed by thee. Men wish for birds either to

kill them for food or to keep them in cages for sport. There is no third

reason besides such slaughter or immurement for which men would seek

individuals of our species. Birds, again, from fear of being either

killed or immured by men seek safety in Right. Persons conversant with

the Vedas have said that death and immurement are both painful. Life is

dear unto all. All creatures are made miserable by grief and pain. All

creatures wish for happiness. Misery arises from various sources.

Decrepitude, O Brahmadatta, is misery. The loss of wealth is misery. The

adjacence of anything disagreeable or evil is misery. Separation or

dissociation from friends and agreeable objects is misery. Misery arises

from death and immurement. Misery arises from causes connected with women

and from other natural causes. The misery that arises from the death of

children alters and afflicts all creatures very greatly. Some foolish

persons say that there is no misery in others' misery.[417] Only he who

has not felt any misery himself can say so in the midst of men. He,

however, that has felt sorrow and misery, would never venture to say so.

One that has felt the pangs of every kind of misery feels the misery of

others as one's own. What I have done to thee, O king, and what thou has

done to me, cannot be washed away by even a hundred years After what we

have done to each other, there cannot be a reconciliation. As often as

thou wilt happen to think of thy son, thy animosity towards me will

become fresh. If a person after avenging oneself of an injury, desires to

make peace with the injured, the parties cannot be properly reunited even

like the fragments of an earthen vessel. Men conversant with scriptures

have laid it down that trust never produces happiness Usanas himself sang

two verses unto Prahlada in days of old. He who trusts the words, true or

false, of a foe, meets with destruction like a seeker of honey, in a pit

covered with dry grass.[418] Animosities are seen to survive the very

death of enemies, for persons would speak of the previous quarrels of

their deceased sires before their surviving children. Kings extinguish

animosities by having recourse to conciliation but, when the opportunity

comes, break their foes into pieces like earthen jars full of water

dashed upon stone. If the king does injury to any one, he should never

trust him again. By trusting a person who has been injured, one has to

suffer great misery.

"Brahmadatta said, 'No man can obtain the fruition of any object by

withholding his trust (from others). By cherishing fear one is always

obliged to live as a dead person.'

"Pujani said, 'He whose feet have become sore, certainly meets with a

fall if he seeks to move, move he may howsoever cautiously. A man who has

got sore eyes, by opening them against the wind, finds them exceedingly

pained by the wind. He who, without knowing his own strength, sets foot

on a wicked path and persists in walking along it, soon loses his very

life as the consequence. The man who, destitute of exertion, tills his

land, disregarding the season of rain, never succeeds in obtaining a

harvest. He who takes every day food that is nutritive, be it bitter or

astringent or palatable or sweet, enjoys a long life. He, on the other

hand, who disregards wholesome food and takes that which is injurious

without an eye to consequences, soon meets with death. Destiny and

Exertion exist, depending upon each other. They that are of high souls

achieve good and great feats, while eunuchs only pay court to Destiny. Be

it harsh or mild, an act that is beneficial should be done. The

unfortunate man of inaction, however, is always overwhelmed by all sorts

of calamity. Therefore, abandoning everything else, one should put forth

his energy. Indeed, disregarding everything, men should do what is

productive of good to themselves. Knowledge, courage, cleverness,

strength, and patience are said to be one's natural friends. They that

are possessed of wisdom pass their lives in this world with the aid of

these five. Houses, precious metals, land, wife, and friends,--these are

said by the learned to be secondary sources of good. A man may obtain

them everywhere. A person possessed of wisdom may be delighted

everywhere. Such a man shines everywhere. He never inspires anybody with

fear. If sought to be frightened, he never yields to fear himself. The

wealth, however little, that is possessed at any time by an intelligent

man is certain to increase. Such a man does every act with cleverness. In

consequence of self-restraint, he succeeds in winning great fame.

Home-keeping men of little understanding have to put up with termagant

wives that eat up their flesh like the progeny of a crab eating up their

dam. There are men who through loss of understanding become very

cheerless at the prospect of leaving home. They say unto

themselves,--These are our friends! This is our country! Alas, how shall

we leave these?--One should certainly leave the country of one's birth,

if it be afflicted by plague or famine. One should live in one's own

country, respected by all, or repair to a foreign country for living

there. I shall, for this reason, repair to some other region. I do not

venture to live any longer in this place, for I have done a great wrong

to thy child, O king, one should from a distance abandon a bad wife, a

bad son, a bad king, a bad friend, a bad alliance, and a bad country. One

should not place any trust on a bad son. What joy can one have in a bad

wife? There cannot be any happiness in a bad kingdom. In a bad country

one cannot hope to obtain a livelihood. There can be no lasting

companionship with a bad friend whose attachment is very uncertain. In a

bad alliance, when there is no necessity for it, there is disgrace. She

indeed, is a wife who speaks only what is agreeable. He is a son who

makes the sire happy. He is a friend in whom one can trust. That indeed,

is one's country where one earns one's living. He is a king of strict

rule who does not oppress, who cherishes the poor and in whose

territories there is no fear. Wife, country, friends, son, kinsmen, and

relatives, all these one can have if the king happens to be possessed of

accomplishments and virtuous eyes. If the king happens to be sinful, his

subjects, inconsequence of his oppressions, meet with destruction. The

king is the root of one's triple aggregate (i.e., Virtue, Wealth, and

Pleasure). He should protect his subjects with heedfulness. Taking from

his subjects a sixth share of their wealth, he should protect them all.

That king who does not protect his subjects is truly a thief. That king

who, after giving assurances of protection, does not, from rapacity,

fulfil them,--that ruler of sinful soul,--takes upon himself the sins of

all hi subjects and ultimately sinks into hell. That king, on the other

hand, who, having given assurances of protection, fulfils them, comes to

be regarded as a universal benefactor in consequence of protecting all

his subjects. The lord of all creatures, viz., Manu, has said that the

king has seven attributes: he is mother, father, preceptor, protector,

fire, Vaisravana and Yama. The king by behaving with compassion towards

his people is called their father. The subject that behaves falsely

towards him takes birth in his next life as an animal or a bird. By doing

good to them and by cherishing the poor, the king becomes a mother unto

his people. By scorching the wicked he comes to be regarded as fire, and

by restraining the sinful he comes to be called Yama. By making gifts of

wealth unto those that are dear to him, the king comes to be regarded as

Kuvera, the grantor of wishes. By giving instruction in morality and

virtue, he becomes a preceptor, and by exercising the duty of protection

he becomes the protector. That king who delights the people of his cities

and provinces by means of his accomplishments, is never divested of his

kingdom in consequence of such observance of duty. That king who knows

how to honour his subjects never suffers misery either here or hereafter.

That king whose subjects are always filled with anxiety or overburdened

with taxes, and overwhelmed by evils of every kind, meets with defeat at

the hands of his enemies. That king, on the other hand, whose subjects

grow like a large lotus in a lake succeeds in obtaining every reward here

and at last meets with honour in heaven. Hostility with a person that is

powerful is, O king, never applauded. That king who has incurred the

hostility of one more powerful than himself, loses both kingdom and

happiness.'

"Bhishma continued, 'The bird, having said these words, O monarch, unto

king Brahmadatta, took the king's leave and proceeded to the region she

chose. I have thus recited to thee, O foremost of kings, the discourse

between Brahmadatta and Pujani. What else dost thou wish to hear?'

SECTION CXL

"Yudhishthira said, 'When both righteousness and men, O Bharata, decay in

consequence of the gradual lapse of Yuga, and when the world becomes

afflicted by robbers, how, O Grandsire, should a king then behave?'[419]

"Bhishma said, 'I shall tell thee, O Bharata, the policy the king should

Pursue at such distressful times. I shall tell thee how he should bear

himself at such a time, casting off compassion. In this connection is

cited the old story of the discourse between Bharadwaja and king

Satrunjaya. There was a king named Satrunjaya among the Sauviras. He was

a great car-warrior. Repairing to Bharadwaja, he asked the Rishi about

the truths of the science of Profit,--saying,--How can an unacquired

object be acquired? How again, when acquired, can it be increased? How

also, when increased, can it be protected? And how, when protected,

should it be used?--Thus questioned about the truths of the science of

Profit, the regenerate Rishi said the following words fraught with

excellent reason unto that ruler for explaining those truths.

"The Rishi said, 'The king should always stay with the rod of

chastisement uplifted in his hand. He should always display his prowess.

Himself without laches, he should mark the laches of his foes. Indeed,

his eyes should ever be used for that purpose. At the sight of a king who

has the rod of chastisement ever uplifted in his hand, every one is

struck with fear. For this reason, the king should rule all creatures

with the rod of chastisement. Men possessed of learning and knowledge of

truth applaud Chastisement. Hence, of the four requisites of rule, viz.,

Conciliation, Gift, Disunion, and Chastisement, Chastisement is said to

be the foremost. When the foundation of that which serves for a refuge is

cut away, all the refugees perish. When the roots of a tree are cut away,

how would the branches live? A king possessed of wisdom should cut away

the very roots of his foe. He should then win over and bring under his

sway the allies and partisans of that foe. When calamities overtake the

king, he should without losing time, counsel wisely, display his prowess

properly, fight with ability, and even retreat with wisdom. In speech

only should the king exhibit his humility, but at heart he should be

sharp as a razor. He should cast off lust and wrath, and speak sweetly

and mildly. When the occasion comes for intercourse with an enemy, a king

possessed of foresight should make peace, without reposing blind trust on

him. When the business is over, he should quickly turn away from the new

ally. One should conciliate a foe with sweet assurances as if he were a

friend. One, however, should always stand in fear of that foe as living

in a room within which there is a snake. He whose understanding is to be

dominated by thee (with the aid of thine intellect) should be comforted

by assurances given in the past. He who is of wicked understanding should

be assured by promises of future good. The person, however, that is

possessed of wisdom, should be assured by present services. The person

who is desirous of achieving prosperity should join hands, swear, use

sweet words, worship by bending down his head, and shed tears.[420] One

should bear one's foe on one's shoulders as long as time is unfavourable.

When however, the opportunity has come, one should break him into

fragments like an earthen jar on a stone. It is better, O monarch that a

king should blaze up for a moment like charcoal of ebony-wood than that

he should smoulder and smoke like chaff for many years. A man who has

many purposes to serve should not scruple to deal with even an ungrateful

person. If successful, one can enjoy happiness. If unsuccessful, one

loses esteem. Therefore in accomplishing the acts of such persons, one

should, without doing them completely, always keep something unfinished.

A king should do what is for his good, imitating a cuckoo, a boar, the

mountains of Meru, an empty chamber, an actor, and a devoted friend.[421]

The king should frequently, with heedful application, repair to the

houses of his foes, and even if calamities befall them, ask them about

their good. They that are idle never win affluence; nor they that are

destitute of manliness and exertion; nor they that are stained by vanity;

nor they that fear unpopularity; nor they that are always

procrastinating. The king should act in such a way that his foe may not

succeed in detecting his laches. He should, however, himself mark the

laches of his foes. He should imitate the tortoise which conceals its

limbs. Indeed, he should always conceal his own holes. He should think of

all matters connected with finance like a crane.[422] He should put forth

his prowess like a lion. He should lie in wait like a wolf and fall upon

and pierce his foes like a shaft. Drink, dice, women, hunting, and

music,--these he should enjoy judiciously. Addiction to these is

productive of evil. He should make bows with bamboos, etc.; he should

sleep cautiously like the deer; he should be blind when it is necessary

that he should be so, or he should even be deaf when it is necessary to

be deaf. The king possessed of wisdom should put forth his prowess,

regardful of time and place. If these are not favourable, prowess becomes

futile. Marking timeliness and untimeliness reflecting upon his own

strength and weakness, and improving his own strength by comparing it

with that of the enemy, the king should address himself to action. That

king who does not crush a foe reduced to subjection by military force,

provides for his own death like the crab when she conceives. A tree with

beautiful blossoms may be lacking in strength. A tree carrying fruits may

be difficult of climbing; and sometimes trees with unripe fruits look

like trees with ripe fruits. Seeing all these facts a king should not

allow himself to be depressed. If he conducts himself in such a way, then

he would succeed in upholding himself against all foes. The king should

first strengthen the hopes (of those that approach him as suitors). He

should then put obstacles in the way of the fulfilment of those hopes. He

should say that those obstacles are merely due to occasion. He should

next represent that those occasions are really the results of grave

causes. As long as the cause of fear does not actually come, the king

should make all his arrangements like a person inspired with fear. When,

however, the cause of fear comes upon him, he should smite fearlessly. No

man can reap good without incurring danger. If, again, he succeeds in

preserving his life amid danger, he is sure to earn great benefits.[423]

A king should ascertain all future dangers; when they are present, he

should conquer them; and lest they grow again, he should, even after

conquering them, think them to be unconquered. The abandonment of present

happiness and the pursuit of that which is future, is never the policy of

a person possessed Of intelligence. The king who having made peace with a

foe sleeps happily in truthfulness is like a man who sleeping on the top

of a tree awakes after a fall. When one falls into distress, one should

raise one's self by all means in one's power, mild or stern; and after

such rise, when competent, one should practise righteousness. The king

should always honour the foes of his foes. He should take his own spies

as agents employed by his foes. The king should see that his own spies

are not recognised by his foe. He should make spies of atheists and

ascetics and send them to the territories of his enemies. Sinful thieves,

who offend against the laws of righteousness and who are thorns in the

side of every person, enter gardens and places of amusement and houses

set up for giving drinking water to thirsty travellers and public inns

and drinking spots and houses of ill fame and holy places and public

assemblies. These should be recognised and arrested and put down. The

king should not trust the person that does not deserve to be trusted nor

should he trust too much the person that is deserving of trust. Danger

springs from trust. Trust should never be placed without previous

examination. Having by plausible reasons inspired confidence in the

enemy, the king should smite him when he makes a false step. The king

should fear him, from whom there is no fear; he should also always fear

them that should be feared. Fear that arises from an unfeared one may

lead to total extermination. By attention (to the acquisition of

religious merit), by taciturnity, by the reddish garb of ascetics, and

wearing matted locks and skins, one should inspire confidence in one's

foe, and then (when the opportunity comes) one should jump upon him like

the wolf. A king desirous of prosperity should not scruple to slay son or

brother or father or friend, if any of these seek to thwart his objects.

The very preceptor, if he happens to be arrogant, ignorant of what should

be done and, what should not, and a treader of unrighteous paths,

deserves to be restrained by chastisement. Even as certain insects of

sharp stings cut off all flowers and fruits of the trees on which they

sit, the king should, after having inspired confidence in his foe by

honours and salutations and gifts, turn against him and shear him of

everything. Without piercing the very vitals of others, without

accomplishing many stern deeds, without slaughtering living creatures

after the manner of the fisherman, one cannot acquire great prosperity.

There is no separate species of creatures called foes or friends. Persons

become friends or foes according to the force of circumstances. The king

should never allow his foe to escape even if the foe should indulge

piteous lamentations. He should never be moved by these; on the other

hand, it is his duty to destroy the person that has done him an injury. A

king desirous of prosperity should take care to attach to himself as many

men as he can, and to do them good. In behaving towards his subjects he

should always be free from malice. He should also, with great care,

punish and check the wicked and disaffected. When he intends to take

wealth, he should say what is agreeable. Having taken wealth, he should

say similar things. Having struck off one's head with his sword, he

should grieve and shed tears. A king desirous of prosperity should draw

others unto himself by means of sweet words, honours, and gifts. Even

thus should he bind men unto his service. The king should never engage in

fruitless disputes. He should never cross a river with the aid only of

his two arms. To eat cow-horns is fruitless and never invigorating. By,

eating them one's teeth are broken while the taste is not gratified. The

triple aggregate has three disadvantages with three Inseparable adjuncts.

Carefully considering those adjuncts, the disadvantages should be

avoided.[424] The unpaid balance of a debt, the unquenched remnant of a

fire, and the unslain remnant of foes, repeatedly grow and increase.

Therefore, all those should be completely extinguished and exterminated.

Debt, which always grows, is certain to remain unless wholly

extinguished. The same is the cause with defeated foes and neglected

maladies. These always produce great feat. (One should, therefore, always

eradicate them). Every act should be done thoroughly One should be always

heedful. Such a minute thing as a thorn, if extracted badly, leads to

obstinate gangrene. By slaughtering its population, by tearing up its

roads and otherwise injuring them, and by burning and pulling down its

houses, a king should destroy a hostile kingdom. A kings should be

far-sighted like the vulture, motionless like a crane, vigilant like a

dog, valiant like a lion, fearful like a crow, and penetrate the

territories of his foes like a snake with ease and without anxiety. A

king should win over a hero by joining his palms, a coward by inspiring

him with fear, and a covetous man by gifts of wealth while with an equal

he should wage war. He should be mindful of producing disunion among the

leaders of sects and of conciliating those that are dear to him. He

should protect his ministers from disunion and destructions. If the king

becomes mild, the people disregard him. If he becomes stern, the people

feel it as an affliction. The rule is that he should be stern when the

occasion requires sternness, and mild when the occasion requires

mildness. By mildness should the mild be cut. By mildness one may destroy

that which is fierce. There is nothing that mildness cannot effect. For

this reason, mildness is said to be sharper than fierceness. That king

who becomes mild when the occasion requires mildness and who becomes

stern when sternness is required, succeeds in accomplishing all his

objects, and in putting down his foes. Having incurred the animosity of a

person possessed of knowledge and wisdom, one should not draw comfort

from the conviction that one is at a distance (from one's foe).

Far-reaching are the arms of an intelligent man by which he injures when

injured. That should not be sought to be crossed which is really

uncrossable. That should not be snatched from the foe which the foe would

be able to recover. One should not seek to dig at all if by digging one

would not succeed in getting at the root of the thing for which one digs.

One should never strike him whose head one would not cut off. A king

should not always act in this way. This course of conduct that I have

laid down should be pursued only in seasons of distress. Inspired by the

motive of doing thee good I have said this for instructing thee as to how

thou shouldst bear thyself when assailed by foes.

"Bhishma continued, 'The ruler of the kingdom of the Sauviras, hearing

these words spoken by that Brahmana inspired with the desire of doing him

good, obeyed those instructions cheerfully and obtained with his kinsmen

and friends blazing prosperity.'"

SECTION CXLI

"Yudhishthira said, 'When the high righteousness suffers decay and is

transgressed by all, when unrighteousness becomes righteousness, and

righteousness assumes the form of its reverse, when all wholesome

restraints disappear, and all truths in respect of righteousness are

disturbed and confounded, when people are oppressed by kings and robbers,

when men of all the four modes of life become stupefied in respect of

their duties, and all acts lose their merit, when men see cause of fear

on every direction in consequence of lust and covetousness and folly,

when all creatures cease to trust one another, when they slay one another

by deceitful means and deceive one another in their mutual dealings, when

houses are burnt down throughout the country, when the Brahmanas become

exceedingly afflicted, when the clouds do not pour a drop of rain, when

every one's hand is turned against every one's neighbour, when all the

necessaries of life fall under the power of robbers, when, indeed, such a

season of terrible distress sets in, by what means should a Brahmana live

who is unwilling to cast off compassion and his children? How, indeed,

should a Brahmana maintain himself at such a time? Tell me this, O

grandsire! How also should the king live at such a time when sinfulness

overtakes the world? How, O scorcher of foes, should the king live so

that he might not fall away from both righteousness and profit?'

"Bhishma said, 'O mighty-armed one, the peace and prosperity of

subjects,[425] sufficiency and seasonableness of rain, disease, death and

other fears, are all dependent on the king.[426] I have no doubt also in

this. O bull of Bharata's race, that Krita, Treta, Dwapara, and Kali, as

regards their setting in, are all dependent on the king's conduct. When

such a season of misery as has been described by thee sets in, the

righteous should support life by the aid of judgment. In this connection

is cited the old story of the discourse between Viswamitra and the

Chandala in a hamlet inhabited by Chandalas. Towards the end of Treta and

the beginning of Dwapara, a frightful drought occurred, extending over

twelve years, in consequence of what the gods had ordained. At that time

which was the end of Treta and the commencement of Dwapara, when the

period came for many creatures superannuated by age to lay down their

lives, the thousand-eyed deity of heaven poured no rain. The planet

Vrihaspati began to move in a retrograde course, and Soma abandoning his

own orbit, receded towards the south. Not even could a dew-drop be seen,

what need then be said of clouds gathering together? The rivers all

shrank into narrow streamlets. Everywhere lakes and wells and springs

disappeared and lost their beauty in consequence of that order of things

which the gods brought about. Water having become scarce, the places set

up by charity for its distribution became desolate.[427] The Brahmanas

abstained from sacrifices and recitation of the Vedas. They no longer

uttered Vashats and performed other propitiatory rites. Agriculture and

keep of cattle were given up. Markets and shops were abandoned. Stakes

for tethering sacrificial animals disappeared. People no longer collected

diverse kinds of articles for sacrifices. All festivals and amusements

perished. Everywhere heaps of bones were visible and every place

resounded with the shrill cries and yells of fierce creatures.[428] The

cities and towns of the earth became empty of inhabitants. Villages and

hamlets were burnt down. Some afflicted by robbers, some by weapons, and

some by bad kings, and in fear of one another, began to fly away. Temples

and places of worship became desolate. They that were aged were forcibly

turned out of their houses. Kine and goats and sheep and buffaloes fought

(for food) and perished in large numbers. The Brahmanas began to die on

all sides. Protection was at an end. Herbs and plants were dried up. The

earth became shorn of all her beauty and exceedingly awful like the trees

in a crematorium. In that period of terror, when righteousness was

nowhere, O Yudhishthira, men in hunger lost their senses and began to eat

one another. The very Rishis, giving up their vows and abandoning their

fires and deities, and deserting their retreats in woods, began to wander

hither and thither (in search of food). The holy and great Rishi

Viswamitra, possessed of great intelligence, wandered homeless and

afflicted with hunger. Leaving his wife and son in some place of shelter,

the Rishi wandered, fireless[429] and homeless, and regardless of food

clean and unclean. One day he came upon a hamlet, in the midst of a

forest, inhabited by cruel hunters addicted to the slaughter of living

creatures. The little hamlet abounded with broken jars and pots made of

earth. Dog-skins were spread here and there. Bones and skulls, gathered

in heaps, of boars and asses, lay in different places. Cloths stripped

from the dead lay here and there, and the huts were adorned with garlands

of used up flowers.[430] Many of the habitations again were filled with

sloughs cast off by snakes. The place resounded with the loud crowing of

cocks and hens and the dissonant bray of asses. Here and there the

inhabitants disputed with one another, uttering harsh words in shrill

voices. Here and there were temples of gods bearing devices of owls and

other birds. Resounding with the tinkle of iron bells, the hamlet

abounded with canine packs standing or lying on every side. The great

Rishi Viswamitra, urged by pangs of hunger and engaged in search after

food, entered that hamlet and endeavoured his best to find something to

eat. Though the son of Kusika begged repeatedly, yet he failed to obtain

any meat or rice or fruit or root or any other kind of food. He then,

exclaiming, 'Alas, great is the distress that has overtaken me!' fell

down from weakness in that hamlet of the Chandalas. The sage began to

reflect, saying to himself, 'What is best for me to do now?' Indeed, O

best of kings, the thought that occupied him was of the means by which he

could avoid immediate death. He beheld, O king, a large piece of flesh,

of a dog that had recently been slain with a weapon, spread on the floor

of a Chandala's hut. The sage reflected and arrived at the conclusion

that he should steal that meat. And he said unto himself, 'I have no

means now of sustaining life. Theft is allowable in a season of distress

for even an eminent person. It will not detract from his glory. Even a

Brahmana for saving his life may do it. This is certain. In the first

place one should steal from a low person. Failing such a person one may

steal from one's equal. Failing an equal, one may steal from even an

eminent and righteous man. I shall then, at this time when my life itself

is ebbing away, steal this meat. I do not see demerit in such theft. I

shall, therefore, rob this haunch of dog's meat.' Having formed this

resolution, the great sage Viswamitra laid himself down for sleep in that

place where the Chandala was. Seeing some time after that the night had

advanced and that the whole Chandala hamlet had fallen asleep, the holy

Viswamitra, quietly rising up, entered that hut. The Chandala who owned

it, with eyes covered with phlegm, was lying like one asleep. Of

disagreeable visage, he said these harsh words in a broken and dissonant

voice.

"The Chandala said, 'Who is there, engaged in undoing the latch? The

whole Chandala hamlet is asleep. I, however, am awake and not asleep.

Whoever thou art, thou art about to be slain.' These were the harsh words

that greeted the sage's ears. Filled with fear, his face crimson with

blushes of shame, and his heart agitated by anxiety caused by that act of

theft which he had attempted, he answered, saying, 'O thou that art blest

with a long life, I am Viswamitra. I have come here oppressed by the

pangs of hunger. O thou of righteous understanding, do not slay me, if

thy sight be clear.' Hearing these words of that great Rishi of cleansed

soul, the Chandala rose up in terror from his bed and approached the

sage. Joining his palms from reverence and with eyes bathed in tears, he

addressed Kusika's son, saying, 'What do you seek here in the night, O

Brahmana?' Conciliating the Chandala, Viswamitra said, 'I am exceedingly

hungry and about to die of starvation. I desire to take away that haunch

of dog's meat. Being hungry, I have become sinful. One solicitous of food

has no shame. It is hunger that is urging me to this misdeed. It is for

this that I desire to take away that haunch of dog's meat. My

life-breaths are languishing. Hunger has destroyed my Vedic lore. I am

weak and have lost my senses. I have no scruple about clean or unclean

food. Although I know that it is sinful, still I wish to take away that

haunch of dog's meat. After I had filed to obtain any alms, having

wandered from house to house in this your hamlet, I set my heart upon

this sinful act of taking away this haunch of dog's meat. Fire is the

mouth of the gods. He is also their priest. He should, therefore, take

nothing save things that are pure and clean. At times, however, that

great god becomes a consumer of everything. Know that I have now become

even like him in that respect.' Hearing these words of the great Rishi,

the Chandala answered him, saying, 'Listen to me. Having heard the words

of truth that I say, act in such a way that thy religious merit may not

perish. Hear, O regenerate Rishi, what I say unto thee about thy duty.

The wise say that a dog is less clean than a jackal. The haunch, again,

of a dog is a much worse part than other parts of his body. This was not

wisely resolved by thee, therefore, O great Rishi, this act that is

inconsistent with righteousness, this theft of what belongs to a

Chandala, this theft, besides, of food that is unclean. Blessed be thou,

do thou look for some other means for preserving thy life. O great sage,

let not thy penances suffer destruction in consequence of this thy strong

desire for dog's meat. Knowing as thou dost the duties laid down in the

scriptures, thou shouldst not do an act whose consequence is a confusion

of duties.[431] Do not cast off righteousness, for thou art the foremost

of all persons observant of righteousness.' Thus addressed, O king, the

great Rishi Viswamitra, afflicted by hunger, O bull of Bharata's race,

once more said, 'A long time has passed away without my having taken any

food. I do not see any means again for preserving my life. One should,

when one is dying, preserve one's life by any means in one's power

without judging of their character. Afterwards, when competent, one

should seek the acquisition of merit. The Kshatriyas should observe the

practices of Indra. It is the duty of the Brahmanas to behave like Agni.

The Vedas are fire. They constitute my strength. I shall, therefore, eat

even this unclean food for appeasing my hunger. That by which life may be

preserved should certainly be accomplished without scruple. Life is

better than death. Living, one may acquire virtue. Solicitous of

preserving my life, I desire, with the full exercise of my understanding,

to eat this unclean food. Let me receive thy permission. Continuing to

live I shall seek the acquisition of virtue and shall destroy by penances

and by knowledge the calamities consequent on my present conduct, like

the luminaries of the firmament destroying even the thickest gloom.'

"The Chandala said, 'By eating this food one (like thee) cannot obtain

long life. Nor can one (like thee) obtain strength (from such food), nor

that gratification which ambrosia offers. Do thou seek for some other

kind of alms. Let not thy heart incline towards eating dog's meat. The

dog is certainly an unclean food to members of the regenerate classes.'

"Viswamitra said, 'Any other kind of meat is not to be easily had during

a famine like this. Besides, O Chandala, I have no wealth (wherewith to

buy food). I am exceedingly hungry. I cannot move any longer. I am

utterly hopeless. I think that all the six kinds of taste are to be found

in that piece of dog's meat.'

"The Chandala said, 'Only the five kinds of five-clawed animals are clean

food for Brahmanas and Kshatriyas and Vaisyas, as laid down in the

scriptures. Do not set thy heart upon what is unclean (for thee).'

"Viswamitra said, 'The great Rishi Agastya, while hungry, ate up the

Asura named Vatapi. I am fallen into distress. I am hungry. I shall

therefore, eat that haunch of dog's meat.'

"The Chandala said, 'Do thou seek some other alms. It behoves thee not to

do such a thing. Verily, such an act should never be done by thee. If

however, it pleases thee, thou mayst take away this piece of dog's meat.'

"Viswamitra said, 'They that are called good are authorities in matters

of duty. I am following their example. I now regard this dog's haunch to

be better food than anything that is highly pure.'

"The Chandala said, 'That which is the act of an unrighteous person can

never be regarded as an eternal practice. That which is an improper act

can never be a proper one. Do not commit a sinful act by deception.'

"Viswamitra said, 'A man who is a Rishi cannot do what is sinful.[432] In

the present case, deer and dog, I think, are same (both being animals). I

shall, therefore, eat this dog's haunch.'

"The Chandala said, "Solicited by the Brahmanas, the Rishi (Agastya) did

that act. Under the circumstances it could not be a sin. That is

righteousness in which there is no sin. Besides, the Brahmanas, who are

the preceptors of three other orders, should be protected and preserved

by every means.'

"Viswamitra said, 'I am a Brahmana. This my body is a friend of mine. It

is very dear to me and is worthy of the highest reverence from me. It is

from the desire of sustaining the body that the wish is entertained by me

of taking away that dog's haunch. So eager have I become that I have no

longer any fear of thee and thy fierce brethren.'

"The Chandala said, 'Men lay down their lives but they still do not set

their hearts on food that is unclean. They obtain the fruition of all

their wishes even in this world by conquering hunger. Do thou also

conquer thy hunger and obtain those rewards.'

"Viswamitra said, 'As regards myself, I am observant of rigid vows and my

heart is set on peace. For preserving the root of all religious merit, I

shall eat food that is unclean. It is evident that such an act would be

regarded as righteous in a person of cleansed soul. To a person, however,

of uncleansed soul, the eating of dog's flesh would appear sinful. Even

if the conclusion to which I have arrived be wrong, (and if I eat this

dog's meat) I shall not, for that act, become one like thee.'

"The Chandala said, 'It is my settled conclusion that I should endeavour

my best to restrain thee from this sin. A Brahmana by doing a wicked act

falls off from his high state. It is for this that I am reproving thee.'

"Viswamitra said, 'Kine continue to drink, regardless of the croaking of

the frogs. Thou canst lay no claim to what constitutes righteousness (and

what not). Do not be a self-eulogiser.'

"The Chandala said, 'I have become thy friend. For this reason only I am

preaching to thee. Do what is beneficial. Do not, from temptation, do

what is sinful.'

"Viswamitra said, 'If thou be a friend desirous of my happiness, do thou

then raise me up from this distress. In that case, relinquishing this

dog's haunch, I may consider myself saved by the aid of righteousness

(and not by that of sinfulness).'

"The Chandala said, 'I dare not make a present of this piece of meat to

thee, nor can I quietly suffer thee to rob me of my own food. If I give

thee this meat and if thou take it, thyself being a Brahmana, both of us

will become liable to sink in regions of woe in the next world.'

"Viswamitra said, 'By committing this sinful act today I shall certainly

save my life which is very sacred. Having saved my life, I shall

afterwards practise virtue and cleanse my soul. Tell me which of these

two is preferable (to die without food, or save my life by taking this

food that is unclean).'

"The Chandala said: 'In discharging the duties that appertain to one's

order or race, one's own self is the best judge (of its propriety or

impropriety). Thou thyself knowest which of those two acts is sinful. He

who would regard dog's meat as clean food, I think, would in matters of

food abstain from nothing!'

"Viswamitra said, 'In accepting (an unclean present) or in eating

(unclean food) there is sin. When one's life, however, is in danger there

is no sin in accepting such a present or eating such food. Besides, the

eating of unclean food, when unaccompanied by slaughter and deception and

when the act will provoke only mild rebuke, is not matter of much

consequence.'

"The Chandala said, 'If this be thy reason for eating unclean food, it is

then clear thou dost not regard the Veda and Arya morality. Taught by

what thou art going to do, I see, O foremost of Brahmanas, that there is

no sin in disregarding the distinction between food that is clean and

food that is unclean.'

"Viswamitra said, 'It is not seen that a person incurs a grave sin by

eating (forbidden food). That one becomes fallen by drinking wine is only

a wordy precept (for restraining men from drinking). The other forbidden

acts (of the same species), whatever they be, in fact, every sin, cannot

destroy one's merit.'

"The Chandala said, 'That learned person who takes away dog's meat from

an unworthy place (like this), from an unclean wretch (like me), from one

who (like me) leads such a wicked life, commits an act that is opposed to

the behaviour of those that are called good. In consequence, again, of

his connection with such a deed, he is certain to suffer the pangs of

repentance.'

"Bhishma continued, 'The Chandala, having said these words unto Kusika's

son, became silent. Viswamitra then, of cultivated understanding, took

away that haunch of dog's meat. The great ascetic having possessed

himself of that piece of dog's meat for saving his life, took it away

into the woods and wished with his wife to eat it. He resolved that

having first gratified the deities according to due rites, he should then

eat that haunch of dog's meat at his pleasure. Igniting a fire according

to the Brahma rites, the ascetic, agreeably to those rites that go by the

name of Aindragneya, began himself to cook that meat into sacrificial

Charu. He then, O Bharata, began the ceremonies in honour of the gods and

the Pitris, by dividing that Charu into as many portions as were

necessary, according to the injunctions of the scriptures, and by

invoking the gods with Indra at their head (for accepting their shares).

Meanwhile, the chief of the celestials began to pour copiously. Reviving

all creatures by those showers, he caused plants and herbs to grow once

more. Viswamitra, however, having completed the rites in honour of the

gods and the Pitris and having gratified them duly, himself ate that

meat. Burning all his sins afterwards by his penances, the sage, after a

long time, acquired the most wonderful (ascetic) success. Even thus, when

the end in view is the preservation of life itself, should a high-souled

person possessed of learning and acquainted with means rescue his own

cheerless self, when fallen into distress, by all means in his power. By

having recourse to such understanding one should always preserve one's

life. A person, if alive, can win religious merit and enjoy happiness and

prosperity. For this reason, O son of Kunti, a person of cleansed soul

and possessed of learning should live and act in this world, relying upon

his own intelligence in discriminating between righteousness and its

reverse.'"

SECTION CXLII

"Yudhishthira said, 'If that which is so horrible and which like

falsehood should never be an object of regard, be cited (as duty), then

what act is there from which I should forbear? Why also should not

robbers then be respected? I am stupefied! My heart is pained! All the

ties that bind me to morality are loosened! I cannot tranquillise my mind

and venture to act in the way suggested by you.'

"Bhishma said, 'I do not instruct thee in respect of duty, taught by what

I have heard from the Vedas alone. What I have told thee is the result of

wisdom and experience. This is the honey that the learned have gathered.

Kings should gather wisdom from various sources. One cannot accomplish

his course through the world with the aid of a morality that is

one-sided. Duty must spring from the understanding; and the practices of

those that are good should always be ascertained, O son of Kuru! Attend

to these words of mine. Only kings that are possessed of superior

intelligence can rule, expecting victory. A king should provide for the

observance of morality by the aid of his understanding and guided by

knowledge derived from various sources. The duties of a king can never be

discharged by rules drawn from a morality that is one-sided. A

weak-minded king can never display wisdom (in the discharge of his

duties) in consequence of his not having drawn any wisdom from the

examples before him. Righteousness sometimes takes the shape of

unrighteousness. The latter also sometimes takes the shape of the former.

He who does not know this, becomes confounded when confronted by an

actual instance of the kind. Before the occasion comes, one should, O

Bharata, comprehend the circumstances under which righteousness and its

reverse become confused. Having acquired this knowledge, a wise king

should, when the occasion comes, act accordingly, aided by his judgment.

The acts he does at such a time are misunderstood by ordinary people.

Some persons are possessed of true knowledge. Some persons have false

knowledge. Truly ascertaining the nature of each kind of knowledge, a

wise king derives knowledge from them that are regarded as good. They

that are really breakers of morality find fault with the scriptures. They

that have themselves no wealth proclaim the inconsistencies of the

treatises on the acquisition of wealth. Those who seek to acquire

knowledge for the object only of carrying their sustenance by it, O king,

are sinful besides being enemies of morality. Wicked men, of immature

understandings, can never know things truly, even as persons unconversant

with scriptures are unable in all their acts to be guided by reason. With

eyes directed to the faults of the scriptures, they decry the scriptures.

Even if they understand the true meaning of the scriptures, they are

still in the habit of proclaiming that scriptural injunctions are

unsound. Such men, by decrying the knowledge of others proclaim the

superiority of their own knowledge. They have words for their weapons and

words for their arrows and speak as if they are real masters of their

sciences. Know, O Bharata, that they are traders in learning and

Rakshasas among men. By the aid of mere pretexts they cast off that

morality which has been established by good and wise men. It has been

heard by us that the texts of morality are not to be understood by either

discussion or one's own intelligence. Indra. himself has said that this

is the opinion of the sage Vrihaspati. Some are of opinion that no

scriptural text has been laid down without a reason. Others again, even

if they properly understand the scriptures, never act according to them.

One class of wise men declare that morality is nothing else than the

approved course of the world. The man of true knowledge should find out

for himself the morality laid down for the good. If even a wise man

speaks of morality under the influence of wrath or confusion of

understanding or ignorance, his deliverances go for nothing. Discourses

on morality made with the aid of an intelligence that is derived from the

true letter and spirit of the scriptures, are worthy of praise and not

those which are made with the help of anything else. Even the words heard

from an ignorant person, if in themselves they be fraught with sense,

come to be regarded as pious and wise. In days of old, Usanas said unto

the Daityas this truth, which should remove all doubts, that scriptures

are no scriptures if they cannot stand the test of reason. The possession

or absence of knowledge that is mixed with doubts is the same thing. It

behoves thee to drive off such knowledge after tearing it up by the

roots. He who does not listen to these words of mine is to be regarded as

one that has suffered himself to be misled. Dost thou not see that thou

wert created for the accomplishment of fierce deeds? Behold me, O dear

child, how, by betaking myself, to the duties of the order of my birth, I

have despatched innumerable Kshatriyas to heaven! There are some that are

not delighted with me for this. The goat, the horse and the Kshatriya

were created by Brahman for a similar purpose (viz., for being useful to

everybody). A Kshatriya, therefore, should incessantly seek the happiness

of all creatures. The sin that attaches to killing a person that should

not be killed is equal to that which is incurred by not killing one who

deserves to be killed. Even such is the established order of things which

a weak-minded king thinks of never attending to. Therefore, a king should

display severity in making all his subjects observe their respective

duties. If this is not done, they will prowl like wolves, devouring one

another. He is a wretch among Kshatriyas in whose territories robbers go

about plundering the property of other people like crows taking little

fishes from water. Appointing high-born men possessed of Vedic knowledge

as thy ministers, do thou govern the earth, protecting thy subjects

righteously. That Kshatriya who, ignorant of the established customs and

contrivances, improperly levies taxes upon his people, is regarded as a

eunuch of his order. A king should be neither severe nor mild. If he

rules righteously he deserves praise. A king should not cast off both the

qualities; on the other hand, becoming severe (on occasions demanding

severity), he should be mild when it is necessary to be so. Painful is

the observance of Kshatriya duties. I bear a great love for thee. Thou

art created for the accomplishment of severe acts. Therefore, do thou

rule thy kingdom. Sakra possessed of great intelligence has said that in

times of distress the great duty of a king is chastising the wicked and

protecting the good.

"Yudhishthira said, 'Is there any such rule (in respect of kingly duties)

which should, under no circumstances, be violated? I ask thee this, O

foremost of virtuous persons! Tell me, O grandsire!'

"Bhishma said, 'One should always worship Brahmanas venerable for

learning, devoted to penances, and rich in conduct conformable to the

injunctions of the Vedas. This indeed, is a high and sacred duty. Let thy

conduct towards the Brahmanas be always that which thou observest towards

the gods. The Brahmanas, if enraged, can inflict diverse kinds of wrong,

O king. If they be gratified, high fame will be thy share. If otherwise,

great will be thy fear. If gratified, the Brahmanas become like nectar.

If enraged, they become like poison.'"

SECTION CXLIII

"Yudhishthira said, 'O grandsire, O thou of great wisdom, O thou that are

conversant with every kind of scripture, tell me what the merit is of one

who cherishes a suppliant that craves for protection.'

"Bhishma said, 'Great is the merit, O monarch, in cherishing a suppliant.

Thou art worthy, O best of the Bharatas, of asking such a question. Those

high-souled kings of old, viz., Sivi and others, O king, attained to

great bliss in heaven by having protected suppliants. It is heard that a

pigeon received with respect a suppliant foe according to due rites and

even fed him with his own flesh.'

"Yudhishthira said, 'How, indeed, did a pigeon in days of old feed a

suppliant foe with his own flesh? What also was the end, O Bharata, that

he won by such conduct?'

"Bhishma said, 'Listen, O king, to this excellent story that cleanses the

hearer of every sin, the story, viz., that Bhrigu's son (Rama) had

recited to king Muchukunda. This very question, O son of Pritha had been

put to Bhrigu's son by Muchukunda with due humility. Unto him desirous of

listening with humility the son of Bhrigu narrated this story of how a

pigeon, O monarch, won success (entitling him to the highest heavenly

bliss).'

"The sage said, 'O mighty-armed monarch, listen to me as I narrate to

thee this story that is fraught with truths connected with Virtue,

Profit, and Pleasure. A wicked and terrible fowler, resembling the

Destroyer himself, used in days of old to wander through the great

forest. He was black as a raven and his eyes were of a bloody hue. He

looked like Yama himself. His legs were long, his feet short, his mouth

large, and his cheeks protruding. He had no friend, no relative, no

kinsman. He had been cast off by them all for the exceedingly cruel life

he led. Indeed, a man of wicked conduct should be renounced from a

distance by the wise, for he who injures his own self cannot be expected

to do good to others. Those cruel and wicked-souled men that take the

lives of other creatures are always like poisonous snakes, a source of

trouble to all creatures. Taking his nets with him, and killing birds in

the woods, he used to sell the meat of those winged creatures, O king

(for livelihood). Following such conduct, the wicked-souled wretch lived

for many long years without ever understanding the sinfulness of his

life. Accustomed for many long years to sport with his wife in the forest

in the pursuit of this profession, and stupefied by destiny, no other

profession was liked by him. One day as he was wandering through the

forest intent on his business, a great storm arose that shook the trees

and seemed about to uproot them. In a moment dense clouds appeared on the

sky, with flashes of lightning playing amidst them, presenting the aspect

of a sea covered with merchants' boats and vessels. He of a hundred

sacrifices having entered the clouds with a large supply of rain, in a

moment the earth became flooded with water. While yet the rain fell to

torrents, the fowler lost his senses through fear. Trembling with cold

and agitated with fear, he roved through the forest. The killer of birds

failed to find any high spot (which was not under water). The paths of

the forest were all submerged. Inconsequence of the force of the shower,

many birds were deprived of life or dropped down on the ground. Lions and

bears and other animals, availing themselves of some high spots they had

found, lay down to rest. All the denizens of the forest were filled with

fear in consequence of that frightful storm and shower. Frightened and

hungry they roamed through the woods in packs, small and large. The

fowler, however, with limbs stiffened by cold, could neither stop where

he was nor move. While in this state he eyed a she-pigeon lying on the

ground, stiffened with cold. The sinful wight, though himself in the same

predicament, beholding the bird, picked her up and immured her in a cage.

Himself overwhelmed with affliction, he scrupled not to overwhelm a

fellow-creature with affliction. Indeed, the wretch, through force of

habit alone, committed that sin even at such a time. He then beheld in

the midst of that forest a lordly tree, blue as the clouds. It was the

resort of myriads of birds desirous of shade and shelter. It seemed to

have been placed there by the Creator for the good of all creatures like

a good man in the world. Soon the sky cleared and became spangled with

myriads of stars, presenting the aspect of a magnificent lake smiling

with blooming lilies. Turning his eyes towards the clear firmament rich

with stars, the fowler began to advance, still trembling with cold.

Beholding the sky cleared of clouds, he cast his eyes on all sides and

seeing that night was already upon him, he began to think, 'My home is at

great distance from where I am.' He then resolved to pass the night under

the shade of that tree. Bowing down to it with joined hands, he addressed

that monarch of the forest, saying, 'I am a suppliant for the shelter

unto all the deities that have this tree for their resort.' Having said

these words, he spread some leaves for a bed, and laid himself down on

it, resting his head on a stone. Though overwhelmed with affliction, the

man soon fell asleep.'"

SECTION CXLIV

"Bhishma said, 'In one of the branches of that tree, a pigeon with

beautiful feathers, O king, lived for many years with his family. That

morning his wife had gone out in search of food but had not yet returned.

Seeing the night had come and his wife still unreturned, the bird began

to indulge in lamentations: 'Oh, great has been the storm and painful the

shower that came today! Alas, thou has not yet returned, O dear wife! Woe

is on me, what can be the cause that she has not yet comeback to us? Is

every thing right with that dear spouse of mine in the forest? Separated

from her, this my home appears to me empty! A house-holder's home, even

if filled with sons and grandsons and daughters-in-law and servants, is

regarded empty if destitute of the housewife. One's house is not one's

home; one's wife only is one's home. A house without the wife is as

desolate as the wilderness. If that dear wife of mine, of eyes fringed

with red, of variegated plumes, and of sweet voice, does not come back

today, my life itself will cease to be of any value. Of excellent vows,

she never eats before I eat, and never bathes before I bathe. She never

sits before I sit down, and never lies before I lie down. She rejoices if

I rejoice, and becomes sorry when I am sorry. When I am away she becomes

cheerless, and when I am angry she ceases not to speak sweetly. Ever

devoted to her lord and ever relying upon her lord, she was ever employed

in doing what was agreeable to and beneficial for her lord. Worthy of

praise is that person on earth who own such a spouse. That amiable

creature knows that I am fatigued and hungry. Devoted to me and constant

in her love, my famous spouse is exceedingly sweet-tempered and worships

me devoutly. Even the foot of a tree is one's home if one lives there

with one's spouse as a companion. Without one's spouse, a very palace is

truly a desolate wilderness. One's spouse is one's associate in all one's

acts of Virtue, Profit and Pleasure. When one sets out for a strange land

one's wife is one's trusted companion. It is said that the wife is the

richest possession of her lord. In this world the wife is the only

associate of her lord in all the concerns of life.[433] The wife is ever

the best of medicines that one can have in sickness and woe. There is no

friend like unto the wife. There is no refuge better than the wife. There

is no better ally in the world than the wife in acts undertaken for the

acquisition of religious merit. He that has not in his house a wife that

is chaste and of agreeable speech, should go to the woods. For such a man

there is no difference between home and wilderness.'"

SECTION CXLV

"Bhishma said, 'Hearing those piteous lamentations of the pigeon on the

tree, the she-pigeon seized by the fowler began to say to herself as

follows.'

"The she-pigeon said, 'Whether I have any merit or not, verily there is

no limit to any good fortune when my dear lord thus speaks of me. She is

no wife with whom her lord is not content. In the case of women, if their

lords be gratified with them all the deities also become so. Since the

marriage union takes place in the presence of fire, the husband is the

wife's highest deity. That wife with whom her husband is not pleased

becomes consumed into ashes, even like a creeper adorned with bunches of

flowers in a forest conflagration.' Having reflected thus, the

she-pigeon, afflicted with woe, and immured by the fowler within his

cage, thus spoke unto her woe-stricken lord, 'I shall say what is now

beneficial for thee.' Hearing me follow thou my counsel, O dear lord, be

thou the rescuer of a suppliant. This fowler lies here by thy abode,

afflicted with cold and hunger. Do him the duties of hospitality. The sin

that a person commits by slaying a Brahmana or that mother of the world,

viz., a cow, is equal to that which one incurs by suffering a suppliant

to perish (from want of help). Thou art possessed of knowledge of self.

It ever behoves one like thee, therefore, to follow that course which has

been ordained for us as pigeons by the order of our birth.[434] It has

been heard by us that the householder who practises virtue according to

the measure of his abilities, wins hereafter inexhaustible regions of

bliss. Thou hast sons. Thou hast progeny. O bird, casting off all

kindness for thy own body, therefore, and for winning virtue and profit,

offer worship to this fowler so that his heart may be pleased. Do not, O

bird, indulge in any grief on my account. (See, how unimportant I am!)

Thou mayst continue to live, taking other wives!' The amiable she-pigeon,

overcome with sorrow, and casting her eyes upon her lord from the

fowler's cage within which she had been immured, said these words unto

him.'"

SECTION CXLVI

"Bhishma said, 'Hearing these words fraught with morality and reason that

were spoken by his wife, the pigeon became filled with great delight and

his eyes were bathed in tears of joy. Beholding that fowler whose

avocation was the slaughter of birds, the pigeon honoured him

scrupulously according to the rites laid down in the ordinance.

Addressing him, he said, 'Thou art welcome today. Tell me, what I shall

do for thee. Thou shouldst not repine. This is thy home.[435] Tell me

quickly what I am to do and what is thy pleasure. I ask thee this in

affection, for thou hast solicited shelter at our hands. Hospitality

should be shown to even one's foe when he comes to one's house. The tree

withdraws not its shade from even the person that approaches it for

cutting it down. One should, with scrupulous care, do the duties of

hospitality towards a person that craves for shelter. Indeed, one is

especially bound to do so if one happens to lead a life of domesticity

that consists of the five sacrifices. If one, while leading a life of

domesticity, does not, from want of judgment, perform the five

sacrifices, one loses, according to the scriptures, both this and the

next world. Tell me then trustfully and in intelligible words what thy,

wishes are. I will accomplish them all. Do not set thy heart on grief.'

Hearing these words of the bird, the fowler replied unto him, saying, 'I

am stiff with cold. Let provision be made for warming me.' Thus

addressed, the bird gathered together a number of dry leaves on the

ground, and taking a single leaf in his beak speedily went away for

fetching fire. Proceeding to a spot where fire is kept, he obtained a

little fire and came back to the spot. He then set fire to those dry

leaves, and when they blazed forth into vigorous flames, he addressed his

guest, saying, 'Do thou trustfully and without fear warm thy limbs.' Thus

addressed, the fowler said, 'So be it.' And he set himself to warm his

stiffened limbs. Recovering (as it were) his life-breathes the fowler

said unto his winged host, 'Hunger is afflicting me. I wish thee to give

me some food.' Hearing his words the bird said, 'I have no stores by

which to appease thy hunger. We, denizens of the woods, always live upon

what we get every day. Like the ascetics of the forest we never hoard for

the morrow.' Having said these words, the bird's face became pale (from

shame). He began to reflect silently as to what he should do and mentally

deprecated his own method of living. Soon, however, his mind became

clear. Addressing the slaughterer of his species, the bird said, 'I shall

gratify thee. Wait for a moment.' Saying these words, he ignited a fire

with the help of some dry leaves, and filled with joy, said, 'I heard in

former days from high-souled Rishis and gods and Pitris that there is

great merit in honouring a guest. O amiable one, be kind to me. I tell

thee truly that my heart is set upon honouring thee that art my guest.'

Having formed this resolution, the high-souled bird with a smiling face,

thrice circumambulated that fire and then entered its flames. Beholding

he bird enter that fire, the fowler began to think, and asked himself,

'What have I done? Alas, dark and terrible will be my sin, without doubt

in consequence of my own acts! I am exceedingly cruel and worthy of

reprobation. Indeed, observing the bird lay down his life, the fowler,

deprecating his own acts, began to indulge in copious lamentations like

thee.'"

SECTION CXLVII

"Bhishma said, 'The fowler, seeing the pigeon fall into the fire, became

filled with compassion and once more said, 'Alas, cruel and senseless

that I am, what have I done! I ant certainly a mean wretch! Great will be

my sin for everlasting years! Indulging in such self-reproaches he began

to say, repeatedly, 'I am unworthy of credit. My understanding is wicked.

I am ever sinful in my resolves. Alas, abandoning all kinds of honourable

occupation, I have become a fowler A cruel wretch that I am, without

doubt, this high-souled pigeon, by laying down his own life, has read me

a grave lesson. Abandoning wives and sons, I shall certainly cast off my

very life-breaths that are so dear. The high-souled pigeon has taught me

that duty. From this day, denying every comfort to my body, I shall wear

it out even as a shallow tank in the season of summer. Capable of bearing

hunger, thirst, and penances, reduced to emaciation, and covered with

visible veins all over, I shall, by diverse kinds of practise such vows

as have a reference to the other world. Alas, by giving up his body, the

pigeon has shown the worship that should be paid to a guest. Taught by

his example. I shall henceforth practise righteousness. Righteousness is

the highest refuge (of all creatures). Indeed, I shall practise such

righteousness as has been seen in the righteous pigeon, that foremost of

all winged creatures.' Having formed such a resolution and said these

words, that fowler, once of fierce deeds, proceeded to make an

unreturning tour of the world,[436] observing for the while the most

rigid vows. He threw away his stout staff, his sharp-pointed iron-stick,

his nets and springes, and his iron cage, and set at liberty the

she-pigeon that he had seized and immured.'"

SECTION CXLVIII

"Bhishma said, 'After the fowler had left that spot, the she-pigeon,

remembering her husband and afflicted with grief on his account, wept

copiously and indulged in these lamentations, 'I cannot, O dear lord,

recollect a single instance of thy having done me an injury! Widows, even

if mothers of many children, are still miserable! Bereft of her husband,

a woman becomes helpless and an object of pity with her friends. I was

always cherished by thee, and in consequence of the great respect thou

hadst for me I was always honoured by thee with sweet, agreeable,

charming, and delightful words. I sported with thee in valleys, in

springs of rivers, and on delightful tops of trees. I was also made happy

by thee while roving with thee through the skies. I used to sport with

thee before, O dear lord, but where are those joys now? Limited are the

gifts of the father, of the brother, and of the son to a woman. The gifts

that her husband alone makes to her are unlimited. What woman is there

that would not, therefore, adore her lord? A woman has no protector like

her lord, and no happiness like her lord. Abandoning all her wealth and

possessions, a woman should take to her lord as her only refuge. Life

here is of no use to me, O lord, now that I am separated from thee. What

chaste woman is there that would, when deprived of her lord, venture to

bear the burden of life?' Filled with sorrow and indulging in such

piteous lamentations, the she-pigeon, devoted to her lord, cast herself

on the blazing fire. She then beheld her (deceased) husband adorned with

bracelets, seated on a (celestial) car, and adored by many high-souled

and meritorious beings standing around him. Indeed, there he was in the

firmament, decked with fine garlands and attired in excellent robes, and

adorned with every ornament. Around him were innumerable celestial cars

ridden by beings who had acted meritoriously while in this world. Seated

on his own celestial car, the bird ascended to heaven, and obtaining

proper honours for his deeds in this world, continued to sport in joy,

accompanied by his wife.'"

SECTION CXLIX

"Bhishma said, 'The fowler, O king, happened to see that pair while

seated on their celestial car. Beholding the couple he became filled with

sorrow (at the thought of his own misfortune) and began to reflect upon

the means of obtaining the same end. And he said to himself, 'I must, by

austerities like those of the pigeon, attain to such a high end!' Having

formed this resolution, the fowler, who had lived by the slaughter of

birds, set out on an unreturning journey. Without any endeavour (for

obtaining food) and living upon air alone, he cast off all affections

from desire of acquiring heaven. After he had proceeded for some

distance, he saw an extensive and delightful lake full of cool and pure

water, and adorned with lotuses and teeming with diverse kinds of

water-fowl. Without doubt, the very sight of such a lake is capable of

slaking the desire for drink of a thirsty person. Emaciated with fasts,

the fowler, however, O king, without casting his eyes upon it, gladly

penetrated a forest inhabited by beasts of prey, having ascertained

previously its wide extent. After he had entered the forest he became

much afflicted by sharp pointed thorns. Lacerated and torn by prickles,

and covered all over with blood, he began to wander in that forest

destitute of men but abounding with animals of diverse species. Sometime

after, inconsequence of the friction of some mighty trees caused by a

powerful wind, a widespread bush fire arose. The raging element,

displaying a splendour like to what it assumes at the end of the Yuga,

began to consume that large forest teeming with tall trees and thick

bushes and creepers. Indeed, with flames fanned by the wind and myriads

of sparks flying about in all directions, the all-consuming deity began

to burn that dense forest abounding with birds and beasts. The fowler,

desirous of casting off his body, ran with a delighted heart towards that

spreading conflagration. Consumed by that fire the fowler became cleansed

of all his sins and attained, O best of the Bharatas, to high success.

The fever of his heart dispelled, he at last beheld himself in heaven,

shining in splendour like Indra in the midst of Yakshas and Gandharvas

and persons crowned with ascetic success. Thus, indeed, the pigeon and

his devoted spouse, with the fowler, ascended to heaven for their

meritorious acts, The woman who thus follows her lord speedily ascends to

heaven and shines in splendour there like the she-pigeon of whom I have

spoken. Even this is the old history of the high-souled fowler and the

pigeon. Even thus did they earn a highly meritorious end by their

righteous acts. No evil befalls the persons who listens every day to this

story or who recites it every day, even if error invades his mind.[437] O

Yudhisthira, O foremost of all righteous persons, the protection of a

suppliant is truly a high act of merit. Even the slayer of a cow, by

practising this duty, maybe cleansed of sin. That man, however, will

never be cleansed who slays a suppliant. By listening to this sacred and

sin-cleansing story one becomes freed from distress and attains to heaven

at last.'"

SECTION CL

"Yudhishthira said, 'O best of the Bharatas, when a person commits sin

from want of judgment, how may he be cleansed from it? Tell me everything

about it.'

"Bhishma said, 'I shall in this connection recite to thee the old

narrative, applauded by the Rishis, of what the regenerate Indrota, the

son of Sunaka, said unto Janamejaya. There was in days of yore, a king

possessed of great energy, called Janamejaya, who was the son of

Parikshit. That lord of earth on one occasion, from want of judgment

became guilty of killing a Brahmana. Upon this, all the Brahmanas

together with his priests abandoned him. Burning day and night with

regret, the king retired into the woods. Deserted by his subjects too, he

took this step for achieving high merit. Consumed by repentance, the

monarch underwent the most rigid austerities. For washing himself of the

sin of Brahmanicide he interrogated many Brahmanas, and wandered from

country to country over the whole earth. I shall now tell thee the story

of his expiation. Burning with the remembrance of his sinful act,

Janamejaya wandered about. One day, in course of his wanderings, he met

Indrota, the son of Sunaka, of rigid vows, and approaching him touched

his feet. The sage, beholding the king before him, reproved him gravely,

saying, 'Thou hast committed a great sin. Thou hast been guilty of

foeticide. Why has thou come here? What business hast thou with us? Do

not touch me by any means! Go, go away! Thy presence does not give us

pleasure. Thy person smells like blood. Thy appearance is like that of a

corpse. Though impure, thou seemest to be pure, and though dead thou

movest like a living! Dead within, thou art of impure soul, for thou art

ever intent upon sin. Though thou sleepest and wakest, thy life, however,

is passed in great misery. Thy life, O king, is useless. Thou livest most

miserably. Thou hast been created for ignoble and sinful deeds. Sires

wish for sons from desire of obtaining diverse kinds of blessings, and

hoping they perform penances and sacrifices, worship the gods, and

practise renunciation.[438] Behold, the whole race of thy ancestors has

fallen into hell in consequence of thy acts. All the hopes thy sires had

placed upon thee have become fruitless. Thou livest in vain, for thou art

always inspired with hatred and malice towards the Brahmanas--them, that

is, by worshipping whom other men obtain long life, fame, and heaven.

Leaving this world (when the time comes), thou shalt have to fall (into

hell) with head downwards and remain in that posture for innumerable

years in consequence of thy sinful deeds. There thou shalt be tortured by

vultures and peacocks having iron beaks. Returning thence into this

world, thou shalt have to take birth in a wretched order of creatures. If

thou thinkest, O king, that this world is nothing and that the next world

is the shadow of a shadow, the myrmidons of Yama in the infernal regions

will convince thee, dispelling thy unbelief.'"

SECTION CLI

"Bhishma said, 'Thus addressed, Janamejaya replied unto the sage, saying,

'Thou rebukest one that deserves to be rebuked. Thou censurest one that

is deserving of censure. Thou upbraidest me and my acts. I implore thee

to be graceful towards me. All my acts have been sinful. I burn, however,

with repentance as if I am in the midst of blazing fire! My mind, in

remembrance of my deeds, is exceedingly cheerless. Verily, I am much

afraid of Yama. How can I bear to live without extracting that dart from

my heart? O Saunaka, suppressing all thy wrath, instruct me now. Formerly

I used to show regard for Brahmanas. I solemnly declare that I shall once

more show the same regard for thee. Let not my line be extinct. Let not

the race in which I am born sink into the dust. It is not proper that

they who have wronged Brahmanas and have for that, in consequence of the

injunctions of the Vedas, forfeited all claim to the respect of the world

and to social intercourse with their fellowmen, should have any bearer of

their names for continuing their races. I am overwhelmed with despair. I,

therefore, repeat my resolves (about mending my conduct). I pray you to

protect me like sages that do not accept gifts protecting the poor.

Sinful wights abstaining from sacrifices never attain to heaven.[439]

Leaving (this world), they have to pass their time in the pits of hell

like Pullindas and Khasas.[440] Ignorant that I am, give me wisdom like a

learned preceptor to his pupil or like a sire to his son. Be gratified

with me, O Saunaka!'

"Saunaka said, 'What wonder is there that a person destitute of wisdom

should do many improper acts? Knowing this, a. person of real wisdom is

never angry with creatures (when they become guilty of folly). By

ascending upon the top of wisdom's palace, one grieves for others, one's

own self being then too pure for becoming an object of other people's

grief. In consequence of one's wisdom one surveys all creatures in the

world like a person on a mountain-top surveying people below. The person

who becomes an object of censure with good men, who hates good men and

who hides himself from their view, never succeeds in obtaining any

blessing and never understands the propriety of acts. Thou knowest what

the energy and the nobility of the Brahmana is as laid down in the Vedas

and other scriptures. Act now in such a way that tranquillity of heart

may be thine and let Brahmanas be thy refuge, If the Brahmanas cease to

be angry with thee, that will ensure thy felicity in heaven. If, again,

thou repentest in sin, thy sight will be clear and thou wilt succeed in

beholding righteousness.'

"Janamejaya said, 'I am repenting of my sins. I will never again seek to

extinguish virtue. I desire to obtain blessedness. Be thou gratified with

me.'

"Saunaka said, 'Dispelling arrogance and pride, O king, I wish thee to

show regard for me![441] Employ thyself in the good of all creatures,

ever remembering the mandates of righteousness. I am not reproving thee

from fear or narrowness of mind or covetousness. Listen now, with these

Brahmanas here, to the words of truth I utter. I do not ask for anything.

I shall, however, instruct thee in the ways of righteousness. All persons

will croak and bray and cry fie on me (for what I am going to do). They

will even call me sinful. My kinsmen and friends will discard me.[442]

Without doubt, however, my kinsmen and friends, hearing the words I

speak, will succeed in vigorously crossing the difficulties of life. Some

that are possessed of great wisdom will understand (my motives) rightly.

Know, O child, what my views are, O Bharata, in respect of the Brahmanas.

Do thou (after listening to me) act in such away that they may, through

my efforts, obtain every blessing. Do thou also, O king, pledge thy word

that thou wilt not again injure the Brahmanas.'

"Janamejaya said, 'I swear, touching even thy feet, that I shall never

again, in thought, word, or deed, injure the Brahmanas.'"

SECTION CLII

"Saunaka said, 'I shall for these reasons discourse to thee of

righteousness, to thee whose heart has been exceedingly agitated.

Possessed of knowledge and great strength, and with a contented heart,

thou seekest righteousness of thy own will. A king, first becoming

exceedingly stern, then shows compassion and does good to all creatures

by his acts. This is certainly very wonderful. People say that that king

who commences with sternness burns the whole world. Thou wert stern

before. But thou turnest thy eyes on righteousness now. Forsaking

luxurious food and all articles of enjoyment, thou hast betaken thyself

for a long time to rigid penances. All this, O Janamejaya, is certain to

appear wonderful to those kings that are sunk in sin. That he who has

affluence should become liberal, or that he who is endued with wealth of

asceticism should become reluctant to spend it, is not at all wonderful.

It has been said that the one does not live at a distance from the

other.[443] That which is ill-judged produces misery in abundance. That

on the other hand, which is accomplished with the aid of sound judgment

leads to excellent results.[444] Sacrifice, gift, compassions, the Vedas,

and truth, O lord of the earth--these five--are cleansing. The sixth is

penance well-performed. This last, O Janamejaya, is highly cleansing for

kings. By betaking thyself to it properly, thou art certain to earn great

merit and blessedness. Visiting sacred spots has also been said to be

highly cleansing. In this connection are cited the following verses sung

by Yayati: 'That mortal who would earn life and longevity should, after

having performed sacrifices with devotion, renounce them (in old age) and

practise penances.' The field of Kuru has been said to be sacred. The

river Saraswati has been said to be more so. The tirthas of the Saraswati

are more sacred than the Saraswati herself; and the tirtha called

Prithudaka is more sacred than all the tirthas of the Saraswati. One that

has bathed in Prithudaka. and drunk its waters will not have to grieve

for a premature death. Thou shouldst go to Mahasaras, to all the tirthas

designated by the name of Pushkara, to Prabhasa, to the northern lake

Manasa, and to Kalodaka. Thou shalt then regain life and acquire

longevity. Lake Manasa is on the spot where the Saraswati and the

Drisadwati mingle with each other. A person possessed of Vedic knowledge

should bathe in these places. Manu has said that liberality is the best

of all duties and that renunciation is better than liberality. In this

connection is cited the following verse composed by Satyavat. (One should

act) as a child full of simplicity and destitute of either merit or sin.

As regards all creatures there is in this would neither misery nor

happiness. (That which is called misery and that which is called

happiness are the results of a distraught imagination.) Even this is the

true nature of all living creatures. Of all creatures, their lives are

superior who have betaken themselves to renunciation and abstained from

acts both meritorious and sinful. I shall now tell thee those acts which

are best for a king. By putting forth thy might and liberality do thou

conquer heaven, O king! That man who possesses the attributes of might

and energy succeeds in attaining to righteousness.[445] Do thou rule the

earth, O king, for the sake of the Brahmanas and for the sake of

happiness. Thou usedst formerly to condemn the Brahmanas. Do thou gratify

them now. Though they have cried fie on thee and though they have

deserted thee, do thou still, guided by knowledge of self, solemnly

pledge thyself never to injure them. Engaged in acts proper for thee,

seek what is for thy highest good. Amongst rulers some one becomes as

cool as snow; some one, as fierce as fire; some one becomes like a plough

(uprooting all enemies); and some one, again, becomes like a thunder-bolt

(suddenly scorching his foes). He who wishes to prevent self-destruction

should never mix with wicked wights for general or special reasons. From

a sinful act committed only once, one may cleanse one's self by repenting

of it. From a sinful act committed twice, one may cleanse one's self by

vowing never to commit it again. From such an act committed thrice, one

may cleanse one's self by the resolution to bear one's self righteously

ever afterwards. By committing such an act repeatedly, one may cleanse

one's self by a trip to sacred places. One who is desirous of obtaining

prosperity should do all that results in blessedness. They who live

amidst fragrant odours themselves become fragrant in consequence. They,

on the other hand, who live in the midst of foul stench themselves become

foul. One devoted to the practice of ascetic penances is soon cleansed of

all one's sins. By worshipping the (homa) fire for a year, one stained by

diverse sins becomes purified. One guilty of foeticide is cleansed by

worshipping the fire for three years. One guilty of foeticide becomes

cleansed at even a hundred Yojanas from Mahasaras, or the tirthas called

Pushkara, or Prabhasa, or Manasa on the north, if only one gets out for

any of them.[446] A slayer of creatures is cleansed of his sins by saying

from imminent peril as many creatures of that particular species as have

been slain by him. Manu has said that by diving in water after thrice

reciting the Aghamarshana mantras, one reaps the fruits of the final bath

in a Horse-sacrifice.[447] Such an act very soon cleanses one of all

one's sins, and one regains in consequence the esteem of the world. All

creatures become obedient to such a person like helpless idiots (obedient

to those that surround them). The gods and Asuras, in days of yore,

approaching the celestial preceptor Vrihaspati, O king, humbly enquired

of him, saying, 'Thou knowest, O great Rishi, the fruits of virtue, as

also the fruits of those other acts that lead to hell in the next world.

Does not that person succeed in liberating himself from both merit and

sin with whom the two (weal and woe) are equal? Tell us, O great Rishi,

what the fruits of righteousness are, and how does a righteous person

dispels his sins.'

"Vrihaspati answered, 'If having committed sin through folly, one does

meritorious acts understanding their nature, one succeeds, by such

righteousness, in cleansing one's self from sin even as a piece of dirty

cloth is washed clean by means of some saline substance. One should not

boast after having committed sin. By having recourse to faith and by

freeing one's self from malice, one succeeds in obtaining blessedness.

That person who covers the faults, even when exposed, of good men,

obtains blessedness even after committing faults. As the sun rising at

morn dispels darkness, one dispels all ones sins by acting righteously.'

"Bhishma continued, 'Indrota, the son of Sunaka, having said these words

unto king Janamejaya, assisted him, by his ministrations, in the

performance of the horse-sacrifice. The king, cleansed of his sins and

regaining blessedness, shone with splendour like a blazing fire, and that

slayer of foes then entered his kingdom like Soma in his full form

entering heaven.'"

SECTION CLIII

"Yudhishthira said, 'Hast thou, O grandsire, ever seen or heard of any

mortal restored to life after having succumbed to death?'

"Bhishma said, 'Listen, O king, to this story of the discourse between a

vulture and a jackal as happened of old. Indeed, the occurrence took

place in the forest of Naimisha. Once upon a time a Brahmana had, after

great difficulties, obtained a son of large expansive eyes. The child

died of infantile convulsions. Some (amongst his kinsmen), exceedingly

agitated by grief and indulging in loud lamentations, took up the boy of

tender years, that sole wealth of his family. Taking the deceased child

they proceeded in the direction of the crematorium, Arrived there, they

began to take the child from one another's breast and cry more bitterly

in grief. Recollecting with heavy hearts the former speeches of their

darling again and again, they were unable to return home casting the body

on the bare ground. Summoned by their cries, a vulture came there and

said these words: 'Go ye away and do not tarry, ye that have to cast off

but one child. Kinsmen always go away leaving on this spot thousands of

men and thousands of women brought here in course of time. Behold, the

whole universe is subject to weal and woe. Union and disunion may be seen

in turns. They that have come to the crematorium bringing with them the

dead bodies of kinsmen, and they that sit by those bodies (from

affection), themselves disappear from the world in consequence of their

own acts when the allotted periods of their own lives run out. There is

no need of your lingering in the crematorium, this horrible place, that

is full of vultures and jackals and that abounds with skeletons and

inspires every creature with dread. Whether friend or foe, no one ever

comes back to life having once succumbed to the power of Time. Such,

indeed, is the fate of all creatures, In this world of mortals, every one

that is born is sure to die. Who shalt restore to life one that is dead

and gone on the way ordained by the Destroyer? At this hour when men are

about to close their daily toil, the Sun is retiring to the Asta hills.

Go ye to your homes, casting off this affection for the child.' Hearing

these words of the vulture, the grief of the kinsmen seemed to abate, and

placing the child on the bare ground they prepared to go away. Assuring

themselves of the fact that the child had died and despairing of seeing

him again, they began to retrace their steps, indulging in loud

lamentations. Assured beyond doubt, and despairing of restoring the dead

to life, they cast off that offspring of their race, and prepared to turn

back from that spot. At this time a jackal, black as a raven, issued out

of his hole and addressed those departing kinsmen, saying, 'Surely, ye

that are kinsmen of that deceased child have no affection. There the sun

still shineth in the sky, ye fools! Indulge your feelings, without fear.

Multifarious are the virtue of the hour. This one may come back to life!

Spreading a few blades of Kusa grass on the ground and abandoning that

dear child on the crematorium, why do ye go away with hearts of steel and

casting off every affection for the darling? Surely, ye have no affection

for that sweet-speeched child of tender years, whose words, as soon as

they left his lips, used to gladden you greatly. Behold the affection

that even birds and beasts bear towards their offspring. Theirs is no

return for bringing up their young ones. Like the sacrifices of the

Rishis (that are never undertaken from desire of fruit or rewards) the

affection of quadrupeds of birds and insects, bears no reward in heaven.

Though delighting in their children, they are never seen to derive any

benefit from the latter either here or hereafter. 'Yet they cherish their

young ones with affection. Their children, growing up, never cherish them

in age. Yet are not they grieved when they do not behold their little

ones? Where, indeed, is affection to be seen in human beings that they

would own the influence of grief?[448] Where would you go leaving here

this child who is the perpetuator of his race? Do you shed tears for him

for some time, and do you look at him a little longer with affection?

Objects so dear are, indeed, difficult to abandon. It is friends and not

others that wait by the side of him that is weak, of him that is

prosecuted in a court of law, of him that is borne towards the

crematorium. Life-breaths are dear unto all, and all feel the influence

of affection. Behold the affection that is cherished by even those that

belong to the intermediate species![449] How, indeed, can you go away,

casting off this boy of eyes large as the petals of the lotus, and

handsome as a newly-married youth washed clean and adorned with floral

garlands?' Hearing these words of the jackal that had been indulging in

such expressions of touching grief, the men turned back for the sake of

the corpse.'

"The vulture said, 'Alas, ye men destitute of strength of mind, why do ye

turn back at the bidding of a cruel and mean jackal of little

intelligence? Why do you mourn for that compound of five elements

deserted by their presiding deities, no longer tenanted (by the soul),

motionless, and stiff as a piece of wood? Why do you not grieve for your

own selves? Do you practise austere penances by which you will succeed in

cleansing yourselves from sin? Everything may be had by means of

penances. What will lamentations do? ill-luck is born with the body.[450]

It is in consequence of that ill-luck that this boy has departed,

plunging you into infinite grief. Wealth, kine, gold, precious gems,

children, all have their root in penances. Penances again are the results

of yoga (union of the soul with Godhead). Amongst creatures, the measure

of weal or woe is dependent on the acts of a previous life. Indeed, every

creature comes into the world taking with him his own measure of weal and

woe. The son is not bound by the acts of the sire, or the sire by those

of the son. Bound by their own acts, good and bad, all have to travel by

this common road. Duly practise all the duties, and abstain from acts of

unrighteousness. Reverentially wait, according to the directions of the

scriptures, upon the gods and the Brahmanas. Cast off sorrow and

cheerlessness, and abstain from parental affection. Leave the child on

this exposed ground, and go ye away without delay. The actor alone enjoys

the fruit of acts, good or bad, that he does. What concern have kinsmen

with them? Casting off a (deceased) kinsman, however dear, kinsmen leave

this spot. With eyes bathed in tears, they go away, ceasing to display

affection for the dead. Wise or ignorant, rich or poor, every one

succumbs to Time, endued with acts, good and bad. What will you do by

mourning? Why do you grieve for one that is dead? Time is the lord of

all, and in obedience to his very nature he casts an equal eye on all

things. In pride of youth or in helpless infancy bearing the weight of

years or lying in the mother's womb, every one is subject to be assailed

by Death. Such indeed, is the course of the world.'

"The jackal said, 'Alas, the affection cherished by your weeping selves

that are overwhelmed with grief for your deceased child has been lessened

by that light-brained vulture. Even this must be the case, since in

consequence of his well-applied words fraught with tranquillity and

capable of producing conviction, there that one goes back to the town,

casting off affection that is so difficult to abandon. Alas, I had

supposed that great is the grief felt by men indulging in loud

lamentations for the death of a child and for the corpse on a

crematorium, like that of kine bereft of calves. Today, however, I

understand what the measure of grief is of human beings on earth.

Witnessing their great affection I had shed tears myself. (It seems

however, that their affection is not strong)! One should always exert

oneself. Thence does one succeed through destiny. Exertion and destiny,

joining together, produce fruit. One should always exert oneself with

hopefulness. How can happiness be had from despondency? Objects of desire

may be won by resolution. Why then do you go back so heartlessly? Where

do you go, abandoning in the wilderness this son of your own loins, this

perpetuator of the race of his sires? Stay here till the sun sets and the

evening twilight comes. You may then take away this boy with yourselves

or stay with him.'

"The vulture said, 'I am, ye men, a full thousand years of age today, but

I have never seen a dead creature, male or female or of ambiguous sex,

revive after death. Some die in the womb; some die soon after birth; some

die (in infancy) while crawling (on all fours); some die in youth; and

some in old age. The fortunes of all creatures, including even beasts and

birds, are unstable. The periods of life of all mobile and immobile

creatures are fixed beforehand. Bereaved of spouses and dear ones and

filled with sorrow for (the death of) children, men leave this spot every

day with agonised hearts for returning home. Leaving on this spot both

friends and foes numbering by thousands, kinsmen afflicted with grief go

back to their homes. Cast off this lifeless body with no longer any

animal heat in it and which is as stiff as a piece of wood! Why then do

you not go away, leaving the body of this child which has become like a

piece of wood and whose life has entered a new body? This affection

(which ye are displaying) is unmeaning and this hugging of the child is

fruitless. He does not see with his eyes or hear with his ears. Leaving

him here, go ye away without delay. Thus addressed by me in words which

are apparently cruel but which in reality are fraught with reason and

have a direct bearing with the high religion of emancipation, go ye back

to your respective homes.' Addressed thus by the vulture endued with

wisdom and knowledge and capable of imparting intelligence and awakening

the understanding, those men prepared themselves to turn their backs upon

the crematorium. Grief, indeed, increaseth to twice its measure at sight

of its object and at the remembrance of the acts of that object (in

life). Having heard these words of the vulture, the men resolved to leave

the spot. Just at that time the jackal, coming thither with quick steps,

cast his eyes on the child lying in the sleep of death.'

"The jackal said, 'Why, indeed, do you leave, at the vulture's bidding,

this child of golden complexion, adorned with ornaments, and capable of

giving the obsequial cake to his ancestors? If you abandon him, your

affection will not come to an end, nor these piteous lamentations. On the

other hand, your grief will certainly be greater. It is heard that a

Sudra named Samvuka having been slain and righteousness having been

upheld by Rama of true prowess, a (dead) Brahmana child was restored to

life.[451] Similarly, the son of the royal sage Sweta died (prematurely).

But the monarch, devoted to virtue, succeeded in reviving his dead child.

After the same manner, in your case also, some sage or deity may be

willing to grant your desire and show compassion to you that are crying

so piteously.' Thus addressed by the jackal, the men, afflicted with

grief and full of affection for the child, retraced their steps, and

placing the child's head on their laps one after another, began to

indulge in copious lamentations. Summoned by their cries, the vulture,

coming to that spot, spoke unto them as follows.'

"The vulture said, 'Why are you bathing this child with your tears? Why

are you pressing him in this fashion with the touch of your palms? At the

command of the grim king of justice the child has been sent to that sleep

which knows no waking. Those that are endued with the merit of penances,

those that are possessed of wealth, those that have great intelligence,

in fact, all succumb to death. Even this is the place intended for the

dead. It is always to be seen that kinsmen casting off thousands of

kinsmen young and old, pass their nights and days in grief, rolling on

the bare ground. Cease this ardour in putting on the trappings of woe.

That this child would come back to life is what passes belief. He will

not get back his life at the bidding of the jackal. If a person once dies

and takes leave of his body, his body never regains animation. Hundreds

of jackals, by laying down their own lives,[452] will not succeed in

reviving this child in hundreds of years. If, however, Rudra, or Kumara,

or Brahman, or Vishnu, grant him a boon, then only may this child come

back to life. Neither the shedding of tears, nor the drawing of long

sighs, nor copious lamentations, will bring back this one to life.

Myself, the jackal, you all, and all the kinsmen of this one, with all

our merits and sins, are on the same road (that this one has taken). For

this reason one possessed of wisdom should, from a distance, avoid

behaviour that displeases others, harsh speeches, the infliction of

injury on others, the enjoyment of other people's wives, and sin and

falsehood. Carefully seek righteousness, truth, the good of others,

justice, compassion for all creatures, sincerity, and honesty. They,

incur sin who, while living, do not cast their eyes upon their mothers

and fathers and kinsmen and friends. What will you do, by crying, for him

after death, that sees not with his eyes and that stirs not in the

least?' Thus addressed, the men, overwhelmed with sorrow and burning with

grief on account of their affection for the child, departed for their

homes, leaving the body (on the crematorium).

"The jackal said, 'Alas, terrible is the world of mortals! Here no

creature can escape. Every creature's period of life, again, is short.

Beloved friends are always departing. It abounds with vanities and

falsehoods, with accusations and evil reports. Beholding again this

incident that enhances pain and grief, I do not for a moment like this

world of men. Alas, fie on you, ye men, that thus turn back, like foolish

persons, at the vulture's bidding, though you are burning with grief on

account of the death of this child. Ye cruel wights, how can you go away,

casting off parental affection upon hearing the words of a sinful vulture

of uncleansed soul? Happiness is followed by misery, and misery by

happiness. In this world which is enveloped by both happiness and misery,

none of these two exists uninterruptedly. Ye men of little understanding,

whither would ye go, casting off on the bare ground this child of so much

beauty, this son that is an ornament of your race. Verily, I cannot

dispel the idea from my mind that this child endued with comeliness and

youth and blazing with beauty is alive. It is not meet that he should

die.[453] It seems that ye are sure to obtain happiness. Ye that are

afflicted with grief on account of the death of this child will surely

have good luck today. Anticipating the probability of inconvenience and

pain (if you remain here for the night) and fixing your hearts on your

own comfort, whither would you, like persons of little intelligence, go,

leaving this darling?'

"Bhishma continued, 'Even thus, O king, the kinsmen of the deceased

child, unable to decide upon what they should do, were, for

accomplishment of his own purpose, induced by that sinful jackal who

uttered agreeable falsehoods, that denizens of the crematorium who

wandered every night in quest of food, to stay in that place.'

"The vulture said, 'Dreadful is this spot, this wilderness, that resounds

with the screech of owls and teems with spirits and Yakshas and

Rakshasas. Terrible and awful, its aspect is like that of a mass of blue

clouds. Casting off the dead body, finish the funeral rites. Indeed,

throwing away the body, accomplish those rites before the sun sets and

before the points of the horizon become enveloped in gloom. The hawks are

uttering their harsh cries. Jackals are howling fiercely. Lions are

roaring. The sun is setting. The trees on the crematorium are assuming a

dark hue in consequence of the blue smoke of the funeral pyres. The

carnivorous denizens of this place, afflicted with hunger, are yelling in

rage. All those creatures of horrible forms that live in this frightful

place, all those carnivorous animals of grim features that haunt this

desert, will soon assail you. This wilderness is certainly frightful.

Danger will overtake you. Indeed, if you listen to these false and

fruitless words of the jackal against your own good sense, verily, all of

you are sure to be destroyed.'

"The jackal said, 'Stay where you are! There is no fear even in this

desert as long as the sun shines. Till the god of day sets, do ye remain

here hopefully, induced by parental affection. Without any fear,

indulging in lamentations as ye please, continue to look at this child

with eyes of affection. Frightful though this wilderness be, no danger

will overtake you. In reality this wilderness presents an aspect of quiet

and peace. It is here that the Pitris by thousands took leave of the

world. Wait as long as the sun shines. What are this vulture's words to

you? If with stupefied understandings ye accept the cruel and harsh

speeches of the vulture, then your child will never come back to life!'

"Bhishma continued, 'The vulture then addressed those men, saying that

the sun had set. The jackal said that it was not so. Both the vulture and

the jackal felt the pangs of hunger and thus addressed the kinsmen of the

dead child. Both of them had girded up their loins for accomplishing

their respective purposes. Exhausted with hunger and thirst, they thus

disputed, having recourse to the scriptures. Moved (alternately) by these

words, sweet as nectar, of those two creatures, viz., the bird and the

beast, both of whom were endued with the wisdom of knowledge, the kinsmen

at one time wished to go away and at another to stay there. At last,

moved by grief and cheerlessness, they waited there, indulging in bitter

lamentations. They did not know that the boast and the bird, skilled in

accomplishing their own purposes, had only stupefied them (by their

addresses). While the bird and the beast, both possessed of wisdom.. were

thus disputing and while the kinsmen of the deceased child sat listening

to them, the great god Sankara, urged by his divine spouse (Uma), came

there with eyes bathed in tears of compassion. Addressing the kinsmen of

the deceased child, the god said, 'I am Sankara the giver of boons.' With

hearts heavy with grief, those men prostrated themselves before the great

deity and said unto him in reply, 'Bereft of this one who was our only

child, all of us are at the point of death. It behoveth thee to grant us

life by granting life to this our son.' Thus solicited, the illustrious

deity, taking up a quantity of water in his hands granted unto that dead

child life extending for a hundred years. Ever employed in the good of

all creatures, the illustrious wielder of Pinaka granted a boon unto both

the jackal and the vulture in consequence of which their hunger was

appeased. Filled with delight and having achieved great prosperity, the

men bowed unto the god. Crowned with success, they then, O king, left

that spot in great joy. Through persistent hopefulness and firm

resolution and the grace of the great god, the fruits of one's acts are

obtained without delay. Behold, the combination of circumstances and the

resolution of those kinsmen. While they were crying with agonised hearts,

their tears were wiped and dried up. Behold, how within only a short

time, through their steadiness of resolution, they obtained the grace of

Sankara, and their afflictions dispelled, they were made happy. Indeed,

through Sankara's grace, O chief of the Bharatas, those sorrowing kinsmen

were filled with amazement and delight at the restoration of their child

to life. Then, O king, casting off that grief of which their child had

been the cause, those Brahmanas, filled with delight, quickly went back

to their town taking the restored child with them. Behaviour like this

has been laid down for all the four orders. By frequently listening to

this auspicious story fraught with virtue, profit, and salvation, a man

obtains happiness both here and hereafter.'"

SECTION CLIV

"Yudhishthira said, "If a person, weak, worthless, and light-hearted, O

grand sire, doth from folly provoke, by means of unbecoming and boastful

speeches, a powerful foe always residing in his vicinity, competent to do

good (when pleased) and chastise (when displeased), and always ready for

action, how should the former, relying on his own strength, act when the

latter advances against him in anger and from desire of exterminating

him?'

"Bhishma said, 'In this connection is cited, O chief of the Bharatas, the

old story of the discourse between Salmali and Pavana. There was a lordly

(Salmali) tree on one of the heights of Himavat. Having grown for many

centuries, he had spread out his branches wide around. His trunk also was

huge and his twigs and leaves were innumerable. Under his shade toil-worn

elephants in rut, bathed in sweat, used to rest, and many animals of

other species also. The girth of his trunk was four hundred cubits, and

dense was the shade of his branches and leaves. Loaded with flowers and

fruits, it was the abode of innumerable parrots, male and female. In

travelling along their routes, caravans of merchants and traders, and

ascetics, residing in the woods, used to rest under the shade of that

delightful monarch of the forest. One day, the sage Narada, O bull of

Bharata's race, seeing the wide-extending and innumerable branches of

that tree and the circumference of his trunk, approached and addressed

him, saying, 'O thou art delightful! O thou art charming! O foremost of

trees, O Salmali, I am always delighted at thy sight! O charming tree,

delightful birds of diverse kinds, and elephants and other animals,

cheerfully live; on thy branches and under their shade. Thy branches, O

wide-branched monarch of the forest, and thy trunk are gigantic. I never

see any of them broken by the god of the wind. Is it, O child, the case

that Pavana is pleased with thee and is thy friend so that he protects

thee always in these woods? The illustrious Pavana possessed of great

speed and force moveth from their sites the tallest and strongest trees,

and even mountain summits. That sacred bearer of perfumes, blowing (when

he wills) drieth up rivers and takes and seas, including the very nether

region. Without doubt, Pavana protects thee through friendship. It is for

this reason that, though possessed of innumerable branches, thou art

still graced with leaves and flowers. O monarch of the forest, this thy

verdure is delightful since these winged creatures, O child, filled with

joy, sport on thy twigs and branches. During the season when thou puttest

forth thy blossoms, the sweet notes of all these denizens of thy branches

are heard separately when they indulge in their melodious songs. Then,

again, O Salmali, these elephants that are the ornaments of their

species, bathed in sweat and indulging in cries (of delight), approach

thee and find happiness here. Similarly, diverse other species of animals

inhabiting the woods, contribute to adorn thee. Indeed, O tree, thou

lookest beautiful even like the mountains of Meru peopled by creatures of

every kind. Resorted to also by Brahmanas crowned with ascetic success,

by others engaged in penances, and by Yatis devoted to

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

SECTION CLV

"Narada said, 'Without doubt, O Salmali, the terrible and irresistible

god of the wind always protects thee from friendliness or amity. It

seems, O Salmali, that a close intimacy has come to subsist between thee

and the Wind. It seems thou hast said unto him these words, viz., 'I am

thine,' and it is for this reason that the Wind-god protects thee. I do

not see the tree or mountain or mansion in this world that may not, I

think, be broken by the Wind. Without doubt thou standest here with all

thy branches and twigs and leaves, simply because, O Salmali, thou art

protected by the Wind for some reason or reasons (unknown to us).'

"The Salmali said, 'The Wind, O regenerate one, is neither my friend nor

mate nor well-wisher. Indeed, he is neither my great Ordainer that he

should protect me. My fierce energy and might, O Narada, are greater than

the Wind's. In truth, the strength of the Wind comes up to about only an

eighteenth part of mine. When the Wind comes in rage, tearing up trees

and mountains and other things, I curb his strength by putting forth

mine. Indeed, the Wind that breaks many things has himself been

repeatedly broken by me. For this reason, O Celestial Rishi, I am not

afraid of him even when he comes in wrath.'

"Narada said, 'O Salmali, thy protection seems to be thoroughly perverse.

There is no doubt in this. There is no created thing which is equal to

the Wind in strength. Even Indra, or Yama, or Vaisravana, the lord of the

waters, is not equal to the god of the wind in might. What need,

therefore, be said of thee that art only a tree? Whatever creature in

this world, O Salmali, does whatever act, the illustrious Wind-god it is

that is at all times the cause of that act, since it is he that is the

giver of life. When that god exerts himself with propriety, he makes all

living creatures live at their ease. When, however, he exerts improperly,

calamities overtake the creatures of the world. What else can it be than

weakness of understanding which induces thee to thus withhold thy worship

from the god of wind, that foremost of creatures in the universe, that

being deserving of worship? Thou art worthless and of a wicked

understanding. Indeed, thou indulgest only in unmeaning brag. Thy

intelligence being confounded by wrath and other evil passions, thou

speakest only untruths, O Salmali! I am certainly angry with thee for thy

indulging in such speeches. I shall myself report to the god of the wind

all these derogatory words of thine. Chandanas, and Syandanas, and Salas,

and Saralas and Devadarus and Vetavas and Dhanwanas and other trees of

good souls that are far stronger than thou art, have never, O thou of

wicked understanding, uttered such invectives against the Wind. All of

them know the might of the Wind as also the might that is possessed by

each of them. For these reasons those foremost of trees bow down their

heads in respect to that deity. Thou, however, through folly, knowest not

the infinite might of the Wind. I shall, therefore, repair to the

presence of that god (for apprising him of thy contempt for him).'"

SECTION CLVI

"Bhishma continued, 'Having said these words unto the Salmali. that

foremost of all persons conversant with Brahma, viz., Narada, represented

unto the god of the wind all that the Salmali had said about him.'

"Narada said, 'There is a certain Salmali on the breast of Himavat,

adorned with branches and leaves. His roots extend deep into the earth

and his branches spread wide around. That tree, O god of the wind

disregards thee. He spoke many words fraught with abuse of thyself. It is

not proper, O Wind, that I should repeat them in thy hearing. I know, O

Wind, that thou art the foremost of all created things. I know too that

thou art a very superior and very mighty being, and that in wrath thou

resemblest the Destroyer himself.'

"Bhishma continued, 'Hearing these words of Narada, the god of wind,

wending to that Salmali, addressed him in rage and said as follows.'

"The Wind-god said, 'O Salmali, thou hast spoken in derogation of me

before Narada. Know that I am the god of the wind. I shall certainly show

thee my power and might. I know thee well. Thou art no stranger to me.

The puissant Grandsire, while engaged in creating the world, had for a

time rested under thee. It is in consequence of this incident that I have

hitherto shown thee grace. O worst of trees, it is for this that thou

standest unharmed, and not in consequence of thy own might. Thou

regardest me lightly as if I were a vulgar thing. I shall show myself

unto thee in such a way that thou mayst not again disregard me.'

"Bhishma continued, 'Thus addressed, the Salmali laughed in derision and

replied, saying, 'O god of the wind, thou art angry with me. Do not

forbear showing the extent of thy might. Do thou vomit all thy wrath upon

me. By giving way to thy wrath, what wilt thou do to me? Even if thy

might had, been thy own (instead of being derived), I would not still

have been afraid of thee. I am superior to thee in might. I should not be

afraid of thee. They are really strong in understanding. They, on the

other hand, are not to be regarded strong that are possessed of only

physical strength.' Thus addressed, the Wind-god said, 'Tomorrow I shall

test thy strength.' After this, night came. The Salmali, concluding

mentally what the extent is of the Wind's might and beholding his own

self to be inferior to the god, began to say to himself, 'All that I said

to Narada is false. I am certainly inferior in might to the Wind. Verity,

he is strong in his strength. The Wind, as Narada said, is always mighty.

Without doubt, I am weaker than other trees. But in intelligence no tree

is my equal. Therefore, relying upon my intelligence I shall look at this

fear that arises from the Wind. If the other trees in the forest all rely

upon the same kind of intelligence, then, verily, no injury can result to

them from the god of the Wind when he becomes angry. All of them.

however, are destitute of understanding, and, therefore, they do not

know, as I know, why or how the Wind succeeds in shaking and tearing them

up.'"

 SECTION CLVII

"Bhishma said, 'Having settled this in his mind, the Salmali. in sorrow,

himself caused all his branches, principal and subsidiary, to be cut off.

Casting off his branches and leaves and flowers, at morn the tree looked

steadily at the Wind, as he came towards him. Filled with rage and

breathing hard, the Wind advanced, felling large trees, towards that spot

where the Salmali stood. Beholding him divested of top and branches and

leaves and flowers, the Wind, filled with joy, smilingly addressed that

lord of the forest which had before such a gigantic appearance, these

words.'

"The Wind said, 'Filled with rage, O Salmali, I would have done to thee

precisely what thou hast done to thyself by lopping off all thy branches.

Thou art now divested of thy proud top and flowers, and thou art now

without thy shoots and leaves. In consequence of thy own evil counsels,

thou hast been brought under my power.'

"Bhishma continued, 'Hearing these words of the Wind, the Salmali felt

great shame. Remembering also the words that Narada had said, he began to

repent greatly for his folly. Even in this way, O tiger among kings, a

weak and foolish person, by provoking the enmity of a powerful one, is at

last obliged to repent like the Salmali in fable. Even when possessed of

equal might, people do not suddenly wage hostilities with those that have

injured them. On the other hand, they display their might gradually, O

king! A person of foolish understanding should never provoke the

hostility of one that is possessed of intelligence. In such cases the

intelligence of the intelligent man penetrates (the subject upon which it

is employed) like fire penetrating a heap of dry grass. Intelligence is

the most precious possession that a person call have. Similarly, O king,

a man can have nothing here more valuable than might. One should,

therefore, overlook the wrongs inflicted by a person possessed of

superior strength, even as one should overlook (from compassion) the acts

of a child, and idiot, or one that is blind or deaf. The wisdom of this

saying is witnessed in thy case, O slayer of foes. The eleven Akshauhinis

(of Duryodhana), O thou of great splendour, and the seven (collected by

thyself), were not, in might equal to the single-handed Arjuna of high

soul. All the troops (of Duryodhana), therefore, were routed and slain by

that illustrious Pandava, that son of Paka's chastiser, as he coursed on

the field of battle, relying on his own strength. I have. O Bharata,

discoursed to thee of the duties of kings and the morality of duties in

detail. What else. O king, dost thou wish to hear!'"

SECTION CLVIII

"Yudhishthira said, 'I desire, O bull of Bharata's race, to hear in

detail the source from which sin proceeds and the foundation upon which

it rests.'

"Bhishma said, 'Hear, O King, what the foundation is of sin. Covetousness

alone is a great destroyer (of merit and goodness). From covetousness

proceeds sin. It is from this source that sin and irreligiousness flow,

together with great misery. This covetousness is the spring of also all

the cunning and hypocrisy in the world. It is covetousness that makes men

commit sin. From covetousness proceeds wrath; from covetousness flows

lust, and it is from covetousness that loss of judgment, deception,

pride, arrogance, and malice, as also vindictiveness, shamelessness, loss

of prosperity, loss of virtue, anxiety, and infamy spring, miserliness,

cupidity, desire for every kind of improper act, pride of birth, pride of

learning, pride of beauty, pride of wealth, pitilessness for all

creatures, malevolence towards all, mistrust in respect of all,

insincerity towards all, appropriation of other people's wealth,

ravishment of other people's wives, harshness of speech, anxiety,

propensity to speak ill of others, violent craving for the indulgence of

lust, gluttony, liability to premature death, violent propensity towards

malice, irresistible liking for falsehood, unconquerable appetite for

indulging in the passions, insatiable desire for indulging the ear,

evil-speaking, boastfulness, arrogance, non-doing of duties, rashness,

and perpetration of every kind of evil act,--all these proceed from

covetousness. In life, men are unable, whether infants or youth or

adults, to abandon covetousness. Such is the nature of covetousness that

it never decays even with the decay of life. Like the ocean that can

never be filled by the constant discharge of even innumerable rivers of

immeasurable depths, covetousness is incapable of being gratified by

acquisitions to any extent. The covetousness, however, which is never

gratified by acquisitions and satiated by the accomplishment of desires,

that which is not known in its real nature by the gods, the Gandharvas,

the Asuras, the great snakes, and, in fact, by all classes of beings,

that irresistible passion, along with that folly which invites the heart

to the unrealities of the world, should ever be conquered by a person of

cleansed soul. Pride, malice, slander, crookedness, and incapacity to

hear other people's good, are vices, O descendant of Kuru, that are to be

seen in persons of uncleansed soul under the domination of covetousness.

Even persons of great learning who bear in their minds all the voluminous

scriptures, and who are competent to dispel the doubts of others, show

themselves in this respect to be of weak understanding and feel great

misery in consequence of this passion. Covetous men are wedded to envy

and anger. They are outside the pale of good behaviour. Of crooked

hearts, the speeches they utter are sweet. They resemble, therefore, dark

pits whose mouths are covered with grass. They attire themselves in the

hypocritical cloak of religion. Of low minds, they rob the world, setting

up (if need be) the standard of religion and virtue. Relying upon the

strength of apparent reasons, they create diverse kinds of schisms in

religion. Intent upon accomplishing the purposes of cupidity, they

destroy the ways of righteousness. When wicked-souled persons under the

domination of covetousness apparently practise the duties of

righteousness, the consequence that results is that the desecrations

committed by them soon become current among men. Pride, anger, arrogance,

insensibility, paroxysms of joy and sorrow, and self-importance, all

these, O descendant of Kuru, are to be seen in persons swayed by

covetousness. Know that they who are always under the influence of

covetousness are wicked. I shall now tell thee of those about whom thou

askest, viz., those who are called good and whose practices are pure.

They who have no fear of an obligation to return to this world (after

death), they who have no fear of the next world, they who are not

addicted to animal food and who have no liking for what is agreeable and

no dislike for what is otherwise, they to whom good behaviour is ever

dear, they in whom there is self-restraint, they to whom pleasure and

pain are equal, they who have truth for their high refuge, they who give

but not take, they who have compassion, they who worship Pitris, gods and

guests, they who are always ready to exert themselves (for the good of

others), they who are universal benefactors, they who are possessed of

great courage (of mind), they who observe all the duties laid down in the

scriptures, they who are devoted to the good of all, they who can give

their all and lay down their very lives for others, are regarded as good

and virtuous, O Bharata! Those promoters of righteousness are incapable

of being forced away from the path of virtue. Their conduct, conformable

to the model set by the righteous men of old, can never be otherwise.

They are perfectly fearless, they are tranquil, they are mild, and they

always adhere to the right path. Full of compassion, they are always

worshipped by the good. They are free from lust and anger. They are not

attached to any worldly object. They have no pride. They are observant of

excellent vows. They are always objects of regard. Do thou, therefore,

always wait upon them and seek instruction from them. They never acquire

virtue, O Yudhishthira, for the, sake of wealth or of fame. They acquire

it on the other hand, because it is a duty like that of cherishing the

body. Fear, wrath, restlessness, and sorrow do not dwell in them. There

is not the outward garb of religion for misleading their fellowmen. There

is no mystery with them. They are perfectly contented. There is no error

of judgment arising from covetousness. They are always devoted to truth

and sincerity. Their hearts never fall from righteousness. Thou shouldst

show thy regard for them always, O son of Kunti! They are never delighted

at any acquisition or pained at any loss. Without attachment to anything,

and freed from pride, they are wedded to the quality of goodness, and

they cast an equal eye on all. Gain and loss, weal and woe, the agreeable

and the disagreeable, life and death, are equal in the eyes of those men

of firm tread, engaged in the pursuit of (divine) knowledge, and devoted

to the path of tranquillity and righteousness. Keeping thy senses under

restraint and without yielding to heedlessness, thou shouldst always

worship those high-souled persons who bear such love for virtue. O

blessed one, one's words become productive of good only through the

favour of the gods. Under other circumstances, words produce evil

consequence."[455]'

SECTION CLIX

"Yudhishthira said, 'Thou hast said, O grandsire, that the foundation of

all evils is covetousness. I wish, O sire, to hear of ignorance in

detail.'

"Bhishma said, 'The person who commits sin through ignorance, who does

not know that his end is at hand, and who always hates those that are of

good behaviour, soon incurs infamy in the world. In consequence of

ignorance one sinks into hell. Ignorance is the spring of misery. Through

ignorance one' suffers afflictions and incurs great danger.'

"Yudhishthira said, 'I desire, O king, to hear in detail the origin, the

place, the growth, the decay, the rise, the root, the inseparable

attribute, the course, the time, the cause, and the consequence, of

ignorance. The misery that is felt here is all born of ignorance.'[456]

"Bhishma said, 'Attachment, hate, loss of judgment, joy, sorrow, vanity,

lust, anger, pride, procrastination, idleness, desire, aversion,

jealousy, and all other sinful acts are all known by the common name of

ignorance.[457] Hear now, O king, in detail, about its tendency, growth

and other features after which thou enquirest. These two viz., ignorance

and covetousness, know, O king, are the same (in substance). Both are

productive of the same fruits and same faults, O Bharata! Ignorance has

its origin in covetousness. As covetousness grows, ignorance also grows.

Ignorance exists there where covetousness exists. As covetousness

decreases, ignorance also decreases. It rises with the rise of

covetousness. Manifold again is the course that it takes. The root of

covetousness is loss of judgment. Loss of judgment, again, is its

inseparable attribute. Eternity is ignorance's course. The time when

ignorance appears is when objects of covetousness are not won. From one's

ignorance proceeds covetousness, and from the latter proceeds ignorance.

(Covetousness, therefore, is both the cause and consequence of

ignorance). Covetousness is productive of all. For these reasons, every

one should avoid covetousness. Janaka, and Yuvanaswa, and Vrishadarbhi,

and Prasenajit, and other kings acquired heaven in consequence of their

having repressed covetousness. Do thou also in the sight of all persons,

avoid covetousness by a strong resolution, O chief of the Kurus! Avoiding

covetousness thou shalt obtain happiness both here and in the next

world.'"

SECTION CLX

"Yudhishthira said, 'O grandsire, O thou of virtuous soul, what, indeed,

is said to be productive of great merit[458] for a person attentively

engaged in the study of the Vedas and desirous of acquiring virtue? That

which is regarded in this world as productive of high merit is of diverse

kinds as set forth in the scriptures. Tell me, O grandsire, about that

which is regarded as such both here and hereafter. The path of duty is

long and has innumerable branches, O Bharata! Amongst those duties what

are those few that should, according to thee, be preferred to all others

for observance? Tell me, O king, in detail, about that which is so

comprehensive and which is so many-branched.'

"Bhishma said, 'I shall speak to thee of that by which thou mayst attain

to high merit. Possessed as thou art of wisdom, thou shalt be gratified

with the knowledge. I will impart to thee, like a person gratified with

having quaffed nectar. The rules of duty that have been uttered by the

great Rishis, each relying upon his own wisdom, are many. The highest

among them all is self-restraint. Those amongst the ancients that were

acquainted with truth said that self-restraint leads to the highest

merit. As regards the Brahmana in particular, self-restraint is his

eternal duty. It is from self-restraint that he obtains the due fruition

of his acts. Self-restraint, in his case, surpasses (in merit) charity

and sacrifice and study of the Vedas. Self-restraint enhances (his)

energy. Self-restraint is highly sacred. Through self-restraint a man

becomes cleansed of all his sins and endued with energy, and as a

consequence, attains to the highest blessedness. We have not heard that

there is any other duty in all the worlds that can equal self-restraint.

Self-restraint, according to all virtuous persons, is the highest of

virtues in this world. Through self-restraint, O foremost of men, a

person acquires the highest happiness both here and hereafter. Endued

with self-restraint, one acquires great virtue. The self-restrained man

sleeps in felicity and awakes in felicity, and moves through the world in

felicity. His mind is always cheerful. The man who is without

self-restraint always suffers misery. Such a man brings upon himself many

calamities all born of his own faults. It has been said that in all the

four modes of life self-restraint is the best of vows. I shall now tell

thee those indications whose sum total is called self-restraint.

Forgiveness, patience, abstention from injury, impartiality, truth,

sincerity, conquest of the senses, cleverness, mildness, modesty,

steadiness, liberality, freedom from wrath, contentment, sweetness of

speech, benevolence, freedom from malice,--the union of all these is

self-restraint. It also consists, O son of Kuru, of veneration for the

preceptor and universal compassion. The self-restrained man avoids both

adulation and slander. Depravity, infamy, false speech, lust,

covetousness, pride, arrogance, self-glorification, fear, envy and

disrespect, ale all avoided by the self-restrained man. He never incurs

obloquy. He is free from envy. He is never gratified with small

acquisitions (in the form of earthly happiness of any kind.) He is even

like the ocean which can never be filled.[459] The man of self-restraint

is never bound by the attachments that arise from earthly connections

like to those involved in sentiments like these, 'I am thine, Thou art

thine, They are in me, and I am in them.' Such a man, who adopts the

practices of either cities or the woods, and who never indulges in

slander or adulation, attains to emancipation. Practising universal

friendliness, and possessed of virtuous behaviour, of cheerful soul and

endued with knowledge of soul, and liberated from the diverse attachments

of the earth, great is the reward that such a person obtains in the world

to me. Of excellent conduct and observant of duties, of cheerful soul and

possessed of learning and knowledge of self, such a man wins esteem while

here and attains to a high end hereafter. All acts that are regarded as

good on earth, all those acts that are practised by the righteous,

constitute the path of the ascetic possessed of knowledge. A person that

is good never deviates from that path. Retiring from the world and

betaking himself to a life in the woods, that learned person having a

complete control over the senses who treads in that path, in quiet

expectation of his decease, is sure to attain to the state of Brahma. He

who has no fear of any creature and of whom no creature is afraid, has,

after the dissolution of his body, no fear to encounter.[460] He who

exhausts his merits (by actual enjoyment) without seeking to store them

up, who casts an equal eye upon all creatures and practises a course of

universal friendliness, attains to Brahma. As the track of birds along

the sky or of fowl over the surface of water cannot be discerned, even so

the track of such a person (on earth) does not attract notice. For him, O

king, who abandoning home adopts the religion of emancipation, many

bright worlds wait to be enjoyed for eternity. If, abandoning all acts,

abandoning penances in due course, abandoning the diverse branches of

study, in fact, abandoning all things (upon which worldly men set their

hearts), one becomes pure in his desires, liberated from all

restraints,[461] of cheerful soul, conversant with self, and of pure

heart, one then wins esteem in this world and at last attains to heaven.

That eternal region of the Grandsire which springs from Vedic penances,

and which is concealed in a cave, can be won by only self-restraint.[462]

He who takes pleasure in true knowledge, who has become enlightened, and

who never injures any creature, has no fear of coming back to this world,

far less, any fear in respect of the others.[463] There is only one fault

in self-control. No second fault is noticeable in it. A person who has

self-control is regarded by men as weak and imbecile. O thou of great

wisdom, this attribute has only one fault. Its merits are many. By

forgiveness (which is only another form of self-control), the man of

self-control may easily acquire innumerable worlds. What need has a man

of self-control for a forest? Similarly, O Bharata, of what use is the

forest to him that has no self-control? That is a forest where the man of

self-control dwells, and that is even a sacred asylum.'

"Vaisampayana continued, 'Hearing these words of Bhishma, Yudhishthira

became highly gratified as if he had quaffed nectar. Again the king asked

that foremost of virtuous men. That perpetuator of Kuru's race

(questioned by his grandson) once more began to discourse cheerfully (on

the topic raised).'"

SECTION CLXI

"Bhishma said, 'They that are possessed of knowledge say that everything

has penance for its root. That foolish person who has not undergone

penances does not meet with the rewards of even his own acts. The

puissant Creator created all this universe with the aid of penances.

After the same manner, the Rishis acquired the Vedas through the power of

penances. It was by the aid of penances that the Grandsire created food,

fruit and roots. It is by penances that persons crowned with ascetic

success behold the three worlds, with rapt souls. Medicines and all

antidotes to injurious substances, and the diverse acts (seen here),

produce their intended results through the aid of penance. The

accomplishment of all purposes depends upon penance. Whatever things

there are that are apparently unattainable are sure to be won by the aid

of penance. Without doubt, the Rishis obtained their sixfold divine

attributes through penance. A person that drinks alcoholic stimulants,

one that appropriates the possessions of others without their consent,

one guilty of foeticide, one that violates one's preceptor's bed, are all

cleansed by penance properly practised. Penances are of many kinds. They

exhibit themselves through various outlets. Of all kinds of penances,

however, that one may Practise after abstaining from pleasure and

enjoyment, abstention from food Is the highest and best. The penance

involved in abstention from food is superior, O king, to even compassion,

truthfulness of speech, gifts, and restraining the senses. There is no

act more difficult to accomplish than gift. There is no mode of life that

is superior to serving one's mother. There is no creature superior to

those that are conversant with the three Vedas. Similarly, Renunciation

constitutes the highest penance. People keep their senses under control

for taking care of their virtue and heaven. In respect of such control

over the senses as also in the acquisition of virtue, there is no penance

higher than abstention from food. The Rishis, the gods, human beings,

beasts, birds, and whatever other creatures there are, mobile or

immobile, are all devoted to penances, and whatever success they win is

won through penance. Thus it was through penance that the gods acquired

their superiority These (luminaries in the firmament) that have got their

shares of felicity, are always the results of penance. Without doubt,

through penance the very status of godhead may be acquired.'"

SECTION CLXII

"Yudhishthira said, 'Brahmanas and Rishis and Pitris and the gods all

applaud the duty of truth. I desire to hear of truth. Discourse to me

upon it, O grandsire! What are the indications, O king, of truth? How may

it be acquired? What is gained by practising truth, and how? Tell me all

this.'

"Bhishma said, 'A confusion of the duties of the four orders is never

applauded. That which is called Truth always exists in a pure and

unmingled state in every one of those four orders. With those that are

good, Truth is always a duty. Indeed, Truth is an eternal duty. One

should reverentially bow unto Truth. Truth is the highest refuge (of

all). Truth is duty; Truth is penance; Truth is Yoga; and Truth is the

eternal Brahma. Truth has been said to be Sacrifice of a high order.[464]

Everything rests upon Truth. I shall now tell thee the forms of Truths

one after another, and its indications also in due order. It behoveth

thee to hear also as to how Truth may be acquired. Truth, O Bharata, as

it exists in all the world, is of thirteen kinds. The forms that Truth

assumes are impartiality, self control, forgiveness, modesty, endurance,

goodness, renunciation, contemplation, dignity, fortitude, compassion,

and abstention from injury. These, O great monarch, are the thirteen

forms of Truth. Truth is immutable, eternal, and unchangeable. It may be

acquired through practices which do not militate against any of the other

virtues. It may also be acquired through Yoga. When desire and aversion,

as also lust and wrath, are destroyed, that attribute in consequence of

which one is able to look upon one's own self and one's foe, upon one's

good and one's evil, with an unchanging eye, is called impartiality.

Self-control consists in never wishing for another man's possessions, in

gravity and patience and capacity to allay the fears of others in respect

to one's own self, and immunity from disease. It may be acquired through

knowledge. Devotion to the practice of liberality and the observance of

all duties are regarded by the wise as constituting goodwill. One comes

to acquire universal goodwill by constant devotion to truth. As regards

non-forgiveness and forgiveness, it should be stated that the attribute

through which an esteemed and good man endures both what is agreeable and

disagreeable, is said to be forgiveness. This virtue may well be acquired

through the practice of truthfulness. That virtue in consequence of which

an intelligent man, contented in mind and speech, achieves many good

deeds and never incurs the censure of others, is called modesty. It is

acquired through the aid of righteousness. That virtue which forgives for

the sake of virtue and profit is called endurance. It is a form of

forgiveness. It is acquired through patience, and its purpose is to

attach people to one's self. The casting off of affection as also of all

earthly possessions, is called renunciation. Renunciation can never be

acquired except by one who is divested of anger and malice. That virtue

in consequence of which one does good, with watchfulness and care, to all

creatures is called goodness. It hath no particular shape and consists in

the divestment of all selfish attachments. That virtue owing to which one

remains unchanged in happiness and misery is called fortitude. That wise

man who desires his own good always practises this virtue. One should

always practise forgiveness and devotedness to truth. That man of wisdom

who succeeds in casting off joy and fear and wrath, succeeds in acquiring

fortitude. Abstention from injury as regards all creatures in thought,

word, and deed, kindness, and gift, are the eternal duties of those who

are good. These thirteen attributes, though apparently distinct from one

another, have but one and the same form, viz., Truth. All these, O

Bharata, support Truth and strengthen it. It is impossible, O monarch, to

exhaust the merits of Truth. It is for these reasons that the Brahmanas,

the Pitris, and the gods, applaud Truth. There is no duty which is higher

than Truth, and no sin more heinous than untruth. Indeed, Truth is the

very foundation of righteousness. For this reason, one should never

destroy Truth. From Truth proceed gifts, and sacrifice with presents, as

well as the threefold Agnihotras, the Vedas, and everything else that

leads to righteousness. Once on a time a thousand horse-sacrifices and

Truth were weighed against each other in the balance. Truth weighed

heavier than a thousand horse-sacrifices."'

SECTION CLXIII

"Yudhishthira said, 'Tell me, O thou of great wisdom, everything about

that from which spring wrath and lust, O bull of Bharata's race, and

sorrow and loss of judgment, and inclination to do (evil to others), and

jealousy and malice and pride, and envy, and slander, and incapacity to

bear the good of others, and unkindness, and fear. Tell me everything

truly and in detail about all these.'

"Bhishma said, 'These thirteen vices are regarded as very powerful foes

of all creatures. These, O Monarch, approach and tempt men from every

side. They goad and afflict a heedless man or one that is insensate.

Indeed, as soon as they see a person, they assail him powerfully like

wolves jumping upon their prey. From these proceed all kinds of grief.

From these proceed all kinds of sin. Every mortal, O foremost of men,

should always know this. I shall now speak to thee of their origin, of

the objects upon which they rest, and of the means of their destruction,

O lord of the earth! Listen, first, O king, with undivided attention, to

the origin of wrath truly and in detail. Anger springs from covetousness.

It is strengthened by the faults of others. Through forgiveness it

remains dormant, and through forgiveness it disappears. As regards lust,

it springs from resolution. Indulgence strengthens it. When the man of

wisdom resolutely turns away from it, it disappears and dies. Envy of

others proceeds from between wrath and covetousness. It disappears in

consequence of compassion and knowledge of self. In consequence of

compassion for all creatures, and of that disregard for all worldly

objects (that knowledge brings in its train), it disappears. It also

arises from seeing the faults of other people. But in men of intelligence

it quickly disappears in consequence of true knowledge.[465] Loss of

judgment has its origin in ignorance and proceeds from sinfulness of

habit. When the man whom this fault assails begins to take delight in

(the company and counsels of) wise men, the vice at once and immediately

hides its head. Men, O thou of Kuru's race, see conflicting scriptures.

From that circumstance springs the desire for diverse kinds of action.

When true Knowledge has been gained, that desire is allayed. The grief of

an embodied creature proceeds from affection which is awakened by

separation. When, however, one learns that the dead do not return

(whatever the grief one may feel for them), it subsides. Incapacity to

bear other people's good proceeds from wrath and covetousness. Through

compassion for every creature and in consequence of a disregard for all

earthly objects, it is extinguished. Malice proceeds from the abandonment

of truth and indulgence in wickedness. This vice, O child, disappears in

consequence of one's waiting upon the wise and good. Pride, in men,

springs from birth, learning, and prosperity. When those three, however,

are truly known, that vice instantly disappears. Jealousy springs from

lust and delight in low and vulgar people. In consequence of wisdom it is

destroyed. From errors (of conduct) inconsistent with the ordinary course

of men, and through disagreeable speeches expressive of aversion, slander

takes its rise. It disappears, O king, upon a survey of the whole world.

When the person that injures is powerful and the injured one is unable to

avenge the injury, hate shows itself. It subsides, however, through

kindliness. Compassion proceeds from a sight of the helpless and

miserable persons with whom the world abounds. That sentiment disappears

when one understands the strength of virtue.[466] Covetousness in all

creatures spring from ignorance. Beholding the instability of all objects

of enjoyment, it suffers destruction. It has been said that tranquillity

of soul can alone subdue all these thirteen faults. All these thirteen

faults stained the sons of Dhritarashtra. Thyself, always desirous of

truth, hast conquered all of those vices in consequence of thy regard for

seniors.'"

SECTION CLXIV

"Yudhishthira said, 'I know what benevolence is, in consequence of my

observation of persons that are good. I do not, however, know them that

are malevolent, nor the nature of their acts, O Bharata. Indeed, people

avoid malevolent persons of cruel deeds even as they avoid thorns and

pitfalls and fire. It is evident, O Bharata, that he who is malevolent is

sure to burn (with misery) both here and hereafter. Therefore, O thou of

Kuru's race, tell me what, in truth, the acts of such a person are.'

"Bhishma said, 'Malevolent persons always do wicked acts and feel an

irresistible inclination for doing them. They slander others and incur

obloquy themselves. They always regard themselves as cheated of what is

their due. A malevolent person brags of his own acts of charity. He sees

others with malicious eyes. He is very mean. He is deceitful, and full of

cunning. He never gives others their dues. He is arrogant. He keeps evil

company and is always boastful. He fears and suspects all with whom he

comes into contact. He is of foolish understanding. He practises

miserliness. He praises his associates. He cherishes an inordinate

aversion and hatred for all recluses who have retired into the woods. He

takes delight in injuring others. He is utterly regardless of

distinguishing the merits and faults of others. He is full of lies. He is

discontented. He is exceedingly covetous, and always acts cruelly. Such a

person regards a virtuous and accomplished man as a pest, and thinking

everybody else to be like himself never trusts any one. Such a person

proclaims the faults of other people however unsuspected those faults

might viz. With regard to such faults, however, as similar to those that

stain his own self, he does not refer to them even remotely, for the sake

of the advantage he reaps from them. He regards the person that does him

good as a simpleton whom he has cleverly deceived. He is filled with

regret for having at any time made any gift of wealth even unto a

benefactor. Know him for a malevolent and wicked person who quietly and

alone takes comestibles and drinks and other kinds of food that are

regarded choice, even when persons are standing by with wishful eyes. He

on the other hand, who dedicates the first portion to Brahmanas and takes

what remains, dividing it with friends and kinsmen, attains to great

felicity in the next world and infinite happiness here. I have now, O

chief of the Bharatas, said unto thee what the indications are of the

wicked and malevolent man. Such a person should always be avoided by a

man of wisdom.'"

 SECTION CLXV

"Bhishma said, 'For enabling such pious and impoverished Brahmanas as

have been robbed of their wealth (by thieves), as are engaged in the

performance of sacrifices, as are well conversant with all the Vedas, and

as are desirous of acquiring the merit of righteousness, to discharge

their obligations to preceptors and the Pitris, and pass their days in

reciting and studying the scriptures, wealth and knowledge, O Bharata,

should be given.[467] Unto those Brahmanas that are not poor, only the

Dakshina,[468] O best of the Bharatas, should be given. As regards those

that have fallen away (in consequence of their sinful deeds) from the

status of Brahman, uncooked food should be given to them outside the

limits of the sacrificial altar.[469] The Brahmanas are the Vedas

themselves and all the Sacrifices with large presents. Desirous of

excelling one another, they always perform sacrifices, impelled by their

virtuous inclinations. The king should, therefore, make presents of

diverse kinds of valuable wealth unto them. That Brahmana who hath a

sufficiency of stores for feeding his family for three or more years,

deserves to drink the Soma.[470] If not withstanding the presence of a

virtuous king on the throne, the sacrifice begun by anybody, especially

by a Brahmana, cannot be completed for want of only a fourth part of the

estimated expenses, then the king should, for the completion of that

sacrifice, take away from his kinsmen the wealth of a Vaisya that is

possessed of a large flock of cattle but that is averse from sacrifices

and abstains from quaffing Soma. The Sudra has no competence for

performing a sacrifice. The king should, therefore, take away (wealth for

such a purpose) from a Sudra house of ours.[471] The king should also,

without any scruple, take away from the kinsmen the wealth of him who

does not perform sacrifices though possessed of a hundred kine and also

of him who abstains from sacrifices though possessed of a thousand kine.

The king should always publicly take away the wealth of such a person as

does not practise charity, by acting in this way the king earns great

merit. Listen again to me. That Brahmana who has been forced by want to

go without six meals,[472] may take away without permission, according to

the rule of a person that cares only for today without any thought of the

morrow, only what is necessary for a single meal, from the husking tub or

the field or the garden or any other place of even a man of low pursuits.

He should, however, whether asked or unasked, inform the king of his

act.[473] If the king be conversant with duty he should not inflict any

punishment upon such a Brahmana. He should remember that a Brahmana

becomes afflicted with hunger only through the fault of the

Kshatriya.[474] Having ascertained a Brahmana's learning and behaviour,

the king should make a provision for him, and protect him as a father

protects the son of his own loins. On the expiry of every year, one

should perform the Vaisvanara sacrifice (if he is unable to perform any

animal or Soma sacrifice). They who are conversant with religion say that

the practice of an act laid down in the alternative, is not destructive

of virtue. The Viswedevas, the Sadhyas, the Brahmanas, and great Rishis,

fearing death in seasons of distress, do not scruple to have recourse to

such provisions in the scriptures as have been laid down in the

alternative. That man, however, who while able to live according to the

primary provision, betakes himself to the alternative, comes to be

regarded as a wicked person and never succeeds in winning any felicity in

heaven. A Brahmana conversant with the Vedas should never speak of his

energy and knowledge to the king. (It is the duty of the king to

ascertain it himself.) Comparing again the energy of a Brahmana with that

of the king, the former will always be found to be superior to the

latter. For this reason the energy of the Brahmanas can scarcely be borne

or resisted by a king. The Brahmana is said to be creator, ruler,

ordainer, and god. No word of abuse, no dry speeches, should be addressed

to a Brahmana. The Kshatriya should cross all his difficulties by the aid

of the might of his arms. The Vaisya and the Sudra should conquer their

difficulties by wealth; the Brahmana should do so by Mantras and homa.

None of these, viz., a maiden, a youthful woman, a person unacquainted

with mantras, an ignorant guy, or one that is impure, is competent to

pour libations on the sacrificial fire. If any of these do so, he or she

is sure to fall into hell, with him for whom they act. For this reason,

none but a Brahmana, conversant with the Vedas and skilled in all

sacrifices should become the pourer of sacrificial libations. They who

are conversant with the scriptures say that the man who, having kindled

the sacrificial fire, does not give away the dedicated food as Dakshina,

is not the kindler of a sacrificial fire. A person should, with his

senses under control, and with proper devotion, do all the acts of merit

(indicated in the scriptures). One should never worship the deities in

sacrifices in which no Dakshina is given. A sacrifice not completed with

Dakshina, (instead of producing merit) brings about the destruction of

one's children, animals, and heaven. Such a sacrifice destroys also the

senses, the fame, the achievements and the very span of life, that one

has. Those Brahmanas that lie with women in their season, or who never

perform sacrifices, or whose families have no members conversant with the

Vedas, are regarded as Sudras in act. That Brahmana who, having married a

Sudra girl, resides for twelve continuous years in a village has only a

well for its water supply, becomes a Sudra in act. That Brahmana who

summons to his bed an unmarried maiden, or suffers a Sudra, thinking him

worthy of respect, to sit upon the same carpet with him, should sit on a

bed of dry grass behind some Kshatriya or Vaisya and give him respect in

that fashion.[475] It is in this manner that he can be cleansed. Listen,

O king, to my words on this subject. The sin that a Brahmana commits in a

single night by respectfully serving a member of a lower order or by

sporting with him in the same spot or on the same bed, is cleansed by

observing the practice of sitting behind a Kshatriya or a Vaisya on a bed

of dry grass for three continuous years. A falsehood spoken in jest is

not sinful; nor one that is spoken to a woman. O king, nor one that is

spoken on an occasion of marriage; nor one spoken for benefiting one's

preceptor; nor one spoken for saving one's own life. These five kinds of

falsehood in speech, it has been said, are not sinful. One may acquire

useful knowledge from even a person of low pursuits, with devotion and

reverence. One may take up gold, without any scruple, from even an

unclean place. A woman that is the ornament of her sex may be taken (for

wife) from even a vile race. Amrita, if extracted from poison, may be

quaffed; women, jewels and other valuables, and water, can never,

according to the scriptures, be impure or unclean. For the benefit of

Brahmanas and kine, and on occasions of transfusion of castes, even a

Vaisya may take up weapons for his own safety. Drinking alcoholic

liquors, killing a Brahmana, and the violation of the preceptor's bed,

are sins that, if committed consciously, have no expiation. The only

expiation laid down for them is death. The same may be said of stealing

gold and the theft of a Brahmana's property. By drinking alcoholic

liquors, by having congress with one with whom congress is prohibited, by

mingling with a fallen person, and (a person of any of the other three

orders) by having congress with a Brahmani, one becomes inevitably

fallen. By mixing with a fallen person for one whole year in such matters

as officiation in sacrifices and teaching sexual congress, one becomes

fallen. One, however, does not become so by mixing with a fallen person

in such matters as riding on the same vehicle, sitting on the same seat,

and eating in the same line. Excluding the five grave sins that have been

mentioned above, all other sins have expiations, provided for them.

Expiating those sins according to the ordinances laid down for them, one

should not again indulge in them. In the case of those who have been

guilty of the first three of these five sins, (viz., drinking alcoholic

liquors, killing a Brahmana, and violation of the preceptor's bed), there

is no restriction for their (surviving) kinsmen about taking food and

wearing ornaments, even if their funeral rites remain unperformed when

they die. The surviving kinsmen should make no scruple about such things

on such occasions. A virtuous man should, in the observance of his

duties, discard his very friends and reverend seniors. In fact, until

they perform expiation, they that are virtuous should not even talk with

those sinners. A man that has acted sinfully destroys his sin by acting

virtuously afterwards and by penances. By calling a thief a thief, one

incurs the sin of theft. By calling a person a thief who, however, is not

a thief one incurs a sin just double the sin of theft. The maiden who

suffers her virginity to be deflowered incurs three-fourths of the sin of

Brahmanicide, while the man that deflowers her incurs a sin equal to a

fourth part of that of Brahmanicide. By slandering Brahmanas or by

striking them, one sinks in infamy for a hundred years. By killing a

Brahmana one sinks into hell for a thousand years. No one, therefore,

should speak ill of a Brahmana or slay him. If a person strikes a

Brahmana with a weapon, he will have to live in hell for as many years as

the grains of dust that are soaked by the blood flowing from the wounded.

One guilty of foeticide becomes cleansed if he dies of wounds received in

battle fought for the sake of kine and Brahmanas. He may also be cleansed

by casting his person on a blazing fire.[476] A drinker of alcoholic

liquors becomes cleansed by drinking hot alcohol. His body being burnt

with that hot drink, he is cleansed through death in the other

world.[477] A Brahmana stained by such a sin obtains regions of felicity

by such a course and not by any other. For violating the bed of a

preceptor, the wicked-souled and sinful wretch becomes cleansed by the

death that results from embracing a heated female figure of iron. Or,

cutting off his organ and testicles and bearing them in his hands, he

should go on in a straight course towards the south-west and then cast

off his life. Or, by meeting with death for the sake of benefiting a

Brahmana, he may wash off his sin. Or, after performing a horse-sacrifice

or a cow-sacrifice or an Agnishtoma, he may regain esteem both here and

hereafter. The slayer of a Brahmana should practise the vow of

Brahmacharya for twelve years and devoting himself to penances, wander,

holding in his hands the skull of the slain all the time and proclaiming

his sin unto all. He should even adopt such a course, devoted to penance

and leading the life of an ascetic. Even such is the expiation provided

for one who slays a woman quick with child, knowing her condition. The

man who knowingly slays such a woman incurs double the sin that follows

from Brahmanicide. A drinker of alcoholic liquor should live on frugal

fare, practising Brahmacharya vows, and sleep on the bare ground, and

perform, for more than three years the sacrifice next to the Agnishtoma.

He should then make a present of a thousand kine with one bull (unto a

good Brahmana). Doing all this, he would regain his purity. Having slain

a Vaisya one should perform such a sacrifice for two years and make a

present of a hundred kine with one bull. Having slain a Sudra, one should

perform such a sacrifice for one year and make a present of a hundred

kine with one bull. Having slain a dog or bear or camel, one should

perform the same penance that is laid down for the slaughter of a Sudra.

For slaying a cat, a chasa, a frog, a crow, a reptile, or a rat, it has

been said, one incurs the sin of animal slaughter, O king! I shall now

tell thee of other kinds of expiations in their order. For all minor sins

one should repent or practise some vow for one year. For congress with

the wife of a Brahmana conversant with the Vedas, one should for three

years practise the vow of Brahmacharya, taking a little food at the

fourth part of the day. For congress with any other woman (who is not

one's wife), one should practise similar penance for two years. For

taking delight in a woman's company by sitting with her on the same spot

or on the same seat, one should live only on water for three days. By

doing this he may cleanse himself of his sin. The same is laid down for

one who befouls a blazing fire (by throwing impure things on it). He who

without adequate cause, casts off his sire or mother or preceptor, surely

becomes fallen, O thou of Kuru's race, as the conclusion is of the

scriptures. Only food and clothes should be given, as the injunction is,

unto a wife guilty of adultery or one confined in a prison. Indeed, the

vows that are laid down for a male person guilty of adultery should be

caused to be observed by also a woman who is guilty of the same. That

woman who abandoning a husband of a superior caste, has congress with a

vile person (of a lower order), should be caused by the king to be

devoured by dogs in a public place in the midst of a large concourse of

spectators.[478] A wise king should cause the male person committing

adultery under such circumstances to be placed upon a heated bed of iron

and then, placing faggots underneath, burn the sinner thereon. The same

punishment, O king, is provided for the woman that is guilty of adultery.

The wicked sinner who does not perform expiation within a year of the

commission of the sin incurs demerit that is double of what attaches to

the original sin. One who associates with such a person for two years

must wander over the earth, devoting himself to penances and living upon

eleemosynary charity. One associating with a sinner for four years should

adopt such a mode of life for five years. If a younger brother weds

before his elder brother, then the younger brother, the elder brother and

the woman that is married, all three, in consequence of such wedding,

become fallen. All of them should observe the vows prescribed for a

person who has neglected his sacrificial fire, or practise the vow of

Chandrayana for a month, or some other painful vow, for cleansing

themselves of their sin. The younger brother, wedding, should give his

wife unto his unmarried elder brother. Afterwards, having obtained the

permission of the elder brother, the younger brother may take back his

wife. By such means may all three be cleansed of their sin. By slaying

animals save a cow, the slayer is not stained. The learned know that man

has dominion over all the lower animals. A sinner, holding in his hand a

yak-tail and an earthen pot, should go about, proclaiming his sin. He

should every day beg of only seven families, and live upon what may be

thus obtained. By doing this for twelve days he may be cleansed of his

sin. He who becomes unable to bear in his hand the yak-tail while

practising this vow, should observe the vow of mendicancy (as stated

above) for one whole year. Amongst men such expiation is the best. For

those that are able to practise charity, the practice of charity has been

laid down in all such cases. Those who have faith and virtue may cleanse

themselves by giving away only one cow. One who eats or drinks the flesh,

ordure, or urine, of a dog, a boar, a man, a cock, or a camel must have

his investiture of the sacred thread re-performed. If a Soma-drinking

Brahmana inhales the scent of alcohol from the mouth of one that has

drunk it, he should drink warm water for three days or warm milk for the

same period. Or, drinking warm water for three days he should live for

that period upon air alone. These are the eternal injunctions laid down

for the expiation of sin, especially for a Brahmana who has committed

these sins through ignorance and want of judgment.'"

SECTION CLXVI

"Vaisampayana said, 'Upon the completion of this discourse, Nakula who

was an accomplished swordsman thus questioned the Kuru grandsire lying on

his bed of arrows.'

"Nakula said, 'The bow, O grandsire, is regarded as the foremost of

weapons in this world. My mind, however, inclines towards the sword,

since when the bow, O king, is cut off or broken, when steeds are dead or

weakened, a good warrior, well trained in the sword, can protect himself

by means of his sword.[479] A hero armed with the sword can, single

handed, withstand many bowmen, and many antagonists armed with maces and

darts. I have this doubt, and I feel curious to know the truth. Which, O

king, is really the foremost of weapons in all battles? How was the sword

first created and for what purpose? Who also was the first preceptor in

the weapon? Tell me all this, O grandsire.'

"Vaisampayana continued, 'Hearing these words of the intelligent son of

Madri, the virtuous Bhishma, the complete master of the science of the

bow, stretched upon his bed of arrows, made this answer fraught with many

refined words of delightful import, melodious with vowels properly

placed, and displaying considerable skill, unto the high-souled Nakula,

that disciple of Drona, endued with skilful training.'

"Bhishma said, 'Hear the truth, O son of Madri, about what thou hast

asked me. I am excited by this question of thine, like a hill of

red-chalk.[480] In ancient times the universe was one vast expanse of

water, motionless and skyless, and without this earth occupying any space

in it. Enveloped in darkness, and intangible, its aspect was exceedingly

awful. Utter silence reigning all over, it was immeasurable in extent. In

his own proper time the Grandsire (of the universe) took his birth. He

then created the wind and fire, and the sun also of great energy. He also

created the sky, the heavens, the nether regions, earth, the directions,

the firmament with the moon and the stars, the constellations, the

planets, the year, the seasons, the months, the two fortnights (lighted

and dark) and the smaller divisions of time. The divine Grandsire then,

assuming a visible form, begot (by power of his will) some sons possessed

of great energy. They are the sages Marichi, Atri, Pulastya, Pulaha,

Kratu, Vasishtha, Angiras, and the mighty and puissant lord Rudra, and

Prachetas. The last begat Daksha, who in his turn, begat sixty daughters.

All those daughters were taken by regenerate sages for the object of

begetting children upon them. From them sprang all the creatures of the

universe, including the gods, Pitris, Gandharvas, Apsaras, diverse kinds

of Rakshasas, birds and animals and fishes, monkeys, great snakes, and

diverse species of fowl that range the air or sport on the water, and

vegetables, and all beings that are oviparous or viviparous or born of

filth. In this way the whole universe consisting of mobile and immobile

creatures sprang into existence. The universal Grandsire, having thus

evoked into existence all mobile and immobile creatures, then promulgated

the eternal religion laid down in the Vedas. That religion was accepted

by the gods, with their preceptors, priests, the Adityas, the Vasus, the

Rudras, the Sadhyas, the Maruts, the Aswins, Bhrigu, Atri, Angiras, the

Siddhas, Kasyapa rich in penances, Vasishtha, Gautama, Agastya, Narada,

Parvata, the Valikhilya Rishis, those other Rishis known under the names

of Prabhasas, the Sikatas, the Ghritapas, the Somavayavyas, the

Vaiswanaras, Marichipas, the Akrishtas, the Hansas, those born of Fire,

the Vanaprasthas, and the Prasnis. All of them lived in obedience to

Brahman. The foremost of the Danavas, however, setting at night the

commands of the Grandsire, and yielding to wrath and covetousness, began

to cause the destruction of righteousness. They were Hiranyakasipu, and

Hiranyaksha, and Virochana, and Samvara, and Viprachitti, and Prahlada,

and Namuchi, and Vali. These and many other Daityas and Danavas,

transcending all restraints of duty and religion, sported and took

delight in all kinds of wicked acts. Regarding themselves equal in point

of birth with the gods, they began to challenge them and the sages of

pure behaviour. They never did any good to the other creatures of the

universe or showed compassion for any of them. Disregarding the three

well-known means, they began to persecute and afflict all creatures by

wielding only the rod of chastisement. Indeed, those foremost of Asuras,

filled with pride, forsook every friendly intercourse with other

creatures. Then the divine Brahman, accompanied by the regenerate sages,

proceeded to a delightful summit of Himavat, extending for a hundred

Yojanas in area, adorned with diverse kinds of jewels and gems, and upon

whose surface the stars seemed to rest like so many lotuses on a lake. On

that prince of mountains, O sire, overgrown with forests of flowering

trees, that foremost of the gods, viz., Brahman, stayed for some time for

accomplishing the business of the world. After the lapse of a thousand

years, the puissant lord made arrangements for a grand sacrifice

according to the ordinances laid down in the scriptures. The sacrificial

altar became adorned with Rishis skilled in sacrifice and competent to

perform all acts appertaining thereto, with faggots of sacrificial fuel,

and with blazing fires. And it looked exceedingly beautiful in

consequence of the sacrificial plates and vessels all made of gold. All

the foremost ones among the gods took their seats on it. The platform was

further adorned with Sadasyas all of whom were high regenerate Rishis. I

have heard from the Rishis that soon something very awful occurred in

that sacrifice. It is heard that a creature sprang (from the sacrificial

fire) scattering the flames around him, and whose splendour equalled that

of the Moon himself when he rises in the firmament spangled with stars.

His complexion was dark like that of the petals of the blue lotus. His

teeth were keen. His stomach was lean. His stature was tall. He seemed to

be irresistible and possessed of exceeding energy. Upon the appearance of

that being, the earth trembled. The Ocean became agitated with high

billows and awful eddies. Meteors foreboding great disasters shot through

the sky. The branches of trees began to fall down. All the points of the

compass became unquiet. Inauspicious winds began to blow. All creatures

began to quake with fear every moment. Beholding that awful agitation of

the universe and that Being sprung from the sacrificial fire, the

Grandsire said these words unto the great Rishis, the gods, and the

Gandharvas. This Being was thought of by me. Possessed of great energy,

his name is Asi (sword or scimitar). For the protection of the world and

the destruction of the enemies of the gods, I have created him. That

being then, abandoning the form he had first assumed, took the shape of a

sword of great splendour, highly polished, sharp-edged, risen like the

all-destructive Being at the end of the Yuga. Then Brahman made over that

sharp weapon to the blue-throated Rudra who has for the device on his

banner the foremost of bulls, for enabling him to put down irreligion and

sin. At this, the divine Rudra of immeasurable soul, praised by the great

Rishis, took up that sword and assumed a different shape. Putting forth

four arms, he became so tall that though standing on the earth he touched

the very sun with his head. With eyes turned upwards and with every limb

extended wide, he began to vomit flames of fire from his mouth. Assuming

diverse complexions such as blue and white and red, wearing a black

deer-skin studded with stars of gold, he bore on his forehead a third eye

that resembled the sun in splendour. His two other eyes, one of which was

black and the other tawny, shone very brightly. The divine Mahadeva, the

bearer of the Sula, the tearer of Bhaga's eyes, taking up the sword whose

splendour resembled that of the all-destructive Yuga fire, and wielding a

large shield with three high bosses which looked like a mass of dark

clouds adorned with flashes of lightning, began to perform diverse kinds

of evolutions. Possessed of great prowess, he began to whirl the sword in

the sky, desirous of an encounter. Loud were the roars he uttered, and

awful the sound of his laughter. Indeed, O Bharata, the form then assumed

by Rudra was exceedingly terrible. Hearing that Rudra had assumed that

form for achieving fierce deeds, the Danavas, filled with joy, began to

come towards him with great speed, showering huge rocks upon him as they

come, and blazing brands of wood, and diverse kinds of terrible weapons

made of iron and each endued with the sharpness of a razor. The Danava

host, however, beholding that foremost of all beings, the indestructible

Rudra, swelling with might, became stupefied and began to tremble.

Although Rudra was alone and single-handed, yet so quickly did he move on

the field of battle with the sword in his arm that the Asuras thought

there were a thousand similar Rudras battling with them. Tearing and

piercing and afflicting and cutting and lopping off and grinding down,

the great god moved with celerity among the thick masses of his foes like

forest conflagration amid heaps of dry grass spread around. The mighty

Asuras, broken by the god with the whirls of his sword, with arms and

thighs and chests cut off and pierced, and with heads severed from their

trunks, began to fall down on the earth. Others among the Danavas,

afflicted with strokes of the sword, broke and fled in all directions,

cheering one another as they fled. Some penetrated into the bowels of the

earth; others got under the cover of mountains, Some went upwards; others

entered the depths of the sea. During the progress of that dreadful and

fierce battle, the earth became miry with flesh and blood and horrible

sights presented themselves on every side. Strewn with the fallen bodies

of Danavas covered with blood, the earth looked as if overspread with

mountain summits overgrown with Kinsukas. Drenched with gore, the earth

looked exceedingly beautiful, like a fair-complexioned lady intoxicated

with alcohol and attired in crimson robes. Having slain the Danavas and

re-established Righteousness on earth, the auspicious Rudra cast off his

awful form and assumed his own beneficent shape. Then all the Rishis and

all the celestials adored that god of gods with loud acclamations wishing

him victory. The divine Rudra, after this, gave the sword, that protector

of religion, dyed with the blood of Danavas, unto Vishnu with due

adorations. Vishnu gave it unto Marichi. The divine Marichi gave it unto

all the great Rishis. The latter gave it to Vasava. Vasava gave it to the

Regents of the world. The Regents, O son, gave that large sword to Manu

the son of Surya. At the time, of giving it unto Manu, they said, 'Thou

art the lord of all men. Protect all creatures with this sword containing

religion within its womb. Duly meting out chastisement unto those that

have transgressed the barriers of virtue for the sake of the body or the

mind, they should be protected conformably to the ordinances but never

according to caprice. Some should be punished with wordy rebukes, and

with fines and forfeitures. Loss of limb or death should never be

inflicted for slight reasons. These punishments, consisting of wordy

rebukes as their first, are regarded as so many forms of the sword. These

are the shapes that the sword assumes in consequence of the

transgressions of persons under the protection (of the king).[481] In

time Manu installed his own son Kshupa in the sovereignty of all

creatures, and gave him the sword for their protection. From Kshupa it

was taken by Ikshvaku, and from Ikshvaku by Pururavas. From Pururavas it

was taken by Ayus, and from Ayus by Nahusha. From Nahusha it was taken by

Yayati, and from Yayati by Puru. From Puru it was taken by Amurtarya,

From Amurtarya it descended to the royal Bhumisaya. From Bhumisaya it was

taken by Dushmanta's son Bharata. From Bharata, O monarch, it was taken

by the righteous Ailavila. From Ailavila it was taken by king Dhundumara.

From Dhundumara it was taken by Kamvoja, and from Kamvoja it was taken by

Muchukunda, From Muchukunda it was taken by Marutta, and from Marutta by

Raivata. From Raivata it was taken by Yuvanaswa, and from Yuvanaswa by

Raghu. From Raghu it was taken by the valiant Harinaswa. From Harinaswa

the sword was taken by Sunaka and from Sunaka by the righteous-souled

Usinara. From the last it was taken by the Bhojas and the Yadavas. From

the Yadus it was taken by Sivi. From Sivi it descended to Pratardana.

From Pratardana it was received by Ashtaka, and from Ashtaka by

Prishadaswa. From Prishadaswa it was received by Bharadwaja, and from the

last by Drona. After Drona it was taken by Kripa. From Kripa that best of

swords has been obtained by thee with thy brothers. The constellation

under which the sword was born is Krittika. Agni is its deity, and Rohini

is its Gotra.[482] Rudra is its high preceptor. The sword has eight names

which are not generally known. Listen to me as I mention them to you. If

one mentions these, O son of Pandu, one may always win victory. Those

names then are Asi, Vaisasana, Khadga, sharp-edged, difficult of

acquisition, Sirgarbha, victory, and protector of righteousness. Of all

weapons, O son of Madravati, the sword is the foremost. The Puranas truly

declare that it was first wielded by Mahadeva. As regards the bow, again,

O chastiser of foes, it was Prithu who first created it. It was with the

aid of this weapon that that son of Vena, while he governed the earth

virtuously for many years, milked her of crops and grain in profusion. It

behoveth thee, O son of Madri, to regard what the Rishis have said, as

conclusive proof. All persons skilled in battle should worship the sword.

I have now told thee truly the first portion of thy query, in detail,

about the origin and creation of the sword, O bull of Bharata's race! By

listening to this excellent story of the origin of the sword, a man

succeeds in winning fame in this world and eternal felicity in the next.'"

SECTION CLXVII

"Vaisampayana said, 'When Bhishma, after having said this, became silent,

Yudhishthira (and the others) returned home. The king addressing his

brothers with Vidura forming the fifth, said, 'The course of the world

rests upon Virtue, Wealth, and Desire. Amongst these three, which is the

foremost, which the second, and which the last, in point of importance?

For subduing the triple aggregate (viz., lust, wrath, and covetousness),

upon which of the first three (viz., Virtue, Wealth, and Desire) should

the mind be fixed? It behoveth you all to cheerfully answer this question

in words that are true.' Thus addressed by the Kuru chief, Vidura, who

was conversant with the science of Profit, with the course of the world,

and with truth (that concerns the real nature of things), and possessed

of great brilliancy of intellect, spoke first these words, recollecting

the contents of the scriptures.'

"Vidura said, 'Study of the various scriptures, asceticism, gift, faith,

performance of sacrifices, forgiveness, sincerity of disposition,

compassion, truth, self-restraint, these constitute possessions of

Virtue. Do thou adopt Virtue. Let not thy heart ever turn away from it.

Both Virtue and Profit have their roots in these. I think that all these

are capable of being included in one term. It is by Virtue that the

Rishis have crossed (the world with all its difficulties). It is upon

Virtue, that all the worlds depend (for their existence). It is by Virtue

that the gods attained to their position of superiority. It is upon

Virtue that Profit or Wealth rests. Virtue, O king, is foremost in point

of merit. Profit is said to be middling. Desire, it is said by the wise,

is the lowest of the three. For this reason, one should live with

restrained soul, giving his attention to Virtue most. One should also

behave towards all creatures as he should towards himself.'

"Vaisampayana continued, 'After Vidura had finished what he had to say,

Pritha's son Arjuna, well skilled in the science of Profit, and

conversant also with the truths of both Virtue and Profit, urged on (by

the drift of Yudhishthira's question), said these words.'

"Arjuna said, 'This world, O king, is the field of action. Action,

therefore, is applauded here. Agriculture, trade, keep of cattle, and

diverse kinds of arts, constitute what is called Profit. Profit, again,

is the end of all such acts. Without Profit or Wealth, both Virtue and

(the objects of) Desire cannot be won. This is the declaration of the

Sruti. Even persons of uncleansed souls, if possessed of diverse kinds of

Wealth, are able to perform the highest acts of virtue and gratify

desires that are apparently difficult of being gratified. Virtue and

Desire are the limbs of Wealth as the Sruti declares. With the

acquisition of Wealth, both Virtue and the objects of Desire may be won.

Like all creatures worshipping Brahman, even persons of superior birth

worship a man possessed of Wealth. Even they that are attired in

deer-skins and bear matted locks on their heads, that are self-rest

rained, that smear their bodies with mire, that have their senses under

complete control, even they that have bald heads and that are devoted

Brahmacharins, and that live separated from one another, cherish a desire

for Wealth. Others attired in yellow robes, bearing long beards, graced

with modesty, possessed of learning, contented, and freed from all

attachments, become desirous of Wealth. Others, following the practices

of their ancestors, and observant of their respective duties, and others

desirous of heaven, do the same. Believers and unbelievers and those that

are rigid practisers of the highest Yoga--all certify to the excellence

of Wealth.[483] He is said to be truly possessed of Wealth who cherishes

his dependants with objects of enjoyment, and afflicts his foes with

punishments. Even this O foremost of intelligent men, is truly my

opinion. Listen, however, now to these two (viz., Nakula and Sahadeva)

who are about to speak.'

"Vaisampayana continued, 'After Arjuna had ceased, the two sons of Madri,

viz., Nakula and Sahadeva, said these words of high import.'

"Nakula and Sahadeva said, 'Sitting or lying, walking and standing, one

should strive after the acquisition of Wealth even by the most vigorous

of means. If Wealth, which is difficult of acquisition and highly

agreeable, be earned, the person that has earned it, without doubt, is

seen to obtain all the objects of Desire. That Wealth which is connected

with Virtue, as also that Virtue which is connected with Wealth, is

certainly like nectar.[484] For this reason, our opinions are as follows.

A person without wealth cannot gratify any desire; similarly, there can

be no Wealth in one that is destitute of Virtue. He, therefore, who is

outside the pale of both Virtue and Wealth, is an object of fear unto the

world. For this reason, one should seek the acquisition of Wealth with a

devoted mind, without disregarding the requirements of Virtue. They who

believe in (the wisdom of) this saying succeed in acquiring whatever they

desire. One should first practise Virtue; next acquire Wealth without

sacrificing Virtue; and then seek the gratification of Desire, for this

should be the last act of one who has been successful in acquiring

Wealth.'

"Vaisampayana continued, 'The twin sons of the Aswins, after having said

these words, remained silent. Then Bhimasena began to say the following.'

"Bhimasena said, 'One without Desire never wishes for Wealth. One without

Desire never wishes for Virtue. One who is destitute of Desire can never

feel any wish. For this reason, Desire is the foremost of all the three.

It is under the influence of Desire that the very Rishis devote

themselves to penances subsisting upon fruits, of living upon roots or

air only. Others possessed of Vedic lore are engaged upon the Vedas and

their branches or upon rites of faith and sacrificial acts, or upon

making gifts or accepting them. Traders, agriculturists, keepers of

cattle, artists and artisans, and those who are employed in rites of

propitiation, all act from Desire. Some there are that dive unto the

depths of the ocean, induced by Desire. Desire, indeed, takes various

forms. Everything is pervaded by the principle of Desire. A man outside

the pale of Desire never is, was, or will be, seen in this world. This, O

king, is the truth. Both Virtue and Wealth are based upon Desire. As

butter represents the essence of curds, even so is Desire the essence of

Profit and Virtue. Oil is better than oil-seeds. Ghee is better than sour

milk. Flowers and fruits are better than wood. Similarly, Desire is

better than Virtue and Profit. As honeyed juice is extracted from

flowers, so is Desire said to be extracted from these two. Desire is the

parent of Virtue and Profit. Desire is the soul of these two. Without

Desire the Brahmanas would never give either sweets or wealth unto

Brahmanas. Without Desire the diverse kinds of action that are seen in

the world would never have been seen. For these reasons, Desire is seen

to be the foremost of the triple aggregate. Approaching beautiful damsels

attired in excellent robes, adorned with every ornament, and exhilarated

with sweet wines, do thou sport with them. Desire, O king, should be the

foremost of the three with us. Reflecting upon the question to its very

roots, I have come to this conclusion. Do not hesitate to accept this

conclusion, O son of Dharma! These words of mine are not of hollow

import. Fraught with righteousness as they are they will be acceptable to

all good men. Virtue, Profit, and Desire should all be equally attended

to. That man who devotes himself to only one of them is certainly not a

superior person. He is said to be middling who devotes himself to only

two of them. He, on the other hand, is the best of his species who

attends to all the three. Having said these words in brief as also in

detail, unto those heroes, Bhima possessed of wisdom, surrounded by

friends, smeared with sandal-paste, and adorned with excellent garlands

and ornaments, remained silent.[485] Then king Yudhishthira the just,

that foremost of virtuous men, possessed of great learning, properly

reflecting for a while upon the words spoken by all of them, and thinking

all those speeches to be false philosophy, himself spoke as follows.'

"Yudhishthira said, 'Without doubt, all of you have settled conclusions

in respect of the scriptures, and all of you are conversant with

authorities. These words fraught with certainty that you have spoken have

been heard by me. Listen now, with concentrated attention, to what I say

unto you. He who is not employed in merit or in sin, he who does not

attend to Profit, or Virtue, or Desire, who is above all faults, who

regards gold and a brick-bat with equal eyes, becomes liberated from

pleasure and pain and the necessity of accomplishing his purposes. All

creatures are subject to birth and death. All are liable to waste and

change. Awakened repeatedly by the diverse benefits and evils of life,

all of them applaud Emancipation. We do not know, however, what

Emancipation is. The self-born and divine Brahman has said that there is

no Emancipation for him who is bound with ties of attachment and

affection. They, however, that are possessed of learning seek Extinction.

For this reason, one should never regard anything as either agreeable or

disagreeable.[486] This view seems to be the best. No one in this world

can act as he pleases. I act precisely as I am made (by a superior power)

to act. The great Ordainer makes all creatures proceed as He wills. The

Ordainer is Supreme. Know this, all of you.[487] No one can, by his acts,

obtain what is unobtainable. That which is to be, takes place. Know this.

And since he who has withdrawn himself from the triple aggregate may

succeed in winning Emancipation, it seems, therefore, that Emancipation

is productive of the highest good.'

"Vaisampayana continued, 'Having listened to all these foremost words

fraught with reason and acceptable to the heart, Bhima and others were

filled with delight and joining their hands, bowed unto that prince o f

Kuru's race. Indeed, those foremost of men, O king, having heard that

speech of the monarch, well adorned with sweet letters and syllables,

acceptable to the heart, and divested of dissonant sounds and words,

began to applaud Yudhishthira highly. The high-souled son of Dharma, in

return, possessed of great energy, praised his convinced auditors; and

once more the king addressed the son of the foremost of rivers, possessed

of a high soul, for enquiring about duties.'"

SECTION CLXVIII

"Yudhishthira said, 'O grandsire, O thou that art possessed of great

wisdom, I shall ask thee a question. It behoveth thee, O enhancer of the

happiness of the Kurus, to discourse to me fully upon it. What kind of

men are said to be of gentle disposition? With whom may the most

delightful friendship exist? Tell us also who are able to do good in the

present time and in the end. I am of opinion that neither swelling

wealth, nor relatives, nor kinsmen, occupy that place which well-wishing

friends occupy. A friend capable of listening to beneficial counsels, and

also of doing good, is exceedingly rare. It behoveth thee, O foremost of

virtuous men, to discourse fully on these topics.'

"Bhishma said, 'Listen to me, O Yudhishthira, as I speak to thee, in

detail, of those men with whom friendships may be formed and those with

whom friendships may not be formed. One that is covetous, one that is

pitiless, one that has renounced the duties of his order, one that is

dishonest, one that is a knave, one that is mean, one that is of sinful

practices, one that is suspicious of all, one that is idle, one that is

procrastinating, one that is of a crooked disposition, one that is an

object of universal obloquy, one that dishonours the life of his

preceptor, one that is addicted to the seven well-known vices, one that

casts off distressed friends, one possessed of a wicked soul, one that is

shameless, one whose sight is ever directed towards sin, one that is an

atheist, one that is a slanderer of the Vedas, one whose senses are not

restrained, one that gives free indulgence to lust, one that is

untruthful, one that is deserted by all, one that transgresses all

restraints, one that is deceitful, one that is destitute of wisdom, one

that is envious, one that is wedded to sin, one whose conduct is bad, one

whose soul has not been cleansed, one that is cruel, one that is a

gambler, one that always seeks to injure friends, one that covets wealth

belonging to others, that wicked-souled wight who never expresses

satisfaction with what another may give him according to the extent of

his means, one that is never pleased with his friends, O bull among men,

one that becomes angry on occasions that do not justify anger, one that

is of restless mind, one that quarrels without cause, that sinful bloke

who feels no scruple in deserting well-meaning friends, that wretch who

is always mindful of his own interests and who, O king, quarrels with

friends when those do him a very slight injury or inflict on him a wrong

unconsciously, one who acts like a foe but speaks like a friend, one who

is of perverse perceptions, one who is blind (to his own good), one who

never takes delight in what is good for himself or others, should be

avoided. One who drinks alcoholic liquors, one who hates others, one who

is wrathful, one who is destitute of compassion, one who is pained at the

sights of other's happiness, one who injures friends, one who is always

engaged in taking the lives of living creatures, one who is ungrateful,

one who is vile, should be avoided. Alliances (of friendship) should

never be formed with any of them. Similarly, no alliance (of friendship)

should be formed with him who is ever intent upon marking the faults of

others. Listen now to me as I indicate the persons with whom alliances

(of friendship) may be formed. They that are well-born, they that are

possessed of eloquence and politeness of speech, they that are endued

with knowledge and science, they that are possessed of merit and other

accomplishments, they that are free from covetousness, they that are

never exhausted by labour, they that are good to their friends, they that

are grateful, they that are possessed of varied information and

knowledge, they that are destitute of avarice, they that are possessed of

agreeable qualities, they that are firm in truth, they that have subdued

their senses, they that are devoted to athletic and other exercises, they

that are of good families, they that are perpetuators of their

races,[488] they that are destitute of faults, they that are possessed of

fame, should be accepted by kings for forming alliances (of friendship)

with them, They, again, O monarch, who become pleased and contented if

one behaves with them according to the best of one's powers, they who

never get angry on occasions that do not justify anger, they who never

become displeased without sufficient cause, those persons who are well

conversant with the science of Profit and who, even when annoyed, succeed

in keeping their minds tranquil, they who devote themselves to the

service of friends at personal sacrifice, they who are never estranged

from friends but who continue unchanged (in their attachment) like a red

blanket made of wool (which does not easily change its colour),[489] they

who never disregard, from anger, those that are poor, they who never

dishonour youthful women by yielding to lust and loss of judgment, they

who never point out wrong paths to friends, they who are trustworthy,

they who are devoted to the practice of righteousness, they who regard

gold and brick-bats with an equal eye, they that adhere with firmness to

friends and well-wishers, they who muster their own people and seek the

accomplishment of the business of friends regardless of their own dignity

and casting off all the marks of their own respectability, should be

regarded as persons with whom alliances (of friendship) should be made.

Indeed, the dominions of that king spread on every direction, like the

light of the lord of the stars, who makes alliances of friendship with

such superior men. Alliances should be formed with men that are

well-practised in weapons, that have completely subdued their anger, that

are always strong in battle and possessed of high birth, good behaviour,

and varied accomplishments. Amongst those vicious men, O sinless one,

that I have mentioned, the vilest, O king, are those that are ungrateful

and that injure friends. Those persons of wicked behaviour should be

avoided by all. This, indeed, is a settled conclusion.'

"Yudhishthira said, 'I desire to hear in detail this description. Tell me

who they are that are called injurers of friends and ungrateful persons.'

"Bhishma said, 'I shall recite to thee an old story whose incidents

occurred in the country, O monarch, of the Mlecchas that lies to the

north. There was a certain Brahmana belonging to the middle country. He

was destitute of Vedic learning. (One day), beholding a prosperous

village, the man entered it from desire of obtaining charity.'[490] In

that village lived a robber possessed of great wealth, conversant with

the distinctive features of all the orders (of men), devoted to the

Brahmanas, firm in truth, and always engaged in my king gifts. Repairing

to the abode of that robber, the Brahmana begged for a alms. Indeed, he

solicited a house to live in and such necessaries of life as would last

for one year. Thus solicited by the Brahmana, the robber gave him a piece

of new cloth with its ends complete,[491] and a widowed woman possessed

of youth. Obtaining all those things from the robber, the Brahmana became

filled with delight. Indeed, Gautama began to live happily in that

commodious house which the robber assigned to him. He began to hold the

relatives and kinsmen of the female slave he had got from the robber

chief. In this way he lived for many years in that prosperous village of

hunters. He began to practise with great devotion the art of archery.

Every day, like the other robbers residing there, Gautama, O king, went

into the woods and slaughtered wild cranes in abundance. Always engaged

in slaughtering living creatures, he became well-skilled in that act and

soon bade farewell to compassion. In consequence of his intimacy with

robbers he became like one of them. As he lived happily in that robber

village for many months, large was the number of wild cranes that he

slew. One day another Brahmana came to that village. He was dressed in

rags and deer-skins and bore matted locks on his head. Of highly pure

behaviour, he was devoted to the study of the Vedas. Of a humble

disposition, frugal in fare, devoted to the Brahmanas, thoroughly

conversant with the Vedas, and observant of Brahmacharya vows, that

Brahmana had been a dear friend of Gautama and belonged to that part of

the country from which Gautama had emigrated. In course of his

wanderings, as already said, the Brahmana came to that robber village

where Gautama had taken up his abode. He never accepted any food if given

by a Sudra and, therefore, began to search for the house of a Brahmana

there (for accepting the duties of hospitality).[492] Accordingly he

wandered in every direction in that village teeming with robber-families.

At last that foremost of Brahmanas came to the house owned by Gautama. It

so happened that just at that time Gautama also, returning from the

woods, was entering his abode. The two friends met. Armed with bow and

sword, he bore on shoulders a load of slaughtered cranes, and his body

was smeared with the blood that trickled down from the bag on his

shoulders. Beholding that man who then resembled a cannibal and who had

fallen away from the pure practices of the order of his birth, entering

his house, the newly-arrived guest, recognising him, O king, said these

words: 'What is this that thou art doing here through folly? Thou art a

Brahmana, and the perpetuator of a Brahmana family. Born in a respectable

family belonging to the Middle country, how is it that thou becomest like

a robber in thy practices? Recollect, O regenerate one, thy famous

kinsmen of former times, all of whom were well-versed in the Vedas. Born

in their race, alas, thou hast become a stigma to it. Awake thyself by

thy own exertions. Recollecting the energy, the behaviour, the learning,

the self-restraint, the compassion (that are thine by the order of thy

birth), leave this thy present abode, O regenerate one!' Thus addressed

by that well-meaning friend of his, O king, Gautama answered him in great

affliction of heart, saying, O foremost of regenerate ones, I am poor. I

am destitute also of a knowledge of the Vedas. Know, O best of Brahmanas,

that I have taken up my abode here for the sake of wealth alone. At thy

sight, however, I am blest today. We shall together set out of this place

tomorrow. Do thou pass the night here with me. Thus addressed, the

newly-arrived Brahmana, full of compassion as he was, passed the night

there, refraining to touch anything. Indeed, though hungry and requested

repeatedly the guest refused to touch any food in that house.'"

SECTION CLXIX

"Bhishma said, 'After that night had passed away and that best of

Brahmanas had left the house, Gautama, issuing from his abode, began to

proceed towards the sea, O Bharata! On the way he beheld some merchants

that used to make voyages on the sea. With that caravan of merchants he

proceeded towards the ocean. It so happened however, O king, that that

large caravan was assailed, while passing through a valley, by an

infuriated elephant. Almost all the persons were killed. Somehow escaping

from that great danger, the Brahmana fled towards the north for saving

his life not knowing whither he proceeded. Separated from the caravan and

led far away from that spot, he began to wander alone in a forest, like

Kimpurusha.[493] At last coming upon a road that led towards the ocean he

journeyed on till he reached a delightful and heavenly forest abounding

in flowering trees. It was adorned with mango trees that put forth

flowers and fruits throughout the year. It resembled the very woods of

Nandana (in heaven) and was inhabited by Yakshas and Kinnaras. It was

also adorned with Salas and palmyras and Tamalas, with clusters of black

aloes, and many large sandal trees. Upon the delightful tablelands that

he saw there, fragrant with perfumes of diverse kinds, birds of the

foremost species were always heard to pour forth their melodies. Other

winged denizens of the air, called Bharundas, and having faces resembling

those of human beings, and those called Bhulingas, and others belonging

to mountainous regions and to the sea, warbled sweetly there, Gautama

proceeded through that forest, listening, as he went, to those delightful

and charming strains of nature's choristers. On his way he beheld a very

delightful and level spot of land covered with golden sands and

resembling heaven itself, O king, for its beauty. On that plot stood a

large and beautiful banian with a spherical top. Possessed of many

branches that corresponded with the parent tree in beauty and size, that

banian looked like an umbrella set over the plain. The spot underneath

that magnificent tree was drenched with water perfumed with the most

fragrant sandal. Endued with great beauty and abounding in delicious

flowers all around, the spot looked like the court of the Grandsire

himself. Beholding that charming and unrivalled spot, abounding with

flowering trees, sacred, and looking like the abode of a very celestial,

Gautama became very much delighted. Arrived there, he sat himself down

with a well-pleased heart. As he sat there, O son of Kunti, a delicious,

charming, and auspicious breeze, bearing the perfume of many kinds of

flowers, began to blow softly, cooling the limbs of Gautama and filling

him with celestial pleasure, O monarch! Fanned by that perfumed breeze

the Brahmana became refreshed, and in consequence of the pleasure he felt

he soon fell asleep. Meanwhile the sun set behind the Asta hills. When

the resplendent luminary entered his chambers in the west and the evening

twilight came, a bird that was the foremost of his species, returned to

that spot, which was his home, from the regions of Brahman. His name was

Nadijangha and he was a dear friend of the creator. He was a prince of

Cranes, possessed of great wisdom, and a son of (the sage) Kasyapa. He

was also known extensively on earth by the name of Rajadharman. Indeed,

he surpassed everyone on earth in fame and wisdom. The child of a

celestial maiden, possessed of great beauty and learning, he resembled a

celestial in splendour. Adorned with the many ornaments that he wore and

that were as brilliant as the sun himself, that child of a celestial girl

seemed to blaze with beauty. Beholding that bird arrived at that spot,

Gautama became filled with wonder. Exhausted with hunger and thirst, the

Brahmana began to cast his eyes on the bird from desire of slaying him.'

"Rajadharman said, 'Welcome, O Brahmana! By good luck have I got thee

today in my abode. The sun is set. The evening twilight is come. Having

come to my abode, thou art today my dear and excellent guest. Having

received my worship according to the rites laid down in the scriptures,

thou mayst go whither thou wilt tomorrow morning.'"

SECTION CLXX

"Bhishma said, 'Hearing these sweet words, Gautama became filled with

wonder. Feeling at the same time a great curiosity, he eyed Rajadharman

without being able to withdraw his gaze from him.'

"Rajadharman said, 'O Brahmana, I am the son of Kasyapa by one of the

daughters of (the sage) Daksha. Possessed of great merits, thou art my

guest today. Thou art welcome, O foremost of Brahmanas!'

"Bhishma continued, 'Having offered him hospitality according to the

rites laid down in the scriptures, the crane made an excellent bed of the

Sala flowers that lay all around. He also offered him several large

fishes caught from the deep waters of the Bhagirathi. Indeed, the son of

Kasyapa offered, for the acceptance of his guest Gautama a blazing fire

and certain large fishes. After the Brahmana had eaten and became

gratified, the bird possessing wealth of penances began to fan him with

his wings for driving off his fatigue. Seeing his guest seated at his

case, he asked him about his pedigree. The man answered, saying, 'I am a

Brahmana known by the name of Gautama,' and then remained silent. The

bird gave his guest a soft bed made of leaves and perfumed with many

fragrant flowers. Gautama laid himself down on it, and felt great

happiness. When Gautama had laid himself down, the eloquent son of

Kasyapa, who resembled Yama himself in his knowledge of duties, asked him

a bout the cause of his arrival there. Gautama answered him, saying, 'I

am, O large-souled one, very poor. For earning wealth[494] I am desirous

of going to the sea.' The son of Kasyapa cheerfully told him: 'It

behoveth thee not to feel any anxiety. Thou shalt succeed, O foremost of

Brahmanas, and shalt return home with properly. The sage Vrihaspati hath

spoken of four kinds of means for the acquisition of wealth, viz.,

inheritance, sudden accession due to luck or the favour of the gods,

acquisition by labour, and acquisition through the aid or kindness of

friends. I have become thy friend. I cherish good feelings towards thee.

I shall, therefore, exert myself in such a way that thou mayst succeed in

acquiring wealth. The night passed away and morning came. Seeing his

guest rise cheerfully from bed, the bird addressed him, saying, 'Go, O

amiable one, along this very route and thou art sure to succeed. At the

distance of about three Yojanas from this place, there is a mighty king

of the Rakshasas. Possessed of great strength, his name is Virupaksha,

and he is a friend of mine. Go to him, O foremost of Brahmanas! That

chief, induced by my request, will, without doubt, give thee as much

wealth as thou desirest.' Thus addressed, O king, Gautama cheerfully set

out from that place, eating on the way, to his fill, fruits sweet as

ambrosia. Beholding the sandal and aloe and birch trees that stood along

the road, and enjoying their refreshing shade, the Brahmana proceeded

quickly. He then reached the city known by the name of Meruvraja. It had

large porches made of stone, and high walls of the same material. It was

also surrounded on every side with a trench, and large pieces of rock and

engines of many kinds were kept ready on the ramparts. He soon became

known to the Rakshasa chief of great intelligence, O king, as a dear

guest sent unto him by the chief's friend (the crane). The chief received

Gautama very gladly. The king of the Rakshasas then, O Yudhishthira,

commanded his attendants, saying, 'Let Gautama be soon brought hither

from the gate.' At the command of the king, certain persons, quick as

hawks, issued from the splendid palace of their ruler, and proceeding to

the gate accosted Gautama. The royal messengers, O monarch, said unto

that Brahmana, 'Come quickly, the king desires to see thee. Thou mayst

have heard of the king of the Rakshasas, Virupaksha, by name, possessed

of great courage. Even he is impatient of seeing thee. Come quickly and

tarry not.' Thus addressed, the Brahmana, forgetting his toil in his

surprise, ran with the messengers. Beholding the great affluence of the

city, he became filled with wonder. Soon he entered the king's palace in

the company of the messengers solicitous of obtaining a sight of the king

of the Rakshasas.'"

SECTION CLXXI

"Bhishma said, 'Led into a spacious apartment, Gautama was introduced to

the king of the Rakshasas. Worshipped by the latter (with the usual

offerings), he took his seat on an excellent seat. The king asked him

about the race of his birth and his practices, his study of the Vedas and

his observance of the Brahmacharya vow. The Brahmana, however, without

answering the other queries, only stated his name and race. The king

having ascertained only the name and the race of his guest, and seeing

that he was destitute of Brahmanic splendour and Vedic studies, next

enquired about the country of his residence.'

"The Rakshasa said, 'Where is thy residence, O blessed one, and to what

race does thy wife belong? Tell us truly, do not fear. Trust us without

anxiety.'

"Gautama said, 'I belong by birth to the Middle country. I live in a

village of hunters. I have married a Sudra spouse who had been a widow.

All this that I tell you is the truth.'

"Bhishma continued, 'The king then began to reflect as to what he should

do. Indeed, the king began to think how he might succeed in acquiring

merit. He said unto himself. 'This man is by birth a, Brahmana. He is,

again a friend of the high-souled Rajadharman. He has been sent to me by

that son of Kasyapa. I must do what is agreeable to my friend. He is very

intimate with me. Indeed, he is my brother, and a dear relative. He is

truly a friend of my heart. On this day of the month of Kartika, a

thousand Brahmanas of the foremost order are to be entertained in my

house. This Gautama also shall be entertained with them and I shall give

wealth unto him too. This is a sacred day. Gautama has come hither as a

guest. The wealth that is to be given away (unto the Brahmanas) is ready.

What is there then to think of?' Just about this time a thousand

Brahmanas, possessed of great learning, with persons purified by baths

and adorned (with sandalpaste and flowers) and attired in long robes of

linen, came to the palace. The Rakshasa king Virupaksha, O monarch,

received the guests, as they came, duly and according to the rites laid

down in the scriptures. At the command of the king, skins were spread out

for them. The royal servants then, O best of the Bharatas, placed mats of

Kusa grass on the ground.[495] Those foremost of Brahmanas, having been

duly worshipped by the king sat down on those seats. The Rakshasa chief

once more worshipped his guests, as provided by the ordinance, with

sesame seeds, green blades of grass, and water. Some amongst them were

selected for representing the Viswedevas, the Pitris, and the deities of

fire. These were smeared with sandal-paste, and flowers were offered unto

them. They were also adored with other kinds of costly offerings. After

such worship, every one of them looked as effulgent as the moon in the

firmament. Then bright and polished plates of gold, adorned with

engravings, and filled with excellent food prepared with ghee and honey,

were given unto those Brahmanas. Every year (on the days of full moon) of

the months of Ashadha and Magha, a large number of Brahmanas used to

receive from the Rakshasa chief, after proper honours, the best kinds of

food that they desired. Especially, on the day of full moon in the month

of Kartika, after the expiry of autumn, the king used to give unto the

Brahmanas much wealth of diverse kinds, including gold, silver, jewels,

gems, pearls, diamonds of great value, stones of the lapis lazuli

variety, deer-skins, and skins of the Ranku deer. Indeed, O Bharata,

throwing a heap of wealth of many kinds for giving it away as Dakshina

(unto his regenerate guests), the mighty Virupaksha, addressing those

foremast of Brahmanas, said unto them, 'Take from these jewels and gems

as much as ye wish and can hope to bear away.' And he also used to say

unto them, O Bharata, these words: 'Taking those plates of gold and

vessels which you have used for your dinner, go ye away, O foremost of

Brahmanas.' When these words were uttered by the high-souled Rakshasa

king (on the occasion of that particular feast), those bulls among

Brahmanas took as much wealth as each desired. Worshipped with those

costly jewels and gems, those best of Brahmanas, attired in excellent

robes, became filled with delight. Once more, the Rakshasa king, having

restrained the Rakshasas that had come to his palace from diverse lands,

addressed those Brahmanas and said, 'This one day, ye regenerate ones, ye

need have no fear from the Rakshasas here. Sport ye as ye wish, and then

go away with speed.' The Brahmanas then, leaving that spot, went away in

all directions with great speed. Gautama also, having taken up a heavy

quantity of gold without any loss of time, went away. Carrying the

burthen with difficulty, he reached that same banian (under which he had

met the crane). He sat himself down, fatigued, toil worn, and hungry.

While Gautama was resting there, that best of birds viz., Rajadharman, O

king, came there. Devoted to friends, he gladdened Gautama by bidding him

welcome. By flapping his wings he began to fan his guest and dispel his

fatigue. Possessed of great intelligence, he worshipped Gautama, and made

arrangements for his food. Having eaten and refreshed himself, Gautama

began to think, 'Heavy is this load that I have taken of bright gold,

moved by covetousness and folly. I have a long way to travel. I have no

food by which to support life on my way. What should I do for supporting

life?' Even these were his thoughts then. It so happened that even upon

much thinking he failed to see any food which he could eat on the way.

Ungrateful as he was, O tiger among men, even this was the thought that

he then conceived, 'This prince of cranes, so large and containing a heap

of flesh, stayeth by my side. Staying and bagging him, I shall leave this

spot and go along with great speed.'"

SECTION CLXXII

"Bhishma said, 'There, under that banian, for the protection of his

guest, the prince of birds had kindled and kept up a fire with high and

blazing flames.[496] On one side of the fire, the bird slept trustfully.

The ungrateful and wicked-souled wretch prepared to slay his sleeping

host. With the aid of that blazing fire he killed the trustful bird, and

having despatched him, became filled with delight, never thinking there

was sin in what he did. Peeling off the feathers and the down, he roasted

the flesh on that fire. Then taking it up with the gold he had brought,

the Brahmana Red quickly from that spot. The next day, the Rakshasa king,

Virupaksha, addressing his son, said, 'Alas, O son, I do not behold

Rajadharman, that best of birds, today. Every morning he repairs to the

regions of Brahman for adoring the Grandsire. While returning, he never

goes home without paying me a visit. These two mornings and two nights

have passed away without his having come to my abode. My mind, therefore,

is not in peace. Let my friend be enquired after. Gautama, who came here,

is without Vedic studies and destitute of Brahmanic splendour. He has

found his way to the abode of my friend. I greatly fear, that worst of

Brahmanas has slain Rajadharman. Of evil practices and wicked

understanding, I read him through by the signs he showed. Without

compassion, of cruel and grim visage, and wicked, that vilest of men is

like a robber. That Gautama has gone to the abode of my friend. For this

reason, my heart has become extremely anxious. O son, proceeding hence

with great speed to the abode of Rajadharman, ascertain whether that

pure-souled bird is still alive. Do not tarry.' Thus addressed by his

sire, the prince, accompanied by other Rakshasas, proceeded with great

speed. Arrived at the foot of that banian, he saw the remains of

Rajadharman. Weeping with grief, the son of the intelligent king of the

Rakshasas, ran with great speed and to the utmost of his power, for

seizing Gautama. The Rakshasas had not to go far when they succeeded in

catching the Brahmana and discovering the body of Rajadharman destitute

of wings, bones, and feet. Taking the captive with them, the Rakshasas

returned with great speed to Meruvraja, and showed the king the mutilated

body of Rajadharman, and that ungrateful and singing wretch, viz.,

Gautama. Beholding the remains of his friend the king, with his

counsellors and priest, began to weep aloud. Indeed, loud was the voice

of lamentation that was heard in his abode. The entire city of the

Rakshasa king, men, women, and children, became plunged in woe. The king

then addressed his son saying, 'Let this sinful wretch be slain. Let

these Rakshasas here feast merrily on his flesh. Of sinful deeds, of

sinful habits, of sinful soul, and inured to sin, this wretch, I think,

should be slain by you.' Thus addressed by the Rakshasa king, many

Rakshasas of terrible prowess expressed their unwillingness to eat the

flesh of that sinner. Indeed, those wanderers of the night, addressing

their king, said, 'Let this vilest of men be given away to the robbers.'

Bending their heads to their king, they told him so, adding, 'It behoveth

thee not to give us this sinful wretch for our food.' The king said unto

them, 'Let it be so! Let this ungrateful wight be given to the robbers

then without delay.' Thus addressed by him, the Rakshasas armed with

lances and battle-axes, hacked that vile wretch into pieces and gave them

away to the robbers. It so happened, however, that the very robbers

refused to eat the flesh of that vile man. Though cannibals, O monarch,

they would not eat an ungrateful person. For one that slays a Brahmana,

for one that drinks alcohol, for one that steals, for one that has fallen

away from a vow, there is expiation, O king. But there is no expiation

for an ungrateful person. That cruel and vile man who injures a friend

and becomes ungrateful, is not eaten by the very cannibals nor by the

worms that feed on carrion.'

SECTION CLXXIII

"Bhishma said, 'The Rakshasa king then caused a funeral pyre to be made

for that prince of cranes and adorned it with jewels and gems, and

perfumes, and costly robes. Setting fire to it with the body of that

prince of birds, the mighty chief of the Rakshasas caused the obsequial

rites of his friend to be performed according to the ordinance. At that

time, the auspicious goddess Surabhi, the daughter of Daksha, appeared in

the sky above the place where the pyre had been set up. Her breasts were

full of milk.[497] From her mouth, O sinless monarch, froth mixed with

milk fell upon the funeral pyre of Rajadharman. At this, the prince of

cranes became revived. Rising up, he approached his friend Virupaksha,

the king of the Rakshasas. At this time, the chief of the celestials

himself came to the city of Virupaksha. Addressing the Rakshasa king,

Indra said, 'By good luck, thou hast revived the prince of cranes.' The

chief of the deities further recited to Virupaksha the old story of the

curse denounced by the Grandsire upon that best of birds named

Rajadharman. Addressing; the king he said, 'Once on a time, O monarch,

this prince of cranes absented himself from the region of Brahman (when

his presence was expected). In wrath the Grandsire said unto this prince

of birds, 'Since this vile crane hath not presented himself today in my

assembly, therefore, that wicked-souled one shall not soon die (so as to

be able to leave the earth).' In consequence of these words of the

Grandsire, the prince of cranes, though slain by Gautama, has come back

to life, through the virtue of the nectar with which his body was

drenched.' After Indra had become silent, Rajadharman, having bowed unto

the chief of the celestials, said 'O first of gods, if thy heart be

inclined towards me for grace, then let my dear friend Gautama be

restored to life!' Hearing these words of his, Vasava, O foremost of men,

sprinkled nectar over the Brahmana Gautama and restored him to life. The

prince of cranes, approaching his friend Gautama, who still bore on his

shoulders the load of gold (that he had got from the king of the

Rakshasas) embraced him and felt great joy. Rajadharman, that prince of

cranes, dismissing Gautama of sinful deeds, together with his wealth,

returned to his own abode. At the due hour he repaired (the next day) to

the Grandsire's region. The latter honoured the high-souled bird with

such attentions as are shown to a guest. Gautama also, returning to his

home in the village of the hunters, begot many sinful children upon his

Sudra wife. A heavy curse was denounced upon him by the gods to the

effect that having begotten, within a few years,[498] upon the body of

his remarried wife many children that ungrateful sinner should sink into

a terrible hell for many years. All this, O Bharata, was recited to me

formerly by Narada. Recollecting the incidents of this grave story, O

bull of Bharata's race, I have recited to thee all its details duly.

Whence can an ungrateful person derive fame? Where is his place? Whence

can he have happiness? An ungrateful person does not deserve to be

trusted. One that is ungrateful can never escape. No person should injure

a friend. He that injures a friend sinks into terrible and everlasting

hell. Every one should be grateful and every one should seek to benefit

his friends. Everything may be obtained from a friend. Honours may be

obtained from friends.[499] In consequence of friends one may enjoy

various objects of enjoyment. Through the exertions of friends, one may

escape from various kinds of danger and distress. He that is wise would

honour his friend with his best attentions. An ungrateful, shameless, and

sinful wight should be shunned by those that are wise. One that injures

his friends is a wretch of his race. Such a sinful wight is the vilest of

men. I have thus told thee, O foremost of all virtuous men, what the

characteristics are of that sinful wretch who is stained by ingratitude

and who injures his friend. What else dost thou wish to hear?'

"Vaisampayana continued, 'Hearing these words spoken by the high-souled

Bhishma, Yudhishthira, O Janamejaya, became highly gratified.'

 SECTION CLXXIV

(Mokshadharma Parva)

"YUDHISHTHIRA SAID, 'THOU hast, O grandsire, discoursed upon the

auspicious duties (of person in distress) connected with the duties of

kings. It behoveth thee now, O king, to tell me those foremost of duties

which belong to those who lead the (four) modes of life.'

"Bhishma said, 'Religion hath many doors. The observance of (the duties

prescribed by) religion can never be futile. Duties have been laid down

with respect to every mode of life. (The fruits of those duties are

invisible, being attainable in the next world.) The fruits, however, of

Penance directed towards the soul are obtainable in this world.[500]

Whatever be the object to which one devotes oneself, that object, O

Bharata, and nothing else, appears to one as the highest of acquisitions

fraught with the greatest of blessings. When one reflects properly (one's

heart being purified by such reflection), one comes to know that the

things of this world are as valueless as straw. Without doubt, one is

then freed from attachment in respect of those things. When the world, O

Yudhishthira, which is full of defects, is so constituted, every man of

intelligence should strive for the attainment of the emancipation of his

soul.'

"Yudhishthira said, 'Tell me, O grandsire, by what frame of soul should

one kill one's grief when one loses one's wealth, or when one's wife, or

son, or sire, dies.'

"Bhishma said, 'When one's wealth is lost, or one's wife or son or sire

is dead, one certainly says to oneself 'Alas, this is a great sorrow!'

But then one should, by the aid of reflection, seek to kill that sorrow.

In this connection is cited the old story of the speech that a regenerate

friend of his, coming to Senajit's court, made to that king. Beholding

the monarch agitated with grief and burning with sorrow on account of the

death of his son, the Brahmana addressed that ruler of very cheerless

heart and said these words, 'Why art thou stupefied? Thou art without any

intelligence. Thyself an object of grief, why dost thou grieve (for

others)? A few days hence others will grieve for thee, and in their turn

they will be grieved for by others. Thyself, myself, and others who wait

upon thee, O king, shall all go to that place whence all of us have come.'

"Senajit said, 'What is that intelligence, what is that penance, O

learned Brahmana, what is that concentration of mind, O thou that hast

wealth of asceticism, what is that knowledge, and what is that learning,

by acquiring which thou dost not yield to sorrow?'

"The Brahmana said, 'Behold, all creatures,--the superior, the middling,

and the inferior,--in consequence of their respective acts, are entangled

in grief. I do not regard even my own self to be mine. On the other hand,

I regard the whole world to be mine. I again think that all this (which I

see) is as much mine as it belongs to others. Grief cannot approach me in

consequence of this thought. Having acquired such an understanding, I do

not yield either to joy or to grief. As two pieces of wood floating on

the ocean come together at one time and are again separated, even such is

the union of (living) creatures in this world. Sons, grandsons, kinsmen,

relatives are all of this kind. One should never feel affection for them,

for separation with them is certain. Thy son came from an invisible

region. He has departed and become invisible. He did not know thee. Thou

didst not know him. Who art thou and for whom dost thou grieve? Grieve

arises from the disease constituted by desire. Happiness again results

from the disease of desire being cured. From joy also springs sorrow, and

hence sorrow arises repeatedly. Sorrow comes after joy, and joy after

sorrow. The joys and sorrows of human beings are revolving on a wheel.

After happiness sorrow has come to thee. Thou shalt again have happiness.

No one suffers sorrow for ever, and no one enjoys happiness for ever. The

body is the refuge of both sorrow and happiness.[501] Whatever acts an

embodied creature does with the aid of his body, the consequence thereof

he has to suffer in that body. Life springs with the springing of the

body into existence. The two exist together, and the two perish

together.[502] Men of uncleansed souls, wedded to worldly things by

various bonds, meet with destruction like embankments of sand in water.

Woes of diverse kinds, born of ignorance, act like pressers of oil-seeds,

for assailing all creatures in consequence of their attachments. These

press them like oil-seeds in the oil-making machine represented by the

round of rebirths (to which they are subject). Man, for the sake of his

wife (and others), commits numerous evil acts, but suffers singly diverse

kinds of misery both in this and the next world. All men, attached to

children and wives and kinsmen and relatives, sink in the miry sea of

grief like wild elephants, when destitute of strength, sinking in a miry

slough. Indeed. O lord, upon loss of wealth or son or kinsmen or

relatives, man suffers great distress, which resembles as regards its

power of burning, a forest conflagration. All this, viz., joy and grief,

existence and non-existence, is dependent upon destiny. One having

friends as one destitute of friends, one having foes as one destitute of

foes, one having wisdom as one destitute of wisdom, each and every one

amongst these, obtains happiness through destiny. Friends are not the

cause of one's happiness. Foes are not the cause of one's misery. Wisdom

is not competent to bring an accession of wealth; nor is wealth competent

to bring an accession of happiness. Intelligence is not the cause of

wealth, nor is stupidity the cause of penury. He only that is possessed

of wisdom, and none else, understands the order of the world. Amongst the

intelligent, the heroic, the foolish, the cowardly, the idiotic, the

learned, the weak, or the strong, happiness comes to him for whom it is

ordained. Among the calf, the cowherd that owns her, and the thief, the

cow indeed belongs to him who drinks her milk.[503] They whose

understanding is absolutely dormant, and they who have attained to that

state of the mind which lies beyond the sphere of the intellect, succeed

in enjoying happiness. Only they that are between the two classes, suffer

misery.[504] They that are possessed of wisdom delight in the two

extremes but not in the states that are intermediate. The sages have said

that the attainment of any of these two extremes constitutes happiness.

Misery consists in the states that are intermediate between the two.[505]

They who have succeeded in attaining to real felicity (which samadhi can

bring), and who have become free from the pleasures and pains of this

world, and who are destitute of envy, are never agitated by either the

accession of wealth or its loss. They who have not succeeded in acquiring

that intelligence which leads to real felicity, but who have transcended

folly and ignorance (by the help of a knowledge of the scriptures), give

way to excessive joy and excessive misery. Men destitute of all notions

of right or wrong, insensate with pride and with success over others,

yield to transports of delight like the gods in heaven.[506] Happiness

must end in misery. Idleness is misery; while cleverness (in action) is

the cause of happiness. Affluence and prosperity dwell in one possessed

of cleverness, but not in one that is idle. Be it happiness or be it

misery, be it agreeable or be it disagreeable, what comes to one should

be enjoyed or endured with an unconquered heart. Every day a thousand

occasions for sorrow, and hundred occasions for fear assail the man of

ignorance and folly but not the man that is possessed of wisdom. Sorrow

can never touch the man that is possessed of intelligence, that has

acquired wisdom, that is mindful of listening to the instructions of his

betters, that is destitute of envy, and that is self-restrained. Relying

upon such an understanding, and protecting his heart (from the influences

of desire and the passions), the man of wisdom should conduct himself

here. Indeed, sorrow is unable to touch him who is conversant with that

Supreme Self from which everything springs and unto which everything

disappears.[507] The very root of that for which grief, or heartburning,

or sorrow is felt or for which one is impelled to exertion, should, even

if it be a part of one's body, be cast off. That object, whatever it may

be in respect of which the idea of meum is cherished, becomes a source of

grief and heart-burning. Whatever objects, amongst things that are

desired, are cast off become sources of happiness. The man that pursues

objects of desire meets with destruction in course of the pursuit.

Neither the happiness that is derived from a gratification of the senses

nor that great felicity which one may enjoy in heaven, approaches to even

a sixteenth part of the felicity which arises from the destruction of all

desires. The acts of a former life, right or wrong, visit, in their

consequences, the wise and the foolish, the brave and the timid. It is

even thus that joy and sorrow, the agreeable and the disagreeable,

continually revolve (as on a wheel) among living creatures. Relying upon

such an understanding, the man of intelligence and wisdom lives at ease.

A person should disregard all his desires, and never allow his wrath to

get the better of him. This wrath springs in the heart and grows there

into vigour and luxuriance. This wrath that dwells in the bodies of men

and is born in their minds, is spoken of by the wise as Death. When a

person succeeds in withdrawing all his desires like a tortoise

withdrawing all its limbs, then his soul, which is self-luminous,

succeeds in looking into itself.[508] That object, whatever it may be, in

respect of which the idea of meum is cherished, becomes a source of grief

and heart-burning.[509] When a person himself feels no fear, and is

feared by no one, when he cherishes no desire and no aversion, he is then

said to attain to the state of Brahma. Casting off both truth and

falsehood, grief and joy, fear and courage, the agreeable and the

disagreeable, thou mayst become of tranquil soul. When a person abstains

from doing wrong to any creature, in thought, word, or deed, he is then

said to attain to a state of Brahma. True happiness is his who can cast

off that thirst which is incapable of being cast off by the misguided,

which does not decay with decrepitude, and which is regarded as a fatal

disease. In this connection, O king, are heard the verses sung by Pingala

about the manner in which she had acquired eternal merit even at a time

that had been very unfavourable. A fallen woman of the name of Pingala,

having repaired to the place of assignation, was denied the company of

her lover through an accident. At that time of great misery, she

succeeded in acquiring tranquillity of soul.'

"Pingala said, 'Alas, I have for many long years lived, all the while

overcome by frenzy, by the side of that Dear Self in whom there is

nothing but tranquillity. Death has been at my door. Before this, I did

not, however approach that Essence of Purity. I shall cover this house of

one column and nine doors (by means of true Knowledge).[510] What woman

is there that regards that Supreme Soul as her dear lord, even when He

comes near?[511] I am now awake. I have been roused from the sleep of

ignorance. I am no longer influenced by desire. Human lovers, who are

really the embodied forms of hell, shall no longer deceive me by

approaching me lustfully. Evil produces good through the destiny or the

acts of a former life. Roused (from the sleep of ignorance), I have cast

off all desire for worldly objects. I have acquired a complete mastery

over my senses. One freed from desire and hope sleeps in felicity.

Freedom from every hope and desire is felicity. Having driven off desire

and hope, Pingala sleeps in felicity.'

"Bhishma continued, 'Convinced with these and other words uttered by the

learned Brahmana, king Senajit (casting off his grief), experienced

delight and became very happy.'"

SECTION CLXXV

"Yudhishthira said, 'Time, which is destructive of every created thing,

is passing on.[512] Tell me, O grandsire, what is that good thing which

should be sought.'

"Bhishma said, 'In this connection, O king, is cited the old narrative of

a discourse between sire and son, O Yudhishthira! A certain Brahmana. O

Partha, who was devoted to the study of the Vedas, got a very intelligent

son who (for this) was called Medhavin.[513] One day, the son, well

conversant with the truths of the religion of Emancipation, and

acquainted also with the affairs of the world, addressed his sire devoted

to the study of the Vedas.'

"The son said, 'What should a wise man do, O father, seeing that the

period of human life is passing away so very quickly? O father, tell me

the course of duties that one should perform, without omitting to mention

the fruits. Having listened to thee, I desire to observe those duties.'

"The sire said, 'O son, observing the Brahmacharya mode of life, one

should first study the Vedas. He should then wish for children for

rescuing his ancestors. Setting up his fire next, he should seek to

perform the (prescribed) sacrifices according to due rites. At last, he

should enter the forest for devoting himself to contemplation.'

"The son said, 'When the world is thus surrounded on all sides and is

thus assailed, and when such irresistible things of fatal consequences

fall upon it, how can you say these words so calmly?'

"The sire said, How is the world assailed? What is that by which it is

surrounded? What, again, are those irresistible things of fatal

consequences that fall upon it? Why dost thou frighten me thus?'

"The son said, 'Death is that by which the world is assailed. Decrepitude

encompasses it. Those irresistible things that come and go away are the

nights (that are continually lessening the period of human life). When I

know that Death tarries for none (but approaches steadily towards every

creature), how can I pass my time without covering myself with the garb

of knowledge?[514] When each succeeding night, passing away lessens the

allotted period of one's existence, the man of wisdom should regard the

day to be fruitless. (When death is approaching steadily) who is there

that would, like a fish in a shallow water, feel happy? Death comes to a

man before his desires have been gratified. Death snatches away a person

when he is engaged in plucking flowers and when his heart is otherwise

set, like a tigress bearing away a ram. Do thou, this very day,

accomplish that which is for thy good. Let not this Death come to thee.

Death drags its victims before their acts are accomplished. The acts of

tomorrow should be done today, those of the afternoon in the forenoon.

Death does not wait to see whether the acts of its victim have all been

accomplished or not. Who knows that Death will not come to him even

today? In prime of age one should betake oneself to the practice of

virtue. Life is transitory. If virtue be practised, fame here and

felicity hereafter will be the consequences. Overwhelmed by ignorance,

one is ready to exert oneself for sons and wives. Achieving virtuous or

vicious acts, one brings them up and aggrandises them. Like a tiger

bearing away a sleeping deer, Death snatches away the man addicted to the

gratification of desire and engaged in the enjoyment of sons and animals.

Before he has been able to pluck the flowers upon which he has set his

heart, before he has been gratified by the acquisition of the objects of

his desire, Death bears him away like a tiger bearing away its prey.

Death overpowers a man while the latter is stilt in the midst of the

happiness that accrues from the gratification of desire, and while, still

thinking, 'This has been done; this is to be done; this has been

half-done.' Death bears away the man, however designated according to his

profession, attached to his field, his shop, or his home, before he has

obtained the fruit of his acts. Death bears away the weak, the strong,

the brave, the timid, the idiotic, and the learned, before any of these

obtains the fruits of his acts. When death, decrepitude, disease, and

sorrow arising from diverse causes, are all residing in thy body, how is

it that thou livest as if thou art perfectly hale? As soon as a creature

is born, Decrepitude and Death pursue him for (effecting) his

destruction. All existent things, mobile and immobile, are affected by

these two. The attachment which one feels for dwelling in villages and

towns (in the midst of fellowmen) is said to be the very mouth of Death.

The forest, on the other hand, is regarded as the fold within which the

senses may be penned. This is declared by the Srutis.[515] The attachment

a person feels for dwelling in a village or town (in the midst of men) is

like a cord that binds him effectually. They that are good break that

cord and attain to emancipation, while they that are wicked do not

succeed in breaking them. He who never injures living creatures by

thought, word, or deed, is never injured by such agencies as are

destructive of life and property.[516] Nothing can resist the messengers

(Disease and Decrepitude) of Death when they advance except Truth which

devours Untruth. In Truth is immortality.[517] For these reasons one

should practise the vow of Truth; one should devote oneself to a union

with Truth; one should accept Truth for one's Veda; and restraining one's

senses, one should vanquish the Destroyer by Truth. Both Immortality and

Death are planted in the body. One comes to Death through ignorance and

loss of judgment; while Immortality is achieved through Truth. I shall,

therefore, abstain from injury and seek to achieve Truth, and

transgressing the sway of desire and wrath, regard pleasure and pain with

an equal eye, and attaining tranquillity, avoid Death like an immortal.

Upon the advent of that season when the sun will progress towards the

north, I shall restraining my senses, set to the performance of the

Santi-sacrifice, the Brahma-sacrifice, the Mind-sacrifice, and the

Work-sacrifice.[518] How can one like me worship his Maker in

animal-sacrifices involving cruelty, or sacrifices of the body, such as

Pisachas only can perform and such as produce fruits that are

transitory?[519] That person whose words, thoughts, penances,

renunciation, and yoga meditation, all rest on Brahma, succeeds in

earning the highest good. There is no eye which is equal to (the eye of)

Knowledge. There is no penance like (that involved in) Truth. There is no

sorrow equal to (that involved in) attachment. There is no happiness

(that which is obtainable from) renunciation. I have sprung from Brahma

through Brahma. I shall devote myself to Brahma, though I am childless. I

shall return to Brahma. I do not require a son for rescuing me. A

Brahmana can have no wealth like to the state of being alone, the state

in consequence of which he is capable of regarding everything with an

equal eye, the practice of truthfulness, good behaviour, patience,

abstention from injury, simplicity, and avoidance of all rites and

visible sacrifices. What use hast thou, O Brahmana, of wealth or kinsmen

and relatives, of wives, when thou shalt have to die? Seek thy Self which

is concealed in a cave. Where are thy grandsires and where thy sire?'[520]

"Bhishma continued, 'Do thou also, O monarch, conduct thyself in that way

in which the sire (in this story), conducts himself, devoted to the

religion of Truth, after having listened to the speech of his son.'

SECTION CLXXVI

"Yudhishthira said, 'Tell me, O grandsire, whence and how happiness and

misery come to those that are rich, as also those that are poor, but who

live in the observance of different practices and rites.'[521]

"Bhishma continued, 'In this connection is cited the old narrative of

what was sung by Sampaka who had obtained tranquillity and achieved

emancipation for himself. In former times a certain Brahmana, rendered

miserable by a bad wife, bad dress, and hunger, and living in the

observance of the vow of renunciation, told me these verses,[522]

'Diverse kinds of sorrow and happiness overtake, from the day of birth

the person that is born on the earth. If he could ascribe either of them

to the action of Destiny, he would not then feel glad when happiness came

or miserable when sorrow overtook him. Though thy mind is divested of

desire, thou bearest yet a heavy load. Thou dost not seek to achieve thy

good (i.e., emancipation). Art thou not successful in controlling thy

mind? If thou goest about, having renounced home and desirable

possessions, thou shalt taste real happiness. A person divested of

everything sleepeth in happiness, and awaketh in happiness. Complete

poverty, in this world, is happiness. It is a good regimen, it is the

source of 'blessings, it is freedom from danger. This foeless path is

unattainable (by persons cherishing desire) and is easily attainable (by

those that are freed from desire). Casting my eyes on every part of the

three worlds, I do not behold the person who is equal to a poor man of

pure conduct and without attachment (to worldly things). I weighed

poverty and sovereignty in a balance. Poverty weighed heavier than

sovereignty and seemed to possess greater merits. Between poverty and

sovereignty there is this great distinction, viz., that the sovereign,

possessed of affluence, is always agitated by anxiety and seems to be

within the very jaws of death. As regards, however, the poor man, who in

consequence of the divestment of all wealth has freed himself from hopes

and emancipated himself, neither fire, nor foe, nor death, nor robbers,

can get the better of him. The very gods applaud such a man who wanders

about according to his sweet will, who lies down on the bare ground with

his arm for a pillow, and who is possessed of tranquillity. Affected by

wrath and cupidity, the man of affluence is stained by a wicked heart. He

casts oblique glances and makes dry speeches.--He becomes sinful, and his

face is always darkened with frowns. Biting his lips, and excited with

wrath, he utters harsh and cruel words. If such a man desires to even

make a gift of the whole world, who is there that would like even to look

at him? Constant companionship with Prosperity stupefies a person of weak

judgment. It drives off his judgment like the wind driving off the

autumnal clouds. Companionship with Prosperity induces him to think,--I

am possessed of beauty! I am possessed of wealth! I am high-born! I meet

with success in whatever I undertake! I am not an ordinary human

being!--His heart becomes intoxicated in consequence of these three

reasons. With heart deeply attached to worldly possessions, he wastes the

wealth hoarded by his sires. Reduced to want, he then regards the

appropriation of other people's wealth as blameless. At this stage, when

he transgresses all barriers and beings to appropriate the possessions of

others from every side, the rulers of men obstruct and afflict him like

sportsmen afflicting with keen shafts a deer that is espied in the woods.

Such a man is then overwhelmed with many other afflictions of a similar

kind that originate in fire and weapons. Therefore, disregarding all

worldly propensities (such as desire for children and wives) together

with all fleeting unrealities (such as the body, etc.,) one should, aided

by one's intelligence, apply proper medicine for the cure of those

painful afflictions. Without Renunciation one can never attain to

happiness. Without Renunciation one can never obtain what is for one's

highest good. Without Renunciation one can never sleep at case.

Therefore, renouncing everything, make happiness thy own. All this was

said to me in past times at Hastinapur by a Brahmana about what Sampaka

had sung. For this reason, I regard Renunciation to be the foremost of

things.'"

SECTION CLXXVII

"Yudhishthira said, 'If any person, desiring to accomplish acts (of

charity and sacrifices), fails to find (the necessary) wealth, and thirst

of wealth overwhelms him, what is that which he must do for obtaining

happiness?'

"Bhishma said, 'He that regards everything (viz., joy and sorrow, honour

and insult, etc.,) with an equal eye, that never exerts himself (for

gratifying his desire for earthly possessions), that practises

truthfulness of speech, that is freed from all kinds of attachment, and

that has no desire for action, is, O Bharata, a happy man. These five,

the ancients say, are the means for the acquisition of perfect

tranquillity or emancipation. These are called Heaven. These are

Religion. These constitute the highest happiness. In this connection is

cited the old narrative of what Manki had sung, when freed from

attachments, Listen to it, O Yudhishthira! Desirous of wealth, Manki

found that he was repeatedly doomed to disappointments. At last with a

little remnant of his property he purchased a couple of young bulls with

a yoke for training them (to agricultural labour). One day the two bulls

properly tied to the yoke, were taken out for training (in the fields).

Shying at the sight of a camel that was lying down on the road, the

animals suddenly ran towards the camel, and fell upon its neck. Enraged

at finding the bulls fall upon its neck, the camel, endued with great

speed, rose up and ran at a quick pace, bearing away the two helpless

creatures dangling on either side of its neck. Beholding his two bulls

thus borne away by that strong camel, and seeing that they were at the

point of death, Manki began to say, 'If wealth be not ordained by

destiny, it can never be acquired by even a clever man exerting himself

with attention and confidence and accomplishing with skill all that is

necessary towards that end. I had, before this, endeavoured by diverse

means and devotion to earn wealth. Behold this misfortune brought about

by destiny to the property I had! My bulls are borne away, rising and

falling, as the camel is running in an uneven course. This occurrence

seems to be an accident.[523] Alas, those dear bulls of mine are dangling

on the camel's neck like a couple of gems! This is only the result of

Destiny. Exertion is futile in what is due to Chance. Or, if the

existence of anything like Exertion (as an agent in the production of

results) be admitted, a deeper search would discover Destiny to be at the

bottom.[524] Hence, the person that desires happiness should renounce all

attachment. The man without attachments, no longer cherishing any desire

for earning wealth, can sleep happily. Ho, it was well said by Suka while

going to the great forest from his father's abode, renouncing

everything![525]--Amongst these two, viz., one who obtains the fruition

of all his wishes, and one who casts off every wish, the latter, who

renounces all, is superior to the former who obtains the fruition of all.

No one could ever attain to the end of desire.[526] Only he that is

destitute of knowledge and judgments feels an avidity for protecting his

body and life.--Forbear from every desire for action. O my Soul that art

possessed by cupidity, adopt tranquillity by freeing thyself from all

attachments! Repeatedly hast thou been deceived (by desire and hope). How

is it that thou dost not still free thyself from attachments? If I am not

one that deserves destruction at thy hands, if I am one with whom thou

shouldst sport in delight, then, O my wealth-coveting Soul, do not induce

me towards cupidity. Thou hast repeatedly lost thy hoarded wealth. O my

wealth-coveting and foolish Soul, when wilt thou succeed in emancipating

thyself from the desire of wealth? Shame on my foolishness! I have become

a toy of thine! It is thus that one becomes a slave of others. No one

born on earth did ever attain to the end of desire, and to one that will

take birth will succeed in attaining to it. Casting off all acts, I have

at last been roused from sleep. I am now awake. Without doubt, O Desire,

thy heart is as hard as adamant, since though affected by a hundred

distresses, thou does not break into a hundred pieces! I know thee, O

Desire, and all those things that are dear to thee! Seeking what is dear

to thee, I shall feel happiness in my own Self.[527] O Desire, I know thy

root. Thou springest from Will.[528]--I shall, therefore, avoid Will.

Thou shalt then be destroyed with thy roots. The desire for wealth can

never be fraught with happiness. If acquired, great is the anxiety that

the acquirer feels. If lost after acquisition, that is felt as death.

Lastly, respecting acquisition itself, it is very uncertain. Wealth

cannot be got by even the surrender of one's person. What can be more

painful than this? When acquired, one is never gratified with its

measure, but one continues to seek it. Like the sweet water of the

Ganges, wealth only increases one's hankering. It is my destruction. I am

now awakened. Do thou, O Desire, leave me! Let that Desire which has

taken refuge in this my body,--this compound of (five) elements,--go

whithersoever it chooses and live happily whithersoever it likes.[529] Ye

all that are not of the Soul, I have no joy in you, for ye follow the

lead of Msire and Cupidity! Abandoning all of you I shall take refuge in

the quality of Goodness.[530] Beholding all creatures in my own body and

my own mind, and devoting my reason to Yoga, my life to the instructions

of the wise, and soul to Brahma, I shall happily rove through the world,

without attachment and without calamities of any kinds, so that thou

mayst not be able to plunge me again into such sorrows![531] If I

continue to be agitated by thee, O Desire, I shall necessarily be without

a path (by which to effect my deliverance). Thou, O Desire, art always

the progenitor of thirst, of grief, and of fatigue and toil. I think the

grief that one feels at the loss of wealth is very keen and far greater

than what one feels under any other circumstances. Kinsmen and friends

disregard him that has lost his wealth. With various kinds of humiliation

that number by thousands, there are many faults in property that are more

painful still. On the other hand, the very small happiness that resides

in wealth is mingled with pain and sorrow.[532] Robbers slay, in the

sight of all, the person that is possessed of wealth, or afflict him with

various kinds of severity, or always fill him with fear. At last, after a

long time, I have understood that the desire for wealth is fraught with

sorrow. Whatever the object, O Desire, upon which thou settest thy heart,

thou forcest me to pursue it! Thou art without judgment. Thou art a fool.

Thou art difficult of being contented. Thou canst not be gratified. Thou

burnest like fire. Thou dost not enquire (in pursuing an object) whether

it is easy or difficult of attainment. Thou canst not be filled to the

brim, like the nether region. Thou wishest to plunge me into sorrow. From

this day, O Desire, I am incapable of living with thee! I who had felt

despair, at first, at the loss of my property, have now attained to the

high state of perfect freedom from attachments. At this moment I no

longer think of thee and thy train. I had, before this, felt great misery

on thy account. I do not (now) regard myself as destitute of

intelligence. Having adopted Renunciation in consequence of loss of my

property, I can now rest, freed from every kind of fever. I cast thee

off, O Desire, with all the passions of my heart. Thou shalt not again

dwell with me or sport with me. I shall forgive them that will slander or

speak ill of me. I shall not injure even when injured. If anybody from

aversion speaks disagreeable words of me, disregarding those words I

shall address him in agreeable speeches. In contentment of heart and with

all my senses at case, I shall always live upon what may be got by me. I

shall not contribute to the gratification of the wishes entertained by

thee that art my foe. Freedom from attachment, emancipation from desire,

contentment, tranquillity, truth, self-restraint, forgiveness, and

universal compassion are the qualities that have now I come to me.

Therefore, let Desire, cupidity, thirst, miserliness avoid me. I have now

adopted the path of Goodness. Having cast off Desire and Cupidity, great

is my happiness now. I shall no longer yield to the influence of Cupidity

and no longer suffer misery like a person of uncleansed soul. One is sure

to obtain happiness according to the measure of the desires he may be

able to cast off. Truly, he who yields himself up to Desire always

suffers misery. Whatever passions connected with Desire are cast off by a

person, all appertain to the quality of Passion. Sorrow and shamelessness

and discontent all arise from Desire and Wealth. Like a person plunging

in the hot season into a cool lake, I have now entered into Brahma, I

have abstained from work. I have freed myself from grief. Pure happiness

has now come to me. The felicity that results from the gratification of

Desire, or that other purer felicity which one enjoys in heaven, does not

come to even a sixteenth part of that which arises upon the abandonment

of all kinds of thirst! Killing the principle of desire, which with the

body makes an aggregate of seven, and which is a bitter foe, I have

entered the immortal city of Brahma and shall pass my days there in

happiness like a king!' Relying upon such intelligence, Manki freed

himself from attachments, casting off all desires and attaining to Brahma

that abode of the highest felicity. Indeed, in consequence of the loss of

his two bulls Manki attained to immortality. Indeed, because he cut the

very roots of desire, he attained, through that means, to high felicity.'"

SECTION CLXXVIII

"Bhishma continued, 'In this connection is also cited the old narrative

of the verses sung by Janaka the ruler of the Videhas, who had attained

to tranquillity of soul. What the monarch said was, 'Unlimited is my

wealth. At the same time I have nothing, if the whole of (my kingdom)

Mithila be consumed in a conflagration, I shall incur no loss.' In the

connection is also cited the speech of Vodhya uttered in respect of this

very topic, viz., freedom from attachments. Listen to it O Yudhishthira!

Once on a time the royal son of Nahusha (Yayati) questioned the Rishi

Vodhya who had, in consequence of the abandonment of desire, attained to

tranquillity of soul and who had an intimate acquaintance with the

scriptures. The monarch said, 'O thou of great wisdom, give me

instructions about tranquillity. What is that under standing relying upon

which thou succeedest in wandering over the world in tranquillity of soul

and disengaged from all acts?'

"Vodhya said, 'I conduct myself according to the instructions of others

but never instruct others myself. I shall, however, mention the

indications of those instructions (according to which my conduct is

framed). Thou mayst catch their spirit by reflection. My six preceptors

are Pingala, the osprey, the snake, the bee in the forest, the maker of

shafts (in the story), and the maiden (in the story)!'[533]

"Bhishma continued, 'Hope is very powerful (in agitating the heart), O

King! Freedom from hope is high felicity. Reducing hope to an absence of

expectation, Pingala sleeps in peace.[534] Beholding an osprey with meat

in his beaks, others, that have not found any meat, assail and destroy

him. A certain osprey, by altogether abstaining from meat obtained

felicity. To build a house for one's own self is productive of sorrow and

not of happiness. The snake, taking up his residence in another

creature's abode, lives in felicity. The ascetics live happily, betaking

themselves to mendicancy, without being injured by any creature, like

bees in the forest. A certain maker of shafts, while employed at his

work, was so deeply attentive to it that he did not notice the king who

passed by his side. When many are together, dispute ensues. Even when two

reside together, they are sure to converse. I, however, wander alone like

the anklet made of sea-shells in the wrist of the maiden in the

story.'"[535]

SECTION CLXXIX

"Yudhishthira said, 'O thou that art conversant with the conduct of men,

tell me by what conduct a person may succeed in this world, freed from

grief. How also should a person act in this world so that he may attain

to an excellent end?'

"Bhishma said, 'In this connection is cited the old story of the

discourse between Prahlada and the sage Ajagara. Once on a time king

Prahlada of great intelligence questioned a wandering Brahmana of great

intelligence and a cleansed and tranquil soul.'

"Prahlada said, 'Freed from desire, with a cleansed soul, possessed of

humility and self-restraint, without desire of action, free from malice,

agreeable in speech, endued with dignity and intelligence and wisdom,

thou livest (in simplicity) like a child. Thou never covetest any kind of

gain, and never grievest at any kind of loss. Thou art always contented,

O Brahmana, and dost not seem to regard anything in the world. While all

other creatures are being borne away in the current of desire and

passion, thou art perfectly indifferent to all acts appertaining to

Religion, Profit, and Pleasure. Thou seemest to be in a state of quietude

(without the possibility of agitation). Disregarding all objects of the

senses, thou movest like an emancipated self, only witnessing everything

(but never taking part in anything). What, O sage, is thy wisdom, what

thy learning, and what thy behaviour (in consequence of which all this

becomes possible)? Tell me this without delay, if, O Brahmana, thou

thinkest it will do me good!'

"Bhishma continued, 'That intelligent Brahmana who was well-conversant

with the duties of the world, thus questioned by Prahlada, answered him

in sweet words of grave import. Behold, O Prahlada, the origin of

creatures, their growth, decay, and death, are traceable to no

(intelligible) cause. It is for this that I do not indulge in either joy

or sorrow.[536] All the propensities (for action) that exist in the

universe may be seen to flow from the very natures of the creatures (to

which they inhere). All things (in the universe) are depended on their

respective natures. Hence, I am not delighted with anything.[537] Behold,

O Prahlada, all kinds of union have an aptitude for disunion. All

acquisitions are certain to end in destruction. Hence I never set my

heart upon the acquisition of any object. All things possessed of

attributes are certain to meet with destruction. What remains there for a

person then to do who (like me) is conversant with both the origin and

the end of things? Of all things, large or small, born in the ocean of

waters, the end is noticeable. I see also the death, which is manifest, O

chief of Asuras, of all things, mobile and immobile, belonging to the

land. O best of Danavas, death comes in season unto even the strongest of

winged creatures which range the sky. I see again that the luminous

bodies, large and small, which move in the firmament, fall down when

their time comes. Beholding all created things Possessed of knowledge, to

be thus liable to be affected by death, and thinking all things to be

possessed of the same nature, I sleep in peace without any anxiety of

heart. If I get without trouble a copious repast, I do not scruple to

enjoy it. On the other hand, I pass many days, together without eating

anything. Sometimes people feed me with costly viands in profusion,

sometimes with a small quantity, sometimes with even less, and sometimes

I get no food whatever. I sometimes eat only a portion of a grain;

sometimes the dry sesame cakes from which the oil has been pressed out, I

sometimes eat rice and other food of the richest kind. Sometimes I sleep

on an elevated bedstead of the best kind. Sometimes I sleep on the bare

ground. Sometimes my bed is made within a fine palace or mansion. I am

sometimes clad in rags, sometimes in sackcloth, sometimes in raiments of

fine texture, sometimes in deer-skins, sometimes in robes of the

costliest kind. I never reject such enjoyments as are consistent with

virtue and as are obtained by me without effort. I do not, at the same

time, strive for attaining such objects as are difficult of acquisition.

The rigid vow I have adopted is called Ajagara.[538] That vow can secure

immortality. It is auspicious and griefless. It is incomparable and pure.

It is consistent with the counsels of the wise. It is disapproved by

persons of foolish understanding who never follow it. With a pure heart I

conduct myself according to it. My mind never swerves from this vow. I

have not swerved from the practices of my order. I am abstemious in

everything. I know the past and the present. Divested of fear and wrath

and cupidity and errors of judgment, I follow this vow with a pure heart.

There are no restrictions in respect of food and drink and other objects

of enjoyment for one practising this vow. As everything is dependent on

destiny, there is no observance of the considerations of time and place

for one like us. The vow I follow contributes to true happiness of the

heart. It is never observed by those that are wicked. I follow it with a

pure heart. Induced by cupidity, men pursue different kinds of wealth. If

baffled in the pursuit, they become depressed by sorrow. Reflecting

properly upon all this by the aid of my intelligence which has penetrated

the truths of things, I follow this vow with a pure heart. I have seen

persons in distress seeking, for the acquisition of wealth, the shelter

of men, good and bad. Devoted to tranquillity, and with my passions under

control, I follow this vow with a pure heart. Beholding, by the aid of

truth, that happiness and misery, loss and gain, attachment and

renunciation, death and life, are all ordained by destiny, I follow this

vow with a pure heart. Divested of fear and attachment and errors of

judgment and pride, and endued with wisdom, intelligence, and

understanding, and devoted to tranquillity and hearing that large snakes

without moving enjoy the fruit that comes to them of itself, I follow

their practice with a pure heart. Without restrictions of any kind in

respect of bed and food, endued by my nature with self-restraint,

abstemiousness, pure vow, truth, and purity of conduct, and without any

desire to store (for future use) the rewards of action, I follow, with a

delighted and pure heart, this vow. All causes of sorrow have fled from

me in consequence of my having driven off the object of desire. Having

received an accession of light, I follow this vow with a pure heart, for

controlling my soul which is thirsty and unrestrained but which is

capable (under proper culture) of depending upon itself (without the

necessity of external objects to keep it engaged). Without paying any

heed to the concerns towards which my heart, mind, words would like to

lead me, and marking that the happiness which is connected with these is

both difficult of acquisition and fleeting in respect of duration, I

follow this vow with a pure heart. Learned men possessed of great

intelligence, desirous of proclaiming their own feats, have while

establishing their own theories and censuring those of others, said this

and that on this topic which is incapable of being settled by

disputation. Foolish men fail to understand this vow in a proper light.

I, however, see it to be destructive of Ignorance. Regarding it also as

fraught with immortality and as a remedy against diverse kinds of evil, I

wander among men, having subdued all faults and having freed myself from

thirst (after worldly goods)!'

"Bhishma continued, 'That high-souled person who, having freed himself

from attachments and divested himself of fear, cupidity; foolishness, and

wrath, follows this Ajagara vow, or indulges in this sport, as it may be

called, certainly succeeds in passing his days in great delight.'"

SECTION CLXXX

"Yudhishthira said, 'Which of these, O grandsire, viz., kinsmen, or acts,

or wealth, or wisdom should be the refuge of a person? Questioned by me,

answer me this!'

"Bhishma said, 'Wisdom is the refuge of creatures. Wisdom is regarded as

the highest of acquisitions. Wisdom is the highest felicity in the world.

Wisdom is heaven in the estimation of the good and virtuous. It was

through wisdom that Vali, Prahlada, Namuchi, and Manki, when they lost

their (earthly) prosperity, succeeded in acquiring felicity. What is

there that is superior to wisdom? In this connection is cited the old

story of the discourse between Indra and Kasyapa. Listen to it, O

Yudhishthira! Once on a time a prosperous Vaisya, in the enjoyment of

prosperity, and proud of his affluence, threw down, by negligently

driving his car, a Rishi's son of rigid vows named Kasyapa, devoted to

penances. Prostrated on the ground, the young man, in exceeding pain,

gave way to his wrath; and under the influence of despair resolved,

saying, 'I shall cast off my life. A poor man has no need of life in this

world.' While the Brahmana was lying in that state, silent and agitated,

deprived of energy and at the point of death, Indra appeared on the scene

in the form of a jackal and addressing him, said, 'All (inferior)

creatures covet birth in the human race. Among men again, the status of a

Brahmana is much desired. Thou, O Kasyapa, art a human being! Amongst

human beings, thou art again a Brahmana. Among Brahmanas, thou art again

one that is conversant with the Vedas. Having obtained that which is

attainable with very great difficulty, it behoveth thee not to give up

life from folly! All kinds Of (worldly) acquisitions are fraught with

pride. The declaration of the Srutis in that respect is perfectly true.

Thou lookest the picture of contentment. In forming such a resolve (which

is so derogatory of thy own self) about casting off thy life, thou actest

from cupidity! O, they are crowned with success that have hands! I

eagerly wish for the status of those creatures that have hands! We covet

hands as eagerly as you covet riches. There is no acquisition that is

more valuable than the acquisition of hands. Behold, O Brahmana, I cannot

extract this thorn that has entered my body, or crush these insects and

worms that are biting and afflicting me greatly! They that have bestowed

upon them two hands with ten fingers, succeed in throwing away or

crushing the worms (by scratching) that bite their limbs. They succeed in

constructing shelters for themselves from rain, cold, and heat. They

succeed also in enjoying excellent clothes for themselves, good food,

comfortable beds, and excellent habitations. Lying on this Earth, they

that have hands enjoy kine and other animals and cause them to carry

burthens or drag their vehicles, and by the aid of diverse means bring

those animals under sway (for their own purposes). Those living creatures

that are without tongues, that are helpless, of little strength, and

destitute of hands, bear all the several kinds of misery (indicated

above). By good luck, O ascetic, thou art not like them. By good luck,

thou art not a jackal, nor a worm, nor a mouse, nor a frog, nor an animal

of any other miserable order. With this measure of gain (that thou hast

won), thou shouldst, O Kasyapa, be contented! How happy, again, shouldst

thou feel at the thought that amongst living creatures thou art a

superior Brahmana! These worms are biting me! For want of hands I am

unable to drive them off. Behold this my miserable plight! I do not cast

off life because to do so is a very sinful act, and lest, indeed, I fall

into a more miserable order of existence! This order of existence, viz.,

that of a jackal, to which I now belong is rather tolerable. Miserable as

it is, there are many orders of existence below it that are more

miserable still. By birth certain classes of creatures become happier

than others who become subject to great woe. But I never see that there

is any order of being which can be said to be in the possession of

perfect happiness. Human beings, obtaining affluence, next wish for

sovereignty. Having achieved sovereignty their next wish is for the

status of gods. Having won that status they then wish for the chiefdom of

the celestials. If thou becomest affluent, thou wilt never succeed in

becoming a king (for thou art a Brahmana by birth), nor in becoming a god

(because, in reality, thy status of Brahmanahood is equal if not superior

to that of a god). If by any means (led away by the alluring prospect of

heavenly bliss) thou becomest a god (instead of attaining to a superior

position), thou wilt then covet for the chiefdom of the gods. In no

condition wilt thou be contented. Contentment does not result from

acquisition of desirable objects. Thirst is never slaked although there

is profusion of water.[539] The thirst for acquisition only blazes up

with each fresh acquisition like a fire with new faggots thrown into it.

In thee there is grief. But joy also dwells in thee. Both happiness and

misery dwell in thee. Why then shouldst thou yield to grief? One should

shut up, like birds in a cage, the very springs, viz., the understanding

and the senses of, all one's desires and acts. There can be no cutting of

a second head, nor of a third hand. That which does not exist can produce

no fear. One that is not acquainted with the enjoyment a certain object

affords, never feels a desire for that object. Desires arise from the

actual experience of the pleasures that touch or sight, or hearing gives.

Thou hast no idea of the taste of the wine called Varuni or of the meat

of the birds called Ladwaka. There is no drink and no food more delicious

than these. Thou hast no idea also, O Kasyapa, of every other superior

kind of drink and food that exists among men, for thou hast never tasted

it. Without doubt, therefore, not to taste, not to see, should be the vow

of a man if he is to win happiness. Creatures that have hands, without

doubt, become strong and earn wealth. Men are reduced by men to a state

of servitude, and are repeatedly afflicted (at the hands of their own

species) with death, imprisonment, and other tortures. Although such is

their condition, yet even they (without yielding to grief) laugh and

sport and indulge in merriment. Others again, though endued with might of

arms, and possessed of knowledge and great energy of mind, follow

censurable, sinful, and miserable professions. They seek to change such

professions for other pursuits (that are more dignified) but then they

are bound by their own acts (of a previous life) and by the force of

Destiny. The vilest man of the Pukkasa or the Chandala orders never

wishes to cast off his life. He is quite contented with the order of his

birth. Behold the illusion in this respect! Beholding those amongst thy

species that are destitute of arms, or struck with palsy, or afflicted

with other diseases, thou canst regard thyself as very happy and

possessed of valuable accompaniments amongst the members of thy own

order. If this thy regenerated body remains safe and sound, and free from

disease, and all thy limbs remain perfect, thou art sure of never

incurring any reproach amongst men. It would not behove thee, O Brahmana,

to cast off thy life even if any blame, founded on fact and capable of

bringing about thy dismissal from caste, attached to thee! Rise, and

practise virtue. It is not meet that thou shouldst throw away thy life!

If, O regenerate one, thou listen to me and place credence on my words,

thou wilt then obtain the highest reward of the religion inculcated in

the Vedas. Do thou set thyself to Vedic studies, and duly maintain thy

sacred fire, and observe truth, and self-restraint, and charity. Never

compare thyself boastfully with another. They who, by devoting themselves

to the study of the Vedas, become competent for performing sacrifices for

themselves and others, have no need to indulge in any kind of regret or

fear any kind of evil. They that are born under an auspicious

constellation on an auspicious lunation and at an auspicious hour, strive

their best for performing sacrifices, practising charity, and procreating

children, and desiring to pass their time cheerfully in those acts, at

last win very great happiness.[540] They, on the other hand, that are

born under evil constellations, inauspicious lunations, and at evil

hours, become destitute of sacrifices and progeny and at last fall into

the Asura order.[541] In my former life I had much useless learning. I

always sought for reasons and had very little faith. I was a slanderer of

the Vedas. I was destitute of the (fourfold) objects of life, and was

devoted to that science of argumentation which is based upon ocular or

tangible proofs.[542] I used to utter words based on (plausible) reasons.

Indeed, in assemblies, I always spoke of reasons (and never faith). I

used to speak irreverently of the declarations of the Srutis and address

Brahmanas in domineering tones. I was an unbeliever, skeptical of

everything, and though really ignorant, proud of my learning. This status

of a jackal that I have obtained in this life is the consequence, O

regenerate one, of those sins of mine! If even after hundreds of days and

nights I that am a jackal can once again obtain the status of humanity, I

shall then pass my life in contentment, heedful of the true objects of

existence, and engaged in sacrifices and gifts. I shall then know what

should be known, and avoid what should be avoided!' Thus addressed, the

ascetic Kasyapa, rising up, said, 'O, thou art certainly possessed of

knowledge and great intelligence! I am really surprised at all this!'

With eyes whose vision was extended by knowledge, the Brahmana then

beheld that being who had addressed him to be Indra, chief of the gods

and the lord of Sachi. Kasyapa then worshipped that god having the best

of steeds for the animal that bore him. Receiving afterwards the god's

permission, the Brahmana returned to his abode.'"

SECTION CLXXXI

"Yudhishthira said, 'Tell me, O grandsire, if gifts, sacrifices,

penances, and dutiful services returned to preceptors, are productive of

wisdom and high felicity.'[543]

'Bhishma said, 'If the mind becomes affected by desire, wrath and other

evil passions, it then runs towards sin. If one's acts are stained by

sin, one is obliged to dwell in painful regions. Sinful men take birth in

indigent circumstances and repeatedly suffer the pangs of famine, woe,

fear, and death. Those that are virtuous in their acts, and possessed of

faith, and that have their senses under control, become born as affluent

men and repeatedly sport in festivities and heaven and happiness.

Unbelievers, with their arms manacled, are sent to regions rendered

inaccessible by carnivorous beasts and elephants and full of terrors in

consequence of snakes and robbers. What more need be said of them? They,

on the other hand, who have reverence for gods and guests, who are

liberal, who are fond of good and honest men, go, in consequence of their

acts of charity, along that happy way which belongs to persons of

cleansed souls. They that have no reverence for virtue are as vile among

men as seedless grains among corn or the gnat among birds. That which is

ordained in consequence of the acts of a past life pursues the actor even

if the latter strives his best for leaving it behind.[544] It sleeps when

he sleeps and does whatever else he does.[545] Like his shadow it rests

when he rests, proceeds when he proceeds, and acts when he acts. Whatever

acts a man does he has certainly to obtain the fruits thereof. Death is

dragging all creatures who are surely destined to fall (into orders of

existence they deserve) and who are surely 'liable to enjoy or suffer

that which has been ordained as the consequence of their acts. The acts

of a past life develop their consequences in their own proper time even

as flowers and fruits, without extraneous efforts of any kind, never fail

to appear when their proper time comes. After the consequences, as

ordained, of the acts of a past life, have been exhausted (by enjoyment

or sufferings), honour and disgrace, gain and loss, decay and growth, no

longer flow or appear in respect of any one. This happens

repeatedly.[546] A creature while still in the mother's womb enjoys or

suffers the happiness or the misery that has been ordained for him in

consequence of his own acts. In childhood or youth or old age, at

whatever period of life one does an act good or bad, the consequences

thereof are sure to visit him in his next life at precisely the same

period. As a calf recognises and approaches its parent in the midst of

even a thousand kine, even so the acts of a past life recognise and visit

the doer in his new life. Washed in water a (dirty) piece of cloth

becomes clean. Similarly, men burning in repentance obtain endless

happiness by proper penances.[547] Those that can take up their residence

in the woods and by performing austerities for a long period can wash

themselves of their sins, succeed in obtaining the objects on which they

set their hearts. As no one can mark the track of birds in the sky or of

fishes in the water, similarly, the track of persons whose souls have

been cleansed by knowledge cannot be marked by any.[548] There is no need

of any more eloquence or any more reference to sinful acts. Suffice it to

say that one should, with proper judgment and as befits one best, do what

is for one's good. This is the means by which wisdom and high felicity

may be achieved.'"

SECTION CLXXXII

"Yudhishthira said, 'Whence has this universe consisting of mobile and

immobile creatures been created? Whom does it go to when destruction sets

in? Tell me this, O grandsire! Indeed, by whom has this universe with its

oceans, its firmament, its mountains, its clouds, its lands, its fire,

and its wind, been created. How were all objects created? Whence this

division into separate orders of existence? Whence are their purity and

impurity, and the ordinances about virtue and vice? Of what kind is the

life of living creatures? Where also do they go who die. Tell us

everything about this and the other world.'

"Bhishma said, 'In this connection is cited the old narrative of the

sacred words that Bhrigu said in reply to the questions of Bharadwaja.

Beholding the great Rishi Bhrigu blazing with energy and splendour,

seated on the Kailasa summit, Bharadwaja addressed him in the following

words.'

"Bharadwaja said, 'By whom was this world with its ocean, its firmament,

its mountains, its clouds, its lands, its fire, and its wind, created?

How were all creatures first created? Whence this distinction of castes?

Whence the purity and the impurity of (behaviour), and whence the

ordinances about virtue and vice, for living creatures? Of what kind is

the life of living creatures? Where do they go who die? It behoveth thee

to tell me everything about this and the other world.' Thus addressed

about his doubts by Bharadwaja, the illustrious and regenerate Rishi

Bhrigu who resembled Brahma itself, replied unto him, saying these words.'

"Bhrigu said, 'There is a Primeval Being, known to the great Rishis, of

the name of Manasa. He is without beginning and without end. That Divine

Being is incapable of being penetrated by weapons. He is without decay

and is Immortal. He is said to be Unmanifest. He is Eternal, Undecaying,

and Unchangeable. Through Him are creatures born and through Him they

die. He first created a Divine Being known by the name of Mahat.[549]

Mahat created Consciousness. That Divine Being created Space. That

puissant Being is the holder of all created objects. From Space was born

Water, and from Water were born Fire and Wind. Through the union of Fire

and Wind was born the Earth. Self-born Manasa then created a divine Lotus

pregnant with Energy. From that Lotus sprang Brahman, that Ocean of

Veda.[550] The Srutis say that as soon as born, that divine Being uttered

the words, 'I am He!' For this He came to be called by the name of

Consciousness. He has all created things for his body and He is their

Creator.[551] These five elements that we see are that Brahman of great

energy. The mountains are his bones. The earth is his fat and flesh. The

oceans are his blood. Space is his stomach. The Wind is his breath. Fire

is his energy. The rivers are his arteries and veins. Agni and Soma,

otherwise called the Sun and the Moon, are called his eyes. The firmament

above is his head. The earth is his two feet. The cardinal and subsidiary

points of the horizon are his arms. Without doubt, He is incapable of

being known and His Soul is inconceivable by even persons crowned with

ascetic success. The Divine Being, who pervades the whole universe, is

also known by the name of Ananta (Infinite). He lives in Consciousness,

and is incapable of being known by persons of uncleansed souls. Asked by

thee I have now told thee of Him who created Consciousness for evoking

into existence all created objects, and from whom this universe has

sprung.'

"Bharadwaja said, 'What is the extent of the firmament, of the points of

the horizon, of the surface of this earth, and of the Wind? By telling me

the truth, solve my doubts.'

"Bhrigu said, 'The sky thou seest above is Infinite. It is the abode of

persons crowned with ascetic success and of divine beings. It is

delightful, and consists of various regions. Its limits cannot be

ascertained. The Sun and the Moon cannot see, above or below, beyond the

range of their own rays. There where the rays of the Sun and the Moon

cannot reach are luminaries[552] which are self-effulgent and which

possess splendour like that of the Sun or the fire. Know this, O giver of

honours, that possessed of far-famed splendour, even these last do not

behold the limits of the firmament in consequence of the inaccessibility

and infinity of those limits. This Space which the very gods cannot

measure is fall of many blazing and self-luminous worlds each above the

other. Beyond the limits of land are oceans of water. Beyond water is

darkness. Beyond darkness is water again, and beyond the last is fire.

Downwards, beyond the nether regions, is water. Beyond water is the

region belonging to the great snakes. Beyond that is sky once more, and

beyond the sky is water again. Even thus there is water and sky

alternately without end. Even such are the limits of the Divinity

represented by water. The very gods are unable to ascertain limits of

fire and wind and water. The nature of fire, wind, water, and land, is

like that of space. They are distinguished through want of true

Knowledge. Sages read in diverse scriptures the limits that have been

declared of the three worlds and the ocean. Who is there, however, that

would set limits to what cannot be grasped by vision and what is

inaccessible (in all its parts)? If even it becomes possible to ascertain

the limits of the firmament which is the track of the gods and beings

crowned with ascetic success, it can never be possible to set limits to

that which is limitless and known by the name of the Infinite, to that

which correspond with the name by which it is known, viz., what has been

called the high-souled Manasa? When again His form is sometimes

contracted and sometimes expanded, how can any one else except one that

is equal to Him, be able to comprehend His limits? From the Lotus (of

which I have already spoken) was first created the Omniscient lord,

Brahman, endued with form, of essence comprised of Righteousness, and the

Creator of all mobile and immobile things.

"Bharadwaja said, 'If Brahman sprang from the Lotus, then it is the Lotus

that should be regarded as the First-born and not Brahman. Why, however,

is Brahma said to be the first? Do thou remove that doubt of mine.'

"Bhrigu said, 'The Earth it is that is called the Lotus. It was created

for giving a seat unto that form of Manasa which became Brahman. Reaching

up to heaven itself, the Sumeru became the pericarp of the Lotus.

Remaining within it, the puissant Lord of the Universe created all the

worlds.'"

SECTION CLXXXIII

"Bharadwaja said, 'Tell me, O best of Brahmanas, how the puissant Brahman

residing within Meru, created these diverse kinds of objects.'

"Bhrigu said, 'The great Manasa (in his form of Brahman) created the

diverse kinds of objects by fiat of Will. For the protection then of all

creatures, he first created water. Water is the life of all creatures,

and it is water which aids their growth. If there be no water, all

creatures would perish. The whole universe is pervaded by water. Earth,

mountains, clouds, and all things which have form, should all be known as

transformations of water. They have all been produced by the

solidification of that element.'

Bharadwaja said, 'How did water spring? How Fire and Wind? How also was

the earth created? I have great doubts on these points.'

"Bhrigu said, 'O regenerate one, in very ancient times called the

Brahma-kalpa, the high-souled Rishis of the regenerate order, when they

assembled together, felt this very doubt about the creation of the

universe. Re-straining speech, they remained immovable, engaged in

(ascetic) contemplation. Having given up all food, they subsisted upon

air alone, and remained thus for a thousand celestial years. At the end

of that period, certain words as sacred as those of the Vedas

simultaneously reached the ears of all. Indeed, this celestial voice was

heard in the firmament to say, 'Formerly there was only infinite Space,

perfectly motionless and immovable. Without sun, moon, stars, and wind,

it seemed to be asleep. Then water sprang into existence like something

darker within darkness. Then from the pressure of water arose wind. As an

empty vessel without a hole appears at first to be without any sound, but

when filled with water, air appears and makes a great noise, even so when

infinite Space was filled with water, the wind arose with a great noise,

penetrating through the water.[553] That wind, thus generated by the

pressure of the ocean of water, still moveth. Coming into (unobstructed)

Space, its motion is never stopped. Then in consequence of the friction

of wind and water, fire possessed of great might and blazing energy,

sprang into existence, with flames directed upwards. That fire dispelled

the darkness that had covered Space. Assisted by the wind, fire drew

Space and Water together. Indeed, combining with the wind, fire became

solidified. While failing from the sky, the liquid portion of fire

solidified again and became what is known as the earth. The earth or

land, in which everything is born, is the origin of all kinds of taste,

of all kinds of scent, of all kinds of liquids, and of all kinds of

animals.'"

SECTION CLXXXIV

"Bharadwaja said, 'When the high-souled Brahman has created thousands of

creatures, why is it that only these five elements which he created

first, which pervade all the universe and which are great creatures, have

come to have the name of creatures applied to them exclusively?'[554]

"Bhrigu said, 'All things that belong to the category of the Infinite or

the Vast receive the appellation of Great. It is for this reason that

these five elements have come to be called Great creatures. Activity is

wind. The sound that is heard is space. The heat that is within it is

fire. The liquid juices occurring in it are water. The solidified matter,

viz., flesh and bones, are earth. The bodies (of living creatures) are

thus made of the five (primeval) elements. All mobile and immobile

objects are made of these five elements. The five senses also of living

creatures partake of the five elements. The ear partakes of the

properties of space, the nose of earth; the tongue of water; touch of

wind; and the eyes of light (of fire).'

"Bharadwaja said, 'If all mobile and immobile objects be composed of

these five elements, why is it that in all immobile objects those

elements are not visible? Trees do not appear to have any heat. They do

not seem to have any motion. They are again made up of dense particles.

The five elements are not noticeable in them. Trees do not hear: they do

not see; they are not capable of the perceptions of scent or taste. They

have not also the perception of touch. How then can they be regarded as

composed of the five (primeval) elements? It seems to me that in

consequence of the absence of any liquid material in them, of any heat,

of any earth, of any wind, and of any empty space, trees cannot be

regarded as compounds of the five (primeval) elements.'

"Bhrigu said, 'Without doubt, though possessed of density, trees have

space within them. The putting forth of flowers and fruits is always

taking place in them. They have heat within them in consequence of which

leaf, bark, fruit, and flower, are seen to droop. They sicken and dry up.

That shows they have perception of touch. Through sound of wind and fire

and thunder, their fruits and flowers drop down. Sound is perceived

through the ear. Trees have, therefore, ears and do hear. A creeper winds

round a tree and goes about all its sides. A blind thing cannot find its

way. For this reason it is evident that trees have vision. Then again

trees recover vigour and put forth flowers in consequence of odours, good

and bad, of the sacred perfume of diverse kinds of dhupas. It is plain

that trees have scent.[555] They drink water by their roots. They catch

diseases of diverse kinds. Those diseases again are cured by different

operations. From this it is evident that trees have perceptions of taste.

As one can suck up water through a bent lotus-stalk, trees also, with the

aid of the wind, drink through their roots. They are susceptible of

pleasure and pain, and grow when cut or lopped off. From these

circumstances I see that trees have life. They are not inanimate. Fire

and wind cause the water thus sucked up to be digested. According, again,

to the quantity of the water taken up, the tree advances in growth and

becomes humid. In the bodies of all mobile things the five elements

occur. In each the proportions are different. It is in consequence of

these five elements that mobile objects can move their bodies. Skin,

flesh, bones, marrow, and arteries and veins, that exist together in the

body are made of earth. Energy, wrath, eyes, internal heat, and that

other heat which digest the food that is taken, these five, constitute

the fire that occurs in all embodied creatures.[556] The ears, nostrils,

mouth, heart, and stomach, these five, constitute the element of space

that occurs in the bodies of living creatures. Phlegm, bile, sweat, fat,

blood, are the five kinds of water that occur in mobile bodies. Through

the breath called Prana a living creature is enabled to move. Through

that called Vyana, they put forth strength for action. That called Apana

moves downwards. That called Samana resides within the heart. Through

that called Udana one eructates and is enabled to speak in consequence of

its piercing through (the lungs, the throat, and the mouth). These are

the five kinds of wind that cause an embodied creature to live and move.

The properties of scent an embodied creature knows through the

earth-element in him. From the water-element he perceives taste. From the

fire-element represented by the eyes, he perceives forms, and from the

wind-element he obtains the perception of touch. Scent, touch, taste,

vision, and sound, are regarded as the (general) properties of every

mobile and immobile object. I shall first speak of the several kinds of

scent. They are agreeable, disagreeable, sweet, pungent, far-going,

varied, dry, indifferent. All these nine kinds of scent are founded upon

the earth-element. Light is seen by the eyes and touch through the

wind-element. Sound, touch, vision and taste are the properties of water.

I shall speak (in detail) now of the perception of taste. Listen to me.

High-souled Rishis have spoken of diverse kinds of taste. They are sweet,

saltish, bitter, astringent, sour, and pungent. These are the six kinds

of taste appertaining to the water-element. Light contributes to the

vision of form. Form is of diverse kinds. Short, tall, thick,

four-cornered, round, white, black, red, blue, yellow, reddish, hard,

bright, smooth, oily, soft, and terrible. These are the sixteen different

kinds of form which constitute the property of light or vision. The

property of the wind-element is touch. Touch is of various kinds: warm,

cold, agreeable.. disagreeable, indifferent, burning, mild, soft, light,

and heavy. Both sound and touch are the two properties of the

wind-element. These are the eleven properties that appertain to the wind.

Space has only one property. It is called sound. I shall now tell thee

the different kinds of sound. They are the seven original notes called

Shadja, Rishabha, Gandhara, Mahdhyama, Panchama, Dhaivata and Nishada.

These are the seven kinds of the property that appertains to space. Sound

inheres like the Supreme Being in all space though attached especially to

drums and other instruments. Whatever sound is heard from drums small and

large, and conchs, and clouds, and cars, and animate and inanimate

creatures, are all included in these seven kinds of sound already

enumerated. Thus sound, which is the property of space, is of various

kinds. The learned have said sound to be born of space. When raised by

the different kinds of touch, which is the property of the wind, it may

be heard. It cannot however, be heard, when the different kinds of touch

are inceptive. The elements, mingling with their counterparts in the

body, increase and grow. Water, fire, wind are always awake in the bodies

of living creatures. They are the roots of the body. Pervading the five

life-breaths (already mentioned) they reside in the body.'"

SECTION CLXXXV

"Bharadwaja said, 'How does bodily fire or heat, entering the body,

reside there? How also does the wind, obtaining space for itself, cause

the body to move and exert itself?'

"Bhrigu said, 'I shall, O regenerate one, speak to thee of the course in

which the wind moves, and how, O sinless one, that mighty element causes

the bodies of living creatures to move and exert themselves. Heat resides

within the head (brain) and protects the body (from perishing). The wind

or breath called Prana, residing within the head and the heat that is

there, cause all kinds of exertion. That Prana is the living creature,

the universal soul, the eternal Being, and the Mind, Intellect, and

Consciousness of all living creatures, as also all the objects of the

senses.[557] Thus the living creature is, in every respect, caused by

Prana to move about and exert. Them in consequence of the other breath

called Samana, every one of the senses is made to act as it does. The

breath called Apana, having recourse to the heat that is in the urethra

and the abdominal intestines, moves, engaged in carrying out urine and

faeces. That single breath which operates in these three, is called Udana

by those that are conversant with science. That breath which operates,

residing in all the joints of men's bodies, is called Vyana. There is

heat in the bodies of living creatures which is circulated all over the

system by the breath Samana. Residing thus in the body, that breath

operates upon the different kinds of watery and other elementary

substances and all bad humours. That heat, residing between Apana and

Prana, in the region of the navel, operates, with the aid of those two

breaths, in digesting all food that is taken by a living creature. There

is a duct beginning from the mouth down to the anal canal. Its extremity

is called the anus. From this main duct numerous subsidiary ones branch

out in the bodies of all living creatures.[558] In consequence of the

rush of the several breaths named above (through these ducts), those

breaths mingle together. The heat (that dwells in Prana) is called

Ushman. It is this heat that causes digestion in all creatures possessed

of bodies. The breath called Prana, the bearer of a current of heat,

descends (from the head) downwards to the extremity of the anal canal and

thence is sent upwards once more. Coming back to its seat in the head, it

once more sends down the heat it bears. Below the navel is the region of

digested matter. Above it is that for the food which is taken. In the

navel are all the forces of life that sustain the body. Urged by the ten

kinds of breaths having Prana for their first, the ducts (already

mentioned), branching out from the heart, convey the liquid juices that

food yields, upwards, downwards, and in transverse directions.[559] The

main duct leading from the mouth to the anus is the path by which yogins,

vanquishers of fatigue, of perfect equanimity in joy and sorrow, and

possessed of great patience, succeed in attaining to Brahma by holding

the soul within the brain.[560] Even thus is heat panted in the breaths

called Prana and Apana and others, of all embodied creatures. That heat

is always burning there like a fire placed in any (visible) vessel.'

SECTION CLXXXVI

"Bharadwaja said, 'If it is the wind that keeps us alive, if it is the

wind that causes us to move and exert, if it is the wind that causes us

to breathe and to speak, then it seems that life is worth little. If the

animal heat (that digests all food) be of the nature of fire, and if it

is that fire which assists at digestion by dissolving the food we take,

then life is worth little. When an animal dies, that which is called its

life is never seen leaving it. Only the breath leaves it, and the

internal heat becomes extinguished. If life were nothing else, than wind,

or if life depended only on the wind, then it could have been seen like

the external sea of air, and when passing out it would have mingled with

that air. If life dependest upon air, and if it ended with the escape of

that air from the body, it would then mingle with another portion of air

(that exists externally) like a portion of water escaping into the great

ocean and thereby only changing the place of its residence. If a quantity

of water be thrown into a well, or if the flame of a lamp be thrown into

a blazing fire, either of them, entering a homogeneous element, loses its

independent or separate existence. If life were air, it also, when the

animal died, would mingle with the great ocean of air outside. How can we

say that there is life in this animal body which is made up of the five

(primal) elements? If one of those elements disappear, the union of the

other four becomes dissolved. The element of water drieth up if food be

not taken. The element of air disappears if the breath be restrained. The

element of space disappears if the excretions cease. So also the element

of fire becomes extinguished if food does not go in. The element of earth

breaks in pieces in consequence of diseases, wounds, and other

sufferings. If only one of the five becomes afflicted, the union, being

dissolved, the five go away into five different directions. When the body

which is a union of the elements, becomes separated into five

ingredients, whither doth life go? What doth it then know? What doth it

then hear? What doth it then say? This cow (that is given away to a holy

Brahmana), it is said, will rescue me in the other world. The animal,

however, that is given away, itself dies. Whom then will this cow rescue?

The taker of the cow (in gift) and the giver are both equal (in being

both subject to death). Both of them meet with extinction in this world.

How then will they meet again? How will the person that has been eaten up

by birds, or that has been broken in pieces by a fall from a mountain

summit, or that has been consumed by fire, regain life? The root of a

tree that has been cut down does not grow up again. Only the seeds put

forth sprouts. Where is the person who having died comes back (to some

sort of new existence)? Only seeds were originally created. All this

universe is the result of seeds in succession. They that die, die to

perish Seeds result from seeds.'"

SECTION CLXXXVII

"Bhrigu said, 'There is no destruction of the living creature, or of what

is given, or of our other acts. The creature that dies only goes into

another form. The body along dissolves away. The living creature, though

depending upon the body, does not meet with destruction when the body is

destroyed. It is not seen after the destruction of the physical frame

just as fire is not seen after the consumption of the fuel with which it

was ignited.'

"Bharadwaja said, 'If there is no destruction of the living creature like

that of fire, I submit, fire itself is not seen after consumption of the

fuel (that ignited it). When the supply of fuel is stopped, the fire

becomes extinguished, and, as far as I know, becomes annihilated. That

should surely be regarded to have met with destruction which has no

longer any action, which furnishes no proof of its existence, and which

no longer occupies any space.'

"Bhrigu said, 'It is true that upon the consumption of fuel fire is no

longer seen. It mingles with space because there is no longer any visible

object in which to inhere, and hence it becomes incapable of perception

by us. Similarly, upon leaving the body, the creature lives in space, and

cannot be seen in consequence of its extreme subtility as is doubtless

the case with fire. It is fire or heat that sustains the breaths called

Prana and the others. Know that that heat (thus existing) is called life

or the living agent. That heat which is the sustainer of the breaths,

becomes extinguished in consequence of the suppression of breath. Upon

that heat in the physical frame being extinguished, the frame itself

loses animation. Falling down, it is transformed into earth, for that is

its ultimate destination. The breath that is in all mobile and immobile

objects mingles with space, and the heat that is in them follows that

breath. These three (viz., space, air, and tire), mingle together. The

other two (viz., water and earth), exist together in the form of earth.

There is wind where space is, and there is fire where wind is. They are

formless, it should be known, and become endued with form only in respect

of embodied creatures.'

"Bharadwaja said, 'If in the physical frames of all living creatures

there are heat, wind, earth, space and water, what, then, are the

indications of living agent? Tell me these, O sinless one! I desire to

know the nature of the life that is in the bodies of living

beings,--bodies made up of the five primal elements, engaged in the five

acts, endued with the five senses and possessed of animation. Upon the

dissolution of the body which is a union of flesh and blood, and a mass

of fat, sinews and bones, that which is the living agent cannot be seen.

If this body, composed of the five elements, be destitute of what is

called life, who or what then is that which feels misery upon the

appearance of either bodily or mental pain? The living agent hears what

is said, with the aid of the ears. It, however, happens again, O great

Rishi, that the same agent hears not when the Mind is otherwise engaged.

It seems, therefore, that that which is called the living agent serves no

purpose. The whole scene that the living agent sees with eyes acting in

concert with the mind, the eye beholds not, even when lying before it, if

the mind be otherwise engaged. Then again, when it is under the influence

of sleep, that agent neither sees nor smells, nor hears, nor speaks, nor

experiences the perceptions of touch and taste. Who or what then is that

which feels joy, becomes angry, gives way to sorrow, and experiences

tribulation? What is that which wishes, thinks, feels aversion, and

utters words?'

"Bhrigu said, 'The mind also is made of the five elements in common with

the body. For this reason it is of no consequence with respect to the

acts mentioned by thee. Only the one internal Soul sustaineth the body.

It is he that perceives smell, taste, sound, touch and form and other

properties (that exist in external nature). That Soul, pervading all the

limbs, is the witness (of the acts) of the mind endued with five

attributes and residing within the body composed of the five elements. It

is he who feels pleasure and pain, and when separated from him the body

no longer experiences them. When there is no longer any perception of

form or of touch, when there is no heat in the fire that resides within

the body,--indeed, when that animal heat becomes extinguished,--the body,

in consequence of its abandonment by the Soul, meets with destruction.

The whole universe is composed of water. Water is the form of all

embodied creatures. In that water is the Soul which is displayed in the

mind. That Soul is the Creator Brahman who exists in all things. When the

Soul becomes endued with vulgar attributes, it comes to be called

Kshetrajna. When freed from those attributes, it comes to be called

Paramatman or Supreme Soul. Know that Soul. He is inspired with universal

benevolence. He resides in the body like a drop of water in a lotus. Know

well that which is called Kshetrajna and which has universal benevolence.

Darkness, Passion, and Goodness are the attributes of the living agent.

The learned say that the Soul has Consciousness and exists with the

attributes of life. The soul exerts and causes everything to exert.

Persons that have a knowledge of the Soul say that the Soul is different

from life. It is the Supreme Soul that has created the seven worlds and

sets them agoing. There is no destruction of the living agent when the

dissolution of the body takes place. Men destitute of intelligence say

that it dies. That is certainly untrue. All that the living agent does is

to go from one unto another body. That which is called death is only the

dissolution of the body. It is thus that the Soul, wrapped in diverse

forms, migrates from form to form, unseen and unnoticed by others.

Persons possessed of true Knowledge behold the Soul by their keen and

subtile intelligence. The man of wisdom, living on frugal fare, and with

heart cleansed of all sins, devoting himself to yoga meditation, succeeds

every night, before sleep and after sleep, in beholding his Soul by the

aid of his Soul.[561] In consequence of a contented heart, and by

abandoning all acts good and bad, one can obtain infinite happiness by

depending upon one's own Soul. The king, of fiery effulgence, residing

within the mind is called the living agent. It is from that Lord of

everything that this creation has sprung. Even this is the conclusion to

be arrived at in the enquiry into the origin of creatures and the soul.'

SECTION CLXXXVIII

"Bhrigu said, 'Brahman first created a few Brahmanas who came to be

called Prajapatis (lords of creation). Possessed of splendour equal to

that of the fire or the Sun, they were created out of the energy of that

First-born Being. The puissant Lord then created Truth, Duty, Penance,

the eternal Vedas, all kinds of pious acts, and Purity, for enabling

creatures to attain to heaven (by practising them). After this, the

Deities and the Danavas, the Gandharvas, the Daityas, the Asuras, the

great snakes, the Yakshas, the Rakshasas, the Serpents, the Pisachas, and

human beings with their four divisions, viz., Brahmanas, Kshatriyas,

Vaisyas, and Sudras, O best of regenerate ones, and all the other orders

of creatures that exist, were created. The complexion the Brahmanas

obtained was white; that which the Kshatriyas obtained was red; that

which the Vaisyas got was yellow; and that which was given to the Sudras

was black.'

"Bharadwaja said, 'If the distinction between the four orders (of human

beings) be made by means only of colour (attribute), then it seems that

all the four orders have been mingled together.[562] Lust, wrath, fear,

cupidity, grief, anxiety, hunger, toil, possess and prevail over all men.

How can men be distinguished by the possession of attributes? The bodies

of all men emit sweat, urine, faeces, phlegm, bile, and blood. How then

can men be distributed into classes? Of mobile objects the number is

infinite; the species also of immobile objects are innumerable. How,

then, can objects of such very great diversity be distributed into

classes?'

"Bhrigu said, 'There is really no distinction between the different

orders. The whole world at first consisted of Brahmanas. Created (equal)

by Brahman, men have, in consequence of their acts, become distributed

into different orders. They that became fond of indulging in desire and

enjoying pleasures, possessed of the attributes of severity and wrath,

endued with courage, and unmindful of the duties of piety and

worship,--these Brahmanas possessing the attribute of Passion,--became

Kshatriyas. Those Brahmanas again who, without attending to the duties

laid down for them, became possessed of both the attributes of Goodness

and Passion, and took to the professions of cattle-rearing and

agriculture, became Vaisyas. Those Brahmanas again that became fond of

untruth and injuring other creatures, possessed of cupidity,--engaged in

all kinds of acts for a living, and fallen away from purity of behaviour,

and thus wedded to the attribute of Darkness, became Sudras. Separated by

these occupations, Brahmanas, falling away from their own order, became

members of the other three orders. All the four orders, therefore, have

always the right to the performance of all pious duties and of

sacrifices. Even thus were the four orders at first created equal by

Brahman who ordained for all of them (the observances disclosed in) the

words of Brahma (in the Vedas). Through cupidity alone, many fell away,

and became possessed by ignorance. The Brahmanas are always devoted to

the scriptures on Brahma; and mindful of vows and restraints, are capable

of grasping the conception of Brahma. Their penances therefore, never go

for nothing. They amongst them are not Brahmanas that are incapable of

understanding that every created thing is Supreme Brahma. These, falling

away, became members of diverse (inferior) orders. Losing the light of

knowledge, and betaking themselves to an unrestrained course of conduct,

they take birth as Pisachas and Rakshasas and Pretas and as individuals

of diverse Mleccha species. The great Rishis who at the beginning sprang

into life (through Brahman's Will) subsequently created, by means of

their penances, men devoted to the duties ordained for them and attached

to the rites laid down in the Eternal Vedas. That other Creation,

however, which is eternal and undecaying, which is based upon Brahma and

has sprung from the Primeval God, and which has its refuge upon yoga, is

a mental one.'"[563]

 SECTION CLXXXIX

"Bharadwaja said, 'By what acts does one become a Brahmana? By what, a

Kshatriya? O best of regenerate ones, by what acts again does one become

a Vaisya or a Sudra? Tell me this, O foremost of speakers.'

"Bhrigu said, 'That person is called a Brahmana who has been sanctified

by such rites as those called jata and others; who is pure in behaviour;

who is engaged in studying the Vedas; who is devoted to the six

well-known acts (of ablutions every morning and evening, silent

recitation of mantras, pouring libations on the sacrificial fire,

worshipping the deities, doing the duties of hospitality to guests, and

offering food to the Viswedevas); who is properly observant of all pious

acts; who never takes food without having offered it duly to gods and

guests; who is filled with reverence for his preceptor; and who is always

devoted to vows and truth. He is called a Brahmana in whom are truth,

gifts, abstention from injury to others, compassion, shame,

benevolence,[564] and penance. He who is engaged in the profession of

battle, who studies the Vedas, who makes gifts (to Brahmanas) and takes

wealth (from those he protects) is called a Kshatriya. He who earns fame

from keep of cattle, who is employed in agriculture and the means of

acquiring wealth, who is pure in behaviour and attends to the study of

the Vedas, is called a Vaisya.[565] He who takes pleasure in eating every

kind of food, who is engaged in doing every kind of work, who is impure

in behaviour, who does not study the Vedas, and whose conduct is unclean,

is said to be a Sudra. If these characteristics be observable in a Sudra,

and if they be not found in a Brahmana, then such a Sudra is no Sudra,

and, such a Brahmana is no Brahmana. By every means should cupidity and

wrath be restrained. This as also self-restraint, are the highest results

of Knowledge. Those two passions (viz., cupidity and wrath), should, with

one's whole heart, be resisted. They make their appearance for destroying

one's highest good. One should always protect one's prosperity from one's

wrath, one's penances from pride; one's knowledge from honour and

disgrace; and one's soul from error. That intelligent person, O

regenerate one, who does all acts without desire of fruit, whose whole

wealth exists for charity, and who performs the daily Homa, is a real

Renouncer.[566] One should conduct oneself as a friend to all creatures,

abstaining from all acts of injury. Rejecting the acceptance of all

gifts, one should, by the aid of one's own intelligence, be a complete

master of one's passions. One should live in one's soul where there can

be no grief. One would then have no fear here and attain to a fearless

region hereafter. One should live always devoted to penances, and with

all passions completely restrained; observing the vow of taciturnity, and

with soul concentrated on itself; desirous of conquering the unconquered

senses, and unattached in the midst of attachments. All things that can

be perceived by the senses are called Manifest. All, however, that is

Unmanifest, that is beyond the ken of the senses, that can be ascertained

only by the subtile senses, should be sought to be known.[567] If there

be no faith, one will never succeed in attaining to that subtile sense.

Therefore, one should hold oneself in faith. The mind should be united

with Prana, and Prana should then be held within Brahma. By dissociating

oneself from all attachments, one may obtain absorption into Brahma.

There is no need of attending to any other thing. A Brahmana can easily

attain to Brahma by the path of Renunciation. The indications of a

Brahmana are purity, good behaviour and compassion unto all creatures.'"

SECTION CXC

"Bhrigu said, 'Truth is Brahma; Truth is Penance; it is Truth that

creates all creatures. It is by Truth that the whole universe is upheld;

and it is with the aid of Truth that one goes to heaven. Untruth is only

another form of Darkness. It is Darkness that leads downwards. Those who

are afflicted by Darkness and covered by it fail to behold the lighted

regions of heaven. It has been said that Heaven is Light and that Hell is

Darkness. The creatures that dwell in the universe may obtain both heaven

and hell. In this world also, truth and untruth lead to opposite courses

of conduct and opposite indications, such as Righteousness and

Unrighteousness, light and darkness, pleasure and pain. Amongst these,

that which is Truth is Righteousness; that which is Righteousness is

Light; and that which is Light is Happiness. Similarly, that which is

Untruth is Unrighteousness; that which is Unrighteousness is Darkness;

and that which is Darkness is Sorrow or Misery. In this respect it is

said that they that are possessed of wisdom, beholding that the world of

lire is overwhelmed with sorrow, both bodily and mental, and with

happiness that is sure to end in misery, never suffer themselves to be

stupefied. He that is Wise will strive to rescue himself from sorrow. The

happiness of living creatures is unstable both here and hereafter.[568]

The happiness of creatures that are overwhelmed by Darkness disappears

like the splendour of the Moon when afflicted by Rahu.[569] Happiness is

said to be of two kinds, viz., bodily and mental. Both in this and the

other world, the visible and the invisible fruits (of action) are

specified (in the Vedas) for the sake of happiness.[570] There is nothing

more important than happiness and among the fruits or consequences of the

triple aggregate. Happiness is desirable. It is an attribute of the Soul.

Both Virtue and Profit are sought for its sake. Virtue is its root. This,

indeed, is its origin. All acts have for their end the attainment of

happiness.'

"Bharadwaja said, 'You have said that happiness is the highest object, I

do not comprehend this. This attribute of the soul that (you say) is so

desirable is not sought by the Rishis who are regarded to be engaged in

something promising a higher reward. It is heard that the Creator of the

three worlds, viz., the puissant Brahman, lives alone, observant of the

vow of Brahmacharya. He never devotes himself to the happiness obtainable

from the gratification of desire. Also, the divine Master of the

universe, the lord of Uma, reduced Kama (the deity of desire) to

extinction. For this reason, we say that happiness is not acceptable to

high-souled people. Nor does it appear to be a high attribute of the

Soul. I cannot put faith in what thy divine self has said, viz., that

there is nothing higher than happiness. That there are two kinds of

consequences in respect of our acts, viz., the springing of happiness

from good acts and of sorrow from sinful, acts, is only a saying that is

current in the world.'

"Bhrigu said, 'On this it is said as follows: from Untruth springs

Darkness. They that are overwhelmed by Darkness pursue only

Unrighteousness and not Righteousness, being overmastered by wrath,

covetousness, malice, falsehood, and similar evils. They never obtain

happiness either here or hereafter, On the other hand, they are afflicted

by various kinds of disease and pain and trouble. They are also tortured

by Death, imprisonment, and diverse other griefs of that kind, and by the

sorrows, attending on hunger and thirst and toil. They are also pained by

the numerous bodily griefs that arise from rain and wind and burning heat

and exceeding cold. They are also overwhelmed by numerous mental griefs

caused by loss of wealth and separation from friends, as also by griefs

caused by decrepitude and death. They that are not touched by these

diverse kinds of physical and mental afflictions, know what happiness is.

These evils are never found in heaven. There delicious breezes blow. In

heaven there is also perpetual fragrance. In heaven there is no hunger,

no thirst, no decrepitude, no sin. In this world there is both happiness

and misery. In hell there is only misery. Therefore, happiness is the

highest object of acquisition. The Earth is the progenitrix of all

creatures. Females partake of her nature. The male animal is like

Prajapati himself. The vital seed, it should be known, is the creative

energy. In this way did Brahman ordain in days of old that the creation

should go on. Each, affected by his own acts, obtains happiness or

misery.'"[571]

SECTION CXCI

"Bharadwaja said, 'What has been said to be the consequence of gift? What

of Righteousness? What of conduct? What of Penances well-performed? What

of the study and recitation of the Vedas? And what of pouring libations

upon the fire?'

'Bhrigu said, 'By pouring libations on the sacred fire, sin is burnt. By

study of the Vedas one obtains blessed tranquillity. By gift, one obtains

pleasure and articles of enjoyment. By Penances, one acquires blessed

heaven. Gift is said to be of two kinds: gifts for the other world, and

those for this. Whatever is given to the good attends the giver in the

other world. Whatever is given to those that are not good produces

consequences enjoyable here. The consequences of gifts are commensurate

with the gifts themselves.'

"Bharadwaja said, 'What course of duties should be performed by whom?

What also are the characteristics of duty? How many kinds of duty are

there? It behoveth thee to tell me these.'[572]

"Bhrigu said, 'Those wise men who are engaged in practising the duties

laid down for them succeed in obtaining heaven as their reward. By doing

otherwise people become guilty of folly.'

"Bharadwaja said, 'It behoveth thee to tell me about the four modes of

life that were formerly laid down by Brahman, and the practices ordained

for each of them.'

"Bhrigu said, 'In days of yore, the divine Brahman, for benefiting the

world, and for the protection of righteousness, indicated four modes of

life.[573] Amongst them, residence in the abode of the preceptor is

mentioned as the first (in order of time). He who is in this mode of life

should have his soul cleansed by purity of conduct, by Vedic rites, and

by restraints and vows and humility. He should worship the morning and

evening twilights, the Sun, his own sacred fire, and the deities. He

should cast off procrastination and idleness. He should cleanse his soul

by saluting his preceptor, by studying the Vedas, and by listening to his

preceptor's instructions. He should perform his ablutions thrice (viz.,

in the morning, noon, and evening). He should lead a life of celibacy;

attend to his sacred fire; dutifully serve his preceptor; daily go out on

a round of mendicancy (for supporting himself); and give ungrudgingly

unto his preceptor the whole of what is obtained in alms. Willingly

accomplishing everything that the commands of his preceptor may indicate,

he should be ready to receive such Vedic instruction as his preceptor may

give him as a favour.[574] On this subject there is a verse: That

Brahmana who obtains his Veda by attending with reverence upon his

preceptor, succeeds in attaining to heaven and obtains the fruition of

all his desires. The domestic mode of life is called the second (in point

of time). We shall explain to you all the pious acts and indications of

that mode. Those who having completed their residence in the preceptor's

abode return home, who are of pious conduct, who desire the fruits of a

virtuous course of behaviour with spouses in their company, have this

mode of life ordained for them. In it Virtue, Wealth, and Pleasure, may

all be obtained. It is (thus) suited to the cultivation of the triple

aggregate. Acquiring wealth by irreproachable acts, or with wealth of

high efficacy which is obtained from recitation of the Vedas, or living

upon such means as are utilised by the regenerate Rishis,[575] or with

the produce of mountains and mines, or with the wealth represented by the

offerings made in sacrifices and on the termination of vows and other

observances, and those made unto deities, the householder should lead

this mode of life. That mode of life is regarded as the root of all the

others. They who are residents in the abodes of preceptors, they who lead

lives of mendicancy, and others who live in the observance of vows and

restraints to which they are pledged, derive from this mode the means

they live upon, the offerings they make unto the Pitris and the deities,

and, in short, their entire support. The third mode of life is called the

Forest-life. For those that lead it, there is no storing of wealth and

articles.[576] Generally, these pious and good men, subsisting upon good

food, and engaged in studying the Vedas, roam ever the earth for

journeying to tirthas and visiting diverse realms. Standing up, advancing

forward, sweet speeches uttered in sincerity, gifts according to the

measure of the giver's competence, offer of seats and beds of the best

kind, and presents of excellent food, are some of the means for showing

them regard. On this subject there is a verse: If a guest turns away from

a house with expectations unfulfilled, he is supposed to take away the

merits of the householder and leave the latter all his misdeeds. Then

again in the domestic mode of life the deities are gratified by

sacrifices and other religious rites; the Pitris by the performance of

obsequial rites; the Rishis by cultivation of (Vedic) knowledge, by

listening to the instructions of preceptors, and by committing to memory

the scriptures; and lastly the Creator by begetting children.[577] On

this subject there are two verses: One in the observance of this mode of

life should speak upon all creatures words breathing affection and

agreeable to the ears. To give pain, to inflict mortifications, and harsh

words, are all censurable. Insult, arrogance, and deceit, also should be

avoided. Abstention from injury, truth, and absence of wrath, produce the

merit of penances in all the (four) modes of life. In the domestic mode

of life these are allowed, viz., the use and enjoyment of floral

garlands, ornaments, robes, perfumed oils and unguents; enjoyment of

pleasures derived from dancing and music, both vocal and instrumental,

and all sights and scenes that are agreeable to the sight; the enjoyment

of various kinds of viands and drinks belonging to the principal orders

of edibles, viz., those that are swallowed, those that are lapped, those

that are quaffed, and those that are sucked; and the enjoyment of

pleasures derivable from sports and every kind of amusement and the

gratification of desires. That man who in the observance of this mode of

life seeks the acquisition of the triple aggregate (viz., Religion,

Wealth, and Pleasure), with that of the great end of the three attributes

of Goodness and Passion and Darkness,[578] enjoys great happiness here

and at last attains to the end that is reserved for persons that are

virtuous and good.[579] Even that householder who observes the duties of

his mode of life by following the practice of picking up fallen grains of

corn from the cracks of fields and who abandons sensual pleasure and

attachment to action, does not find it difficult to obtain heaven.'"

SECTION CXCII

"Bhrigu said, 'Forest recluses seeking the acquisition of virtue go to

sacred waters and rivers and springs, and undergo penances in lone and

secluded woods abounding with deer and buffaloes and boars and tigers and

wild elephants. They forsake all kinds of robes and food and enjoyments

for which people living in society have a taste. They subsist

abstemiously upon wild herbs and fruits and roots and leaves of diverse

kinds. The bare ground is their seat. They lie down on the bare earth or

rocks or pebbles or gravel or sand or ashes. They cover their limbs with

grass and animal skins and barks of trees. They never shave their heads

and beards or pare their nails. They perform their ablutions at regular

intervals. They pour libations on the ground, as also on the sacred fire

at the proper time without fail. They never enjoy any rest till

completion of their daily gathering of the sacred fuel (for their homa

fires) and sacred grass and flowers (for sacrifice and worship) and till

they have swept and rubbed clean (their sacrificial altars). They bear

without the least regard cold and heat, and rain and wind, and,

therefore, the skin of their bodies is cracked all over; and in

consequence of observing and laying down for themselves various kinds of

rites and vows and acts, their flesh and blood and skin and bones become

emaciated.[580] Endued with great patience and fortitude, they live,

always practising the quality of goodness. That person who, with

restrained soul, observes such a course of duties originally ordained by

regenerate Rishis, burns all his sins like fire and obtains regions of

felicity difficult of attainment.'

"I shall now describe the conduct of those called Parivrajakas. That is

as follows: freeing themselves from attachment to the sacred fire,

wealth, spouse and children, and robes, seats, beds, and such other

objects of enjoyment, and breaking the bonds of affection, they roam

about, regarding with an equal eye a clump of earth or rock and gold.

They never set their hearts on the acquisition or enjoyment of the triple

aggregate. They cast an equal eye on foes and friends and neutrals or

strangers. They never injure, in thought, word, or deed, immobile things

or creatures that are viviparous, or oviparous or born of filth, or

called vegetables. They have no homes. They roam over hills and

mountains, upon shores of rivers or seas, under shades of trees, and

among temples of deities. They may go to towns or villages for residence.

In a town, however, they should not live for more than five nights, while

in a village their residence should never exceed one night. Entering a

town or a village, they should, for the support of life, repair to the

abodes of only Brahmanas of liberal deeds.[581] They should never ask for

any alms except what is thrown into the (wooden) bowls they carry. They

should free themselves from lust, wrath, pride, cupidity, delusion,

miserliness, deceit, slander, vanity, and injury to living creatures. On

this subject there are some verses: that person, who, observing the vow

of taciturnity, roveth without giving any creature cause of fear, is

never inspired with any fear himself by any creature. That learned person

who performs the Agnihotra (not by kindling of, external fire but) with

the aid of the fire that is his own body, indeed, who poureth libations

into his own mouth and upon the fire that exists in his own body,

succeeds in attaining to numerous regions of felicity in consequence of

that fire being fed with such libations obtained by a life of

eleemosynation. That person of regenerate birth who observes in the

aforesaid way this mode of life having Emancipation for its end, with a

pure heart and with an understanding freed from resolution, attains to

Brahma after the manner of a tranquil ray of light that is not fed by any

blazing fuel.'

"Bharadwaja said, 'Beyond this region (that we inhabit) there is a region

that we have heard of but never seen. I desire to know all about it. It

behoveth thee to describe it to me.'

"Bhrigu said, 'Towards the north, on the other side of Himavat, which is

sacred and possessed of every merit, there is a region that is sacred,

blessed, and highly desirable. That is called the other world.[582] The

men that inhabit that region are righteous in act, pious, of pure hearts,

freed from cupidity and errors of judgment, and not subject to

afflictions of any kind. That region is, indeed, equal to heaven,

possessed as it is of such excellent attributes. Death comes there at the

proper season. Diseases never touch the inhabitants.[583] Nobody

cherishes any desire for the wives of other people. Every one is devoted

to his own wife. These people do not afflict or kill one another, or

covet one another's things. There no sin occurs, no doubt arises.[584]

There the fruits of all (religious) acts are visible. There some enjoy

seats and drinks and viands of the best kind, and live within palaces and

mansions. There some, adorned with ornaments of gold, surround themselves

with every article of enjoyment. There are, again, some that eat very

abstemiously, for only keeping body and soul together. There some, with

great toil, seek to hold the life-breaths.[585] Here (in this region that

is inhabited by us), some men are devoted to righteousness and some to

deceit. Some are happy and some miserable; some are poor and some rich.

Here toil, and fear and delusion, and painful hunger make their

appearance. Here cupidity for wealth is also seen, a passion that

stupefies even those that are learned amongst men. Here diverse opinions

prevail, broached by those that do deeds which are righteous or sinful.

That man possessed of wisdom who knows all those opinions which may be

divided into two kinds, is never stained by sin. Deceit With fraud,

theft, slander, malice, oppression, injury, treachery, and untruth, and

vices that detract from the merit of his penances who practises them. He,

on the other hand, possessed of learning, who avoids them, finds the

merit of his penances increased. Here there is much reflection about acts

that are righteous and those that are unrighteous. This region that we

inhabit is the field of action. Having done good and evil here, one

obtains good for his good acts and evil for acts that are evil.[586] Here

the very Creator in days of yore, and all the gods with the Rishis,

having performed proper penances, become cleansed and attain to

Brahma.[587] The northern portion of the earth is highly auspicious and

sacred. Those belonging to this region (that we inhabit) that are doers

of righteous deeds or that show regard for yoga, become born in that

region. Others (that are of a different disposition) take their births in

the intermediate species. Some again, when their allotted periods run

out, become lost on earth.[588] Employed in feeding upon one another and

stained by cupidity and delusion, these mea return to this very region

without being able to go (after death) to that northern region. Those men

of wisdom who with vows and observant of Brahmacharyya listen with

veneration to the instructions of preceptors, succeed in knowing the ends

reserved for all classes of men. I have now told thee in brief the course

of duties ordained by Brahman. He, indeed, is said to be possessed of

intelligence who knows what is righteousness and what its reverse in this

world.'

"Bhishma continued, 'Thus, O king, did Bhrigu speak unto Bharadwaja of

great energy. Of soul highly virtuous, the latter became filled with

wonder and worshipped the great sage with veneration. Thus, O monarch,

the origin of the universe has been narrated to thee in detail. What, O

thou of great wisdom, dost thou wish to hear after this?"'

SECTION CXCIII

"Yudhishthira said, 'I think, O grandsire, that thou art acquainted with

everything, O thou that art conversant with duties. I desire to hear thee

discourse to me, O sinless one, of the ordinances about conduct.'

"Bhishma said, 'They that are of bad conduct, of bad acts, of wicked

understanding, and excessive rashness, are called evil or wicked men.

They, however, that are called good are distinguished by purity of

conduct and practices. They are good men who never answer calls of nature

on the high roads, in cow-pens, or in fields overgrown with paddy. Having

finished the necessary acts one should perform his ablutions in

river-water and gratify the deities with oblations of water. This is said

to be the duty of all men. Surya should be always worshipped. One should

not sleep after sunrise. Morning and evening the prayers (ordained in the

scriptures) should be said, sitting with face turned towards the east and

towards the west respectively. Washing the five limbs,[589] one should

eat silently with face turned towards the east. One should never

disparage the food which one is to eat. One should eat food that is good

to the taste. After eating one should wash one's hands and rise.[590] One

should never go to sleep at night with wet feet. The celestial Rishi

Narada said that these are indications of good conduct. One should every

day circumambulate a sacred spot, a bull, a sacred image, a cow-pen, a

place where four roads meet, a pious Brahmana, and sacred tree. One

should not make distinctions between one's guests and attendants and

kinsmen in matters of food. Equality (in this respect) with servants is

applauded. Eating (twice a day) in the morning and evening is an

ordinance of the gods. It is not laid down that one should eat (once

more) at any intermediate period. He who eats according to this rule

acquires the merit of a fast.[591] At the hours ordained for Homa one

should pour libations on the sacred fire. Without seeking the

companionship of other people's wives, the man of wisdom who seeks his

own wife in her season acquires the merit of Brahmacharyya. The remnants

of a Brahmana's dish are like ambrosia. They are like the lacteal

sustenance that is yielded by the mother's breast. People highly prize

those remnants. The good, by eating them attain to Brahma. He who pounds

turf to clay (for making sacrificial altars), or he who cuts grass (for

making sacrificial fuel), or he who uses his nails only (and not weapons

of any kind) for eating (sanctified meat), or he who always subsists on

the remnants of Brahmana's dishes, or he who acts, induced by desire for

reward, has not to live long in the world.[592] One who has abstained

from meat (under any vow) should not take meat even if it be sanctified

with mantras from the Yajurveda. One should also avoid the flesh about

the vertebral column (of any animal) and the flesh of animals not slain

in sacrifices.[593] Whether at one's own place or in a strange land, one

should never cause one's guest to fast. Having obtained alms and other

fruits of optional acts, one should offer them to one's seniors. One

should offer seats to one's seniors and salute them with respect. By

worshipping one's seniors, one obtains long life, fame, and prosperity.

One should never behold the Sun at the moment of rising, nor should one

turn one's gaze towards a naked woman that is another man's spouse.

Congress with one's wife (in her season) is not sinful but it is an act

that should always be done in privacy. The heart of all sacred spots and

shrines is the Preceptor. The heart of all pure and cleansing things is

Fire. All acts done by a good and pious person are good and laudable,

including even the touching of the hair of a cow's tail. Every time one

meets with another, one should make polite enquiries. The saluting of

Brahmanas every morning and evening is ordained. In temples of gods, amid

cows, in performing the rites of religion laid down for Brahmanas, in

reading the Vedas, and in eating, the right hand should be raised.[594]

The worship of Brahmanas, morning and evening, according to due rites,

produces great merit. In consequence of such worship the stock-in-trade

of the merchant, become abundant and the produce of the agriculturist.

Great also becomes the yield of all kinds of corn and the supply of all

articles that the senses can enjoy becomes copious. When giving eatables

to another (seated at his dish), one should say, 'Is it sufficient?' When

presenting drink, one should ask, 'Will it gratify,' and when giving

sweetened milk and rice, or sugared gruel of barley, or milk with sesame

or pease, one should ask 'Has it fallen?'[595] After shaving, after

spitting, after bathing, and after eating, people should worship

Brahmanas with reverence, Such worship is sure to bestow longevity on

sickly men. One should not pass urine with face turned towards the sun,

nor should one see one's own excreta. One should not lie on the same bed

with a woman, nor eat with her. In addressing seniors one should never

apply the pronoun you to them or take their names. Thouing or the taking

of names is not censurable in addressing inferiors or equals in age.[596]

The hearts of sinful men betray the sins committed by them. Those sinful

men that conceal their conscious sins from good men meet with

destruction. Only ignorant fools seek to conceal the sins which they

commit consciously. It is true that human beings do not see those sins

but the gods see them. A sin concealed by another sin leads to fresh

sins. An act of merit, again, if concealed by an act of merit, increases

the merit. The acts of a virtuous man always follow in the wake of

virtue. A man destitute of understanding never thinks of the sins

committed by him. Those sins, however, overtake the doer that has fallen

away from the scriptures. As Rahu comes to Chandra (at his proper time),

those sinful acts come to the foolish man.[597] The objects that are

stored with expectation are scarcely enjoyed. Such storing is never

applauded by the wise, for death waits for no one (but snatches his prey

whether the latter be ready or unready). The wise have said that the

righteousness of all creatures is an attribute of the mind. For this

reason, one should, in one's mind, do good to all.[598] One should

practise virtue singly. In the practice of virtue one has no need for the

help of others. If one obtains only the ordinances of the scriptures,

what can an associate do?[599] Righteousness is the origin of mankind.

Righteousness is the ambrosia of the gods. After death, men enjoy,

through Righteousness, eternal happiness.'

SECTION CXCIV

"Yudhishthira said, 'Tell me, O grandsire, what and of what nature is

that which is called by the name of Adhyatma and which is laid down for

every person.[600] O thou that art acquainted with Brahma, whence has

this universe consisting of mobile and immobile things, been created?

When universal destruction sets in, to whom does it go? It behoveth thee

to discourse to me upon this topic.'[601]

"Bhishma said 'This, Adhyatma, O son of Pritha, that thou askest me

about, I will presently discourse upon. It is highly agreeable and

productive of great felicity. Great teachers have (before this) show the

truths about Creation and the Destruction (of the universe). Knowing

those truths, a person may obtain, even in this world, great satisfaction

and felicity. Such knowledge may lead also to the acquisition of great

fruits, and it is highly beneficial to all creatures. Earth, air, space,

water, and light numbered as the fifth, are regarded as Great Creatures.

These constitute both the origin and the destruction of all created

objects. Unto him from whom these great primal elements take their

origin, they return repeatedly, severing themselves from all creatures

(into whose compositions they enter), even like the waves of the ocean

(subsiding into that from which they seem to take their rise). As the

tortoise stretches its limbs and withdraws them again, even so the

Supreme Soul creates all objects and again withdraws into Himself. The

Creator places the five primal elements in all created objects in

different proportions. The living creature, however, does not see it

(through ignorance). Sound, the organs of hearing, and all holes,--these

three,--spring from Space as their progenitor. Touch, action, and skin

are the triple attributes of the Wind. Form, eye, and digestion are the

triple attributes of Fire or Energy. Taste, all liquid secretions, and

the tongue represent the three attributes of Water. Scents, the nose, and

the body are the triple properties of Earth. The great (primal) elements

are five. The mind is the sixth. The senses and the mind, O Bharata, are

(the sources of all) the perceptions of a living creature.[602] The

seventh is called the understanding; and the eighth is the soul.[603] The

senses are for perceiving; the mind (unable to deal with those

perceptions) produces uncertainty. The understanding reduces all

perceptions to certainty. The Soul exists as a witness (without acting).

All that is above the two feet, all that is behind, and all that is

above, are seen by the Soul. Know that the Soul pervades the entire being

without any space being left unoccupied. All men should know the senses,

the mind, and the understanding fully. The three states or qualities

called Darkness, Passion, and Goodness, exist, dependent on the senses,

the mind, and the understanding.[604] Man, by apprehending with the aid

of his intelligence, the manner in which creatures come and leave the

world, is sure to gradually attain to steadfast tranquillity. The three

qualities (already mentioned, viz., Darkness, Passion, and Goodness),

lead the understanding (to worldly attachments). In this respect, the

Understanding (or Intelligence) is identical with the Senses and the

Mind. The Understanding, therefore, is identical with the six (the five

senses and the mind), and also with the objects comprehended by it. When,

however, the Understanding is destroyed, the three qualities (of

Darkness, Passion, and Goodness) are incapable of leading to action.[605]

This universe of immobile and mobile things consists of that

intelligence. It is from that Intelligence that everything arises and it

is into it that everything subsides. For this reason, the scriptures

indicate that everything is a manifestation of Intelligence. That by

which one hears is the ear. That by which one smells is called the organ

of smell, and that by which one distinguishes the tastes is called the

tongue. By the coat that covers the body one acquires perception of

touch. That which is called the Intelligence undergoes

modifications.[606] When the Intelligence desires anything it comes to be

called Mind. The foundations upon which the Intelligence rests are five

in number, each serving a different purpose. They are called the senses.

The invisible principle, viz., Intelligence rests on them. The

Intelligence that exists in a living creature concerns itself with the

three states (called Passion, Darkness, and Goodness). Sometimes it

obtains joy and sometimes misery. Sometimes it becomes divested of both

joy and misery. Even thus the Intelligence exists in the minds of all

men. Sometimes the Intelligence which is made up of the triple states

(already mentioned), transcends those three states (by yoga), like the

lord of rivers, viz., the Ocean, with his surges, transgressing his high

continents.[607] That Intelligence which transcends the three qualities

exist in the mind in a pure state of (unmodified) existence: alone. The

quality of Darkness, however, that impels to action, soon pursues it. At

that time, the Intelligence sets all the senses to action. The properties

of the three are even thus: joy dwells in Goodness; sorrow in Passion;

delusion in Darkness. All the states that exist (of the mind) are

included in the three (that have been named). I have now, O Bharata, told

thee about the course of the Understanding. An intelligent man should

subdue all his senses.. The three qualities of Goodness, Passion, and

Darkness, are always attached to living creatures. Three kinds of

intelligence also are noticeable in every creature, viz., that which

depends upon Goodness, that upon Passion, and that upon Darkness, O

Bharata. The quality of Goodness brings happiness; the quality of Passion

produces sorrow; and if these two combine with the quality of Darkness,

then neither happiness nor sorrow is produced (but, instead, only

delusion or error). Every state of happiness that appears in the body or

the mind is said to be due to the quality of Goodness. A state of sorrow,

disagreeable to oneself', that comes, is due to nothing but the quality

of Passion. One should never think of it with fear.[608] That state,

again, which is allied with delusion and error, and in consequence of

which one knows not what to do, which is unascertainable and unknown,

should be regarded as belonging to the quality of Darkness.[609]

Gladness, satisfaction, delight, happiness, tranquillity of heart, these

are the properties of the state of Goodness. Man sometimes obtains a

measure of them. Discontent, heart-burning, grief, cupidity,

vindictiveness are all indications of the state of Passion. They are seen

with or without adequate causes for producing them. Disgrace, delusion,

error, sleep and stupefaction, that overtake one through excess of

ill-luck, are the various properties of the state of Darkness.[610] That

person whose mind is far-reaching, capable of extending in all

directions, mistrustful in respect of winning the objects it desires, and

well-restrained, is happy both here and hereafter.[611] Mark the

distinction between these two subtile things, viz., Intelligence and

Soul. One of these (viz., intelligence), puts forth the qualities. The

other (viz., the Soul), does nothing of the kind. A gnat and a fig may be

seen to be united with each other. Though united, each however is

distinct from the other. Similarly, Intelligence and Soul, though

distinguished from each other, by their respective natures, yet they may

always be seen to exist in a state of union. A fish and water exist in a

state of union, Each, however, is different from the other. The same is

the case with Intelligence and Soul. The qualities do not know the Soul,

but the Soul knows them all. The Soul is the spectator of the qualities

and regards them all as proceeding from itself. The soul, acting through

the senses, the mind, and the understanding numbering as the seventh, all

of which are inactive and have no self-consciousness, discovers the

objects (amid which it exists) like a (covered) lamp showing all objects

around it by shedding its rays through an aperture in the covering. The

understanding or Intelligence creates all the qualities. The Soul only

beholds them (as a witness). Even such is certainly the connection

between the intelligence and the Soul.[612] There is no refuge on which

either Intelligence or Soul depends. The Understanding creates the mind,

but never the qualities. When the soul, by means of the mind,

sufficiently restrains the rays that emanate from the senses, it is then

that it becomes manifest (to the Understanding) like a lamp burning

within a vessel that covers it. That person who renounces all ordinary

acts, practises penances, devotes himself to study the Soul, taking a

delight therein, and regards himself as the Soul of all creatures,

acquires a high end. As an aquatic fowl, while moving over the waters, is

never drenched in that element, even thus does a person of wisdom move

(in the world) among creatures. By the aid of one's intelligence one

should act in the world after this fashion, without grief, without joy,

with an equal eye for all, and destitute of malice and envy. One living

in this way succeeds in creating the qualities (instead of being oneself

affected by them), like a spider creating threads.[613] The qualities

should, indeed, be regarded as the threads of the spider. Some say that

the qualities in respect of such men are not lost. Some say that they are

all lost. Those who say that they are not lost rely upon the revealed

scriptures (viz., the Srutis), which do not contain any declaration to

the contrary. They, on the other hand, who say that the qualities are all

lost rely on the Smritis. Reflecting upon both these opinions, one should

judge oneself as to which of them is right. One should thus get over this

hard and knotty question which is capable c f disturbing the

understanding by doubt, and thereby win happiness. When that doubt will

be removed, one will no longer have to indulge in sorrow of any kind. Men

of filthy hearts may by knowledge obtain success like persons plunging in

a well-filled stream purifying themselves of all filth. One who has to

cross a broad river does not feel happy at only seeing the other shore.

If the case were otherwise (i.e., if by only beholding the other shore

one could reach it by a boat), then might one become happy. The matter is

otherwise with one acquainted with the Truth. The mere knowledge of Truth

will bring him happiness. As soon as such knowledge begins to bear

fruits, the person may be regarded to have reached the other shore. They

who thus know the Soul as freed from all worldly objects and is but the

One, are said to obtain high and excellent knowledge.[614] A person by

knowing the origin and the end of all creatures, which is even such, and

by reflecting upon the matter, gradually obtains infinite happiness. He

that has understood the triple aggregate (viz., that it is liable to

destruction instead of being eternal), and reflecting upon it, casts it

away, succeeds by yoga to behold the Truth and obtain perfect felicity.

The Soul is incapable of being seen unless the senses, which are employed

on diverse objects and are difficult of being controlled, be all duly

restrained. He that knows this is really wise. What other indication is

there of a wise man? Acquiring this knowledge, men possessed of

intelligence regard themselves to be crowned with success. That which

inspires the ignorant with fear can never inspire fear in persons of

Knowledge. There is no higher end for anybody (than Emancipation). In

consequence, however, of the excess or otherwise of good qualities, the

sages say that differences are observable in respect of the degree of

Emancipation. A person by acting without expectation of fruits succeeds

(by those acts) in annihilating his sinful acts of a former period. To

one possessed of wisdom, the acts of a former period (thus washed off)

and those of this life also (which are accomplished without expectation

of fruit), do not become productive of any disagreeable consequence (such

as immurement in hell). But how can acts, if he continues to be engaged

in accomplishing acts, bring about what is agreeable (viz.,

Emancipation)?[615] People censure a person that is afflicted (with lust,

envy, and other evil passions). Those vices hurl the person in his next

life into diverse kinds of inferior orders.[616] Mark with close

attention the vicious in this world who grieve exceedingly for the loss

of their possessions (such as sons and wives, etc.). Behold also those

that are gifted with judgment and who never grieve when thrown into

similar circumstances. Those that are conversant with both (i.e., with

gradual Emancipation and immediate Emancipation), deserve to be called

truly wise.'"[617]

SECTION CXCV

"Bhishma said, 'I shall now, O son of Pritha, discourse to thee upon the

four kinds of yoga meditation. The great Rishis, obtaining a knowledge of

the same, attain to eternal success even here. Great Rishis gratified

with knowledge, with hearts set upon Emancipation, and conversant with

yoga, act in such a way that their yoga meditation may get on properly.

These, O son of Pritha, being freed from the faults of the world, never

come back (for rebirth). Liberated from liability to rebirth, they live

in their original Soul-state.[618] Freed from the influence of all pairs

of opposites (such as heat and cold, joy and sorrow, etc.), ever existing

in their own (original) state, liberated (from attachments), never

accepting anything (in gift), they live in places free from the

companionship of wives and children, without others with whom disputes

may arise, and favourable to perfect tranquillity of heart. There such a

person, restraining speech, sits like a piece of wood, crushing all the

senses, and with mind undividedly united by the aid of meditation (with

the Supreme Soul). He has no perception of sound through the ear; no

perception of touch through the skin; no perception of form through the

eye; no perception of taste through the tongue. He has no perception also

of scents through the organ of smell. Immersed in yoga, he would abandon

all things, rapt in meditation. Possessed of great energy of mind, he has

no desire for anything that excites the five senses. The wise man,

withdrawing his five senses into the mind, should then fix the unstable

mind with the five senses (into the Intellect). Possessed of patience,

the yogin should fix his mind which always wanders (among worldly

objects), so that his five gates (under the influence of training) may be

made stable in respect of things that are themselves unstable. He should,

in the firmament of the heart, fix his mind into the path of meditation,

making it independent of the body or any other refuge. I have spoken of

the path of meditation as the first, since the yogin has first to crush

his senses and the mind (and direct them to that path). The mind, which

constitutes the sixth, when thus restrained, seeks to flash out like the

capricious and flighty lightning moving in frolic among the clouds. As a

drop of water on a (lotus) leaf is unstable and moves about in all

directions, even so becomes the yogin's mind when first fixed on the path

of meditation. When fixed, for a while the mind stays in that path. When,

however, it strays again into the path of the wind, it becomes as flighty

as the wind. The person conversant with the ways of yoga-meditation,

undiscouraged by this, never regarding the loss of the toil undergone,

casting aside idleness and malice, should again direct his mind to

meditation. Observing the vow of silence, when one begins to set his mind

on yoga, then discrimination, knowledge, and power to avoid evil, are

gained by him.[619] Though feeling annoyed in consequence of the

flightiness of his mind, he should fix it (in meditation). The yogin

should never despair, but seek his own good. As a heap of dust or ashes;

or of burnt cow-dung, when drenched with water, does not seem to be

soaked, indeed, as it continues dry if drenched partially, and requires

incessant drenching before it becomes thoroughly soaked, even thus should

the yogin gradually control all his senses. He should gradually withdraw

them (from all objects). The man that acts in this way succeeds in

controlling them. One, O Bharata, by oneself directing one's mind and

senses to the path of meditation, succeeds in bringing them under perfect

control by steadfast yoga. The felicity that he feels who has succeeded

in controlling his mind and senses is such that its like can never be

obtained through Exertion or Destiny.[620] United with such felicity, he

continues to take a pleasure in the act of meditation. Even in this way

yogins attain to Nirvana which is highly blessed.'"

SECTION CXCVI

"Yudhishthira said, 'Thou hast discoursed on the four modes of life and

their duties. Thou hast also spoken of the duties of kings. Thou hast

recited many histories of diverse kinds and connected with diverse

topics. I have also heard from thee, O thou of great intelligence, many

discourses connected with morality. I have, however, one doubt. It

behoveth thee to resolve it. I wish, O Bharata, to hear of the fruits

that silent Reciters of sacred mantras acquire (by their practice). What

are the fruits that have been indicated for such men? What is that region

to which they go after death? It behoveth thee also, O sinless one, to

tell me all the rules that have been laid down in respect of such silent

recitation? When the word Reciter is uttered, what shall I understand by

it? Is such a man to be regarded as following the ordinances of Sankhya

or yoga or work?[621] Or, is such a man to be regarded as observing the

ordinances about (mental) sacrifices? How is the path of the Reciters to

be called? Thou art, as I think, of universal knowledge. Tell me all

this.'

"Bhishma said, 'In this connection is cited the old history of what

transpired between Yama, Time, and a certain Brahmana. Sages conversant

with the means of attaining to Emancipation have spoken of two methods,

viz., the Sankhya and the yoga. Amongst these, in the former, which is

otherwise called the Vedanta, Renunciation has been preached with respect

to silent recitation. The declarations of the Vedas preach Abstention

(from rites), are fraught with tranquillity, and are concerned with

Brahma.[622] Indeed, the two paths spoken of by sages bent on achieving

what is for their good, viz., Sankhya and yoga, are such that they are

both concerned and again unconcerned (with silent recitations).[623] The

manner in which silent recitation is connected (with each of the two

paths) and the cause I shall now explain. In both as in the case of

silent recitation, are needed the subduing of the senses and the fixing

of the mind (after withdrawal from external objects); as also truth

keeping up of the (sacred) fire, residence in solitude, meditation,

penance, self-restraint, forgiveness, benevolence, abstemiousness in

respect of food, withdrawal from worldly attachments, the absence of

talkativeness, and tranquillity. These constitute a sacrifice in acts

(leading to the fruition of desire about heaven or felicity in next

life).[624] Listen now to the course that consists of abstention (from

acts). The manner in which the acts of the Reciter observing the vow of

Brahmacharya may cease, I will presently declare. Such a person should

conduct himself in every way according to what has been (already) said by

me.[625] Betaking himself to the path of abstention, he should seek to

extinguish his dependence on both the External and the Internal. Sitting

on kusa grass, with kusa in hand, and binding his coronal locks with

kusa, he should surround himself with kusa and have kusa for robes.

Bowing unto all earthly concerns, he should take leave of them and never

think of them. Assuming equability by the aid of his mind, he should fix

his mind on the mind itself. Reciting the highly beneficial composition

(viz., the Gayatri), he meditates with the aid of his intellect on Brahma

alone. Afterwards he leaves off even that, being then absorbed in

concentrated contemplation.[626] In consequence of his dependence on the

strength of the Gayatri which he recites, this concentrated contemplation

will come of itself. By penances he attains to purity of soul, and

self-restraint, and cessation of aversion and desire. Freed from

attachment and delusion, above the influence of all pairs of opposites

(such as heat and cold, joy and sorrow, etc.), he never grieves and never

suffers himself to be drawn towards worldly objects. He does not regard

himself as the actor nor as the enjoyer or sufferer of the consequences

of his acts. He never, through selfishness, fixes his mind on anything.

Without being employed in the acquisition of wealth, he abstains also

from disregarding or insulting others, but not from work. The work in

which he is employed is that of meditation; he is devoted to meditation,

and seeks meditation unalterably. By meditation he succeeds in bringing

about concentrated contemplation, and then gradually leaves off

meditation itself. In that state he enjoys the felicity which attaches to

the abandonment of all things. Having thoroughly mastered the principle

of desire he casts off his life-breaths and then enters into the Brahmic

body. Or, if he does not desire to enter into the Brahmic body, he at

once goes upwards into the region of Brahma and has never to undergo

rebirth. Having become tranquillity's self, and being freed from all

kinds of calamity, such a person, by depending upon his own intelligence,

succeeds in attaining to that Soul which is pure and immortal and which

is without a stain.'"

SECTION CXCVII

"Yudhishthira said, 'Thou hast said that as regards Reciters, they obtain

this very high end.[627] I beg to enquire whether this is their only end

or there is any other to which they attain.'

"Bhishma said, 'Listen with concentrated attention, O puissant monarch,

to the end that silent Reciters attain, and to the diverse kinds of hell

into which they sink, O bull among men! That Reciter who does not at

first conduct himself according to the method that has been laid down,

and who cannot complete the ritual or course of discipline laid down, has

to go to hell.[628] That Reciter who goes on without faith, who is not

contented with his work, and who takes no pleasure in it, goes to hell,

without doubt. They who follow the ritual with pride in their hearts, all

go to hell. That Reciter who insults and disregards others has to go to

hell. That man who betakes himself to silent recitation under the

influence of stupefaction and from desire of fruit, obtains all those

things upon which his heart becomes set.[629] That Reciter whose heart

becomes set upon the attributes that go by the name of divinity, has to

incur hell and never becomes freed from it.[630] That Reciter who betakes

himself to recitation under the influence of attachments (to earthly

objects such as wealth, wives etc.) obtain those objects upon which their

hearts are set. That Reciter of wicked understanding and uncleansed soul

who sets himself to his work with an unstable mind, obtains an unstable

end or goes into hell. That Reciter who is not endued with wisdom and who

is foolish, becomes stupefied or deluded; and in consequence of such

delusion has to go to hell where he is obliged to indulge in

regrets.[631] If a person of even firm heart, resolving to complete the

discipline, betakes himself to recitation, but fails to attain to

completion in consequence of his having freed himself from attachments by

a violent stretch without genuine conviction of their inutility or

harmful character, he also has to go to hell[632].

"Yudhishthira said, 'When the Reciter attains to the essence of that

which exists in its own nature (without being anything like created or

born objects), which is Supreme, which is indescribable and

inconceivable, and which dwells in the syllable om forming the subject of

both recitation and meditation (indeed, when Reciters to a state of

Brahma), why is it that they have again to take birth in embodied forms?'

"Bhishma, said, 'In consequence of the absence of true knowledge and

wisdom, Reciters obtain diverse descriptions of hell. The discipline

followed by Reciters is certainly very superior. These, however, that I

have spoken of, are the faults that appertain to it.'"

SECTION CXCVIII

"Yudhishthira said, 'Tell me what description of hell is obtained by a

Reciter? I feel, O king, a curiosity to know this. It behoveth thee to

discourse on the subject.'

"Bhishma said, 'Thou hast sprung from a portion of the god of

righteousness. Thou art by nature observant of righteousness. Listen, O

sinless one, with undivided attention, to these words resting on

righteousness as their basis. Those regions that are owned by the

high-souled gods, that are of diverse aspects and colours, of diverse

descriptions and productive of diverse fruits, and that are of great

excellence, those ears again that: move at the will of the riders, those

beautiful mansions and hells, those various pleasure-gardens embellished

with golden lotuses, those regions that belong to the four Regents and

Sukra and Vrihaspati and the Maruts and Viswedevas and Sadhyas and the

Aswins, and the Rudras and the Adityas and the Vasus, and other denizens

of heaven, are, O sire, spoken of as hells, when compared with the region

of the Supreme Soul. The region last spoken of is without any fear (of

change for the worse), uncreate (and therefore, in its true nature),

without pain of any kind (such as ignorance and delusion), without any

agreeable or disagreeable element, beyond the reach of the three

attributes (of Sattwa, Rajas, and Tamas), freed from the eight incidents,

(viz., the five primal elements, the senses, the: mind, and the

intellect), without the three (distinctions between the knower, the

known, and act of knowing); freed also from the four attributes (seeing,

hearing, thinking, and knowing),[633] without the fourfold causes (of

knowledge), without joy and delight and sorrow and disease. Time (in his

forms of past, present, and future) arises there for use. Time is not the

ruler there. That supreme region is the ruler of Time as also of Heaven.

That Reciter who becomes identified with his Soul (by withdrawing

everything into it) goes thither. He has, after this, never to feel any

sorrow. This region is called Supreme. The other regions (of which I have

first spoken) are hell. I have not told thee of all those regions that

are called hell. Indeed, in comparison with that foremost of regions all

the others are called hell.'

SECTION CXCIX

"Yudhishthira said, 'Thou hadst referred to the dispute between Time,

Mrityu, Yama, Ikshvaku, and a Brahmana. It behoveth thee to narrate the

story in full.'

"Bhishma said, 'In connection with this subject that I am discoursing

upon, is cited the old history of what transpired between Surya's son

Ikshvaku and a certain Brahmana, and Time and Mrityu. Listen to me as to

what occurred, and what was the conversation that took place between

them, and the place where it happened. There was a certain Brahmana of

great fame and pious behaviour. He was a Reciter. Possessed of great

wisdom, he was conversant with the six Angas (of the Vedas). He was of

the Kusika race and son of Pippalada.[634] He acquired (by his

austerities) spiritual insight into the Angas.[635] Residing at the foot

of Himavat, he was devoted to the Vedas. Silently reciting the Gayatri

composition, he practised severe austerities for attaining to Brahma. A

thousand years passed over his head while he was engaged in the

observance of vows and fasts. The goddess (of Gayatri or Savitri) showed

herself to him and said, 'I am gratified with thee.' Continuing to recite

the sacred mantra, the Brahmana remained silent and spoke not a word to

the goddess. The goddess felt compassion for him and became highly

gratified. Then that progenitrix of the Vedas applaud that recitation in

which the Brahmana had been engaged. After finishing his recitation (for

that day) the Brahmana stood up and, bending his head, prostrated himself

before the goddess's feet. The righteous-souled Reciter, addressing the

goddess, said, 'By good luck, O goddess, thou hast been gratified with me

and shown thyself to me. If, indeed, thou art gratified with me, the boon

I ask is that my heart may take pleasure in act of recitation.'

"Savitri said, 'What dost thou ask, O regenerate Rishi? What wish of

thine shall I accomplish? Tell me, O foremost of Reciters, everything

will be as thou wishest.' Thus addressed by the goddess, the Brahmana,

conversant with duties, replied, saying, 'Let my wish about continuing my

recitations go on increasing every moment. Let also, O auspicious

goddess, the absorption of my mind into Samadhi be more complete.' The

goddess sweetly said, 'Let it be as thou wishest.' Desiring to do good to

the Brahmana, the goddess once again addressed him, saying, 'Thou shalt

not have to go to hell, i.e., thither where great Brahmanas go. Thou

shalt go into the region of Brahma which is uncreate and free from every

fault. I go hence, but that which thou hast asked me shall happen.[636]

Go on reciting with restrained soul and rapt attention. The god Dharma

will in person come to thee. Time, Mrityu. and Yama also will all

approach thy presence. There will be a dispute here between them and thee

on a question of morality.'

'Bhishma continued, 'Having said these words, the goddess went back to

her own abode. The Brahmana. continued engaged in recitation for a

thousand celestial years. Restraining wrath, and always controlling self,

he passed his time, firmly devoting himself to truth and freed from

malice. Upon the completion of his observance by the intelligent

Brahmana, Dharma, gratified with him, showed his person unto that

regenerate individual.'

'Dharma said, 'O regenerate one, behold me who am Dharma. I have come

here for seeing thee. Thou hast won the reward of this recitation in

which thou hadst been engaged. Listen to ma as to what that reward is.

Thou hast won all the regions of felicity which appertain to either gods

or men. O good man, thou shalt ascend above all the abodes of the

deities. O ascetic, cast off thy vital breaths then, and go unto whatever

regions thou pleasest. By casting off thy body thou wilt win many regions

of felicity.'

"The Brahmana said, 'What business have I with those regions of felicity

of which thou speakest? O Dharma, go whithersoever thou pleasest. I will

not, O puissant lord, cast off this body which is subject to much

happiness and misery.'

"Dharma said, 'Thy body, O foremost of ascetics, should certainly be cast

off. Do thou ascend to heaven, O Brahmana! Or, tell us what else should

please thee, O sinless one!'

"The Brahmana said, 'I do not, O puissant lord, wish to reside in heaven

itself without this body of mine. Leave me, O Dharma! I have no desire to

go to heaven itself without my own body.'

"Dharma said, 'Without (thus) setting thy heart on thy body, cast it off

and be happy Go into regions that are free from the attribute of Passion.

Indeed, going thither, thou shalt never have to feel any misery.'

"The Brahmana said, 'O highly-blessed one, I take great pleasure in

recitation. What need have I for those eternal regions of which thou

speakest? Indeed, O puissant lord, I do not desire to go to heaven with

even this body of mine.'

"Dharma said, 'If thou dost not wish to cast off thy body, behold, O

regenerate one, there is Time, and there is Mrityu, and there is Yama,

who are all approaching thee!'

'Bhishma continued, 'After Dharma had said this, Vivaswat's son (Yama),

Time, and Mrityu,--the trio (who snatch away all creatures from the

earth), approached that Brahmana, O blessed king, and addressed him thus.'

"Yama said, 'I am Yama. I say unto thee that a high reward awaits thee

for these well-performed penances of thine, and for this pious conduct

that thou hast observed.'

"Time said, 'Thou hast won a high reward which is, indeed, commensurate

with this course of recitation that thou hast finished. The time is come

for thee to ascend to heaven.. I am Time and I have come to thee.'

"Mrityu said, 'O thou that art conversant with righteousness, know me for

Mrityu herself in her proper form. I have come to thee in person, urged

by Time, for bearing thee hence, O Brahmana.'

"The Brahmana said, 'Welcome to Surya's son, to Time possessed of high

soul, to Mrityu, and to Dharma! What shall I accomplish for you all.

"Bhishma continued, 'In that meeting, the Brahmana gave them water to

wash their feet, and the usual articles of the Arghya. Highly gratified,

he then addressed them, saying, 'What shall I do for you all by exerting

my own might?' Just at that time, 01 monarch, (king) Ikshvaku, who had

set out on a sojourn to holy waters and shrines, came to that spot where

those deities had been assembled together. 'The royal sage Ikshvaku bowed

his head and worshipped them all. That best of kings then enquired after

the welfare of all of them. The Brahmana gave the king a seat, as also

water to wash his feet, and the usual Arghya. Having next made the usual

enquiries of courtesy, he said, 'Thou art welcome, O great monarch! Tell

me all this thy wishes! Let thy noble self tell me what I shall have to

accomplish for thee by putting forth my might.'

"The king said, 'I am a king. Thou art a Brahmana in the observance of

the six well-known duties. (1 cannot ask), I will give thee some wealth.

That is well-known. Tell me how much I shall give thee.'

"The Brahmana said, 'There are two kinds of Brahmanas, O monarch!

Morality of righteousness also is of two kinds; addiction to work, and

abstention from work. As regards myself, I have abstained from acceptance

of gifts. Give presents unto them, O, king, that are addicted to the duty

of work and acceptance. I shall not, therefore, accept anything in gift.

On the other hand, I ask thee, what is for thy good? What, indeed, shall

I give thee? Tell me, O foremost of kings, and I shall accomplish it with

the aid of my penances.'

"The king said, 'I am a Kshatriya. I do not know how to say the word

'Give.' The only thing, O best of regenerate persons, that we can say (by

way of asking) is Give (us) battle.'

"The Brahmana said, 'Thou art content with the observance of the duties

of thy order. Similarly, I am content with the duties of mine, O king!

There is, therefore, little difference between us. Do as thou pleasest!'

"The king said, 'Thou saidst these words first, viz., 'I shall give thee

according to my might.' I, therefore, solicit thee, O regenerate one.

Give me the fruits of this recitation (which thou hast gone through).'

"The Brahmana said, 'Thou wert boasting that thy utterances always

solicit battle. Why then dost thou not solicit battle with me?'

"The king said, 'It has been said that Brahmanas are armed with the

thunder of speech, and that Kshatriyas have might of arms. Hence, learned

Brahmana, this wordy warfare has set in between thee and me.'

"The Brahmana said, 'As regards myself, even that is my resolution today.

What shall I give thee according to my might? Tell me, O king of kings,

and I shall give thee, having wealth of my own. Do not tarry.'

"The king said, 'If, indeed, thou desirest to give me anything, then give

me the fruits thou hast earned by practising recitation for these

thousand years.'

"The Brahmana said, 'Take the highest fruit of the recitations I have

gone through. Indeed, take half, without any scruple, of that fruit. Or,

O king, if thou wishest, take without any scruple the entire fruits of my

recitations.'

"The king said, 'Blessed be thou, I have no need for the fruits of thy

recitations which I solicited. Blessings on thy head. I am about to leave

thee. Tell me, however, what those fruits are (of thy recitations).'

"The Brahmana said, 'I have no knowledge of the fruits I have won. I

have, however, given thee those fruits that I have acquired by

recitation. These, viz., Dharma and Time, and Yama, and Mrityu, are

witnesses (of the act of gift).'

"The king said, 'What will the fruits, that are unknown, of these thy

observances, do for me? If thou dost not tell me what the fruits are of

thy recitations, let those fruits be thine, for without doubt I do not

wish for them.'

"The Brahmana said, 'I will not accept any other utterance (from thee). I

have given thee the fruits of my recitations. Let, O royal sage, both thy

words and mine become true. As regards my recitations, I never cherished

any specific desire to accomplish. How then, O tiger among kings, should

I have any knowledge of what the fruits are of those recitations? Thou

saidst, 'Give!' I said 'I give!' I shall not falsify these words. Keep

the truth. Be calm! If thou request to keep my word, O king, great will

be thy sin due to falsehood. O chastiser of foes, it does not become thee

to utter what is untrue. Similarly, I dare not falsify what I have

uttered. I have, before this, unhesitatingly said, 'I give!' If,

therefore, thou art firm in truth, accept my gift. Coming here, O king,

thou didst solicit of me the fruits of my recitations. Therefore, take

what I have given away, if, indeed, thou art firm in truth. He who is

addicted to falsehood had neither this world nor the next. Such a person

fails to rescue his (deceased) ancestors. How again shall he succeed in

doing good to his (unborn) progeny? The rewards of sacrifices and gifts,

as also of fasts and religious observances, are not so efficacious in

rescuing (a person from evil and hell) as Truth, O bull among men, in

both this and the next world. All the penances that have been undergone

by thee and all those that thou wilt undergo in the future for hundreds

and thousands of years do not possess efficacy greater than that of

Truth. Truth is one un deteriorating Brahma. Truth is the one

undeteriorating Penance. Truth is the one undeteriorating sacrifice.

Truth is the one undeteriorating Veda. Truth is awake in the Vedas. The

fruits attached to Truth have been said to be the highest. From Truth

arise Righteousness and Self-restraint. Everything rests on Truth. Truth

is the Vedas and their branches. Truth is Knowledge. Truth is the

Ordinance. Truth is the observance of vows and fasts. Truth is the

Primeval Word Om. Truth is the origin of creatures. Truth is their

progeny. It is by Truth that the Wind moves. It is by Truth that the Sun

gives heat. It is by Truth that Fire burns. It is on Truth that Heaven

rests. Truth is Sacrifice, Penance, Vedas, the utterance of Samans,

Mantras, and Saraswati. It hath been heard by us that once on a time

Truth and all religious observances were placed on a pair of scales. When

both were weighed, that scale on which Truth was, seen to be heavier.

There is Truth where Righteousness is. Everything increaseth through

Truth. Why, O king, dost thou wish to do an act that is stained with

falsehood? Be firm in Truth. Do not act falsely, O monarch! Why wouldst

thou falsify thy words 'Give (me),' which thou hast uttered? If thou

refusest, O monarch, to accept the fruits that I have given thee of my

recitations, thou shalt then have to wander over the world, fallen away

from Righteousness! That person who does not give after having promised,

and he also that does not accept after having solicited, are both stained

with falsehood. It behoveth thee, therefore, not to falsify thy own

words.'

"The king said, 'To fight and protect (subjects) are the duties of

Kshatriyas. It is said that Kshatriyas are givers (of presents). How then

shall I take anything from thee (in gift)?'

"The Brahmana said, 'I never insisted on thee, O king (for accepting

anything from me in the first instance). I did not seek thy house.

Thyself, coming here, didst solicit me. Why then dost thou not take?'

"Dharma said, 'Know ye both that I am Dharma himself. Let there be no

dispute between you. Let the Brahmana become endued with the reward

attaching to gift, and let the monarch also obtain the merit of Truth.'

"Heaven said, 'Know, O great king, that I am Heaven's self in my embodied

form, come hither in person. Let this dispute between you cease. You are

both equal in respect of the merit or rewards earned.'

"The king said, 'I have no use with Heaven. Go, O Heaven, to the place

you have come from. If this learned Brahmana desires to repair to thee,

let him take the rewards that I have won (by my acts in life).'

"The Brahmana said, 'In my younger days I had, through ignorance,

stretched my hand (for acceptance of gifts). At present, however, I

recite the Gayatri, observing the duty of abstention.[637] Why dost thou,

O king, tempt me thus, me who have for a long time observed the duty of

abstention? I shall myself do what my duty is. I do not wish to have any

share of the rewards won by thee, O monarch! I am devoted to penances and

to study of the Vedas, and I have abstained from acceptance.'

"The king said, 'If, O Brahmana, thou art really to give me the excellent

reward of thy recitation, then let half that reward be mine, thyself

taking at the same time half the reward that I myself have won by my

acts. Brahmanas are engaged in the duty of acceptance. Persons born in

the royal order are engaged in the duty of giving. If thou art not

unaware of the duties (laid down for both the orders), let our fruits be

equal (according to the suggestion I have made). Or, if thou dost not

wish to be my equal in respect of our rewards, take then the whole of the

rewards that I may have won. Do take the merit I have won, if thou

wishest to show me grace.'

"Bhishma continued, 'At this time, two individuals of very ungainly

aspect came there. Each had his arm upon the other's shoulder; both were

ill-dressed. They said these words, 'Thou owest me nothing. I really owe

thee. If we dispute in this way, here is the king who ruleth individuals.

I say truly, thou owest me nothing! Thou speakest falsely. I do owe thee

a debt. Both of them, waxing very hot in dispute, then addressed the

king, saying, 'See, O monarch, that none of us may become stained with

sin.'

"Virupa said, 'I woe my companion, Vikrita, O monarch, the merits of the

gift of a cow. I am willing to pay off that debt. This Vikrita, however,

refuses to take repayment.'[638]

"Vikrita said, 'This Virupa, O monarch, oweth me nothing. He speaks a

falsehood with the appearance of truth, O king.'

"The king said, "Tell me, O Virupa, what is that which thou owest thy

friend here. It is my resolution to hear thee and then do what is proper.'

"Virupa said, 'Hear attentively, O king, all the circumstances in detail,

about how I owe my companion, viz., this Vikrita, O ruler of men. This

Vikrita had, in bygone days, for the sake of winning merit, O sinless

one, given away an auspicious cow, O royal sage, unto a Brahmana devoted

to penances as the study of the Vedas. Going unto him, O king, I begged

of him the reward of that act. With a pure heart, Vikrita made a gift to

me of that reward. I then, for my purification, did some good acts. I

also purchased two kapila cows with calves, both of which used to yield

large quantities of milk. I then made a present, according to due rites

and with proper devotion, of those two cows unto a poor Brahmana living

by the Unchha[639] method. Having formerly accepted the gift from my

companion, I desire, O lord, even here, to give him return twice the

reward![640] The circumstances being such, O tiger among men, who amongst

us two shall be innocent and who guilty (according to your judgment)?

Disputing with each other about this, we have both come to thee, O

monarch! Whether thou judgest rightly or wrongly, establish both of us in

peace. If this my companion does not wish to take from me in return a

gift equal to what he gave me, thou shalt have to judge patiently and set

us both on the right track.'

"The king said, 'Why do you not accept payment that is sought to be made

of the debt that is owing to thee? Do not delay, but accept payment of

what thou knowest is thy due.'

"Vikrita said, 'This one says that he owes me. I say unto him that what I

gave I gave away. He doth not, therefore, owe me anything. Let him go

whithersoever he wishes.'

"The king said, 'He is ready to give thee. Thou., however, art unwilling

to take. This does not seem proper to me. I think that thou deservest

punishment for this. There is little doubt in this.'

"Vikrita said, 'I made a gift to him, O royal sage! How can I take it

back? If I am guilty in this, do thou pronounce the punishment, O

puissant one.'

"Virupa said, 'If thou refusest to take when I am ready to give, this

king will certainly punish thee, for he is an upholder of justice.'

"Vikrita said, 'Solicited by him I gave him what was my own. How shall I

now retake that? Thou mayst go away. Thou hast my leave.'

"The Brahmana said, 'Thou hast heard, O king, the words of these two. Do

thou take without scruple that which I have pledged myself to give thee.'

"The king said, 'This matter is, indeed, as deep (in importance) as an

unfathomable pit. How will the pertinacity of this Reciter end? If I do

not accept what has been given by this Brahmana, how shall I avoid being

stained with a great sin?' The royal sage then said unto the two

disputants, 'Go ye both, having won your respective objects. I should see

that kingly duties, vested in me, may not become futile. It is settled

that kings should observe the duties laid down for them. To my

misfortune, however, the course of duties prescribed for Brahmanas has

possessed my wretched self.'[641]

"The Brahmana said, 'Accept, O king! I owe thee. Thou didst solicit it,

and I also have become pledged (to give thee). If, however, thou refuse

to take, O monarch, I shall without doubt curse thee.'

"The king said, 'Fie on kingly duties, the settled conclusion about the

operation of which is even such. I should, however, take what thou

givest, for only this reason, viz., rendering the two courses of duty

exactly equal.[642] This is my hand, that was never before (stretched

forth for acceptance of gifts), is now stretched forth (for acceptance as

also) for giving away. Give me what thou owest me.'

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

accept them all.'

"The king said, 'These drops of water, behold, O foremost of Brahmanas,

have fallen upon my hand. I also desire to give thee. Accept my gift. Let

there be equality between us (through thy accepting my gift as I have

accepted thine).'

"Virupa said, 'Know, O king, that we two are Desire and Wrath. It hath

been by us that thou hast been induced to act in this way. Thou hast made

a gift in return to the Brahmana. Let there be equality between thee and

this regenerate person in respect of regions--of felicity in the next

world. This Vikrita really does not owe me anything. We appealed to thee

for thy own sake. Time, Dharma, Mrityu, and we two, have examined

everything about thee, here in thy very presence, by producing this

friction between thee and that Brahmana. Go now, as thou choosest, to

those regions of felicity which thou hast won by means of thy deeds.'

"Bhishma continued, 'I have now told thee how Reciters obtain the fruits

(of their recitation) and what, indeed, is their end, what the spot, and

what the regions, that a Reciter may win. A Reciter of Gayatri goes to

the supreme god Brahman, or repairs to Agni or enters the region of

Surya. If he sports there in his (new) energetic form, then stupefied by

such attachment, he catches the attributes of those particular

regions.[643] The same becomes the case with him if he goes to Soma, or

Vayu, or Earth, or Space. The fact is, he dwells in all these, with

attachment, and displays the attributes peculiar to those regions. If,

however, he goes to those regions after having freed himself from

attachments, and feels a. mistrust (respecting the felicity he enjoys)

and wishes for That Which is Supreme and Immutable, he then enters even

That. In that case he attains to the ambrosia of ambrosia, to a state

free from desire and destitute of separate consciousness. He becomes

Brahma's self freed from the influence of opposites, happy, tranquil, and

without pain.[644] Indeed, he attains to, that condition which is free

from pain, which is tranquillity's self, which is; called Brahma, whence

there is no return, and which is styled the One and Immutable. He becomes

freed from the four means of apprehension,[645] the six conditions, and

also the other six and ten attributes.[646] Transcending the Creator

(Brahman), he attains to absorption into the One Supreme Soul. Or, if

under the influence of attachments, he wishes not for such absorption,

but desires to have a separate existence as dependent on that Supreme

Cause of everything, then obtains the fruition of everything for which he

cherishes a wish. Or, if he looks (with aversion) upon all regions of

felicity, which have been (as previously stated) called hells, he then,

driving off desire and freed from everything, enjoys supreme felicity

even in those very regions.[647] Thus, O monarch, I have discoursed to

thee about the end attained by Reciters. I have told thee everything.

What else thou wishest to hear?'"

SECTION CC

"Yudhishthira said, 'Tell me, O grandsire, what reply was given by either

the Brahmana or the monarch to Virupa after the conclusion of the

latter's speech. What kind of end was it, amongst those described by

thee, that they obtained? What, indeed, was the discourse that happened

between them, and what did they do there?'

"Bhishma said, 'The Brahmana, saying, 'Let it be as thou hast said,

'worshipped Dharma and Yama and Time and Mrityu and Heaven, all of whom

were worthy of worship. He also worshipped all those foremost of

Brahmanas that had come there by bending his head unto them. Addressing

the monarch then, he said, 'Endued with the reward of my recitations, O

royal sage, attain thou to a position of eminence. With thy leave I shall

set myself to my recitations again. O thou of great might, the goddess

Savitri gave me a boon, saying, 'Let thy devotion to recitations be

continuous.'

"The king said, 'If thy success (in recitation) has b.-come fruitless (in

consequence of thy having given away those fruits unto me), and if thy

heart be set upon practising again, go, O learned Brahmana, half and half

with me, and let the reward of thy recitations themselves be thine.'[648]

"The Brahmana said, 'Thou hast made strenuous efforts before all these

persons (for making me a sharer of the rewards in store for thee as the

consequences of thy own acts). Let us then become equal in respect of our

rewards (in next life), and let us go to receive that end which is ours.'

Knowing the resolve to which they came there, the chief of the gods came

to that spot, accompanied by the deities and the Regents of the world.

The Sadhyas, the Viswas, the Mantras, diverse kinds of loud and sweet

music, the Rivers, the Mountains, the Seas, the Sacred Waters, the

Penances, the Ordinances about yoga, the Vedas, the Sounds that accompany

the singing of the Samans, Saraswati, Narada, Parvata, Viswavasu, the

Hahas, the Huhus, the Gandharva Chitrasena with all the members of his

family, the Nagas, the Sadhyas, the Munis, the god of gods, viz.,

Prajapati, and the inconceivable and thousand-headed Vishnu himself, came

there. Drums and trumpets were beat and blown in the firmament. Celestial

flowers were rained down upon those high-souled beings. Bands of Apsaras

danced all around. Heaven, in his embodied form, came there. Addressing

the Brahmana, he said, 'Thou hast attained to success. Thou art highly

blessed.' Next addressing the monarch, he said, 'Thou also, O king, hast

attained to success.' Those two persons then, O monarch (viz., the

Brahmana and the king), having done good to each other, withdrew their

senses from the objects of the world. Fixing the vital breaths Prana,

Apana, Samana, Udana and Vyana in the heart, they concentrated the mind

in Prana and Apana united together. They then placed the two united

breaths in the abdomen, and directed their gaze to the tip of the nose

and then immediately below the two eye-brows. They next held the two

breaths, with the aid of the mind, in the spot that intervenes between

the two eye-brows, bringing them there very gradually. With bodies

perfectly inactive, they were absorbed with fixed gaze. Having control

over their souls, they then placed the soul within the brain. Then

piercing the crown of the high-souled Brahmana a fiery flame of great

splendour ascended to heaven. Loud exclamations of woe, uttered by all

creatures, were then heard on all sides. Its praises hymned by all, that

splendour then entered Brahman's self. The Great grandsire, advancing

forward, addressed that splendour which had assumed a form of the

tallness of a span, saying, 'Welcome!' And once more he uttered these

words, 'Verily, Reciters attain to the same end with the yogins. The

attainment by the yogin of his end is an object of direct vision unto all

these (here assembled). As regards Reciters, there is this distinction,

that the honour is ordained for them of Brahman's advancing forward to

receive them (after their departure from earth).[649] Dwell thou in me.'

Thus spoke Brahman and once more imparted consciousness into that

splendour. Indeed, the Brahmana then, freed from all anxieties, entered

the mouth of the Creator. The monarch (Ikshvaku) also, after the same

manner, entered the divine Grandsire like that foremost of Brahmanas. The

(assembled) deities saluted the self-born and said, 'A very superior end

is, indeed, ordained for Reciters. This exertion (that we have seen thee

put forth) is for Reciters. As regards ourselves, we came hither for

beholding it. Thou hast made these two equal, rendered them equal honour,

and bestowed upon them an equal end. The high end that is reserved for

both yogins and Reciters has been seen by us today. Transcending all

regions (of felicity), these two are capable of going whithersoever they

wish.'

"Brahman said, 'He also that would read the great Smriti (viz., the

Veda), and he too, who would read the other auspicious Smritis that

follow the former (viz., Manu's and the rest), would, in this way, attain

to the same region with me. He also who is devoted to yoga, will, without

doubt, acquire in this manner, after death, the regions that are mine. I

go hence. Go ye all to your respective places for the accomplishment of

your ends.'

"Bhishma continued, 'Having said these words, that foremost of gods

disappeared there and then. The assembled deities, having previously

taken his leave, returned to their respective abodes. All those

high-souled beings, having honoured Dharma, proceeded with well-pleased

hearts, O monarch, walking behind that great deity. These are the rewards

of reciters and this their end. I have described them to thee as I myself

had heard of them. What else, O monarch, dost thou wish to hear of?'"

SECTION CCI

"Yudhishthira said, 'What are the fruits of the yoga represented by

Knowledge, of all the Vedas, and of the (various) observances and vows?

How also may the creature-soul be known? Tell us, this, O grandsire!'

"Bhishma said, 'In this connection is cited the old narrative of the

discourse between that lord of creatures, viz., Manu, and the great

Rishi, Vrihaspati. In days of old, the foremost of celestial Rishis,

viz., Vrihaspati, who was a disciple of Manu, bowed to his preceptor and

addressing that lord and first of all creatures, said, 'What is the cause

(of the universe)? Whence have the ordinances (about sacrifices and other

pious observances) flowed? What are those fruits which the learned say

are attached to Knowledge? Tell me also truly, O illustrious one, what is

that which the very, Vedas have not been able to reveal? What are those

fruits which are adored by eminent personages conversant with the science

of Artha, with the Vedas, and with the Mantras, through sacrifices and

plentiful gifts of kine? Whence do those fruits arise? Where are they to

be found? Tell me also this old history, viz., whence have the earth, all

earthly objects, wind, sky, aquatic creatures, water, heaven, and the

denizens of heaven, all sprung? Man's inclinations tend towards that

object about which he seeks knowledge. I have no knowledge of that

Ancient and Supreme one. How shall I rescue myself from a false display

of inclinations towards Him?[650] The Riks, all the Samanas, all the

Yajuses, the Chhandas, Astronomy, Nirukta, Grammar, Sankalpa, and Siksha,

I have studied. But I pave no knowledge of the nature of the great

creatures (the five primal elements) that enter into the composition of

everything.[651] Tell me all I have asked thee, by using only simple

assertions and distinguishing adjectives or attributes. Tell me what the

fruits are of Knowledge and what those fruits that are attached to

sacrifices and other religious rites. Explain to me how also an embodied

being departs from his body and how he attains to another body.'

"Manu said, 'That which is agreeable to one is said to constitute one's

happiness. Similarly, that which is disagreeable to one is said to

constitute one's misery.--By this I shall obtain happiness and keep off

misery--from a sentiment like this flow all religious acts. The efforts

for the acquisition of Knowledge, however, arise from a sentiment for

avoiding both happiness and misery.[652] The ordinances about sacrifices

and other observances, that occur in the Vedas, are all connected with

desire. He, however, who liberates himself from desire, succeeds in

attaining to Brahma. That man who, from desire of winning happiness,

walks in the path of acts which are of diverse kinds, has to go to

hell.'[653]

"Vrihaspati said, 'Men's aspirations are concerned with the acquisition

of the agreeable which ends in happiness, and the avoidance of the

disagreeable which brings misery. Such acquisition and such avoidance

again are accomplished by acts.'[654]

"Manu said, 'It is by liberating oneself from acts that one succeeds in

entering into Brahma. The ordinances about acts have flowed for that very

end.[655] The ordinances about acts tempts only those whose hearts are

not free from desire. By liberating oneself from acts (as already said)

one acquires the highest state. One desirous of felicity (Emancipation),

betaking oneself to religious rites, becomes purified (from attachments)

by acts having for their object the purification of the soul, and at last

wins great splendour. By liberating oneself from acts, one acquires the

highest end, viz., Brahma, which is very much above the reward that acts

give. Creatures have all been created by Mind and Act. These again are

the two best paths adored by all. Outward acts produce fruits that are

transitory as also eternal. For acquiring the latter there is no other

means than abandonment of fruits by the mind.[656] As the eye, when night

passes away and the veil of darkness is removed from it, leads its

possessor by its own power, so the Understanding, when it becomes endued

with Knowledge, succeeds in beholding all evils that are worthy of

avoidance.[657] Snakes, sharp-pointed kusa blades, and pits, men avoid

when they perceive them lie on their way. If some tread upon or fall into

them, they do so through ignorance. Behold the superiority of the fruits

of knowledge (over those of ignorance). Mantras applied duly, sacrifices,

the presents called Dakshina, gift of food, and concentration of the mind

(for divine contemplation),--these are the five acts that are said to be

productive of fruits, there being none else. Acts have (the three)

attributes (of Sattwa, Rajas, and Tamas) for their soul. The Vedas say

this. (The Vedas consist of Mantras). The Mantras, therefore, have the

same three attributes, since it is with Mantras that acts are to be

accomplished. The ritual also must be liable to the same three

attributes. The fruits of action depend upon the mind. It is the embodied

creature that enjoys those fruits.[658] All excellent kinds of sound,

form, taste, touch, and scent, are the fruits of acts, being attainable

in the region of acts (i.e., heaven). As regards, however, the fruits of

knowledge, man acquires them even here before death.[659] Whatever acts

are accomplished by means of the body, one enjoys the fruits thereof in a

state of physical existence. The body is, indeed, the framework to which

happiness inheres, as also the framework to which misery inheres.[660]

Whatever acts are accomplished by means of words, their fruits are to be

enjoyed in a state in which words can be spoken. Similarly, whatever acts

are accomplished by the mind, their fruits are enjoyed in a state in

which one is not freed from the mind.[661] Devoted to the fruits of acts,

whatever kind of acts (Sattwika or Rajasika or Tamasika) a person

covetous of fruits accomplishes, the fruits, good or bad, that he

actually enjoys partake of their character. Like fishes going against a

current of water, the acts of a past life come to the actor. The embodied

creature experiences happiness for his good acts, and misery for his evil

ones. Him from whom this universe hath sprung. Him by knowing whom

persons of cleansed souls transgress this world, Him who has not been

expressed by Vedic mantras and words. I will now indicate. Listen to me

as I speak of that highest of the high. Himself liberated from the

several kinds of taste and scent, and sound and touch and form. He is

incapable of being grasped by the senses, unmanifest, without colour, the

One, and He has created the five kinds of objects[662] for His creatures.

He is neither female, nor male, nor of the neuter sex. He is neither

existent, nor non-existent, nor existent-nonexistent.[663] Only those

that are acquainted with Brahma behold Him. He knoweth no direction."'

SECTION CCII

"Manu said, 'From that eternal and undeteriorating One first sprang

Space; from space came Wind; from wind came Light; from light came Water;

from water sprang the Universe; and from the universe, all things that

occur in it. The bodies of all (earthly) things, (after dissolution),

first enter into water, thence to light or heat, thence to the wind, and

thence to space. They that seek Emancipation have not to return from

space. On the other hand, they attain to Brahma. The refuge of

Emancipation, viz., Brahma, is neither hot, nor cold, neither mild nor

fierce, neither sour nor astringent, neither sweet nor bitter. He is not

endued with sound, or scent, or form. He transcends all these and

everything, and is without dimensions.[664] The skin perceives touch; the

tongue, taste; the nose, scent; the ears, sounds; and the eyes, forms.

Men not conversant with Adhyatma succeed not in beholding what is above

these. Having withdrawn the tongue from tastes, the nose from scents, the

ears from touch, and the eyes from forms, one succeeds in beholding one's

own self (as independent of the senses and the mind and, therefore, of

attributes).[665] It hath been said that that which is the Cause of the

actor, the act, the material with which the act is done, the place and

the time of the act, and the inclinations and propensities in respect of

happiness and misery, is called the Self (or Soul). That which pervades

everything, which does everything (assuming the forms of living

creatures), that which exists in the universe even as the mantras

declare,[666] that which is the cause of all, that which is the highest

of the high, and that which is One without a second and does all things,

is the Cause. Everything else is effect. It is seen that a person, in

consequence of the acts performed by him, obtains results both good and

evil, which (though apparently incompatible with each other, still) dwell

together in harmony. Indeed, as the good and evil fruits born of their

own acts dwell together in the bodies of creatures which are their

refuge, even so Knowledge dwells in the body.[667] As a lighted lamp,

while burning, discovers other objects before it, even so the five senses

which are like lamps set on high trees, find out their respective objects

when lighted by Knowledge.[668] As the various ministers of a king,

uniting together, give him counsel, even so the five senses that are in

the body are all subservient to Knowledge. The latter is superior to all

of them. As the flames of fire, the current of the wind, the rays of the

sun, and the waters of rivers, go and come repeatedly, even so the bodies

of embodied creatures are going and coming repeatedly.[669] As a person

by taking up an axe cannot, by cutting open a piece of wood, find either

smoke or fire in it, even so one cannot, by cutting open the arms and

feet and stomach of a person, see the principle of knowledge, which, of

course, has nothing in common with the stomach, the arms and the feet. As

again, one beholds both smoke and fire in wood by rubbing it against

another piece, so a person of well-directed intelligence and wisdom, by

uniting (by means of yoga) the senses and the soul, may view the Supreme

Soul which, of course, exists in its own nature.[670] As in the midst of

a dream one beholds one's own body lying on the ground as something

distinct from one's own self, even so a person, endued with the five

senses, the mind, and the understanding, beholds (after death) his own

body and then goes from one into another form[671]. The Soul is not

subject to birth, growth, decay, and destruction. In consequence of the

acts of life being endued with effects, the Soul, clothed in body, passes

from this body (when deprived of animation) into another, unseen by

others.[672] No one can behold with the eye the form of the Soul. The

Soul cannot, again, form the subject of any one's touch. With those

(i.e., the senses), the Soul accomplishes no act. The senses do not

approach the Soul. The Soul, however, apprehends them all. As anything,

placed in a blazing fire before a spectator, assumes a certain colour in

consequence of the light and heat that operates upon it, without taking

any other hue or attribute, even so the Soul's form is seen to take its

colour from the body. After the same manner, man, casting off one body,

enters another, unseen by all. Indeed, casting off his body to the (five)

great primal elements, he assumes a form that is similarly made of the

same (five) elements. The embodied creature (upon the destruction of his

body) enters space, wind, fire, water, and earth in such a way that each

particular element in his body mingles with the particular element (out

of his body) with whose nature it is consonant. The senses also, which

are engaged in diverse occupations and dependent on the five elements

(for the exercise of their functions), enter these five elements that

call forth their functions. The ear derives its capacity from space; and

the sense of scent from the earth. Form, which is the property of the

eye, is the consequence of light or fire. Fire or heat has been said to

be the dependent cause of water. The tongue which has for its property

taste becomes merged into water. The skin which has touch for its

property becomes lost in the wind whose nature it partakes. The fivefold

attributes, (viz., sound, etc.) dwell in the (five) great creatures

(viz., the five primal elements). Those fivefold objects of the senses

(viz., space, etc.) dwell in the (five) senses. All these again (viz.,

the fivefold attributes, the fivefold elements, and the five senses)

follow the lead of the mind. The mind follows the lead of the

Understanding, and the Understanding follows the lead of That which

exists in its true and undefiled nature (viz., the Supreme Soul).[673]

The doer in his new body receives all the good and bad acts done by him

as also all acts done by him in his past existence. All these acts done

in this life and the next ones to come follow the mind even as aquatic

animals pass along a genial current. As a quickly-moving and restless

thing becomes an object of sight, as a minute object appears to be

possessed of large dimensions (when seen through spectacles), as a mirror

shows a person his own face (which cannot otherwise be seen), even so the

Soul (though subtile and invisible) become an object of the

Understanding's apprehension.'"[674]

SECTION CCIII

"Manu said, 'The mind united with the senses, recollects after a long

time the impressions of the objects received in the past. When the senses

are all suspended (in respect of their functions),[675] the Supreme (the

Soul), in the form of the Understanding, exists in its own true nature.

When the Soul (at such a time) does not in the least regard all those

objects of the senses in respect of their simultaneity or the reverse in

point of time but mustering them from all directions holds them before it

together, it necessarily happens that he wanders among all things that

are incongruous. He is, therefore, the (silent) Witness. Hence the Soul

encased in body is something having a distinct and independent

existence.[676] There is Rajas, there is Tamas, and there is Sattwa, the

third. There are again three states of the understanding, viz., waking,

dreaming, and sound sleep. The Soul has knowledge of the pleasures and

pains, which are all contradictory, of those states, and which partake of

the nature of the threefold attributes first mentioned.[677] The Soul

enters the senses like the wind entering the fire in a piece of

wood.[678] One cannot behold the form of the Soul by one's eye, nor can

the sense of touch, amongst the senses, apprehend it. The Soul is not,

again, an object of apprehension by the ear. It may, however, be seen by

the aid of the Srutis and the instructions of the wise. As regards the

senses, that particular sense which apprehends it loses upon such

apprehension its existence as a sense.[679] The senses cannot themselves

apprehend their respective forms by themselves. The Soul is omniscient

(inasmuch as it apprehends both the knower and the known). It beholds all

things. Being omniscient, it is the Soul that beholds the senses

(without, as already said, the senses being able to apprehend it). Nobody

has seen the other side of the Himavat mountains, nor the reverse of the

moon's disc. Yet it cannot be said that these do not exist. Similarly,

though never apprehended by the senses, yet nobody can say that the Soul,

which dwells in all creatures, which is subtile, and which has knowledge

for its essence, does not exist. People see the world reflected on the

moon's disc in the form of spots. Though seeing, they do not know that it

is the world that is so reflected there. Even such is the knowledge of

the Soul. That knowledge must come of itself. The Soul depends upon the

Soul itself. Men of wisdom, reflecting on the formlessness of visible

objects before birth and after destruction, behold by the aid of

intelligence, the formlessness of objects that have apparent forms, So

also although the Sun's motion cannot be seen, yet persons, by watching

its rising and setting, conclude that the sun has motion.[680] Similarly,

those who are endued with wisdom and learning behold the Soul by the aid

of the lamp of intelligence, though it is at a great distance from them,

and seek to merge the fivefold elements, which are near, into

Brahma.[681] Verily, an object cannot be accomplished without the

application of means. Fishermen catch fish by means of nets made of

strings. Animals are captured by employing animals as are the means.

Birds are caught by employing birds as the means. Elephants are taken by

employing elephants. In this way, the Soul may be apprehended by the

principle of knowledge. We have heard that only a snake can see a snake's

legs. After the same manner one beholds, through Knowledge, the Soul

encased in subtile form and dwelling within the gross body. People

cannot, through their senses, know the senses. Similarly, mere

Intelligence at its highest cannot behold the Soul which is supreme. The

moon, on the fifteenth day of the dark fortnight, cannot be seen in

consequence of its form being hid. It cannot be said, however, that

destruction overtakes it, Even such is the case with the Soul dwelling in

the body. On the fifteenth day of the dark fortnight, the gross body of

the moon becomes invisible. After the same manner, the Soul, when

liberated from the body, cannot be apprehended. As the moon, gaining

another point in the firmament begins to shine once more, similarly, the

Soul obtaining a new body, begins to manifest itself once more. The

birth, growth and disappearance of the moon can all be directly

apprehended by the eye. These phenomena, however, appertain to the gross

form of that luminary. The like are not the attributes of the Soul. The

moon, when it shows itself after its disappearance on the fifteenth day

of the dark fortnight, is regarded as the same luminary that had become

invisible. After the same manner, notwithstanding the changes represented

by birth, growth and age, a person is regarded as the same individual

without any doubt of his identity. It cannot be distinctly seen how Rahu

approaches and leaves the moon. After the same manner, the Soul cannot be

seen how it leaves one body and enters another.[682] Rahu becomes visible

only when it exists with the sun or the moon. Similarly, the Soul becomes

an object of apprehension only when it exists with the body. When

liberated from the sun or the moon, Rahu can no longer be seen.

Similarly, the Soul, liberated from the body, can no longer be seen. Then

again, as the moon, even when it disappears on the fifteenth day of the

dark fortnight, is not deserted by the constellations and the stars, the

Soul also, even though separated from the body, is not deserted by the

fruits of the acts it has achieved in that body.'"

SECTION CCIV

"Manu said, 'As in a dream this manifest (body) lies (inactive) and the

enlivening spirit in its subtile form, detaching itself from the former,

walks forth after the same manner, in the state called deep slumber (or

death), the subtile form with all the senses becomes inactive and the

Understanding, detached from it remains awake. The same is the case with

Existence and Non-Existence.[683] As when quantity of water is clear,

images reflected in it can be seen by the eye, after the same manner, if

the senses be unperturbed, the Soul is capable of being viewed by the

understanding. If, however, the quantity of water gets stirred, the

person standing by it can no longer see those images. Similarly, if the

senses become perturbed, the Soul can no longer be seen by the

understanding. Ignorance begets Delusion. Delusion affects the mind. When

the mind becomes vitiated, the five senses which have the mind for their

refuge become vitiated also. Surcharged with Ignorance, and sunk in the

mire of worldly objects, one cannot enjoy the sweets of contentment or

tranquillity. The Soul (thus circumstanced), undetached from its good and

evil acts, returns repeatedly unto the objects of the world, in

consequence of sin one's thirst is never slaked. One's thirst is slaked

only when one's sin is destroyed. In consequence of attachment to worldly

objects, which has a tendency to perpetuate itself, one wishes for things

other than those for which one should wish, and accordingly fails to

attain to the Supreme.[684] From the destruction of all sinful deeds,

knowledge arises in men. Upon the appearance of Knowledge, one beholds

one's Soul in one's understanding even as one sees one's own reflection

in a polished mirror. One obtains misery in consequence of one's senses

being unrestrained. One obtains happiness in consequence of one's senses

being restrained. Therefore, one should restrain one's mind by

self-effort from objects apprehended by the senses.[685] Above the senses

is the mind; above the mind is the understanding; above the understanding

is the Soul; above the Soul is the Supreme or Great. From the Unmanifest

hath sprung the Soul; from the Soul hath sprung the Understanding; from

the Understanding hath sprung the Mind. When the Mind becomes associated

with the senses, then it apprehends sound and the other objects of the

senses. He who casts off those objects, as also all that are manifest, he

who liberates himself from all things that arise from primordial matter,

being so freed, enjoys immortality.[686] The Sun rising diffuses his

rays. When he sets, he withdraws unto himself those very rays that were

diffused by him. After the same manner, the Soul, entering the body,

obtains the fivefold objects of the senses by diffusing over them his

rays represented by the senses. When, however, he turns back, he is said

to set by withdrawing those rays unto himself.[687] Repeatedly led along

the path that is created by acts, he obtains the fruits of his acts in

consequence of his having followed the practice of acts.[688] Desire for

the objects of the senses keeps away from a person who does not indulge

in such desire. The very principle of desire, however, leaves him who has

beheld his soul, which, of course, is entirely free from desire.[689]

When the Understanding, freed from attachment to the objects of the

senses, becomes fixed in the mind, then does one succeed in attaining to

Brahma, for it is there that the mind with the understanding withdrawn

into it can possibly be extinguished. Brahma is not an object of touch,

or of hearing, or of taste, or of sight, or of smell, or of any deductive

inference from the Known. Only the Understanding (when withdrawn from

everything else) can attain to it. All objects that the mind apprehends

through 'the senses are capable of being withdrawn into the mind; the

mind can be withdrawn into the understanding; the Understanding can be

withdrawn into the Soul, and the Soul into the Supreme.[690] The senses

cannot contribute to the success of the mind. The mind cannot apprehend

the Understanding. The Understanding cannot apprehend the manifested

Soul. The Soul, however, which is subtile, beholds those all.'"

SECTION CCV

"Manu said, 'Upon the appearance of the physical and mental sorrow, one

does not become able to practise yoga. It is advisable, therefore, for

one not to brood over such sorrow. The remedy for sorrow is abstention

from brooding over it. When sorrow is brooded over, it comes aggressively

and increases in violence. One should relieve mental sorrow by wisdom,

while physical sorrow should be cured by medicaments. Wisdom teaches

this. One should not, while under sorrow, behave like a child. The man of

wisdom should never cherish a desire for youth, beauty, length of life,

accumulation of wealth, health, and the companionship of those that are

dear, all of which are transitory. One should not grieve singly for a

sorrow that affects a whole community. Without grieving, one should, if

one sees an opportunity, seek to apply a remedy. Without doubt, the

measure of sorrow is much greater than that of happiness in life. To one

who is content with the objects of the senses, death that is disagreeable

comes in consequence of his stupefaction. That man who avoids both sorrow

and happiness succeeds verily in attaining to Brahma. Such persons, who

are possessed of wisdom, have never to grieve.[691] Worldly possessions

bring about sorrow. In protecting them thou canst not have any happiness.

They are again earned with misery. One should not therefore, regard their

loss.[692] Pure Knowledge (or Brahma) is regarded (by ignorance) as

existing in the diverse forms that are objects of Knowledge. Know that

mind is only an attribute of Knowledge. When the mind becomes united with

the faculties of knowledge, then the Understanding (which bodies forth

the forms of things) sets in.[693] When the Understanding, freed from the

attributes of action, becomes directed towards the mind (after being

withdrawn from outward objects), then does it succeed in knowing Brahma

by meditation or Yoga ending in complete absorption (samadhi)? The

Understanding flowing from Ignorance, and possessed of the senses and

attributes, runs towards external objects, like a river issuing from a

mountain summit and flowing towards other regions. When the

Understanding, withdrawn into the mind, succeeds in absorbing itself into

contemplation that is free from attributes, it attains to a knowledge of

Brahma like the touch of gold on a touchstone. The mind is the

apprehender of the objects of the senses. It must first be extinguished

(before Brahma can be attained). Dependent upon the attributes of objects

that are before it, the mind can never show that which is without

attributes. Shutting up all the doors constituted by the senses, the

Understanding should be withdrawn into the mind. In this state, when

absorbed in contemplation, it attains to the knowledge of Brahma. As the

fivefold great creatures (in their gross form) upon the destruction of

the attributes by which they are known, become withdrawn (into their

subtile form called Tanmatra), after the same manner the Understanding

may dwell in the mind alone, with the senses all withdrawn from their

objects. When the Understanding, though possessed of the attribute of

certainty, dwells in the mind, busied with the internal, even then it is

nothing but the mind (without being anything superior to it). When the

mind or consciousness, which attains to excellence through contemplation,

succeeds in identifying attributes with what are considered as their

possessors, then can it cast off all attributes and attain to Brahma

which is without attributes.[694] There is no indication that is fit

enough for yielding a knowledge of what is Unmanifest (Brahma). That

which cannot form the subject of language, cannot be acquired by any one.

With cleansed soul, one should seek to approach the Supreme Brahma,

through the aid afforded by penances, by inferences, by self-restraint,

by the practices and observances as laid down for one's own order, and by

the Vedas. Persons of clear vision (besides seeing the Supreme within

themselves), seek him in even external forms by freeing themselves from

attributes. The Supreme, which is called by the name of Jneya (i.e., that

which should be known), in consequence of the absence of all attributes

or of its own nature, can never be apprehended by argument. When the

Understanding becomes freed from attributes, then only it can attain to

Brahma. When unemancipated from attributes, it falls back from the

Supreme. Indeed, such is the nature of the understanding that it rushes

towards attributes and moves among them like fire among fuel. As in the

state called Sushupti (deep and dreamless slumber) the five senses exist

freed from their respective functions, after the same manner the Supreme

Brahma exists high above Prakriti, freed from all its attributes.

Embodied creatures thus betake themselves to action in consequence of

attributes. When they abstain therefrom, they attain to Emancipation.

Some again (by action) go to heaven. The living creature, primordial

nature, the understanding, the objects of the senses, the senses,

consciousness, conviction of personal identity, are called creatures (for

they are subjected to destruction). The original creation of all these

flowed from the Supreme. Their second or succeeding creation is due to

the action of couples or pairs (of opposite sexes) and is confined to all

things save the primal five, and is restrained by laws in consequence of

which the same species produce the same species. From righteousness

(living) creatures obtain a high end, and from sinfulness they earn an

end that is low. He who is unemancipated from attachments, encounters

rebirth; while he who is emancipated therefrom, attains to Knowledge (or

Brahma).'"

SECTION CCVI

"Manu said, 'When the fivefold attributes are united with the five senses

and the mind, then is Brahma seen by the individual like a thread passing

through a gem. As a thread, again, may lie within gold or pearl or a

coral or any object made of earth, even so one's soul, in consequence of

one's own acts, may live within a cow, a horse, a man, an elephant, or

any other animal, or within a worm or an insect. The good deeds an

individual performs in a particular body produce rewards that the

individual enjoys in that particular body. A soil, apparently drenched

with one particular kind of liquid, supplies to each different kind of

herb or plant that grows on it the sort of juice it requires for itself.

After the same manner, the Understanding, whose course is witnessed by

the soul, is obliged to follow the path marked out by the acts of

previous lives.[695] From knowledge springs desire. From desire springs

resolution. From resolution flows action. From action proceed fruits

(i.e., consequences, good and bad). Fruits, therefore, are dependent on

actions as their cause. Actions have the understanding for their cause.

The understanding has knowledge for its cause; and knowledge has the Soul

for its cause. That excellent result which is achieved in consequence of

the destruction of knowledge, of fruits, of the understanding, and of

acts, is called Knowledge of Brahma.[696] Great and high is that

self-existent Essence, which yogins behold. They that are devoid of

wisdom, and whose understandings are devoted to worldly possessions never

behold that which exists in the Soul itself. Water is superior to the

Earth in extension; Light is superior to Water; Wind is superior to

Light; Space is superior to Wind; Mind is superior to Space;

Understanding is superior to Mind; Time is superior to Understanding. The

divine Vishnu, whose is this universe, is superior to Time. That god is

without beginning, middle, and end. In consequence of his being without

beginning, middle, and end, he is Unchangeable. He transcends all sorrow,

for sorrow has limits.[697] That Vishnu hath been called the Supreme

Brahma. He is the refuge or object of what is called the Highest. Knowing

Him, they that are wise, freed from everything that owns the power of

Time, attain to what is called Emancipation. All these (that we perceive)

are displayed in attributes. That which is called Brahma, being without

attributes, is superior to these.[698] Abstention from acts is the

highest religion. That religion is sure to lead to deathlessness

(Emancipation). The Richs, the Yajuses, and the Samans, have for their

refuge the body. They flow from the end of the tongue. They cannot be

acquired without effort and are subject to destruction. Brahma, however,

cannot be acquired in this way, for (without depending upon the body) it

depends upon that (i.e., the knower or Soul) which has the body for its

refuge. Without beginning, middle, or end, Brahma cannot be acquired by

exertion (like to what is necessary for the acquirement of the Vedas).

The Richs, the Samans, the Yajuses have each a beginning. Those that have

a beginning have also an end. But Brahma is said to be without beginning.

And because Brahma hath neither beginning nor end, it is said to be

infinite and unchangeable. In consequence of unchangeableness, Brahma

transcends all sorrow as also all pairs of opposites. Through

unfavourable destiny, through inability to find out the proper means, and

through the impediments offered by acts, mortals succeed not in beholding

the path by which Brahma may be reached. In consequence of attachment to

worldly possessions, of a vision of the joys of the highest heaven, and

of coveting something other than Brahma, men do not attain to the

Supreme.[699] Others beholding worldly objects covet their possession.

Desirous of such objects, they have no longing for Brahma in consequence

of its transcending all attributes.[700] How shall he that is attached to

attributes which are inferior, arrive at a knowledge of him that is

possessed of attributes that are superior? It is by inference that one

can arrive at a knowledge of Him that transcends all this in attributes

and form. By subtile intelligence alone can we know Him. We cannot

describe Him in words. The mind is seizable by the mind, the eye by

eye.[701] By knowledge the understanding can be purified of its dross.

The understanding may be employed for purifying the mind. By the mind

should the senses be controlled. Achieving all this, one may attain to

the Unchangeable. One who has, by contemplation, become freed from

attachments, and who has been enriched by the possession of a discerning

mind, succeeds in attaining to Brahma which is without desire and above

all attributes. As the wind keeps away from the fire that is embedded

within a piece of wood, even so persons that are agitated (by desire for

worldly possessions) keep away from that which is Supreme. Upon the

destruction of all earthly objects, the mind always attains to That which

is higher than the Understanding; while upon their separation the mind

always acquires that which is below the Understanding. That person, who,

in conformity with the method already described, becomes engaged in

destroying earthly objects, attains to absorption into the body of

Brahma.[702] Though the Soul is unmanifest; yet when clothed with

qualities, its acts become unmanifest. When dissolution (of the body)

comes, it once more becomes manifest. The Soul is really inactive. It

exists, united with the senses that are productive of either happiness or

sorrow. United with all the senses and endued with body, it takes refuge

in the five primal elements. Through want of power, however, it fails to

act when deprived of force by the Supreme and Unchangeable. No man sees

the end of the earth but knows this, viz., that the earth's end Will

surely come.[703] Man, agitated here (by attachments), is surely led to

his last refuge like the wind leading a vessel tossed on the sea to a

safe harbour at last. The Sun, spreading his rays, becomes the possessor

of an attribute, (viz., the lighter of the world): withdrawing his rays

(at the hour of setting), he once more becomes an object divested of

attributes. After the same manner, a person, abandoning all distinctions

(attachments), and betaking himself to penances, at last enters the

indestructible Brahma which is divested of all attributes. By discerning

Him who is without birth, who is the highest refuge of all righteous

persons, who is self-born, from whom everything springs and unto whom all

things return, who is unchangeable, who is without beginning, middle, and

end, and who is certainty's self and supreme, a person attains to

immortality (Emancipation).'"

SECTION CCVII

"Yudhishthira said, 'O grandsire, O thou of great wisdom, I desire to

hear in detail, O chief of the Bharatas, of that lotus-eyed and

indestructible one, who is the Creator of everything but who has been

created by none, who is called Vishnu (in consequence of his pervading

everything), who is the origin of all creatures and unto whom all

creatures return, who is known by the names of Narayana and Hrishikesa

and Govinda and Kesava, and who is incapable of being vanquished by any

one.'

"Bhishma said, 'I have heard of this subject from Jamadagni's son Rama,

while he discoursed on it, from the celestial Rishi Narada, and from

Krishna-Dwaipayana. Asita-Devala, O son, Valmiki of austere penances, and

Markandeya, speak of Govinda as the Most Wonderful and the Supreme.

Kesava, O chief of Bharata's race, is the divine and puissant Lord of

all. He is called Purusha, and pervades everything, having made himself

many. Listen now, O Yudhishthira of mighty arms, to those attributes

which great Brahmanas say are to be met with in the high-souled wielder

of Saranga. I shall also, O prince of men, recite to thee those acts

which persons conversant with old histories ascribe to Govinda. He is

said to be the Soul of all creatures, the high-souled one, and the

foremost of all beings. He created (by his will) the five-fold elements,

viz., Wind, Light, Water, Space, and Earth. That puissant Lord of all

things, that high-souled one, that foremost of all beings, having created

the earth, laid himself down on the surface of the waters. While thus

floating upon the waters, that foremost of all beings, that refuge of

every kind of energy and splendour, created Consciousness, the first-born

of beings in the universe. We have heard that He created Consciousness

along with the Mind,--Consciousness which is the refuge of all created

things. That Consciousness upholds all creatures and both the past and

the future. After that great Being, O mighty-armed one, viz.,

Consciousness, had sprung, an exceedingly beautiful lotus, possessed of

effulgence like the Sun's, grew out of the navel of the Supreme Being

(floating on the waters). Then, O son, the illustrious and divine

Brahman, the Grandsire of all creatures, sprang into existence from that

lotus, irradiating all the points of the horizon with his effulgence.

After the high-souled Grandsire had, O mighty-armed one, thus sprung from

the primeval lotus, a great Asura of the name of Madhu, having no

beginning, started into birth, springing from the attribute or Darkness

(Tamas). The foremost of all Beings, (viz., the Supreme Divinity), for

benefiting Brahman, slew that fierce Asura of fierce deeds, engaged even

then in the fierce act (of slaying the Grand-sire). From this slaughter,

O son, (of the Asura named Madhu), all the gods and the Danavas and men

came to call that foremost of all righteous persons by the name of

Madhusudana (slayer of Madhu).[704] After this, Brahman created, by a

flat of his will, seven sons with Daksha completing the tale. They were

Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, (and the already

mentioned Daksha). The eldest born, viz., Marichi, begat, by a fiat of

his will, a son named Kasyapa, full of energy and the foremost of all

persons conversant with Brahma. From his toe, Brahman had, even before

the birth of Marichi, created a son. That son, O chief of Bharata's race,

was Daksha, the progenitor of creatures.[705] Unto Daksha were first born

three and ten daughters, O Bharata, the eldest of whom was called Diti.

Marichi's son Kasyapa, O sire, who was conversant with all duties and

their distinctions, who was of righteous deeds and great fame, became the

husband of those thirteen daughters. The highly-blessed Daksha (besides

the three and ten already spoken of) next begat ten other daughters. The

progenitor of creatures, viz., the righteous Daksha, bestowed these upon

Dharma. Dharma became father of the Vasus, the Rudras of immeasurable

energy, the Viswedevas, the Sadhyas, and the Maruts, O Bharata. Daksha

next begat seven and twenty other younger daughters. The highly-blessed

Soma became the husband of them all. The other wives of Kasyapa gave

birth to Gandharvas, horses, birds, kine, Kimpurushas, fishes, and trees

and plants. Aditi gave birth to the Adityas. the foremost ones among the

gods, and possessed of great strength. Amongst them Vishnu took birth in

the form of a dwarf. Otherwise called Govinda, he became the foremost of

them all. Through his prowess, the prosperity of the gods increased. The

Danavas were vanquished. The offspring of Diti were the Asuras. Danu gave

birth to the Danavas having Viprachitti for their foremost. Diti gave

birth to all the Asuras of great strength.

"The slayer of Madhu also created the Day and the Night, and the Season

in their order, and the Morn and the Even. After reflection, he also

created the clouds, and all the (other) immobile and mobile objects.

Possessed of abundant energy, he also created the Viswas and the earth

with all things upon her. Then the highly blessed and puissant Krishna, O

Yudhishthira, once again created from his mouth a century of foremost

Brahmanas. From his two arms, he created a century of Kshatriyas, and

from his thighs a century of Vaisyas. Then, O bull of Bharata's race,

Kesava created from his two feet a century of Sudras. Possessed of great

ascetic merit, the slayer of Madhu, having thus created the four orders

of men, made Dhatri (Brahman) the lord and ruler of all created beings.

Of immeasurable effulgence, Brahman became also the expositor of the

knowledge of the Vedas. And Kesava made him, called Virupaksha, the ruler

of the spirits and ghosts and of those female beings called the Matrikas

(mothers). And he made Yama the ruler of the Pitris and of all sinful

men.[706] The Supreme Soul of all creatures also made Kuvera the lord of

all treasures. He then created Varuna the lord of waters and governor of

all aquatic animals. The puissant Vishnu made Vasava the chief of all the

deities. In those times, men lived as long as they chose to live, and

were without any fear of Yama. Sexual congress, O chief of the Bharatas,

was then not necessary for perpetuating the species. In those days

offspring were begotten by flat of the will. In the age that followed,

viz., Treta, children were begotten by touch alone. The people of that

age even, O monarch, were above the necessity of sexual congress. It was

in the next age, viz., Dwapara, that the practice of sexual congress

originated, O king, to prevail among men. In the Kali age, O monarch, men

have come to marry and live in pairs.

"I have now told thee of the supreme Lord of all creatures. He is also

called the Ruler of all and everything. I shall now, O son of Kunti,

speak to thee about the sinful creatures of the earth. Listen to me.[707]

Those men, O king, are born in the southern region and are called

Andrakas, Guhas, Pulindas, Savaras, Chuchukas, Madrakas.[708] Those that

are born in the northern region, I shall also mention. They are Yamas,

Kamvojas, Gandharas, Kiratas and Barbaras. All of them, O sire, are

sinful, and move on this Earth, characterised by practices similar to

those of Chandalas and ravens and vultures. In the Krita age, O sire,

they were nowhere on earth. It is from the Treta that they have had their

origin and began to multiply, O chief of Bharata's race. When the

terrible period came, joining Treta and the Dwapara, the Kshatriyas,

approaching one another, engaged themselves in battle.[709]

"Thus, O chief of Kuru's race, this universe was started into birth by

the high-souled Krishna. That observer of all the worlds, viz., the

celestial Rishi Narada, has said that Krishna is the Supreme God.[710]

Even Narada, O king, admits the supremacy of Krishna and his eternity, O

mighty-armed chief of Bharata's race.[711] Thus, O mighty-armed one, is

Kesava of unvanquishable prowess. That lotus-eyed one, is not a mere man.

He is inconceivable.'"

SECTION CCVIII

"Yudhishthira asked, 'Who were the first Prajapatis, O bull of Bharata's

race? What highly-blessed Rishis are there in existence and on which

points of the compass do each of them dwell?'

"Bhishma said., 'Hear me, O chief of the Bharatas, about what thou askest

me. I shall tell thee who the Prajapatis were and what Rishis are

mentioned as dwelling on which point of the horizon. There was at first

one Eternal, Divine, and Self-born Brahman. The Self-born Brahman begat

seven illustrious sons. They were Marichi, Atri, Angiras, Pulastya,

Pulaha, Kratu, and the highly-blessed Vasishtha who was equal to the

Self-born himself. These seven sons have been mentioned in the Puranas as

seven Brahmanas. I shall now mention all the Prajapatis who came after

these. In Atri's race was born the eternal and divine Varhi the ancient,

who had penances for his origin. From Varhi the ancient sprang the ten

Prachetasas. The ten Prachetasas had one son between them, viz., the

Prajapati called by the name of Daksha. This last has two names in the

world, viz., Daksha and Kasyapa. Marichi had one son called Kasyapa. This

last also has two names. Some call him Arishtanemi, and some Kasyapa.

Atri had another son born of his lions, viz., the handsome and princely

Soma of great energy. He performed penances for a thousand celestial

Yugas. The divine Aryaman and they who were born unto him as his sons, O

monarch, have been described as setters of commands, and creators of all

creatures. Sasavindu had ten thousand wives. Upon each of them their lord

begat a thousand sons, and so the tale reached ten hundred thousands.

Those sons refused to call anybody else save themselves as Prajapatis.

The ancient Brahmanas bestowed an appellation on the creatures of the

world, derived from Sasavindu. That extensive race of the Prajapati

Sasavindu became in time the progenitor of the Vrishni race. These that I

have mentioned are noted as the illustrious Prajapatis. After this, I

shall mention the deities that are the lords of the three worlds. Bhaga,

Ansa, Aryyaman, Mitra, Varna, Savitri, Dhatri, Vivaswat of great might,

Tvashtri, Pushan, Indra, and Vishnu known as the twelfth,--these are the

twelve Adityas, all sprung from Kasyapa. Nasatya and Dasra are mentioned

as the two Aswins. These two are the sons of the illustrious Martanda,

the eighth in the above tale. These were called first the gods and the

two classes of Pitris. Tvashtri had many sons. Amongst them were the

handsome and famous Viswarupa, Ajaikapat, Ahi, Bradhna, Virupaksha, and

Raivata. Then there were Hara and Vahurupa, Tryamvaka the chief of the

Deities, and Savitrya, Jayanta and Pinaki the invincible. The

highly-blessed Vasus, eight in number, have formerly been enumerated by

me. These were reckoned as gods at the time of the Prajapati Manu. These

were at first called the gods and the Pitris. Amongst the Siddhas and the

Sadhyas there were two classes in consequence of conduct and youth. The

deities were formerly considered to be of two classes, viz., the Ribhus

and the Maruts. Thus have the Viswas, the gods and the Aswins, been

enumerated. Amongst them, the Adityas are Kshatriyas, and the Maruts are

Vaisyas. The two Aswins, engaged in severe penances, have been said to be

Sudras. The deities sprung from Angirasa's line have been said to be

Brahmanas. This is certain. Thus have I told thee about the fourfold

order among the gods. The person who, after rising from his bed at morn,

recites the names of these deities, becomes cleansed of all his sins

whether committed by himself intentionally or Unintentionally, or whether

born of his intercourse with others. Yavakriti, Raivya, Arvavasu,

Paravasu, Ausija, Kashivat, and Vala have been said to be the sons of

Angiras. These, and Kanwa son of Rishi Medhatithi, and Varhishada, and

the well-known seven Rishis who are the progenitors of the three worlds,

all reside in the East. Unmucha, Vimucha, Svastyatreya of great energy,

Pramucha, Idhmavaha, and the divine Dridhavrata, and Mitravaruna's son

Agastya of great energy, these regenerate Rishis all reside in the south.

Upangu, Karusha, Dhaumya, Parivyadha of great energy, and those great

Rishis called Ekata, Dwita, and Trita, and Atri's son, viz., the

illustrious and puissant Saraswata, these high-souled ones reside in the

west. Atreya, and Vasishtha, and the great Rishi Kasyapa, and Gautama,

Bharadwaja, and Viswamitra, the son of Kusika, and the illustrious son of

the high-souled Richika, viz., Jamadagni,--these seven live in the north.

Thus have I told thee about the great Rishis of fiery energy that live in

the different points of the compass. Those high-souled ones are the

witnesses of the universe, and are the creators of all the worlds. Even

thus do they dwell in their respective quarters. By reciting their names

one is cleansed of all one's sins. A person by repairing to those points

becomes cleansed of all his sins and succeeds in returning home in

safety'"

SECTION CCIX

"Yudhishthira said, 'O grandsire, O thou of great wisdom and invincible

prowess in battle, I wish to hear in detail of Krishna who is immutable

and omnipotent. O bull among men, tell me truly everything about his

great energy and the great feats achieved by him in days of old. Why did

that puissant one assume the form of an animal, and for achieving what

particular act? Tell me all this, O mighty warrior!'

"Bhishma said, 'Formerly, on one occasion, while out ahunting, I arrived

at the hermitage of Markandeya. There I beheld diverse classes of

ascetics seated by thousands. The Rishis honoured me by the offer of

honey and curds. Accepting their worship, I reverentially saluted them in

return. The following that I shall recite was narrated there by the great

Rishi Kasyapa. Listen with close attention to that excellent and charming

account. In former days, the principal Danavas, endued with wrath and

cupidity, and mighty Asuras numbering by hundreds and drunk with might,

and innumerable other Danavas that were invincible in battle, became

exceedingly jealous of the unrivalled prosperity of the gods. Oppressed

(at last) by the Danavas, the gods and the celestial Rishis, failing to

obtain peace, fled away in all directions. The denizens of heaven saw the

earth looking like one sunk in sore distress. Overspread with mighty

Danavas of terrible mien, the earth seemed to be oppressed with a heavy

weight. Cheerless and griefstricken, she seemed as if going down into the

nether depths. The Adityas, struck with fear, repaired to Brahman, and

addressing him, said, 'How, O Brahman, shall we continue to bear these

oppressions of the Danavas?' The Self-born answered them, saying, 'I have

already ordained what is to be done in this matter. Endued with boons,

and possessed of might, and swelling with pride, those senseless wretches

do not know that Vishnu of invisible form, that God incapable of being

vanquished by the very deities all acting together, hath assumed the form

of a boar. That Supreme Deity, rushing to the spot whither those wretches

among Danavas, of terrible aspect, are dwelling in thousands below the

earth, will slay them all.' Hearing these words of the Grandsire,

foremost ones among the deities felt great joy. Sometime after, Vishnu

those of mighty energy, encased in the form of a Boar, penetrating into

the nether regions, rushed against those offspring of Diti. Beholding

that extraordinary creature, all the Daityas, uniting together and

stupefied by Time, quickly proceeded against it for exerting their

strength, and stood surrounding it. Soon after, they all rushed against

that Boar and seized it simultaneously. Filled with rage they endeavoured

to drag the animal from every side. Those foremost of Danavas, of huge

bodies, possessed of mighty energy, swelling with strength, succeeded

not, however, O monarch, in doing anything to that Boar. At this they

wondered much and then became filled with fear. Numbering in thousands,

they regarded that their last hour had come. Then that Supreme God of all

the gods, having yoga for his soul and yoga for his companion, became

rapt in yoga, O chief of the Bharatas, and began to utter tremendous

roars, agitating those Daityas and Danavas. All the worlds and the ten

points of the compass resounded with those roars, which, for this reason,

agitated all creatures and filled them with fear. The very gods with

Indra at their head became terror-stricken. The whole universe became

stilled in consequence of that sound. It was a dreadful time. All mobile

and immobile beings became stupefied by that sound. The Danavas,

terrified by that sound, began to fall down lifeless, paralysed by the

energy of Vishnu. The Boar, with its hoofs, began to pierce those enemies

of the gods, those denizens of the nether regions, and tear their flesh,

fat, and bones. In consequence of those tremendous roars, Vishnu came to

be called by the name of Sanatana.[712] He is also called Padmanabha. He

is the foremost of yogins. He is the Preceptor of all creatures, and

their supreme Lord. All the tribes of the gods then repaired to the

Grandsire. Arrived at the presence, those illustrious ones a dressed the

Lord of the universe, saying, 'What sort of a noise is this, O puissant

one? We do not understand it. Who is this one, or whose is this sound at

which the universe hath been stupefied? With the energy of this sound or

of its maker, the gods and the Danavas have all been deprived of their

senses.' Meanwhile, O mighty-armed one, Vishnu in his porcine form was in

sight of the assembled gods, his praises hymned by the great Rishis.'

"The Grandsire said, 'That is the Supreme God, the Creator of all beings,

the soul of all creatures, the foremost of all yogins. Of huge body and

great strength, he cometh here, having slain the foremost ones among the

Danavas. He is the Lord of all beings, the master of yoga, the great

ascetic, the Soul of all living beings. Be still, all of you. He is

Krishna, the destroyer of all obstacles and impediments.[713] That

Supreme God, of immeasurable splendour, that great refuge of all

blessings, having achieved a most difficult feat that is incapable of

being accomplished by others, has returned to his own unmixed

nature.[714] It is He from whose navel the primeval lotus had sprung. He

is the foremost of yogins. Of supreme soul, He is the creator of all

beings. There is no need for sorrow or fear or grief, ye foremost of

gods! He is the Ordainer. He is the Creating Principle. He is

all-destroying Time. It is He who upholds all the world. The roars that

have alarmed you are being uttered by that high-souled one. Of mighty

arms, He is the object of the universal worship. Incapable of

deterioration, that lotus-eyed one is the origin of all beings and their

lord.'"

SECTION CCX

"Yudhishthira said, 'Tell me, O sire, of that high yoga by which, O

Bharata, I may obtain Emancipation, O foremost of speakers, I desire to

know everything about that yoga truly.'

"Bhishma said, 'In this connection is cited the old narrative of the

discourse between a preceptor and his disciple on the subject of

Emancipation. There was a regenerate preceptor who was the foremost of

Rishis. He looked like a mass of splendour. Possessed of a high soul, he

was firm in truth and a complete master of his senses. Once on a time, a

disciple of great intelligence and close attention, desirous of obtaining

what was for his highest good, touched the preceptor's feet, and standing

with joined hands before him, said, If, O illustrious one, thou hast been

gratified with the worship I have offered thee, it behoveth thee to solve

a great doubt of mine. Whence am I and whence art thou? Tell me this

fully. Tell me also what is the final cause. Why also, O best of

regenerate ones, when the material cause in all beings is the same, their

origin and destruction happen in such dissimilar ways? It beseems thee, O

thou of great learning, also to explain the object of the declarations in

the Vedas (about difference of rites in respect of different classes of

men), the meaning of the injunctions of the Smritis and of those

injunctions which apply to all cases of men.'[715]

"The preceptor said, 'Listen, O disciple, O thou of great wisdom! This

that thou hast asked me is undisclosed in the very Vedas and is the

highest subject for thought or discourse. It is called Adhyatma and is

the most valuable of all branches of learning and of all sacred

institutes. Vasudeva is the Supreme (cause) of the universe. He is the

origin of the Vedas (viz., Om). He is Truth, Knowledge, Sacrifice,

Renunciation, Self-restraint, and Righteousness. Persons conversant with

the Vedas know Him as All-pervading, Eternal, Omnipresent, the Creator

and the Destroyer, the Unmanifest, Brahma, Immutable. Hear now the story

of Him who took his birth in Vrishni's race. A Brahmana should hear of

the greatness of that God of gods, viz., Him called Vishnu of

immeasurable energy, from the lips of Brahmanas. A person of the royal

order should hear it from persons of that order. One who is a Vaisya

should hear it from Vaisyas, and a high-souled Sudra should hear it from

Sudras. Thou deservest to hear it. Listen now to the auspicious account

of Krishna, that narrative which is the foremost of all narratives.

Vasudeva is the wheel of Time, without beginning and without end.

Existence and Non-existence are the attributes by which His real nature

is known. The universe revolves like a wheel depending upon that Lord of

all beings. O best of men, Kesava, that foremost of all beings, is said

to be that which is Indestructible, that which is Unmanifest, that which

is Immortal, Brahma, and Immutable. The highest of the high, and without

change or deterioration himself, he created the Pitris, the gods, the

Rishis, the Yakshas, the Rakshasas, the Nagas, the Asuras, and human

beings. It is He who also created the Vedas and the eternal duties and

customs of men. Having reduced everything into non-existence, he once

more, in the beginning of a (new) yuga, creates Prakriti (primordial

matter). As the diverse phenomena of the several seasons appear one after

another according to the season that comes, after the like manner

creatures start forth into existence at the beginning of every

(celestial) yuga. Corresponding with those creatures that start into life

is the knowledge of rules and duties that have for their object the

regulation of the world's course.[716] At the end of every (celestial)

yuga (when universal destruction sets in) the Vedas and all other

scriptures disappear (like the rest). In consequence of the grace of the

Self-born, the great Rishis, through their penances, first re-acquire the

lost Vedas and the scriptures. The Self-born (Brahman) first acquired the

Vedas. Their branches called the Angas were first acquired by (the

celestial preceptor) Vrihaspati. Bhrigu's son (Sukra) first acquired the

science of morality that is so beneficial for the universe. The science

of music was acquired by Narada; that of arms by Bharadwaja; the history

of the celestial Rishis by Gargya: that of medicine by the

dark-complexioned son of Atri. Diverse other Rishis, whose names are

connected therewith, promulgated diverse other sciences such as Nyaya,

Vaiseshika, Sankhya, Patanjala, etc. Let that Brahma which those Rishis

have indicated by arguments drawn from reason, by means of the Vedas, and

by inferences drawn from the direct evidence of the senses, be adored.,

Neither the gods nor the Rishis were (at first) able to apprehend Brahma

which is without beginning and which is the highest of the high. Only the

divine creator of all things, viz., the puissant Narayana, had knowledge

of Brahma. From Narayana, the Rishis, the foremost ones among the deities

and the Asuras, and the royal sages of old, derived the knowledge of that

highest remedy of the cure of sorrow. When primordial matter produces

existences through the action of the primal energy, the universe with all

its potencies begins to flow from it. From one lighted lamp thousands of

other lamps are capable of being lighted. After the same manner,

primordial matter produces thousands of existent things. In consequence,

again, of its infinity primordial matter is never exhausted. From the

Unmanifest flows the Understanding determined by acts. The Understanding

produces Consciousness. From Consciousness proceeds Space. From Space

proceeds Wind. From the Wind proceeds Heat. From Heat proceeds Water, and

from Water is produced the Earth. These eight constitute primordial

Prakriti. The universe rests on them. From those Eight have originated

the five organs of knowledge, the five organs of action, the five objects

of the (first five) organs, and the one, viz., the Mind, forming the

sixteenth, which is the result of their modification. The ear, the skin,

the two eyes, the tongue, and the nose are the five organs of knowledge.

The two feet, the lower duct, the organ of generation, the two arms, and

speech, are the five organs of action. Sound, touch, form, taste, and

smell are the five objects of the senses, covering all the things. The

Mind dwells upon all the senses and their objects. In the perception of

taste, it is the Mind that becomes the tongue, and in speech it is the

Mind that becomes words. Endued with the different senses, it is the Mind

that becomes all the objects that exist in its apprehension. These

sixteen, existing in their respective forms, should be known as deities.

These worship Him who creates all knowledge and dwells within the body.

Taste is the attribute of water; scent is the attribute of earth; hearing

is the attribute of space; vision is the attribute of fire or light; and

touch should be known as the attribute of the wind. This is the case with

all creatures at all times. The Mind, it has been said, is the attribute

of existence. Existence springs from the Unmanifest (of Prakriti) which,

every intelligent person should know, rests in That which is the Soul of

all existent beings. These existences, resting upon the supreme Divinity

that is above Prakriti and that is without any inclination for action,

uphold the entire universe of mobiles and immobiles. This sacred edifice

of nine doors[717] is endued with all these existences. That which is

high above them, viz., the Soul, dwells within it, pervading it all over.

For this reason, it is called Purusha. The Soul is without decay and not

subject to death. It has knowledge of what is manifest and what is

unmanifest. It is again all-pervading, possessed of attributes, subtile,

and the refuge of all existences and attributes. As a lamp discovers all

objects great or small (irrespective of its own size), after the same

manner the Soul dwells in all creatures as the principle of knowledge

(regardless of the attributes or accidents of those creatures). Urging

the ear to hear what it hears, it is the Soul that hears. Similarly,

employing the eye, it is the Soul that sees. This body furnishes the

means by which the Soul derives knowledge. The bodily organs are not the

doers, but it is the Soul that is the doer of all acts. There is fire in

wood, but it can never be seen by cutting open a piece of wood. After the

same manner, the Soul dwells within the body, but it can never be seen by

dissecting the body. The fire that dwells in wood may be seen by

employing proper means, viz., rubbing the wood with another piece of

wood. After the same manner, the Soul which dwells within the body may be

seen by employing proper means, viz., yoga. Water must exist in rivers.

Rays of light are always attached to the sun. After the same manner, the

Soul has a body. This connection does not cease because of the constant

succession of bodies that the Soul has to enter.[718] In a dream, the

Soul, endued with the fivefold senses, leaves the body and roves over

wide areas. After the same manner, when death ensues, the Soul (with the

senses in their subtile forms) passes out of one body for entering

another. The Soul is bound by its own former acts. Bound by its own acts

done in one state of existence, it attains to another state. Indeed, it

is led from one into another body by its own acts which are very powerful

in respect of their consequences. How the owner of a human body, leaving

off his body, enters another, and then again into another, how, indeed,

the entire range of beings is the result of their respective acts (of

past and present lives), I will presently tell you.'"

SECTION CCXI

"Bhishma said, 'All immobile and mobile beings, distributed into four

classes, have been said to be of unmanifest birth and unmanifest death.

Existing only in the unmanifest Soul, the Mind is said to possess the

attributes of the unmanifest.[719] As a vast tree is ensconced within a

small unblown Aswattha flower and becomes observable only when it comes

out, even so birth takes place from what is unmanifest. A piece of iron,

which is inanimate, runs towards a piece of loadstone. Similarly,

inclinations and propensities due to natural instincts, and all else, run

towards the Soul in a new life.[720] Indeed, even as those propensities

and possessions born of Ignorance and Delusion, and inanimate in respect

of their nature, are united with Soul when reborn, after the same manner,

those other propensities and aspirations of the Soul that have their gaze

directed towards Brahma become united with it, coming to it directly from

Brahma itself.[721] Neither earth, nor sky, nor heaven, nor things, nor

the vital breaths, nor virtue and vice, nor anything else, existed

before, save the Chit-Soul. Nor have they any necessary connection with

even the Chit-Soul defiled by Ignorance.[722] The Soul is eternal. It is

indestructible. It occurs in every creature. It is the cause of the Mind.

It is without attributes, This universe that we perceive hath been

declared (in the Vedas) to be due to Ignorance or Delusion. The Soul's

apprehensions of form, etc., are due to past desires.[723] The Soul, when

it becomes endued with those causes (viz., desire), is led to the state

of its being engaged in acts. In consequence of that condition (for those

acts again produce desires to end in acts anew and so on),--this vast

wheel to existence revolves, without beginning and without end.[724] The

Unmanifest, viz., the Understanding (with the desires), is the nave of

that wheel. The Manifest (i.e., the body with the senses) constitutes its

assemblage of spokes, the perceptions and acts from its circumference.

Propelled by the quality of Rajas (Passion), the Soul presides over it

(witnessing its revolutions). Like oilmen pressing oilseeds in their

machine, the consequences born of Ignorance, assailing the universe (of

creatures) which is moistened by Rajas, press or grind it in that wheel.

In that succession of existences, the living creature, seized by the idea

of Self in consequence of desire, engages itself in acts. In the union of

cause and effect, those acts again become (new causes).[725] Effects do

not enter into causes. Nor do causes enter into effects. In the

production of effects, Time is the Cause. The primordial essences (eight

in number as mentioned before), and their modifications six-(teen in

number), fraught with causes, exists in a state of union, in consequence

of their being always presided over by the Soul. Like dust following the

wind that moves it, the creature-Soul, divested of body, but endued still

with inclinations born of Passion and Darkness and with principles of

causes constituted by the acts of the life that is over, moves on,

following the direction that the Supreme Soul gives it. The Soul,

however, is never touched by those inclinations and propensities. Nor are

these touched by the Soul that is superior to them. The wind, which is

naturally pure, is never stained by the dust it bears away.[726] As the

wind is truly separate from the dust it bears away, even so, the man of

wisdom should know, is the connection between that which is called

existence or life and the Soul. No one should take it that the Soul, in

consequence of its apparent union with the body and the senses and the

other propensities and beliefs and unbeliefs, is really endued therewith

as its necessary and absolute qualities. On the other hand, the Soul

should be taken as existing in its own nature. Thus did the divine Rishi

solve the doubt that had taken possession of his disciple's mind.

Notwithstanding all this, people depend upon means consisting of acts and

scriptural rites for casting off misery and winning happiness. Seeds that

are scorched by fire do not put forth sprouts. After the same manner, if

everything that contributes to misery be consumed by the fire of true

knowledge, the Soul escapes the obligation of rebirth in the world.'

SECTION CCXII

"Bhishma said, 'Persons engaged in the practice of acts regard the

practice of acts highly. Similarly, those that are devoted to Knowledge

do not regard anything other than Knowledge. Persons fully conversant

with the Vedas and depending upon the utterances contained in them, are

rare. They that are more intelligent desire the path of abstention from

acts as the better of the two, viz., heaven and emancipation.[727]

Abstention from acts is observed by those that are possessed of great

wisdom. That conduct, therefore, is laudable. The intelligence which

urges to abstention from acts, is that by which one attains to

Emancipation. Possessed of body, a person, through folly, and endued with

wrath and cupidity and all the propensities born of Passion and Darkness,

becomes attached to all earthly objects. One, therefore, who desires to

destroy one's connection with the body, should never indulge in any

impure act. On the other hand, one should create by one's acts a path for

attaining to emancipation, without wishing for regions of felicity (in

the next world).[728] As gold, when united with iron, loses its purity

and fails to shine, even so Knowledge, when existing with attachment to

earthly objects and such other faults, fails to put forth its

splendour.[729] He who, influenced by cupidity and following the dictates

of desire and wrath, practises unrighteousness, transgressing the path of

righteousness, meets with complete destruction.[730] One who is desirous

of benefiting oneself should never follow, with excess of attachments,

earthly possessions represented by the objects of the senses. If one does

it, wrath and joy--and sorrow arise from one another (and make one

miserable). When every one's body is made up of the five original

elements as also of the three attributes of Goodness, Passion, and

Darkness, whom shall one adore and whom shall one blame with what words?

Only they that are fools become attached to the objects of the senses. In

consequence of folly they do not know that their bodies are only

modifications.[731]

As a house made of earth is plastered over with earth, even so this body

which is made of earth is kept from destruction by food which is only a

modification of earth. Honey and oil and milk and butter and meat and

salt and treacle and grain of all kinds and fruit and roots are all

modifications of earth and water. Recluses living in the wilderness,

giving up all longing (for rich and savoury food), take simple food, that

is again unsavoury, for only supporting the body. After the same manner,

a person that dwells in the wilderness of the world, should be ready for

labour and should take food for passing through life, like a patient

taking medicine.[732] A person of noble soul, examining all things of an

earthly nature that come upon him, by the aid of truth, purity, candour,

a spirit of renunciation, enlightenment, courage, forgiveness, fortitude,

intelligence, reflection, and austerities, and desirous of obtaining

tranquillity, should restrain his senses. All creatures, stupefied, in

consequence of Ignorance, by the attributes of Goodness and Passion and

Darkness, are continually revolving like a wheel. All faults, therefore,

that are born of Ignorance, should be closely examined and the idea of

Self which has its origin in Ignorance, and which is productive of

misery, should be avoided. The fivefold elements, the senses, the

attributes of Goodness, Passion, and Darkness, the three worlds with the

Supreme Being himself, and acts, all rest on Self-consciousness.[733] As

Time, under its own laws, always displays the phenomena of the seasons

one after another, even so one should know that Consciousness in all

creatures is the inducer of acts.[734] Tamas (from which proceeds

Consciousness) should be known as productive of delusions. It is like

Darkness and is born of Ignorance. To the three attributes of Goodness,

Passion, and Darkness are attached all the joys and sorrows (of

creatures). Listen now to those consequences that spring from the

attributes of Goodness, Passion, and Darkness. Contentment, the

satisfaction that arises from joy, certainty, intelligence, and

memory,--these are the consequences born of the attribute of Goodness. I

shall now mention the consequences of Passion and Darkness. Desire,

wrath, error, cupidity, stupefaction, fear, and fatigue, belong to the

attribute of Passion. Cheerlessness, grief, discontent, vanity, pride,

and wickedness, all belong to Darkness. Examining the gravity or

lightness of these and other faults that dwell in the Soul, one should

reflect upon each of them one after another (for ascertaining which of

them exist, which have become strong or weak, which have been driven off,

and which remain).'

"Yudhishthira said, 'What faults are abandoned by persons desirous of

Emancipation? What are those that are weakened by them? What are the

faults that come repeatedly (and are, therefore, incapable of being got

rid of)? What, again, are regarded as weak, through stupefaction (and,

therefore, as permissible)? What, indeed, are those faults upon whose

strength and weakness a wise man should reflect with the aid of

intelligence and of reasons? I have doubts upon these subjects. Discourse

to me on these, O grandsire!'

"Bhishma said, 'A person of pure Soul, by extracting all his faults by

their roots, succeeds in obtaining Emancipation. As an axe made of steel

cuts a steel chain (and accomplishing the act becomes broken itself),

after the same manner, a person of cleansed Soul, destroying all the

faults that spring from Darkness and that are born with the Soul (when it

is reborn), succeeds in dissolving his connection with the body (and

attaining Emancipation).[735] The qualities having their origin in

Passion, those that spring from Darkness, and those stainless one

characterised by purity (viz., those included under the quality of

Goodness), constitute as it were the seed from which all embodied

creatures have grown. Amongst these, the attribute of Goodness alone is

the cause through which persons of cleansed Souls succeed in attaining to

Emancipation. A person of cleansed soul, therefore, should abandon all

the qualities born of Passion and Darkness. Then again, when the quality

of Goodness becomes freed from those of Passion and Darkness, it becomes

more resplendent still. Some say that sacrifices and other acts performed

with the aid of mantras, and which certainly contribute to the

purification of the Soul, are evil or cruel acts. (This view is not

correct). On the other hand, those acts are the chief means for

dissociating the Soul from all worldly attachments, and for the

observance of the religion of tranquillity. Through the influence of the

qualities born of Passion, all unrighteous acts are performed, and all

acts fraught with earthly purposes as also all such acts as spring from

desire are accomplished. Through qualities born of Darkness, one does all

acts fraught with cupidity and springing from wrath. In consequence of

the attribute of Darkness, one embraces sleep and procrastination and

becomes addicted to all acts of cruelty and carnal pleasure. That person,

however, who, possessed of faith and scriptural knowledge, is observant

of the attribute of Goodness, attends only to all good things, and

becomes endued with (moral) beauty and soul free from every taint.'

SECTION CCXIII

"Bhishma said, 'From the attribute of Passion arises delusion or loss of

judgment. From the attribute of Darkness, O bull of Bharata's race, arise

wrath and cupidity and fear and pride. When all these are destroyed, one

becomes pure. By obtaining purity, a person succeeds in arriving at the

knowledge of the Supreme Soul which is resplendent with effulgence,

incapable of deterioration, without change, pervading all things, having

the unmanifest for his refuge, and the foremost of all the deities.

Invested in His maya, men fall away from knowledge and become senseless,

and in consequence of their knowledge being darkened, yield to

wrath.[736] From wrath, they become subject to desire. From desire spring

cupidity and delusion and vanity and pride and selfishness. From such

selfishness proceeds various kinds of acts.[737] From acts spring diverse

bonds of affection and from those bonds of affection spring sorrow or

misery and from acts fraught with joy and sorrow proceeds the liability

to birth and death.[738] In consequence of the obligation of birth, the

liability is incurred of a residence within the womb, due to the union of

vital seed and blood. That residence is defiled with excreta and urine

and phlegm, and always fouled with blood that is generated there.

Overwhelmed by thirst, the Chit-Soul becomes bound by wrath and the rest

that have been enumerated above. It seeks, however, to escape those

evils. In respect of this, women must be regarded as instruments which

set the stream of Creation agoing. By their nature, women are Kshetra,

and men are Kshetrajna in respect of attributes. For this reason, persons

of wisdom should not pursue women in especial (among other objects of the

world).[739] Indeed, women are like frightful mantra-powers. They stupefy

persons reft of wisdom. They are sunk in the attribute of Passion. They

are the eternal embodiment of the senses.[740] In consequence of the keen

desire that men entertain for women, off-spring proceed from them, due to

(the action of) the vital seed. As one casts off from one's body such

vermin as take their birth there but as are not on that account any part

of oneself, even so should one cast off those vermin of one's body that

are called children, who, though regarded as one's own, are not one's own

in reality. From the vital seed as from sweat (and other filth) creatures

spring from the body, influenced by the acts of previous lives or in the

course of nature. Therefore, one possessed of wisdom should feel no

regard for them.[741] The attribute of Passion rests on that of Darkness.

The attribute of Goodness, again, rests on that of Passion. Darkness

which is unmanifest overspreads itself on Knowledge, and causes the

phenomena of Intelligence and Consciousness.[742] That knowledge

possessing the attributes of Intelligence and Consciousness has been said

to be the seed of embodied Souls. That, again, which is the seed of such

knowledge is called the Jiva (or Chit-Soul).[743] In consequence of acts

and the virtue of time, the Soul goes through birth and repeated rounds

of rebirth. As in a dream the Soul sports as if invested with a body

which, of course, is due to the action of the mind, after the same

manner, it obtains in the mother's womb a body in consequence of

attributes and propensities having (past) acts for their origin. Whatever

senses while it is there, are awakened by past acts as the operating

cause, become generated in Consciousness in consequence of the mind

co-existing with attachments.[744] In consequence of the past thoughts of

sound that are awakened in it, the Soul, subjected to such influences,

receives the organ of hearing. Similarly, from attachment to forms, its

eye is produced, and from its longing after scent its organ of smelling.

From thoughts of touch it acquires the skin. In the same way the

five-fold breaths are acquired by it, viz., Prana, Apana, Vyana, Udana,

and Samana, which contribute to keep the body agoing. Encased in body

with all limbs fully developed in consequence (as shown above) of past

acts, the Soul takes birth, with sorrow, both physical and mental, in the

beginning, middle, and end. It should be known that sorrow springs from

the very fact of acceptance of body (in the womb). It increases with the

idea of Self. From renunciation of these (attachments which are the cause

of birth), sorrow meets with an end. He that is conversant with sorrow's

end attains to Emancipation.[745] Both the origin and the destruction of

the senses rest in the attribute of Passion. The man of wisdom should act

with proper scrutiny with the aid of the eye constituted by the

scriptures.[746] The senses of knowledge, even if they succeed in earning

all their objects, never succeed in overwhelming the man that is without

thirst. The embodied Soul, by making its senses weak, escapes the

obligation or rebirth.'"[747]

SECTION CCXIV

"Bhishma said, 'I shall now tell thee what the means are (for conquering

the senses) as seen with the eye of the scriptures. A person, O king,

will attain to the highest end by the help of such knowledge and by

framing his conduct accordingly. Amongst all living creatures man is said

to be the foremost.

Among men, those that are regenerate have been called the foremost; and

amongst the regenerate, they that are conversant with the Vedas. These

last are regarded as the souls of all living creatures. Indeed, those

Brahmanas that are conversant with the Vedas are regarded as all-seeing

and omniscient. They are persons who have become conversant with Brahma.

As a blind man, without a guide, encounters many difficulties on a road,

so has a person destitute of knowledge to encounter many obstacles in the

world. For this reason, those that are possessed of knowledge are

regarded as superior to the rest. Those that are desirous of acquiring

virtue practise diverse kinds of rites according to the dictates of the

scriptures. They do not, however, succeed in attaining to Emancipation,

all that they gain being those good qualities of which I shall presently

speak.[748] Purity of speech, of body, and of mind, forgiveness, truth,

steadiness, and intelligence,--these good qualities are displayed by

righteous persons observant of both kinds of religion. That which is

called Brahmacharya (religion of abstention or yoga) is regarded as the

means of attaining to Brahma. That is the foremost of all religions. It

is by the practice of that religion that one obtains the highest end

(viz., Emancipation). Brahmacharya is divested of all connection with the

five vital breaths, mind, understanding, the five senses of perception,

and the five senses of action. It is on that account free from all the

perceptions that the senses give. It is heard only as a word, and its

form, without being seen, can only be conceived. It is a state of

existence depending only on the mind. It is free from all connection with

the senses. That sinless state should be attained to by the understanding

alone. He that practises it duly attains to Brahma; he that practises it

half and half, attains to the condition of the gods; while he that

practises it indifferently, takes birth among Brahmanas and possessed of

learning attains to eminence. Brahmacharya is exceedingly difficult to

practise. Listen now to the means (by which one may practise it). That

regenerate person who betakes himself to it should subdue the quality of

Passion as soon as it begins to manifest itself or as soon as it begins

to be powerful. One that has betaken oneself to that vow should not speak

with women. He should never cast his eyes on an undressed woman. The

sight of women, under even indifferent circumstances, fills all

weak-minded men with Passion. If a person (while observing this vow)

feels a desire for woman rising in his heart, he should (as an expiation)

observe the vow called Krichcchra and also pass three days in water.[749]

If desire is entertained in course of a dream, one should, diving in

water, mentally repeat for three times the three Riks by

Aghamarshana.[750] That wise man who has betaken himself to the practice

of this vow should, with an extended and enlightened mind, burn the sins

in his mind which are all due to the quality of Passion. As the duct that

bears away the refuse of the body is very closely connected with the

body, even so the embodied Soul is very closely connected with the body

that confines it. The different kinds of juices, passing through the

network of arteries, nourish men's wind and bile and phlegm, blood and

skin and flesh, intestines and bones and marrow, and the whole body. Know

that there are ten principal ducts. These assist the functions of the

five senses. From those ten branch out thousands of other ducts that are

minuter in form. Like rivers filling the ocean at the proper season, all

these ducts, containing juices nourish the body. Leading to the heart

there is a duct called Manovaha. It draws from every part of the human

body the vital seed which is born of desire. Numerous other ducts

branching out from that principal one extend into every part of the body

and bearing the element of heat cause the sense of vision (and the rest).

As the butter that lies within milk is churned up by churning rods, even

so the desires that are generated in the mind (by the sight or thought of

women) draw together the vital seed that lies within the body. In the

midst of even our dreams passion having birth in imagination assails the

mind, with the result that the duct already named, viz., Manovaha, throws

out the vital seed born of desire. The great and divine Rishi Atri is

well-conversant with the subject of the generation of the vital seed. The

juices that are yielded by food, the duct called Manovaha, and the desire

that is born of imagination,--these three are the causes that originate

the vital seed which has Indra for its presiding deity. The passion that

aids in the emission of this fluid is, therefore, called Indriya. Those

persons who know that the course of vital seed is the cause of (that

sinful state of things called) intermixture of castes, are men of

restrained passions. Their sins are regarded to have been burnt off, and

they are never subjected to rebirth. He that betakes himself to action

simply for the purposes of sustaining his body, reducing with the aid of

the mind the (three) attributes (of Goodness, Passion, and Darkness) into

a state of uniformity, and brings at his last moments the vital breaths

to the duct called Manovaha, escapes the obligation of rebirth.[751] The

Mind is sure to gain Knowledge. It is the Mind that takes the form of all

things. The minds of all high-souled persons, attaining to success

through meditation, become freed from desire, eternal, and luminous.[752]

Therefore, for destroying the mind (as mind), one should do only sinless

deeds and freeing oneself from the attributes of Passion and Darkness,

one is sure to attain to an end that is very desirable.[753] Knowledge

(ordinarily) acquired in younger days becomes weakened with decrepitude.

A person, however, of ripe understanding succeeds, through the auspicious

effects of past lives, in destroying his desires.[754] Such a person, by

transcending the bonds of the body and the senses like a traveller

crossing a path full of obstacles, and transgressing all faults he sees,

succeeds in tasting the nectar (of Emancipation).'"

SECTION CCXV

"Bhishma said, 'Living creatures, by being attached to objects of the

senses which are always fraught with evil, become helpless. Those

high-souled persons, however, who are not attached to them, attain to the

highest end. The man of intelligence, beholding the world over-whelmed

with the evils constituted by birth, death, decrepitude, sorrow, disease,

and anxieties, should exert themselves for the attainment of

Emancipation. He should be pure in speech, thought, and body; he should

be free from pride. Of tranquil soul and possessed of knowledge, he

should lead a life of mendicancy, and pursue happiness without being

attached to any worldly object. Again, if attachment be seen to possess

the mind in consequence of compassion to creatures, he should, seeing

that the universe is the result of acts, show indifference in respect of

compassion itself.[755] Whatever good, acts are performed, or whatever

sin (is perpetrated), the doer tastes the consequences. Hence, one

should, in speech, thought, and deed, do only acts that are good.[756] He

succeeds in obtaining happiness who practises abstention from injuring

(others), truthfulness of speech, honesty towards all creatures, and

forgiveness, and who is never heedless. Hence one, exercising one's

intelligence, should dispose one's mind, after training it, on peace

towards all creatures.[757] That man who regards the practice of the

virtues enumerated above as the highest duty, as conducive to the

happiness of all creatures, and as destructive of all kinds of sorrow, is

possessed of the highest knowledge, and succeeds in obtaining happiness.

Hence (as already said), one should, exercising one's intelligence,

dispose one's mind, after training it, on peace towards all creatures.

One should never think of doing evil to others. One should not covet what

is far above one's power to attain. One should not turn one's thoughts

towards objects that are non-existent. One should, on the other hand,

direct one's mind towards knowledge by such persistent efforts as are

sure to succeed.[758] With the aid of the declarations of the Srutis and

of persistent efforts calculated to bring success, that Knowledge is sure

to flow. One that is desirous of saying good words or observing a

religion that is refined of all dross, should utter only truth that is

not fraught with any malice or censure. One that is possessed of a sound

heart should utter words that are not fraught with dishonesty, that are

not harsh, that are not cruel, that are not evil, and that are not

characterised by garrulity. The universe is bound in speech. If disposed

to renunciation (of all worldly objects) then should one proclaim,[759]

which a mind fraught with humility and a cleansed understanding, one's

own evil acts.[760] He who betakes himself to action, impelled thereto by

propensities fraught with the attribute of Passion, obtains much misery

in this world and at last sinks into hell. One should, therefore,

practise self-restraint in body, speech, and mind. Ignorant persons

bearing the burdens of the world are like robbers laden with their booty

of straggling sheep (secreted from herds taken out for pasture). The

latter are always regardful of roads that are unfavourable to them (owing

to the presence of the king's watch).[761] Indeed, as robbers have to

throw away their spoil if they wish for safety, even so should a person

cast off all acts dictated by Passion and Darkness if he is to obtain

felicity. Without doubt, a person that is without desire, free from the

bonds of the world, contented to live in solitude, abstemious in diet,

devoted to penances and with senses under control, that has burnt all his

sorrows by (the acquisition of) knowledge, that takes a pleasure in

practising all the particulars of yoga discipline, and that has a

cleansed soul, succeeds, in consequence of his mind being withdrawn into

itself, in attaining to Brahma or Emancipation.[762] One endued with

patience and a cleansed soul, should, without doubt, control one's

understanding. With the understanding (thus disciplined), one should next

control one's mind, and then with the mind overpower the objects of the

senses. Upon the mind being thus brought under control and the senses

being all subdued, the senses will become luminous and gladly enter into

Brahma. When one's senses are withdrawn into the mind, the result that

occurs is that Brahma becomes manifested in it. Indeed, when the senses

are destroyed., and the soul returns to the attribute of pure existence,

it comes to be regarded as transformed into Brahma. Then again, one

should never make a display of one's yoga power. On the other hand, one

should always exert to restrain one's senses by practising the rules of

yoga. Indeed, one engaged in the practice of yoga rules should do all

those acts by which one's conduct and disposition may become pure.[763]

(Without making one's yoga powers the means of one's subsistence) one

should rather live upon broken grains of corn, ripe beans, dry cakes of

seeds from which the oil has been pressed out, pot-herbs, half-ripe

barley, flour of fried pulses, fruits, and roots, obtained in alms.[764]

Reflecting upon the characteristics of time and place, one should

according to one's inclinations observe, after proper examination, vows

and rules about fasts. One should not suspend an observance that has been

begun. Like one slowly creating a fire, one should gradually extend an

act that is prompted by knowledge. By doing so, Brahma gradually shines

in one like the Sun. The Ignorance which has Knowledge for its resting

ground, extends its influence over all the three states (of waking,

dreaming and dreamless slumber). The Knowledge, again, that follows the

Understanding, is assailed by Ignorance.[765] The evil-hearted person

fails to obtain a knowledge of the Soul in consequence of taking it as

united with the three states although in reality it transcends them all.

When, however, he succeeds in apprehending the limits under which the

two, viz., union with the three states and separation from them, are

manifested, it is then that he becomes divested of attachment and attains

to Emancipation. When such an apprehension has been attained, one

transcends the effects of age, rises superior to the consequences of

decrepitude and death, and obtains Brahma which is eternal, deathless,

immutable, undeteriorating.'"

SECTION CCXVI

"Bhishma said, 'The yogin who wishes to always practise sinless

Brahmacharya and who is impressed with the faults attaching to dreams

should, with his whole heart, seek to abandon sleep. In dreams, the

embodied soul, affected by the attributes of Passion and Darkness, seems

to become possessed of another body and move and act influenced by

desire.[766] In consequence of application for the acquisition of

knowledge and of continued reflection and recapitulation, the yogin

remains always awake. Indeed, the yogin can keep himself continually

awake by devoting himself to knowledge. On this topic it has been asked

what is this state in which the embodied creature thinks himself

surrounded by and engaged in objects and acts? True it is that the

embodied being, with its senses really suspended, still thinks itself to

be possessed of body with all the senses of knowledge and of action. As

regards the question started, it is said that that master of yoga, named

Hari, comprehends truly how it happens. The great Rishis say that the

explanation offered by Hari is correct and consistent with reason. The

learned say that it is in consequence of the senses being worn out with

fatigue, dreams are experienced by all creatures. (Though the senses are

suspended) the mind, however, never disappears (or becomes inactive) and

hence arise dreams. This is said by all to be their noted cause. As the

imaginings of a person that is awake and engaged in acts, are due only to

the creative power of the mind, after the same manner the impressions in

a dream appertain only to the mind. A person with desire and attachment

obtains those imaginings (in dreams) based upon the impressions of

countless lives in the past. Nothing that impresses the mind once is ever

lost, and the Soul being cognisant of all those impressions causes them

to come forth from obscurity.[767] Whichever among the three attributes

of Goodness, Passion, and Darkness is brought about by the influence of

past acts and by whichever amongst them the mind is affected for the time

being in whatever way, the elements (in their subtile forms) display or

indicate accordingly (in the way of images).[768] After images have thus

been produced, the particular attribute of Goodness or Passion or

Darkness that may have been brought by past act rises in the mind and

conduces to its last result, viz., happiness or misery. Those images

having wind, bile, and phlegm for their chief causes, which men apprehend

through ignorance and in consequence of propensities fraught with Passion

and Darkness, cannot, it has been said, be easily discarded.[769]

Whatever objects again a person perceives in the mind (while wakeful)

through the senses in a state of perspicuity are apprehended by the mind

in dreams while the senses are obscured in respect of their

functions.[770] The Mind exists unobstructedly in all things. This is due

to the nature of the Soul. The Soul should be comprehended. All the

elements and the objects they compose exist in the Soul.[771] In the

state called dreamless slumber (sushupti), the manifest human body which,

of course, is the door of dreams, disappears in the mind. Occupying the

body the mind enters the soul which is manifest and upon which all

existent and non-existent things depend, and becomes transformed into a

wakeful witness with certainty of apprehension. Thus dwelling in pure

Consciousness which is the soul of all things; it is regarded by the

learned as transcending both Consciousness and all things in the

universe.[772] That yogin who in consequence of desire covets any of the

divine attributes (of Knowledge or Renunciation, etc.) should regard a

pure mind to be identical with the object of his desire. All things rest

in a pure mind or soul.[773] This is the result attained to by one who is

engaged in penances. That yogin, however, who has crossed Darkness or

ignorance, becomes possessed of transcending effulgence. When darkness or

ignorance has been transcended, the embodied Soul becomes Supreme Brahma,

the cause of the universe.[774] The deities have penances and Vedic

rites. Darkness (or pride and cruelty), which is destructive of the

former, has been adopted by the Asuras. This, viz., Brahma, which has

been said to have Knowledge only for its attribute, is difficult of

attainment by either the deities or the Asuras. It should be known that

the qualities of Goodness, Passion and Darkness belong to the deities and

the Asuras. Goodness is the attribute of the deities; while the two

others belong to the Asuras. Brahma transcends all those attributes. It

is pure Knowledge. It is Deathlessness. It is pure effulgence. It is

undeteriorating. Those persons of cleansed souls who know Brahma attain

to the highest end. One having knowledge for one's eye can say this much

with the aid of reason and analogy. Brahma which is indestructible can be

comprehended by only withdrawing the senses and the mind (from external

objects into the soul itself).'"[775]

SECTION CCXVII

"Bhishma said, 'He cannot be said to know Brahma who does not know the

four topics (viz., dreams, dreamless slumber, Brahma as indicated by

attributes, and Brahma as transcending all attributes), as also what is

Manifest (viz., the body), and what is Unmanifest (the chit-soul), which

the great Rishi  (Narayana) has described as Tattwam.[776] That which is

manifest should be known as liable to death. That which is unmanifest

(viz., the chit-soul), should be known as transcending death. The Rishi

Narayana has described the religion of Pravritti. Upon that rests the

whole universe with its mobile and immobile creatures. The religion of

Nivritti again leads to the unmanifest and eternal Brahma.[777] The

Creator (Brahma) has described the religion of Pravritti. Pravritti

implies rebirth or return. Nivritti, on the other hand, implies the

highest end. The ascetic who desires to discriminate with exactitude

between good and evil, who is always bent on understanding the nature of

the Soul, and who devotes himself to the religion of Nivritti, attains to

that high end.[778] One desirous of accomplishing this, should know both

the Unmanifest and Purusha of which I shall speak presently. That, again,

which is different from both the Unmanifest and Purusha, and which

transcends them both, and which is distinguished from all beings, should

be particularly viewed by one possessed of intelligence.[779] Both

Prakriti and Purusha are without beginning and without end. Both are

incapable of being known by their like. Both are eternal and

indestructible. Both are greater than the greatest (of being). In these

they are similar. They are points of dissimilarity again between them.

(Of these I shall speak presently). Prakriti is fraught with the three

attributes (of Goodness, Passion, and Darkness). It is also engaged in

creation. The true attributes of Kshetrajna (Purusha or the Soul) should

be known to be different.[780] Purusha is the apprehender of all the

transformations of Prakriti (but cannot be apprehended himself). He

transcends (in respect of his original nature) all attributes. As regards

Purusha and the Supreme Soul again, both of them are in-comprehensible.

In consequence again of both of them being without attributes by which

they can be distinguished, both are highly distinguished from all

else.[781] A turbaned person has his head circled with three folds of a

piece of cloth. (The person, however, is not identical with the turban he

wears). After the same manner the embodied Soul is invested with the

three attributes of Goodness, Passion, and Darkness. But though thus

invested, the Soul is not identical with those attributes. Hence these

four topics, which are covered by these fourfold considerations, should

be understood.[782] One who understands all this is never stupefied when

one has to draw conclusions (in respect of all subjects of enquiry). He

that is desirous of attaining to high prosperity should become pure in

mind, and betaking himself to austere practices in respect of the body

and the senses, should devote himself to yoga without desire of fruits.

The universe is pervaded by yoga power secretly circulating through every

part of it and illumining it brightly. The sun and the moon shine with

effulgence in the firmament of the heart in consequence of yoga power.

The result of yoga is Knowledge. Yoga is talked of very highly in the

world.[783] Whatever acts are destructive of Passion and Darkness

constitute yoga in respect of its real character. Brahmacharya and

abstention from injury are said to constitute yoga of the body; while

restraining mind and speech properly are said to constitute yoga of the

mind. The food that is obtained in alms from regenerate persons

conversant with the ritual is distinguished from all other food. By

taking that food abstemiously, one's sins born of Passion begin to fade.

A yogin subsisting upon such food finds his senses gradually withdrawn

from their objects. Hence, he should take only that measure of food which

is strictly necessary for the support of his body. (Another advice that

may be offered is that) that knowledge which one obtains gradually by

mind devoted to yoga should cheerfully be made one's own during one's

last moments by a forcible stretch of power.[784] The embodied Soul, when

divested of Rajas (does not immediately attain to Emancipation but)

assumes a subtile form with all the senses of perception and moves about

in space. When his mind becomes unaffected by acts, he, in consequence of

such renunciation (loses that subtile form and) becomes merged in

Prakriti (without however, yet attaining to Brahma or Emancipation which

transcends Prakriti).[785] After the destruction of this gross body, one

who through absence of heedlessness escapes from all the three bodies

(viz., the gross, the subtile and the karana) succeeds in attaining to

Emancipation.[786] The birth and death of creatures always depend upon

the cause constituted by original Ignorance (or Avidya). When knowledge

of Brahma arises, necessity no longer pursues the person. Those, however,

that accept what is the reverse of truth (by believing that to be Self

which is really not-Self) are men whose understandings are always taken

up with the birth and death of all existent things. (Such people never

dream even of Emancipation).[787] Supporting their bodies by aid of

patience, withdrawing their hearts from all external objects by the aid

of their understanding, and withdrawing themselves from the world of

senses, some yogins adore the senses in consequence of their

subtility.[788] Some amongst them, with mind cleansed by yoga, proceeding

according to (the stages indicated in) the scriptures and reaching the

highest, succeed in knowing it by the aid of the understanding and dwell

in that which is the highest and which without resting on any other thing

rests on itself.[789] Some worship Brahma in images. Some worship Him as

existing with attributes. Some repeatedly realise the highest Divinity

which has been described to be like a flash of lightning and which is

again indestructible.[790] Others who have burnt their sins by penances,

attain to Brahma in the end. All those high-souled persons attain to the

highest end. With the eye of scripture one should observe the subtile

attributes of these several forms, as distinguished by attributes, of

Brahma that are (thus) worshipped by men. The yogin who has transcended

the necessity of depending on the body, who has cast off all attachments,

and whose mind is devoted to yoga abstraction, should be known as another

instance of Infinity, as the Supreme Divinity, or as that which it

Unmanifest.[791] They whose hearts are devoted to the acquisition of

knowledge succeed first in freeing themselves from the world of mortals.

Subsequently, by casting off attachments they partake of the nature of

Brahma and at last attain to the highest end.

"Thus have persons conversant with the Vedas spoken of the religion that

leads to the attainment of Brahma. They who follow that religion

according to the measure of their knowledge all succeed in obtaining the

highest end. Even those persons who succeed in acquiring knowledge that

is incapable of being shaken (by the assaults of scepticism) and that

makes its possessors free from attachments of every kind, attain to

various high regions after death and become emancipated according to the

measure of their knowledge. Those persons of pure hearts who have imbibed

contentment from knowledge, and who have cast off all desires and

attachments, gradually approach in respect of their nature, nearer and

nearer to Brahma which has the unmanifest for his attribute, which is

divine, and without birth and death. Realising that Brahma dwells in

their Souls, they become themselves immutable and have never to return

(to the earth). Attaining to that supreme state which is indestructible

and eternal, they exist in felicity. The knowledge with respect to this

world is even this: it exists (in the case of erring persons). It does

not exist (in the case of those who have not been stupefied by error).

The whole universe, bound up in desire, is revolving like a wheel. As the

fibres of a lotus-stalk overspread themselves into every part of the

stalk, after the same manner the fibres of desire, which have neither

beginning nor end, spread themselves over every part of the body. As a

weaver drives his threads into a cloth by means of his shuttle, after the

same manner the threads that constitute the fabric of the universe are

woven by the shuttle of Desire. He who properly knows transformations of

Prakriti, Prakriti herself and Purusha, becomes freed from Desire and

attains to Emancipation.[792] The divine Rishi Narayana, that refuge of

the universe, for the sake of compassion towards all creatures, clearly

promulgated these means for the acquisition of immortality.'"

SECTION CCXVIII

"Yudhishthira said, 'By following what conduct, O thou that art

conversant with all courses of conduct, did Janaka, the ruler of Mithila

versed in the religion of Emancipation, succeed in attaining to

Emancipation, after casting off all worldly enjoyments?'

"Bhishma said, 'In this connection is cited the following old narrative

of the particular conduct by which that ruler, thoroughly conversant with

all courses of conduct, succeeded in achieving the highest felicity.

There was a ruler in Mithila of the name of Janadeva of Janaka's race. He

was ever engaged in reflecting upon the courses of conduct that might

lead to the attainment of Brahma. A century of preceptors always used to

live in his palace, lecturing him upon the diverse courses of duty

followed by people who had betaken themselves to diverse modes of

life.[793] Given to the study of the Vedas, he was not very well

satisfied with the speculations of his instructors on the character of

the Soul, and in their doctrines of extinction upon the dissolution of

the body or of rebirth after death. Once upon a time a great ascetic of

the name of Panchasikha, the son of Kapila, having roamed over the whole

world, arrived at Mithila. Endued with correct conclusions in respect of

all speculations about the diverse duties connected with renunciation, he

was above all pairs of opposites (such as heat and cold, happiness and

misery), and of doubts he had none. He was regarded as the foremost of

Rishis. Dwelling wherever he pleased, he desired to place before the

reach of all men eternal felicity that is so difficult of attainment. It

seemed that he went about, amazing the world, having assumed the form of

none else than that great Rishi, that lord of creatures, whom the

followers of the Sankhya doctrine knew by the name of Kapila. He was the

foremost of all the disciples of Asuri and was called the undying. He had

performed a mental Sacrifice that had lasted for thousand years.[794] He

was firm in mind, and had completed all the rites and sacrifices that are

enjoined in the scriptures and that lead to the attainment of Brahma. He

was fully conversant with the five sheaths that cover the soul.[795] He

was devoted to the five acts connected with the adoration of Brahma, and

had the five qualities (of tranquillity, self-restraint, etc.). Known (as

already said) by the name of Panchasikha, he had approached one day a

large concourse of Rishis following the Sankhya doctrines and enquired of

them about the highest object of human acquisition, viz., the Unmanifest

or that upon which the five Purushas or sheaths (already named)

rest.[796] For the sake of obtaining a knowledge of the Soul, Asuri had

enquired of his preceptor. In consequence of the latter's instructions

and of his own penances, Asuri understood the distinction between the

body and the Soul and had acquired celestial vision.[797] In that

concourse of ascetics, Asuri made his exposition of the Immutable One,

and Indestructible Brahma which is seen in diverse forms. Panchasikha

became a disciple of Asuri. He lived on human milk. There was a certain

Brahmani of the name of Kapila. She was the wife of Asuri.[798]

Panchasikha was accepted by her as a son and he used to suck her breasts.

In consequence of this, he came to be known as the son of Kapila and his

understanding became fixed on Brahma. All this, about the circumstances

of his birth and those that led to his becoming the son of Kapila, was

said unto me by the divine Rishi.[799] The latter also told me about the

omniscience of Panchasikha. Conversant with all courses of duty,

Panchasikha, after having himself acquired high knowledge, (came to

Janaka) and knowing that that king had equal reverence for all his

preceptors, began to amaze that century of preceptors (by an exposition

of his doctrine fraught), with abundant reasons. Observing the talent of

Kapileya, Janaka became exceedingly attached to him, and abandoning his

hundred preceptors, began to follow him in particular. Then Kapileya

began to discourse unto Janaka, who had according to the ordinance bent

his head unto him (as a disciple should) and who was fully competent to

apprehend the sage's instructions, upon that high religion of

Emancipation which is explained in Sankhya treatises. Setting forth in

the first place the sorrows of birth, he spoke next of the sorrows of

(religious) acts. Having finished that topic he explained the sorrows of

all states of life ending even with that in the high region of the

Creator.[800] He also discoursed upon that Delusion for whose sake is the

practice of religion, and acts, and their fruits, and which is highly

untrustworthy, destructible, unsteady, and uncertain.[801] Sceptics say

that when death (of the body) is seen and is a matter of direct evidence

witnessed by all, they who maintain, in consequence of their faith in the

scriptures, that something distinct from the body, called the Soul,

exists are necessarily vanquished in argument. They also urge that one's

death means the extinction of one's Soul, and that sorrow, decrepitude,

and disease imply (partial) death of the Soul. He that maintains, owing

to error, that the Soul is distinct from the body and exists after the

loss of body, cherishes an opinion that is unreasonable.[802] If that be

regarded as existent which does not really exist in the world, then it

may be mentioned that the king, being regarded so, is really never liable

to decrepitude or death. But is he, on that account, to be really

believed to be above decrepitude and death?[803] When the question is

whether an object exists or does not exist, and when that whose existence

is asserted presents all the indications of non-existence, what is that

upon which ordinary people rely in settling the affairs of life? Direct

evidence is the root of both inference and the scriptures. The scriptures

are capable of being contradicted by direct evidence. As to inference,

its evidentiary effect is not much. Whatever be the topic, cease to

reason on inference alone. There is nothing else called jiva than this

body. In a banian seed is contained the capacity to produce leaves and

flowers and fruits and roots and bark. From the grass and water that is

taken by a cow are produced milk and butter, substances whose nature is

different from that of the producing causes. Substances of different

kinds when allowed to decompose in water for some time produce spirituous

liquors whose nature is quite different from that of those substances

that produce them. After the same manner, from the vital seed is produced

the body and its attributes, with the understanding, consciousness, mind,

and other possessions. Two pieces of wood, rubbed together, produce fire.

The stone called Suryakanta, coming in contact with the rays of the Sun,

produces fire. Any solid metallic substance, heated in fire, dries up

water when coming in contact with it. Similarly, the material body

produces the mind and its attributes of perception, memory, imagination,

etc. As the loadstone moves iron, similarly, the senses are controlled by

the mind.[804] Thus reason the sceptics. The sceptics, however, are in

error. For the disappearance (of only the animating force) upon the body

becoming lifeless (and not the simultaneous extinction of the body upon

the occurrence of that event) is the proof (of the truth that the body is

not the Soul but that the Soul is something separate from the body and

outlives it certainly. If, indeed, body and Soul had been the same thing,

both would have disappeared at the same instant of time. Instead of this,

the dead body may be seen for some time _after_ the occurrence of death.

Death, therefore, means the flight from the body of something that is

different from the body). The supplication of the deities by the very men

who deny the separate existence of the Soul is another good argument for

the proposition that the Soul is separate from the body or has existence

that may be independent of a gross material case. The deities to whom

these men pray are incapable of being seen or touched. They are believed

to exist in subtile forms. (Really, if a belief in deities divested of

gross material forms does no violence to their reason, why should the

existence of an immaterial Soul alone do their reason such violence)?

Another argument against the sceptic is that his proposition implies a

destruction of acts (for if body and Soul die together, the acts also of

this life would perish,--a conclusion which no man can possibly come to

if he is to explain the inequalities or condition witnessed in the

universe).[805] These that have been mentioned, and that have material

forms, cannot possibly be the causes (of the immaterial Soul and its

immaterial accompaniments of perception, memory, and the like). The

identity of immaterial existences with objects that are material cannot

be comprehended. (Hence objects that are themselves material cannot by

any means be causes for the production of things immaterial).--Some are

of opinion that there is rebirth and that it is caused by Ignorance, the

desire for acts, cupidity, heedlessness, and adherence to other faults.

They say that Ignorance (Avidya) is the soul. Acts constitute the seed

that is placed in that soil. Desire is the water that causes that seed to

grow, in this way they explain rebirth. They maintain that that ignorance

being ingrained in an imperceptible way, one mortal body being destroyed,

another starts I up immediately from it; and that when it is burnt by the

aid of knowledge, the destruction of existence itself follows or the

person attains to what is called Nirvana. This opinion also is erroneous.

[This is the doctrine of Buddhists]. It may be asked that when the being

that is thus reborn is a different one in respect of its nature, birth,

and purposes connected with virtue and vice why should I then be regarded

to have any identity with the being that was? Indeed, the only inference

that can be drawn is that the entire chain of existences of a particular

being is not really a chain of connected links (but that existences in

succession are unconnected with one another).[806] Then, again if the

being that is the result of a rebirth be really different from what it

was in a previous phase of existence, it may be asked what satisfaction

can arise to a person from the exercise of the virtue of charity, or from

the acquisition of knowledge or of ascetic power, since the acts

performed by one are to concentrate upon another person in another phase

of existence (without the performer himself being existent to enjoy

them?) Another result of the doctrine under refutation would be that one

in this life may be rendered miserable by the acts of another in a

previous life, or having become miserable may again be rendered happy. By

seeing, however, what actually takes place in the world, a proper

conclusion may be drawn with respect to the unseen.[807] The separate

Consciousness that is the result of rebirth is (according to what may be

inferred from the Buddhistic theory of life) different from the

Consciousness that had preceded it in a previous life. The manner,

however, in which the rise or appearance of that separate Consciousness

is explained by that theory does not seem to be consistent or reasonable.

The Consciousness (as it existed in the previous life) was the very

reverse of eternal, being only transitory, extending as it did till

dissolution of the body. That which had an end cannot be taken as the

cause for the production of a second Consciousness appearing after the

occurrence of the end. If, again, the very loss of the previous

Consciousness be regarded as the cause of the production of the second

Consciousness, then upon the death of a human body being brought about by

a heavy bludgeon, a second body would arise from the body that is thus

deprived of animation.[808] Once more, their doctrine of extinction of

life (or Nirvana or Sattwasankshaya) is exposed to the objection that

that extinction will become a recurring phenomenon like that of the

seasons, or the year, or the yuga, or heat, or cold, or objects that are

agreeable or disagreeable.[809] If for the purpose of avoiding these

objections, the followers of this doctrine assert the existence of a Soul

that is permanent and unto which each new Consciousness attaches, they

expose themselves to the new objection that that permanent substance, by

being overcome with decrepitude, and with death that brings about

destruction, may in time be itself weakened and destroyed. If the

supports of a mansion are weakened by time, the mansion itself is sure to

fall down at last.[810] The senses, the mind, wind, blood, flesh, bones

(and all the constituents of the body), one after another, meet with

destruction and enter each into its own productive cause.[811] If again

the existence of an eternal Soul be asserted that is immutable, that is

the refuge of the understanding, consciousness, and other attributes of

the usual kind, and that is dissociated from all these, such an assertion

would be exposed to a serious objection, for then all that is usually

done in the world would be unmeaning, especially with reference to the

attainment of the fruits of the charity and other religious acts. All the

declarations in the Srutis inciting to those acts, and all acts connected

with the conduct of men in the world, would be equally unmeaning, for the

Soul being dissociated from the understanding and the mind, there is no

one to enjoy the fruits of good acts and Vedic rites.[812] Thus diverse

kinds of speculations arise in the mind. Whether this opinion is right or

that is right, there is no means of settling. Engaged in reflecting on

those opinions, particular persons follow particular lines of

speculation. The understandings of these, directed to particular

theories, become wholly taken up with them and are at last entirely lost

in them. Thus all men are rendered miserable by pursuits, good or bad.

The Vedas along, bringing them back to the right path, guide them along

it, like grooms conducting their elephants.[813] Many men, with weakened

minds, covet objects that are fraught with great happiness. These,

however, have soon to meet with a much larger measure of sorrow, and

then, forcibly torn from their coveted meat, they have to own the sway of

death. What use has one, who is destined to destruction and whose life is

unstable, with kinsmen and friends and wives and other possessions of

this kind? He who encounters death after having cast off all these,

passes easily out of the world and has never to return. Earth, space,

water, heat and wind, always support and nourish the body. Reflecting

upon this, how can one feel any affection for one's body? Indeed, the

body, which is subject to destruction, has no joy in it. Having heard

these words of Panchasikha that were free from deception, unconnected

with delusion (because discouraging sacrifices and other Vedic acts),

highly salutary, and treating of the Soul, king Janadeva became filled

with wonder, and prepared himself to address the Rishi once more.'"

SECTION CCXIX

"Bhishma said, 'Janadeva of the race of Janaka, thus instructed by the

great Rishi Panchasikha, once more asked him about the topic of existence

or nonexistence after death.'

"Janadeva said, 'O illustrious one, if no person retains any knowledge

after departing from this state of being, if, indeed, this is true, where

then is the difference between Ignorance and Knowledge? What do we gain

then by knowledge and what do we lose by ignorance? Behold, O foremost of

regenerate persons, that if Emancipation be: such, then all religious

acts and vows end only in annihilation. Of what avail would then the

distinction be between heedfulness and heedlessness? If Emancipation

means dissociation from all objects of pleasurable enjoyment or an

association with objects that are not lasting, for what then would men

cherish a desire for action, or, having set themselves to action,

continue to devise the necessary means for the accomplishment of desired

ends? What then is the truth (in connection with this topic)?'

"Bhishma continued, 'Beholding the king enveloped in thick darkness,

stupefied by error, and become helpless, the learned Panchasikha

tranquillised him by once more addressing him in the following words, 'In

this (Emancipation) the consummation is not Extinction. Nor is that

consummation any kind of Existence (that one can readily conceive). This

that we see is a union of body, senses, and mind. Existing independently

as also controlling one another, these go on acting. The materials that

constitute the body are water, space, wind, heat, and earth. These exist

together (forming the body) according to their own nature. They disunite

again according to their own nature. Space and wind and heat and water

and earth,--these five objects in a state of union constitute the body.

The body is not one element. Intelligence, stomachic heat, and the vital

breaths, called Prana, etc., that are all wind,--these three are said to

be organs of action. The senses, the objects of the senses (viz., sound,

form, etc.), the power (dwelling in those objects) in consequence of

which they become capable of being perceived, the faculties (dwelling in

the senses) in consequence of which they succeed in perceiving them, the

mind, the vital breaths called Prana, Apana and the rest, and the various

juices and humours that are the results of the digestive organs, flow

from the three organs already named.[814] Hearing, touch, taste, vision,

and scent,--these are the five senses. They have derived their attributes

from the mind which, indeed, is their cause. The mind, existing as an

attribute of Chit has three states, viz., pleasure, pain, and absence of

both pleasure and pain. Sound, touch, form, taste, scent, and the objects

to which they inhere,--these till the moment of one's death are causes

for the production of one's knowledge. Upon the senses rest all acts

(that lead to heaven), as also renunciation (leading to the attainment of

Brahma), and also the ascertainment of truth in respect of all topics of

enquiry. The learned say that ascertainment (of truth) is the highest

object of existence, and that it is the seed or root of Emancipation; and

with respect to Intelligence, they say that leads to Emancipation and

Brahma.[815] That person who regards this union of perishable attributes

(called the body and the objects of the senses) as the Soul, feels, in

consequence of such imperfection of knowledge, much misery that proves

again to be unending. Those persons, on the other hand, who regard all

worldly objects as not-Soul, and who on that account cease to have any

affection or attachment for them, have never to suffer any sorrow for

sorrow, in their case stands in need of some foundation upon which to

rest. In this connection there exists the unrivalled branch of knowledge

which treats of Renunciation. It is called Samyagradha. I shall discourse

to thee upon it. Listen to it for the sake of thy Emancipation.

Renunciation of acts is (laid down) for all persons who strive earnestly

for Emancipation. They, however, who have not been taught correctly (and

who on that account think that tranquillity may be attained without

renunciation) have to bear a heavy burthen of sorrow. Vedic sacrifices

and other rites exist for renunciation of wealth and other possessions.

For renunciation of all enjoyments exist vows and fasts of diverse kinds.

For renunciation of pleasure and happiness, exist penances and yoga.

Renunciation, however, of everything, is the highest kind of

renunciation. This that I shall presently tell thee is the one path

pointed out by the learned for that renunciation of everything. They that

betake themselves to that path succeed in driving off all sorrow. They,

however, that deviate from it reap distress and misery.[816] First

speaking of the five organs of knowledge having the mind for the sixth,

and all of which dwell in the understanding, I shall tell thee of the

five organs of action having strength for their sixth. The two hands

constitute two organs ok action. The two legs are the two organs for

moving from one place to another. The sexual organ exists for both

pleasure and the continuation of the species. The lower duct, leading

from the stomach downwards, is the organ for expulsion of all used-up

matter. The organs of utterance exist for the expression of sounds. Know

that these five organs of action appertain or belong to the mind. These

are the eleven organs of knowledge and of action (counting the mind). One

should quickly cast off the mind with the understanding.[817] In the act

of hearing, three causes must exist together, viz., two ears, sound, and

the mind. The same is the case with the perception of touch; the same

with that of form; the same with that of taste and smell.[818] These

fifteen accidents or attributes are needed for the several kinds of

perception indicated. Every man, in consequence of them, becomes

conscious of three separate things in respect of those perceptions (viz.,

a material organ, its particular function, and the mind upon which that

function acts). There are again (in respect of all perceptions of the

mind) three classes, viz., those that appertain to Goodness, those that

appertain to Passion, and those that appertain to Darkness. Into them

run, three kinds of consciousness, including all feelings and emotions.

Raptures, satisfaction, joy, happiness, and tranquillity, arising in the

mind from any Perceptible cause or in the absence of any apparent cause,

belong to the attribute of Goodness. Discontent, regret, grief, cupidity,

and vindictiveness, causeless or occasioned by any perceptible cause, are

the indications of the attribute known as Passion. Wrong judgment,

stupefaction, heedlessness, dreams, and sleepiness, however caused,

belong to the attribute of Darkness. Whatever state of consciousness

exists, with respect to either the body or the mind, united with joy or

satisfaction, should be regarded as due to the quality of Goodness.

Whatever state of consciousness exists united with any feeling of

discontent or cheerlessness should be regarded as occasioned by an

accession of the attribute of Passion into the mind. Whatever state, as

regards either the body or the mind, exists with error or heedlessness,

should be known as indicative of Darkness which is incomprehensible and

inexplicable. The organ of hearing rests on space; it is space itself

(under limitations); (Sound has that organ for its refuge). (Sound,

therefore, is a modification of space). In perceiving sound, one may not

immediately acquire a knowledge of the organ of hearing and of space. But

when sound is perceived, the organ of hearing and space do not long

remain unknown. (By destroying the ear, sound and space, may be

destroyed; and, lastly, by destroying the mind all may be destroyed). The

same is the case with the skin, the eyes, the tongue, and the nose

constituting the fifth. They exist in touch, form, taste, and smell. They

constitute the faculty of perception and they are the mind.[819] Each

employed in its own particular function, all the five organs of action

and five others of knowledge exist together, and upon the union, of the

ten dwells the mind as the eleventh and upon the mind the understanding

as the twelfth. If it be said that these twelve do not exist together,

then the consequence that would result would be death in dreamless

slumber. But as there is no death in dreamless slumber, it must be

conceded that these twelve exist together as regards themselves but

separately from the Soul. The co-existence of those twelve with the Soul

that is referred to in common speech is only a common form of speech with

the vulgar for ordinary purposes of the world. The dreamer, in

consequence of the appearance of past sensual impressions, becomes

conscious of his senses in their subtile forms, and endued as he already

is with the three attributes (of goodness, passion, and darkness), he

regards his senses as existing with their respective objects and,

therefore, acts and moves about with an imaginary body after the manner

of his own self while awake.[820] That dissociation of the Soul from the

understanding and i the mind with the senses, which quickly disappears,

which has no stability, and which the mind causes to arise only when

influenced by darkness, is felicity that partakes, as the learned say, of

the nature of darkness and is experienced in this gross body only. (The

felicity of Emancipation certainly differs from it).[821] Over the

felicity of Emancipation also, the felicity, viz., which is awakened by

the inspired teaching of the Vedas and in which no one sees the slightest

tincture of sorrow,--the same indescribable and truth concealing darkness

seems to spread itself (but in reality the felicity of Emancipation is

unstained by darkness).[822] Like again to what occurs in dreamless

slumber, in Emancipation also, subjective and objective existences (from

Consciousness to objects of the senses, all included), which have their

origin in one's acts, are all discarded. In some, that are overwhelmed by

Avidya, these exist, firmly grafted with them. Unto others who have

transcended Avidya and have won knowledge, they never come at any

time.[823] They that are conversant with speculations about the character

of Soul and not-Soul, say that this sum total (of the senses, etc.) is

body (kshetra). That existent thing which rests upon the mind is called

Soul (kshetrajna). When such is the case, and when all creatures, in

consequence of the well-known cause (which consists of ignorance, desire,

and acts whose beginning cannot be conceived), exist, due also to their

primary nature (which is a state of union between Soul and body), (of

these two) which then is destructible, and how can that (viz., the Soul),

which is said to be eternal, suffer destruction?[824] As small rivers

falling into larger ones lose their forms and names, and the larger ones

(thus enlarged) rolling into the ocean, lose their forms and names too,

after the same manner occurs that form of extinction of life called

Emancipation.[825] This being the case, when jiva which is characterised

by attributes, is received into the Universal Soul, and when all its

attributes disappear, how can it be the object of mention by

differentiation? One who is conversant with that understanding which is

directed towards the accomplishment of Emancipation and who heedfully

seeks to know the Soul, is never soiled by the evil fruits of his acts

even as a lotus leaf though dipped in water is never soaked by it. When

one becomes freed from the very strong bonds, many in number, occasioned

by affection for children and spouses and love for sacrifices and other

rites, when one casts off both joy and sorrow and transcends all

attachments, one then attains to the highest end and entering into the

Universal Soul becomes incapable of differentiation. When one has

understood the declarations of the Srutis that lead to correct inferences

(about Brahma) and has practised those auspicious virtues which the same

and other scriptures inculcate, one may lie down at ease, setting at

nought the fears of decrepitude and death. When both merits and sins

disappear, and the fruits, in the form of joy and sorrow, arising

therefrom, are destroyed, men, unattached to everything, take refuge at

first on Brahma invested with personality, and then behold impersonal

Brahma in their understandings.[826] Jiva in course of its downward

descent under the influence of Avidya lives here (within its cell formed

by acts) after the manner of a silk-worm residing within its cell made of

threads woven by itself. Like the freed silk-worm again that abandons its

cell, jiva also abandons its house generated by its acts. The final

result that takes place is that its sorrows are then destroyed like a

clump of earth falling with violence upon a rocky mass.[827] As the Ruru

casting off its old horns or the snake casting off its slough goes on

without attracting any notice, after the same manner a person that is

unattached casts off all his sorrows. As a bird deserts a tree that is

about to fall down upon a piece of water and thus severing itself from it

alights on a (new) resting place, after the same manner the person freed

from attachments casts off both joy and sorrow and dissociated even from

his subtile and subtiler forms attains to that end which is fraught with

the highest prosperity.[828] Their own ancestor Janaka, the chief of

Mithila, beholding his city burning in a conflagration, himself

proclaimed, 'In this conflagration nothing of mine is burning.' King

Janadeva, having listened to these words capable of yielding immortality

and uttered by Panchasikha, and arriving at the truth after carefully

reflecting upon everything that the latter had said, cast off his sorrows

and lived on in the enjoyment of great felicity. He who reads this

discourse, O king, that treat of emancipation and who always reflects

upon it, is never pained by any calamity, and freed from sorrow, attains

to emancipation like Janadeva, the ruler of Mithila after his meeting

with Panchasikha.'"

SECTION CCXX

"Yudhishthira said, 'By doing what does one acquire happiness, and what

is that by doing which one meets with woe? What also is that, O Bharata,

by doing which one becomes freed from fear and sojourns here crowned with

success (in respect of the objects of life)?'

"Bhishma said, 'The ancients who had their understandings directed to the

Srutis, highly applauded the duty of self-restraint for all the orders

generally but for the. Brahmanas in especial. Success in respect of

religious rites never occurs in the case of one that is not

self-restrained. Religious rites, penances, truth,--all these are

established upon self-restraint. Self-restraint enhances one's energy.

Self-restraint is said to be sacred. The man of self-restraint becomes

sinless and fearless and wins great results. One that is self-restrained

sleeps happily and wakes happily. He sojourns happily in the world and

his mind always remains cheerful. Every kind of excitement is quietly

controlled by self-restraint. One that is not self-restrained fails in a

similar endeavour. The man of self-restraint beholds his innumerable foes

(in the form of lust, desire, and wrath, etc.), as if these dwell in a

separate body. Like tigers and other carnivorous beasts, persons

destitute of self-restraint always inspire all creatures with dread. For

controlling these men, the Self-born (Brahman) created kings. In all the

(four) modes of life, the practice or self-restraint is distinguished

above all other virtues. The fruits of self-restraint are much greater

than those obtainable in all the modes of life. I shall now mention to

thee the indications of those persons who prize self-restraint

highly.[829] They are nobility, calmness of disposition, contentment,

faith, forgiveness, invariable simplicity, the absence of garrulity,

humility, reverence for superiors, benevolence, compassion for all

creatures, frankness, abstention from talk upon kings and men in

authority, from all false and useless discourses, and from applause and

censure of others. The self-restrained man becomes desirous of

emancipation and, quietly bearing present joys and griefs, is never

exhilarated or depressed by prospective ones. Destitute of vindictiveness

and all kinds of guile, and unmoved by praise and blame, such a man is

well-behaved, has good manners, is pure of soul, has firmness or

fortitude, and is a complete master of his passions. Receiving honours in

this world, such a man in afterlife goes to heaven. Causing all creatures

to acquire what they cannot acquire without his aid, such a man rejoices

and becomes happy.[830] Devoted to universal benevolence, such a man

never cherishes animosity for any one. Tranquil like the ocean at a dead

calm, wisdom fills his soul and he is never cheerful. Possessed of

intelligence, and deserving of universal reverence, the man of

self-restraint never cherishes fear of any creature and is feared by no

creature in return. That man who never rejoices even at large

acquisitions and never feels sorrow when overtaken by calamity, is said

to be possessed of contented wisdom. Such a man is said to be

self-restrained. Indeed, such a man is said to be a regenerate being.

Versed with the scriptures and endued with a pure soul, the man of

self-restraint, accomplishing all those acts that are done by the good,

enjoys their high fruits. They, however, that are of wicked soul never

betake themselves to the path represented by benevolence, forgiveness,

tranquillity, contentment, sweetness of speech, truth, liberality and

comfort. Their path consists of lust and wrath and cupidity and envy of

others and boastfulness. Subjugating lust and wrath, practising the vow

of Brahmacharya and becoming a complete master of his senses, the

Brahmana, exerting himself with endurance in the austerest of penances,

and observing the most rigid restraints, should live in this world,

calmly waiting for his time like one seeming to have a body though fully

knowing that he is not subject to destruction.'"

SECTION CCXXI

"Yudhishthira said, 'The three regenerate classes, who are given to

sacrifices and other rites, sometimes eat the remnants, consisting of

meat and wine, of sacrifices in honour of the deities, from motives of

obtaining children and heaven. What, O grandsire, is the character of

this act?'

"Bhishma said, 'Those who eat forbidden food without being observant of

the sacrifices and vows ordained in the Vedas are regarded as wilful men.

(They are regarded as fallen even here). Those, on the other hand, who

eat such food in the observance of Vedic sacrifices and vows and induced

by the desire of fruits in the shape of heaven and children, ascend to

heaven but fall down on the exhaustion of their merits.'[831]

"Yudhishthira said, 'Common people say that fasting is tapas (penances).

Is fasting, however, really so, or is penance something different?'

"Bhishma said, 'People do regard fast, measured by months or fortnights

or days, as penance. In the opinion, however of the good, such is not

penance. On the other hand, fast is an impediment to the acquisition of

the knowledge of the Soul.[832] The renunciation of acts (that is so

difficult for all) and humility (consisting in the worship of all

creatures and consideration for them all) constitute the highest penance.

That is distinguished above all kinds of penance. He who betakes himself

to such penance is regarded as one that is always fasting and that is

always leading a life of Brahmacharya. Such a Brahmana will become a Muni

always, a deity evermore, and sleepless forever, and one engaged in the

pursuit of virtue only, even if he lives in the bosom of a family. He

will become a vegetarian always, and pure for ever. He will become an

eater always of ambrosia, and an adorer always of gods and guests.

Indeed, he will be regarded as one always subsisting on sacrificial

remnants, as one ever devoted to the duty of hospitality, as one always

full of faith, and as one ever worshipping gods and guests.'

"Yudhishthira said, 'How can one practising such penance come to be

regarded as one that is always fasting or as one that is ever devoted to

the vow of Brahmacharya, or as one that is always subsisting upon

sacrificial remnants or as one that is ever regardful of guests?'

"Bhishma said, 'He will be regarded as one that is always fasting if he

eats once during the day and once during the night at the fixed hours

without eating anything during the interval. Such a Brahmana, by always

speaking the truth and by adhering always to wisdom, and by going to his

wife only in her season and never at other times, becomes a Brahmacharin

(celibate). By never eating meat of animals not killed for sacrifice, he

will become a strict vegetarian. By always becoming charitable he will

become ever pure, and by abstaining from sleep during the day he will

become one that is always wakeful. Know, O Yudhishthira, that that man

who eats only after having fed his servants and guests becomes an eater

always of ambrosia. That Brahmana who never eats till gods and guests are

fed, wins, by such abstention, heaven itself. He is said to subsist upon

sacrificial remnants, who eats only what remains after feeding the gods,

the Pitris, servants, and guests. Such men win numberless regions of

felicity in next life. To their homes come, with Brahman himself, the

gods and the Apsaras. They who share their food with the deities and the

Pitris pass their days in constant happiness with their sons and

grandsons and at last, leaving off this body, attain to a very high end.'"

SECTION CCXXII

"Yudhishthira said, 'In this world, O Bharata, acts good and bad attach

themselves to man for the purpose of producing fruits for enjoyment or

endurance. Is man, however, to be regarded as their doer or is he not to

be regarded so? Doubt fills my mind with respect to this question. I

desire to hear this in detail from thee, O grandsire!'

"Bhishma said, 'In this connection, O Yudhishthira, is cited the old

narrative of a discourse between Prahlada and Indra. The chief of the

Daityas, viz., Prahlada, was unattached to all worldly objects. His sins

had been washed away. Of respectable parentage, he was possessed of great

learning. Free from stupefaction and pride, ever observant of the quality

of goodness, and devoted to various vows, he took praise and censure

equally. Possessed of self-restraint, he was then passing his time in an

empty chamber. Conversant with the origin and the destruction of all

created objects, mobile and immobile, he was never angry with things that

displeased him and never rejoiced at the accession of objects that were

agreeable. He cast an equal eye upon gold and a clump of earth. Steadily

engaged in study of the Soul and in acquiring Emancipation, and firm in

knowledge, he had arrived at fixed conclusions in respect of truth.

Acquainted with what is supreme and what is not so among all things,

omniscient and of universal sight, as he was seated one day in a solitary

chamber with his senses under complete control, Sakra approached him, and

desirous of awakening him, said these words, 'O king, I behold all those

qualities permanently residing in thee by which a person wins the esteem

of all. Thy understanding seems to be like that of a child, free from

attachment and aversion. Thou knowest of the Soul. What, thinkest thou,

is the best means by which a knowledge of the Soul may be attained? Thou

art now bound in cords, fallen off from thy former position, brought

under the sway of thy foes, and divested of prosperity. Thy present

circumstances are such as may well inspire grief. Yet how is it, O

Prahlada, that thou dost not indulge in grief? Is this due, O son of

Diti, to the acquisition of wisdom or is it on account of thy fortitude?

Behold thy calamities, O Prahlada, and yet thou seemest like one that is

happy and tranquil.' Thus urged by Indra, the chief of the Daityas,

endued with determinate conclusions in respect of truth, replied unto the

former in these sweet words indicative of great wisdom.'

"Prahlada said, 'He who is unacquainted with the origin and the

destruction of all created objects, is, in consequence of such ignorance,

stupefied. He, however, who is conversant with these two things, is never

stupefied. All kinds of entities and non-entities come into being or

cease in consequence of their own nature. No kind of personal exertion is

needed (for the production of such phenomena).[833] In the absence,

therefore, of personal exertion, it is evident that no personal agent

exists for the production of all this that we perceive. But though (in

reality) the person (or the chit) never does anything, yet (through the

influence of Ignorance) a consciousness in respect of angry overspreads

itself on it. He who regards himself as the doer of acts good or bad,

possesses a wisdom that is vitiated. Such a person is, according to my

judgment, unacquainted with the truth.[834] If, O Sakra, the being called

person were really the actor, then all acts undertaken for his own

benefit would certainly be crowned with success. None of those acts would

be defeated. Among even persons struggling their utmost the suspension of

what is not desired and the occurrence of what is desired are not to be

seen. What becomes then of personal exertion? In the case of some, we see

that without any exertion on their part, what is not desired is suspended

and what is desired is accomplished. This then must be the result of

Nature. Some persons again are seen to present extraordinary aspects, for

though possessed of superior intelligence they have to solicit wealth

from others that are vulgar in features and endued with little

intelligence. Indeed, when all qualities, good or bad, enter a person,

urged by Nature, what ground is there for one to boast (of one's superior

possessions)? All these flow from Nature. This is my settled conclusion.

Even Emancipation and knowledge of self, according to me, flow from the

same source.

"In this world all fruits, good or bad, that attach themselves to

persons, are regarded as the result of acts. I shall now discourse to

thee in full on the subject of acts. Listen to me. As a crow, while

eating some food, proclaims the presence of that food (to the members of

its species) by its repeated cawing, after the same manner all our acts

only proclaim the indications of Nature. He who is acquainted with only

the transformations of Nature but not with Nature that is supreme and

exists by herself, feels stupefaction in consequence of his ignorance.

He, however, who understands the difference between Nature and her

transformations is never stupefied. All existent things have their origin

in Nature. In consequence of one's certainty of conviction in this

respect, one would never be affected by pride or arrogance. When I know

what the origin is of all the ordinances of morality and when I am

acquainted with the unstability of all objects, I am incapable, O Sakra,

of indulging in grief. All this is endued with an end. Without

attachments, without pride, without desire and hope, freed from all

bonds, and dissociated from everything, I am passing my time in great

happiness, engaged in beholding the appearance and disappearance of all

created objects. For one that is possessed of wisdom, that is

self-restrained, that is contented, that is without desire and hope, and

that beholds all things with the light of self-knowledge, no trouble or

anxiety exists, O Sakra! I have no affection or aversion for either

Nature or her transformations. I do not behold any one now who is my foe

nor any one who is mine own. I do not O, Sakra, at any time covet either

heaven, or this world, or the nether regions. It is not the case that

there is no happiness in understanding the Soul. But the Soul, being

dissociated from everything, cannot enjoy felicity. Hence I desire

nothing.'

"Sakra said, 'Tell me the means, O Prahlada, by which this kind of wisdom

may be attained and by which this kind of tranquillity may be made one's

own. I solicit thee.'

"Prahlada said, 'By simplicity, by heedfulness, by cleansing the Soul, by

mastering the passions, and by waiting upon aged seniors, O Sakra, a

person succeeds in attaining to Emancipation. Know this, however, that

one acquires wisdom from Nature, and that the acquisition of tranquillity

also is due to the same cause. Indeed, everything else that thou

perceivest is due to Nature.

"Thus addressed by the lord of the Daityas, Sakra became filled with

wonder, and commended those words, O king, with a cheerful heart. The

lord of the three worlds then, having worshipped the lord of the Daityas,

took his leave and proceeded to his own abode.'"

SECTION CCXXIII

"Yudhishthira said, 'Tell me, O grandsire, by adopting what sort of

intelligence may a monarch, who has been divested of prosperity and

crushed by Time's heavy bludgeon, still live on this earth.'

"Bhishma said, 'In this connection is cited the old narrative of the

discourse between Vasava and Virochana's son, Vali. One day Vasava, after

having subjugated all the Asuras, repaired to the Grandsire and joining

his hands bowed to him and enquired after the whereabouts of Vali. Tell

me, O Brahman, where I may now find that Vali whose wealth continued

undiminished even though he used to give it away as lavishly as he

wished. He was the god of wind. He was Varuna. He was Surya. He was Soma.

He was Agni that used to warm all creatures. He became water (for the use

of all). I do not find where he now is. Indeed, O Brahman, tell me where

I may find Vali now. Formerly, it was he who used to illumine all the

points of the compass (as Surya) and to set (when evening came). Casting

off idleness, it was he who used to pour rain upon all creatures at the

proper season. I do not now see that Vali. Indeed, tell me, O Brahmana,

where I may find that chief of the Asuras now.'

"Brahman said, 'It is not becoming in thee, O Maghavat, to thus enquire

after Vali now. One should not, however, speak an untruth when one is

questioned by another. For this reason, I shall tell thee the whereabouts

of Vali. O lord of Sachi, Vali may now have taken his birth among camels

or bulls or asses or horses, and having become the foremost of his

species may now be staying in an empty apartment.'

"Sakra said, 'If, O Brahman, I happen to meet with Vali in an empty

apartment, shall I slay him or spare him? Tell me how I shall act.'

"Brahman said, 'Do not, O Sakra, injure Vali, Vali does not deserve

death. Thou shouldst, on the other hand, O Vasava, solicit instruction

from him about morality, O Sakra, as thou pleasest.'

"Bhishma continued, 'Thus addressed by the divine Creator, Indra roamed

over the earth, seated on the back of Airavata and attended by

circumstances of great splendour. He succeeded in meeting with Vali, who,

as the Creator had said, was living in an empty apartment clothed in the

form of an ass.'

"Sakra said, 'Thou art now, O Danava, born as an ass subsisting on chaff

as thy food. This thy order of birth is certainly a low one. Dost thou or

dost thou not grieve for it? I see what I had never seen before, viz.,

thyself brought under the sway of thy enemies, divested of prosperity and

friends, and shorn of energy and prowess. Formerly, thou used to make

progress through the worlds with thy train consisting of thousands of

vehicles and thousands of kinsmen, and to move along, scorching everybody

with thy splendour and counting us as nought. The Daityas, looking up to

thee as their protector, lived under thy sway. Through thy power, the

earth used to yield crops without waiting for tillage. Today, however, I

behold thee overtaken by this dire calamity. Dost thou or dost thou not

indulge in grief for this? When formerly thou usedst, with pride

reflected in thy face, to divide on the eastern shores of the ocean thy

vast wealth among thy kinsmen, what was the state of thy mind then?

Formerly, for many years, when blazing with splendour, thou usedst to

sport, thousands of celestial damsels used to dance before thee. All of

them were adorned with garlands of lotuses and all had companions bright

as gold. What, O lord of Danavas, was the state of thy mind then and what

is it now? Thou hadst a very large umbrella made of gold and adorned with

jewels and gems. Full two and forty thousand Gandharvas used in those

days to dance before thee.[835] In thy sacrifices thou hadst a stake that

was very large and made entirely of gold. On such occasions thou wert to

give away millions upon millions of kine. What, O Daitya, was the state

of thy mind then? Formerly, engaged in sacrifice, thou hadst gone round

the whole earth, following the rule of the hurling of the Samya: What was

the state of thy mind then?[836] I do not now behold that golden jar of

thine, nor that umbrella of thine, nor those fans. I behold not also, O

king of the Asuras, that garland of thine which was given to thee by the

Grandsire.'

"Vali said, 'Thou seest not now, O Vasava, my jar and umbrella and fans.

Thou seest not also my garland, that gift of the Grandsire. Those

precious possessions of mine about which thou askest are now buried in

the darkness of a cave. When my time comes again, thou wilt surely behold

them again. This conduct of thine, however, does not become thy fame or

birth. Thyself in prosperity, thou desirest to mock me that am sunk in

adversity. They that have acquired wisdom, and have won contentment

therefrom, they that are of tranquil souls, that are virtuous and good

among creatures, never grieve in misery nor rejoice in happiness. Led,

however, by a vulgar intelligence, thou indulgest in brag, O Purandara!

When thou shalt become like me thou shalt not then indulge in speeches

like these.'"

SECTION CCXXIV

"Bhishma said, 'Once more, laughing at Vali who was sighing like a snake,

Sakra addressed him for saying something more pointed than what had said

before.[837]

"Sakra said, 'Formerly, attended by a train consisting of thousands of

vehicles and kinsmen, thou usedst to make thy progresses, scorching all

the worlds with thy splendour and regarding us as nought. Thou art now,

however, deserted by both kinsmen and friends. Beholding this miserable

plight that has overtaken thee, dost thou or dost thou not indulge in

grief? Formerly, all the worlds were under thy sway and great was thy

joy. I ask, dost thou or dost thou not indulge in grief now, for this

fall of thine in respect of external splendour?'

"Vali said, 'Considering all this to be transitory,--due, indeed, to the

course of time,--I do not, O Sakra, indulge in grief. These things have

an end. These bodies that creatures have, O chief of celestials, are all

transitory. For that reason, O Sakra, I do not grieve (for this asinine

form of mine). Nor is this form due to any fault of mine. The animating

principle and the body come into existence together, in consequence of

their own nature. They grow together, and meet with destruction together.

Having obtained this form of existence I have not been permanently

enslaved by it. Since I know this, I have no cause for sorrow in

consequence of that knowledge. As the final resting-place of all rivers

is the ocean, even so the end of all embodied creatures is death. Those

persons that know this well are never stupefied, O wielder of the

thunderbolt! They, however, who are overwhelmed with Passion and loss of

judgment, do not know this, they whose understanding is lost, sink under

the weight of misfortune. A person who acquires a keen understanding

succeeds in destroying all his sins. A sinless person acquires the

attribute of Goodness, and having acquired it becomes cheerful. They,

however, that deviate from the attribute of Goodness, and obtain repeated

rebirths, are obliged to indulge in sorrow and grief, led on by desire

and the objects of the senses. Success or the reverse, in respect of the

attainment of all objects of desire, life or death, the fruits of action

that are represented by pleasure or pain, I neither dislike nor like.

When one slays another, one slays only that other's body. That man, who

thinks that it is he who slays another, is himself slain. Indeed, both of

them are ignorant of the truth, viz., he who slays and he who is

slain.[838] That person, O Maghavat, who having killed or vanquished any

one brags of his manliness, should know that he is not the actor but the

act (of which he boasts) has been accomplished by a real agent (who is

different). When the question comes as to who is it that causes the

creation and the destruction of things in the world, it is generally

regarded that some person (who has himself been caused or created) has

caused the act (of creation or destruction). Know, however, that the

person who is so regarded has (as already said) a creator. Earth, light

or heat, space, water, and wind constituting the fifth--from these do all

creatures spring. (When this is known to me) what sorrow can I feel (for

this change in my condition)? one that is possessed of great learning,

one that has not much of learning, one that is possessed of strength, one

that is destitute of strength, one that is possessed of personal beauty,

and one that is very ugly, one that is fortunate and one that is not

blessed by fortune, are all swept away by Time, which is too deep to be

fathomed, by its own energy. When I know that I have been vanquished by

Time, what sorrow can I feel (for this alteration in my circumstances)?

One that burns anything burns a thing that has been already burnt. One

that slays, only slays a victim already slain. One that is destroyed has

been before destroyed. A thing that is acquired by a person is that which

is already arrived and intended for his acquisition. This Time is like an

ocean. There is no island in it. Where, indeed, is its other shore? Its

boundary cannot be seen. Reflecting even deeply, I do not behold the end

of this continuous stream that is the great ordainer of all things and

that is certainly celestial. If I did not understand that it is Time that

destroys all creatures, then, perhaps, I would have felt the emotions of

joy and pride and wrath, O lord of Sachi! Hast thou come here to condemn

me, having ascertained that I am now bearing the form of an ass that

subsists upon chaff and that is now passing his days in a lonely spot

remote from the habitations of men? If I wish, even now I can assume

various awful forms beholding any one of which thou wouldst beat a hasty

retreat from my presence. It is Time that gives everything and again

takes away everything. It is Time that ordains all things. Do not, O

Sakra, brag of thy manliness. Formerly, O Purandara, on occasions of my

wrath everything used to become agitated. I am acquainted, however, O

Sakra, with the eternal attributes of all things in the world. Do thou

also know the truth. Do not suffer thyself to be filled with wonder.

Affluence and its origin are not under one's control. Thy mind seems to

be like that of a child. It is the same as it was before. Open thy eyes,

O Maghavat, and adopt an understanding established on certitude and

truth. The gods, men, the Pitris, the Gandharvas, the snakes, and the

Rakshasas, were all under my sway in days gone by. Thou knowest this, O

Vasava! Their understandings stupefied by ignorance, all creatures used

to flatter me, saying, 'Salutations to that point of the compass whither

Virochana's son Vali may now be staying!' O lord of Sachi, I do not at

all grieve when I think of that honour (which is no longer paid to me). I

feel no sorrow for this fall of mine. My understanding is firm in this

respect, viz., that I will live obedient to the sway of the Ordainer. It

is seen that some one of noble birth, possessed of handsome features, and

endued with great prowess, lives in misery, with all his counsellors and

friends. This happens because of its having been ordained.[839]

Similarly, some one born in an ignoble race, devoid of knowledge, and

with even a stain on his birth, is seen, O Sakra, to live in happiness

with all his counsellors and friends.

This also happens because of its having been ordained. An auspicious and

beautiful woman, O Sakra, is seen to pass her life in misery. Similarly,

an ugly woman with every inauspicious mark is seen to pass her days in

great happiness. That we have now become so is not due to any act of

ours, O Sakra! That thou art now so is not due, O wielder of the

thunderbolt, to any act of thine. Thou hast not done anything, O thou of

hundred sacrifices, in consequence of which thou art now enjoying this

affluence. Nor have I done anything in consequence of which I have now

been divested of affluence, Affluence and its reverse come one after

another. I now behold thee blazing with splendour, endued with

prosperity, possessed of beauty, placed at the head of all the deities,

and thus roaring at me. This would never be but for the fact of Time

standing near after having assailed me. Indeed, if Time had not assailed

me I would have today killed thee with only a blow of my fists

notwithstanding the fact of thy being armed with the thunder. This,

however, is not the time for putting forth my prowess. On the other hand,

the time that has come is for adopting a behaviour of peace and

tranquillity. It is Time that establishes all things. Time works upon all

things and leads them to their final consummation.[840] I was the

worshipped lord of the Danavas. Burning all with my energy, I used to

roar in strength and pride. When Time hath assailed even myself, who is

there whom he will not assail? Formerly, O chief of the deities, singly I

bore the energy of all the twelve illustrious Adityas with thyself

amongst them. It was I that used to bear up water and then to shower it

as rain, O Vasava! It was I that used to give both light and heat unto

the three worlds. It was I that used to protect and it was I that used to

destroy. It was I that gave and it was I that took. It was I that used to

bind and it was I that used to unbind. In all the worlds I was the one

puissant master. That sovereign sway which I had, O chief of the

celestials, is no more. I am now assailed by the forces of Time. Those

things, therefore, are no longer seen to shine in me. I am not the doer

(of acts that are apparently done by me). Thou art not the doer (of acts

done by thee). None else, O lord of Sachi, is the doer (of those acts).

It is Time, O Sakra, that protects or destroys all things.[841] Persons

conversant with the Vedas say that Time (Eternity) is Brahma. The

fortnights and months are his body. That body is invested with days and

nights as its robes. The seasons are his senses. The year is his mouth.

Some people, in consequence of their superior intelligence, say that all

this (the entire universe) should be conceived as Brahma. The Vedas,

however, teach, that the five sheaths that invest the Soul should be

regarded as Brahma. Brahma is deep and inaccessible like a vast ocean of

waters. It hath been said that it hath neither beginning nor end, and

that it is both indestructible and destructible.[842] Though it is

without attributes by itself, yet it enters all existent objects and as

such assumes attributes. Those persons that are conversant with truth

regard Brahma as eternal. Through the action of Ignorance, Brahma causes

the attributes of materiality to invest the Chit or Soul which is

immaterial spirit (having knowledge only for its attribute). That

materiality, however, is not the essential attribute of the Soul, for

upon the appearance of a knowledge of the true cause of everything, that

materiality ceases to invest the Soul.[843] Brahma in the form of Time is

the refuge of all creatures. Where wouldst thou go transcending that

Time? Time or Brahma, indeed, cannot be avoided by running nor by staying

still. All the five senses are incapable of perceiving Brahma. Some have

said that Brahma is Fire; some that he is Prajapati; some that he is the

Seasons; some that he is the Month; some that he is the Fortnight; some

that he is the Days; some that he is the Hours; some that he is the

Morning; some that he is the Noon; some that he is the Evening; and some

that he is the Moment. Thus diverse people speak diversely of him who is

single. Know that he is Eternity, under whose sway are all things. Many

thousands of Indras have passed away, O Vasava, each of whom was

possessed of great strength and prowess. Thou also, O lord of Sachi,

shalt have to pass away after the same manner. Thee, too, O Sakra, that

art possessed of swelling might and that art the chief of the deities,

when thy hour comes, all-powerful Time will extinguish! Time sweeps away

all things. For this reason, O Indra, do not brag. Time is incapable of

being quieted by either thee or me or by those gone before us. This regal

prosperity that thou hast attained and that thou thinkest to be beyond

comparison, had formerly been possessed by me. It is unsubstantial and

unreal. She does not dwell long in one place. Indeed, she had dwelt in

thousands of Indras before thee, all of whom, again, were very much

superior to thee. Unstable as she is, deserting me she hath now

approached thee, O chief of the deities! Do not, O Sakra, indulge in such

brag again. It behoveth thee to become tranquil. Knowing thee to be full

of vanity, she will very soon desert thee.'"

SECTION CCXXV

"Bhishma said, 'After this, he of hundred sacrifices beheld the goddess

of Prosperity, in her own embodied form that blazed splendour, issue out

of the form of the high-souled Vali. The illustrious chastiser of Paka,

beholding the goddess blazing with radiance, addressed Vali in these

words, with eyes expanded in wonder.'

"Sakra said, 'O Vali, who is this one, thus shining with splendour, thus

decked with head plumes, thus adorned with golden bracelets on her upper

arms, and thus emitting a halo of glory on all sides in consequence of

her energy that is issuing out of thy body.'

"Vali said, 'I do not know whether she is an Asura damsel or a celestial

one or a human one. Thou mayst not ask her thyself. Do what pleases thee.'

"Sakra said, 'O thou of sweet smiles, who art thou that art possessed of

such radiance and adorned with plumes that thus issuest from the body of

Vali. I do not know thee. Kindly tell me thy name. Who, indeed, art thou

that thus standest here as Maya herself, blazing with thy own splendour,

after having deserted the lord of the Daityas? O, tell me this as I

question thee.'

"Sree said, 'Virochana did not know me. This Vali also that is the son of

Virochana knows me not. The learned called me by the name of

Duhshaha.[844] Some knew me by the name of Vidhitsa.[845] I have other

names also, O Vasava! They are Bhuti, Lakshmi, and Sree.[846] Thou

knowest me not, O Sakra, nor doth any one among the deities know me.'

"Sakra said, 'O lady that is difficult of being borne, why do you desert

Vali now after having lived in him for a long time? Is it due to any act

of mine or is it due to any act that Vali has done?'

"Sree said, 'Neither the Creator nor the Ordainer rules me. It is Time

that moves me from one place to another. Do not, O Sakra, disregard Vali.'

"Sakra said, 'For what reason, O goddess adorned with plumes, do you

desert Vali? Why also do you approach me (for living in me)? Tell me

this, O thou of sweet smiles!'

'Sree said, 'I live in truth, in gifts, in good vows, in penances, in

prowess, and in virtue. Vali hath fallen off from all these. Formerly, he

was devoted to the Brahmanas. He was truthful and had controlled his

passions. Latterly, however, he began to cherish feelings of animosity

towards the Brahmanas and touched clarified butter with soiled

hands.[847] Formerly, he was always engaged in the performance of

sacrifices. At last, blinded by ignorance and afflicted by Time he began

to boast before all persons, saying that his adorations towards me were

ceaseless. Deserting him (for these faults) I shall henceforth, O Sakra,

dwell in thee. Thou shouldst bear me without heedlessness, and with

penances and prowess.'

"Sakra said, 'O thou that dwellest amid lotuses, there is not a single

person among gods, men, and all creatures, that can bear thee for ever.'

"Sree said, 'Truly, O Purandara, there is none among gods, Gandharvas,

Asuras, or Rakshasas, that can bear me for ever.'

"Sakra said, 'O auspicious lady, tell me how I should conduct myself so

that thou mayst dwell in me always. I shall certainly obey thy behests.

It behoveth thee to answer me truly.'

"Sree said, 'O chief of the deities, I shall tell thee as to how I may be

enabled to dwell in thee always. Divide me into four parts according to

the ordinance laid down in the Vedas.'

"Sakra said, 'I shall assign the habitations according to their strength

and power in bearing thee. As regards myself, I shall always take care, O

Lakshmi, that I may not offend thee in any way. Amongst men, the earth,

that progenitrix of all things, bear them all. She shall bear a fourth

part of thyself. I think she hath the strength to do it.'

"Sree said, 'Here, I yield up a quarter of myself. Let it be established

on the earth. Do thou, after this, make a proper disposition, O Sakra,

for my second quarter.'

"Sakra said, 'The waters, among men, in their liquid form, do various

services to human beings. Let the waters bear a fourth part of thy

person. They have the strength to bear a portion of thine.'

"Sree said, 'I yield up another quarter of mine that is to be established

in the waters. Do thou, after this, O Sakra, assign a proper place for my

third quarter.'

"Sakra said, 'The Vedas, the sacrifices, and the deities are all

established in Fire. Fire will bear thy third quarter, when it is placed

therein.'

"Sree said, 'Here I yield up my third quarter which is to be placed in

Fire. Do thou, O Sakra, after this, assign a proper place for my last

quarter.'

"Sakra said, 'They that are good among men, devoted to Brahmanas, and

truthful in speech, may bear thy fourth quarter. The good have the power

to bear it.'

"Sree said, 'Here I yield up my fourth quarter that is to be placed among

the good. My portions thus assigned to different creatures, do thou

continue to protect me, O Sakra.'

"Sakra said, 'Listen to these words of mine. I have thus distributed thee

among different creatures. Those among creatures that will offend against

thee shall be chastised by me. The chief of the Daityas, viz., Vali, thus

deserted by Sree, then said these words.'

"Vali said, 'At present the Sun shines as much in the east as in the

west, and as much in the north as in the south. When, however, the Sun,

withdrawing himself from all sides, will shine only upon the region of

Brahman situated in the middle of Sumeru, then will again occur a great

battle between the gods and the Asuras, and in that fight I shall

certainly vanquish all of you. When the Sun, withdrawing himself from all

sides, will shine fixedly upon only the region of Brahman, then will

again occur a great battle between the gods and the Asuras, and in that

fight I shall surely conquer all of you.'[848]

"Sakra said, 'Brahman hath commanded me saying that I should never kill

thee. It is for this reason, O Vali, that I do not hurl my thunderbolt

upon thy head. Go whithersoever thou wishest, O chief of the Daityas! O

great Asura, peace to thee! No time will come when the Sun will shine

from only the meridian. The Self-born (Brahman) hath before this ordained

the laws that regulate the Sun's motions. Giving light and heat to all

creatures, he goes on ceaselessly. For six months he travels in a

northward course and then for the other six in a southward course. The

sun travels by these courses (one after another), creating winter and

summer for all creatures.'

"Bhishma continued, 'Thus addressed by Indra, O Bharata, Vali, the chief

of the Daityas, proceeded towards the south. Purandara proceeded towards

the north. The thousand-eyed Indra, after having listened to this speech

of Vali which was characterised by an entire absence of pride, then

ascended the skies.'

SECTION CCXXVI

"Bhishma said, 'In this connection is also cited the old narrative of the

discourse between him of a hundred sacrifices and the Asura Namuchi, O

Yudhishthira. When the Asura Namuchi, who was conversant with the birth

and the death of all creatures, was sitting, divested of prosperity but

untroubled at heart like the vast ocean in perfect stillness, Purandara

addressed him these: words, 'Fallen off from thy place, bound with cords,

brought under the sway of thy foes, and divested of prosperity, dost

thou, O Namuchi, indulge in grief or passest thou thy days cheerfully?'

"Namuchi answered, 'By indulging in such sorrow as cannot be warded off

one only wastes one's body and gladdens one's foes. Then, again, no one

can lighten another's sorrow by taking any portion of it upon oneself.

For these reasons, O Sakra, I do not indulge in sorrow. All this that

thou seest hath one end.[849] Indulgence in sorrow destroys personal

comeliness, prosperity, life, and virtue itself, O chief of the deities!

Without doubt, suppressing that sorrow which comes upon oneself and which

is born of an improper disposition of the mind, one possessed of true

knowledge should reflect in one's mind of that which is productive of the

highest good and which dwells in the heart itself.[850] When one sets

one's mind upon what is for one's highest good, without doubt, the result

that takes place is that one's objects are all accomplished.[851] There

is One Ordainer, and no second. His control extends over the being that

lies within the womb. Controlled by the great Ordainer I go on as He sets

me on, like water running along a downward path. Knowing what is

existence and what is emancipation, and understanding also that the

latter is superior to the former, I do not, however, strive for attaining

to it. Doing acts that tend towards the direction of virtue and also

those that tend towards the opposite direction, I go on as He sets me on.

One gets those things that are ordained to be got. That which is to

happen actually happens. One has repeatedly to reside in such wombs in

which one is placed by the Ordainer. One has no choice in the matter.

That person is never stupefied, who when placed in any particular

condition, accepts it as that which he was ordained to be placed in. Men

are affected by pleasure and pain that come by turns in course of Time.

There is no personal agency (in the matter of pleasure or pain to any

one). In this lies sorrow, viz., that he that dislikes sorrow regards

himself as the actor.[852] Amongst Rishis, gods, great Asuras, persons

fully conversant with the three Vedas, and ascetics in the forest, who is

there whom calamities do not approach? Those, however, that are

conversant with the Soul and that which is not-Soul never fear

calamities. The person of wisdom, naturally standing immovable like

Himavat, never gives way to wrath; never suffers himself to be attached

to the objects of the senses; never languishes in sorrow or rejoices in

happiness. When overwhelmed with even great afflictions, such a person

never gives way to grief. That person is a very superior one whom even

great success cannot gladden and even dire calamities cannot afflict, and

who bears pleasure and pain, and that which is between them both, with an

unmoved heart. Into whatever condition a person may fall, he should

summon cheerfulness without yielding to sorrow. Indeed, even thus should

one drive off from one's self one's swelling grief that is born in one's

mind and that is (if not dispelled) sure to give pain. That assembly of

learned persons engaged in the discussion of duties based upon both the

Srutis and the Smritis is not a good assembly,--indeed, that does not

deserve to be called by the name of assembly,--entering which a wicked

man does not become penetrated with fear (born of his wicked deeds). That

man is the foremost of his species who having dived into and enquired

after righteousness succeeds in acting according to the conclusions to

which he arrives.[853] The acts of a wise man are not easily

comprehensible. He that is wise, is never Stupefied when afflictions come

upon him. Even if he falls away from his position like Gautama in his old

age, in consequence of the direct calamity, he does not suffer himself to

be stupefied.[854] By any of these, viz., mantras, strength, energy,

wisdom, prowess, behaviour, conduct, or the affluence of wealth, can a

person acquire that which has not been ordained to be acquired by him?

What sorrow then is there for the non-acquisition of that upon which one

has set one's heart? Before I was born, they that have the matter in

their hands had ordained what I am to do and suffer. I am fulfilling what

was thus ordained for me. What then can death do to me? One obtains only

that which has been ordained to be obtained. One goes thither whither it

was ordained that one is to go. Those sorrows and joys are obtained that

are ordained to be obtained. That man who knowing this fully, does not

suffer himself to be stupefied, and who is contented under both happiness

and sorrow, is regarded as the foremost of his species.'"

SECTION CCXXVII

"Yudhishthira said, 'What, indeed, is good for a man that is sunk in dire

distress, when loss of friends or loss of kingdom, O monarch has

occurred? In this world, O bull of Bharata's race, thou art the foremost

of our instructors. I ask thee this. It behoveth thee to tell me what I

ask.'

"Bhishma said, 'For one that has been deprived of sons and wives and

pleasures of every kind and wealth, and that has been plunged into dire

distress, fortitude is of the highest good, O king! The body is never

emaciated of one that is always possessed of fortitude. Grieflessness

bears happiness within it, and also health that is a superior possession.

In consequence again of this health of body, once may again acquire

prosperity. That wise man, O sire, who adheres to a course of righteous

conduct (while afflicted by distress) succeeds in acquiring prosperity,

patience, and perseverance in the accomplishment of all his objects. In

this connection is once more cited the old narrative of the discourse

between Vali and Vasava, O Yudhishthira! After the battle between the

gods and the Asuras, in which a large number of Daityas and Danavas fell,

had come to an end. Vali became king. He was deceived by Vishnu who once

more established his sway over all the worlds. He, of a hundred

sacrifices was once more invested with the sovereignty of the deities.

After the rule of the deities had thus been re-established, and the four

orders of men had been re-established in the practice of their respective

courses of duty, the three worlds once more swelled with prosperity, and

the Self-born became glad at heart. At that time, accompanied by the

Rudras, the Vasus, the Adityas, the Aswins, the celestial Rishis, the

Gandharvas, the Siddhas, and other superior orders of beings, the

puissant Sakra, seated in splendour on his four-tusked prince of

elephants, called Airavata, made a progress through all the worlds. One

day, while thus engaged, the wielder of the thunderbolt beheld

Virochana's son Vali within a certain mountain cave on the sea-shore.

Seeing the prince of Danavas, he approached him. Beholding the chief of

the deities, viz., Indra, thus seated on the back of Airavata and

surrounded by the several orders of the celestials, the prince of the

Daityas showed no signs of sorrow or agitation. Indra also, seeing Vali

staying unmoved and fearless, addressed him from the back of his foremost

of elephants, saying, 'How is it, O Daitya, that thou art so unmoved? Is

it due to thy heroism or thy having waited with reverence upon aged

persons? Is it due to thy mind having been cleansed by penances? To

whatever cause it may be due, this frame of mind is certainly very

difficult of attainment. Hurled from a position that was certainly the

highest, thou art now divested of all thy possessions, and thou hast been

brought under the sway of thy foes. O son of Virochana, what is that by

having recourse to which thou dost not grieve although the occasion is

for grief? Formerly, when thou wert invested with the sovereignty of thy

own order, unrivalled pleasures were thine. Now, however, thou art

divested of thy wealth and jewels and sovereignty. Tell us why thou art

so unmoved. Thou wert before this a god, seated on the throne of thy sire

and grandsires. Beholding thyself stripped today by thy foes, why dost

thou not grieve? Thou art bound in Varuna's noose and hast been struck

with my thunderbolt. Thy wives have been taken away and thy wealth also.

Tell us why thou dost not indulge in grief. Divested of prosperity and

fallen away from affluence, thou indulgest not in grief. This, indeed, is

something that is very remarkable. Who else, O Vali, than one like thee,

could venture to bear the burthen of existence after being shorn of the

sovereignty of the three worlds?' Hearing without any pain these and

other cutting speeches that Indra addressed to him, asserting the while

his own superiority over him, Vali, the son of Virochana, fearlessly

answered his interrogator, saying the following words.'

"Vali said, 'When calamities have oppressed me, O Sakra, what dost thou

gain by such brag now? Today I behold thee, O Purandara, stand before me

with the thunderbolt upraised in thy hand! Formerly, however, thou

couldst not bear thyself so. Now thou hast by some means gained that

power. Indeed, who else than thou could utter such cruel speeches? That

person who, though able to punish, shows compassion towards a heroic foe

vanquished and brought under his sway, is truly a very superior

individual. When two persons fight, victory in the battle is certainly

dubious. One of the two certainly becomes victorious, and the other

becomes vanquished. O chief of the deities, let not thy disposition be

such! Do not imagine that thou hast become the sovereign of all creatures

after having conquered all with thy might and prowess! That we have

become so is not, O Sakra, the result of any act of ours.[855] That thou

hast become so, O wielder of the thunderbolt, is not the result of any

act of thine. What I am now thou wilt be in the future. Do not disregard

me, thinking that thou hast done an exceedingly difficult feat. A person

obtains happiness and misery one after another in course of Time. Thou

hast, O Sakra, obtained the sovereignty of the universe in course of Time

but not in consequence of any especial merit in thee. It is Time that

leads me on in his course. That same Time leads thee also onward. It is

for this that I am not what thou art today, and thou also art not what we

are! Dutiful services done to parents, reverential worship of deities,

due practice of any good quality,--none of these can bestow happiness on

any one. Neither knowledge, nor penances, nor gifts, nor friends, nor

kinsmen can rescue one that is afflicted by Time. Men are incapable of

averting, by even a thousand means, an impending calamity. Intelligence

and strength go for nothing in such cases. There is no rescuer of men

that are afflicted by Time's course. That thou, O Sakra, regarded thyself

as the actor lies at the root of all sorrow. If the ostensible doer of an

act is the real actor thereof, that doer then would not himself be the

work of some one else (viz., the Supreme Being). Hence, because the

ostensible doer is himself the product of another, that another is the

Supreme Being above whom there is nothing higher. Aided by Time I had

vanquished thee. Aided by Time thou hast vanquished me. It is Time that

is the mover of all beings that move. It is Time that destroys all

beings. O Indra, in consequence of thy intelligence being of the vulgar

species thou seest not that destruction awaits all things. Some, indeed,

regard thee highly as one that has acquired by his own acts the

sovereignty of the universe. For all that, how can one like us that know

the course of the world, indulge in grief in consequence of having been

afflicted by Time, or suffer our understanding to be stupefied, or yield

to the influence of error? Shall my understanding or that of one like me,

even when we are overwhelmed by Time, coming in contact with a calamity,

suffer itself to be destroyed like a wrecked vessel at sea?[856] Myself,

thyself, and all those who will in future become the chiefs of the

deities, shall have, O Sakra, to go the way along which hundreds of

Indras have gone before thee. When thy hour matures itself, Time will

surely destroy thee like me,--thee that art now so invincible and that

now blazest with unrivalled splendour. In Time's course many thousands of

Indras and of deities have been swept off yuga after yuga. Time, indeed,

is irresistible. Having attained to thy present position, thou regardest

thyself very highly, even as the Creator of all beings, the divine and

eternal Brahman. This position of thine had been attained by many before

thee. With none did it prove stable or unending. In consequence, however,

of a foolish understanding, thou alone regardest it to be immutable and

eternal. Thou trustest in that which is not deserving of trust. Thou

deemest that to be eternal which is not eternal. O chief of the deities,

one that is overwhelmed and stupefied by Time really regards oneself

after this manner. Led by folly thou regardest thy present regal

prosperity to be thine. Know, however, that it is never stable in respect

of either thee or me or others. It had belonged to innumerable persons

before thee. Passing over them, it has now become thine. It will stay

with thee, O Vasava, for some time and then prove its instability. Like a

cow abandoning one drinking ditch for another, it will surely desert thee

for somebody else. So many sovereigns have gone before thee that I

venture not to make an enumeration. In the future also, O Purandara,

innumerable sovereigns will rise after thee. I do not behold those rulers

now that had formerly enjoyed this earth with her trees and plants and

gems and living creatures and waters and mines. Prithu, Aila, Maya,

Bhima, Naraka, Samvara, Aswagriva, Puloman, Swarbhanu, whose standard was

of immeasurable height, Prahlada, Namuchi, Daksha, Vipprachitti,

Virochana, Hrinisheva, Suhotra, Bhurihan, Pushavat, Vrisha, Satyepsu,

Rishava, Vahu, Kapilaswa, Virupaka, Vana, Kartaswara, Vahni,

Viswadanshtra, Nairiti, Sankocha, Varitaksha, Varaha, Aswa, Ruchiprabha,

Viswajit, Pratirupa, Vrishanda, Vishkara, Madhu, Hiranyakasipu, the

Danava Kaitabha, and many others that were Daityas and Danavas and

Rakshasas, these and many more unnamed, belonging to remote and remoter

ages, great Daityas and foremost of Danavas, whose names we have

heard,--indeed, many foremost of Daityas of former times,--having gone

away, leaving the Earth. All of them were afflicted by Time. Time proved

stronger than all of them. All of them had worshipped the Creator in

hundreds of sacrifices. Thou art not the one person that hast done so.

All of them were devoted to righteousness and all of them always

performed great sacrifices. All of them were capable of roaming through

the skies, and all were heroes that never showed their backs in battle.

All of them had very strong frames and all had arms that resembled heavy

bludgeons. All of them were masters of hundreds of illusions, and all

could assume any form they wished. We have never heard that having

engaged themselves in battle any of them had ever sustained a defeat. All

were firm observers of the vow of truth, and all of them sported as they

wished. Devoted to the Vedas and Vedic rites, all of them were possessors

of great learning. Possessed of great might, all of them had acquired the

highest prosperity and affluence. But none of those high-souled

sovereigns had the least tincture of pride in consequence of sovereignty.

All of them were liberal, giving unto each what each deserved. All of

them behaved properly and duly towards all creatures. All of them were

the offspring of Daksha's daughters. Endued with great strength, all were

lords of the creation. Scorching all things with the energy all of them

blazed with splendour. Yet all of them were swept off by time. As regards

thee, O Sakra, it is evident that when thou shalt have, after enjoying

the earth, to leave her, thou wilt not be able to control thy grief. Cast

off this desire that thou cherishest for objects of affection and

enjoyment. Cast off this pride that is born of prosperity. If thou actest

in this manner, thou wilt then be able to bear the grief that attends the

loss of sovereignty. When the hour of sorrow comes, do not yield to

sorrow. Similarly, when the hour of joy comes, do not rejoice.

Disregarding both the past and the future, live contentedly with the

present. When Time that never sleeps came upon me that had always been

heedful of my duties, turn thy heart to the ways of peace, O Indra, for

that same Time will very soon come over thee! Thou piercest me with thy

words, and thou seemest to be bent upon inspiring dread in me. Indeed,

finding me collected, thou regardest thy own self very highly. Time had

first assailed me. It is even now behind thee. I was at first vanquished

by Time. It was for that reason that thou didst afterwards succeed in

vanquishing me for which thou roarest in pride thus. Formerly, when I

happened to become angry, what person was there on earth that could stand

before me in battle? Time, however, is stronger. He has overwhelmed me.

It is for this reason, O Vasava, that thou art able to stand before me!

Those thousand (celestial years), that are the measure of thy sway, will

surely come to an end. Thou shalt then fall and thy limbs will become as

miserable as mine now even though I am possessed of mighty energy. I have

fallen away from the high place that is occupied by the sovereign of the

three worlds. Thou art now the actual Indra in heaven. In this delightful

world of living beings, thou art now, in consequence of Time's course, an

object of universal adoration. Canst thou say what is that by having done

which thou hast become Indra today and what also is that by having done

which we have fallen off from the position we had? Time is the one

creator and destroyer. Nothing else is cause (in the universe for the

production of any effect). Decline, fall, sovereignty, happiness, misery,

birth and death,--a learned person by encountering any of these neither

rejoices nor indulges in sorrow. Thou, O Indra, knowest us. We also, O

Vasava, know thee. Why then dost thou brag in this fashion before me,

forgetting, O shameless one, that it is Time that hath made thee what

thou art? Thou didst thyself witness what my prowess was in those days.

The energy and might I used to display in all my battles, furnish

sufficient evidence. The Adityas, the Rudras, the Sadhyas, the Vasus, and

the Maruts, O lord of Sachi, were all vanquished by me. Thou knowest it

well thyself, O Sakra, that in the great encounter between the gods and

the Asuras, the assembled deities were quickly routed by me by the fury

of my attack. Mountains with their forests and the denizens that lived in

those forests, were repeatedly hurled by us. Many were the mountain

summits with craggy edges that I broke on thy head. What, however, can I

do now? Time is incapable of being resisted. If it were not so, do not

think that I would not have ventured to kill thee with that thunderbolt

of thine with even a blow of my fist. The present, however, is not the

hour with me for the display of prowess. The hour that hath come is such

that I should adopt tranquillity now and tolerate everything. It is for

this reason, O Sakra, that I put up with all this insolence of thine.

Know, however, that I am less able to bear insolence than even thou. Thou

braggest before one who, upon his time having matured, is surrounded on

all sides by Time's conflagration and bound strongly in Time's cords.

Yonder stands that dark individual who is incapable of being resisted by

the world. Of fierce form, he stands there, having bound me like an

inferior animal bound with cords. Gain and loss, happiness and misery,

lust and wrath, birth and death, captivity and release,--these all one

encounters in Time's course. I am not the actor. Thou art not the actor.

He is the actor who, indeed, is omnipotent. That Time ripens me (for

throwing me down) like a fruit that has appeared on a tree. There are

certain acts by doing which one person obtains happiness in Time's

course. By doing those very acts another obtains misery in the course of

Time. Versed as I am with the virtues of Time, it behoves me not to

indulge in grief when it is Time that has assailed me. It is for this

reason, O Sakra, that I do not grieve. Grief cannot do us any good. The

grief of one that indulges in grief never dispels one's calamity. On the

other hand, grief destroys one's power. It is for this that I do not

indulge in grief.'

"Thus addressed by the chief of the Daityas, he of a hundred sacrifices,

viz., the puissant and thousand-eyed chastiser of Paka, restrained his

wrath and said these words.'

"Sakra said, 'Beholding this upraised arm of mine, equipped with the

thunderbolt, and those nooses of Varuna, who is there whose understanding

would not be agitated, including the very Destroyer himself that

compasses the death of all beings? Thy understanding, however, so firm

and so endued with vision of the truth, hath not been agitated. O thou of

invincible prowess, verily, thou art unmoved today in consequence of thy

fortitude. Beholding all things in this universe to be fleeting, who is

there in it, endued with body, that would venture to repose confidence on

either his body or all the objects of his desire? Like thyself I also

know that this universe is not eternal, and that it has been thrown into

Time's conflagration that is dreadful though hidden from the view, that

is continuously burning, and that is truly endless. Every one is assailed

here by Time. Nothing among beings that are subtile or gross enjoys an

immunity from Time's sway. All things are being cooked in Time's

cauldron. Time has no master. Time is ever heedful. Time is always

cooking all things within itself. No one who has once entered the domain

of Time which is ceaselessly going on, can escape therefrom. All embodied

beings may be heedless of Time, but Time is heedful and is broad awake

behind them. No one has ever been seen to have driven off Time from him.

Ancient and eternal, and the embodiment of justice, Time is uniform in

respect of all living creatures. Time cannot be avoided, and there is no

retrogression in its course. Like a usurer adding up his interest, Time

adds up its subtile portions represented by kalas, and lavas, and

kashthas, and kshanas, and months, and days and nights. Like the current

of a river washing away a tree whose roots are reached by it, Time,

getting at him who says, 'This I will do today but this other act I will

do tomorrow' sweeps him away. Time sweeps away one and men exclaim, 'I

saw him a little while ago. How has he died?' Wealth, comforts, rank,

prosperity, all fall a prey to Time. Approaching every living creature,

Time snatches away his life. All things that proudly raise their heads

high are destined to fall down. That which is existent is only another

form of the non-existent. Everything is transitory and unstable. Such a

conviction is, however, difficult to come at. Thy understanding, so firm

and endued with true vision, is unmoved. Thou dost not, even mentally,

realise what thou wert some time ago. Time that is strong, assailing the

universe, cooks it within itself and sweeps away everything without

consideration of seniority of years or the reverse. For all that, one

that is being dragged by Time is unconscious of the noose thrown round

one's neck. People, given to jealousy and vanity and cupidity to lust,

wrath, and fear, to desire, heedlessness, and pride, suffer themselves to

be stupefied. Thou, however, art acquainted with the truth of existence.

Thou art possessed of learning and endued with wisdom and penance. Thou

beholdest Time as clearly as if it were an emblic myrobalan on the palm

of thy hand. O son of Virochana, fully conversant art thou with the topic

of Time's conduct. Thou art well-versed in all branches of knowledge.

Thou art of cleansed Soul and a thorough master of thy persons. Thou art,

for this, an object of affection with all persons endued with wisdom.

Thou hast, with thy understanding, fully comprehended the whole universe.

Though thou hast enjoyed every kind of happiness, thou art never attached

to anything, and hence thou hast not been stained by anything. The

qualities of Passion and Darkness do not soil thee for thou hast

conquered thy senses. Thou waitest only upon thy Soul which is divested

of both joy and sorrow. The friend of all creatures, without animosity,

with thy heart set upon tranquillity, beholding thee thus, my heart is

inclined to compassion towards thee. I do not desire to afflict an

enlightened person like thee by keeping him in an enchained condition.

Abstention from injury is the highest religion. I feel compassion towards

thee. These nooses of Varuna, with which thou hast been bound, will

loosen Time's course in consequence of the misconduct of men. Blessed be

thou, O great Asura! When the daughter-in-law will set the aged

mother-in-law to work, when the son, through delusion, will command the

sire to work for him, when Sudras will have their feet washed by

Brahmanas and have sexual congress fearlessly with women of regenerate

families, when men will discharge the vital seed into forbidden wombs,

when the refuse of houses will begin to be carried upon plates and

vessels made of white brass, and when sacrificial offerings intended for

the deities will begin to be borne upon forbidden vessels, when all the

four orders will transgress all restraints, then these bonds of thine

will begin one by one, to loosen. From us thou hast no fear. Wait

quietly. Be happy. Be divested of all sorrow. Let thy heart be cheerful.

Let no illness be thine.' Having said these words unto him, the divine

Indra, having the prince of elephants for his vehicle, left that spot.

Having vanquished all the Asuras, the chief of the deities rejoiced in

gladness and became the one sole lord of all the worlds. The great Rishis

hymned the praises of that lord of all mobile and immobile creatures. The

deity of fire once more began to bear the libations of clarified butter

that were poured (by all) into his visible form, and the great god took

charge of the nectar that was committed to his care. His praises hymned

by the foremost of Brahmanas engaged in sacrifices, the lord Indra,

blazing with splendour, his wrath pacified, and his heart tranquillised,

became gladdened, and returning to his own abode in heaven, began to pass

his days in great happiness.'"[857]

SECTION CCXXVIII

"Yudhishthira said, 'Tell me, O grandsire, the indications of future

greatness and future fall in respect of a person.'

"Bhishma said, 'The mind itself, blessed be thou, indicates the

premonitory symptoms of one's future prosperity and future fall. In this

connection is cited the old story of the discourse between Sree and

Sakra. Listen to it, O Yudhishthira! The great ascetic Narada, of energy

whose effulgence is as immeasurable as Brahma itself, with sins all

destroyed, capable of beholding through the prosperity of his penances

both this and the other world at once, and the equal of the celestial

Rishis in the region of the Creator, roved according to his pleasure

through the triple world. One day, rising up at dawn, he wished to

perform his ablutions, and for that purpose went to the river Ganga as

she issued out of the pass known by the name of Dhruva and plunged into

the stream.[858] At that time the thousand-eyed Indra also, the wielder

of the thunderbolt, and the slayer of Samvara and Paka, came to the very

bank where Narada was. The Rishi and the deity, both of souls under

perfect command, finished their ablutions, and having completed their

silent recitations, sat together. They employed the hour in reciting and

listening to the excellent narratives told by the great celestial Rishis

descriptive of many good and high deeds. Indeed, with concentrated

attention the two were engaged in such pleasant discourse on ancient

history.[859] While sitting there they beheld the rising Sun casting his

thousand rays right before him. Seeing the full orb, both of them stood

up and hymned his praises. Just at that time they beheld in the sky, in a

direction opposite to that of the rising star of day, some luminous

object, resplendent as blazing fire and that seemed to be a second star

of day. And they saw, O Bharata, that that luminous object was gradually

approaching towards them both. Riding upon Vishnu's vehicle adorned with

Garuda and Surya himself, that object blazed forth with unrivalled

splendour, and seemed to illumine the three worlds. The object they saw

was none other than Sree herself, attended by many Apsaras endued with

splendid beauty. Indeed, she looked like a large solar disc herself,

possessed of effulgence resembling that of fire. Adorned with ornaments

that looked like veritable stars, she wore a wreath that resembled a

garland of pearls. Indra saw that goddess called Padma having her

habitation in the midst of lotuses. Descending from her foremost of cars,

that unrivalled lady began to approach towards the lord of the three

worlds and the celestial Rishi Narada. Followed by Narada, Maghavat also

proceeded towards that lady. With joined hands, he offered himself up to

her, and versed as he was with all things, he worshipped her with

reverence and sincerity never surpassed. The adorations over, the lord of

celestials, O king, addressed Sree in the following words.'

"Sakra said, 'O thou of sweet smiles, who, indeed, art thou and for what

business hast thou come here? O thou of fair brows, whence dost thou come

and whither wilt thou proceed, O auspicious lady?'

"Sree said, 'In the three worlds full of the seeds of auspiciousness, all

creatures, mobile and immobile, strive with their whole hearts to win an

association with me. I am that Padma, that Sree decked with lotuses, who

sprang from the lotus that blooms at the touch of the rays of Surya, for

the prosperity of all creatures. I am called Lakshmi, Bhuti, and Sree, O

slayer of Vala! I am Faith, I am Intelligence, I am Affluence, I am

Victory, and I am Immutability. I am Patience, I am Success, I am

Prosperity. I am Swaha, I am Swadha, I am Reverence, I am Fate, and I am

Memory. I dwell at the van and on the standards of victorious and

virtuous sovereigns, as also in their homes and cities and dominions. I

always reside, O slayer of Vala, with those foremost of men, viz., heroes

panting after victory and unretreating from battle. I also reside for

ever with persons that are firmly attached to virtue, that are endued

with great intelligence, that are devoted to Brahma, that are truthful in

speech, that are possessed of humility, and that are liberal. Formerly, I

dwelt with the Asuras in consequence of my disposition of being bound by

truth and merit Seeing, however, that the Asuras have assumed adverse

natures, I have left then and wish to reside in thee.'

"Sakra said, 'O thou of fair face, in consequence of what behaviour of

the Asuras didst thou dwell with them? What didst thou see there for

which thou hast come hither, having deserted the Daityas and the Danavas?'

"Sree said, I attach myself steadfastly to those that are devoted to the

duties of their own order, to those that never fall away from patience,

to those that take a pleasure in walking along the path which leads to

heaven. I always reside with those that are distinguished for liberality,

for study of the scriptures, for sacrifices, for other scriptural rites,

and for worship of Pitris, deities, preceptors, seniors, and guests.

Formerly, the Danavas used to keep their abodes clean, to keep their

women under control, to pour libations on the sacrificial fire, to wait

dutifully on their preceptors, to restrain their passions, to be obedient

to the Brahmanas, and to be truthful in speech. They were full of faith;

they kept their wrath under control; they practised the virtue of

charity; they never envied others; they used to maintain their friends

and advisers, and their spouses; they were never jealous. Formerly, they

never assailed one another, filled with wrath. They were all contented

and never felt pain at the sight of other people's affluence and

prosperity. They were all charitable and economical; of respectable

conduct, and endued with compassion. They were excessively inclined to

grace, possessed of simplicity of conduct, steadfast in faith, and had

their passions under complete control. They used to keep their servants

and counsellors contented, and were grateful and endued with sweet

speech. They used to serve every one as each deserved in consequence of

his position and honour. They were endued with shame. They were of rigid

vows. They used to perform their ablutions on every sacred day. They used

to smear themselves properly with perfumes and suspicious unguents. They

were also to adorn their persons duly. They were observant of fasts and

penances, were trustful, and utterers of Vedic hymns. The Sun never rose

upon them while they lay asleep. They never outslept the moon. They

always abstained from curds and pounded barley. They used every morning

to look at clarified butter and other auspicious articles, and with

senses withdrawn they used to recite the Vedas and worship Brahmanas with

gifts. Their discourse was always virtuous, and they never accepted

gifts. They always went to sleep at midnight and never slept during the

day. They always used to take pleasure in showing compassion for the

distressed, the helpless, the aged, the weak, the sick, and women, and

enjoyed all their possessions by sharing these with them. They always

used to assume and comfort the agitated, the cheerless, the anxious, the

terrified, the diseased, the weak and emaciated, the robbed, and the

afflicted. They followed the dictates of virtue and never injured one

another. They were ready and well-disposed for action of every kind (that

deserved to be accomplished). They used to serve and wait with reverence

upon seniors and aged individuals. They duly worshipped Pitris, deities,

and guests, and ate every day what was left after gratifying these. They

were firmly devoted to truth and penances. None amongst them ate singly

any food that was good, and none had congress with other people's wives.

As regards compassion, they behaved towards all creatures as towards

their own selves. They never allowed the emission of the vital seed into

empty space, into inferior animals, into forbidden wombs, or on sacred

days. They were always distinguished for gifts, for cleverness, for

simplicity, for hopeful exertion, for humility, for friendliness, and for

forgiveness. And, O puissant one, truth, charity, penance, purity,

compassion, soft speeches and absence of animosity towards friends,--all

these were always in them. Slumber, procrastination, fretfulness, envy,

and want of foresight, discontent, melancholy, cupidity never assailed

them. In consequence of the Danavas having been distinguished for these

good qualities, I dwelt with them from the beginning of the creation for

many yugas together. Times were altered, and that alteration brought

about an alteration in the character of the Danavas. I saw that virtue

and morality deserted them and they began to own the sway of lust and

wrath. Persons, though themselves inferior in attainments, began to

cherish animosities towards seniors in age possessed of superior

qualifications, and while the latter, possessed of virtue and merit, used

to speak upon proper topics in the midst of assemblies, the former began

to ridicule or laugh at them. When reverend seniors in age came, the

younger individuals, seated at their ease, refused to adore the former by

rising up and saluting them with respect. In the presence of sires, sons

began to exercise power (in matters that concerned sires alone). They

that were not in receipt of wages accepted service and shamelessly

proclaimed the fact, Those amongst them that succeeded in amassing great

wealth by doing unrighteous and censurable deeds came to be held in

esteem.[860] During the night they began to indulge in loud screams and

shrieks. Their homa fires ceased to send bright and upward flames. Sons

began to lord it over sires, and wives dominated over husbands. Mothers,

fathers, aged seniors, preceptors, guests, and guides ceased to command

respect for their superior status. People ceased to bring up with

affection their own offspring but began to desert them. Without giving

away the defined portion in alms and reserving the fixed portion for

offering it unto the gods, every one ate what he had. Indeed, without

offering their goods to the deities in sacrifices and without sharing

them with the Pitris, the gods, guests, and reverend seniors, they

appropriated them to their own use shamelessly. Their cooks no longer

professed any consideration for purity of mind, deed, and word. They ate

what had been left uncovered. Their corn lay scattered in yards, exposed

to devastation by crows and rats. Their milk remained exposed, and they

began to touch clarified butter with hands unwashed after eating.[861]

Their spades, domestic knives, baskets, and dishes and cups of white

brass, and other utensils began to lie scattered in their houses. Their

housewives abstained from looking after these. They no longer attained to

the repairs of their houses and walls. Tethering their animals they

abstained from giving them food and drink.[862] Disregarding children

that only looked on, and without having fed their dependants, the Danavas

ate what they had. They began to prepare payasa and krisara and dishes of

meat and cakes and sashkuli (not for gods and guests) but for their own

slaves, and commenced to eat the flesh of animals not killed in

sacrifices.[863] They used to sleep even after the sun had risen. They

made night of their morns. Day and night disputes and quarrels waxed in

every house of theirs. They that were not respectable amongst them no

longer showed any respect for those that deserve respect while the latter

were seated in any place. Fallen off from their defined duties, they

ceased to reverence those that had betaken themselves to the woods for

leading a life of peace and divine contemplation. Intermixture of castes

freely commenced among them. They ceased to attend to purity of person or

mind. Brahmanas learned in the Vedas ceased to command respect among

them. Those again that were ignorant of Richs were not condemned or

punished. Both were treated on a footing of equality, those, that is,

that deserved respect and those that deserved no respect. Their servant

girls became wicked in behaviour, and began to wear necklaces of gold and

other ornaments and fine robes, and used to remain in their houses or go

away before their very eyes. They began to derive great pleasure from

sports and diversions in which their women were dressed as men and their

men as women. Those amongst their ancestors that were affluent had made

gifts of wealth unto deserving persons. The descendants of the donors,

even when in prosperous conditions, began to resume, for their unbelief,

those gifts. When difficulties threatened the accomplishment of any

purpose and friend sought the counsel of friend, that purpose was

frustrated by the latter even if he had any interest of the slightest

value to subserve by frustrating it. Amongst even their better classes

have appeared traders and dealers in goods, intent upon taking the wealth

of others. The Sudras amongst them have taken to the practice of

penances. Some amongst them have begun to study, without making any rules

for regulating their hours and food. Others have begun to study, making

rules that are useless. Disciples have abstained from rendering obedience

and service to preceptors. Preceptors again have come to treat disciples

as friendly companions. Fathers and mothers are worn out with work, and

have abstained from indulging in festivities. Parents in old age,

divested of power over sons, have been forced to beg their food of the

latter. Amongst them, even persons of wisdom, conversant with the Vedas,

and resembling the ocean itself in gravity of deportment, have begun to

betake themselves to agriculture and such other pursuits. Persons who are

illiterate and ignorant have begun to be fed at Sraddhas.[864] Every

morning, disciples, instead of approaching preceptors for making dutiful

enquiries for ascertaining what acts awaited accomplishment and for

seeking commissions which they are to discharge, are themselves waited

upon by preceptors who discharge those functions. Daughters-in-law, in

the presence of their husbands' mothers and fathers, rebuke and chastise

servants and maids, and summoning their husband's lecture and rebuke

them. Sires, with great care, seek to keep sons in good humour, or

dividing through fear their wealth among children, live in woe and

affliction.[865] Even persons enjoying the friendship of the victims,

beholding the latter deprived of wealth in conflagrations or by robbers

or by the king, have begun to indulge in laughter from feelings of

mockery. They have become ungrateful and unbelieving and sinful and

addicted to adulterous congress with even the spouses of their

preceptors. They have betaken themselves to eating forbidden food. They

have transgressed all bounds and restraints. They have become divested of

that splendour which had distinguished them before. In consequence of

these and other indications of wicked conduct and the reversal of their

former nature, I shall not, O chief of the gods, dwell among them any

longer. I have, therefore, come to thee of my own accord. Receive me with

respect, O lord of Sachi! Honoured by thee, O chief of the celestials, I

shall receive honour from all other deities. There, where I reside, the

seven other goddesses with Jaya for their eighth, who love me, who are

inseparably associated with me, and who depend upon me, desire to live.

They are Hope, Faith, Intelligence, Contentment, Victory, Advancement,

and Forgiveness. She who forms the eighth, viz., Jaya, occupies the

foremost place amongst them, O chastiser of Paka. All of them and myself,

having deserted the Asuras, have come to thy domains. We shall henceforth

reside among the deities who are devoted to righteousness and faith.

"After the goddess had said so, the celestial Rishi Narada, and Vasava,

the slayer of Vritra, for gladdening her, offered her a joyful welcome.

The god of wind,--that friend of Agni, then began to blow gently through

heaven, bearing delicious odours, refreshing all creatures with whom he

came into contact, and contributing to the felicity of every one of the

senses. All the deities (hearing the news) assembled together in a pure

and desirable spot and waited there in expectation of beholding Maghavat

seated with Lakshmi beside him. Then the thousand-eyed chief of the gods,

accompanied by Sree and his friend the great Rishi, and riding upon a

splendid car drawn by green horses, came into that assembly of the

celestials, receiving honour from all. Then the great Rishi Narada, whose

prowess was known to all the celestials, observing a sign that the

wielder of the thunderbolt made and which Sree herself approved of,

welcomed the advent of the goddess there and proclaimed it as exceedingly

auspicious. Heaven's firmament became clear and bright and began to

shower nectar upon the region of the self-born Grandsire. The celestial

kettle-drums, though struck by none, began to beat, and all the points of

the horizon, becoming clear, seemed ablaze with splendour. Indra began to

pour rain upon crops that commenced to appear each at its proper season.

No one then deviated from the path of righteousness. The earth became

adorned with many mines filled with jewels and gems, and the chant of

Vedic recitations and other melodious sounds swelled up on the occasion

of that triumph of the celestials. Human beings, endued with firm minds,

and all adhering to the auspicious path that is trod by the righteous,

began to take pleasure in Vedic and other religious rites and acts. Men

and gods and Kinnaras and Yakshas and Rakshasas all became endued with

prosperity and cheerfulness. Not a flower,--what need then be said of

fruits,--dropped untimely from a tree even if the god of wind shook it

with force. All the kine began to yield sweet milk whenever milked by

men, and cruel and harsh words ceased to be uttered by any one. They who,

from desire of advancement, approach before assemblies of Brahmanas, and

read this narrative of the glorification of Sree by all the deities with

Indra at their head, deities that are competent to grant every

wish,--succeed in winning great prosperity. These then O chief of the

Kurus, are the foremost indications of prosperity and adversity. Urged on

by thee, I have told thee all. It behoves thee to bear thyself according

to the instructions conveyed herein, understanding them after careful

reflection!'

SECTION CCXXIX

"Yudhishthira said, 'By what disposition, what course of duties, what

knowledge, and what energy, does one succeed in attaining to Brahma which

is immutable and which is beyond the reach of primordial nature.'[866]

"Bhishma said, 'One that is engaged in the practice of the religion of

nivritti, that eats abstemiously, and that has his senses under complete

control, can attain to Brahma which is immutable and which is above

primordial nature. In this connection is cited the old narrative, O

Bharata, of the discourse between Jaigishavya and Asita. Once on a time

Asita-Devala addressed Jaigishavya who was possessed of great wisdom and

fully acquainted with the truths of duty and morality.'

"Devala said, 'Thou art not gladdened when praised. Thou dost not give

way to wrath when blamed or censured. What, indeed, is thy wisdom? Whence

hast thou got it? And what, indeed, is the refuge of that wisdom?'

"Bhishma said, 'Thus questioned by Devala, the pure Jaigishavya of

austere penances, said those words of high import, fraught with full

faith and profound sense.'

"Jaigishavya said, 'O foremost of Rishis, I shall tell thee of that which

is the highest end, that which is the supreme goal, that which is

tranquillity, in the estimation of all persons of righteous acts. They, O

Devala, who behave uniformly towards those that praise them and those

that blame them, they who conceal their own vows and good acts, they who

never indulge in recriminations, they who never say even what is good

when it is calculated to injure (instead of producing any benefit), they

who do not desire to return injury for injury received, are said to be

men possessed of wisdom.[867] They never grieve for what is yet to come.

They are concerned with only what is before them and acts as they should.

They never indulge in sorrow for what is past or even call it to their

minds. Possessed of power and regulated minds, they do at their pleasure,

according to the way in which it should be done, what waits for them to

do in respect of all objects, O Devala, if solicited regardfully

thereto.[868] Of mature knowledge, of great wisdom, with wrath under

complete control, and with their passions kept under sway, they never do

an injury to any one in thought, word, or deed. Destitute of envy, they

never injure others, and possessed of self-control, they are never pained

at the sight of other people's prosperity. Such men never indulge in

exaggerated speeches, or set themselves in praising others, or in

speaking ill of them. They are again never affected by praise and blame

uttered by others in respect of them. They are tranquil in respect of all

their desires, and are engaged in the good of all creatures. They never

give way to wrath, or indulge in transports of joy, or injure any

creature. Untying all the knots of their hearts, they pass on very

happily. They have no friends nor are they the friends of others. They

have no foes nor are they the foes of other creatures. Indeed, men that

can live in this way can pass their days for ever in happiness. O best of

regenerate ones, they who acquire a knowledge of the rules of morality

and righteousness, and who observe those rules in practice, succeed in

winning joy, while they who fall off from the path of righteousness are

afflicted by anxieties and sorrow. I have now betaken myself to the path

of righteousness. Decried by others, why shall I get annoyed with them,

or praised by others, why shall I be pleased? Let men obtain whatsoever

objects they please from whatsoever pursuits in which they engage

themselves. (I am indifferent to acquisitions and losses). Praise and

blame are unable to contribute to my advancement or the reverse. He that

has understood the truths of things becomes gratified with even disregard

as if it were ambrosia. The man of wisdom is truly annoyed with regard as

if it were poison. He who is freed from all faults sleeps fearlessly both

here and hereafter even if insulted by others. On the other hand, he who

insults him, suffers destruction. Those men of wisdom who seek to attain

to the highest end, succeed in obtaining it by observing conduct such as

this. The man who has vanquished all his senses is regarded to have

performed all the sacrifices. Such a person attains to the highest rung,

viz., that of Brahma, which is eternal and which transcends the reach of

primordial nature. The very gods, the Gandharvas, the Pisachas, and the

Rakshasas, cannot reach the rung which is his who has attained to the

highest end.'"

SECTION CCXXX

"Yudhishthira said, 'What man is there who is dear to all, who gladdens

all persons, and who is endued with every merit and every accomplishment?'

"Bhishma said, 'In this connection I shall recite to thee the words that

Kesava, asked by Ugrasena, said unto him on a former occasion.'

"Ugrasena said, 'All persons seem to be very solicitous of speaking of

the merits of Narada. I think that celestial Rishi, must really be

possessed of every kind of merit. I ask thee, tell me this, O Kesava!'

"Vasudeva said, 'O chief of the Kukkuras, listen to me as I mention in

brief those good qualities of Narada with which I am acquainted, O king!

Narada is as learned in the scriptures as he is good and pious in his

conduct. And yet, on account of his conduct, he never cherishes pride

that makes one's blood so hot. It is for this reason that he is

worshipped everywhere. Discontent, wrath, levity, and fear, these do not

exist in Narada. He is free from procrastination, and possessed of

courage. For this he is worshipped everywhere. Narada deserves the

respectful worship of all. He never falls back from his words through

desire or cupidity. For this he is worshipped everywhere. He is fully

conversant with the principles that lead to the knowledge of the soul,

disposed to peace, possessed of great energy, and a master of his senses.

He is free from guile, and truthful in speech. For this he is worshipped

with respect everywhere. He is distinguished by energy, by fame, by

intelligence, by knowledge, by humility, by birth, by penances, and by

years. For these he is everywhere worshipped with respect. He is of good

behaviour. He dresses and houses himself well. He eats pure food. He

loves all. He is pure in body and mind. He is sweet-speeched. He is free

from envy and malice. For this he is everywhere worshipped with respect.

He is certainly always employed in doing good to all people. No sin

dwells in him. He never rejoices at other people's misfortunes. For this

he is everywhere worshipped with respect. He always seeks to conquer all

earthly desires by listening to Vedic recitations and attending to the

Puranas. He is a great renouncer and he never disregards any one.[869]

For this he is everywhere worshipped with respect. He casts an equal eye

on all; and, therefore, he has no one whom he loves and none whom he

hates. He always speaks what is agreeable to the hearer. For this he is

everywhere worshipped with respect. He is possessed of great learning in

the scriptures. His conversation is varied and delightful. His knowledge

and wisdom are great. He is free from cupidity. He is free also from

deception. He is large-hearted. He has, conquered wrath and cupidity. For

this he is everywhere worshipped with respect. He has never quarrelled

with any one for any subject connected with profit or pleasure. All

faults have been torn away by him. For this he is everywhere worshipped

with respect. His devotion (to Brahma) is firm. His soul is blameless. He

is well-versed in the Srutis. He is free from cruelty. He is beyond the

influence of delusion or faults. For this he is worshipped everywhere

with respect. He is unattached to all such things as are objects of

attachment (for others). For all that he seems to be attached to all

things.[870] He is never long subject to the influence of any doubt. For

this he is everywhere worshipped with respect. He has no yearning for

objects connected with profit and pleasure. He never glorifies his own

self. He is free from malice. He is mild in speech. For this he is

everywhere worshipped with respect. He observes the hearts, different

from one another, of all men, without blaming any of them. He is

well-versed in all matters connected with the origin of things. He never

disregards or shows hatred for any kind of science. He lives according to

his own standard of morality. He never suffers his time to pass away

fruitlessly. His soul is under his control For this he is everywhere

worshipped with respect. He has toiled in subjects that deserve the

application of toil. He has earned knowledge and wisdom. He is never

satiated with yoga. He is always attentive and ready for exertion. He is

ever heedful. For this he is everywhere worshipped with respect. He has

never to feel shame for any deficiency of his. He is very attentive. He

is always engaged by others in accomplishing what is for their good. He

never divulges the secrets of others. For this he is everywhere

worshipped with respect. He never yields to transports of joy on

occasions of making even valuable acquisitions. He is never pained at

losses. His understanding is firm and stable. His soul is unattached to

all things. For this he is everywhere worshipped with respect. Who,

indeed, is there that will not love him who is thus possessed of every

merit and accomplishment, who is clever in all things, who is pure in

body and mind, who is entirely auspicious, who is well-versed with the

course of time and its opportuneness for particular acts, and who is

well-acquainted with all agreeable things?'"

SECTION CCXXXI

"Yudhishthira said, 'I desire, O thou of Kuru's race, to know what the

origin and what the end is of all creatures; what is the nature of their

meditation and what are their acts; what are the divisions of time, and

what the allotted periods of life in the respective epochs. I desire also

to know in full the truth about the genesis and the conduct of the world;

the origin of creatures into the world and the manner of their going on.

Indeed, whence their creation and destruction? O best of virtuous

persons, if thou art minded to favour us, do tell us this about which I

ask thee. Having heard before this excellent discourse of Bhrigu unto the

regenerate sage Bharadwaja which thou didst recite, my understanding,

purged of ignorance, has become exceedingly attached to yoga, and

withdrawn from worldly objects rests upon heavenly purity. I ask thee

about the subject, therefore, once more. It behoves thee to discourse to

me (more elaborately).'

"Bhishma said, 'In this connection I shall recite to thee an old

narrative of what the divine Vyasa said unto his son Suka when the latter

had questioned the former. Having studied the illimitable Vedas with all

their branches and the Upanishads, and desirous of leading a life of

Brahmacharya in consequence of his having earned excellence of religious

merit, Suka addressed these very questions, about which his doubts had

been solved, to his father the island-born Rishi who had removed (by

study and contemplation) all doubts connected with the topic of the true

import of duties.'

"Suka said, 'It behoveth thee to tell me who the Creator is of all

beings, as fixed by a knowledge of time,[871] and what the duties are

that should be accomplished by a Brahmana.'

"Bhishma said, 'Unto his son who had questioned him, the sire, having a

knowledge of both the past and future, conversant with all duties and

endued with omniscience, thus discoursed on the subject.'

"Vyasa said, 'Only Brahma, which is without beginning and without end,

unborn, blazing with effulgence, above decay, immutable, indestructible,

inconceivable, and transcending knowledge, exists before the

Creation.[872] The Rishis, measuring time, have named particular portions

by particular names. Five and ten winks of the eye make what is called a

Kashtha. Thirty Kashthas would make what is called a Kala. Thirty Kalas,

with the tenth part of a Kala added, make what is known as a Muhurta.

Thirty Muhurtas make up one day and night. Thirty days and nights are

called a month, and twelve months are called a year. Persons conversant

with mathematical science say that a year is made up of two ayanas

(dependent on sun's motion), viz., the northern and the southern. The sun

makes the day and the night for the world of man. The night is for the

sleep of all living creatures, and the day is for the doing of action. A

month of human beings is equal to a day and night of the Pitris. That

division (as regards the Pitris) consists in this: the lighted fortnight

(of men) is their day which is for the doing of acts; and the dark

fortnight is their night for sleep. A year (of human beings) is equal to

a day and night of the gods. The division (as regards the gods) consists

in this: the half year for which the sun travels from the vernal to the

autumnal equinox is the day of the deities, and the half year for which

the sun travels from the latter to the former is their night. Computing

by the days and nights of human beings about which I have told thee, I

shall speak of the day and night of Brahman and his years also. I shall,

in their order, tell thee the number of years, that are (thus) for

different purposes computed differently in respect of the Krita, the

Treta, the Dwapara, and the Kali yugas. Four thousand years (of the

deities) is the duration of the first or Krita age. The morning of that

epoch consists of four hundred years and its evening is of four hundred

years. (The total duration, therefore, of the Krita yuga is four thousand

and eight hundred years of the deities). As regards the other yugas, the

duration of each gradually decreases by a quarter in respect of both the

substantive period with the conjoining portion and the conjoining portion

itself. (Thus the duration of the Treta is three thousand years and its

morning extends for three hundred years and its evening for three

hundred). The duration of the Dwapara also is two thousand years, and its

morning extends for two hundred years and its evening also for two

hundred. The duration of the Kali yuga is one thousand years, and its

morning extends for one hundred years, and its evening for one

hundred.[873] These periods always sustain the never-ending and eternal

worlds. They who are conversant with Brahma, O child, regard this as

Immutable Brahma. In the Krita age all the duties exists in their

entirety, along with Truth. No knowledge or object came to men of that

age through unrighteous or forbidden means.[874] In the other yugas,

duty, ordained in the Vedas, is seen to gradually decline by a quarter in

each. Sinfulness grows in consequence of theft, untruth, and deception.

In the Krita age, all persons are free from disease and crowned with

success in respect of all their objects, and all live for four hundred

years. In the Treta, the period of life decreases by a quarter. It has

also been heard by us that, in the succeeding yugas, the words of the

Vedas, the periods of life, the blessings (uttered by Brahmanas), and the

fruits of Vedic rites, all decrease gradually. The duties set down for

the Krita yuga are of one kind. Those for the Treta are otherwise. Those

for the Dwapara are different. And those for the Kali are otherwise. This

is in accordance with that decline that marks every succeeding yuga. In

the Krita, Penance occupies the foremost place. In the Treta, Knowledge

is foremost. In the Dwapara, Sacrifice has been said to be the foremost,

In the Kali yuga, only Gift is the one thing that has been laid down. The

learned say that these twelve thousand years (of the deities) constitute

what is called a yuga. A thousand such yugas compose a single day of

Brahman.[875] The same is the duration of Brahman's night. With the

commencement of Brahman's day the universe begins to start into life.

During the period of universal dissolution the Creator sleeps, having

recourse to yoga-meditation. When the period of slumber expires, He

awakes. That then which is Brahman's day extends for a thousand such

yugas. His nights also extends for a thousand similar yugas. They who

know this are said to know the day and the night. On the expiry of His

night, Brahman, waking up, modifies the indestructible chit by causing it

to be overlaid with Avidya. He then causes Consciousness to spring up,

whence proceeds Mind which is identical with the Manifest.'"[876]

SECTION CCXXXII

"Vyasa said, 'Brahma is the effulgent seed from which, existing as it

does by itself, hath sprung the whole universe consisting of two kinds of

being, viz., the mobile and the immobile.[877] At the dawn of His day,

waking up. He creates with the help of Avidya this universe. At first

springs up that which is called Mahat. That Mahat is speedily transformed

into Mind which is the soul of the Manifest.[878] Overwhelming the Chit,

which is effulgent, with Avidya, Mind creates seven great beings.[879]

Urged by the desire of creating, Mind, which is far-reaching, which has

many courses, and which has desire and doubt for its principal

indications, begins to create diverse kinds of objects by modifications

of itself. First springs from it Space. Know that its property is Sound.

From Space, by modification, arises the bearer of all scents, viz., the

pure and mighty Wind. It is said to possess the attribute of Touch. From

Wind also, by modification, springs Light endued with effulgence.

Displayed in beauty, and called also Sukram, it starts into existence,

thus, possessing the attribute of Form. From Light, by modification,

arises Water having Taste for its attribute. From Water springs Earth

having Scent for its attribute. These are said to represent initial

creation.[880] These, one after another, acquire the attributes of the

immediately preceding ones from which they have sprung. Each has not only

its own special attribute but each succeeding one has the attributes of

all the preceding ones. (Thus Space has only Sound for its attribute.

After Space comes Wind, which has, therefore, both Sound and Touch for

its attributes. From Wind comes Light or Fire, which has Sound, Touch,

and Form for its attributes. From Light is Water, which has Sound, Touch,

Form, and Taste for its attributes. From Water is Earth, which has Sound,

Touch, Form, Taste, and Scent for its attributes). If anybody, perceiving

Scent in Water, were from ignorance to say that it belongs to Water, he

would fall into an error, for Scent is the attribute of Earth though it

may exist in a state of attachment with Water and also Wind. These seven

kinds of entities, possessing diverse kinds of energy, at first existed

separately from one another. They could not create objects without all of

them coming together into a state of commingling. All these great

entities coming together, and commingling with one another, form the

constituent parts of the body which are called limbs.[881] In consequence

of the combination of those limbs, the sum total, invested with form and

having six and ten constituent parts, becomes what is called the body.

(When the gross body is thus formed), the subtile Mahat, with the

unexhausted residue of acts, then enters that combination called the

gross body.[882] Then the original Creator of all beings, having by his

Maya divided Himself, enters that subtile form for surveying or

overlooking everything. And inasmuch as he is the original Creator of all

beings he is on that account called the Lord of all beings.[883] It is he

who creates all beings mobile and immobile. After having thus assumed the

form of Brahman he creates the worlds of the gods, the Rishis, the

Pitris, and men; the rivers, the seas, and the oceans, the points of the

horizon, countries and provinces, hills and mountains, and large trees,

human beings, Kinnaras, Rakshasas, birds, animals domestic and wild, and

snakes. Indeed, he creates both kinds of existent things, viz., those

that are mobile and those that are immobile; and those that are

destructible and those that are indestructible. Of these created objects

each obtains those attributes which it had during the previous Creation;

and each, indeed, obtains repeatedly the same attributes at every

subsequent Creation. Determined in respect of character by either

injuriousness or peacefulness, mildness or fierceness, righteousness or

unrighteousness, truthfulness or untruthfulness, each creature, at every

new creation, obtains that particular attribute which it had cherished

before. It is in consequence of this that that particular attribute

attaches to it. It is the Ordainer himself who attaches variety to the

great entities (of Space, Earth, etc.), to the objects of the senses

(such as form, etc.), and to size or bulk of existent matter, and

appoints the relations of creatures with those multiform entities.

Amongst men who have devoted themselves to the science of things, there

are some who say that, in the production of effects, exertion is supreme.

Some learned persons say that Destiny is supreme, and some that it is

Nature which is the agent. Others say that Acts flowing from (personal)

exertion, and Destiny, produce effects, aided by Nature. Instead of

regarding any of these as singly competent for the production of effects,

they say that it is the union of all three that produces all effects. As

regards this subject,[884] some say that such is the case; some, that

such is not the case; some, that both of these are not the case; and

some, that it is not that the reverse of both are not. These, of course,

are the contentions of those that depend on Acts, with reference to

objects. They however, whose vision is directed to truth regard Brahma as

the cause.[885] Penance is the highest good for living creatures. The

roots of penance are tranquillity and self-restraint. By penance one

obtains all things that one wishes for in one's mind. By penance one

attains to that Being who creates the universe. He who (by penance)

succeeds in attaining to that Being becomes the puissant master of all

beings. It is by Penance that the Rishis are enabled to read the Vedas

ceaselessly. At the outset the Self-born caused those excellent Vedic

sounds, that are embodiments of knowledge and that have neither beginning

nor end to (spring up and) flow on (from preceptor to disciple). From

those sounds have sprung all kinds of actions. The names of the Rishis,

all things that have been created, the varieties of form seen in existent

things, and the course of actions, have their origin in the Vedas.[886]

Indeed, the Supreme Master of all beings, in the beginning, created all

things from the words of the Vedas. Truly, the names of the Rishis, and

all else that has been created, occur in the Vedas. Upon the expiration

of his night (i.e., at the dawn of his day), the uncreate Brahman

creates, from prototypes that existed before, all things which are, of

course, well-made by Him.[887] In the Vedas hath been indicated the topic

of the Soul's Emancipation, along with the ten means constituted by study

of the Vedas, adoption of the domestic mode of life, penances, observance

of duties common to all the modes of life, sacrifices, performance of all

such acts as lead to pure fame, meditation which is of three kinds, and

that kind of emancipation which is called success (Siddhi) attainable in

this life.[888] That incomprehensible Brahma which has been declared in

the words of the Vedas, and which has been indicated more clearly in the

Upanishads by those who have an insight into the Vedas, can be realised

by gradually following the practices referred to above.[889] Unto a

person who thinks he has a body, this consciousness of duality, fraught

again with that of pairs of opposites, is born only of acts in which he

is engaged. (That consciousness of duality ceases during dreamless

slumber or when Emancipation has been attained). That person, however,

who has attained to Emancipation, aided by his knowledge, forcibly drives

off that consciousness of duality. Two Brahmas should be known, viz., the

Brahma represented by sound (i.e., the Vedas), and secondly that which is

beyond the Vedas and is supreme. One that is conversant with Brahma

represented by sound succeeds in attaining to Brahma that is Supreme. The

slaughter of animals is the sacrifice laid down for the Kshatriyas. The

growing of corn is the sacrifice laid down for the Vaisyas. Serving the

three other orders is the sacrifice laid down for the Sudras. Penances

(or worship of Brahma) is the sacrifice laid down for the Brahmanas. In

the Krita age the performance of sacrifices was not necessary. Such

performance became necessary in the Treta age. In the Dwapara, sacrifices

have begun to fall off. In the Kali, the same is the case with them. In

Krita age, men, worshipping only one Brahma, looked upon the Richs, the

Samans, the Yajuses and the rites and sacrifices that are performed from

motives of advantage, as all different from the object of their worship,

and practised only Yoga, by means of penances. In the Treta age, many

mighty men appeared that swayed all mobile and immobile objects. (Though

the generality of men in that age were not naturally inclined to the

practice of righteousness, yet those great leaders forced them to such

practice.) Accordingly, in that age, the Vedas, and sacrifices and the

distinctions between the several orders, and the four modes of life,

existed in a compact state. In consequence, however, of the decrease in

the period of life in Dwapara, all these, in that age, fall off from that

compact condition. In the Kali age, all the Vedas become so scarce that

they may not be even seen by men. Afflicted by iniquity, they suffer

extermination along with the rites and sacrifices laid down in them. The

righteousness which is seen in the Krita age is now visible in such

Brahmanas as are of cleansed souls and as are devoted to penances and the

study of the scriptures. As regards the other yugas, it is seen that

without at once giving up the duties and acts that are consistent with

righteousness, men, observant of the practices of their respective

orders, and conversant with the ordinance of the Vedas are led by the

authority of the scriptures, to betake themselves from motives of

advantage and interest to sacrifices and vows and pilgrimages to sacred

waters and spots.[890] As in the season of rains a large variety of new

objects of the immobile order are caused to come forth into life by the

showers that fall from the clouds, even so many new kinds of duty or

religious observances are brought about in each yuga. As the same

phenomena reappear with the reappearance of the seasons, even so, at each

new Creation the same attributes appear in each new Brahman and Hara. I

have, before this, spoken to thee of Time which is without beginning and

without end, and which ordains this variety in the universe. It is that

Time which creates and swallows up all creatures. All the innumerable

creatures that exist subject to pairs of opposites and according to their

respective natures, have Time for their refuge. It is Time that assumes

those shapes and it is Time that upholds them.[891] I have thus

discoursed to thee, O son, on the topics about which thou hadst inquired,

viz., Creation, Time, Sacrifices and other rites, the Vedas, the real

actor in the universe, action, and the consequences of action.'"

SECTION CCXXXIII

"Vyasa said, 'I shall now tell thee, how, when his day is gone and his

night comes, he withdraws all things unto himself, or how the Supreme

Lord, making this gross universe exceedingly subtile, merges everything

into his Soul. When the time comes for universal dissolution, a dozen

Suns, and Agni with his seven flames, begin to burn. The whole universe,

wrapt by those flames, begins to blaze forth in a vast conflagration. All

things mobile and immobile that are on the earth first disappear and

merge into the substance of which this planet is composed. After all

mobile and immobile objects have thus disappeared, the earth, shorn of

trees and herbs, looks naked like a tortoise shell. Then water takes up

the attribute of earth, viz., scent. When earth becomes shorn of its

principal attribute, that element is on the eve of dissolution. Water

then prevails. Surging into mighty billows and producing awful roars,

only water fills this space and moves about or remains still. Then the

attribute of water is taken by Heat, and losing its own attribute, water

finds rest in that element. Dazzling flames of fire, ablaze all around,

conceal the Sun that is in the centre of space. Indeed, then, space

itself, full of those fiery flames, burns in a vast conflagration. Then

Wind comes and takes the attribute, viz., form of Heat or Light, which

thereupon becomes extinguished, yielding to Wind, which, possessed of

great might, begins to be awfully agitated. The Wind, obtaining its own

attribute, viz., sound, begins to traverse upwards and downwards and

transversely along all the ten points. Then Space takes the attribute,

viz., sound of Wind, upon which the latter becomes extinguished and

enters into a phase of existence resembling that of unheard or unuttered

sound. Then Space is all that remains, that element whose attribute,

viz., sound dwells in all the other elements, divested of the attributes

of form, and taste, and touch, and scent, and without shape of any kind,

like sound in its unmanifest state of existence. Then sound, which is the

attribute of space, is swallowed up by Mind which is the essence of all

things that are manifest. Thus Mind which in itself is unmanifest

withdraws all that is manifested by Mind. This withdrawal of Mind as

displayed into Mind as undisplayed or subtile, is called the destruction

of the vast external universe.[892] Then Chandrama's having made Mind

(thus) withdraw its attribute into itself, swallows it up. When Mind,

ceasing to exist, thus enters into Chandramas, the other attributes that

are owned by Iswara are all that remain. This Chandramas, which is called

also Sankalpa, is then, after a very long time, brought under Iswara's

sway, then reason being that that Sankalpa has to perform a very

difficult act, viz., the destruction of Chitta or the faculties that are

employed in the process called judgment. When this has been effected, the

condition reached is said to be of high Knowledge. Then Time swallows up

this Knowledge, and as the Sruti declares, Time itself, in its turn, is

swallowed up by Might, or Energy. Might or energy, however, is (again)

swallowed up by Time, which last is then brought under her sway by Vidya.

Possessed of Vidya, Iswara then swallows up non-existence itself into his

Soul. That is Unmanifest and Supreme Brahma. That is Eternal, and that is

the Highest of the High. Thus all existent creatures are withdrawn into

Brahma. Truly hath this, which should be conceived (with the aid of the

scriptures) and which is a topic of Science, been thus declared by Yogins

possessed of Supreme Souls, after actual experience. Even thus doth the

Unmanifest Brahma repeatedly undergo the processes of Elaboration and

Withdrawal (i.e., Creation and Destruction), and even thus Brahman's Day

and Night each consist of a thousand yugas.'"[893]

SECTION CCXXXIV

"Vyasa said, 'Thou hadst asked me about the Creation of all beings; I

have now narrated that to thee in full. Listen to me as I tell thee now

what the duties are of a Brahmana. The rituals of all ceremonies for

which sacrificial fees are enjoined, commencing with Jatakarma and ending

with Samavartana, depend for their performance upon a preceptor competent

in the Vedas.[894] Having studied all the Vedas and having displayed a

submissive behaviour towards his preceptor during his residence with him,

and having paid the preceptor's fee, the youth should return home with a

thorough knowledge of all sacrifices.[895] Receiving the permission of

his preceptor, he should adopt one of the four modes of life and live in

it in due observance of its duties till he casts off his body. He should

either lead a life of domesticity with spouses and engaged in creating

offspring, or live in the observance of Brahmacharya; or in the forest in

the company of his preceptor, or in the practice of the duties laid down

for a yati. A life of domesticity is said to be the root of all the other

modes of life. A self-restrained householder who has conquered all his

attachments to worldly objects always attains to success (in respect of

the great object of life). A Brahmana, by begetting children, by

acquiring a knowledge of the Vedas, and by performing sacrifices, pays

off the three debts he owes.[896] He should then enter the other modes of

life, having cleansed himself by his acts. He should settle in that place

which he may ascertain to be the most sacred spot on earth, and he should

strive in all matters that lead to fame, for attaining to a position of

eminence. The fame of Brahmanas increases through penances that are very

austere, through mastery of the various branches of knowledge, through

sacrifices, and through gifts. Indeed, a person enjoys endless regions of

the righteous (in the next world) as long as his deeds or the memory

thereof lasts in this world. A Brahmana should teach, study, officiate at

other people's sacrifices, and offer sacrifices himself. He should not

give away in vain or accept other people's gifts in vain. Wealth,

sufficient in quantity, that may come from one who is assisted in a

sacrifice, from a pupil, or from kinsmen (by marriage) of a daughter,

should be spent in the performance of sacrifice or in making gifts.

Wealth coming from any of these sources should never be enjoyed by a

Brahmana singly.[897] For a Brahmana leading a life of domesticity there

is no means save the acceptance of gifts for the sake of the deities, or

Rishis, or Pitris, or preceptor or the aged, or the diseased, or the

hungry.[898] Unto those that are persecuted by unseen foes, or those that

are striving to the best of their power to acquire knowledge, one should

make gifts from one's own possessions, including even cooked food, more

than one can fairly afford.[899] Unto a deserving person there is nothing

that cannot be given. They that are good and wise deserve to have even

the prince of steeds, called Uchchaisravas, belonging to Indra

himself.[900] Of high vows (king) Satyasandha, having, with due humility,

offered his own life-breaths for saving those of a Brahmana, ascended to

heaven. Sankriti's son Rantideva, having given only lukewarm water to the

high-souled Vasishtha, ascended to heaven and received high honours

there. Atri's royal son Indradamana, possessed of great intelligence,

having given diverse kinds of wealth to a deserving person, acquired

diverse regions of felicity in the next world. Usinara's son Sivi, having

given away his own limbs and the dear son of loins for the sake of a

Brahmana, ascended to heaven from this world. Pratardana, the ruler of

Kasi, having given away his very eyes to a Brahmana, obtained great fame

both here and hereafter. King Devavridha, having given away a very

beautiful and costly umbrella, with eight golden ribs, proceeded to

heaven with all the people of his kingdom. Sankriti of Atri's race,

possessed of great energy, having given instruction to his disciples on

the subject of Impersonal Brahma, proceeded to regions of great felicity.

Amvarisha of great prowess, heaving given unto the Brahmanas eleven

Arvudas of kine, proceeded to heaven with all the people of his kingdom.

Savitri, by giving away her ear-rings, and king Janamejaya, by giving

away his own body, both proceeded to high regions of felicity. Yuvanaswa,

the son of Vrishadarbha, by giving away diverse kinds of gems, a fine

mansion, and many beautiful women, ascended to heaven. Nimi, the ruler of

the Videhas, gave away his kingdom, Jamadagni's son (Rama) gave away the

whole earth; and Gaya gave away the earth with all her towns and cities,

unto the Brahmanas. Once when the clouds ceased to pour, Vasishtha,

resembling Brahman himself, kept alive all creatures like Prajapati

keeping them alive (by his energy and kindness). Karandhama's son Marutta

of cleansed soul, by giving away his daughter to Angiras, speedily

ascended to heaven. Brahmadatta, the ruler of the Panchalas, possessed of

superior intelligence, by giving away two precious jewels called Nidhi

and Sankha unto some of the foremost of the Brahmanas, obtained many

regions of felicity. King Mitrasaha, having given his own dear wife

Madayanti unto the high-souled Vasishtha, ascended to heaven with that

wife of his. The royal sage Sahasrajit, possessed of great fame having

cast off dear life itself for the sake of a Brahmana, ascended to regions

of great felicity. King Satadyumna, having given to Mudgala a mansion

made of gold and full of every object of comfort and use, ascended to

heaven. The king of the Salwas, known by the name of Dyutimat, possessed

of great prowess, gave unto Richika his entire kingdom and ascended to

heaven. The Royal sage Madiraswa, by giving away his daughter of slender

waist to Hiranyahasta, ascended to such regions as are held in esteem by

the very gods. The royal sage Lomapada, of great prowess, by giving away

his daughter Santa to Rishyasringa, obtained the fruition of all his

wishes. King Prasenajit, of great energy, by giving away a hundred

thousand kine with calves, ascended to excellent regions of felicity.

These and many others, possessed of great and well-ordered souls and

having their senses under control, ascended, by means Of gifts and

penances, to heaven. Their fame will last as long as the earth herself

will last. All of them have, by gifts, sacrifices and procreation of

issue, proceeded to heaven.'"

SECTION CCXXXV

"Vyasa said, 'The knowledge called Trayi which occurs in the Vedas and

their branches should be acquired. That knowledge is to be derived from

the Richs, the Samans, and the sciences called Varna and Akshara. There

are besides, the Yajuses and the Atharvans. In the six kinds of acts

indicated in these, dwells the Divine Being. They that are well-versed in

the declarations of the Vedas, that have knowledge of the Soul, that are

attached to the quality of Goodness, and that are highly blessed, succeed

in understanding the origin and the end of all things. A Brahmana should

live in the observance of the duties laid down in the Vedas. He should do

all his acts like a good man of restrained soul. He should earn his

livelihood without injuring any creature. Having derived knowledge from

the good and wise, he should control his passions and propensities.

Well-versed in the scriptures, he should practise those duties that have

been laid down for him, and do all acts in this world guided by the

quality of goodness. Leading even the domestic mode of life., the

Brahmana should be observant of the six acts already spoken of.[901] His

heart full of faith, he should worship the deities in the five well-known

sacrifices. Endued with patience, never heedless, having self-control,

conversant with duties, with a cleansed soul, divested of joy, pride, and

wrath, the Brahmana should never sink in languor. Gifts, study of the

Vedas, sacrifices, penances, modesty, guilelessness, and

self-restraint,--these enhance one's energy and destroy one's sins. One

endued with intelligence should be abstemious in diet and should conquer

one's senses. Indeed, having subdued both lust and wrath, and having

washed away all his sins, he should strive for attaining to Brahma. He

should worship the Fire and Brahmanas, and bow to the deities. He should

avoid all kinds of inauspicious discourse and all acts of unrighteous

injury. This preliminary course of conduct is first laid down for a

Brahmana. Subsequently, when knowledge comes, he should engage himself in

acts, for in acts lies success.[902] The Brahmana who is endued with

intelligence succeeds in crossing the stream of life that is so difficult

to cross and that is so furious and terrible, that has the five senses

for its waters that has cupidity for its source, and wrath for its mire.

He should never shut his eyes to the fact that Time stands behind him in

a threatening attitude.--Time who is the great stupefier of all things,

and who is armed with very great and irresistible force, issuing from the

great Ordainer himself. Generated by the current of Nature, the universe

is being ceaselessly carried along. The mighty river of Time, overspread

with eddies constituted by the years, having the months for its waves and

the seasons for its current, the fortnights for its floating straw and

grass, and the rise and fall of the eyelids for its froth, the days and

the nights for its water, and desire and lust for its terrible

crocodiles, the Vedas and sacrifices for its rafts, and the righteousness

of creatures for its islands, and Profit and Pleasure for its springs,

truthfulness of speech and Emancipation for its shores, benevolence for

the trees that float along it, and the yugas for the lakes along its

course,--the mighty river of Time,--which has an origin as inconceivable

as that of Brahma itself, is ceaselessly bearing away all beings created

by the great Ordainer towards the abode of Yama.[903] Persons possessed

of wisdom and patience always succeed in crossing this awful river by

employing the rafts of knowledge and wisdom. What, however, can senseless

fools, destitute of similar rafts do (when thrown into that furious

stream)? That only the man of wisdom succeeds in crossing this stream and

not he that is unwise, is consistent with reason. The former beholds from

a distance the merits and faults of everything. (Accordingly, he succeeds

in adopting or rejecting what is deserving of adoption or rejection). The

man, however, of unstable and little understanding, and whose soul is

full of desire and cupidity, is always filled with doubt. Hence the man

destitute of wisdom never succeeds in crossing that river. He also who

sits inactively (in doubt) can never pass it over. The man destitute of

the raft of wisdom, in consequence of his having to bear the heavy weight

of great faults, sinks down. One that is seized by the crocodile of

desire, even if possessed of knowledge, can never make knowledge one's

raft.[904] For these reasons, the man of wisdom and intelligence should

strive to float over the stream of Time (without sinking in it). He

indeed, succeeds in keeping himself afloat who becomes conversant with

Brahma. One born in a noble race, abstaining from the three duties of

teaching, officiating at other's sacrifices and accepting gifts, and

doing only the three other acts, viz., studying, sacrificing, and giving,

should, for those reasons, strive to float over the stream. Such a man is

sure to cross it aided by the raft of wisdom. One who is pure in conduct,

who is self-restrained and observant of good vows, whose soul is under

control, and who is possessed of wisdom, certainly wins success in this

and the other world. The Brahmana leading a domestic mode of life should

conquer wrath and envy, practise the virtues already named, and

worshipping the deities in the five sacrifices, eat after having fed the

deities, Pitris, and guests. He should conform to those duties which are

observed by the good; he should do all his acts like a person of governed

soul; and he should, without injuring any creature, draw his substance by

adopting a course that is not censurable. One who is well-versed in the

truths of the Vedas and the other branches of knowledge, whose behaviour

is like that of a person of well-governed soul, who is endued with a

clear vision, who observes those duties that are laid down for his order,

who does not, by his acts, produce an inter-mixture of duties, who

attends to the observances set down in the scriptures, who is full of

faith, who is self-restrained, who is possessed of wisdom, who is

destitute of envy and malice, and who is well-conversant with the

distinctions between righteousness and inequity, succeeds in crossing all

his difficulties. That Brahmana who is possessed of fortitude, who is

always heedful, who is self-restrained, who is conversant with

righteousness, whose soul is under control, and who has transcended joy,

pride, and wrath, has never to languish in grief. This is the course of

conduct that was ordained of old for a Brahmana. He should strive for the

acquisition of Knowledge, and do all the scriptural acts. By living thus,

he is sure to obtain success. One who is not possessed of clear vision

does wrong even when one wishes to do right. Such a person, by even

exercising his judgment, does such acts of virtue as partake of the

nature of inequity. Desiring to do what is right, one does what is wrong.

Similarly, desiring to do what is wrong one does what is right. Such a

person is a fool. Not knowing, the two kinds of acts, one has to undergo

repeated rebirths and deaths.'"

SECTION CCXXXVI

"Vyasa said, 'If Emancipation be desirable, then knowledge should be

acquired. For a person who is borne now up and now down along the stream

of Time or life, knowledge is the raft by which he can reach the shore.

Those wise men who have arrived at certain conclusions (regarding the

character of the soul and that which is called life) by the aid of

wisdom, are able to assist the ignorant in crossing the stream of time or

life with the raft of knowledge. They, however, that are ignorant, are

unable save either themselves or others. He who has freed himself from

desire and all other faults, and who has emancipated himself from all

attachments, should attend to, these two and ten requirements of yoga,

viz., place, acts, affection, objects, means, destruction, certainty,

eyes, food, suppression, mind and survey.[905] He who wishes to obtain

superior Knowledge, should, by the aid of his understanding, restrain

both speech and mind. He who wishes to have tranquillity, should, by the

aid of his knowledge, restrain his soul. Whether he becomes compassionate

or cruel, whether he becomes conversant with all the Vedas or ignorant of

the Richs, whether he becomes righteous and observant of sacrifices or

the worst of sinners, whether he becomes eminent for prowess and wealth

or plunged into misery, that person who directs his mind towards these

(attributes that I have spoken of), is sure to cross the ocean of life

which is so difficult to cross. Without speaking of the results of the

attainment of Brahma by yoga, it may be said that he who sets himself to

only enquiring after the Soul transcends the necessity of observing the

acts laid down in the Vedas. The body with jiva within it is an excellent

car. When sacrifices and religious rites are made its upastha, shame its

varutha, Upaya and Apaya its kuvara, the breath called Apana its aksha,

the breath called Prana its yuga, knowledge and the allotted period of

existence its points for tying the steeds, heedfulness its handsome

vandhura, the assumption of good behaviour its nemi, vision, touch,

scent, and hearing its four steeds, wisdom its nabhi, all the scriptures

its pratoda, certain knowledge of the scriptural declarations its driver,

the soul its firmly-seated rider, faith and self-restraint its

fore-runners, renunciation its inseparable companion following behind and

bent upon doing it good, purity the path along which it goes, meditation

(or union with Brahma) its goal, then may that car reach Brahma and shine

there in effulgence.[906] I shall now tell thee the speedy means that

should be adopted by the person who would equip his car in such a fashion

for passing through this wilderness of the world in order to reach the

goal constituted by Brahma that is above decrepitude and destruction. To

set the mind upon one thing at a time is called Dharana.[907] The Yogin

observing proper vows and restraints, practises in all seven kinds of

Dharana. There are, again, as many kinds of Dharanas arising out of

these, upon subjects that are near or remote.[908] Through these the

Yogin gradually acquires mastery over Earth, Wind, Space, Water, Fire,

Consciousness, and Understanding. After this he gradually acquires

mastery over the Unmanifest.[909] I shall now describe to thee the

conceptions in their order that are realised by particular individuals

amongst those that are engaged in yoga according to the rules and

ordinances that have been laid down. I shall tell thee also of the nature

of the success that attaches to yoga commenced (according to rules) by

him who looks within his own self.[910] The Yogin, that abandons his

gross body, following the instructions of his preceptor, beholds his soul

displaying the following forms in consequence of its subtility. To him in

the first stage, the welkin seems to be filled with a subtile substance

like foggy vapour.[911] Of the Soul which has been freed from the body,

even such becomes the form. When this fog disappears, a second (or new)

form becomes visible. For, then, the Yogin beholds within himself, in the

firmament of his heart, the form of Water. After the disappearance of

water, the form of Fire displays itself. When this disappears, the form

that becomes perceivable is that of Wind as effulgent as a well-tempered

weapon of high polish. Gradually, the form displayed by Wind becomes like

that of the thinnest gossamer. Then having acquired whiteness, and also,

the subtlety of air, the Brahman's soul is said to attain the supreme

whiteness and subtlety of Ether. Listen to me as I tell thee the

consequences of these diverse conditions when they occur. That Yogin who

has been able to achieve the conquest of the earth-element, attains by

such lordship to the power of Creation. Like a second Prajapati endued

with a nature that is perfectly imperturbable, he can from his own body

create all kinds of creatures. With only his toe, or with his hand or

feet, that person can singly cause the whole Earth to tremble who has

achieved the lordship of the Wind. Even this is the attribute of the Wind

as declared in the Sruti. The Yogin, who has achieved the lordship of

Space, can exist brightly in Space in consequence of his having attained

to uniformity with that element, and can also disappear at will. By

lordship over Water, one can (like Agastya) drink up rivers, lakes, and

oceans. By lordship over Fire, the Yogin becomes so effulgent that his

form cannot be looked at. He becomes visible only when he extinguishes

his consciousness of individuality,--these five elements come within his

sway. When the Understanding, which is the soul of the five elements and

of the consciousness of individuality,[912] is conquered the Yogin

attains to Omnipotence, and perfect Knowledge (or perception freed from

doubt and uncertainty with respect to all things), comes to him. In

consequence of this, the Manifest becomes merged into the Unmanifest or

Supreme Soul from which the world emanates and becomes what is called

Manifest.[913] Listen now to me in detail as I expound the science of the

Unmanifest. But first of all listen to me about all that is Manifest as

expounded in the Sankhya system of philosophy. In both the Yoga and the

Sankhya, systems, five and twenty topics of knowledge have been treated

in nearly the same way. Listen to me as I mention their chief features.

That has been said to be Manifest which is possessed of these four

attributes, viz., birth, growth, decay, and death. That which is not

possessed of these attributes is said to be Unmanifest. Two souls are

mentioned in the Vedas and the sciences that are based upon them. The

first (which is called Jivatman) is endued with the four attributes

already mentioned, and has a longing for the four objects or purposes

(viz., Religion, Wealth, Pleasure and Emancipation). This soul is called

Manifest, and it is born of the Unmanifest (Supreme Soul). It is both

Intelligent and non-Intelligent. I have thus told thee about Sattwa

(inert matter) and Kshetrajna (immaterial spirit). Both kinds of Soul, it

is said in the Vedas, become attached to objects of the senses. The

doctrine of the Sankhyas is that one should keep oneself aloof or

dissociated from objects of the senses. That Yogin who is freed from

attachment and pride, who transcends all pairs of opposites, such as

pleasure and pain, heat and cold, etc., who never gives way to wrath or

hate, who never speaks an untruth, who, though slandered or struck, still

shows friendship for the slanderer or the striker, who never thinks of

doing ill to others, who restrains the three, viz., speech, acts, and

mind, and who behaves uniformly towards all creatures, succeeds in

approaching the presence of Brahman. That person who cherishes no desire

for earthly objects, who is not unwilling to take what comes, who is

dependent on earthly objects to only that extent which is necessary for

sustaining life, who is free from cupidity, who has driven off all grief,

who has restrained his senses, who goes through all necessary acts, who

is regardless of personal appearance and attire, whose senses are all

collected (for devotion to the true objects of life), whose purposes are

never left, unaccomplished,[914] who bears himself with equal

friendliness towards all creatures, who regards a clod of earth and a

lump of gold with an equal eye, who is equally disposed towards friend

and foe, who is possessed of patience, who takes praise and blame

equally,[915] who is free from longing with respect to all objects of

desire, who practises Brahmacharya, and who is firm and steady in all his

vows and observances, who has no malice or envy for any creature in the

universe, is a Yogin who according to the Sankhya system succeeds in

winning Emancipation. Listen now to the way and the means by which a

person may win Emancipation through Yoga (or the system of Patanjali).

That person who moves and acts after having transcended the puissance

that the practice of Yoga brings about (in the initial stages), succeeds

in winning Emancipation.[916] I have thus discoursed to thee on those

topics (viz., Emancipation according to the Sankhya system and that

according to the Yoga system) which are dissimilar if the speaker be

disposed to treat them as such (but which in reality, are one and the

same).[917] Thus can one transcend all pairs of opposites. Thus can one

attain to Brahma.'"[918]

SECTION CCXXXVII

"Vyasa said, 'Borne up and down in life's ocean, he that is capable of

meditation seizes the raft of Knowledge and for achieving his

Emancipation adheres to Knowledge itself (without extending his arms

hither and thither for catching any other support).'[919]

"Suka said, 'What is that Knowledge? Is it that learning by which, when

error is dispelled, the truth becomes discovered? Or, is it that course

of duties consisting of acts to be done or achieved, by the aid of which

the object sought may be understood or attained? Or, is it that course of

duties, called abstention from acts, by which an extension of the Soul is

to be sought? Do tell me what it is, so that by its aid, the two, viz.,

birth and death, may be avoided.'[920]

"Vyasa said, 'That fool who believing that all this exists in consequence

of its own nature without, in fact, an existent refuge or foundation,

fills by such instruction the aspirations of disciples, dispelling by his

dialectical ingenuity the reasons the latter might urge to the contrary,

succeeds not in attaining to any truth.[921] They again who firmly

believe that all Cause is due to the nature of things, fail to acquire

any truth by even listening to (wiser) men or the Rishis (who are capable

of instructing them).[922] Those men of little intelligence who stop (in

their speculations), having adopted either of these doctrines, indeed,

those men who regard nature as the cause, never succeed in obtaining any

benefit for themselves.[923] This belief in Nature (as the producing and

the sustaining Cause), arising as it does from a mind acting under the

influence of error, brings about the destruction of the person who

cherishes it. Listen now to the truth with respect to these two doctrines

that maintain (1) that things exist by their own nature and (2) that they

flow (in consequence of their own nature) from others that are different

from and that precede them.[924] Wise men apply themselves to agriculture

and tillage, and the acquisition of crops (by those means) and of

vehicles (for locomotion) and seats and carpets and houses. They attend

also to the laying of pleasure-gardens, the construction of commodious

mansions, and the preparation of medicines, for diseases of every kind.

It is wisdom (which consists in the application of means) that leads to

the fruition of purposes. It is wisdom that wins beneficial results. It

is wisdom that enables kings to exercise and enjoy sovereignty although

they are possessed of attributes equal to those of persons over whom they

rule.[925] It is by wisdom that the high and the low among beings are

distinguished. It is by wisdom that the superior and the inferior ones

among created objects are understood. It is wisdom or knowledge that is

the highest refuge of all things.[926] All the diverse kinds of created

things have four kinds of birth. They are viviparous, oviparous,

vegetables, and those born of filth. Creatures, again, that are mobile

should be known to be superior to those that are immobile. It is

consistent with reason that intelligent energy, inasmuch as it

differentiates (all non-intelligent matter), should be regarded as

superior to.(non-intelligent) matter.[927] Mobile creatures, that are

innumerable, and of two kinds, viz., those that have many legs and those

that have two. The latter, however, are superior to the former. Bipeds,

again are of two species, viz., those that live on land and those that

are otherwise. Of these, the former are superior to the latter. The

superior ones eat diverse kinds of cooked food.[928] Bipeds moving on

land are of two kinds viz., middling or intermediate, and those that are

foremost. Of these, the middling or intermediate are regarded as superior

(to the former) in consequence of their observance of the duties of

caste.[929] The middling or intermediate ones are said to be of two

kinds, viz., those that are conversant with duties, and those that are

otherwise. Of those, the former are superior in consequence of their

discrimination in respect of what should be done and what should not.

Those conversant with duties are said to be of two kinds, viz., those

that are acquainted with the Vedas and those that are otherwise. Of these

the former are superior, for the Vedas are said to dwell in them.[930]

Those that are acquainted with the Vedas are said to be of two kinds,

viz., those that lecture on the Vedas and those that are otherwise. Of

these, the former, who are fully conversant with the Vedas, with the

duties and the rites laid down in them, and the fruits of those duties

and rites, are superior in consequence of their publishing all those

duties and rites. Indeed, all the Vedas with the duties laid down in them

are said to flow from them. Preceptors of the Vedas are of two kinds,

viz., those that are conversant with the Soul and those that are

otherwise. Of these, the former are superior in consequence of their

knowledge of what is meant by Birth and Death.[931] As regards duties,

they are, again, of two kinds (viz., Pravritti and Nivritti). He who is

conversant with duties is said to be omniscient or possessed of universal

knowledge. Such a man is a Renouncer. Such a man is firm in the

accomplishment of his purposes. Such a man is truthful, pure (both

outwardly and inwardly), and possessed of puissance.[932] The gods know

him for a Brahmana who is devoted to knowledge of Brahma (and not him who

is conversant with only the duties of Pravritti). Such a man is versed

also in the Vedas and earnestly devoted to the study of the Soul.[933]

They that have true knowledge behold their own Soul as existing both in

and out. Such men, O child, are truly regenerate and such men are

gods.[934] Upon these rests this world of Beings, in them dwell this

whole universe. There is nothing that is equal to their greatness.

Transcending birth and death and distinctions and acts of every kind,

they are the lords of the four kinds of creatures and are the equals of

the Self-born himself.'"[935]

SECTION CCXXXVIII

"Vyasa said, 'These, then, are the obligatory acts ordained for

Brahmanas. One possessed of knowledge always attains to success by going

through (the prescribed) acts. If no doubt arises in respect of acts,

then acts done are sure to lead to success. The doubt to which we refer

is this: whether acts are obligatory or whether they are optional.[936]

As regards this (doubt about the true character of acts, it should be

said that), if acts are ordained for man for inducing knowledge (by which

alone Brahma or Emancipation is to be attained, even then) they should be

regarded as obligatory (and not optional). I shall now discourse on them

by the light of inferences and experience. Listen to me.[937] With

respect to acts some men say that Exertion is their cause. Others say

that Necessity is their cause. Others, again, maintain that Nature is the

cause. Some say that acts are the result of both Exertion and Necessity.

Some maintain that acts flow from Time, Exertion, and Nature. Some say

that of the three (viz., Exertion, Necessity, and Nature), one only (and

not the other two) is the cause. Some are of opinion that all the three

combined are the cause.[938] Some persons that are engaged in the

performance of acts say, with respect to all objects, that they exist,

that they do not exist, that they cannot be said to exist, that they

cannot be said not to exist, that it is not that they cannot be said to

exist, and lastly, that it is not that they cannot be said not to exist.

(These then are the diverse views entertained by men). They, however,

that are Yogins, behold Brahma to be the universal cause. The men of the

Treta, the Dwapara, and the Kali Yugas are inspired with doubts. The men,

however, of the Krita Yuga are devoted to penances, possessed of tranquil

souls, and observant of righteousness.[939] In that age all men regard

the Richs, the Samans, and the Yajuses as identical not withstanding

their apparent diversity. Analysing desire and aversion, they worship

only penance.[940] Devoted to the practice of penances, steadfast in

them, and rigid in their observance, one obtains the fruition of all

desires by penances alone. By penance one attains to that by becoming

which one creates the universe. By penance one becomes that in

consequence of which one becomes the puissant master of all things.[941]

That Brahma has been expounded in the declarations of the Vedas. For all

that, Brahma is inconceivable by even those that are conversant with

those declarations. Once more has Brahma been declared in the Vedanta.

Brahma, however, cannot be beheld by means of acts.[942] The sacrifice

ordained for Brahmans consists in japa (meditation and recitation), that

for Kshatriyas consists in the slaughter of (clean) animals for the

gratification of the deities; that for Vaisyas consists in the production

of crops and, the keep of domestic animals; and that for Sudras in menial

service of the: three other orders. By observing the duties laid down for

him and by studying the Vedas and other scriptures, one becomes a Dwija

(regenerate). Whether one does any other act or not, one becomes a

Brahmana by becoming the friend of all creatures.[943] In the beginning

of Treta, the Vedas and sacrifices and the divisions of caste and the

several modes of life existed in, their entirety. In consequence,

however, of the duration of life being decreased in Dwapara, those are

overtaken by decline. In the Dwapara age as also in the Kali, the Vedas

are overtaken by perplexity. Towards the close of Kali again, it is

doubtful if they ever become even visible to the eye.[944] In that age,

the duties of the respective order disappear, and men become afflicted by

iniquity. The juicy attributes of kine, of the earth, of water, and

(medicinal and edible) herbs, disappear.[945] Through (universal)

iniquity the Vedas disappear and with them all the duties inculcated in

them as also the duties in respect of the four modes of life. They who

remain observant of the duties of their own order become afflicted, and

all mobile and immobile objects undergo a change for the worse.[946] As

the showers of heaven cause all products of the earth to grow, after the

same manner the Vedas, in every age, cause all the angas to grow.[947]

Without doubt, Time assumes diverse shapes. It has neither beginning nor

end. It is Time which produces all creatures and again devours them. I

have already spoken of it to thee. Time is the origin of all creatures;

Time is that which makes them grow; Time is that which is their

destroyer; and lastly it is time that is their ruler. Subject to pairs of

opposites (such as heat and cold, pleasure and pain, etc.), creatures of

infinite variety rest on Time according to their own natures (without

being otherwise than how they have been ordained by supreme Brahma).'[948]

SECTION CCXXXIX

"Bhishma said, 'Thus addressed (by his sire), Suka, highly applauding

these instructions of the great Rishi, set himself about asking the

following, question relating to the import of duties that lead to

Emancipation.'

"Suka said, 'By what means doth one possessed of wisdom, conversant with

the Vedas, observant of sacrifices, endued with wisdom, and free from

malice, succeed in attaining to Brahma which is incapable of being

apprehended by either direct evidence or inference, and unsusceptible of

being indicated by the Vedas? Asked by me, tell me by what means is

Brahma to be apprehended? Is it by penance, by Brahmacharya, by

renunciation of everything, by intelligence, by the aid of the Sankhya

philosophy, or by Yoga? By what means may what kind of singleness of

purpose be attained by men, with respect to both, viz., the mind and the

senses? It behoveth thee to expound all this to me.'[949]

"Vyasa said, 'No man ever attains to success by means other than the

acquisition of knowledge, the practice of penances, the subjugation of

the senses, and renunciation of everything.[950] The great entities (five

in number) represent the first (or initial) creation of the Self-born.

They have been very largely placed in embodied creatures included in the

world of life.[951] The bodies of all embodied creatures are derived from

earth. The humours are from water. Their eyes are said to be derived from

light. Prana, Apana (and the three other vital breaths) have the wind for

their refuge. And, lastly, all unoccupied apertures within them (such as

the nostrils, the cavities of the ear, etc.) are of Space. In the feet

(of living creatures) is Vishnu. In their arms is Indra. Within the

stomach is Agni desirous of eating. In the ears are the points of the

horizon (or the compass) representing the sense of hearing. In the tongue

is speech which is Saraswati.[952] The ears, skin, eyes, tongue and nose

forming the fifth, are said to be the sense of knowledge. These exist for

the purposes of apprehension of their respective objects. Sound, touch,

form, taste and scent forming the fifth, are the objects of the (five)

senses. These should always be regarded as separate from (or independent

of) the senses. Like the charioteer setting his well-broken steeds along

the paths he pleases, the mind sets the senses (along directions it

pleases). The mind, in its turn, is employed by the knowledge sitting in

the heart.[953] The mind is the lord of all these senses in respect of

employing them in their functions and guiding or restraining them.

Similarly, the knowledge is the lord of the mind (in employing, and

guiding or restraining it).[954] The senses, the objects of the senses,

the attributes of those objects represented by the word nature,

knowledge, mind, the vital breaths, and Jiva dwell in the bodies of all

embodied creatures.[955] The body within which the knowledge dwells has

no real existence. The body, therefore, is not the refuge of the

knowledge. Primordial Nature (Prakriti) having the three attributes (of

Goodness and Passion and Darkness) is the refuge of the knowledge which

exists only in the form of a sound. The Soul also is not the refuge of

the knowledge. It is Desire that creates the knowledge. Desire, however,

never creates the three attributes.[956] The man of wisdom, capable of

subduing his senses, beholds the seventeenth, viz., the Soul, as

surrounded by six and ten attributes, in his own knowledge by the aid of

the mind. The Soul cannot be beheld with the aid of the eye or with that

of all the senses. Transcending all, the Soul becomes visible by only the

light of the mind's lamp. Divested of the properties of sound and touch

and form, without taste and scent, indestructible and without a body

(either gross or subtile) and without senses, it is nevertheless beheld

within the body. Unmanifest and supreme, it dwells in all mortal bodies.

Following the lead of the preceptor and the Vedas, he who beholds it

hereafter becomes Brahma's self. They that are possessed of wisdom look

with an equal eye upon a Brahmana possessed of knowledge and disciples, a

cow, an elephant, a dog, and a Chandala.[957] Transcending all things,

the Soul dwells in all creatures mobile and immobile. Indeed, all things

are pervaded by it.[958] When a living creature beholds his own Soul in

all things, and all things in his own Soul, he is said to attain to

Brahma. One occupies that much of the Supreme Soul as is commensurate

with what is occupied in one's own soul by Vedic sound.[959]He that can

always realise the identity of all things with his own self certainly

attains to immortality. The very gods are stupefied in the track of that

trackless man who constitutes himself the soul of all creatures, who is

engaged in the good of all beings, and who desire to attain to (Brahma

which is) the final refuge (of all things).[960] Indeed, the track which

is pursued by men of knowledge is as visible as that of birds in the sky

or of fish in water. Time of its own power, cooks all entities within

itself. No one, however, knows That in which Time, in its turn, is itself

cooked.[961] That (of which I speak) does not occur above, or in the

middle or below, or in transverse or in any other direction. That is to

tangible entity; it is not to be found in any place.[962] All these

worlds are within That. There is nothing in these worlds that exists out

of that. Even if one goes on ceaselessly with the celerity of a shaft

impelled from the bow-string, even if one goes on with the speed of the

mind, itself, one would not still reach the end of that which is the

cause of all this.[963] That is so gross that there is nothing grosser.

His hands and feet extend everywhere. His eyes, head, and face are

everywhere. His ears are everywhere in the universe. He exists

overwhelming all things. That is minuter than the minutest, that is the

heart of all entities. Existing, without doubt, that is still

imperceptible. Indestructible and destructible,--these are the dual forms

of existence of the (Supreme) Soul. In all mobile and immobile entities

the existence it displays is destructible; while the existence it

displays in Chaitanya is celestial, immortal, and indestructible. Though

the lord of a existent beings both mobile and immobile, though inactive

and divested of attributes, it enters, nevertheless, the well-known

mansion of nine doors and becomes engaged in action.[964] Men of wisdom

who are capable of beholding the other shore say that the Unborn (or the

Supreme Soul) becomes invested with the attribute of action in

consequence of motion, pleasure and pain, variety of form, and the nine

well-known possessions.[965] That indestructible Soul which is said to be

invested with the attribute of action is nothing else than that

indestructible Soul which is said to be inactive. A person of knowledge,

by attaining to that indestructible essence, gives up for good both life

and birth.'"[966]

 SECTION CCXL

"Vyasa said, 'O excellent son, asked by thee, I have told thee truly what

the answer to thy question should be according to the doctrine of

knowledge as expounded in the Sankhya system. Listen now to me as I

expound to thee all that should be done (for the same end) according to

the Yoga doctrine. The uniting together of Intellect and Mind, and all

the Senses, and the all-pervading Soul is said to be Knowledge of the

foremost kind. That Knowledge should be acquired (through the preceptor's

aid) by one that is of a tranquil disposition, that has mastered his

senses, that is capable (by meditation) of turning his gaze on the Soul,

that takes a pleasure in (such) meditation, that is endued with

intelligence and pure in acts. One should seek to acquire this Knowledge

by abandoning those five impediments of Yoga which are known to the wise,

viz., desire, wrath, cupidity, fear, and sleep. Wrath is conquered by

tranquillity of disposition. Desire is conquered by giving up all

purposes. By reflecting with the aid of the understanding upon topics

worthy of reflection,[967] one endued with patience succeeds in

abandoning sleep. By steady endurance one should restrain one's organs of

generation and the stomach (from unworthy or sinful indulgence). One

should protect one's hands and feet by (using) one's eyes. One should

protect one's eyes and ears by the aid of one's mind, one's mind and

speech by one's acts. One should avoid fear by heedfulness, and pride by

waiting upon the wise. Subduing procrastination, one should, by these

means, subdue these impediments of Yoga. One should pay one's adorations

to fire and the Brahmanas, and one should bow one's head to the deities.

One should avoid all kinds of inauspicious discourse, and speech that is

fraught with malice, and words that are painful to other minds. Brahma is

the effulgent seed (of everything). It is, again, the essence of that

seed whence is all this.[968] Brahma became the eye, in the form of this

mobile and immobile universe, of all entities that took birth.[969]

Meditation, study, gift, truth, modesty, simplicity, forgiveness, purity

of body, purity of conduct, subjugation of the senses, these enhance

one's energy, which (when enhanced) destroys one's sins. By behaving

equally towards all creatures and by living in contentment upon what is

acquired easily and without effort, one attains to the fruition of all

one's objects and succeeds in obtaining knowledge. Cleansed of all sins,

endued with energy, abstemious in diet, with senses under complete

control, one should, after having subdued both desire and wrath, seek to

attain to Brahma,[970] Firmly uniting the senses and the mind (having

drawn them away from all external objects) with gaze fixed inwards, one

should, in the still hours of evening or in those before dawn, place

one's mind upon the knowledge. If even one of the five senses of a human

being be kept unrestrained, all his wisdom may be seen to escape through

it like water through an unstopped hole at the bottom of a leathern bag.

The mind in the first instance should be sought to be restrained by the

Yogin after the manner of a fisherman seeking at the outset to render

that one among the fish powerless from which there is the greatest danger

to his nets. Having first subdued the mind, the Yogin should then proceed

to subdue his ears, then his eyes, then his tongue, and then his nose.

Having restrained these, he should fix them on the mind. Then withdrawing

the mind from all purposes, he should fix it on the knowledge. Indeed,

having restrained the five senses, the Yati should fix them on the mind.

When these the mind for their sixth become concentrated in the knowledge,

and thus concentrated remain steady and untroubled, then Brahma becomes

perceptible like a smokeless fire of blazing flames or the Sun of

effulgent radiance. Indeed, one then beholds in oneself one's soul like

lightning fire in the skies. Everything then appears in it and it appears

in everything in consequence of its infinitude. Those high-souled

Brahmanas that are possessed of wisdom, that are endued with fortitude,

that are possessed of high knowledge, and that are engaged in the good of

all creatures, succeed in beholding it. Engaged in the observance of

austere vows, the Yogin who conducts himself thus for six months, seated

by himself on an isolated spot, succeeds in attaining to an equality with

the Indestructible.[971] Annihilation, extension, power to present varied

aspects in the same person or body, celestial scents, and sounds, and

sights, the most agreeable sensations of taste and touch, pleasurable

sensations of coolness and warmth, equality with the wind, capability of

understanding (by inward light) the meaning of scriptures and every work

of genius, companionship of celestial damsels,--acquiring all these by

Yoga the Yogin should disregard them and merge them all in the

knowledge.[972] Restraining speech and the senses one should practise

Yoga during the hours after dusk, the hours before dawn, and at dawn of

day, seated on a mountain summit, or at the foot of a goodly tree, or

with a tree before him.[973] Restraining all the senses within the heart,

one should, with faculties concentrated, think on the Eternal and

Indestructible like a man of the world thinking of wealth and other

valuable possessions. One should never, while practising Yoga, withdraw

one's mind from it. One should with devotion betake oneself to those

means by which one may succeed in restraining the mind that is very

restless. One should never permit oneself to fall away from it. With the

senses and the mind withdrawn from everything else, the Yogin (for

practice) should betake himself to empty caves of mountains, to temples

consecrated to the deities, and to empty houses or apartments, for living

there. One should not associate with another in either speech, act, or

thought. Disregarding all things, and eating very abstemiously, the Yogin

should look with an equal eye upon objects acquired or lost. He should

behave after the same manner towards one that praises and one that

censures him. He should not seek the good or the evil of one or the

other. He should not rejoice at an acquisition or suffer anxiety when he

meets with failure or loss. Of uniform behaviour towards all beings, he

should imitate the wind.[974] Unto one whose mind is thus turned to

itself, who leads a life of purity, and who casts an equal eye upon all

things,--indeed, unto one who is ever engaged in Yoga thus for even six

months,--Brahma as represented by sound appears very vividly.[975]

Beholding all men afflicted with anxiety (on account of earning wealth

and comfort), the Yogin should view a clod of earth, a piece of stone,

and a lump of gold with an equal eye. Indeed, he should withdraw himself

from this path (of earning wealth), cherishing an aversion for it, and

never suffer himself to be stupefied. Even if a person happens to belong

to the inferior order, even if one happens to be a woman, both of them,

by following in the track indicated above, will surely attain to the

highest end.[976] He that has subdued his mind beholds in his own self,

by the aid of his own knowledge the Uncreate, Ancient, Undeteriorating,

and Eternal Brahma,--That, viz., which can not be attained to except by

fixed senses,--That which is subtiler than the most subtile, and grosser

than the most gross, and which is Emancipation's self.'[977]

"Bhishma continued, 'By ascertaining from the mouths of preceptors and by

themselves reflecting with their minds upon these words of the great and

high-souled Rishi spoken so properly, persons possessed of wisdom attain

to that equality (about which the scriptures say) with Brahman himself,

till, indeed, the time when the universal dissolution comes that swallows

up all existent beings.'"[978]

SECTION CCXLI

"Suka said, 'The declarations of the Vedas are twofold. They once Jay

down the command, 'Do all acts.' They also indicate (the reverse,

saying), 'Give up acts.' I ask, 'Whither do persons go by the aid of

Knowledge and whither by the aid of acts?'[979] I desire to hear this. Do

tell me this. Indeed, these declarations about knowledge and acts are

dissimilar and even contradictory.'

"Bhishma continued, 'Thus addressed, the son of Parasara said these words

unto his son, 'I shall expound to thee the two paths, viz., the

destructible and the indestructible, depending respectively upon acts and

knowledge. Listen with concentrated attention, O child, to me, as I tell

thee the place that is reached by one with the aid of knowledge, and that

other place which is reached with the aid of acts. The difference between

these two places is as great as the limitless sky. The question that thou

hast asked me has given me such pain as an atheistic discourse gives to a

man of faith. These are the two paths upon which the Vedas are

established; the duties (acts) indicated by Pravritti, and those based on

Nivritti that have been treated of so excellently.[980] By acts, a living

creature is destroyed. By knowledge, however, he becomes emancipated. For

this reason, Yogins who behold the other side of the ocean of life never

betake themselves to acts. Through acts one is forced to take rebirth,

after death, with a body composed of the six and ten ingredients. Through

knowledge, however, one becomes transformed into that which is Eternal,

Unmanifest, and Immutable. One class of persons that are however of

little intelligence, applaud acts. In consequence of this they have to

assume bodies (one after another) ceaselessly. Those men whose

perceptions are keen in respect of duties and who have attained to that

high understanding (which leads to knowledge), never applaud acts even as

persons that depend for their drinking water upon the supply of streams

never applaud wells and tanks. The fruit that one obtains of acts

consists of pleasure and pain, of existence and non-existence. By

knowledge, one attains to that whither there is no occasion for grief;

whither one becomes freed from both birth and death; whither one is not

subject to decrepitude; whither one transcends the state of conscious

existence.[981] whither is Brahma which is Supreme, Unmanifest,

immutable, ever-existent, imperceptible, above the reach of pain,

immortal, and transcending destruction; whither all become freed from the

influence of all pairs of opposites (Like pleasure and pain, etc.), as

also of wish or purpose.[982] Reaching that stage, they cast equal eyes

on everything, become universal friends and devoted to the good of all

creatures. There is a wide gulf, O son, between one devoted to knowledge

and one devoted to acts. Know that the man of knowledge, without

undergoing destruction, remains existent for ever like the moon on the

last day of the dark fortnight existing in a subtle (but undestroyed)

form. The great Rishi (Yajnavalkya in Vrihadaranayaka) has said this more

elaborately. As regards the man devoted to acts, his nature may be

inferred from beholding the new-born moon which appears like a bent

thread in the firmament.[983] Know, O son, that the person of acts takes

rebirth with a body with eleven entities, for its ingredients, that are

the results of modification, and with a subtile form that represents a

total of six and ten.[984] The deity who takes refuge in that (material)

form, like a drop of water on a lotus leaf, should be known as Kshetrajna

(Soul), which is Eternal, and which succeeds by Yoga in transcending both

the mind and the knowledge.[985] Tamas, Rajas, and Sattwa are the

attributes of the knowledge. The knowledge is the attribute of the

individual soul residing within the body. The individual soul, in its

turn, comes from the Supreme Soul.[986] The body with the soul is said to

be the attribute of jiva. It is jiva that acts and cause all bodies to

live. He who has created the seven worlds is said by those that are

acquainted with what is Kshetra (and what is Kshetrajna) to be above

jiva.'"

SECTION CCXLII

"Suka said, 'I have now understood that there are two kinds of creation,

viz., one commencing with Kshara (which is universal), and which is from

the (universal) Soul. The other, consisting of the senses with their

objects, is traceable to the puissance of the knowledge. This last

transcends the other and is regarded to be the foremost.[987] I desire,

however, to once more hear of that course of righteousness which runs in

this world, regulated by the virtue of Time and according to which all

good men frame their conduct.[988] In the Vedas there are both kinds of

declarations, viz., do acts and avoid acts. How shall I succeed in

ascertaining the propriety of this or that? It behoveth thee to expound

this clearly.[989] Having obtained, through thy instructions, a thorough

knowledge of the course of conduct of human beings, having purified

myself by the practice of only righteousness, and having cleansed my

understanding, I shall, after casting off my body, behold the

indestructible Soul.'[990]

"Vyasa said, 'The course of conduct that was first established by Brahma

himself was duly observed by the wise and pious persons of old, viz., the

great Rishis of ancient times. The great Rishis conquer all the worlds by

the practice of Brahmacharya. Seeking all things that are good for

himself by fixing the mind on the knowledge,[991] practising severe

austerities by residing in the forest and subsisting on fruits and roots,

by treading on sacred spots, by practising universal benevolence, and by

going on his rounds of mendicancy at the proper time to the huts of

forest recluses when these become smokeless and the sound of the husking

rod is hushed, a person succeeds in attaining to Brahma.[992] Abstaining

from flattery and from bowing thy heads to others, and avoiding both good

and evil, live thou in the forest by thyself, appeasing hunger by any

means that comes by the way.'

"Suka said, 'The declarations of the Vedas (already referred to in

respect of acts) are, in the opinion of the vulgar, contradictory.

Whether this is authoritative or that is so, when there is this conflict,

how can they be said to be scriptural?[993] I desire to hear this: how

can both be regarded as authoritative? How, indeed, can Emancipation be

obtained without violating the ordinance about the obligatory character

of acts?'

"Bhishma continued, 'Thus addressed, the son of Gandhavati, viz., the

Rishi, applauding these words of his son possessed of immeasurable

energy, replied unto him, saying the following.'

"Vyasa said, 'One that is a Brahmacharin, one that leads a life of

domesticity, one that is a forest recluse, and one that leads a life of

(religious) mendicancy, all reach the same high end by duly observing the

duties of their respective modes of life. Or, if one and the same person,

freed from desire and aversion, practises (one after another) all these

four modes of life according to the ordinances that have been laid down,

he is certainly fitted (by such conduct) to understand Brahma. The four

modes of life constitute a ladder or flight of steps. That flight is

attached to Brahma. By ascending that Right one--succeeds in reaching the

region of Brahma. For the fourth part of his life, the Brahmacharin,

conversant--with the distinctions of duty and freed from malice, should

live with his preceptor or his preceptor's son. While residing in the

preceptor's house, he should go to bed after the preceptor has gone to

his, and rise therefrom before the preceptor rises from his.[994] All

such acts again as should be done by the disciple, as also those which

should be done by a menial servant, should be accomplished by him.

Finishing these he should humbly take his stand by the side of the

preceptor. Skilled in every kind of work, he should conduct himself like

a menial servant, doing every act for his preceptor. Having accomplished

all acts (without leaving any portion undone), he should study, sitting

at the feet of his preceptor, with eager desire to learn. He should

always behave with simplicity, avoid evil, speech, and take lessons only

when his preceptor invites him for it.[995] Become pure in body and mind,

and acquiring cleverness and other virtues, he should now and then speak

what is agreeable. Subduing his senses, he should look at his preceptor

without eyes of longing curiosity.[996] He should never eat before his

preceptor has eaten; never drink before his preceptor has drunk; never

sit down before his preceptor has sat down; and never go to bed before

his preceptor has gone to bed. He should gently touch his preceptor's

feet with upturned palms, the right foot with the right and the left with

the left. Reverentially saluting the preceptor, he should say unto him,

'O illustrious one, teach me. I shall accomplish this (work), O

illustrious one! This (other work) I have already accomplished. O

regenerate one, I am ready to accomplish whatever else thy reverend self

may be pleased to command.' Having said all this, and having duly offered

himself unto him (thus), he should accomplish whatever acts of his

preceptor wait for accomplishment, and having completed them inform the

preceptor once more of their completion. Whatever scents or tastes the

Brahmacharin may abstain from while actually leading a life of

Brahmacharya may be used by him after his return from the preceptor's

abode. This is consistent with the ordinance. Whatever observances have

been elaborately laid down for Brahmacharins (in the scriptures) should

all be regularly practised by him. He should, again, be always near his

preceptor (ready within call). Having contributed to his preceptor's

gratification in this way to the best of his powers, the disciple should,

from that mode of life, pass into the others (one after another) and

practise the duties of each. Having (thus) passed a fourth part of his

life in the study of the Vedas, and observance of vows and fasts, and

having given the preceptor the (final) fee, the disciple should,

according to the ordinance, take his leave and return home (for entering

into a life of domesticity).[997] Then, having taken spouses, obtaining

them in the ways indicated in the ordinances, and having carefully

established the domestic fire, he should, observant all the while of vows

and fasts, become a house-holder and pass the second period of life.'"

SECTION CCXLIII

"Vyasa said, 'Observant of meritorious vows, the householder, for the

second period of life, should dwell in his house, having taken spouses

according to the ways indicated in the ordinance and having established

afire (of his own). As regards the domestic mode of life, four kinds of

conduct have been laid down by the learned. The first consists of keeping

a store of grain sufficient to last for three years. The second consists

of keeping a store to last for one year. The third consists of providing

for the day without thinking of the morrow. The fourth consists of

collecting grain after the manner of the pigeon.[998] Of these, each

succeeding one is superior in point of merit to that which precedes it,

according to what has been laid down in the scriptures.[999] A

householder observing the first kind of conduct may practise all the six

well-known duties (viz., sacrifice on his own account, sacrifice on that

of others, teaching, learning, making gifts, and accepting gifts). He who

observes the second kind of conduct should practise three only, of these

duties (viz., learning, giving, and taking). He who observes the third

kind of conduct should practise only two of the duties of domesticity

(viz., learning and giving). The householder practising the fourth kind

of domesticity should observe only one duty (viz., learning the

scriptures). The duties of the householder are all said to be exceedingly

meritorious. The householder should never cook any food for only his own

use; nor should be slaughter animals (for food) except in

sacrifices.[1000] If it be an animal which the householder desires to

kill (for food), or if it be a tree which he wishes to cut down (for

fuel), he should do either act according to the ritual laid down in the

Yajuses for that much is due to both animate and inanimate existences.

The house-holder should never sleep during the day, or during the first

part of the night, or during the last part thereof. He should never eat

twice between morning and evening, and should never summon his wife to

bed except in her season. In his house, no Brahmana should be suffered to

remain unfed or unworshipped. He should always worship such guests as are

presenters of sacrificial offerings, as are cleansed by Vedic lore and

observance of excellent vows, as are high-born and conversant with the

scriptures, as are observers of the duties of their own order, as are

self-restrained, mindful of all religious acts, and devoted to penances.

The scriptures ordain that what is offered to the deities and the Pitris

in sacrifices and religious rites is meant for the service of guests like

these. In this mode of life the scriptures ordain that a share of the

food (that is cooked) should be given unto every creature (irrespective

of his birth or character), unto one, that is, who for the sake of show

keeps his nails and beard, unto one who from pride displays what his own

(religious) practices are, unto one who has improperly abandoned his

sacred fire, and even unto one who has injured his preceptor. One leading

a domestic mode of life should give (food) unto Brahmacharins and

Sannyasins. The householder should every day become an eater of vighasa,

and should every day eat amrita. Mixed with clarified butter, the remains

of the food that is offered in sacrifices constitute amrita. That

householder who eats after having fed (all relatives and) servants is

said to eat vighasa. The food that remains after the servants have been

fed is called vighasa, and that which is left after the presentation of

sacrificial offerings is called amrita. One leading a domestic mode of

life should be content with his own wedded wife. He should be

self-restrained. He should avoid malice and subdue his senses. He should

never quarrel with his Ritwik, Purohita, and preceptor, with his maternal

uncle, guests and dependants, with the aged and the young in years, with

those that are afflicted with diseases, with those that practise as

physicians, with kinsmen, relatives, and friends, with his parents, with

women that belong to his own paternal family, with his brother and son

and wife, with his daughter, and with his servants. By avoiding disputes

with these, the householder becomes cleansed of all sins. By conquering

such disputes, he succeeds in conquering all the regions of felicity (in

the world hereafter). There is no doubt in this.[1001] The preceptor (if

duly reverenced) is able to lead one to the regions of Brahman. The

father (if reverenced) can lead to the regions of Prajapati. The guest is

puissant enough to lead to the region of Indra. The Ritwik has power in

respect of the regions of the deities. Female relatives of the paternal

line have lordship in respect of the regions of the Apsaras, and kinsmen

(by blood), in respect of the region of the Viswedevas. Relatives by

marriage and collateral kinsmen have power in respect of the several

quarters of the horizon (viz., north, etc.), and the mother and the

maternal uncle have power over the earth. The old, the young, the

afflicted the wasted have power over the sky.[1002] The eldest brother is

like unto the sire himself (to all his younger brothers). The wife and

the son are one's own body. One's menial servants are one's own shadow.

The daughter is an object of great affection. For these reason, a

house-holder endued with learning, observant of duties, and possessed of

endurance, should bear, without warmth or anxiety of heart every kind of

annoyance and even censure from the last named relatives. No righteous

household should do any act, urged by considerations of wealth. There are

three courses of duty in respect of a life of domesticity. Of these, that

which comes next (in the order of enumeration) is more meritorious than

the preceding one.[1003] As regards the four (principal) modes of life

also, the same rule of merit applies, viz., the one that comes after is

superior to the one preceding it. Accordingly, domesticity is superior to

Brahmacharya, forest life is superior to domesticity, and a life of

mendicancy or complete renunciation is superior to a forest life. One

desirous of prosperity should accomplish all those duties and rites that

have been ordained in the scriptures in respect of those modes. That

kingdom grows in prosperity where these highly deserving persons live,

viz., those that lead a life of domesticity according to the Kumbhadhanya

method, they that lead it according to the Unchha method, and they that

lead it according to the Kapoti method.[1004] That man who cheerfully

leads a life of domesticity in the observance of those duties, succeeds

in sanctifying ten generations of his ancestors above and ten generations

of descendants below. A householder, duly observing the duties of

domesticity, obtains an end that yields felicity equal to what occurs in

the regions attained by great kings and emperors. Even this is the end

that has been ordained for those who have subdued their senses. For all

high-souled householders heaven has been ordained. That heaven is

equipped with delightful cars for each (moving at the will of the rider).

Even that is the delightful heaven indicated in the Vedas. For all

householders of restrained souls, the regions of heaven constitute the

high reward. The Self-born Brahman ordained that the domestic mode of

life should be the productive cause of heaven. And since it has been so

ordained, a person, by gradually attaining to the second mode of life,

obtains happiness and respect in heaven. After this comes that high and

superior mode of life, called the third, for those that are desirous of

casting off their bodies. Superior to that of householders, that is the

life of forest recluses,--of those, that is, who waste their bodies (by

diverse kinds of austerities) into skeletons overlaid with dried skins.

Listen as I discourse to thee upon it.'"

SECTION CCXLIV

"Bhishma said, "Though hast been told what the duties of domesticity are

as ordained by the wise. Listen now, O Yudhishthira, to what those duties

are that have been next spoken of. Gradually abandoning the domestic

mode, one should enter the third mode which is excellent. It is the mode

in which wives afflict themselves by means of Austerities. It is the mode

practised by those that live as forest recluses. Blessed be thou, O son,

listen to the duties observed by those that lead this mode of life in

which occur the practices of all men and all modes of life. Listen,

indeed, to the duties of those that are denizens of sacred spots and that

have resorted to this mode after proper deliberation!'

"Vyasa said, 'When the householder beholds wrinkles on his body and white

hair on his head, and children of his children, he should then retire

into the forest. The third part of his life he should pass in the

observance of the Vanaprastha mode. He should attend to those fires to

which he had attended as a householder. Desirous of sacrificing, he

should adore the deities (according to the rituals ordained). Observant

of vows and abstemious in diet, he should eat only once, the time thereof

being the sixth part of the day. He should be always heedful. Attending

to his fires, he should keep some kine, waiting upon them

dutifully.[1005] He should attend to all the rituals of a sacrifice. He

should live upon rice growing indigenously, upon wheat growing under

similar circumstances, upon grain of other kinds, growing wildly (and

belonging to none). He should eat what remains after feeding guests. In

this the third mode of life, he should present offerings of clarified

butter in the five well-known Sacrifices.[1006] Four kinds of courses of

conduct have been laid down for observance in the Vanaprastha mode of

life. Some collect only what is needed for the day. Some collect stores

to last for a month. Some store grain and other necessaries sufficient to

last for twelve years. Forest recluses may act in these ways for

worshipping guests and performing sacrifices. They should during the

season of the rains, expose themselves to rain and betake themselves to

water during the autumn. During the summer they should sit in the midst

of four fires with the sun burning overhead. Throughout the year,

however, they should be abstemious in diet.[1007] They sit and sleep on

the bare earth. They stand on only their toes. They content themselves

with the bare earth and with small mats of grass (owning no other

furniture for seat or bed). They perform their ablutions morning, noon,

and evening (preparatory to sacrifices). Some amongst them use only teeth

for cleaning grain. Others use only stones for that purpose.[1008] Some

amongst them drink, only during the lighted fortnight, the gruel of wheat

(or other grain) boiled very lightly.[1009] There are many who drink

similar gruel only during the dark fortnight. Some eat what only comes by

the way (without seeking to obtain it). Some adopting rigid vows, live

upon only roots, some upon only fruits, some upon only flowers, duly

observing the method followed by the Vaikhanasas. These and other diverse

observances are adopted by those men of wisdom and piety. The fourth is

(the mode called Renunciation) based upon the Upanishads. The duties laid

down for it may be observed in all the modes of life equally. This mode

differing from the others comes _after_ domesticity and forest life. In

this very Yuga, O son, many learned Brahmanas conversant with the truths

of all things, have been known to observe this mode. Agastya, the seven

Rishis (viz., Atri, Angiras, Pulastya, Pulaha, Vasishtha, Narada, and

Kratu), Madhucchandas, Aghamarshana, Sankriti Sudivatandi who lived

withersoever he pleased and was content to take what came (without ever

seeking for anything).[1010] Ahovirya Kavya, Tandya, the learned

Medhatithi, Karmanirvaka of mighty energy, and Sunyapala who had exerted

himself greatly (for acquiring ascetic puissance) were the authors of

this course of duties, and themselves observing them have all proceeded

to heaven. Many great Rishis, O son, who had the puissance to behold

immediately the fruits of their ascetic merit,[1011] those numerous

ascetics who are known by the name of Yayavaras, many Rishis of very

austere penances and possessed of accurate knowledge in respect of

distinctions of duty, and many other Brahmanas too numerous to mention,

adopted the forest mode of life. The Vaikhanasas, the Valikhilyas, the

Saikatas, all of whom were devoted to austere penances,[1012] who were

steadfast in virtue, who had subdued their senses, and who used to behold

the fruits of their penances immediately, adopted this mode of life and

finally ascended to heaven. Freed from fear and not counted among the

stars and planets, these have become visible in the firmament as luminous

bodies.[1013] When the fourth or last part of life is reached, and when

one is weakened by decrepitude and afflicted by disease, one should

abandon the forest mode of life (for the fourth mode called

Renunciation). Performing a sacrifice that is capable of being completed

in a single day and in which the Dakshina should be everything of which

he may be possessed, he should himself perform his own Sraddha. Withdrawn

from every other object, he should devote himself to his own self, taking

pleasure in himself, and resting also on his own self.[1014] He should

establish all his sacrificial fires (thenceforth) upon his own self, and

give up all kinds of ties and attachments. (In case he fails to attain to

complete Renunciation) he should always perform such sacrifices and rites

as are completed in a single day.[1015] When, however, from performance

of the (ordinary) sacrifices of sacrificers, the Sacrifice in Self

proceeds, then (may he discontinue all ordinary sacrifices, and) unto the

three fires duly sacrifice in his own Self for the sake of his

Emancipation.[1016] Without finding fault with his food he should eat

five or six mouthfuls, offering them duly unto five vital airs uttering

(every time the well-known) mantras of the Yajurveda.[1017] Engaged in

the observance of austerities while leading the life of a forest recluse,

one should shave off one's hair and bristles and pare off one's nails,

and having cleansed oneself by acts, pass into the fourth and last mode

of life that is fraught with great holiness.[1018] That regenerate person

who enters the fourth mode of life, giving pledges of assurance unto all

creatures, succeeds in earning many regions of blazing effulgence

hereafter and ultimately attains to the Infinite.[1019] Of excellent

disposition and conduct, with sins all washed off, the person who is

conversant with his own self never desires to do any act for either this

or the other world. Freed from wrath and from error, without anxiety and

without friendship, such a person lives in this world like one totally

uninterested in its concerns. One (in the observance of Sannyasa) should

not feel reluctant in discharging the duties included in Yama and those

also that walk behind them (and are included in niyama). Such a one

should with energy live according to the ordinances in respect of his own

mode, and throw away Vedic study and the sacred thread that is indicative

of the order of his birth. Devoted to righteousness and with his senses

under complete control, such a one, possessed of knowledge of self,

attains undoubtedly to the end for which he strives.[1020] After the

third is the fourth mode of life. It is very superior, and fraught with

numerous high virtues. It transcends in point of merit the three other

modes of life. It is said to occupy the highest place. Listen to me as I

discourse upon the duties that belong to that mode which is pre-eminent

and which is the high refuge of all!'"

SECTION CCXLV

"Suka said, 'While living in the due observance of the duties of the

foremost of life, how should one, who seeks to attain to That which is

the highest object of knowledge, set one's soul on Yoga according to the

best of one's power?'

"Vyasa said, 'Having acquired (purity of conduct and body) by the

practice of the first two modes of life, viz., Brahmacharya and

domesticity, one should, after that, set one's soul on Yoga in the third

mode of life. Listen now with concentrated attention to what should be

done for attaining to the highest object of acquisition![1021] Having

subdued all faults of the mind and of heart by easy means in the practice

of the first three modes of life (viz., pupilage, domesticity, and

seclusion) one should pass into the most excellent and the most eminent

of all the modes, viz., Sannyasa or Renunciation. Do thou then pass thy

days, having acquired that purity. Listen also to me. One should, alone

and without anybody to assist him or bear him company, practise Yoga for

attaining to success (in respect of one's highest object of acquisition).

One who practises Yoga without companionship, who beholds everything as a

repetition of his own self, and who never discards anything (in

consequence of all things being pervaded by the Universal Soul), never

falls away from Emancipation. Without keeping the sacrificial fires and

without a fixed habitation, such a person should enter a village for only

begging his food. He should provide himself for the day without storing

for the morrow. He should betake himself to penances, with heart fixed on

the Supreme.[1022] Eating little and that even under proper regulations,

he should not eat more than once a day. The other indications of a

(religious) mendicant are the human skull, shelter under trees, rags for

wearing, solitude unbroken by the companionship of any one, and

indifference to all creatures.[1023] That person into whom words enter

like affrighted elephants into a well, and from whom they never come back

to the speaker, is fit to lead this mode of life which has Emancipation

for its object.[1024] The mendicant (or Renouncer) should never take note

of the evil acts of any person. He should never hear what is said in

dispraise of others. Especially should he avoid speaking evil of a

Brahmana. He should always say only what is agreeable to the Brahmanas.

When anything is said in dispraise (of himself), he should (without

answering) remain perfectly silent. Such silence, indeed, is the medical

treatment prescribed for him. That person in consequence of whose single

self the place he occupies becomes like the eastern sky, and who can make

a spot teeming with thousands of men and things appear to himself

perfectly solitary or unoccupied, is regarded by the deities to be a true

Brahmana.[1025] Him the gods know for a Brahmana who clothes himself with

whatever comes by the way, who subsists upon whatever he gets, and who

sleeps on whatever spot he finds. Him the gods know for a Brahmana who is

afraid of company as of a snake; of the full measure of gratification

(from sweet viands and drinks) as of hell; and of women as of a

corpse.[1026] Him the gods know for a Brahmana who is never glad when

honoured and never angry when insulted, and who has given assurances of

compassion unto all creatures. One in the observance of the last mode of

life should not view death with joy. Nor should he view life with joy. He

should only wait for his hour like a servant waiting for the behest (of

his master). He should purify his heart of all faults. He should purify

his speech of all faults. He should cleanse himself of all sins. As he

has no foes, what fear can assail him? He who fears no creature and whom

no creature fears, can have no fear from any quarter, freed as he is from

error of every kind. As the footprints of all other creatures that move

upon legs are engulfed within those of elephants, after the same manner

all ranks and conditions are absorbed within Yoga[1027]. After the same

manner, every other duty and observance is supposed to be engulfed within

the one duty of abstention from injury (to all creatures).[1028] He lives

an everlasting life of felicity who avoids injuring other creatures. One

who abstains from injury, who casts an equal eye upon all creatures, who

is devoted to truth, who is endued with fortitude, who has his senses

under control, and who grants protection to all beings, attains to an end

that is beyond compare. The condition called death succeeds not in

transcending such a person who is content with self-knowledge, who is

free from fear, and who is divested of desire and expectancy. On the

other hand, such a person succeeds in transcending death. Him the gods

know for a Brahmana who is freed from attachments of every kind, who is

observant of penances, who lives like space which while holding

everything is yet unattached to any thing, who has nothing which he calls

his own, who leads a life of solitude, and whose is tranquillity of soul.

The gods know him for a Brahmana whose life is for the practice of

righteousness, whose righteousness is for the good of them that wait

dutifully upon him, and whose days and nights exist only for the

acquisition of merit.[1029] The gods know him for a Brahmana who is freed

from desire, who never exerts himself for doing such acts as are done by

worldly men, who never bends his head unto any one, who never flatters

another, (and who is free from attachments of every kind). All creatures

are pleased with happiness and filled with fear at the prospect of grief.

The man of faith, therefore, who should feel distressed at the prospect

of filling other creatures with grief, must abstain entirely from acts of

every kind.[1030] The gift of assurances of harmlessness unto all

creatures transcends in point of merit all other gifts. He who, at the

outset, forswears the religion of injury, succeeds in attaining to

Emancipation (in which or) whence is the assurance of harmlessness unto

all creatures.[1031] That man who does not pour into his open mouth even

the five or six mouthfuls that are laid down for the forest recluse, is

said to be the navel of the world, and the refuge of the universe. The

head and other limbs, as also the acts good and bad, become possessed by

Fire. Such a man, who sacrifices in his own self, makes a liberation of

his senses and mind into the fire that dwells within the limited space of

his own heart. In consequence again of his pouring such a libation into

such a fire within his own self, the universe with all creatures

including the very gods, becomes gratified.[1032] They who apprehend the

Jiva-soul that is endued with effulgence, that is enveloped in three

cases, that has three attributes for its characteristics, to be Iswara

partaking of that which is foremost, viz., the nature of the Supreme

Soul, becomes object of great regard in all the worlds. The very gods

with all human beings speak highly of their merits. He who succeeds in

beholding in the soul that resides in his own body all the Vedas, space

and the other objects of perception, the rituals that occur in

scriptures, all those entities that are comprehensible in sound only and

the superior nature of the Supreme Soul, is sought to be worshipped by

the very deities as the foremost of all beings. He who sees in the soul

that resides within his body, that foremost of beings which is not

attached to the earth, which is immeasurable in even the (measureless)

firmament, which is made of gold, which is born of the egg and resides

within the egg, which is equipped with many feathers, and which has two

wings like a bird, and which is rendered effulgent by many rays of light,

is sought to be worshipped by the very deities as the foremost of all

beings.[1033] The very deities worship him in whose understanding is set

the wheel of Time, which is constantly resolving, which knows no decay,

which swallows up the period of existence of every creature, which has

the six seasons for its naves, which is equipped with two and ten radii

consisting of the two and ten months, which has excellent joint, and

towards whose gaping mouth proceeds this universe (ready to be

devoured).[1034] The Supreme Soul is the capacious unconsciousness of

dreamless slumber. That Unconsciousness is the body of the universe. It

pervadeth all created things. Jiva, occupying a portion of that capacious

unconsciousness gratifies the deities. These last, being gratified,

gratify the open mouth of that unconsciousness.[1035] Endued with

effulgence as also with the principle of eternity, Jiva is without a

beginning. It acquires (by following particular paths) infinite regions

of eternal happiness. He of whom no creature is afraid, has never to fear

any creature. He who never does anything censurable and who never

censures another, is said to be a truly regenerate person. Such a man

succeeds in beholding the Supreme Soul. He whose ignorance has been

dispelled and whose sins have been washed away, never enjoys either here

or hereafter the happiness that is enjoyed by others (but attains to

complete Emancipation). A person in the observance of the fourth mode of

life wanders on the earth like one unconnected with everything. Such a

one is freed from wrath and error. Such a one regards a clod of earth and

lump of gold with an equal eye. Such a man never stores anything for his

use. Such a one has no friends and foes. Such a one is utterly regardless

of praise or blame, and of the agreeable and the disagreeable.'"

SECTION CCXLVI

"Vyasa said, 'The Jiva-soul is endued with all those entities that are

modifications of Prakriti. These do not know the Soul but the Soul knows

them all. Like a good driver proceeding with the aid of strong,

well-broken, and high-mettled steeds along the paths he selects, the Soul

acts with the aid of these, called the senses, having the mind for their

sixth. The objects of the senses are superior to the senses themselves.

The mind is superior to those objects. The understanding is superior to

the mind. The Soul, also called Mahat, is superior to the understanding.

Superior to Mahat is the Unmanifest (or Prakriti). Superior to the

Unmanifest is Brahma. There is nothing Superior to Brahma. That is the

highest limit of excellence and the highest goal. The Supreme Soul is

concealed in every creature. It is not displayed for ordinary men to

behold. Only Yogins with subtile vision behold the Supreme Soul with the

aid of their keen and subtile understanding. Merging the senses having

the mind for their sixth and all the objects of the senses into the inner

Soul by the aid of the Understanding, and reflecting upon the three

states of consciousness, viz., the object thought, the act of thinking,

and the thinker, and abstaining by contemplation from every kind of

enjoyment, equipping his mind with the knowledge that he is Brahma's

self, laying aside at the same time all consciousness of puissance, and

thereby making his soul perfectly tranquil, the Yogin obtains that to

which immortality inheres. That person, however, who happens to be the

slave of all his senses and whose ideas of right and wrong have been

confounded, already liable as he is to death, actually meets with death

by such surrender of self to (the passions).[1036] Destroying all

desires, one should merge the gross Understanding into one's subtile

Understanding. Having thus merged the gross into the subtile

Understanding, one is sure to become a second Kalanjara mountain.[1037]

By purifying his heart, the Yogin transcends both righteousness and its

reverse. By purifying his heart and by living in his own true nature, he

attains to the highest happiness.[1038] The indication of that purity of

heart (of which I speak) is that one who has attained to experiences that

state of unconsciousness (with respect of all one's surroundings) which

one experiences in dreamless slumber. The Yogin who has attained to that

state lives like the steady flame of a lamp that burns in a place where

the atmosphere is perfectly still. Becoming abstemious in diet, and

having cleansed his heart, that Yogin who applies his Soul to the Soul

succeeds in beholding the Soul in the Soul.[1039] This discourse, O son,

intended for thy instruction, is the essence of all the Vedas. The truths

herein disclosed are incapable of being understood by the aid of

inference alone or by that of mere study of the scriptures. One must

understand it oneself by the aid of faith. By churning the wealth that is

contained in all religious works and in all discourses based on truth, as

also the ten thousand Richs, this nectar hath been raised. As butter from

curds and fire from wood, even hath this been raised for the sake of my

son,--this that constituteth the knowledge of all truly wise men. This

discourse, O son, fraught with solid instruction, is intended for

delivery unto Snatakas.[1040] It should never be imparted to one that is

not of tranquil soul, or one that is not self-restrained, or one that

hath not undergone penances. It should not be communicated to one that is

not conversant with the Vedas, or one that doth not humbly wait upon

one's preceptor, or one that is not free from malice, or one that is not

possessed of sincerity and candour, or one that is of reckless behaviour.

It should never be communicated to one whose intellect hath been consumed

by the science of disputation, or one that is vile or low. Unto that

person, however, who is possessed of fame, or who deserveth applause (for

his virtues), or who is of tranquil soul, or possessed of ascetic merit,

unto a Brahmana who is such, unto one's son or dutiful disciple, this

discourse containing the very essence of duties should be communicated,

but on no account should it be communicated to others. If any person

makes a gift of the whole earth with all her treasures, unto one

conversant with truth, the latter would still regard the gift of this

knowledge to be very much superior to that gift. I shall now discourse to

thee on a subject that is a greater mystery than this, a subject that is

connected with the Soul, that transcends the ordinary understandings of

human beings, that has been beheld by the foremost of Rishis, that has

been treated in the Upanishads, and that forms the topic of thy inquiry.

Tell me what, after this is in thy mind? Tell me in what thou has still

any doubt? Listen, for here I am, O son, faces turned towards all

directions. The Sun and the Moon are thy two seated before thee! Upon

what indeed, shall I once more speak to thee?'"

SECTION CCXLVII

"Suka said, 'O illustrious one, O foremost of Rishis, once again

discourse to me on Adhyatma more elaborately. Tell me what, indeed, is

Adhyatma and whence does it come?'[1041]

"Vyasa said, 'That, O son, which is regarded as Adhyatma with reference

to human beings, I shall now mention to thee, and listen to the

explanation I give (of Adhyatma). Earth, water, light, wind, and space,

are the great entities that form the component parts of all creatures,

and, though really one, are yet regarded different like the waves of the

ocean (which though identical with respect to their constituent substance

are yet counted as different from one another). Like a tortoise

stretching out its limbs and withdrawing them again, the great entities

(already named), by dwelling in numberless small forms, undergo

transformations (called creation and destruction). All this universe of

mobile and immobile objects hath for its component parts these five

entities. Everything, in respect of its creation and destruction, is

referable to this fivefold entity. These five entities occur in all

existent things. The Creator of all things, however, hath made an unequal

distribution of those entities (by placing them in different things in

different proportions) for serving different ends.'[1042]

"Suka said, 'How may one succeed in understanding that unequal

distribution (of the five great entities of which thou speakest) in the

diverse things of the universe? Which amongst them are the senses and

which the attributes? How may this be understood?'

"Vyasa said, 'I shall explain thee this duly one after another. Listen

with concentrated attention to the subject as I expound how what I have

said actually happens. Sound, the sense of hearing, and all the cavities

within the body,--these three--have space for their origin. The vital

breaths, the action of the limbs and touch form the attributes of the

wind. Form, eyes, and the digestive fire within the stomach, are

originated by light. Taste, tongue, and all the humours,--these

three,--are from water. Scent, nose, and the body,--these three,--are the

attributes of earth. These, then, as I have expounded to thee, are the

transformations of the five (great) entities with senses. Touch is said

to be the attribute of the wind; taste of water; form of light. Sound is

said to have its origin in space, and scent is said to be the property of

earth. Mind, Understanding, and Nature,--these three,--spring from their

own previous states, and attaining (at each rebirth) to a position higher

than the attributes (which form their respective objects), do not

transcend those attributes.[1043] As the tortoise stretches out its limbs

and withdraws them once again within itself, even so the Understanding

creates the senses and once again withdraws them into itself.[1044] The

consciousness of personal identity that arises in respect of that which

is above the soles of the feet and below the crown of the head, is

principally due to the action of the Understanding.[1045] It is the

understanding that is transformed into the (five) attributes (of form,

scent, etc.). It is understanding also that is transformed into the

(five) senses with the mind for the sixth. When the Understanding is

absent, where are the attributes?[1046] In man there are five senses. The

mind is called the sixth (sense). The Understanding is called the

seventh. The Soul is the eighth. The eyes (and the other senses) are for

only receiving impressions of form (and scent, etc.). The mind exists for

doubting (the accuracy of those impressions). The Understanding settles

those doubts. The Soul is said only to witness every operation without

mingling with them. Rajas, Tamas, and Sattwa,--these three,--arise from

their own counterparts. These exist equal in all creatures (viz., the

deities and human beings, etc.). These are called attributes and should

be known by the actions they induce.[1047] As regards those actions all

such states in which one becomes conscious of oneself as united with

cheerfulness or joy and which are tranquil and pure, should be known as

due to the attribute of Sattwa. All such states in either the body or the

mind, as are united with sorrow, should be regarded as due to the

influence of the attribute called Rajas. All such states again as exist

with stupefication (of the senses, the mind or the understanding) whose

cause is unascertainable, and which are incomprehensible (by either

reasons or inward light), should be known as ascribable to the action of

Tamas. Delight, cheerfulness, joy, equanimity, contentment of heart, due

to any known cause or arising otherwise, are all effects of the attribute

of Sattwa. Pride, untruthfulness of speech, cupidity, stupefication,

vindictiveness, whether arising from any known cause or otherwise, are

indications of the quality of Rajas. Stupefaction of judgment,

heedlessness, sleep, lethargy, and indolence, from whatever cause these

may arise, are to be known as indications of the quality of Tamas.'"[1048]

SECTION CCXLVIII

"Vyasa said, 'The mind creates (within itself) numerous ideas (of objects

or existent things). The Understanding settles which is which. The heart

discriminates which is agreeable and which is disagreeable. These are the

three forces that impel to acts. The objects of the senses are superior

to the senses. The mind is superior to those objects. The understanding

is superior to mind. The Soul is regarded as superior to Understanding.

(As regards the ordinary purposes of man) the Understanding is his Soul.

When the understanding, of its own motion, forms ideas (of objects)

within itself, it then comes to be called Mind.[1049] In consequence of

the senses being different from one another (both in respect of their

objects and the manner of their operation), the Understanding (which is

one and the same) present different aspect in consequence of its

different modifications. When it hears, it becomes the organ of hearing,

and when it touches, it becomes the organ of touch. Similarly, when it

sees, it becomes the organ of vision, and when it tastes, it becomes the

organ of taste, and when it smells, it becomes the organ of scent. It is

the Understanding that appears under different guises (for different

functions) by modification. It is the modifications of the Understanding

that are called the senses. Over them is placed as their presiding chief

(or overseer) the invisible Soul. Residing in the body, the Understanding

exists in the three states (of Sattwa, Rajas, and, Tamas). Sometimes it

obtains cheerfulness, sometimes it gives way to grief; and sometimes its

condition becomes such that it is united with neither cheerfulness nor

grief. The Understanding, however, whose chief function (as already said)

is to create entities, transcends those three states even as the ocean,

that lord of rivers, prevails against the mighty currents of the rivers

that fall into it.[1050] When the Understanding desires for anything, it

comes to be called by the name of Mind. The senses again, though

(apparently different) should all be taken as included within the

Understanding. The senses, which are engaged in bearing impressions of

form, scent etc., should all be subdued.[1051] When a particular sense

becomes subservient to the Understanding, the latter though in reality

not different (from that sense), enters the Mind in the form of existent

things. Even this is what happens with the senses one after another

(separately and not simultaneously) with reference to the ideas that are

said to be apprehended by them.[1052] All the three states that exist

(viz., Sattwa, Rajas, and Tamas), inhere to these three (viz., Mind,

Understanding, and Consciousness) and like the spokes of a car-wheel

acting in consequence of their attachment to the circumference of the

wheel, they follow the different objects (that exist in Mind,

Understanding, and Consciousness).[1053] The mind must make a lamp of the

senses for dispelling the darkness that shuts out the knowledge of the

Supreme Soul. This knowledge that is acquired by Yogins with the aid of

all especial agency of Yoga, is acquired without any especial efforts by

men that abstain from worldly objects.[1054] The universe is of this

nature (viz., it is only a creation of the understanding). The man of

knowledge, therefore, is never stupefied (by attachment to things of this

world). Such a man never grieves, never rejoices, and is free from envy

(at seeing another possessing a larger share of earthly objects). The

Soul is incapable of being seen with the aid of the senses whose nature

is to wander among all (earthly) objects of desire. Even righteous men,

whose senses are pure, fail to behold the soul with their aid, what then

should be said of the vicious whose senses are impure? When, however, a

person, with the aid of his mind, tightly holds their reins, it is then

that his Soul discovers itself like an object (unseen in darkness)

appearing to the view in consequence of the light of a lamp. Indeed, as

all things become visible when the darkness that envelopes them is

dispelled, even the soul becomes visible when the darkness that covers it

is removed.[1055] As an aquatic fowl, though moving on the water, is

never drenched by that element, after the same manner the Yogin of freed

soul is never soiled by the imperfections of the three attributes (of

Sattwa, Rajas, and Tamas). After the same manner, the man of wisdom, by

even enjoying all earthly objects without being attached to any of them,

is never soiled by faults of any kind that arise in the case of others

from such enjoyment. He who avoids acts after having done them

duly,[1056] and takes delight in the one really existent entity, viz.,

the Soul, who has constituted himself the soul of all created beings, and

who succeeds in keeping himself aloof from the three attributes, obtains

an understanding and senses that are created by the Soul. The qualities

are incapable of apprehending the Soul. The Soul, however, apprehends

them always. The Soul is the witness that beholds the qualities and duly

calls them up into being. Behold, this is the difference between the

understanding and the Soul both of which are exceedingly subtile. One of

them creates the qualities. The other never creates them. Though they are

different from each other by nature, yet they are always united. The fish

living in the water is different from the element in which it lives. But

as the fish and the water forming its home are always united, after the

same manner Sattwa and Kshetrajna exists in a state of union. The gnat

born within a rotten fig is really not the fig but different from it.

Nevertheless, as the gnat and the fig are seen to be united with each

other, even so are Sattwa and Kshetrajna. As the blade in a clump of

grass, though distinct from the clump, nevertheless exists in a state of

union with it, even so these two, though different from each other, each

existing in its own self, are to be seen in a state of constant union.'"

SECTION CCXLIX

"Vyasa said, 'The objects by which one is surrounded are created by the

understanding. The Soul, without being connected with them, stands aloof,

presiding over them. It is the understanding that creates all objects.

The three primary qualities are continually being transformed (for the

production of objects). The Kshetrajna or Soul, endued with puissance,

presides, over them all, without, however, mingling with them.[1057] The

objects which the understanding creates partake of its own nature.

Indeed, as the spider creates threads (which partakes of its own material

substance), the objects created by the understanding partake of the

nature of the understanding. Some maintain that the qualities, when

driven away by Yoga or knowledge, do not cease to exist. They say this

because when once gone, the indications only of their return are not

perceptible. (But that is no evidence of their actual destruction).

Others say that when dispelled by knowledge, they are at once destroyed

never to return.[1058] Reflecting upon these two opinions properly, one

should strive one's best according to the way one thinks proper. It is by

this way that one should attain to eminence and take refuge in one's own

Soul alone.[1059] The Soul is without beginning and without end.

Comprehending his Soul properly man should move and act, without giving

way to wrath, without indulging in joy, and always free from envy.

Cutting by this means the knot that is in one's heart, the knot whose

existence is due to the operation of the faculties of the understanding,

which is hard (to open or cut), but which nevertheless is capable of

being destroyed by knowledge, one should live happily, without giving way

to grief (for anything that happens), and with one's doubts dispelled.

Know that they who mingle in the affairs of this world are as distressed

in body and mind as persons ignorant of the art of swimming when they

slip from the land and fall into a large and deep river. The man of

learning, however, being conversant with the truth, is never distressed,

for he feels like one walking over solid land. Indeed, he who apprehends

his Soul to be such, viz., as presenting only the character of Chit which

has knowledge alone for its indication, is never distressed. Indeed, a

person, by thus comprehending the origin and end of all creatures, and by

thus apprehending their inequalities or distinctions, succeeds in

attaining to high felicity. This knowledge is the possession of a

Brahmana in especial by virtue of his birth. Knowledge of the Soul, and

felicity like that which has been adverted to, are each fully sufficient

to lead to emancipation.[1060] By acquiring such knowledge one really

becomes learned. What else is the indication of a person of knowledge?

Having acquired such knowledge, they that are wise among men regard

themselves crowned with success and become emancipated.[1061] Those

things that become sources of fear unto men destitute of knowledge do not

become sources of fear unto those that are endued with knowledge. There

is no end higher than the eternal end which is obtained by a person

possessed of knowledge. One beholds with aversion all earthly objects of

enjoyment which are, of course, fraught with faults of every kind.

Another, beholding others betake themselves with pleasure to such

objects, is filled with sorrow. As regards this matter, however, they

that are conversant with both objects, behold, viz., that which is

fictitious and that which is not so, never indulge in sorrow and are

truly happy.[1062] That which a man does without expectation of fruits

destroys his acts of a former life. The acts, however, of such a person

both of this and his previous life cannot lead to Emancipation. On the

other hand, such destruction of former acts and such acts of this life

cannot lead to what is disagreeable (viz., hell), even if the man of

wisdom engages in acts.'"[1063]

SECTION CCL

"Suka said, 'Let thy reverence tell me of that which is the foremost of

all duties, indeed, of that duty above which no higher one exists in this

world.'

"Vyasa said, 'I shall now tell thee of duties having a very ancient

origin and laid down by the Rishis, duties that are distinguished above

all others. Listen to me with undivided attention. The senses that are

maddening should carefully be restrained by the understanding like a sire

restraining his own inexperienced children liable to fall into diverse

evil habits. The withdrawal of the mind and the senses from all unworthy

objects and their due concentration (upon worthy objects) is the highest

penance. That is the foremost of all duties. Indeed, that is said to be

the highest duty. Directing, by the aid of the understanding, the senses

having the mind for their sixth, and without, indeed, thinking of worldly

objects which have the virtue of inspiring innumerable kinds of thought,

one should live contented with one's own self. When the senses and the

mind, withdrawn from the pastures among which they usually run loose,

come back for residing in their proper abode, it is then that thou wilt

behold in thy own self the Eternal and Supreme Soul.[1064] Those

high-souled Brahmanas that are possessed of wisdom succeed in beholding

that Supreme and Universal Soul which is like unto a blazing fire in

effulgence. As a large tree endued with numerous branches and possessed

of many flowers and fruits does not know in which part it has flowers and

in which it has fruits, after the same manner the Soul as modified by

birth and other attributes, does not know whence it has come and whither

it is to go. There is, however, an inner Soul, which beholds (knows)

everything.[1065] One sees the Soul oneself with the aid of the lighted

lamp of knowledge. Beholding, therefore, thyself with thy own self, cease

to regard thy body as thyself and attain thou to omniscience. Cleansed of

all sins, like unto a snake that has cast off its slough, one attains to

high intelligence here and becomes free from every anxiety and the

obligation of acquiring a new body (in a subsequent birth). Its current

spreading in diverse directions, frightful is this river of life bearing

the world onward in its course. The five senses are its crocodiles. The

mind and its purposes are the shores. Cupidity and stupefaction of

judgment are the grass and straw that float on it, covering its bosom.

Lust and wrath are the fierce reptiles that live in it. Truth forms the

tirtha by its miry banks. Falsehood forms its surges, anger its mire.

Taking its rise from the Unmanifest, rapid is its current, and incapable

of being crossed by persons of uncleansed souls. Do thou, with the aid of

the understanding cross that river having desires for its alligators. The

world and its concerns constitute the ocean towards which that river

runs. Genus and species constitute its unfathomable depth that none can

understand. One's birth, O child, is the source from which that stream

takes its rise. Speech constitutes its eddies. Difficult to cross, only

men of learning and wisdom and understanding succeed in crossing it.

Crossing it, thou wilt succeed in freeing thyself from every attachment,

acquiring a tranquil heart, knowing the Soul, and becoming pure in every

respect. Relying them on a purged and elevated understanding, thou wilt

succeed in becoming Brahma's self. Having dissociated thyself from every

worldly attachment, having acquired a purified Soul and transcending

every kind of sin, look thou upon the world like a person looking from

the mountain top upon creatures creeping below on the earth's surface.

Without giving way to wrath or joy, and without forming any cruel wish,

thou wilt succeed in beholding the origin and the destruction of all

created objects. They that are endued with wisdom regard such an act to

be the foremost of all things. Indeed, this act of crossing the river of

life is regarded by the foremost of righteous persons, by ascetics

conversant with the truth, to be the highest of all acts that one can

accomplish. This knowledge of the all-pervading Soul is intended to be

imparted to one's son. It should be inculcated unto one that is of

restrained senses, that is honest in behaviour, and that is docile or

submissive. This knowledge of the Soul, of which I have just now spoken

to thee, O child, and the evidence of whose truth is furnished by the

Soul itself, is a mystery,--indeed, the greatest of all mysteries, and

the very highest knowledge that one can attain. Brahma hath no

sex,--male, female, or neuter. It is neither sorrow nor happiness. It

hath for its essence the past, the future, and the present. Whatever

one's sex, male or female, the person that attains to the knowledge of

Brahma hath never to undergo rebirth. This duty (of Yoga) hath been

inculcated for attaining to exemption from rebirth.[1066] These words

that I have used for answering thy question lead to Emancipation in the

same way as the diverse other opinions advanced by diverse other sages

that have treated of this subject. I have expounded the topic to thee

after the manner in which it should be expounded. Those opinions

sometimes become productive of fruit and sometimes not. (The words,

however, that I have used are of a different kind, for these are sure to

lead to success).[1067] For this reason, O good child, a preceptor, when

asked by a contented, meritorious, and self-restrained son or disciple,

should, with a delighted heart, inculcate, according to their true

import, these instructions that I have inculcated for the benefit of

thee, my son!'"

SECTION CCLI

"Vyasa said, 'One should not show any affection for scents and tastes and

other kinds of enjoyment. Nor should one accept ornaments and other

articles contributing to the enjoyment of the senses of scent and taste.

One should not covet honour and achievements and fame. Even this is the

behaviour of a Brahmana possessed of vision.[1068] He that hath studied

all the Vedas, having waited dutifully on his preceptor and observed the

vow of Brahmacharya, he that knows all the Richs, Yajuses, and Samans, is

not a regenerate person.[1069] One that behaves towards all creatures as

if one is their kinsman, and one that is acquainted with Brahma, is said

to be conversant with all the Vedas. One that is divested of desire

(being contented with knowledge of the Soul), never dies. It is by such a

behaviour and such a frame of mind that one becomes a truly regenerate

person.[1070] Having performed only various kinds of religious rites and

diverse sacrifices completed with gift of Dakshina, one does not acquire

the status of a Brahmana if he is devoid of compassion and hath not given

up desire.[1071] When one ceases to fear all creatures and when all

creatures cease to fear one, when one never desires for anything nor

cherishes aversion for anything, then he is said to attain to the status

of Brahma. When one abstains from injuring all creatures in thought,

speech, and act, then he is said to acquire the status of Brahma. There

is only one kind of bondage in this world, viz., the bondage of desire,

and no other. One that is freed from the bondage of desire attains to the

status of Brahma. Freed from desire like the Moon emerged from murky

clouds, the man of wisdom, purged of all stains, lives in patient

expectation of his time. That person into whose mind all sorts of desire

enter like diverse streams falling into the ocean without being able to

enhance its limits by their discharge, succeeds in obtaining

tranquillity, but not he who cherishes desire for all earthly objects.

Such a person becomes happy in consequence of the fruition of all his

wishes, and not he who cherishes desire for earthly objects. The latter,

even if he attains to heaven, has to fall away from it.[1072] The Vedas

have truth for their recondite object. Truth hath the subjugation of the

senses for its recondite object. The subjugation of the senses hath

charity for its recondite object. Charity hath penance for its recondite

object. Penance hath renunciation for its recondite object. Renunciation

hath happiness for its recondite object. Happiness hath heaven for its

recondite object. Heaven hath tranquillity for its recondite

object.[1073] For the sake of contentment thou shouldst wish to obtain a

serene understanding which is a precious possession, being indicative of

Emancipation, and which, scorching grief and all purposes or doubts

together with thirst, destroys them completely in the end.[1074] One

possessed of those six attributes, viz., contentment, grieflessness,

freedom from attachment, peacefulness, cheerfulness, and freedom from

envy, is sure to become full or complete.[1075] They that, transcending

all consciousness of body, know the Soul which resides within the body

and which is understood by only persons of wisdom with the aid of the six

entities (already mentioned, viz., the Vedas and truth, etc.) when

endowed with only the attribute of Sattwa, and with the aid also of the

other three (viz., instruction, meditation and Yoga), succeed in

attaining to Emancipation.[1076] The man of wisdom, by understanding the

Soul which presides within the body, which is divested of the attributes

of birth and death, which exists in its own nature, which being

uninvested with attributes requires no act of purification, and which is

identical with Brahma, enjoys beatitude that knows no termination. The

gratification that the man of wisdom obtains by restraining his mind from

wandering in all directions and fixing it wholly on the Soul is such that

its like cannot be attained by one through any other means. He is said to

be truly conversant with the Vedas who is conversant with that which

gratifies one whose stomach is empty, which pleases one who is indigent,

and which invigorates one whose limbs are dry. Suspending his senses that

have been duly restrained from unworthy indulgence, he who lives engaged

in Yoga meditation, is said to be a Brahmana. Such a person is said to be

distinguished above others. Such a person is said to derive his joys from

the Soul. With reference to one who lives after having weakened desire

and devoting himself to the highest topic of existence, it should be said

that his happiness is continuously enhanced like the lunar disc (in the

lighted fortnight).[1077] Like the Sun dispelling darkness, felicity

dispels the sorrows of that Yogin who transcends both the gross and the

subtile elements, as also Mahat and the Unmanifest.[1078] Decrepitude and

death cannot assail that Brahmana who has got beyond the sphere of acts,

who has transcended the destruction of the Gunas themselves, and who is

no longer attached to worldly objects.[1079] Indeed, when the Yogin,

freed from everything, lives in a state transcending both attachment and

aversion, he is said to transcend even in this life his senses and all

their objects. That Yogin, who having transcended Prakriti attains to the

Highest Cause, becomes freed from the obligation of a return to the world

in consequence of his having attained to that which is the

highest.'"[1080]

SECTION CCLII

"Vyasa said, 'Unto a disciple that wishes to enquire after Emancipation

after having transcended all pairs of opposites and accomplished the

concerns of both profit and religion, an accomplished preceptor should

first recount all that has been said in the foregoing section, which is

elaborate, on the topic of Adhyatma.[1081] Space, wind, light, water and

earth counted as the fifth, and bhava and abhava and time, exist in all

living creatures having the five for their constituent ingredients.[1082]

Space is unoccupied interval. The organs of hearing consist of space. One

conversant with the science of entities endued with form should know that

space has sound for its attribute. The feet (that assist at locomotion)

have wind for their essence. The vital breaths are made of wind. The

sense of touch (skin) has wind for its essence, and touch is the

attribute of wind. Heat, the digestive fire in the stomach, light that

discovers all things, the warmth that is in the body, and eye counted as

the fifth, are all of light which has form of diverse colours for its

attribute. Liquefied discharges, solubility, and all kinds of liquid

matter are of water. Blood, marrow, and all else (in the body) that is

cool, should be known to have water for their essence. The tongue is the

sense of taste, and taste is regarded as the attribute of water. All

solid substances are of earth, as also bones, teeth, nails, beard, the

bristles on the body, hair, nerves, sinews, and skin. The nose is called

the sense of scent. The object of that sense, viz., scent, should be

known as the attribute of earth. Each subsequent element possesses the

attribute or attributes of the preceding one besides its own. [1083] In

all living creatures again are the (three) supplementary entities (viz.,

avidya, kama, and karma).[1084] The Rishis thus declared the five

elements and the effects and attributes flowing from or belonging to

them. The mind forms the ninth in the calculation, and the understanding

is regarded as the tenth. The Soul, which is infinite, is called the

eleventh. It is regarded as this all and as the highest. The mind has

doubt for its essence. The understanding discriminates and causes

certainty. The Soul (which, as already said, is infinite), becomes known

as Jiva invested with body (or jivatman) through consequences derived

from acts.[1085] That man who looketh upon the entire assemblage of

living creatures to be unstained, though endued with all these entities

having time for their essence, has never to recur to acts affected by

error.'"[1086]

SECTION CCLIII

"Vyasa said, 'Those that are conversant with the scriptures behold, with

the aid of acts laid down in the scriptures, the Soul which is clothed in

a subtile body and is exceedingly subtile and which is dissociated from

the gross body in which it resides.[1087] As the rays of the Sun that

course in dense masses through every part of the firmament are incapable

of being seen by the naked eye though their existence is capable of being

inferred by reason, after the same manner, existent beings freed from

gross bodies and wandering in the universe are beyond the ken of human

vision.[1088] As the effulgent disc of the Sun is beheld in the water in

a counter-image, after the same manner the Yogin beholds within gross

bodies the existent self in its counter-image.[1089] All those souls

again that are encased in subtile forms after being freed from the gross

bodies in which they resided, are perceptible to Yogins who have

subjugated their senses and who are endued with knowledge of the soul.

Indeed, aided by their own souls, Yogins behold those invisible beings.

Whether asleep or awake, during the day as in the night, and during the

night as in day time, they who apply themselves to Yoga after casting off

all the creations of the understanding and the Rajas born of acts, as

also the very puissance that Yoga begets, succeed in keeping their linga

form under complete control.[1090] The Jiva that dwells in such Yogins,

always endued with the seven subtile entities (viz., Mahat,

consciousness, and the five tanmatras of the five elemental entities),

roves in all regions of bliss, freed from decrepitude and death. I say

'always', and 'freed from death' only in accordance with the common form

of speech, for in reality, that linga form is terminable.[1091] That man,

however, who (without having been able to transcend them) is under the

influence of his mind and understanding, discriminates, even in his

dreams, his own body from that of another and experiences (even then)

both pleasure and pain.[1092] Yes, in even his dreams he enjoys happiness

and suffers misery; and yielding to wrath and cupidity, meets with

calamities of various kinds. In his dreams he acquires great wealth and

feels highly gratified: accomplishes meritorious acts, and (sees and

hears, etc.) as he does in his wakeful hours. Wonderful it is to note

that jiva, which has to lie within the uterus and amid much internal

heat, and which has to pass a period of full ten months in that place, is

not digested and reduced to destruction like food within the stomach. Men

overwhelmed by the qualities of Rajas and Tamas never succeed in

beholding within the gross body: the Jiva-soul which is a portion of the

Supreme Soul of transcendent effulgence and which lies within the heart

of every creature. They who betake themselves to the science of Yoga for

the purpose of obtaining (a knowledge) of that Soul transcending the

inanimate and gross body, the imperceptible linga body, and the karana

body that is not destroyed on the occasion of even the universal

destruction.[1093] Amongst the duties that have been laid down for the

different modes of life including the fourth mode (or Sannyasa), these to

which I have adverted, which have yoga for their foremost, and which

imply a cessation of every operation of the Mind and the understanding,

have been laid down by Sandilya (in the Chandogya Upanishad).[1094]

Having comprehended the seven subtile entities (viz., the senses, the

objects of the mind, Mind, Understanding, Mahat, Unmanifest or Prakriti,

and Purusha), having comprehended also the Supreme cause of the universe

with the six attributes (viz., omniscience, contentment, unlimited

comprehension, independence, eternal wakefulness, and omnipotence), and

lastly having understood that the universe is only a modification of

Avidya endued with the three qualities, one succeeds in beholding (guided

by the scriptures), high Brahma.'"[1095]

SECTION CCLIV

"Vyasa said, 'There is a wonderful tree, called Desire, in the heart of a

man. It is born of the seed called Error. Wrath and pride constitute its

large trunk. The wish for action is the basin around its foot (for

holding the water that is to nourish it). Ignorance is the root of that

tree, and heedlessness is the water that gives it sustenance. Envy

constitutes its leaves. The evil acts of past lives supply it with

vigour. Loss of judgment and anxiety are its twigs; grief forms its large

branches; and fear is its sprout. Thirst (after diverse objects) that is

(apparently) agreeable forms the creepers that twine round it on every

side. Excessively greedy men, bound in chains of iron, sitting around

that fruit-yielding tree, pay their adorations to it, in expectation of

obtaining its fruit.[1096] He who, subduing those chains, cutteth down

that tree and seeks to cast off both sorrow and joy, succeeds in

attaining to the end of both.[1097] That foolish man who nourishes this

tree by indulgence in the objects of the senses is destroyed by those

very objects in which he indulges after the manner of a poisonous pill

destroying the patient to whom it is administered.[1098] A dexterous

person, however, by the aid of Yoga, forcibly teareth up and cutteth with

the sword of samadhi, the far-reaching root of this tree.[1099] One who

knows that the end of all acts undertaken from only the desire of fruit

is rebirth or chains that bind, succeeds in transcending all sorrow. The

body is said to be a city. The understanding is said to be its mistress.

The mind dwelling within the body is the minister of that mistress whose

chief function is to decide. The senses are the citizen that are employed

by the mind (upon the service of the mistress). For cherishing those

citizens the mind displays a strong inclination for acts of diverse

kinds. In the matter of those acts, two great faults are observable,

viz., Tamas and Rajas.[1100] Upon the fruits of those acts rest those

citizens along with the chiefs of the city (viz., Mind, Understanding,

and Consciousness).[1101] The two faults (already spoken of) live upon

the fruits of those acts that are accomplished by forbidden means. This

being the case, the understanding, which of itself is unconquerable (by

either Rajas or Tamas), descends to a state of equality with the mind (by

becoming as much tainted as the mind that serves it). Then again the

senses, agitated by the stained mind, lose their own stability. Those

objects again for whose acquisition the understanding strives (regarding

them to be beneficial) become productive of grief and ultimately Meet

with destruction. Those objects, after destruction, are recollected by

the mind, and accordingly they afflict the mind even after they are lost.

The understanding is afflicted at the same time, for the mind is said to

be different from the understanding only when the mind is considered in

respect of its chief function of receiving impressions about whose

certainty it is no judge. In reality, however, the mind is identical with

the understanding.[1102] The Rajas (productive of only sorrow and evil of

every kind) that is in the understanding then overwhelms the Soul itself

that lies over the Rajas-stained understanding like an image upon a

mirror.[1103] It is the mind that first unites in friendship with Rajas.

Having united itself, it seizes the soul, the understanding, and the

senses (like a false minister seizing the king and the citizens after

having conspired with a foe) and makes them over to Rajas (with which it

has united itself).'"

SECTION CCLV

"Bhishma said, 'Do thou, O son, O sinless one, listen once more, with

feelings of great pride, to the words that fell from the lips of the

Island-born Rishi on the subject of the enumeration of the entities. Like

unto a blazing fire (for having transcended all ignorance), the great

Rishi said these words unto his son who resembled a fire wrapped in

smoke.[1104] Instructed by what he said, I also, O son, shall again

expound to thee that certain knowledge (which dispels ignorance). The

properties possessed by earth are immobility, weight, hardness,

productiveness, scent, density, capacity to absorb scents of all kinds,

cohesion, habitableness (in respect of vegetables and animals), and that

attribute of the mind which is called patience of the capacity to bear.

The properties of water are coolness, taste, moisture, liquidity,

softness, agreeableness, tongue, fluidity, capacity to be congealed, and

power to melt many earthly products.[1105] The properties of fire are

irresistible energy, inflammability, heat, capacity t o soften, light,

sorrow, disease, speed, fury, and invariably upward motion. The

properties of the wind are touch that is neither hot nor cool, capacity

to assist the organ of speech, independence (in respect of motion),

strength, celerity, power to assist all kinds of emission or discharge,

power to raise other objects, breaths inhaled and exhaled, life (as the

attribute of Chit) and birth (including death). The properties of space

are sound, extension, capacity of being enclosed, absence of refuge for

resting upon absence of all necessity for such refuge, status of being

unmanifest, capacity for modification, incapacity for producing

resistance, material cause for producing the sense of hearing, and the

unoccupied portions of the human body. These are the fifty properties, as

declared, that constitute, the essence of the five elementary

entities.[1106] Patience, reasoning or disputation, remembrance,

forgetfulness or error, imagination, endurance, propensity towards good,

propensity towards evil, and restlessness,--these are the properties of

the mind. Destruction of both good and evil thoughts (i.e., dreamless

slumber), perseverance, concentration, decision, and ascertainment of all

things resting upon direct evidence, constitute the five properties of

the understanding.'

"Yudhishthira said, 'How can the understanding be said to have five

properties? How again, can the five senses be spoken of as properties (of

the five elementary entities)? Expound to me, O grandsire, all this that

seems to be very abstruse.'

"Bhishma said, 'The understanding is said to possess altogether sixty

properties, for the understanding includes the five elements.[1107] All

those properties exist in a state of union with the Soul. The Vedas

declare, O son, that the elements, their (fifty) properties (together

with the mind and the understanding and their nine and five properties)

are all created by Him who is above all deterioration. These (one and

seventy) entities, therefore, are not eternal (like the Soul). The

theories contradicting the Revelation that have in the previous Vedas, O

son, been placed before thee (about the origin of the Universe and its

other incidents) are all defective in the eye of reason. Carefully

attending, however, in this world to all that I have said unto thee about

the Supreme Brahma, do thou, after attaining to the puissance that the

knowledge of Brahma offers, seek to win tranquillity of heart.'"[1108]

SECTION CCLVI

"Yudhishthira said, 'These lords of earth that lie on the earth's surface

amid their respective hosts, these princes endued with great might, are

now reft of animation. Every one of these mighty monarchs was possessed

of strength equal to that of ten thousand elephants. Alas! these have all

been slain by men possessed of equal prowess and might. I do not behold

any one else (in the world) that could slay any of these men in

battle.[1109] All of them were endued with great prowess, great energy,

and great strength. Possessed also of great wisdom, they are now lying on

the bare ground, deprived of life. With respect to all these men that are

deprived of life, the word that is used is that they are dead. Of

terrible prowess, all these kings are said to be dead. On this subject a

doubt has arisen in my mind. Whence is animation and whence is death? Who

is it that dies? (Is it the gross body, the subtile body, or the Soul,

that dies)? Whence is death? For what reason also doth death takeaway

(living creatures)? O grandsire, tell me this, O thou that resemblest a

celestial!'

"Bhishma said, 'In days of old, in the Krita age, O son, there was a king

of the name of Anukampaka. His cars and elephants and horses and men

having been reduced in number, he was brought under the sway of his foes

in battle. His son named Hari, who resembled Narayana himself in

strength, was in that battle slain by his foes along with all his

followers and troops. Afflicted with grief on account of the death of his

son, and himself brought under the sway of foes, the king devoted himself

thence to a life of tranquillity. One day, while wandering without a

purpose he met the sage Narada on the earth. The monarch told Narada all

that had happened, viz., the death of his son in battle and his own

capture by his enemies. Having heard his words, Narada, possessed of

wealth of penances, then recited to him the following narrative for

dispelling his grief on account of the death of his son.'

"Narada said, 'Listen now, O monarch, to the following narrative of

rather lengthy details as these had occurred. I myself heard it formerly,

O king! Endued with great energy, the Grandsire, at the time of the

creation of the universe, created a large number of living beings. These

multiplied greatly, and none of them met with death. There was no part of

the universe that was not overcrowded with living creatures, O thou of

unfading glory! Indeed, O king, the three worlds seemed to swell with

living beings, and became as it were breathless. Then, O monarch, the

thought arose in the Grandsire's mind as to how he should destroy that

overgrown population. Reflecting on the subject, the Self-born, however,

could not decide what the means should be by which the destruction of

life was to be brought about. Thereupon, O king, Brahman gave way to

wrath, and in consequence of his wrath a fire issued out of his body.

With that fire born of his wrath, the Grandsire burnt all the quarters of

the universe, O monarch. Indeed, that conflagration born of the Divine

lord's anger, O king, burnt heaven and earth and the firmament and the

whole universe with all its mobile and immobile beings. Truly, when the

Grandsire thus gave way to wrath, all mobile and immobile beings began to

be consumed by the irresistible energy of that passion. Then the divine

and auspicious Sthanu, that slayer of hostile heroes, that lord of the

Vedas and the scriptures, filled with compassion, sought to gratify

Brahman. When Sthanu came to Brahman from motives of benevolence, the

great God burning with energy, addressed him, saying, 'Thou deservest

boons at my hands. What desire of thine shall I accomplish? I shall do

thee good by accomplishing whatever is in thy breast.'"

SECTION CCLVII

"Sthanu said, 'Know, O lord, that my solicitations to thee are on behalf

of the created beings of the universe. These beings have been created by

thee. Do not be angry with them, O grandsire! By the fire born of thy

energy, O illustrious one, all the created beings are being consumed.

Beholding them placed in such a plight, I am penetrated with compassion.

Do not be angry with them, O lord of the universe.'

"The lord of all created beings said, 'I am not angry, nor it is my wish

that all the created beings should cease to exist. It is only for

lightening the burthen of the earth that destruction is desirable. The

goddess Earth, afflicted with the weight of creatures, solicited me, O

Mahadeva, for destroying them, especially as She seemed to sink under

their burthen into the water. When after exercising my intelligence for

even a long while I could not hit upon the means by which to accomplish

the destruction of this overgrown population, it was then that wrath took

possession of my breast.'

"Sthanu said, 'Do not give way to wrath, O lord of the deities, with

respect to this matter about the destruction of living creatures. Be

gratified. Let not these mobile and immobile beings be destroyed. All

tanks, all kinds of grass and herbs, all immobile beings, and all mobile

creatures also of the four varieties, are being consumed. The whole

universe is about to be denuded of beings. Be gratified, O divine lord! O

thou of righteous heart, even this is the boon that I solicit at thy

hands. If destroyed, these creatures would not come back. Therefore, let

this energy of thine be neutralised by thy own energy. Actuated by

compassion for all created beings find some means so that, O Grandsire,

these living creatures may not burn. Oh, let not these living creatures

perish with even their descendants thus destroyed. Thou hast appointed me

as the presider over the consciousness of all living creatures, O lord of

all the lords of the universe. All this mobile and immobile universe of

life, O lord of the universe, hath sprung from thee. Pacifying thee, O

god of gods, I beg of thee that living creatures may repeatedly come back

into the world, undergoing repeated deaths.'

"Narada continued, 'Hearing these words of Sthanu, the divine Brahman of

restrained speech and mind himself suppressed that energy of his within

his own heart. Suppressing that fire that had been devastating the

universe, the illustrious Brahman, adored of all, and possessed of

illimitable puissance, then arranged for both birth and death in respect

of all living creatures. After the Selfborn had withdrawn and suppressed

that fire, there came out, from all the outlets of his body, a lady

attired in robes of black and red, with black eyes, black palms, wearing

a pair of excellent ear-rings, and adorned with celestial ornaments.

Having sprung from Brahman's body, the lady took her station on his

right. The two foremost of deities thereupon looked at her. Then, O king,

the puissant Selfborn, the original cause of all the worlds, saluted her

and said, 'O Death, slay these creatures of the universe. Filled with

anger and resolved to bring about the destruction of created beings, I

have called thee.[1110] Do thou, therefore, commence to destroy all

creatures foolish or learned. O lady, slay all created beings without

making exception in anybody's favour. At my command thou wilt win great

prosperity.' Thus addressed, the goddess, Death, adorned with a garland

of lotuses, began to reflect sorrowfully and shed copious tears. Without

allowing her tears, however, to fall down, she held them, O king, in her

joined palms. She then besought the Self-born, impelled by the desire of

doing good to mankind.'"

SECTION CCLVIII

"Narada said, 'The large-eyed lady, controlling her grief by an effort of

her own, addressed the Grandsire, with joined hands and bending in an

attribute of humility like a creeper. And she said, 'How, O foremost of

speakers, shall a lady like me that has sprung from thee proceed to

accomplish such a terrible feat,--a feat, that is, which is sure to

inspire all living creatures with dread? I fear to do aught that is

iniquitous. Do thou appoint such work for me as is righteous. Thou seest

that I am frightened. Oh, cast a compassionate glance upon me. I shall

not be able to cut off living creatures,--infants, youths, and aged

ones,--who have done me no injury. O lord of all creatures, I bow to

thee, be gratified with me. I shall not be able to cut off dear sons and

loved friends and brothers and mothers and fathers. If these die (through

my act), their surviving relatives will surely curse me. I am filled with

fear at the prospect of this.[1111] The tears of the sorrow-stricken

survivors will burn me for eternity. I am very much afraid of them (whose

relatives I shall have to cut off). I seek thy protection. All sinful

creatures (slain by me) will have to sink into the infernal regions. I

seek to gratify thee, O boon-giving god! Extend to me thy grace, O

puissant lord! I seek the gratification of this wish, O Grandsire, of all

the worlds. O foremost of all the gods, I seek, through thy grace, even

this object, viz., permission to undergo severe austerities.'

"The Grandsire said, 'O Death, thou hast been intended by me for the

destruction of all creatures. Go, and set thyself to the task of slaying

all. Do not reflect (upon the propriety or otherwise of this act). This

must certainly be. It cannot be otherwise. O sinless one, O lady of

faultless limbs, do thou accomplish the behest I have uttered.' Thus

addressed, O thou of Mighty arms, the lady called Death, O conqueror of

hostile cities, spoke not a word, but humbly stood there with her eyes

upturned towards the puissant Lord of all creatures. Brahman addressed

her repeatedly, but the lady seemed to be herself deprived of life.

Beholding her thus, the god of gods, that lord of lords, became silent.

Indeed, the Self-born, by an effort of his will, became gratified.

Smiling, the lord of all the worlds then cast his eyes on the universe.

It has been heard by us that when that unconquered and illustrious lord

subdued his wrath, the lady (called Death) went away from his side.

Leaving Brahman's side without having promised to accomplish the

destruction of living creatures, Death quickly proceeded, O king, to the

sacred spot known by the name of Dhenuka. There the goddess practised the

severest austerities for five and ten billions of years, all the while

standing upon one foot.[1112] After she practised such exceedingly severe

austerities in that place, Brahman of great energy once more said unto

her, 'Do thou accomplish my behest, O Death!' Disregarding this command,

the lady once more practised penances standing upon one foot for twenty

billions of years, O giver of honours! And once more, O son, she led a

life in the woods with the deer for another long period consisting of ten

thousand billions of years.[1113] And once, O foremost of men, she passed

twice ten thousand years, living upon air only as her sustenance. Once

again, O monarch, she observed the excellent vow of silence for eight

thousand years, passing the whole time in water. Then that maiden, O best

of kings, went to the river Kausiki. There she began to pass her days in

the observance of another vow, living the while upon only water and air.

After this, O monarch, the blessed maiden proceeded to the Ganges and

thence to the mountains of Meru. Moved by the desire of doing good to all

living creatures, she stood perfectly motionless there like a piece of

wood. Proceeding thence to the summit of Himavat where the deities had

performed their great sacrifice, she stood there for another hundred

billions of years, supporting her weight upon only the toes of her feet

with the object of gratifying the Grandsire with such an act of

austerity. Wending thither, the Creator and Destroyer of the universe

again addressed her saying, 'Upon what art thou engaged, O daughter?

Accomplish those words of mine.' Addressing the divine Grandsire, the

maiden once more said, 'I am unable to cut off living creatures, O god! I

seek to gratify thee (so that I may be excused of this behest).'

Frightened at the prospect of demerit she prayed the Grandsire for being

excused of obedience to his command, the Grandsire silenced her, and once

more addressed her, saying, 'No demerit will accrue, O Death! Do thou, O

auspicious maiden, set thyself to the task of destroying living

creatures. That which I have uttered, O amiable girl, cannot certainly be

falsified. Eternal righteousness shall now take refuge in thee. Myself

and all the deities shall always be employed in seeking thy good. This

other wish that is in thy heart I grant thee. Living creatures shall be

afflicted by disease, and (dying) shall cast the blame on thee. Thou

shalt become a male in all male beings, a female in all female beings,

and a eunuch in all those that are of the third sex.[1114] Thus addressed

by Brahman, O king, the maiden at last said, with joined hands unto that

high-souled and undeteriorating lord of all the deities, these words, 'I

am unable to obey thy command.' The great God, without relenting, again,

said unto her, 'O Death, do thou kill men. I shall so ordain that thou

shalt not incur any demerit by doing this, O auspicious lady! Those tear

drops that I see fallen from thy eyes, and that thou still boldest in thy

joined hands, shall take the form of terrible diseases and even they

shall destroy men when their hours come. When the end comes of living

creatures, thou shalt despatch Desire and Wrath together against them.

Immeasurable merit shall be thine. Thou shalt not incur iniquity, being

thyself perfectly equal in thy behaviour.[1115] By doing this thou wilt

only observe righteousness instead of sinking thyself into iniquity. Do

thou, therefore, set thy heart upon the task at hand, and addressing

Desire and Wrath begin to slay all living creatures.' Thus addressed,

that lady, called by the name of Death, became afraid of Brahman's curse

and answered him, saying, 'Yes!' From that time she began to despatch

Desire and Wrath as the last hours of living creatures and through their

agency to put a stop to their life-breaths. Those tears that Death had

shed are the diseases by which the bodies of men become afflicted. At the

destruction, therefore, of living creatures, one should not,

understanding, with the aid of the intelligence (to what cause such

destruction is due), give way to grief. As the senses of all creatures

disappear when the latter become plunged into dreamless sleep and return

once more when they awake, after the same manner all human beings, upon

the dissolution of their bodies, have to go into the other world and

return thence to this, O lion among kings! The element called wind, that

is endued with terrible energy and mighty prowess and deafening roars,

operates as the life in all living creatures. That wind, when the bodies

of living creatures are destroyed, escaping from the old becomes engaged

in diverse functions in diverse new bodies. For this reason, the wind is

called the lord of the senses and is distinguished above the other

elements constituting the gross body. The gods, without exception, (when

their merits cease), have to take birth as mortal creatures on earth.

Similarly, all mortal creatures also (when they acquire sufficient

merit), succeed in attaining to the status of gods. Therefore, O lion

among kings, do not grieve for thy son. Thy son has attained to heaven

and is enjoying great happiness there! It was thus, O monarch, that Death

was created by the Self-born and it is in this way that she cuts off duly

all living creatures when their hours come. The tears she had shed become

diseases, which, when their last hours come, snatch away all beings

endued with life.'"

SECTION CCLIX

"Yudhishthira said, 'All men that inhabit this earth are filled with

doubts in respect of the nature of righteousness. Who is this that is

called Righteousness? Whence also does Righteousness come? Tell me this,

O Grandsire! Is Righteousness for service in this world or is it for

service in the next world? Or, is it for service both here and hereafter?

Tell me this, O grandsire!'

"Bhishma said, 'The practices of the good, the Smritis, and the Vedas,

are the three indications (sources) of righteousness. Besides these, the

learned have declared that the purpose (for which an act is accomplished)

is the fourth indication of righteousness.[1116] The Rishis of old have

declared what acts are righteous and also classified them as superior or

inferior in point of merit. The rules of righteousness have been laid

down for the conduct of the affairs of the world. In both the worlds,

that is, here and hereafter, righteousness produces happiness as its

fruits. A sinful person unable to acquire merit by subtile ways, becomes

stained with sin only. Some are of opinion that sinful persons can never

be cleansed of their sins. In seasons of distress, a person by even

speaking an untruth acquires the merit of speaking the truth, even as a

person who accomplishes an unrighteous act acquires by that very means

the merit of having done a righteous act. Conduct is the refuge of

righteousness. Thou shouldst know what righteousness is, aided by

conduct.[1117] (It is the nature of man that he neither sees nor

proclaims his own faults but notices and proclaims those of others). The

very thief, stealing what belongs to others, spends the produce of his

theft in acts of apparent virtue. During a time of anarchy, the thief

takes great pleasure in appropriating what belongs to others. When

others, however, rob him of what he has acquired by robbery, he then

wishes forthwith for a Icing (for invoking punishment on the head of the

offenders). At even such a time, when his indignation for offended rights

of property is at its highest, he secretly covets the wealth of those

that are contended with their own. Fearlessly and without a doubt in his

mind (when he is himself the victim of a robbery) he repairs to the

king's palace with a mind cleansed of every sin. Within even his own

heart he does not see the stain of any evil act.[1118] To speak the truth

is meritorious. There is nothing higher than truth. Everything is upheld

by truth, and everything rests upon truth. Even the sinful and ferocious,

swearing to keep the truth amongst themselves, dismiss all grounds of

quarrel and uniting with one another set themselves to their (sinful)

tasks, depending upon truth. If they behaved falsely towards one another,

they would then be destroyed without doubt. One should not take what

belongs to others. That is an eternal obligation. Powerful men regard it

as one that has been introduced by the weak. When, however, the destiny

of these men becomes adverse, this injunction then meets with their

approval. Then again they that surpass others in strength or prowess do

not necessarily become happy.[1119] Therefore, do not ever set thy heart

on any act that is wrong. One behaving in this way hath no fear of

dishonest men or thieves or the king. Not having done any injury to any

one, such a man lives fearlessly and with a pure heart. A thief fears

everybody, like a deer driven from the woods into the midst of an

inhabited village. He thinks other people to be as sinful as himself. One

that is of pure heart is always filled with cheerfulness and hath no fear

from any direction. Such a person never sees his own misconduct in

others.[1120] Persons engaged in doing good to all creatures have said

that the practice of charity is another high duty. They that are

possessed of wealth think that this duty has been laid down by those that

are indigent. When, however, those wealthy men meet with poverty in

consequence of some turn of fortune, the practice of charity then

recommends itself to them. Men that are exceedingly wealthy do not

necessarily meet with happiness.[1121] Knowing how painful it is to

himself, a person should never do that to others which he dislikes when

done to him by others.[1122] What can one who becomes the lover of

another man's wife say to another man (guilty of the same transgression)?

it is seen, however, that even such a one, when he sees his lady with

another lover, becomes unable to forgive the act.[1123] How can one who,

to draw breath himself think of preventing another by a murderous act,

from doing the same? Whatever wishes one entertains with respect to one's

ownself, one should certainly cherish with respect to another. With the

surplus wealth one may happen to own one should relieve the wants of the

indigent. It is for this reason that the Creator ordained the practice of

increasing one's wealth (by trade or laying it out at interest).[1124]

One should walk alone that path by proceeding along which one may hope to

meet with the deities; or, at such times when wealth is gained, adherence

to the duties of sacrifice and gift is laudable. [1125] The sages have

said that the accomplishment of the objects by means of agreeable

(pacific) means is righteousness. See, O Yudhishthira, that even this is

the criterion that has been kept in view in declaring the indications of

righteousness and iniquity.[1126] In days of old the Creator ordained

righteousness endowing it with the power of holding the world together.

The conduct of the good, that is fraught with excellence, is subjected to

(numerous) restraints for acquiring righteousness which depends upon many

delicate considerations. The indications of righteousness have now been

recounted to thee, O foremost one of Kuru's race! Do not, therefore, at

any time set thy understanding upon any act that is wrong.'"

SECTION CCLX

"Yudhishthira said, 'Thou sayest that righteousness or duty depends upon

delicate considerations, that is indicated by the conduct of those that

are called good, that it is fraught with restraints (from numerous acts),

and that its indications are also contained in the Vedas. It seems to me,

however, that I have a certain inward light in consequence of which I can

discriminate between right and wrong by inferences.[1127] Numerous

questions that I had intended to ask thee have all been answered by thee.

There is one question, however, that I shall presently ask. It is not

prompted, O king, by desire of empty disputation. All these embodied

creatures, it seems, take birth, exist, and leave their bodies, of their

own nature. Duty and its reverse, therefore, cannot be ascertained, O

Bharata, by study of the scriptures alone.[1128] The duties of a person

who is well off are of one kind. Those of a person who has fallen into

distress are of another kind. How can duty respecting seasons of distress

be ascertained by reading the scriptures alone?[1129] The acts of the

good, thou hast said, constitute righteousness (or duty). The good,

however, are to be ascertained by their acts. The definition, therefore,

has for its foundation, a begging of the question, with the result that

what is meant by conduct of the good remains unsettled. It is seen that

some ordinary person commits unrighteousness while apparently achieving

righteousness. Some extraordinary persons again may be seen who achieve

righteousness by committing acts that are apparently unrighteous.[1130]

Then, again, the proof (of what I say) has been furnished by even those

that are well conversant with the scriptures themselves, for it has been

heard by us that the ordinances of the Vedas disappear gradually in every

successive age. The duties in the Krita age are of one kind. Those in the

Treta are of another kind, and those in the Dwapara are again different.

The duties in the Kali age, again, are entirely of another kind. It

seems, therefore, that duties have been laid down for the respective ages

according to the powers of human beings in the respective ages. When,

therefore, all the declarations in the Vedas do not apply equally to all

the ages, the saying that the declarations of the Vedas are true is only

a popular form of speech indulged in for popular satisfaction. From the

Srutis have originated the Smritis whose scope again is very wide. If the

Vedas be authority for everything, then authority would attach to the

Smritis also for the latter are based on the former. When, however, the

Srutis and the Smritis contradict each other, how can either be

authoritative? Then again, it is seen that when some wicked persons of

great might cause certain portions of certain courses of righteous acts

to be stopped, these are destroyed for ever.[1131] Whether we know it or

know it not, whether we are able to ascertain it or not to ascertain it,

the course of duty is finer than the edge of a razor and grosser than

even a mountain. Righteousness (in the form of sacrifices and other

religious acts) at first appears in the form of the romantic edifices of

vapour seen in the distant sky. When, however, it is examined by the

learned, it disappears and becomes invisible.[1132] Like the small ponds

at which the cattle drink or the shallow aqueducts along cultivated

fields that dry up very soon, the eternal practices inculcated in the

Smritis, falling into discontinuance, at last disappear totally (in the

Kali age). Amongst men that are not good some are seen to become

hypocrites (in respect of the acquisition of righteousness) by suffering

themselves to be urged by desire. Some become so, urged by the wishes of

others. Others, numbering many, tread in the same path, influenced by

diverse other motives of a similar character.[1133] It cannot be denied

that such acts (though accomplished by persons under the influence of

evil passions) are righteous. Fools, again, say that righteousness is an

empty sound among those called good. They ridicule such persons and

regard them as men destitute of reason. Many great men, again, turning

back (from the duties of their own order) betake themselves to the duties

of the kingly order. No such conduct, therefore, is to be seen (as

observed by any man), which is fraught with universal benevolence.[1134]

By a certain course of conduct one becomes really meritorious. That very

course of conduct obstructs another in the acquisition of merit. Another,

by practising at his pleasure that conduct, it is seen, remains

unchanged.[1135] Thus that conduct by which one becomes meritorious

impedes another in the acquisition of merit. One may thus see that all

courses of conduct are seen to lose singleness of purpose and character.

It seems, therefore, that only that which the learned of ancient times

called righteousness is righteousness to this day: and through that

course of conduct (which the learned so settled) the distinctions and

limitations (that govern the world) have become eternal.'"[1136]

SECTION CCLXI

"Bhishma said, 'In this connection is cited the old narrative of the

conversation of Tuladhara with Jajali on the topic of righteousness.

There was once a Brahmana of the name of Jajali who lived in a certain

forest, practising the ways of a forest-recluse.[1137] Of austere

penances, he proceeded on a certain occasion towards the sea-shore, and

having arrived there began to practise the most severe penances.

Observing many vows and restraints, his food regulated by many rules of

fast, his body clad in rags and skins, bearing matted locks on his head

his entire person smeared with filth and clay, that Brahmana possessed of

intelligence passed many years there, suspending speech (and engaged in

Yoga meditation). Possessed of great energy, that regenerate ascetic, O

monarch, while living within the waters (of the sea), roamed through all

the worlds with the speed of the mind, desirous of seeing all

things.[1138] Having beheld the whole earth bounded by the ocean and

adorned with rivers and lakes and woods, the ascetic one day, while

sitting under the water, began to think in this strain, 'In this world of

mobile and immobile creatures there is none equal to me. Who can roam

with me among the stars and planets in the firmament and dwell again

within the waters.' Unseen by the Rakshasas while he repeated this to

himself, the Pisachas said unto him, 'It behoves thee not to say so.

There is a man, named Tuladhara, possessed of great fame and engaged in

the business of buying and selling. Even he, O best of regenerate

persons, is not worthy of saying such words as thou sayest.' Thus

addressed by those beings, Jajali of austere penances replied unto them,

saying, 'I shall see that famous Tuladhara who is possessed of such

wisdom.' When the Rishi said those words, those superhuman beings raised

him from the sea, and said unto him, 'O best of regenerate persons, go

thou along this road.' Thus addressed by those beings, Jajali proceeded

onwards with a cheerless heart. Arrived at Varanasi he met Tuladhara whom

he addressed saying the following words.'

"Yudhishthira said, 'What, O sire, are those difficult feats that Jajali

had performed before in consequence of which he had acquired such high

success? It behoveth thee to describe them to me.'

"Bhishma said, 'Jajali had become engaged in penances of the severest

austerities. He used to perform ablutions morning and evening. Carefully

tending his fires, he was devoted to the study of the Vedas.

Well-conversant with the duties laid down for forest recluses, Jajali (in

consequence of his practices) seemed to blaze with effulgence.[1139] He

continued to live in the woods, engaged all the while in penances. But he

never regarded himself as one that had acquired any merit by his acts. In

the season of the rains he slept under the open sky. In autumn he sat in

water. In summer he exposed himself to the sun and the wind. Still he

never regarded himself as one that had acquired any merit through such

acts. He used to sleep on diverse kinds of painful beds and also on the

bare earth. Once on a time, that ascetic, while standing under the sky in

the rainy season, received on his head repeated downpours from the

clouds. He had to pass through the woods repeatedly. What with exposure

to the rains and what with the filth they caught, the locks of that

sinless Rishi became entangled and intertwined with one another. On one

occasion, that great ascetic, abstaining entirely from food and living

upon air only, stood in the forest like a post of wood. Unmoved at heart,

he stood there, without once stirring an inch. While he stood there like

a wooden post, perfectly immovable, O Bharata, a pair of Kulinga birds, O

king, built their nest on his head. Filled with compassion, the great

Rishi suffered that feathery couple in building their nest among his

matted locks with shreds of grass. And as the ascetic stood there like a

post of wood, the two birds lived with confidence on his head happily.

The rains passed away and autumn came. The couple, urged by desire,

approached each other according to the law of the Creator, and in

complete confidence laid their eggs, O king, on the head of that Rishi.

Of rigid vows and possessed of energy, the ascetic knew it. Knowing what

the birds had done, Jajali moved not. Firmly resolved to acquire merit,

no act that involved the slightest injury to others could recommend

itself to him. The feathery couple going away and moving every day from

and to his head, happily and confidently lived there, O puissant king!

When in the progress of time the eggs became mature and young ones came

out, they began to grow up in that nest, for Jajali moved not in the

least. Firm in the observance of his vows, the righteous-souled Rishi

continued to hold and protect those eggs by standing on that very spot

perfectly motionless and rapt in Yoga meditation. In course of time the

young ones grew and became equipped with wings. The Muni knew that the

young Kulingas had attained to that stage of development. That foremost

of intelligent men, steady in the observance of vows, one day beheld

those young ones and became filled with pleasure. The parent-birds,

seeing their young ones equipped with wings, became very happy and

continued to dwell in the Rishi's head with them in perfect safety. The

learned Jajali saw that when the young birds became equipped with wings

they took to the air every evening and returned to his head without

having proceeded far. He still stood motionless on that spot. Sometimes,

after he saw that, left by their parents, they went out by themselves and

returned again by themselves. Jajali still moved not. A little while

after, the young birds going away in the morning passed the whole day out

of his sight, but came back in the evening for dwelling in the nest.

Sometimes, after that, leaving their nest for five days at a stretch,

they returned on the sixth day. Jajali still moved not. Subsequently,

when their strength became fully developed they left him and returned not

at all even after many days. At last, on one occasion, leaving him, they

came not even after a month. Then, O king, Jajali left that spot. When

they had thus gone away for good, Jajali wondered much, and thought that

he had achieved ascetic success. Then pride entered his heart. Firm in

the observance of vows, the great ascetic, seeing the birds thus leave

him after having been reared on his head, thought highly of himself, and

became filled with delight. He, then, bathed in a stream and poured

libations on the sacred fire, and paid his adorations to the rising Sun

indeed, having thus caused those chataka birds to grow on his head,

Jajali, that foremost of ascetics, began to slap his armpits and proclaim

loudly through the sky, '_I have won great merit_.' Then an invisible

voice arose in the sky and Jajali heard these words, 'Thou art not equal,

O Jajali, to Tuladhara in point of righteousness. Possessed of great

wisdom, that Tuladhara lives at Baranasi. Even he is not fit to say what

thou sayest, O regenerate one.' Hearing these words, Jajali became filled

with wrath, and desirous of meeting Tuladhara, O monarch, began to roam

over the whole earth, observing the vow of silence and passing the night

at that spot where evening overtook him.[1140] After a considerable time

he reached the city of Baranasi, and saw Tuladhara engaged in selling

miscellaneous articles.[1141] As soon as the shop-keeper Tuladhara beheld

the Brahmana arrived at his place, he cheerfully stood up and worshipped

the guest with proper salutations.[1142]

"Tuladhara said, 'Without doubt, O Brahmana, it is known to me that thou

hast come to _me_. Listen, however, O foremost of regenerate persons, to

what I say. Living on a low land near the sea-shore thou underwentest

very austere penances. But thou hadst no consciousness of having achieved

righteousness or merit. When thou didst at last attain to ascetic

success, certain birds were born on thy head. Thou tookest great care of

the little creatures. When at last those birds became equipped with wings

and when they began to leave thy head for going hither and thither in

search of food, it was then that, in consequence of having thus assisted

at the birth of those Chatakas, thou begannest to feel the impulse of

pride, O Brahmana, thinking thou hadst achieved great merit.[1143] Then,

O foremost of regenerate persons, thou heardest in the sky a voice that

referred to me. The words thou didst hear filled thee with wrath, and as

the consequence thereof thou art here. Tell me, what wish of thine I

shall accomplish, O best of Brahmanas!'"

SECTION CCLXII

"Bhishma said, 'Thus addressed by the intelligent Tuladhara on that

occasion, Jajali of great intelligence, that foremost of ascetics, said

these words unto him.'

"Jajali said, 'Thou sellest all kinds of juices and scents, O son of a

trader, as also (barks and leaves of) large trees and herbs and their

fruits and roots. "How hast thou succeeded in acquiring a certitude or

stability of understanding? Whence hath this knowledge come to thee? O

thou of great intelligence, tell me all this in detail.'

"Bhishma continued, 'Thus addressed by that Brahmana possessed of I great

fame, Tuladhara of the Vaisya order, well-acquainted with the truths

touching the interpretations of morality and contented with knowledge,

discoursed to Jajali who had undergone severe penances, upon the ways of

morality.[1144]

"Tuladhara said, 'O Jajali, I know morality, which is eternal, with all

its mysteries. It is nothing else than that ancient morality which is

known to all, and which consists of universal friendliness, and is

fraught with beneficence to all creatures.[1145] That mode of living

which is founded upon a total harmlessness towards all creatures or (in

case of actual necessity) upon a minimum of such harm, is the highest

morality. I live according to that mode, O Jajali! This my house hath

been built with wood and grass cut by other people's hands. Lac dye, the

roots of Nymphaea lotus, filaments of the lotus, diverse kinds of good

scents[1146] and many kinds of liquids, O regenerate Rishi, with the

exception of wines, I purchase from other people's hand and sell without

cheating. He, O Jajali, is said to know what morality or righteousness

is, who is always the friend of all creatures and who is always engaged

in the good of all creatures, in thought, word, and deed. I never solicit

any one. I never quarrel with any one, I never cherish aversion for any

one. I never cherish desire for anything. I cast equal eyes upon all

things and all creatures. Behold, O Jajali, this is my vow! My scales are

perfectly even, O Jajali, with respect to all creatures.[1147] I neither

praise nor blame the acts of others, viewing this variety in the world, O

foremost of Brahmanas, to be like the variety observable in the

sky.[1148] Know, O Jajali, that I cast equal eye upon all creatures. O

foremost of intelligent men, I see no difference between a clod of earth

a piece of stone, and a lump of gold. As the blind, the deaf, and they

that are destitute of reason, are perfectly consoled for the loss of

their senses, after the same manner am I consoled, by their example (for

the enjoyments I abstain from).[1149] As they that are overtaken by

decrepitude, they that are afflicted by disease, and they that are

weakened and emaciated, have no relish for enjoyments of any kind, after

the same manner have I ceased to feel any relish for wealth or pleasure

or enjoyments. When a person fears nothing and himself is not feared,

when he cherishes no desire and hath no aversion for anything, he is then

said to attain to Brahma. When a person does not conduct himself sinfully

towards any creature in thought, word, or deed, then is he said to attain

to Brahma. There is no past, no future. There is no morality or

righteousness. He who is not an object of fear with any creature succeeds

in attaining to a state in which there is no fear.[1150] On the other

hand, that person who for harshness of speech and severity of temper, is

a source of trouble unto all creatures even as death itself, certainly

attains to a state which abounds with fear. I follow the practices of

high-souled and benevolent men of advanced years who with their children

and children's children live in the due observance of the ordinance laid

down in the scriptures.[1151] The eternal practices (laid down in the

Vedas) are entirely given up by one who suffers himself to be stupefied

by some errors that he may have noticed in the conduct of those that are

admittedly good and wise. One, however, that is endued with learning, or

one that has subdued one's senses, or one that is possessed of strength

of mind, succeeds in attaining to Emancipation, guided by that very

conduct.[1152] That wise man who, having restrained his senses,

practiseth, with a heart cleansed from all desire of injuring others, the

conduct that is followed by those called good, is sure, O Jajali, to

acquire the merit of righteousness (and Emancipation which is its

fruits). In this world, as in a river, a piece of wood that is being

borne away by the current as it pleases, is seen to come into contact

(for some time) with another piece that is being similarly borne away.

There, on the current, other pieces of wood that had been joined

together, are seen again to separate from one another. Grass, sticks, and

cowdung cakes are seen to be united together. This union is due to

accident and not to purpose or design.[1153] He of whom no creature is

frightened in the least is himself, O ascetic, never frightened by any

creature. He, on the other hand, O learned man, of whom every creature is

frightened as of a wolf, becomes himself filled with fear as aquatic

animals when forced to leap on the shore from fear of the roaring Vadava

fire.[1154] This practice of universal harmlessness hath arisen even

thus. One may follow it by every means in one's power. He who has

followers and he who has wealth may seek to adopt it. It is sure to lead

also to prosperity and heaven.[1155] Inconsequence of their ability to

dispel the fears of others, men possessed of wealth and followers are

regarded as foremost by the learned. They that are for ordinary happiness

practise this duty of universal harmlessness for the sake of fame; while

they that are truly skilled, practise the same for the sake of attaining

to Brahma.[1156] Whatever fruits one enjoys by penances, by sacrifices,

by practising liberality, by speaking the truth, and by paying court to

wisdom, may all be had by practising the duty of harmlessness. That

person who gives unto all creatures the assurance of harmlessness obtains

the merit of all sacrifices and at last wins fearlessness for himself as

his reward. There is no duty superior to the duty of abstention from

injuring other creatures. He of whom, O great ascetic, no creature is

frightened in the least, obtains for himself fearlessness of all

creatures. He of whom everybody is frightened as one is of a snake

ensconced within one's (sleeping) chamber, never acquires any merit in

this world or in the next. The very gods, in their search after it,

become stupefied in the track of that person who transcends all states,

the person, viz., who constitutes himself the soul of all creatures and

who looketh upon all creatures as identical with his own self.[1157] Of

all gifts, the assurance of harmlessness to all creatures is the highest

(in point of merit). I tell thee truly, believe me, O Jajali! One who

betakes himself to acts at first wins prosperity, but then (upon the

exhaustion of his merit) he once more encounters adversity. Beholding the

destruction of (the merits of) acts, the wise do not applaud acts. There

is no duty, O Jajali, that is not prompted by some motive (of happiness).

Duty, however, is very subtile. Duties have been laid down in the Vedas

for the sake of both Brahma and heaven.[1158] The subject of duties hath

many secrets and mysteries. It is so subtile that it is not easy to

understand it fully. Amongst diverse conflicting ordinances, some succeed

in comprehending duty by observing the acts of the good.[1159] Why dost

thou not consume them that emasculate bulls and bore their noses and

cause them to bear heavy burthens and bind them and put them under

diverse kinds of restraint, and that eat the flesh of living creatures

after slaying them? Men are seen to own men as slaves, and by beating, by

binding, and by otherwise subjecting them to restraints, cause them to

labour day and night. These people are not ignorant of the pain that

results from beating and fastening in chains.[1160] In every creature

that is endued with the five senses live all the deities. Surya,

Chandramas, the god of wind, Brahman, Prana, Kratu, and Yama (these dwell

in living creatures), There are men that live by trafficking in living

creatures! When they earn a living by such a sinful course, what scruples

need they feel in selling dead carcases? The goat is Agni. The sheep is

Varuna. The horse is Surya. Earth is the deity Virat. The cow and the

calf are Soma. The man who sells these can never obtain success. But what

fault can attach to the sale of oil, or of Ghrita, or honey, or drugs, O

regenerate one? There are many animals that grow up in ease and comfort

in places free from gnats and biting insects. Knowing that they are loved

dearly by their mothers, men persecute them in diverse ways, and lead

them into miry spots abounding with biting insects. Many draft animals

are oppressed with heavy burthens. Others, again, are made to languish in

consequence of treatment not sanctioned by the scriptures. I think that

such acts of injury done to animals are in no way distinguished from

foeticide. People regard the profession of agriculture to be sinless.

That profession, however, is certainly fraught with cruelty. The

iron-faced plough wounds the soil and many creatures that live in the

soil. Cast thy eyes, O Jajali, on those bullocks yoked to the plough.

Kine are called in the Srutis the Unslayable. That man perpetrates a

great sin who slays a bull or a cow.[1161] In days of yore, many Rishis

with restrained senses addressed Nahusha, saying, 'Thou hast, O king,

slain a cow which is declared in the scriptures to be like unto one's

mother. Thou hast also slain a bull, which is declared to be like unto

the Creator himself.[1162] Thou hast perpetrated an evil act, O Nahusha,

and we have been exceedingly pained at it.' For cleansing Nahusha,

however, they divided that sin into a hundred and one parts and

converting the fragments into diseases cast them among all

creatures.[1163] Thus, O Jajali, did those highly-blessed Rishis cast

that sin on all living creatures, and addressing Nahusha who had been

guilty of foeticide, said, 'We shall not be able to pour libations in thy

sacrifice.' Thus said those high-souled Rishis and Yatis conversant with

the truths of all things, having ascertained by their ascetic power that

king Nahusha had not been intentionally guilty of that sin.[1164] These,

O Jajali, are some of the wicked and dreadful practices that are current

in this world. Thou practisest them because they are practised by all men

from ancient times, and not because they agree with the dictates of thy

cleansed understanding. One should practise what one considers to be

one's duty, guided by reasons, instead of blindly following the practices

of the world. Listen now, O Jajali, as to what my behaviour is towards

him that injures and him that praises me. I regard both of them in the

same light. I have none whom I like and none whom I dislike. The wise

applauded such a course of conduct as consistent with duty or religion.

Even this course of conduct, which is consistent with reasons, is

followed by Yatis. The righteous always observe it with eyes possessed of

improved vision.'"

SECTION CCLXIII

"Jajali said, 'This course of duty that thou, O holder of scales,

preachest, closes the door of heaven against all creatures and puts a

stop to the very means of their subsistence. From agriculture comes food.

That food offers subsistence even to thee. With the aid of animals and of

crops and herbs, human beings, O trader, are enabled to support their

existence. From animals and food sacrifices flow. Thy doctrines smack of

atheism. This world will come to an end if the means by which life is

supported have to be abandoned.'

"Tuladhara said, 'I shall now speak on the object of the means of

sustenance. I am not, O Brahmana, an atheist. I do not blame Sacrifices.

The man, however, is very rare that is truly conversant with Sacrifice. I

bow to that Sacrifice which is ordained for Brahmanas. I bow also to them

that are conversant with that Sacrifice. Alas, the Brahmanas, having

given up the Sacrifice that is ordained for them, have betaken themselves

to the performance of Sacrifices that are for Kshatriyas.[1165] Many

persons of faith, O regenerate one, that are covetous and fond of wealth,

without having understood the true meaning of the declarations of the

Srutis, and proclaiming things that are really false but that have the

show of truth, have introduced many kinds of Sacrifices, saying, 'This

should be given away in this Sacrifice. This other thing should be given

away in this other Sacrifice. The first of this is very laudable.' The

consequence, however, of all this, O Jajali, is that theft and many evil

acts spring up.[1166] It should be known that only that sacrificial

offering which was acquired by righteous means can gratify the gods.

There are abundant indications in the scriptures that the worship of the

deities may be accomplished with vows, with libations poured on the fire,

with recitations or chanting of the Vedas, and with plants and herbs.

From their religious acts unrighteous persons get wicked offspring. From

covetous men are born children that are covetous, and from those that are

contented spring children that are contented. If the sacrificer and the

priest suffer themselves to be moved by desire of fruit (in respect of

the Sacrifices they perform or assist in), their children take the stain.

If, on the other hand, they do not yield to desire of fruit, the children

born to them become of the same kind. From Sacrifices spring progeny like

clear water from the firmament. The libations poured on the sacrificial

fire rise up to the Sun. From the Sun springs rain. From rain springs

food. From food are born living creatures. In former days, men

righteously devoted to Sacrifices used to obtain therefrom the fruition

of all their wishes. The earth yielded crops without tillage. The

blessing uttered by the Rishis produced herbs and plants.[1167] The men

of former times never performed Sacrifices from desire of fruits and

never regarded themselves as called upon to enjoy those fruits. Those who

somehow perform sacrifices, doubting the while their efficacy take birth

in their next lives as dishonest, wily, and greedy men exceedingly

covetous of wealth. That man who by the aid of false reasoning holds up

all the authoritative scriptures as fraught with evil, is certain to go,

for such sinful act of his, into the regions of the sinful. Such a man is

certainly possessed of a sinful soul, O foremost of Brahmanas, and always

remains here, bereft of wisdom.[1168] That man who regards those acts

obligatory which have been laid down in the Vedas and directed to be

accomplished every day, who is penetrated with fear if he fails to

accomplish them any day, who takes all the essentials of Sacrifice as

identical with Brahma, and who never regards himself as the actor, is

truly a Brahmana.[1169] If the acts of such a person become incomplete,

or if their completion be obstructed by all unclean animals, even then

those acts are, as heard by us, of superior efficacy. If, however, those

acts are done from desire of fruit (and their completion be obstructed by

such impediments), then expiation would become necessary. They who covet

the acquisition of the highest object of life (viz., Emancipation), who

are bereft of cupidity in respect of all kinds of worldly wealth, who

discard all provision for the future, and who are freed from envy, betake

themselves to practice of truth and self-restraint as their

Sacrifice.[1170] They that are conversant with the distinction between

body and soul, that are devoted to Yoga, and that meditate on the

Pranava, always succeed in gratifying others.[1171] The universal Brahma

(viz., Pranava), which is the soul of the deities, dwells in him who is

conversant with Brahma. When, therefore, such a man eats and is

gratified, all the deities, O Jajali, become gratified and are

contented.[1172] As one who is gratified with all kinds of taste feels no

desire for any particular taste, after the same manner one who is

gratified with knowledge hath everlasting gratification which to him is a

source of perfect bliss. Those wise men who are the refuge of

righteousness and whose delight is in righteousness, are persons that

have certain knowledge of what is to be done and what should not be done.

One possessed of such wisdom always regards all things in the universe to

have sprung from his own Self.[1173] Some that are endued with knowledge,

that strive to reach the other shore (of this ocean of life), and that

are possessed of faith, succeed in attaining to the region of Brahman,

which is productive of great blessings, highly sacred, and inhabited by

righteous persons,--a region which is freed from sorrow, whence there is

no return, and where there is no kind of agitation or pain. Such men do

not covet heaven. They do not adore Brahma in costly sacrifices. They

walk along the path of the righteous. The Sacrifices they perform are

performed without injury to any creature.[1174] These men know trees and

herbs and fruits and roots as the only sacrificial offerings. Covetous

priests, for they are desirous of wealth, never officiate at the

sacrifices of these (poor) men. These regenerate men, although all their

acts have been completed, still perform sacrifices from desire of doing

good to all creatures and constituting their own selves as sacrificial

offerings.[1175] For this reason, grasping priests officiate at the

Sacrifices of only those misguided persons who, without endeavouring to

attain to Emancipation, seek for heaven. As regards those, however, that

are really good, they always seek, by accomplishing their own duties, to

cause others to ascend to heaven. Looking at both these kinds of

behaviour, O Jajali, I have (abstained from injuring any creature in the

world and have) come to regard all creatures with an equal heart.[1176]

Endued with wisdom, many foremost of Brahmanas perform Sacrifices (which

with respect to their fruits are of two kinds, for some of them lead to

Emancipation whence there is no return, and others lead to regions of

bliss whence there is return). By performing those Sacrifices, they

proceed, O great ascetic, along paths trodden by the gods. Of one class

of Sacrificers (viz., they who sacrifice from desire of fruit) there is

return (from the region which they reach). Of those, however, that are

truly wise (viz., those who sacrifice without being urged thereto by

desire of fruit), there is no return. Although both classes of

sacrificers, O Jajali, proceed along the path trodden by the deities (in

consequence of the sacrifices they perform), yet such is the difference

between their ultimate ends.[1177] In consequence of the success that

attends the purposes formed in the mind of such men, bulls, without being

forced thereto, willingly set their shoulders to the plough for assisting

at tillage and to the yoke for dragging their cars, and kine pour forth

milk from udders untouched by human hands. Creating sacrificial stakes

(and other necessaries of Sacrifice) by simple flats of the will, they

perform many kinds of Sacrifice well-completed with abundant

presents.[1178] One who is of such a cleansed soul may slaughter a cow

(as an offering in Sacrifice).[1179] They, therefore, that are not of

that kind should perform Sacrifices with herbs and plants (and not

animals). Since Renunciation hath such merit, it is for that reason that

I have kept it before my eyes in speaking to thee.[1180] The gods know

him for a Brahmana who has given up all desire of fruit, who hath no

exertion in respect of worldly acts, who never bows down his head unto

any one, who never utters the praises of others, and who is endued with

strength though his acts have all been weakened.[1181] What, O Jajali,

will be the end of him who doth not recite the Vedas, unto others, who

doth not perform Sacrifices (properly), who doth not make gifts unto

(deserving) Brahmanas, and who followeth an avocation in which every kind

of desire is indulged? By properly reverencing, however, the duties that

appertain to Renunciation, one is sure of attaining to Brahma.'[1182]

"Jajali said, 'We had never before, O son of a trader, heard of these

recondite doctrines of ascetics that perform only mental Sacrifices.

These doctrines are exceedingly difficult of comprehension. It is for

this reason that I ask thee (about them). The sages of olden days were

not followers of those doctrines of Yoga. Hence, the sages that have

succeeded them have not propounded them (for general acceptance).[1183]

If thou sayest that only men of brutish minds fail to achieve sacrifices

in the soil of the Soul, then, O son of a trader, by what acts would they

succeed in accomplishing their happiness? Tell me this, O thou of great

wisdom! Great is my faith in thy words.'[1184]

"Tuladhara said, 'Sometimes sacrifices performed by some persons do not

become sacrifices (in consequence of the absence of faith of those that

perform them). These men, it should be said, are not worthy of performing

any sacrifice (internal or external). As regards the faithful, however,

only one thing, viz., the cow, is fit for upholding all sacrifices by

means of full libations of clarified butter, milk, and curds, the hair at

end of her tail, her horns, and her hoofs.[1185] (The Vedas declare that

sacrifices cannot be performed by an unmarried man). In performing

sacrifices, however, according to the mode I have pointed out (viz., by

abstaining from slaughter of animals and dedicating only clarified

butter, etc.), one may make Faith one's wedded wife, for dedicating such

(innocent) offerings to the deities. By duly reverencing such sacrifices,

one is sure to attain to Brahma.[1186] To the exclusion of all animals

(which are certainly unclean as offering in sacrifices), the rice-ball is

a worthy offering in sacrifices. All rivers are as sacred as the

Saraswati, and all mountains are sacred. O Jajali, the Soul is itself a

Tirtha. Do not wander about on the earth for visiting sacred places. A

person, by observing these duties (that I have spoken of and that do not

involve injury to other creatures), and by seeking the acquisition of

merit agreeably to his own ability, certainly succeeds in obtaining

blessed regions hereafter.'[1187]

"Bhishma continued, 'These are the duties, O Yudhishthira, which

Tuladhara applauded,--duties that are consistent with reason, and that

are always observed by those that are good and wise.'"

SECTION CCLXIV

"Tuladhara said, 'See with thy own eyes, O Jajali, who, viz., those that

are good or those that are otherwise, have adopted this path of duty that

I have spoken of. Thou shalt then understand properly how the truth

stands. Behold, many birds are hovering in the sky. Amongst them are

those that were reared on thy head, as also many hawks and many others of

other species. Behold, O Brahmana, those birds have contracted their

wings and legs for entering their respective nests. Summon them, O

regenerate one! There those birds, treated with affection by thee, are

displaying their love for thee that art their father. Without doubt, thou

art their father, O Jajali! Do thou summon thy children.'

"Bhishma continued, 'Then those birds, summoned by Jajali, made answer

agreeably to the dictates of that religion which is not fraught with

injury to any creature.[1188] All acts that are done without injuring any

creature become serviceable (to the doer) both here and hereafter. Those

acts, however, that involve injury to others, destroy faith, and faith

being destroyed, involves the destroyer in ruin. The sacrifices of those

that regard acquisition and non-acquisition in the same light, that are

endued with faith that are self-restrained, that have tranquil minds, and

that perform sacrifices from a sense of duty (and not from desire of

fruit), become productive of fruit.[1189] Faith with respect to Brahma is

the daughter of Surya, O regenerate one. She is the protectress and she

is the giver of good birth. Faith is superior to the merit born of

(Vedic) recitations and meditation.[1190] An act vitiated by defect of

speech is saved by Faith. An act vitiated by defect of mind is saved by

Faith. But neither speech nor mind can save an act that is vitiated by

want of Faith.[1191] Men conversant with the occurrences of the past

recite in this connection the following verse sung by Brahman. The

offerings in sacrifices of a person that is pure (in body and acts) but

wanting in Faith, and of another that is impure (in respect of their

worthiness of acceptance). The food, again, of a person conversant with

the Vedas but miserly in behaviour, and that of a usurer that is liberal

in conduct,[1192] the deities after careful consideration, had held to be

equal (in respect of their worthiness of acceptance). The' Supreme Lord

of all creatures (viz., Brahman) then told them that they had committed

an error. The food of a liberal person is sanctified by Faith. The food,

however, of the person that is void of Faith is lost in consequence of

such want of Faith. The food of a liberal usurer is acceptable but not

the food of a miser.[1193] Only one person in the world, viz., he that is

bereft of Faith, is unfit to make offerings to the deities. The food of

only such a man is unfit to be eaten. This is the opinion of men

conversant with duties. Want of Faith is a high sin. Faith is a cleanser

of sins. Like a snake casting off its slough, the man of Faith succeeds

in casting off all his sin. The religion of abstention with Faith is

superior to all things considered sacred. Abstaining from all faults of

behaviour, he who betakes himself to Faith, becomes sanctified. What need

hath such a person of penances, or of conduct, or of endurance? Every man

has Faith. Faith, however, is of three kinds, viz., as affected by

Sattwa, by Rajas and by Tamas, and according to the kind of Faith that

one has, one is named. Persons endued with goodness and possessed of

insight into the true import of morality have thus laid down the subject

of duties. We have, as the result of our enquiries, got all this from the

sage Dharmadarsana. O thou of great wisdom, betake thyself to Faith, for

thou shalt then obtain that which is superior. He who has Faith (in the

declarations of the Srutis), and who acts according to their import (in

the belief that they are good for him), is certainly of righteous soul. O

Jajali, he who adheres to his own path (under the influence of Faith) is

certainly a superior person.'

"Bhishma continued, 'After a short while, Tuladhara and Jajali, both of

whom had been endued with great wisdom, ascended to heaven and sported

there in great happiness,[1194] having reached their respective places

earned by their respective acts. Many truths of this kind were spoken of

by Tuladhara. That eminent person understood this religion (of abstention

from injury) completely. These eternal duties were accordingly proclaimed

by him. The regenerate Jajali, O son of Kunti, having heard these words

of celebrated energy, betook himself to tranquillity. In this way, many

truths of grave import were uttered by Tuladhara, illustrated by examples

for instruction. What other truths dost thou wish to hear?'"

SECTION CCLXV

"Bhishma said, 'In this connection is cited an old narrative of what was

recited by king Vichakhy through compassion for all creatures. Beholding

the mangled body of a bull, and hearing the exceedingly painful groans of

the kine in a cow-slaying sacrifice, and observing the cruel Brahmanas

that gathered there for assisting at the ceremonies, that king[1195]

uttered these words, 'Prosperity to all the kine in the world.' When the

slaughter had commenced, these words expressive of a blessing (to those

helpless animals) were pronounced. And the monarch further said, 'Only

those that are transgressors of defined limits, that are destitute of

intelligence, that are atheists and sceptics, and that desire the

acquisition of celebrity through sacrifices and religious rites speak

highly of the slaughter of animals in sacrifices.[1196] The

righteous-souled Manu has applauded (the observance of) harmlessness in

all (religious) acts. Indeed, men slaughter animals in sacrifices, urged

by only the desire of fruit.[1197] Hence, guided by authority (in respect

of slaughter and abstention from slaughter or harmlessness) one

conversant (with the scriptures) should practise the true course of duty

which is exceedingly subtile. Harmlessness to all creatures is the

highest of all duties. Living in the vicinity of an inhabited place and

injuring oneself to the observance of rigid vows, and disregarding the

fruits indicated of Vedic acts, one should give up domesticity, adopting

a life of Renunciation. Only they that are mean are urged by the desire

of fruit.[1198] Reverentially mentioning sacrifices and trees and

sacrificial stakes, men do not eat tainted meat. This practice, however,

is not worthy of applause.[1199] Wine, fish, honey, meat, alcohol, and

preparations of rice and sesame seeds, have been introduced by knaves.

The use of these (in sacrifices) is not laid down in the Vedas. The

hankering after these arises from pride, error of judgment, and cupidity.

They that are true Brahmanas realise the presence of Vishnu in every

sacrifice. His worship, it has been laid down, should be made with

agreeable Payasa. (The leaves and flowers of) such trees as have been

indicated in the Vedas, whatever act is regarded as worthy and whatever

else is held as pure by persons of pure hearts and cleansed natures and

those eminent for knowledge and holiness, are all worthy of being offered

to the Supreme Deity and not unworthy of His acceptance.'[1200]

"Yudhishthira said, 'The body and all sorts of dangers and calamities are

continually at war with each other. How, therefore, will a person who is

totally free from the desire of harming and who on this account will not

be able to act, succeed in keeping up his body?'[1201]

"Bhishma said, 'One should, when able, acquire merit and act in such a

way that one's body may not languish and suffer pain, and that death may

not come.'"[1202]

SECTION CCLXVI

"Yudhishthira said, 'Thou, O grandsire, art our highest preceptor in the

matter of all acts that are difficult of accomplishment (in consequence

of the commands of superiors on the one hand and the cruelty that is

involved in them on the other). I ask, how should one judge of an act in

respect of either one's obligation to do it or of abstaining from it? Is

it to be judged speedily or with delay?'

"Bhishma said, 'In this connection is cited the old story of what

occurred with respect to Chirakarin born in the race of Angirasa. Twice

blessed be the man that reflects long before he acts. One that reflects

long before he acts is certainly possessed of great intelligence. Such a

man never offends in respect of any act. There was once a man of great

wisdom, of the name of Chirakarin, who was the son of Gautama. Reflecting

for a long time upon every consideration connected with proposed acts, he

used to do all he had to do. He came to be called by the name of

Chirakarin because he used to reflect long upon all matters, to remain

awake for a long time, to sleep for a long time, and to take a long time

in setting himself to the accomplishment of such acts as he accomplished.

The clamour of being an idle man stuck to him. He was also regarded as a

foolish person, by every person of a light understanding and destitute of

foresight. On a certain occasion, witnessing an act of great fault in his

wife, the sire Gautama passing over his other children, commanded in

wrath this Chirakarin, saying, 'Slay thou this woman.' Having said these

words without much reflection, the learned Gautama, that foremost of

persons engaged in the practice of Yoga, that highly blessed ascetic,

departed for the woods. Having after a long while assented to it, saying,

'So be it,' Chirakarin, in consequence of his very nature, and owing to

his habit of never accomplishing any act without long reflection, began

to think for a long while (upon the propriety or otherwise of what he was

commanded by his sire to do). How shall I obey the command of my sire and

yet how avoid slaying my mother? How shall I avoid sinking, like a wicked

person, into sin in this situation in which contradictory obligations are

dragging me into opposite directions? Obedience to the commands of the

sire constitutes the highest merit. The protection of the mother again is

a clear duty. The status of a son is fraught with dependence. How shall I

avoid being afflicted by sin? Who is there that can be happy after having

slain a woman, especially his mother? Who again can obtain prosperity and

fame by disregarding his own sire? Regard for the sire's behest is

obligatory. The protection of my mother is equally a duty. How shall I so

frame my conduct that both obligations may be discharged? The father

places his own self within the mother's womb and takes birth as the son,

for continuing his practices, conduct, name and race. I have been

begotten as a son by both my mother and my father. Knowing as I do my own

origin, why should I not have this knowledge (of my relationship with

both of them)? The words uttered by the sire while performing the initial

rite after birth, and those that were uttered by him on the occasion of

the subsidiary rite (after the return from the preceptor's abode) are

sufficient (evidence) for settling the reverence due to him and indeed,

confirm the reverence actually paid to him.[1203] In consequence of his

bringing up the son and instructing him, the sire is the son's foremost

of superiors and the highest religion. The very Vedas lay it down as

certain that the son should regard what the sire says as his highest

duty. Unto the sire the son is only a source of joy. Unto the son,

however, the sire is all in all. The body and all else that the son owns

have the sire alone for their giver. Hence, the behests of the sire

should be obeyed without ever questioning them in the least. The very

sins of one that obeys one's sire are cleansed (by such obedience). The

sire is the giver of all articles of food, of instructions in the Vedas,

and of all other knowledge regarding the world. (Prior to the son's

birth) the sire is the performer of such rites as Garbhadhana and

Simantonnayana.[1204] The sire is religion. The sire is heaven. The sire

is the highest penance. The sire being gratified, all the deities are

gratified. Whatever words are pronounced by the sire become blessings

that attach to the son. The words expressive of joy that the sire utters

cleanse the son of all his sins. The flower is seen to fall away from the

stalk. The fruit is seen to fall away from the tree. But the sire,

whatever his distress, moved by parental affection, never abandons the

son. These then are my reflections upon the reverence due from the son to

the sire. Unto the son the sire is not an ordinary object. I shall now

think upon (what is due to) the mother. Of this union of the five

(primal) elements in me due to my birth as a human being, the mother is

the (chief) cause as the firestick of fire.[1205] The mother is as the

fire-stick with respect to the bodies of all men. She is the panacea for

all kinds of calamities. The existence of the mother invests one with

protection; the reverse deprives one of all protection. The man who,

though divested of prosperity, enters his house, uttering the words, 'O

mother!'--hath not to indulge in grief. Nor doth decrepitude ever assail

him. A person whose mother exists, even if he happens to be possessed of

sons and grandsons and even if he counts a hundred years, looks like a

child of but two years of age. Able or disabled, lean or robust, the son

is always protected by the mother. None else, according to the ordinance,

is the son's protector. Then doth the son become old, then doth he become

stricken with grief, then doth the world look empty in his eyes, when he

becomes deprived of his mother. There is no shelter (protection against

the sun) like the mother. There is no refuge like the mother. There is no

defence like the mother. There is no one so dear as the mother. For

having borne him in her womb the mother is the son's Dhatri. For having

been the chief cause of his birth, she is his Janani. For having nursed

his young limbs into growth, she is called Amva. For bringing forth a

child possessed of courage she is called Virasu. For nursing and looking

after the son she is called Sura. The mother is one's own body. What

rational man is there that would slay his mother, to whose care alone it

is due that his own head did not lie on the street-side like a dry gourd?

When husband and wife unite themselves for procreation, the desire

cherished with respect to the (unborn) son are cherished by both, but in

respect of their fruition more depends upon the mother than on the

sire.[1206] The mother knows the family in which the son is born and the

father who has begotten him. From the moment of conception the mother

begins to show affection to her child and takes delight in her. (For this

reason, the son should behave equally towards her). On the other hand,

the scriptures declare that the offspring belongs to the father alone. If

men, after accepting the hands of wives in marriage and pledging

themselves to earn religious merit without being dissociated from them,

seek congress with other people's wives, they then cease to be worthy of

respect.[1207] The husband, because he supports the wife, is called

Bhartri, and, because he protects her, he is on that account called Pati.

When these two functions disappear from him, he ceases to be both Bhartri

and Pati.[1208] Then again woman can commit no fault. It is man only that

commits faults. By perpetrating an act of adultery, the man only becomes

stained with guilt.[1209] It has been said that the husband is the

highest object with the wife and the highest deity to her. My mother gave

up her sacred person to one that came to her in the form and guise of her

husband. Women can commit no fault. It is man who becomes stained with

fault. Indeed, in consequence of the natural weakness of the sex as

displayed in every act, and their liability to solicitation, women cannot

be regarded as offenders. Then again the sinfulness (in this case) is

evident of Indra himself who (by acting in the way he did) caused the

recollection of the request that had been made to him in days of yore by

woman (when a third part of the sin of Brahmanicide of which Indra

himself was guilty was cast upon her sex). There is no doubt that my

mother is innocent. She whom I have been commanded to slay is a woman.

That woman is again my mother. She occupies, therefore, a place of

greater reverence. The very beasts that are irrational know that the

mother is unslayable. The sire must be known to be a combination of all

the deities together. To the mother, however, attaches a combination of

all mortal creatures and all the deities.[1210]--In consequence of his

habit of reflecting long before acting, Gautama's son Chirakarin, by

indulging in those reflections, passed a long while (without

accomplishing the act he had been commanded by his sire to accomplish).

When many days had expired, his sire Gautama's returned. Endued with

great wisdom, Medhatithi of Gautama's race, engaged in the practice of

penances, came back (to his retreat), convinced, after having reflected

for that long time, of the impropriety of the chastisement he had

commanded to be inflicted upon his wife. Burning with grief and shedding

copious tears, for repentance had come to him in consequence of the

beneficial effects of that calmness of temper which is brought about by a

knowledge of the scriptures, he uttered these words, 'The lord of the

three worlds, viz., Purandara, came to my retreat, in the guise of a

Brahmana asking for hospitality. He was received by me with (proper)

words, and honoured with a (proper) welcome, and presented in due form

with water to wash his feet and the usual offerings of the Arghya. I also

granted him the rest he had asked for. I further told him that I had

obtained a protector in him. I thought that such conduct on my part would

induce him to behave towards me as a friend. When, however,

notwithstanding all this, he misbehaved himself, my wife Ahalya could not

be regarded to have committed any fault. It seems that neither my wife,

nor myself, nor Indra himself who while passing through the sky had

beheld my wife (and become deprived of his senses by her extraordinary

beauty), could be held to have offended. The blame really attaches to the

carelessness of my Yoga puissance.[1211] The sages have said that all

calamities spring from envy, which, in its turn, arises from error of

judgment. By that envy, also, I have been dragged from where I was and

plunged into an ocean of sin (in the form of wife-slaughter). Alas, I

have slain a woman,--a woman that is again my wife--one, that is, who, in

consequence of her sharing her lord's calamities came to be called by the

name of Vasita,--one that was called Bharya owing to the obligation I was

under of supporting her. Who is there that can rescue me from this sin?

Acting heedlessly I commanded the high-souled Chirakarin (to slay that

wife of mine). If on the present occasion he proves true to his name then

may he rescue me from this guilt. Twice blessed be thou, O Chirakaraka!

If on this occasion thou hast delayed accomplishing the work, then art

thou truly worthy of thy name. Rescue me, and thy mother, and the

penances I have achieved, as also thy own self, from grave sins. Be thou

really a Chirakaraka today! Ordinarily, in consequence of thy great

wisdom thou takest a long time for reflection before achieving any act.

Let not thy conduct be otherwise today! Be thou a true Chirakaraka today.

Thy mother had expected thy advent for a long time. For a long time did

she bear thee in her womb. O Chirakaraka, let thy habit of reflecting

long before acting be productive of beneficial results today. Perhaps, my

son Chirakaraka is delaying today (to achieve my bidding) in view of the

sorrow it would cause me (to see him execute that bidding). Perhaps, he

is sleeping over that bidding, bearing it in his heart (without any

intention of executing it promptly). Perhaps, he is delaying, in view of

the grief it would cause both him and me, reflecting upon the

circumstances of the case.' Indulging in such repentance, O king, the

great Rishi Gautama then beheld his son Chirakarin sitting near him.

Beholding his sire come back to their abode, the son Chirakarin,

overwhelmed with grief, cast away the weapon (he had taken up) and bowing

his head began to pacify Gautama. Observing his son prostrated before him

with bent head, and beholding also his wife almost petrified with shame,

the Rishi became filled with great joy. From that time the highsouled

Rishi, dwelling in that lone hermitage, did not live separately from his

spouse or his heedful son. Having uttered the command that his wife

should be slain he had gone away from his retreat for accomplishing some

purpose of his own. Since that time his son had stood in an humble

attitude, weapon in hand, for executing that command on his mother.

Beholding that his son prostrated at his feet, the sire thought that,

struck with fear, he was asking for pardon for the offence he had

committed in taking up a weapon (for killing his own mother). The sire

praised his son for a long time, and smelt his head for a long time, and

for a long time held him in a close embrace, and blessed him, uttering

the words, 'Do thou live long!' Then, filled with joy and contented with

what had occurred, Gautama, O thou of great wisdom, addressed his son and

said these words, 'Blessed be thou, O Chirakaraka! Do thou always reflect

long before acting. By thy delay in accomplishing my bidding thou hast

today made me happy for ever.' That learned and best of Rishis then

uttered these verses upon the subject of the merits of such cool men as

reflect for a long time before setting their hands to any action. If the

matter is the death of a friend, one should accomplish it after a long

while. If it is the abandonment of a project already begun, one should

abandon it after a long while. A friendship that is formed after a long

examination lasts for a long time. In giving way to wrath, to

haughtiness, to pride, to disputes, to sinful acts, and in accomplishing

all disagreeable tasks he that delays long deserves applause. When the

offence is not clearly proved against a relative, a friend, a servant, or

a wife, he that reflects long before inflicting the punishment is

applauded.' Thus, O Bharata, was Gautama pleased with his son, O thou of

Kuru's race, for that act of delay on the latter's part in doing the

former's bidding. In all acts a man should, in this way, reflect for a

long time and then settle what he should do. By conducting himself in

this way one is sure to avoid grief for a long time. That man who never

nurses his wrath for a long while, who reflects for a long time before

setting himself to the performance of any act, never does any act which

brings repentance. One should wait for a long while upon those that are

aged, and sitting near them show them reverence. One should attend to

one's duties for a long time and be engaged for a long while in

ascertaining them. Waiting for a long time upon those that are learned,

are reverentially serving for a long time those that are good in

behaviour, and keeping one's soul for a long while under proper

restraint, one succeeds in enjoying the respect of the world for a long

time. One engaged in instructing others on the subject of religion and

duty, should, when asked by another for information on those subjects,

take a long time to reflect before giving an answer. He may then avoid

indulging in repentance (for returning an incorrect answer whose

practical consequences may lead to sin).--As regards Gautama of austere

penances, that Rishi, having adored the deities for a long while in that

retreat of his, at last ascended to heaven with his son.'"

SECTION CCLXVII

"Yudhishthira said, 'How, indeed, should the king protect his subjects

without injuring anybody. I ask thee this, O grandsire, tell me, O

foremost of good men!'

"Bhishma said, 'In this connection is cited the old narrative of the

conversation between Dyumatsena and king Satyavat. We have heard that

upon a certain number of individuals having been brought out for

execution at the command of his sire (Dyumatsena), prince Satyavat said

certain words that had never before been said by anybody else.[1212]

'Sometimes righteousness assumes the form of iniquity, and iniquity

assumes the form of righteousness. It can never be possible that the

killing of individuals can ever be a righteous act.'

"Dyumatsena said, 'If the sparing of those that deserve to be slain be

righteousness, if robbers be spared, O Satyavat, then all distinctions

(between virtue and vice) would disappear. 'This is mine',--'This (other)

is not his'--ideas like these (with respect to property) will not (if the

wicked be not punished) prevail in the Kali age. (If the wicked be not

punished) the affairs of the world will come to a deadlock. If thou

knowest how the world may go on (without punishing the wicked), then

discourse to me upon it.'

"Satyavat said, 'The three other orders (viz., the Kshatriyas, Vaisyas,

and Sudras) should be placed under the control of the Brahmanas. If those

three orders be kept within the bonds of righteousness, then the

subsidiary classes (that have sprung from intermixture) will imitate them

in their practices. Those amongst them that will transgress (the commands

of the Brahmanas) shall be reported to the king.--'This one heeds not my

commands,'--upon such a complaint being preferred by a Brahmana, the king

shall inflict punishment upon the offender. Without destroying the body

of the offender the king should do that unto him which is directed by the

scriptures. The king should not act otherwise, neglecting to reflect

properly upon the character of the offence and upon the science of

morality. By slaying the wicked, the king (practically) slays a large

number of individuals that are innocent. Behold, by slaying a single

robber, his wife, mother, father and children are all slain (because they

become deprived of the means of life). When injured by a wicked person,

the king should, therefore, reflect deeply on the question of

chastisement.[1213] Sometimes a wicked man is seen to imbibe good

behaviour from a righteous person. Then again from persons that are

wicked, good children may be seen to spring. The wicked, therefore,

should not be torn up by the roots. The extermination of the wicked is

not consistent with eternal practice. By smiting them gently they may be

made to expiate their offences. By depriving them of all their wealth, by

chains and immurement in dungeons, by disfiguring them (they may be made

to expiate their guilt). Their relatives should not be persecuted by the

infliction of capital sentences on them. If in the presence of the

Purohita and others,[1214] they give themselves up to him from desire of

protection, and swear, saying, 'O Brahmana, we shall never again commit

any sinful act,' they would then deserve to be let off without any

punishment. This is the command of the Creator himself. Even the Brahmana

that wears a deer-skin and the wand of (mendicancy) and has his head

shaved, should be punished (when he transgresses).[1215] If great men

transgress, their chastisement should be proportionate to their

greatness. As regards them that offend repeatedly, they do not deserve to

be dismissed without punishment as on the occasion of their first

offence.'[1216] "Dyumatsena said, 'As long as those barriers within which

men should be kept are not transgressed, so long are they designated by

the name of Righteousness. If they who transgressed those, barriers were

not punished with death, those barriers would soon be destroyed. Men of

remote and remoter times were capable of being governed with ease.[1217]

They were very truthful (in speech and conduct). They were little

disposed to disputes and quarrels. They seldom gave way to anger, or, if

they did, their wrath never became ungovernable. In those days the mere

crying of fie on offenders was sufficient punishment. After this came the

punishment represented by harsh speeches or censures. Then followed the

punishment of fines and forfeitures. In this age, however, the punishment

of death has become current. The measure of wickedness has increased to

such an extent that by slaying one others cannot be restrained.[1218] The

robber has no connection with men, with the deities, with the Gandharvas,

and with the Pitris. What is he to whom? He is not anybody to any one.

This is the declaration of the Srutis.[1219] The robber takes away the

ornaments of corpses from cemeteries, and swearing apparel from men

afflicted by spirits (and, therefore, deprived of senses). That man is a

fool who would make any covenant with those miserable wretches or exact

any oath from them (for relying upon it).'[1220]

"Satyavat said, 'If thou dost not succeed in making honest men of those

rogues and in saving them by means unconnected with slaughter, do thou

then exterminate them by performing some sacrifice.[1221] Kings practise

severe austerities for the sake of enabling their subjects go on

prosperously in their avocations. When thieves and robbers multiply in

their kingdoms they become ashamed.. They, therefore, betake themselves

to penances for suppressing thefts and robberies and making their

subjects live happily. Subjects can be made honest by being only

frightened (by the king). Good kings never slay the wicked from motives

of retribution. (On the other hand, if they slay, they slay in

sacrifices, when the motive is to do good to the slain), Good kings

abundantly succeed in ruling their subjects properly with the aid of good

conduct (instead of cruel or punitive inflictions). If the king acts

properly, the superior subjects imitate him. The inferior people, again

in their turn, imitate their immediate superiors. Men are so constituted

that they imitate those whom they regard as their superiors.[1222] That

king who, without restraining himself, seeks to restrain others (from

evil ways) becomes an object of laughter with all men in consequence of

his being engaged in the enjoyment of all worldly pleasures as a slave of

his senses. That man who, through arrogance or error of judgment, offends

against the king in any way, should be restrained by every means. It is

by this way that he is prevented from committing offences anew. The king

should first restrain his own self if he desires to restrain others that

offend. He should punish heavily (if necessary) even friends and near

relatives. In that kingdom where a vile offender does not meet with heavy

afflictions, offences increase and righteousness decreases without doubt.

Formerly, a Brahmana. endued with clemency and possessed of learning,

taught me this. Verily, to this effect, O sire, I have been instructed by

also our grandsire of olden days, who gave such assurances of

harmlessness to people, moved by pity. Their words were, 'In the Krita

age, kings should rule their subjects by adopting ways that are entirely

harmless. In the Treta age, kings conduct themselves according to ways

that conform with righteousness fallen away by a fourth from its full

complement. In the Dwapara age, they proceed according to ways conforming

with righteousness fallen away by a moiety, and in the age that follows,

according to ways conforming with righteousness fallen away by

three-fourth. When the Kati age sets in, through the wickedness of kings

and in consequence of the nature of the epoch itself, fifteen parts of

even that fourth portion of righteousness disappear, a sixteenth portion

thereof being all that then remains of it. If, O Satyavat, by adopting

the method first mentioned (viz., the practice of harmlessness),

confusion sets in, the king, considering the period of human life, the

strength of human beings, and the nature of the time that has come,

should award punishments.[1223] Indeed, Manu, the son of the Self-born,

has, through compassion for human beings, indicated the way by means of

which men may adhere to knowledge (instead of harmfulness) for the sake

of emancipation.'"[1224]

SECTION CCLXVIII

"Yudhishthira said, 'Thou hast already explained to me, O grandsire, how

the religion of Yoga, which leads to the six well-known attributes, may

be adopted and practised without injuring any creature. Tell me, O

grandsire, of that religion which leads to both results, viz., Enjoyment

and Emancipation. Amongst these two, viz., the duties of domesticity and

those of Yoga, both of which lead to the same end, which is superior?'

"Bhishma said, 'Both courses of duty are highly blessed. Both are

extremely difficult of accomplishment. Both are productive of high

fruits. Both are practised by those that are admittedly good. I shall

presently discourse to thee on the authoritativeness of both those

courses of duty, for dispelling thy doubts about their true import.

Listen to me with concentrated attention. In this connection is instanced

the old narrative of the discourse between Kapila and the cow. Listen to

it, O Yudhishthira![1225] It has been heard by us that in days of old

when the deity Tvashtri came to the place of king Nahusha, the latter,

for discharging the duties of hospitality, was on the point of killing a

cow agreeably to the true, ancient, and eternal injunction of the Vedas.

Beholding that cow tied for slaughter, Kapila of liberal soul, ever

observant of the duties of Sattwa, always engaged in restraining his

senses, possessed of true knowledge, and abstemious in diet, having

acquired an excellent understanding that was characterised by faith,

perfectly fearless, beneficial, firm, and ever directed towards truth,

uttered this word once, viz.,--'Alas ye Vedas!'--At that time a Rishi, of

the name of Syumarasmi, entering (by Yoga power) the form of that cow,

addressed the Yati Kapila, saying, 'Hist O Kapila! If the Vedas be

deserving (in consequence of those declarations in them that sanction the

slaughter of living creatures), whence have those other duties (fraught

with entire harmlessness to all creatures) come to be regarded as

authoritative?[1226] Men devoted to penances and endued with

intelligence, and who have the Srutis and knowledge for their eyes,

regard the injunctions of the Vedas, which have been declared through and

compiled by the Rishis, to be the words of God himself.[1227] What can

anybody say (by way of censure or praise) with respect to the contents of

the Vedas when these happen to be the words of the Supreme Being himself

who is freed from desire of fruit, who is without the fever (of envy and

aversion), who is addicted to nothing, and who is destitute of all

exertion (in consequence of the immediate fruition of all his wishes)?'

"Kapila said, 'I do not censure the Vedas. I do not wish to say anything

in derogation of them. It hath been heard by us that the different

courses of duty laid down for the different modes of life, all lead to

the same end. The Sannyasin attains to a high end. The forest-recluse

also attains to a high end. Both the other two also, viz., the

householder and the Brahmacharin, reach the same end. All the four modes

of life have always been regarded as Deva-yana ways. The relative

strength or weakness of these, as represented by their relative

superiority or inferiority, hath been declared in the character of their

respective ends.[1228]--Knowing these, accomplish acts which lead to

heaven and other blessings,--this is a Vedic declaration.--Do not

accomplish acts,--this also is another binding declaration of the Vedas.

If abstention from acts be meritorious, then their accomplishment must be

exceedingly reprehensible. When the scriptures stand thus, the strength

or weakness of particular declarations must be very difficult to

ascertain. If thou knowest of any course of duty which is superior to the

religion of harmlessness, and which depends upon direct evidence instead

of that of the scriptures, do thou then discourse to me upon it.'

"Syumarasmi said, 'One should perform sacrifice from desire of

heaven,--this Sruti is constantly heard by us. Thinking first of the

fruit (that is to be attained), one makes preparations for sacrifice.

Goat, horse, cow, all species of birds, domestic or wild, and herbs and

plants, are food of (other) living creatures. This is heard by us.[1229]

Food again has been directed to be taken day after day morning and

evening. Then again the Sruti declares that animals and grain are the

limbs of Sacrifice.[1230] The Lord of the universe created them along

with Sacrifice. The puissant Lord of all creatures caused the deities to

perform sacrifices with their aid. Altogether seven (domestic) and seven

(wild) animals are indicated as fit for sacrifice. Instead of all being

equally fit, each succeeding one is inferior to each preceding one. The

Vedas again declare that the whole universe is appointed for sacrifice.

Him also that is called Purusha the Vedas have appointed for the same

purpose.[1231] This again hath been sanctioned by men of remote and

remoter times. What man of learning is there that does not select,

according to his own ability, individuals from among living creatures for

sacrifice?[1232] The inferior animals, human beings, trees, and herbs,

all wish for the attainment of heaven. There is no means, however, except

sacrifice, by which they can obtain the fruition of that desire. The

deciduous herbs, animals, trees, creepers, clarified butter, milk, curds,

meat and other approved things (that are poured on the sacrificial fire),

land, the points of the compass, faith, and time which brings up the tale

of twelve, the Richs, the Yajuses, the Samans, and the sacrificer himself

bringing up the tale to sixteen, and Fire which should be known as the

householder,--these seventeen are said to be the limbs of sacrifice.

Sacrifice, the Sruti declares, is the root of the world and its course.

With clarified butter, milk, curds, dung, curds mixed with milk, skin,

the hair in her tail, horns, and hoofs, the cow alone is able to furnish

all the necessaries of sacrifice. Particular ones amongst these that are

laid down for particular sacrifices, coupled with Ritwijas and presents

(to the priests themselves and other Brahmanas) together sustain

sacrifices.[1233] By collecting these things together, people accomplish

sacrifices[1234]. This Sruti, consistent with the truth, is heard that

all things have been created for the performance of sacrifice. It was

thus that all men of ancient time set themselves to the performance of

sacrifices. As regards that person, however, who performs sacrifices

because of the conviction that sacrifices should be performed and not for

the sake of fruit or reward, it is seen that he does not injure any

creature or bear himself with hostility to anything, or set himself to

the accomplishment of any worldly task.[1235] Those things that have been

named as the limbs of sacrifice, and those other things that have been

mentioned as required in sacrifices and that are indicated in the

ordinances, all uphold one another (for the completion of sacrifices)

when used according to the approved ritual.[1236] I behold also the

Smritis compiled by he Rishis, into which the Vedas have been introduced.

Men of learning regard them as authoritative in consequence of their

following the Brahmanas.[1237] Sacrifices have the Brahmanas for that

progenitor, and truly they rest upon the Brahmanas. The whole universe

rests upon sacrifice, and sacrifice rests upon the universe.[1238] The

syllable Om is the root from which the Vedas have sprung. (Every rite,

therefore, should commence with the utterance of that syllable of vast

import). Of him who has uttered for him the syllables Om, Namas, Swaha,

Svadha, and Vashat, and who has, according to the extent of his ability,

performed sacrifices and other rites, there is no fear in respect of next

life in all the three worlds. Thus say the Vedas, and sages crowned with

ascetic success, and the foremost of Rishis. He in whom are the Richs,

the Yajuses, the Samans, and the expletives necessary for completing the

rhythm of the Samans according to the rules laid down in Vedic grammars,

is, indeed, a Brahmana.[1239] Thou knowest, O adorable Brahmana, what the

fruits are of Agnihotra, of the Soma-sacrifice, and of the other great

sacrifices. I say, for this reason, one should sacrifice and assist at

other people's sacrifices, without scruples of any kind. One who performs

such sacrifices as lead to heaven (such as Jyotishtoma, etc.) obtains

high rewards hereafter in the form of heavenly beatitude. This is

certain, viz., that they who do not perform sacrifices have neither this

world nor the next. They who are really conversant with the declarations

of the Vedas regard both kinds of declarations (viz., those that incite

to acts and those that preach abstention) as equally authoritative.'"

SECTION CCLXIX

"Kapila said, 'Beholding that all the fruits that are attainable by acts

are terminable instead of being eternal, Yatis, by adopting

self-restraint and tranquillity, attain to Brahma through the path of

knowledge. There is nothing in any of the worlds that can impede them

(for by mere fiats of their will they crown all their wishes with

success). They are freed from the influence of all pairs of opposites.

They never bow down their heads to anything or any creature. They are

above all the bonds of want. Wisdom is theirs. Cleansed they are from

every sin. Pure and spotless they live and rove about (in great

happiness). They have, in their own understandings, arrived at settled

conclusions in respect of all destructible objects and of a life of

Renunciation (by comparing the two together). Devoted to Brahma, already

become like unto Brahma, they have taken refuge in Brahma. Transcending

grief, and freed from (the equality of) Rajas, theirs are acquisitions

that are eternal. When the high end that is these men's is within reach

of attainment, what need has one for practising the duties of the

domestic mode of life?'[1240]

"Syumarasmi said, 'If, indeed, that be the highest object of acquisition,

if that be truly the highest end (which is attained by practising

Renunciation) then the importance of the domestic mode of life becomes

manifest, because without the domestic mode no other mode of life ever

becomes possible. Indeed, as all living creatures are able to live in

consequence of their dependence on their respective mothers, after the

same manner the three other modes of life exist in consequence of their

dependence upon the domestic mode. The householder who leads the life of

domesticity, performs sacrifices, and practises penances. Whatever is

done by anybody from desire of happiness has for its root the domestic

mode of life. All living creatures regard the procreation of offspring as

a source of great happiness. The procreation of offspring, however,

becomes impossible in any other mode of life (than domesticity). Every

kind of grass and straw, all plants and herbs (that yield corn or grain),

and others of the same class that grow on hills and mountains, have the

domestic mode of life for their root. Upon those depend the life of

living creatures. And since nothing else is seen (in the universe) than

life, domesticity may be looked upon as the refuge of the entire

universe.[1241] Who then speaks the truth that says that domesticity

cannot lead to the acquisition of Emancipation? Only those that are

destitute of faith and wisdom and penetration, only those that are

destitute of reputation that are idle and toil-worn, that have misery for

their share in consequence of their past acts, only those that are

destitute of learning, behold the plenitude of tranquillity in a life of

mendicancy. The eternal and certain distinctions (laid down in the Vedas)

are the causes that sustain the three worlds. That illustrious person of

the highest order who is conversant with the Vedas, is worshipped from

the very date of his birth. Besides the performance of Garbhadhana, Vedic

mantras become necessary for enabling persons of the regenerate classes

to accomplish all their acts in respect of both this and the other

world.[1242] In cremating his body (after death), in the matter of his

attainment of a second body, in that of his drink and food after such

attainment, in that of giving away kine and other animals for helping him

to cross the river that divides the region of life from that of Yama, in

that of sinking funeral cakes in water--Vedic mantras are necessary. Then

again the three classes of Pitris, viz., the Archishmats, the Varhishads,

and the Kravyads, approve of the necessity of mantras in the case of the

dead, and mantras are allowed to be efficient causes (for attainment of

the objects for which these ceremonies and rites have been directed to be

performed). When the Vedas say this so loudly and when again human beings

are said to owe debts to the Pitris, the Rishis, and the gods, how can

any one attain to Emancipation?[1243] This false doctrine (of incorporeal

existence called Emancipation), apparently dressed in colours of truth,

but subversive of the real purport of the declarations of the Vedas, has

been introduced by learned men reft of prosperity and eaten up by

idleness. That Brahmana who performs sacrifices according to the

declarations of the Vedas is never seduced by sin. Through sacrifices,

such a person attains to high regions of felicity along with the animals

he has slain in those sacrifices, and himself, gratified by the

acquisition of all his wishes succeeds in gratifying those animals by

fulfilling their wishes. By disregarding the Vedas, by guile, or by

deception, one never succeeds in attaining to the Supreme. On the other

hand, it is by practising the rites laid down in the Vedas that one

succeeds in attaining to Brahma.'

"Kapila said, '(If acts are obligatory, then) there are the Darsa, the

Paurnamasa, the Agnihotra, the Chaturmasya, and other acts for the man of

intelligence. In their performance is eternal merit. (Why then perform

acts involving cruelty)? Those that have betaken themselves to the

Sannyasa, mode of life, that abstain from all acts, that are endued with

patience, that are cleansed (of wrath and every fault), and that are

conversant with Brahma, succeed by such knowledge of Brahma in paying off

the debts (thou speakest of) to the gods (the Rishis, and the Pitris)

represented to be so very fond of libations poured in sacrifices.[1244]

The very gods become stupefied in tracing the track of that trackless

person who constitutes himself the soul of all creatures and who looks

upon all creatures with an equal eye. Through instructions received from

the preceptor one knows that which dwells within this frame to be of a

four-fold nature, having besides four doors and four mouths. In

consequence of (their possession of) two arms, the organ of speech, the

stomach, and the organ of pleasure, the very gods are said to have four

doors. One should, therefore, strive one's best to keep those doors under

control.[1245] One should not gamble with dice. One should not

appropriate what belongs to another. One should not assist at the

sacrifice of a person of ignoble birth. One should not, giving way to

wrath, smite another with hands or feet. That intelligent man who

conducts himself in this way is said to have his hands and feet

well-controlled. One should not indulge in vociferous abuse or censure.

One should not speak words that are vain. One should forbear from knavery

and from calumniating others. One should observe the vow of truthfulness,

be sparing of speech, and always heedful.' By conducting oneself in this

way one will have one's organ of speech well-restrained. One should not

abstain entirely from food. One should not eat too much. One should give

up covetousness, and always seek the companionship of the good. One

should eat only so much as is needed for sustaining life. By conducting

oneself in this way one succeeds in properly controlling the door

represented by one's stomach. One should not, O hero, lustfully take

another wife when one has a wedded spouse (with whom to perform all

religious acts). One should never summon a woman to bed except in her

season. One should confine oneself to one's own wedded spouse without

seeking congress with other women. By conducting oneself in this way one

is said to have one's organ of pleasure properly controlled. That man of

wisdom is truly a regenerate person who has all his four doors, viz., the

organ of pleasure, the stomach, the two arms (and two feet), and the

organ of speech, properly controlled. Everything becomes useless of that

person whose doors are not well-controlled. What can the penance of such

a man do? What can his sacrifices bring about? What cart be achieved by

his body? The gods know him for a Brahmana who has cast off his upper

garment, who sleeps on the bare ground, who makes his arm a pillow, and

whose heart is possessed of tranquillity.[1246] That person who, devoted

to contemplation, singly enjoys all the happiness that wedded couples

enjoy, and who turns not his attention to the joys and griefs of others,

should be known for a Brahmana.[1247] That man who rightly understands

all this as it exists in reality and its multiform transformations, and

who knows what the end is of all created objects, is known by the gods

for a Brahmana.[1248] One who hath no fear from any creature and from

whom no creature hath any fear and who constitutes himself the soul of

all creatures, should be known for a Brahmana. Without having acquired

purity of heart which is the true result of all pious acts such as gifts

and sacrifices, men of foolish understandings do not succeed in obtaining

a knowledge of what is needed in making one a Brahmana even when

explained by preceptors. Destitute of a knowledge of all this, these men

desire fruits of a different kind, viz., heaven and its joys.[1249]

Unable to practise even a small part of that good conduct which has come

down from remote times, which is eternal, which is characterised by

certitude, which enters as a thread in all our duties, and by adopting

which men of knowledge belonging to all the modes of life convert their

respective duties and penances into terrible weapons for destroying the

ignorance and evils of worldliness, men of foolish understandings regard

acts that are productive of visible fruits, that are fraught with the

highest puissance, and that are deathless, as fruitless after all and as

deviations (from the proper course) not sanctioned by the scriptures. In

truth, however, that conduct, embracing as it does practices the very

opposite of those that are seen in seasons of distress, is the very

essence of heedfulness and is never affected by lust and wrath and other

passions of a similar kind.[1250] As regards sacrifices again, it is very

difficult to ascertain all their particulars. If ascertained, it is very

difficult to observe them in practice. If practised, the fruits to which

they lead are terminable. Mark this well. (And marking this, do thou

betake thyself to the path of knowledge).'

"Syumarasmi said, 'The Vedas countenance acts and discountenance them.

Whence then is their authority when their declarations thus contradict

each other? Renunciation of acts, again, is productive of great benefit.

Both these have been indicated in the Vedas. Do thou discourse to me on

this subject, O Brahmana!'

"Kapila said, 'Betaking yourselves to the path of the good (viz., Yoga),

do you even in this life realise its fruits by the direct evidence of

your senses. What, however, are the visible results of those other

objects which you (men of acts) pursue?'

"Syumarasmi said, 'O Brahmana, I am Syumarasmi by name. I have come here

for acquiring knowledge. Desirous of doing good to myself I have started

this conversation in artless candour and not from desire of disputation.

The dark doubt has taken possession of my mind. O illustrious one, solve

it to me. Thou hast said that they who take the path of the good (viz.,

Yoga), by which Brahma is attained, realise its fruits by the direct

evidence of their senses. What, indeed, is that which is so realisable by

the direct evidence of the senses and which is pursued by yourselves?

Avoiding all sciences that have disputation only for their foremost

object, I have so studied the Agama as to have July mastered their true

meaning. By Agama I understand the declarations of the Vedas. I also

include la that word those sciences based on logic which have for their

object the bringing out of the real meaning of the Vedas.[1251] Without

avoiding the duties laid down for the particular mode of life which one

may lead, one should pursue the practices laid down in Agama. Such

observance of the practices laid down in Agama crowns one with success.

In consequence of the certainty of the conclusions of Agama, the success

to which the latter leads may be said to be almost realisable by direct

evidence. As a boat that is tied to another bound for a different port,

cannot take its passengers to the port they desire to reach, even so

ourselves, dragged by our acts due to past desires, can never cross the

interminable river of birth and death (and reach the heaven of rest and

peace we may have in view). Discourse to me on this topic, O illustrious

one! Teach me as a preceptor teaches a disciple. No one can be found

amongst men that has completely renounced all worldly objects, nor one

that is perfectly contented with oneself, nor one that has transcended

grief, nor one that is perfectly free from disease, nor one that is

absolutely free from the desire to act (for one's own benefit), nor one

that has an absolute distaste for companionship, nor one that has

entirely abstained from acts of every kind. Even men like yourself are

seen to give way to joy and indulge in grief as persons like ourselves.

Like other creatures the senses of persons like yourselves have their

functions and objects. Tell me, in what then, if we are to investigate

the question of happiness, does pure felicity consist for all the four

orders of men and all the four modes of life who and which have, as

regards their inclinations, the same resting ground.'

"Kapila said, 'Whatever the Sastras according to which one performs the

acts one feels inclined to do, the ordinances laid down in it for

regulating those acts never become fruitless. Whatever again the school

of opinion according to which one may conduct oneself, one is sure to

attain to the highest end by only observing the duties of self-restraint

of Yoga. Knowledge assists that man in crossing (this interminable river

of life and death) who pursues knowledge. That conduct, however, which

men pursue after deviating from the path of knowledge, afflicts them (by

subjecting them to the evils of life and death). It is evident that ye

are possessed of knowledge and dissociated from every worldly object that

may produce distress. But have any of you at any time succeeded in

acquiring that knowledge in consequence of which everything is capable of

being viewed as identical with one Universal Soul?[1252] Without a

correct apprehension of the scriptures, some there are, fond only of

disputation, who, in consequence of being overwhelmed by desire and

aversion, become the slaves of pride and arrogance. Without having

correctly understood the meaning of scriptural declarations, these

robbers of the scriptures, these depredators of Brahma, influenced by

arrogance and error, refuse to pursue tranquillity and practise

self-restraint.[1253] These men behold fruitlessness on every side, and

if (by chance) they succeed in obtaining the puissance of knowledge they

never impart it to others for rescuing them. Made up entirely of the

quality of Tamas, they have Tamas only for their refuge. One becomes

subject to all the incidents of that nature which one imbibes.

Accordingly, of him who hath Tamas for his refuge, the passions of envy,

lust, wrath, pride, falsehood, and vanity, continually grow, for one's

qualities have one's nature for their spring. Thinking in this strain and

beholding these faults (through the aid of instructions secured from

preceptors), Yatis, who covet the highest end, betake themselves to Yoga,

leaving both good and ill.'[1254]

"Syumarasmi said, 'O Brahmana, all that I have said (about the laudable

character of acts and the opposite character of Renunciation) is strictly

conformable to the scriptures. It is, however, very true that without a

correct apprehension of the meaning of the scriptures, one does not feel

inclined to obey what the scriptures really declare. Whatever conduct is

consistent with equity is consistent with the scriptures. Even that is

what the Sruti declares. Similarly, whatever conduct is inconsistent with

equity is inconsistent with the scriptures. This also is declared by the

Sruti. It is certain that no one can do an act that is scriptural by

transgressing the scriptures. That again is unscriptural which is against

the Vedas. The Sruti declares this. Many men, who believe only what

directly appeals to their senses, behold only this world (and not what is

addressed in the scriptures to Faith). They do not behold what the

scriptures declare to be faults. They have, accordingly, like ourselves,

to give way to grief. Those objects of the senses with which men like you

are concerned are the same with which other living creatures are

concerned. Yet in consequence of your knowledge of the soul and their

ignorance of it, how vast is the difference that exists between you and

them! All the four orders of men and all the four modes of life, however

different their duties, seek the same single end (viz., the highest

happiness). Thou art possessed of unquestioned talents and abilities. For

ascertaining that particular course of conduct (amongst those various

duties) which is well calculated to accomplish the desired end, thou

hast, by discoursing to me on the Infinite (Brahma), filled my soul with

tranquillity. As regards ourselves, in consequence of our inability to

understand the Soul we are destitute of a correct apprehension of the

reality. Our wisdom is concerned with things that are low, and we are

enveloped in thick darkness. (The course of conduct, however, that thou

hast indicated for enabling one to attain to Emancipation, is exceedingly

difficult of practice). Only he who is devoted to Yoga, who has

discharged all his duties, who is capable of roving everywhere depending

only on his own body, who has brought his soul under perfect control, who

has transcended the requirements of the science of morality and who

disregards the whole world (and everything belonging to it), can

transgress the declarations of the Vedas with respect to acts, and say

that there is Emancipation.[1255] For one, however, who lives in the

midst of relatives, this course of conduct is exceedingly difficult to

follow. Gift, study of the Vedas, sacrifices, begetting offspring,

simplicity of dealing, when by practising even these no one succeeds in

attaining to Emancipation, fie on him who seeks to attain to it, and on

Emancipation itself that is sought! It seems that the labour spent upon

attaining to it is all fruitless. One becomes chargeable with atheism if

one disregards the Vedas by not doing the acts they direct. O illustrious

one, I desire to hear without delay about that (Emancipation) which comes

in the Vedas after the declarations in favour of acts. Do tell me the

truth, O Brahmana! I sit at thy feet as a disciple. Teach me kindly! I

wish to know as much about Emancipation as is known to thee, O learned

one!'

SECTION CCLXX

"Kapila said, 'The Vedas are regarded as authoritative by all. People

never disregard them. Brahma is of two kinds, viz., Brahma as represented

by sound, and Brahma as Supreme (and intangible).[1256] One conversant

with Brahma represented by sound succeeds in attaining to Supreme Brahma.

Commencing with the rites of Garbhadhana, that body which the sire

creates with the aid of Vedic mantras is cleansed (after birth) by Vedic

mantras.[1257] When the body has been cleansed with purificatory rites

(performed with the aid of Vedic mantras), the owner there of come to be

called a Brahmana and becomes a vessel fit for receiving knowledge of

Brahma. Know that the reward of acts is purity of heart which only leads

to Emancipation. I shall presently speak to thee of that. Whether purity

of heart has been attained or not (by performance of acts) is what can be

known to the person himself who has attained it. It can never be known

with the aid of either the Vedas or inference. They that cherish no

expectation, that discard every kind of wealth by not storing anything

for future use, that are not covetous, and that are free from every kind

of affection and aversion, perform sacrifices because of the conviction

that their performance is a duty. To make gifts unto deserving persons is

the end (right use) of all wealth. Never addicted at any time to sinful

acts, observant of those rites that have been laid down in the Vedas,

capable of crowning all their wishes with fruition, endued with certain

conclusions through pure knowledge, never giving way to wrath,--never

indulging in envy, free from pride and malice, firm in Yoga,[1258] of

unstained birth, unstained conduct, and unstained learning, devoted to

the good of all creatures, there were in days of yore many men, leading

lives of domesticity and thoroughly devoted to their own duties, there

were many kings also of the same qualifications, devoted to Yoga (like

Janaka, etc.), and many Brahmanas also of the same character (like

Yajnavalkya and others).[1259] They behaved equally towards all creatures

and were endued with perfect sincerity. Contentment was theirs, and

certainty of knowledge. Visible were the rewards of their righteousness,

and pure were they in behaviour and heart. They were possessed of faith

in Brahma of both forms.[1260] At first making their hearts pure, they

duly observed all (excellent) vows. They were observant of the duties of

righteousness on even occasions of distress and difficulty, without

failing off in any particular. Uniting together they used to perform

meritorious acts. In this they found great happiness. And inasmuch as

they never tripped, they had never to perform any expiation. Relying as

they did upon the true course of righteousness, they became endued with

irresistible energy. They never followed their own understandings in the

matter of earning merit but followed the dictates of the scriptures alone

for that end. Accordingly they were never guilty of guile in the matter

of performing acts of righteousness.[1261] In consequence of their

observing unitedly the absolute ordinances of the scriptures without

betaking themselves ever to the rites laid down in the alternative, they

were never under the necessity of performing expiation.[1262] There is no

expiation for men living in the observance of the ordinances laid down in

the scriptures. The Sruti declares that expiation exists for only men

that are weak and unable to follow the absolute and substantive

provisions of the sacred law. Many Brahmanas there were of this kind in

days of old, devoted to the performance of sacrifices, of profound

knowledge of the Vedas, possessed of purity and good conduct, and endued

with fame. They always worshipped Brahma in the sacrifices, and were free

from desire. Possessed of learning they transcended all the bonds of

life. The sacrifices of these men, their (knowledge of the) Vedas, their

acts performed in obedience to the ordinances, their study of the

scripture at the fixed hours, and the wishes they entertained, freed as

they were from lust and wrath, observant as they were of pious conduct

and acts notwithstanding all difficulties, renowned as they were for

performing the duties of their own order and mode of life, purified as

their souls were in consequence of their very nature, characterised as

they were by thorough sincerity, devoted as they were to tranquillity,

and mindful as they were of their own practices, were identical with

Infinite Brahma. Even this is the eternal Sruti heard by us.[1263] The

penances of men that were so high-souled, of men whose conduct and acts

were so difficult of observance and accomplishment, of men whose wishes

were crowned with fruition in consequence of the strict discharge of

their duties, became efficacious weapons for the destruction of all

earthly desires. The Brahmanas say that that Good Conduct, which is

wonderful, whose origin may be traced to very ancient times, which is

eternal and whose characteristics are unchangeable, which differs from

the practices to which even the good resort in seasons of distress and

represents their acts in other situations, which is identical with

heedfulness, over which lust and wrath and other evil passions can never

prevail, and in consequence of which there was (at one time) no

transgression in all mankind, subsequently came to be distributed into

four subdivisions, corresponding with the four modes of life by persons

unable to practise its duties in minute detail and entirety.[1264] They

that are good, by duly observing that course of Good Conduct after

adoption of the Sannyasa mode of life, attain to the highest end. They

also that betake themselves to the forest mode reach the same high end

(by duly observing that conduct). They too that observe the domestic mode

of life attain to the highest end (by duly practising the same conduct);

and, lastly, those that lead the Brahmacharya mode obtain the same (end

by a due observance of the same conduct).[1265] Those Brahmanas are seen

to shine in the firmament as luminaries shedding beneficent rays of light

all around. Those myriads of Brahmanas have become stars and

constellations set in their fixed tracks. In consequence of contentment

(or Renunciation) they have all attained to Infinity as the Vedas

declare. If such men have to come back to the world through the wombs of

living creatures, they are never stained by sins which have the

unexhausted residue of previous acts for their originating cause. Indeed,

one who has led the life of a Brahmacharin and waited dutifully upon his

preceptor, who has arrived at settled conclusions (in respect of the

soul), and who has devoted himself to Yoga thus, is truly a Brahmana. Who

else would deserve to be called a Brahmana? When acts alone determine who

is a Brahmana and who is not, acts (good or bad) must be held to indicate

the happiness or misery of a person. As regards those that have by

conquering all evil passions acquired purity of heart, we have heard the

eternal Sruti that in consequence of the Infinity to which they attain

(through beholding the universal soul) and of the knowledge of Brahma

(they acquire through the declarations of Srutis), they behold everything

to be Brahma. The duties (of tranquillity, self-restraint, abstention

from acts, renunciation, devotion, and the abstraction of Samadhi)

followed by those men of pure hearts, that are freed from desire, and

that have Emancipation only for their object, for acquisition of the

knowledge of Brahma, are equally laid down for all the four orders of men

and all the four modes of life. Verily, that knowledge is always acquired

by Brahmanas of pure hearts and restrained soul.[1266] One whose soul is

for Renunciation based upon contentment is regarded as the refuge of true

knowledge. Renunciation, in which is that knowledge which leads to

Emancipation, and which is highly necessary for a Brahmana, is eternal

(and comes down from preceptor to pupil for ever and ever).[1267]

Renunciation sometimes exists mixed with the duties of other modes. But

whether existing in that state or by itself, one practises it according

to the measure of one's strength (that depends upon the degree of one's

absence of worldly desires). Renunciation is the cause of supreme benefit

unto every kind of person. Only he that is weak, fails to practise it.

That pure-hearted man who seeks to attain to Brahma becomes rescued from

the world (with its misery).'[1268]

"Syumarasmi said, 'Amongst those that are given up to enjoyment (of

property), they that make gifts, they that perform sacrifices, they that

devote themselves to the study of the Vedas, and they that betake

themselves to a life of Renunciation after having acquired and enjoyed

wealth and all its pleasures, when they depart from this world, who is it

that attains to the foremost place in heaven? I ask thee this, O

Brahmana! Do thou tell me truly.'

"Kapila said, 'Those who lead a life of domesticity are certainly

auspicious and acquire excellence of every kind. They are unable,

however, to enjoy the felicity that attaches to Renunciation. Even thou

mayst see this.'[1269]

"Syumarasmi said, 'Ye depend upon knowledge as the means (for the

attainment of Emancipation). Those who lead lives of domesticity have

planted their faith in acts. It has, however, been said that the end of

all modes of life is Emancipation.[1270] No difference, therefore, is

observable between them in respect of either their superiority or

inferiority of puissance. O illustrious one, do thou tell me then how

stands the matter truly.'

"Kapila said, 'Acts only cleanse the body. Knowledge, however, is the

highest end (for which one strives).[1271] When all faults of the heart

are cured (by acts), and when the felicity of Brahma becomes established

in knowledge, benevolence, forgiveness, tranquillity, compassion,

truthfulness, and candour, abstention from injury, absence of pride,

modesty, renunciation, and abstention from work are attained. These

constitute the path that lead to Brahma. By those one attains to what is

the Highest. That the cure of all faults of the heart is the result of

acts becomes intelligible to the wise man when these are attained. That,

indeed, is regarded as the highest end which is obtained by Brahmanas

endued with wisdom, withdrawn from all acts, possessed of purity and the

certitude of knowledge. One who succeeds in acquiring a knowledge of the

Vedas, of that which is taught by the Vedas (viz., Brahma as represented

in acts), and the minutiae of acts, is said to be conversant with the

Vedas. Any other man is only a bag of wind.[1272] One who is conversant

with the Vedas knows everything, for everything is established on the

Vedas. Verity, the present, past, and future all exist in the

Vedas.[1273] This one conclusion is deducible from all the scriptures,

viz., that this universe exists and does not exist. To the man of

knowledge this (all that is perceived) is both sat and asat. To him, this

all is both the end and the middle.[1274] This truth rests upon all the

Vedas, viz., that when complete Renunciation takes place one obtains what

is sufficient. Then again the highest contentment follows and rests upon

Emancipation,[1275] which is absolute, which exists as the soul of all

mortal and immortal things, which is well-known as such universal soul,

which is the highest object of knowledge as being identical with all

mobile and immobile things, which is full, which is perfect felicity,

which is without duality, which is the foremost of all things, which is

Brahma, which is Unmanifest and the cause also, whence the Unmanifest has

sprung, and which is without deterioration of any kind.[1276] Ability to

subdue the senses, forgiveness, and abstention from work in consequence

of the absence of desire,--these three are the cause of perfect felicity.

With the aid of these three qualities, men having understanding for their

eyes succeed in reaching that Brahma which is uncreate, which is the

prime cause of the universe, which is unchangeable and which is beyond

destruction. I bow to that Brahma, which is identical with him that knows

it.'"[1277]

SECTION CCLXXI

"Yudhishthira said, 'The Vedas, O Bharata, discourse of Religion. Profit,

and Pleasure. Tell me, however, O grandsire, the attainment of which

(amongst these three) is regarded as superior.'

"Bhishma said, 'I shall, in this connection, recite to thee the ancient

narrative of the benefit that Kundadhara in days of old had conferred

upon one who was devoted to him. Once on a time a Brahmana destitute of

wealth sought to acquire virtue, induced by the desire of fruit. He

continually set his heart upon wealth for employing it in the celebration

of sacrifices. For achieving his purpose he set himself to the practice

of the austerest penances. Resolved to accomplish his purpose, he began

to worship the deities with great devotion. But he failed to obtain

wealth by such worship of the deities. He thereupon began to reflect,

saying unto himself, 'What is that deity, hitherto unadored by men, who

may be favourably disposed towards me without delay?' While reflecting in

this strain with a cool mind, he beheld stationed before him that

retainer of the deities, viz., the Cloud called Kundadhara. As soon as he

beheld that mighty-armed being, the Brahmana's feelings of devotion were

excited, and he said unto himself, 'This one will surely bestow

prosperity upon me. Indeed, his form indicates as much. He lives in close

proximity to the deities. He has not as yet been adored by other men. He

will verily give me abundant wealth without any delay.' The Brahmana,

then, having concluded thus, worshipped that Cloud with dhupas and

perfumes and garlands of flowers of the most superior kind, and with

diverse kinds of offerings. Thus worshipped, the Cloud became very soon

pleased with his worshipper and uttered these words fraught with benefit

to that Brahmana, 'The wise have ordained expiation for one guilty of

Brahmanicide, or of drinking alcohol or of stealing, or of neglecting all

meritorious vows. There is no expiation, however, for one that is

ungrateful.[1278] Expectation hath a child named Iniquity. Ire, again, is

regarded to be a child of Envy. Cupidity is the child of Deceit.

Ingratitude, however, is barren (and hath no offspring). After this, that

Brahmana, stretched on a bed of Kusa grass, and penetrated with the

energy of Kundadhara, beheld all living beings in a dream. Indeed, in

consequence of his absence of passion, penances, and devotion, that

Brahmana of cleansed soul, standing aloof from all (carnal) enjoyments,

beheld in the night that effect of his devotion to Kundadhara. Indeed, O

Yudhishthira, he beheld the high-souled Manibhadra of great effulgence

stationed in the midst of the deities, employed in giving his orders.

There the gods seemed to be engaged in bestowing kingdoms and riches upon

men, induced by their good deeds, and in taking them away when men fell

off from goodness.[1279] Then, O bull of Bharata's race, Kundadhara of

great effulgence, bending himself low, prostrated himself on the ground

before the gods in the presence of all the Yakshas. At the command of the

gods the high-souled Manibhadra addressed the prostrate Kundadhara and

said, 'What does Kundadhara want?' Thereupon Kundadhara replied, 'If,

indeed, the gods are pleased with me, there, that Brahmana reverences me

greatly. I pray for some favour being shown to him, something, that is,

that may bring him happiness.' Hearing this, Manibhadra, commanded by the

gods, once more said unto Kundadhara of great intelligence these words,

'Rise, rise up, O Kundadhara! Thy suit is successful. Be thou happy. If

this Brahmana be desirous of wealth, let wealth be given to him, that is,

as much wealth as this thy friend desires. At the command of the gods I

shall give him untold wealth.' Kundadhara, then, reflecting upon the

fleeting and unreal character of the status of humanity, set his heart, O

Yudhishthira, upon inclining the Brahmana to penances. Indeed, Kundadhara

said, 'I do not, O giver of wealth, beg for wealth on behalf of this

Brahmana. I desire the bestowal of another favour upon him. I do not

solicit for this devotee of mine mountains of pearls and gems or even.

the whole earth with all her riches. I desire, however, that he should be

virtuous. Let his heart find pleasure in virtue. Let him have virtue for

his stay. Let virtue be the foremost of all objects with him. Even this

is the favour that meets with my approval.' Manibhadra said, 'The fruits

of virtue are always sovereignty and happiness of diverse kinds. Let this

one enjoy those fruits, always freed from physical pain of every kind.'

"Bhishma continued, 'Thus addressed, Kundadhara, however, of great

celebrity, repeatedly solicited virtue alone for that Brahmana. The gods

were highly pleased at it. Then Manibhadra said, 'The gods are all

pleased with thee as also with this Brahmana. This one shall become a

virtuous-souled person. He shall devote his mind to virtue.' The Cloud,

Kundadhara, became delighted, O Yudhishthira, at thus having been

successful in obtaining his wish. The boon that he had got was one that

was unattainable by anybody else. The Brahmana then beheld scattered

around him many delicate fabrics of cloth. Without minding them at all

(although so costly), the Brahmana came to disrelish the world.'

"The Brahmana said, 'When this one doth not set any value upon good

deeds, who else will? I had better go to the woods for leading a life of

righteousness.'[1280]

"Bhishma continued, 'Cherishing a distaste for the world, and through the

grace also of the gods, that foremost of Brahmanas entered the woods and

commenced to undergo the austerest of penances. Subsisting upon Such

fruits and roots as remained after serving the deities and guests, the

mind of that regenerate person, O monarch, was firmly set upon virtue.

Gradually, the Brahmana, renouncing fruits and roots, betook himself to

leaves of trees as his food. Then renouncing leaves, he took to water

only as his subsistence. After that he passed many years by subsisting

upon air alone. All the while, his strength did not diminish. This seemed

exceedingly marvellous. Devoted to virtue and engaged in the practice of

the severest austerities, after a long time he acquired spiritual vision.

He then reflected, saying unto himself, 'If, being gratified with

anybody, I give him wealth, my speech would never be untrue.'[1281] With

a face lighted up by smiles, he once more began to undergo severer

austerities. And once more, having won (higher) success, he thought that

he could, by a fiat of the will, then create the very highest objects.

'If, gratified with any person whatsoever I give him even sovereignty, he

will immediately become a king, for my words will never be untrue.' While

he was thinking in this way, Kundadhara, induced by his friendship for

the Brahmana and no less by the ascetic success which the Brahmana had

achieved, showed himself, O Bharata (unto his friend and devotee).

Meeting with him the Brahmana offered him worship according to the

observances ordained. The Brahmana, however, felt some surprise, O king.

Then Kundadhara addressed the Brahmana, saying, 'Thou hast now got an

excellent and spiritual eye. Behold with this vision of thine the end

that is attained by kings, and survey all the worlds besides.' The

Brahmana then, with his spiritual vision, beheld from a distance

thousands of kings sunk in hell.'

"Kundadhara said, 'After having worshipped me with devotion thou didst

get sorrow for thy share, what then would have been the good done to thee

by me, and what the value of my favour? Look, look for what end men

desire the gratification of carnal enjoyments. The door of heaven is

closed unto men.'

"Bhishma continued, 'The Brahmana then beheld many men living in this

world, embracing lust, and wrath, and cupidity, and fear, and pride, and

sleep and procrastination, and inactivity.'

"Kundadhara said, 'With these (vices) all human beings are enchained. The

gods are afraid of men. These vices, at the command of the gods, mar and

disconcert on every side.[1282] No man can become virtuous unless

permitted by the gods. (In consequence of their permission) thou hast

become competent to give away kingdoms and wealth through thy penances.'

"Bhishma continued, 'Thus addressed, the righteous-souled Brahmana,

bending his head unto that Cloud, prostrated himself on the ground, and

said, 'Thou hast, indeed, done me a great favour. Unconscious of the

great affection shown by thee towards me, I had through the influence of

desire and cupidity, failed to display good will towards thee.' Then

Kundadhara said unto that foremost of regenerate persons, 'I have

forgiven thee,' and having embraced him with his arms disappeared there

and then. The Brahmana then roamed through all the worlds, having

attained to ascetic success through the grace of Kundadhara. Through the

puissance gained from virtue and penances, one acquires competence to

sail through the skies and to fructify all one's wishes and purposes, and

finally attain to the highest end. The gods and Brahmanas and Yakshas and

all good men and Charanas always adore those that are virtuous but never

those that are rich or given up to the indulgence of their desires. The

gods are truly propitious to thee since thy mind is devoted to virtue. In

wealth there may be a very little happiness but in virtue the measure of

happiness is very great.'"

SECTION CCLXXII

"Yudhishthira said, 'Amongst the diverse kinds of sacrifices, all of

which, of course, are regarded to have but one object (viz., the

cleansing of the heart or the glory of God), tell me, O grandsire, what

that sacrifice is which has been ordained for the sake only of virtue and

not for the acquisition of either heaven or wealth!'[1283]

"Bhishma said, 'In this connection I shall relate to thee the history,

formerly recited by Narada, of a Brahmana who for performing sacrifices,

lived according to the unchha mode.'

"Narada said, 'In one of the foremost of kingdoms that was distinguished

again for virtue, there lived a Brahmana. Devoted to penances and living

according to the unchha mode, that Brahmana was earnestly engaged in

adoring Vishnu in sacrifices.[1284] He had Syamaka for his food, as also

Suryaparni and Suvarchala and other kinds of potherbs that were bitter

and disagreeable to the taste. In consequence, however, of his penances,

all these tasted sweet.[1285] Abstaining from injuring any creature, and

leading the life of a forest recluse, he attained to ascetic success.

With roots and fruits, O scorcher of foes, he used to adore Vishnu in

sacrifices that were intended to confer heaven upon him.[1286] The

Brahmana, whose name was Satya, had a wife named Pushkaradharini. She was

pure-minded, and had emaciated herself by the observance of many austere

vows. (Herself having been of a benevolent disposition, and her husband

being thus addicted to sacrifices that were cruel), she did not approve

of the conduct of her lord. Summoned, however, to take her seat by his

side as his spouse (for the performance of a sacrifice), she feared to

incur his curse and, therefore, comforted herself with his conduct. The

garments that invested her body consisted of the (cast off) plumes of

peacocks. Although unwilling, she still performed that sacrifice at the

command of her lord who had become its Hotri. In that forest, near to the

Brahmana's asylum, lived a neighbour of his, viz., the virtuous Parnada

of Sukra's race, having assumed the form of a deer. He addressed that

Brahmana, whose name was Satya, in articulate speech and said unto him

these words, 'Thou wouldst be acting very improperly,[1287] if this

sacrifice of thine were accomplished in such a manner as to be defective

in mantras and other particulars of ritual. I, therefore, ask thee to

slay and cut me in pieces for making libations therewith on thy

sacrificial fire. Do this and becoming blameless ascend to heaven.' Then

the presiding goddess of the solar disc, viz., Savitri, came to that

sacrifice in her own embodied form and insisted upon that Brahmana in

doing what he desired by that deer to do. Unto that goddess, however, who

thus insisted, the Brahmana replied, saying, 'I shall not slay this deer

who lives with me in this same neighbourhood.'[1288] Thus addressed by

the Brahmana, the goddess Savitri desisted and entered the sacrificial

fire from desire of surveying the nether world, and wishing to avoid the

sight of (other) defects in that sacrifice.[1289] The deer, then, with

joined hands, once more begged of Satya (to be cut in pieces and poured

into the sacrificial fire). Satya, however, embraced him in friendship

and dismissed him, saying, 'Go!'[1290] At this, the deer seemed to leave

that place. But after he had gone eight steps he returned, and said,

'Verily, do thou slay me. Truly do I say, slain by thee I am sure to

attain to a righteous end. I give thee (spiritual) vision. Behold the

celestial Apsaras and the beautiful vehicles of the high-souled

Gandharvas.' Beholding (that sight) for a protracted space of time, with

longing eyes, and seeing the deer (solicitous of sacrifice), and thinking

that residence in heaven is attainable by only slaughter, he approved (of

the counsels the deer had given). It was Dharma himself who had become a

deer that lived in those woods for many years. (Seeing the Brahmana

tempted by the prospect he beheld), Dharma provided for his salvation and

counselled him, saying, 'This (viz., slaughter of living creatures) is

not conformable to the ordinances about Sacrifices.[1291] The penances,

which had been of very large measure, of that Brahmana whose mind had

entertained the desire of slaying the deer, diminished greatly in

consequence of that thought itself. The injuring of living creatures,

therefore, forms no part of sacrifice.[1292] Then the illustrious Dharma

(having assumed his real form), himself assisted that Brahmana, by

discharging the priestly office, to perform a sacrifice. The Brahmana,

after this, in consequence of his (renewed) penances, attained to that

state of mind which was his spouse's.[1293] Abstention from injury is

that religion which is complete in respect of its rewards. The religion,

however, of cruelty is only thus far beneficial that it leads to heaven

(which has a termination). I have spoken to thee of that religion of

Truth which, indeed, is the religion of those that are utterers of

Brahma.'"[1294]

SECTION CCLXXIII

"Yudhishthira said, 'By what means doth a man become sinful, by what doth

he achieve virtue, by what doth he attain to Renunciation, and by what

doth he win Emancipation?'

"Bhishma said, 'Thou knowest all duties. This question that thou askest

is only for confirmation of thy conclusions. Listen now to Emancipation,

and Renunciation, and Sin, and Virtue to their very roots. Perceiving any

one of the five objects (viz., form, taste, scent, sound, and touch),

desire runs after it at first. Indeed, obtaining them within the purview

of the senses, O chief of Bharata's race, desire or aversion springs

up.[1295] One, then, for the sake of that object (i.e., for acquisition

of what is liked and avoidance of what is disliked) strives and begins

acts that involve much labour. One endeavours one's best for repeatedly

enjoying those forms and scents (and the three other objects of the

remaining three senses) that appear very agreeable. Gradually,

attachment, and aversion, and greed, and errors of judgment arise. The

mind of one overwhelmed by greed and error and affected by attachment and

aversion is never directed to virtue. One then begins with hypocrisy to

do acts that are good. Indeed, with hypocrisy one then seeks to acquire

virtue, and with hypocrisy one likes to acquire wealth. When one

succeeds, O son of Kuru's race, in winning wealth with hypocrisy, one

sets one's heart to such acquisition wholly. It is then that one begins

to do acts that are sinful, notwithstanding the admonitions of

well-wishers and the wise, unto all which he makes answers plausibly

consistent with reason and conformable to the injunctions of the

scriptures. Born of attachment and error, his sins, of three kinds,

rapidly increase, for he thinks sinfully, speaks sinfully, and acts

sinfully. When he fairly starts on the way of sin, they that are good

mark his wickedness. They, however, that are of a disposition similar to

that of the sinful man, enter into friendship with him. He succeeds not

in winning happiness even here. Whence then would he succeed in winning

happiness hereafter? It is thus that one becomes sinful. Listen now to me

as I speak to thee of one that is righteous. Such a man, inasmuch as he

seeks the good of others, succeeds in winning good for himself. By

practising duties that are fraught with other people's good, he attains

at last to a highly agreeable end. He who, aided by his wisdom, succeeds

beforehand in beholding the faults above adverted to, who is skilled in

judging of what is happiness and what is sorrow and how each is brought

about, and who waits with reverence upon those that are good, makes

progress in achieving virtue, both in consequence of his habit and such

companionship of the good. The mind of such a person takes delight in

virtue, and he lives on, making virtue his support. If he sets his heart

on the acquisition of wealth, he desires only such wealth as may be

acquired in righteous ways. Indeed, he waters the roots of only those

things in which he sees merit. In this way, doth one become righteous and

acquires friends that are good. In consequence of his acquisition of

friends, of wealth, and of children, he sports in happiness both here and

hereafter. The mastery (in respect of enjoyment) that a living creature

attains over sound, touch, taste, form, and scent, O Bharata, represents

the fruit of virtue.[1296] Remember this. Having obtained the fruit of

virtue, O Yudhishthira, such a man does not give himself up to joy.

Without being contented with such (visible) fruits of virtue he betakes

himself to Renunciation, led on by the eye of knowledge. When, having

acquired the eye of knowledge, he ceases to take pleasure in the

gratification of desire, in taste and in scent, when he does net allow

his mind to run towards sound, touch and form, it is then that he

succeeds in freeing himself from desire.[1297] He does not, however, even

then cast off virtue or righteous acts. Beholding then all the worlds to

be liable to destruction, he strives to cast off virtue (with its rewards

in the form of heaven and its happiness) and endeavours to attain to

Emancipation by the (well-known) means.[1298] Gradually abandoning all

sinful acts he betakes himself to Renunciation, and becoming

righteous-souled succeeds at last in attaining to Emancipation. I have

now told thee, O son, of that about which thou hadst asked me, viz., the

topics of Sin, Righteousness, Renunciation, and Emancipation, O Bharata!

Thou shouldst, therefore, O Yudhishthira, adhere to virtue in all

situations. Eternal is the success, O son of Kunti, of thee that adherest

to righteousness.'"[1299]

SECTION CCLXXIV

"Yudhishthira said, 'Thou hast said, O grandsire, the Emancipation is to

be won by means and not otherwise. I desire to hear duly what those means

are.'

"Bhishma said, 'O thou of great wisdom, this enquiry that thou hast

addressed to me and that is connected with a subtle topic, is really

worthy of thee, since thou, O sinless one, always seekest to accomplish

all thy objects by the application of means. That state of mind which is

present when one sets oneself to make an earthen jar for one's use,

disappears after the jar has been completed. After the same manner, that

cause which urges persons who regard virtue as the root of advancement

and prosperity ceases to operate with them that seek to achieve

Emancipation.[1300] That path which leads to the Eastern Ocean is not the

path by which one can go to the Western Ocean. There is only one path

that leads to Emancipation. (It is not identical with any of those that

lead to arty other object of acquisition). Listen to me as I discourse on

it to thee in detail. One should, by practising forgiveness, exterminate

wrath, and by abandoning--all purposes, root out desire. By practising

the quality of Sattwa[1301] one should conquer sleep. By heedfulness one

should keep off fear, and by contemplation of the Soul one should conquer

breath.[1302] Desire, aversion, and lust, one should dispel by patience;

error, ignorance, and doubt, by study of truth. By pursuit after

knowledge one should avoid insouciance and inquiry after things of no

interest.[1303] By frugal and easily digestible fare one should drive off

all disorders and diseases. By contentment one should dispel greed and

stupefaction of judgment, and all worldly concerns should be avoided by a

knowledge of the truth.[1304] By practising benevolence one should

conquer iniquity, and by regard for all creatures one should acquire

virtue. One should avoid expectation by the reflection that it is

concerned with the future; and one should cast off wealth by abandoning

desire itself. The man of intelligence should abandon affection by

recollecting that everything (here) is transitory. He should subdue

hunger by practising Yoga. By practising benevolence one should keep off

all ideas of self-importance, and drive off all sorts of craving by

adopting contentment. By exertion one should subdue procrastination, and

by certainty all kinds of doubt, by taciturnity, loquaciousness, and by

courage, every kind of fear.[1305] Speech and mind are to be subdued by

the Understanding, and the Understanding, in its turn, is to be kept

under control by the eye of knowledge. Knowledge, again, is to be

controlled by acquaintance with the Soul, and finally the Soul is to be

controlled by the Soul.[1306] This last is attainable by those that are

of pure-acts and endued with tranquillity of soul,[1307] the means being

the subjugation of those five impediments of Yoga of which the learned

speak. By casting off desire and wrath and covetousness and fear and

sleep, one should, restraining speech, practise what is favourable to

Yoga, viz., contemplation, study, gift, truth, modesty, candour,

forgiveness, purity of heart, purity in respect of food, and the

subjugation of the senses. By these one's energy is increased, sins are

dispelled, wishes crowned with fruition, and knowledge (of diverse kinds)

gained. When one becomes cleansed of one's sins and possessed of energy

and frugal of fare and the master of one's senses, one then, having

conquered both desire and wrath, seeks to attain to Brahma. The avoidance

of ignorance (by listening to and studying the scriptures), the absence

of attachment (in consequence of Renunciation) freedom from desire and

wrath (by adoption of contentment and forgiveness), the puissance that is

won by Yoga, the absence of pride and haughtiness, freedom from anxiety

(by subjugation of every kind of fear), absence of attachment of anything

like home and family,--these constitute the path of Emancipation. That

path is delightful, stainless, and pure. Similarly, the restraining of

speech, of body, and of mind, when practised from the absence of desire,

constitutes also the path of Emancipation.'"[1308]

SECTION CCLXXV

"Bhishma said, 'In this connection is cited the old narrative of the

discourse that took place between Narada and Asita-Devala. Once on a time

Narada, beholding that foremost of intelligent men, viz., Devala of

venerable years, seated at his ease, questioned him about the origin and

the destruction of all creatures.'

"Narada said, 'Whence, O Brahmana, hath this universe, consisting of

mobile and immobile objects, been created? When again doth the

all-embracing destruction come, into whom doth it merge? Let thy learned

self discourse to me on this.'

"Asita said, 'Those from which the Supreme Soul, when the time comes,

moved by the desire of existence in manifold, forms, creates all

creatures, are said by persons conversant with objects to be the five

great essences.[1309] (After this) Time, impelled by the Understanding

creates other objects from those (five primal essences).'[1310] He that

says that there is anything else besides these (i.e., the five primal

essences, Kala, and the Understanding), says what is not true. Know, O

Narada, that these five are eternal, indestructible, and without

beginning and without end. With Kala as their sixth, these five primal

essences are naturally possessed of mighty energy. Water, Space, Earth,

Wind, and Heat,--these are those five essences. Without doubt, there is

nothing higher or superior to these (in point of puissance or energy).

The existence of nothing else (than five) can be affirmed by any one

agreeably to the conclusions derivable from the Srutis or arguments drawn

from reason. If any one does assert the existence of anything else, then

his assertion would verily be idle or vain. Know that these six enter

into the production of all effects. That of which are all these (which

thou perceivest) is called Asat.[1311] These five, and Kala (or Jiva),

the potencies of past acts, and ignorance,--these eight eternal essences

are the causes of the birth and destruction of all creatures.[1312] When

creatures are destroyed it is into these that they enter; and when they

take birth, it is again from them they do so. Indeed, after destruction,

a creature resolves itself into those five primal essences. His body is

made of earth; his ear has its origin in space; his eye hath light for

its cause; his life (motion) is of wind, and his blood is of water,

without doubt. The two eyes, the nose, the two ears, the skin, and the

tongue (constituting the fifth), are the senses. These, the learned know,

exist for perception of their respective objects.[1313] Vision, hearing,

smelling, touching, and tasting are the functions of the senses. The five

senses are concerned with five objects in five ways. Know, by the

inference of reason, their similitude of attributes.[1314] Form, scent,

taste, touch, and sound, are the five properties that are (respectively)

apprehended by the five senses in five different ways. These five

properties, viz., form, scent, taste, touch, and sound, are not really

apprehended by the _senses_ (for these are inert), but it is the Soul

that apprehends them _through_ the senses. That which is called Chitta is

superior to the multitude of senses. Superior to Chitta is Manas.

Superior to Manas is Buddhi, and superior to Buddhi is Kshetrajna.[1315]

At first a living creature perceives different objects through the

senses. With Manas he reflects over them, and then with the aid of Buddhi

he arrives at certitude of knowledge. Possessed of Buddhi, one arrives at

certainty of conclusions in respect of objects perceived through the

senses. The five senses, Chitta, Mind and Understanding (which is the

eighth in the tale),--these are regarded as organs of knowledge by those

conversant with the science of Adhyatma. The hands, the feet, the anal

duct, the membrum virile, the mouth (forming the fifth in the tale),

constitute the five organs of action. The mouth is spoken of as an organ

of action because it contains the apparatus of speech, and that of

eating. The feet are organs of locomotion and the hands for doing various

kinds of work. The anal duct and the membrum, virile are two organs that

exist for a similar purpose, viz., for evacuation. The first is for

evacuation of stools, the second for that of urine as also of the vital

seed when one feels the influence of desire. Besides these, there is a

sixth organ of action. It is called muscular power. These then are the

names of the six organs of action according to the (approved) treatises

bearing on the subject. I have now mentioned to thee the names of all the

organs of knowledge and of action, and all the attributes of the five

(primal) essences.[1316] When in consequence of the organs being

fatigued, they cease to perform their respective functions, the owner of

those organs, because of their suspension, is said to sleep. If, when the

functions of these organs are suspended, the functions of the mind do not

cease, but on the other hand the mind continues to concern itself with

its objects, the condition of consciousness is called Dream. During

wakefulness there are three states of the mind, viz., that connected with

Goodness, that with Passion, and that with Darkness. In dream also the

mind becomes concerned with the same three states. Those very states,

when they appear in dreams, connected with pleasurable actions, come to

be regarded with applause. Happiness, success, knowledge, and absence of

attachment are the indications of (the wakeful man in whom is present)

the attribute of Goodness. Whatever states (of Goodness, Passion, or

Darkness) are experienced by living creatures, as exhibited in acts,

during their hours of Wakefulness, reappear in memory during their hours

of steep when they dream. The passage of our notions as they exist during

wakefulness into those of dreams, and that of notions as they exist in

dreams into those of wakefulness, become directly apprehensible in that

state of consciousness which is called dreamless slumber. That is

eternal, and that is desirable.[1317] There are five organs of knowledge,

and five of actions; with muscular power, mind, understanding, and

Chitta, and with also the three attributes of Sattwa, Rajas, and Tamas,

the tale, it has been said, comes up to seventeen. The eighteenth in the

enumeration is he who owneth the body, Indeed, he who lives in this body

is eternal. All those seventeen (with Avidya or Ignorance making

eighteen), dwelling in the body, exist attached to him who owns the body.

When the owner disappears from the body, those eighteen (counting Avidya)

cease to dwell together in the body. Or, this body made up of the five

(primal) essences is only a combination (that must dissolve away). The

eighteen attributes (including Avidya), with him that owneth the body,

and counting stomachic heat numbering twentieth in the tale, form that

which is known as the Combination of the Five. There is a Being called

Mahat, which, with the aid of the wind (called Prana), upholds this

combination containing the twenty things that have been named, and in the

matter of the destruction of that body the wind (which is generally

spoken of as the cause) is only the instrument in the hands of that same

Mahat. Whatever creature is born is resolved once more into the five

constituent elements upon the exhaustion of his merits and demerits; and

urged again by the merits and demerits won in that life enters into

another body resulting from his acts.[1318] His abodes always resulting

from Avidya, desire, and acts, he migrates from body to body, abandoning

one after another repeatedly, urged on by Time, like a person abandoning

house after house in succession. They that are wise, and endued with

certainty of knowledge, do not give way to grief upon beholding this

(migration). Only they that are foolish, erroneously supposing

relationships (where relationship in reality there is none) indulge in

grief at sight of such changes of abode. This Jiva is no one's relation;

there is none again that may be said to belong to him. He is always

alone, and he himself creates his own body and his own happiness and

misery. This Jiva is never born, nor doth he ever die. Freed from the

bond of body, he succeeds sometimes in attaining to the highest end.

Deprived of body, because freed through the exhaustion of acts from

bodies that are the results of merits and demerits, Jiva at last attains

to Brahma. For the exhaustion of both merits and demerits, Knowledge has

been ordained as the cause in the Sankhya school. Upon the exhaustion of

merit and demerit, when Jiva attains to the status of Brahma,[1319] (they

that are learned in the scriptures) behold (with the eye of the

scriptures) the attainment of Jiva to the highest end.'"

SECTION CCLXXVI

"Yudhishthira said, 'Cruel and sinful that we are, alas, we have slain

brothers and sires and grandsons and kinsmen and friends and sons. How, O

grandsire, shall we dispel this thirst for wealth. Alas, through that

thirst we have perpetrated many sinful deeds.'

"Bhishma said, 'In this connection is cited the old narrative of what was

said by the ruler of the Videhas unto the enquiring Mandavya. The ruler

of the Videhas said, 'I have nothing (in this world), yet I live in great

happiness. If the whole of Mithila (which is said to be my kingdom) burn

in a conflagration, nothing of mine will be burnt down. Tangible

possessions, however valuable, are a source of sorrow to men of

knowledge; while possessions of even little value fascinate the

foolish.[1320] Whatever happiness exists here, derivable from the

gratification of desire, and whatever heavenly happiness exists of high

value, do not come up to even a sixteenth part of the felicity that

attends the total disappearance of desire. As the horns of a cow grow

with the growth of the cow itself, after the same manner the thirst for

wealth increases with increasing acquisitions of wealth. Whatever the

object for which one feels an attachment, that object becomes a source of

pain when it is lost. One should not cherish desire. Attachment to desire

leads to sorrow. When wealth has been acquired, one should apply it to

purposes of virtue. One should even then give up desire.[1321] The man of

knowledge always looks upon other creatures even as he looks upon

himself. Having cleansed his soul and attained to success, he casts off

everything here.[1322] By casting off both truth and falsehood, grief and

joy, the agreeable and disagreeable, fearlessness and fear, one attains

to tranquillity, and becomes free from every anxiety. That thirst (for

earthly things) which is difficult of being cast off by men of foolish

understanding, which wanes not with the wane of the body, and which is

regarded as a fatal disease (by men of knowledge), one who succeeds in

casting off is sure to find felicity. The man of virtuous soul, by

beholding his own behaviour that has become bright as the moon and free

from evil of every kind, succeeds in happily attaining to great fame both

here and hereafter.' Hearing these words of the king, the Brahmana became

filled with joy, and applauding what he heard, Mandavya betook himself to

the path of Emancipation.'"

SECTION CCLXXVII

"Yudhishthira said, 'Time, that is fraught, with terror unto all

creatures, is running his course. What is that source of good after which

one should strive? Tell me this, O grandsire!'

"Bhishma said, 'In this connection is cited the old narrative of a

discourse between a sire and a son. Listen to it, O Yudhishthira! Once on

a time, O son of Pritha, a regenerate person devoted only to the study of

the Vedas had a very intelligent son who was known by the name of

Medhavin. Himself conversant with the religion of Emancipation, the, son

one day asked his father who was not conversant with that religion and

who was engaged in following the precepts of the Vedas, this question.'

"The son said, 'What should a man of intelligence do, O sire, knowing

that the period of existence allotted to men runs fast away? Tell me this

truly and in proper order, O father, so that, guided by thy instructions

I may set myself to the acquisition of virtue.'

"The sire said, 'Having studied the Vedas all the while observing the

duties of Brahmacharya, O son, one should then desire for offspring for

the sake of rescuing one's sires. Having established one's fire then and

performing the sacrifices that are ordained, one should then retire into

the woods and (having lived as a forest-recluse) one should then become a

Muni (by casting off everything and calmly waiting for dissolution).'

"The son said, 'When the world is thus assailed and thus besieged on all

sides, and when such irresistible (bolts) are falling in every direction,

how can you speak so calmly?'

"The sire said, 'How is the world assailed? By what is it besieged? What

are those irresistible bolts that are falling on every side? Dost thou

frighten me with thy words?'

"The son said, 'The world is assailed by Death. It is besieged by what is

it besieged? What are those irresistible bolts that are falling on every

side? Dost thou frighten me with thy words?'

"The son said, 'The world is assailed by Death. It is besieged by

Decrepitude. Days and Nights are continually falling (like bolts). Why do

you not take heed of these? When I know that Death does not wait here for

any one (but snatches all away suddenly and without notice), how can I

possibly wait (for his coming) thus enveloped in a coat of Ignorance and

(heedlessly) attending to my concerns? When as each night passes away the

period of every one's life wears away with it, when, indeed, one's

position is similar to that of a fish in a piece of shallow water, who

can feel happy? Death encounters one in the very midst of one's concerns,

before the attainment of one's objects, finding one as unmindful as a

person while engaged in plucking flowers.[1323] That which is kept for

being done tomorrow should be done today; and that which one thinks of

doing in the afternoon should be done in the forenoon. Death does not

wait, mindful of one's having done or not done one's acts. Do today what

is for thy good (without keeping it for tomorrow). See that Death, who is

irresistible, may not overcome thee (before you accomplish thy acts). Who

knows that Death will not come to one this very day? Before one's acts

are completed, Death drags one away. One should, therefore, commence to

practise virtue while one is still young (without waiting for one's old

age). for life is uncertain. By acquiring virtue one is sure to eternal

happiness both here and hereafter. Overpowered by folly one girds up

one's loins for acting on behalf of one's sons and wives. By

accomplishing acts foul or fair, one gratifies these (relatives). Him

possessed of sons and animals, and with mind devotedly attached to them,

Death seizes and runs away like a tiger bearing away a sleeping

deer.[1324] While one is still engaged in winning diverse objects of

desire, and while still unsatiated with one's enjoyment, Death seizes one

and runs away like a she-wolf seizing a sheep and running away with it.

'This has been done',--'this remains to be done',--'this other is half

done',--one may say thus to oneself; but Death, unmindful of one's desire

to finish one's unfinished acts, seizes and drags one away. One that has

not yet obtained the fruit of what one has already done, amongst those

attached to action, one busied with one's field or shop or house, Death

seizes and carries away. The weak, the strong; the wise, the brave, the

idiotic, the learned, or him that has not yet obtained the gratification

of any of his desires, Death seizes and bears away. Death, decrepitude,

disease, sorrow, and many things of a similar kind, are incapable of

being avoided by mortals. How, then, O father, canst thou sit so at thy

ease? As soon as a creature is born, Decrepitude and Death come and

possess him for his destruction. All these forms of existence mobile and

immobile, are possessed by these two (viz., Decrepitude and Death). When

the soldiers that compose Death's army are on their march, nothing can

resist them, except that one thing, viz., the power of Truth, for in

Truth alone Immortality dwells. The delight that one feels of residing in

the midst of men is the abode of Death. The Sruti declares that that

which is called the forest is the true fold for the Devas, while the

delight one feels in dwelling in the midst of men is, as it were, the

cord for binding the dweller (and making him helpless).[1325] The

righteous cut it and escape. The sinful do not succeed in cutting it (and

freeing themselves). He who does not injure other creatures in thought,

word and deed, and who never injures others by taking away their means of

sustenance, is never injured by any creature.[1326] For these reasons,

one should practise the vow of truth, be steadily devoted to the vow of

truth, and should desire nothing but the truth. Restraining all one's

senses and looking upon all creatures with an equal eye, one should

vanquish Death with the aid of Truth. Both Immortality and Death are

planted in the body. Death is encountered from folly, and Immortality is

won by Truth. Transcending desire and wrath, and abstaining from injury,

I shall adopt Truth and happily achieving what is for my good, avoid

Death like an Immortal. Engaged in the Sacrifice that is constituted by

Peace, and employed also in the Sacrifice of Brahma, and restraining my

senses, the Sacrifices I shall perform are those of speech, mind, and

acts, when the sun enters his northerly course.[1327] How can one like me

perform an Animal Sacrifice which is fraught with cruelty? How can one

like me, that is possessed of wisdom, perform like a cruel Pisacha, a

Sacrifice of Slaughter after the manner of what is laid down for the

Kshatriyas,--a Sacrifice that is, besides, endued with rewards that are

terminable? In myself have I been begotten by my own self. O father,

without seeking to procreate offspring, I shall rest myself on my own

self. I shall perform the Sacrifice of Self, I need no offspring to

rescue me.[1328] He whose words and thoughts are always well-restrained,

he who has Penances and Renunciation, and Yoga, is sure to attain to

everything through these. There is no eye equal to Knowledge. There is no

reward equal to Knowledge. There is no sorrow equal to attachment. There

is no happiness equal to Renunciation. For a Brahmana there can be no

wealth like residence in solitude, an equal regard for all creatures,

truthfulness of speech, steady observance of good conduct, the total

abandonment of the rod (of chastisement), simplicity, and the gradual

abstention from all acts.[1329] What need hast thou with wealth and what

need with relatives and friends, and what with spouses? Thou art a

Brahmana and thou hast death to encounter. Search thy own Self that is

concealed in a cave. Whither have thy grandsires gone and whither thy

sire too?'[1330]

"Bhishma said, 'Hearing these words of his son, the sire acted in the way

that was pointed out, O king! Do thou also act in the same way, devoted

to the religion of Truth.'"

SECTION CCLXXVIII

"Yudhishthira said, 'Of what behaviour must a man be, of what acts, of

what kind of knowledge, and to what must he be devoted, for attaining to

Brahma's place which transcends Prakriti and which is unchangeable?'

"Bhishma said, 'One that is devoted to the religion of Emancipation,

frugal in fare, and the master of one's senses, attains to that high

place which transcends Prakriti and is unchangeable.[1331] Retiring from

one's home, regarding gain and loss in the same light, restraining the

senses, and disregarding all objects of desire even when they are ready

(for enjoyment), one should adopt a life of Renunciation.[1332] Neither

with eye, nor with word, nor in thought, should one disparage another.

Nor should one speak evil of any person either in or out of his hearing.

One should abstain from injuring any creature, and conduct oneself

observing the course of the Sun.[1333] Having come into this life, one

should not behave with unfriendliness towards any creature. One should

disregard opprobrious speeches, and never in arrogance deem oneself as

superior to another. When sought to be angered by another, one should

still utter agreeable speeches. Even when calumniated, one should not

calumniate in return. One should not behave in a friendly or an

unfriendly way in the midst of human beings. One should not go about

visiting many houses in one's round of mendicancy. Nor should one go to

any house having received a previous invitation (to dinner).[1334] Even

when bespattered with filth (by others), one should, resting firmly in

the observance of one's duties, refrain from addressing such bespatterers

in disagreeable speeches. One should be compassionate. One should abstain

from returning an injury. One should be fearless; one should refrain from

self-laudation. The man of restrained senses should seek his dole of

charity in a householder's abode when the smoke has ceased to rise from

it, when the sound of the husking rod is hushed, when the hearth-fire is

extinguished, when all the inmates have finished their meals, or when the

hour is over for setting the dishes.[1335] He should content himself with

only as much as is barely necessary for keeping body and soul together.

Even that much of food which produces gratification should not be coveted

by him. When he fails to obtain what he wants, he should not suffer

himself to cherish discontent. Success, again, in obtaining what he

wants, should not make him glad.[1336] He should never wish for such

things as are coveted by ordinary men. He should never eat at anybody's

house when respectfully invited thereto. One like him should reprobate

such gains as are obtained with honour.[1337] He should never find fault

(on account of staleness, etc.) with the food placed before him, nor

should he applaud its merits. He should covet a bed and a seat that are

removed from the haunts of men. The places he should seek are such as a

deserted house, the foot of a tree, a forest, or a cave. Without allowing

his practices to be known by others, or concealing their real nature by

appearing to adopt others (that are hateful or repulsive), he should

enter his own Self.[1338] By association with Yoga and dissociation from

company, he should be perfectly equable, steadily fixed, and uniform. He

should not earn either merit or demerit by means of acts.[1339] He should

be always gratified, well-contented, of cheerful face and cheerful

senses, fearless, always engaged in mental recitation of sacred mantras,

silent, and wedded to a life of Renunciation. Beholding the repeated

formation and dissolution of his own body with the senses that result

from and resolve into the elemental essences, and seeing also the advent

and departure of (other) creatures, he should become free from desire and

learn to cast equal eyes upon all, subsisting upon both cooked and

uncooked food. Frugal in respect of his fare, and subjugating his senses,

he achieves tranquillity of Self by Self.[1340] One should control the

(rising) impulses of words, of the mind, of wrath, of envy, of hunger,

and of lust. Devoted to penances for cleansing his heart, he should never

allow the censures (of others) to afflict his heart. One should live,

having assumed a status of neutrality with respect to all creatures, and

regard praise and blame as equal. This, indeed, is the holiest and the

highest path of the Sannyasa mode of life. Possessed of high soul, the

Sannyasin should restrain his senses from all things and keep himself

aloof from all attachments. He should never repair to the places visited

by him and the men known to him while leading the prior modes of life.

Agreeable to all creatures, and without a fixed home, he should be

devoted to the contemplation of Self. He should never mingle with

house-holders and forest-recluses. He should eat such food as he may

obtain without effort (and without having thought of it

beforehand).[1341] He should never suffer joy to possess his heart. To

those that are wise such a life of Renunciation is the means for the

attainment of Emancipation. To those, however, that are fools the

practice of these duties is exceedingly burthensome. The sage Harita

declared all this to be the path by which Emancipation is to be achieved.

He who sets forth from his home, having assured all creatures of his

perfect harmlessness, attains to many bright regions of felicity which

prove unending or eternal.'"

SECTION CCLXXIX

"Yudhishthira said, 'All men speak of ourselves as highly fortunate. In

truth, however, there is no person more wretched than ourselves. Though

honoured by all the world, O best of the Kurus, and though we have been

born among men, O grandsire, having been begotten by the very gods, yet

when so much sorrow has been our lot, it seems, O reverend chief, that

birth alone in an embodied form is the cause of all sorrow. Alas, when

shall we adopt a life of Renunciation that is destructive of

sorrow?[1342] Sages of rigid vows freed from the seven and ten (i.e., the

five breaths, mind, understanding, and the ten organs of knowledge and

action), from the five faults of Yoga (viz., desire, wrath, covetousness,

fear, and sleep) that constitute the chief causes (for binding man to

repeated rounds of earthly life), and from the other eight, viz., the

five objects of the senses and the three attributes (of Sattwa, Rajas,

and Tamas), have never to incur rebirth. When, O scorcher of foes, shall

we succeed in abandoning sovereignty for adopting a life of renunciation?'

"Bhishma said, 'Everything, O great monarch, hath an end. Everything hath

bounds assigned to it. Even rebirth, it is well-known, hath an end. In

this world there is nothing that is, immutable. Thou thinkest, O king,

that this (viz., the affluence with which thou art invested is a fault).

That it is not so is not true, in regard to our present topic of

disquisition. Ye, however, are conversant with virtue, and have

readiness. It is certain, therefore, that ye shall attain to the end of

your sorrow, (viz., Emancipation) in time.[1343] Jiva equipped with body,

O king, is not the author of his merits and demerits (or their fruits as

represented by happiness and misery). On the other hand, he becomes

enveloped by the Darkness (of Ignorance having attachment and aversion

for its essence) that is born of his merits and demerits.[1344] As the

wind impregnated with dust of antimony once again seizes the

efflorescence of realgar and (though itself destitute of colour) assumes

the hues of the substances which it has seized and tinges the different

points of the compass (which represent its own hueless progenitor, viz.,

space), after the same manner, Jiva, though himself colourless, assumes a

hue in consequence of being enveloped by Darkness and variegated by the

fruits of action, and travels from body to body (making his own stainless

and immutable progenitor appear as stained and changeful).[1345] When

Jiva succeeds in dispelling by means of Knowledge, the Darkness that

invests him in consequence of Ignorance, then Immutable Brahma becomes

displayed (in all His glory). The Sages say that reversion to Immutable

Brahma is incapable of being achieved by Acts. Thyself, others in the

world, and the deities too, should reverence them that have achieved

Emancipation. All the great Rishis never desist from culture of

Brahma.[1346] In this connection is cited that discourse which was sung

(by the preceptor of the Daityas) in days of old. Listen, O monarch, with

undivided attention to the course of conduct that was followed by the

Daitya Vritra after he became divested of all his prosperity. Depending

only upon his intelligence, he did not indulge in sorrow, in the midst of

his enemies, although he was deprived of sovereignty, O Bharata! Unto

Vritra, when in days of old he was reft of sovereignty, (his preceptor)

Usanas said, 'I hope, O Danava, that in consequence of thy defeat thou

dost not cherish any grief?'

"Vritra said, 'Without doubt, having understood, by the aid of truth and

penances, the advent and departure of all living creatures, I have ceased

to indulge in either grief or joy. Urged by Time creatures sink

helplessly in hell. Some again, the sages say, go to heaven. All these

pass their time in contentment. Passing their allotted periods in heaven

and hell, and with some portion of their merits and demerits unexhausted

(by enjoyment and suffering), they repeatedly take birth, impelled by

Time. Chained by the bonds of Desire, creatures pass through myriads of

intermediate life and fall helplessly into hell.[1347] I have seen that

creatures come and go even thus. The lesson inculcated in the Scriptures

is that one's acquisitions correspond with one's acts.[1348] Creatures

take birth as men or as intermediate animals or as gods and go to hell.

Having acted in lives, that are past in such a way as to deserve them,

all creatures, subject to the ordinances of the Destroyer, meet with

happiness and misery, the agreeable and the disagreeable. Having enjoyed

the measure of weal or woe that corresponds with their acts, creatures

always come back by the old path,[1349] which is measured by the measure

of acts.' Then the illustrious Usanas addressed the Asura Vritra who was

thus talking of the highest refuge of the creation, saying, 'O

intelligent Daitya, why, O child, dost thou utter such foolish

rhapsodies?'

"Vritra said, 'The severe penances which I underwent from greed of

victory are well-known to thee as also to other sages. Appropriating

diverse scents and diverse kinds of tastes that other creatures had for

enjoying, I swelled up with my own energy, afflicting the three worlds.

Decked with myriads of effulgent rays I used to rove through the skies

(on my celestial car), incapable of being defeated by any creature and

fearing none. I achieved great prosperity through my penances and lost it

again through my own acts. Relying on my fortitude, however, I do not

grieve for this change. Desirous (in days of yore) of fighting the great

Indra, the high-souled ruler of the heavens, I beheld in that battle the

illustrious Hari, the puissant Narayana.[1350] He who is called

Vaikuntha, Purusha, Ananta, Sukla, Vishnu, Sanatana, Munjakesa,

Harismasru, and the Grandsire of all creatures.[1351] Without doubt,

there is still a remnant (to be enjoyed by me) of the rewards attaching

to that penance represented by a sight of the great Hari. It is in

consequence of that unexhausted remnant that I have become desirous of

asking thee, O illustrious one, about the fruits of action![1352] Upon

which order (of men) hath been established high Brahma prosperity? In

what mariner, again, doth high prosperity fall off? From whom do

creatures spring and live? Through whom again do they act? What is that

high Fruit by attaining to which a creature succeeds in living eternally

as Brahma? By what Act or by what Knowledge can that fruit be achieved?

It behoveth thee, O learned Brahmana, to expound these to me.'

"Recapitulated by me, O lion among kings, listen with undivided

attention, O bull of men, with all thy brothers, to what the sage Usanas

then said after he had been thus addressed by that prince of Danavas.'"

SECTION CCLXXX

"Usanas said, 'I bow to that divine and illustrious and puissant Being

who holds this earth with the firmament in his arms. I shall speak to

thee of the pre-eminent greatness of that Vishnu whose head, O best of

the Danavas, is that Infinite place (called Emancipation).'

"While they were thus conversing with each other there came unto them the

great sage Sanatkumara of righteous soul for the purpose of dispelling

their doubts. Worshipped by the prince of Asuras and by the sage Usanas,

that foremost of sages sat down on a costly seat. After Kumara of great

wisdom had been seated (at his ease), Usanas said unto him, 'Discourse to

this chief of the Danavas on the pre-eminent greatness of Vishnu.'

Hearing these words, Sanatkumara uttered the following, fraught with

grave import, upon the pre-eminent greatness of Vishnu unto the

intelligent chief of the Danavas, 'Listen, O Daitya, to everything about

the greatness of Vishnu. Know, O scorcher of foes, that the entire

universe rests on Vishnu. O thou of mighty arms, it is He who creates all

creatures mobile and immobile. In course of Time it is He, again, who

withdraws all things and in Time it is He who once more casts them forth

from Himself. Into Hari all things merge at the universal destruction and

from Him all things again come forth. Men possessed of scriptural lore

cannot obtain him by such lore. Nor can He be obtained by Penances, nor

by Sacrifices. The only means by which He can be attained is by

restraining the Senses. Nor that sacrifices are entirely useless towards

such an end. For one, by relying upon both external and internal acts,

and upon one's own mind, can purify (them) by one's own understanding. By

such means, one succeeds in enjoying infinity in the world.[1353] As a

goldsmith purifies the dross of his metal by repeatedly casting it into

the fire with very persistent efforts of his own, after the same manner

Jiva succeeds in cleaning himself by his course through hundreds of

births. Some one may be seen to purify himself in only one life by mighty

efforts. As one should with care wipe stains from off one's person before

they become thick, after the same manner one should, with vigorous

efforts, wash off one's faults.[1354] By mixing only a few flowers with

them, grains of sesame cannot be made to cast off their own odour (and

become at once fragrant). After the same manner, one cannot, by cleansing

one's heart only a little, succeed in beholding the Soul. When, however,

those grains are perfumed repeatedly with the aid of a large quantity of

flowers, it is then that they cast off their own odour and assume that of

the flowers with which they are mixed. After this manner, faults, in the

form of attachments to all our environments, are dispelled by the

understanding in course of many lives, with the aid of a large dose of

the attribute of the Sattwa, and by means of efforts born of

practice.[1355] Listen, O Danava, by what means creatures attached to

acts and those unattached to them attain the causes that lead to their

respective states of mind.[1356] Listen to me with undivided attention. I

shall, in their due order, discourse to thee, O puissant Danava, as to

how creatures betake themselves to action and how they give up

action.[1357] The Supreme Lord creates all creatures mobile and immobile.

He is without beginning and without end. Unendued with attributes of any

kind, he assumes attributes (when he chooses to create). He is the

universal Destroyer, the Refuge of all things, the Supreme Ordainer, and

pure Chit.[1358] In all creatures it is He who dwells as the mutable and

the immutable. It is He who, having eleven modifications for His essence,

drinketh this universe with His rays.[1359] Know that the Earth is His

feet. His head is constituted by Heaven. His arms, O Daitya, are the

several points of the compass or the horizon. The intermediate space is

His ears. The light of His eye is the Sun, and His mind is in the Moon.

His understanding dwells always in Knowledge, and His tongue is in

Water.[1360] O best of Danavas, the Planets are in the midst of His

brows. The starts and constellations are from the light of His eyes. The

Earth is in His feet. O Danava! Know also that the attributes of Rajas,

Tamas, and Sattwa are of Him. He is the fruit (or end) of all the modes

of life, and He it is who should be known as the fruit (or reward) of all

(pious) acts (such as Japa and Sacrifice, etc.).[1361] The Highest and

Immutable, He is also the fruit of abstention from all work. The Chandas

are the hair on His body, and Akshara (or Pranava) is His word. The

diverse orders (of men) and the modes of life are His refuge. His mouths

are many. Duty (or religion) is planted in his heart. He is Brahma; He is

the highest Righteousness; He is Sat and He is Asat;[1362] He is Sruti;

He is the scriptures; He is the Sacrificial vessel; He is the six and ten

Ritwijes; He is all the Sacrifices; He is the Grandsire (Brahman); He is

Vishnu; He is the twin Aswins; and He is Purandara;[1363] He is Mitra; He

is Varuna; He is Yama; He is Kuvera the lord of treasures. Although the

Ritwijes seem to behold Him as separate, He is, however, known to them as

one and the same. Know that this entire universe is under the control of

One divine Being.[1364] The Veda that is in the soul, O prince of

Daityas, regards the unity of various creatures. When a living creature

realises this unity in consequence of true knowledge, he is then said to

attain to Brahma. The period of time for which one creation exists or for

which if ceases to exist is called a Kalpa. Living creatures exist for a

thousand millions of such Kalpas. Immobile creatures also exist for an

equal period. The period for which a particular creation exists is

measured by many thousands of lakes (in the following way), O Daitya!

Conceive a lake that is one Yojana in width, one Krosa in depth, and five

hundred Yojanas in length. Imagine many thousands of such lakes. Seek

then to dry up those lakes by taking from them, only once a day, as much

water as may be taken up with the end of a single hair. The number of

days would pass in drying them up completely by this process represents

the period that is occupied by the life of one creation from its first

start to the time of its destruction.[1365] The highest Evidence (for all

things) says that creatures have six colours, viz., Dark, Tawny, Blue,

Red, Yellow, and White. These colours proceed from mixtures in various

proportions of the three attributes of Rajas, Tamas, and Sattwa. Where

Tamas predominates, Sattwa falls below the mark, and Rajas keeps to the

mark, the result is the colour called Dark. When Tamas predominates as

before, but the relations between Sattwa and Rajas are reversed, the

result is the colour called Tawny. When Rajas predominates, Sattwa falls

below the mark, and Tamas keeps to the mark, the result is the colour

called Blue. When Rajas predominates as before and the proportion is

reversed between Sattwa and Tamas, the result is the intermediate colour

called Red. That Colour is more agreeable (than the preceding one). When

Sattwa predominates, Rajas falls below the mark and, Tamas keeps to the

mark, the result is the colour called Yellow. It is productive of

happiness. When Sattwa predominates and the proportion is reversed

between Rajas and Tamas, the result is the colour called White. It is

productive of great happiness.[1366] The White is the foremost colour. It

is sinless in consequence of its being free from attachment and aversion.

It is without grief, and free from the toil involved in Pravritti. Hence,

White, O prince of Danavas, leads to success (or Emancipation). Jiva, O

Daitya, having undergone thousands of births derived through the womb,

attains to success.[1367] That success is the identical end which the

divine Indra declared after having studied many auspicious spiritual

treatises and which has for its essence the apprehension of the Soul. The

end again that creatures obtain is dependent oil their colour, and

colour, in its turn, depends upon the character of the Time that sets in,

O Daitya![1368] The stages of existence, O Daitya, through which Jiva

must pass are not unlimited. They are fourteen hundreds of thousands ill

number. In consequence of them Jiva ascends, stays, and falls down as the

case may be.[1369] The end that is attained by a Jiva of dark flue is

very low, for he becomes addicted to acts that lead to hell and then has

to rot in hell.[1370] The learned say that in consequence of his

wickedness, the continuance (in such form) of a Jiva is measured by many

thousands of Kalpas.[1371] Having passed many hundred thousands of years

in that condition, Jiva then attains to the colour called Tawny (and

becomes born as an intermediate creature). In that condition he dwells

(for many long years), in perfect helplessness. At last when his sins are

exhausted (in consequence of his having endured all the misery they are

capable of bringing), his mind, casting off all attachments, cherishes

Renunciation.[1372] When Jiva becomes endued with the quality of Sattwa,

he then dispels everything connected with Tamas by the aid of his

intelligence, and exerts (for achieving what is for his good). As the

result of this, Jiva attains to the colour called Red. If the quality of

Sattwa, however, be not gained, Jiva then travels in a round of rebirths

in the world of inert, having attained to the colour called Blue.[1373]

Having attained to that end (viz., Humanity) and having been afflicted

for the duration of one creation by the bonds born of his own acts, Jiva

then attains to the colours called Yellow (or becomes a Deity). Existing

in that condition for the space of a hundred creations, he then leaves it

(for becoming a human being) to return to it once more.[1374] Having

attained to the Yellow colour, Jiva exists for thousands of Kalpas,

sporting as a Deva. Without, however, being emancipated (even then), he

has to stay in hell, enjoying or enduring the fruits of his acts of past

Kalpas and wandering through nine and ten thousand courses.[1375] Know

that Jiva becomes freed from the hell (of acts) as represented by heaven

or godship. After the same manner, Jiva gets, off from the other births

(corresponding with the other colours). Jiva sports for many long Kalpas

in the world of Devas. Falling thence, he once more obtains the status of

Humanity. He then stays in that condition for the space of a hundred and

eight Kalpas. He then attains once more to the status of a Deva. If while

in the status of humanity (for the second time) he falleth through (evil

acts as represented by) Kala (in the form of Kali), he then sinks into

the Dark colour and thus occupies the very lowest of all stages of

existence.

"I shall tell thee now, O foremost of Asuras, how Jiva succeeds in

effecting his Emancipation. Desirous of Emancipation, Jiva, relying upon

seven hundred kinds of acts every one of which is characterised by a

predominance of the attribute of Sattwa, gradually courses through Red

and Yellow and at last attains to White. Arrived here, Jiva travels

through several regions that are most adorable and that have the Eight

well-known regions of felicity beneath them, and all the while pursues

that stainless and effulgent form of existence which is Emancipation's

self.[1376] Know that the Eight (already referred to and) which are

identical with the Sixty (subdivided into) hundreds, are, unto those that

are highly effulgent, only creations of the mind (without having any real

or independent existence). The highest object of acquisition with one

that is White of hue, is that condition (called Turiya) which transcends

the three other states of consciousness, viz., Wakefulness and Dream and

Dreamless slumber.[1377] As regards that Yogin who is unable to abandon

the felicities that Yoga-puissance brings about, he has to dwell (in one

and the same body) for one century of Kalpas in auspiciousness and after

that in four other regions (called Mahar, Jana, Tapas, and Satya). Even

that is the highest end of one belonging to the sixth colour, and who is

Unsuccessful though crowned with success, and who has transcended all

attachments and passions.[1378] That Yogin, again, who falls off from

Yoga practices after having attained the measure of eminence described

already resides in heaven for a century of Kalpas with the, unexhausted

remnant of his past acts (to be exhausted by enjoyment or endurance as

the case may be), and with the seven (viz., the five senses of knowledge

and mind and understanding) purged of all stains in consequence of their

predisposition or proneness towards the attribute of Sattwa. And the

expiry of that period, such a person has to come to the world of men

where he attains to great eminence.[1379] Turning back from the world of

men, he departs for attaining to new forms of existence that run higher

and higher in the upward scale. While engaged in this, he courseth

through seven regions for seven times, his puissance being always

increased in consequence of his Samadhi and the re-awakening from

it.[1380] The Yogin who is desirous of final Emancipation suppresses by

Yoga-knowledge the seven, and continues to dwell in the world of life,

freed from attachments; and taking those seven for certain means of

grief, he casts them off and attains afterwards to that state which is

Indestructible and Infinite. Some say that that is the region of

Mahadeva; some, of Vishnu; some, of Brahman; some, of Sesha; some, of

Nara; some, of the effulgent Chit; and some, of the All-pervading.[1381]

When universal destruction comes, those persons who have succeeded in

completely consuming by Knowledge their gross and subtle and karana

bodies, always enter into Brahma. All their Senses also which have action

for their essence and which are not identical with Brahma, merge into the

same. When the time of universal destruction comes, those Jivas who have

attained to the position of Devas and who have an unexhausted remnant of

the fruits of acts to enjoy or endure, revert to those stages of life in

the subsequent Kalpa which had been theirs in the previous one. This is

due to the similarity of every successive Kalpa to every previous one.

Those again whose acts, at the time of universal destruction, have been

exhausted by enjoyment or endurance in respect of their fruits, falling

down from heaven, take birth among men, in the subsequent Kalpa, for

without Knowledge one cannot destroy one's acts in even a hundred Kalpas.

All superior Beings again, endued with similar powers and similar forms,

revert to their respective destinies at a new creation after a universal

destruction, ascending and descending precisely in the same manner as

during the creation that is dissolved.[1382] As regards, again, the

person who is conversant with Brahma, as long as he continues to enjoy

and endure the unexhausted remnant of his acts of previous Kalpas, it is

said that all creatures and the two stainless sciences live in his body.

When his Chitta becomes cleansed by Yoga, and when he practises Samyama,

this perceptible universe appears to him as only his own fivefold

senses.[1383] Enquiring with a cleansed mind, Jiva attains to a high and

stainless end. Thence he attains to a spot which knows no deterioration,

and thence attains to eternal Brahma that is so difficult of

acquisition.[1384] Thus, Of thou of great might, I have discoursed to

thee of the eminence of Narayana!'

"Vritra said, 'These words of thine, I see, perfectly according with the

truth. Indeed, when this is so, I have no (cause of grief). Having

listened to thy words, O thou of great powers of mind, I have become

freed from sorrow and sin of every kind. O illustrious Rishi, O holy one,

I see this wheel of Time, endued with mighty energy, of the most

effulgent and Infinite Vishnu, has been set in motion. Eternal is that

station, from which all kinds of creation spring. That Vishnu is the

Supreme Soul. He is the foremost of Beings. In Him this entire universe

rests.'

"Bhishma continued, 'Having said these words, O son of Kunti, Vritra cast

off his life-breaths, uniting his soul (in Yoga, with the supreme Soul),

and attained to the highest station.'

"Yudhishthira said, 'Tell me, O grandsire, whether this Janardana

(Krishna) is that illustrious and puissant Lord of whom Sanatkumara spoke

unto Vritra in days of old.'

"Bhishma said, 'The Highest Deity, endued with the six attributes of

(puissance, etc.) is at the Root. Staying there, the Supreme Soul, with

his own energy, creates all these diverse existent things.[1385] Know

that this Kesava who knows no deterioration is from His eighth portion.

Endued with the highest Intelligence, it is this Kesava who creates the

three worlds with an eighth portion (of His energy). Coming immediately

after Him who lies at the Root, this Kesava who is eternal (compared with

all other existent things), changes at the end of each Kalpa. He,

however, who lies at the Root and who is endued with supreme might and

puissance, lies in the waters when universal destruction comes (in the

form of the potential Seed of all things). Kesava is that Creator of pure

Soul who courseth through all the eternal worlds.[1386] Infinite and

Eternal as He is, He fills all space (with emanations from Himself) and

courseth through the universe (in the form of everything that constitutes

the universe). Freed as He is from limitations of every kind such as the

possession of attributes would imply, he suffers himself to be invested

with Avidya and awakened to Consciousness, Kesava of Supreme Soul creates

all things. In Him rests this wondrous universe in its entirety.'

"Yudhishthira said, 'O thou that art conversant with the highest object

of knowledge, I think that Vritra saw beforehand the excellent end that

awaited him. It is for this, O grandsire, that he was happy and did not

yield to grief (in view of his coming Death). He who is White of hue, who

has taken birth in a pure or stainless race, and who has attained to the

rank of a Sadhya, doth not, O sinless one, come back (into the world for

re-birth). Such a person, O grandsire, is freed from both hell and the

status of all intermediate creatures. He, however, who has attained to

either the Yellow or the Red hue, is seen sometimes to be overwhelmed by

Tamas and fall among the order of Intermediate creatures. As regards

ourselves, we are exceedingly afflicted and attached to objects that are

productive of sorrow or indifference or joy. Alas, what will the end be

to which we shall attain? Will it be the Blue or the Dark which is the

lowest of all hues?'

"Bhishma continued, 'Ye are Pandavas. Ye have been born in a stainless

race. Ye are of rigid vows. Having sported in joy in the regions of the

gods, ye shall come back to the world of men. Living happily as long as

the creation lasts, all of you at the next new creation will be admitted

among the gods, and enjoying all kinds of felicities ye will at last be

numbered among the Siddhas. Let no fear be yours. Be you cheerful.'"

SECTION CCLXXXI

"Yudhishthira said, 'How great was the love of virtue possessed by Vritra

of immeasurable energy, whose knowledge was incomparable and whose

devotion to Vishnu was so great. The status occupied by Vishnu of

immeasurable energy is exceedingly difficult of apprehension. How, O

tiger among kings, could Vritra (who was an Asura) comprehended it (so

well)? Thou hast spoken of Vritra's acts. I too have listened to thee in

full faith. In consequence, however, of my seeing that one point (in thy

discourse) is unintelligible (and that, therefore, it requires

explanation), my curiosity has been roused for questioning thee

again.[1387] How, indeed, was Vritra, who was virtuous, devoted to

Vishnu, endued with knowledge of truth derivable from a just

comprehension of the Upanishads and Vedanta, vanquished by Indra, O

foremost of men? O chief of the Bharatas, resolve me this doubt. Indeed,

tell me, O tiger among kings, how Vritra was vanquished by Sakra![1388] O

grandsire, O thou of mighty arms, tell me in detail how the battle took

place (between the chief of the deities and the foremost of Asuras). My

curiosity to hear it is very great.'

Bhishma said, 'In days of yore, Indra, accompanied by the celestial

forces, proceeded on his car, and beheld the Asura Vritra stationed

before him like a mountain. He was full five hundred Yojanas in height, O

chastiser of foes, and three hundred Yojanas in circumference. Beholding

that form of Vritra, which was incapable of being vanquished by the three

worlds united together, the celestial became penetrated with fear and

full of anxiety. Indeed, suddenly seeing that gigantic form of his

antagonist, O king, Indra was struck with palsy in the lower extremities.

Then, on the eve of that great battle between the deities and the Asuras,

there arose loud shouts from both sides, and drums and other musical

instruments began to beat and blow. Beholding Sakra stationed before him,

O thou of Kuru's race, Vritra felt neither awe nor fear, nor was he

disposed to muster all his energies for the fight.[1389] Then the

encounter commenced, inspiring the three worlds with terror, between

Indra, the chief of the deities, and Vritra of high soul. The entire

welkin was enveloped by the combats of both sides with swords and axes

and lances and darts and spears and heavy clubs and rocks of diverse

sizes and bows of loud twang and diverse kinds of celestial weapons and

fires and burning brands. All the celestials with Grandsire at their

head, and all the highly-blessed Rishis, came to witness the battle, on

their foremost of cars; and the Siddhas also, O bull of Bharata's race,

and the Gandharvas, with the Apsaras, on their own beautiful and foremost

of cars, came there (for the same purpose). Then Vritra, that foremost of

virtuous persons, quickly overwhelmed the welkin and the chief of the

deities with a thick shower of rocks. The celestials, at this, filled

with rage, dispelled with their showers of arrows that thick downpour of

rocks showered by Vritra in battle. Then Vritra, O tiger among the Kurus,

possessed of mighty strength and endued with large powers of illusion,

stupefied the chief of the deities by fighting wholly with the aid of his

powers of illusion. When he of a hundred sacrifices, thus afflicted by

Vritra. was overcome by stupefaction, the sage Vasishtha restored him to

his senses by uttering Somanas.'[1390]

"Vasishtha said, 'Thou art the foremost of the gods, O chief of the

deities, O slayer of Daityas and Asuras! The strength of the three worlds

is in thee! Why, then, O Sakra, dost thou languish so! There, Brahman,

and Vishnu, and Siva, that lord of the universe, the illustrious and

divine Soma, and all the highest Rishis (stand, beholding thee)! Do not,

O Sakra, yield to weakness, like an ordinary person! Firmly resolved on

battle, slay thy foes, O chief of the celestials! There, that Master of

all the worlds, viz., the Three-eyed (Siva), the adored of all the

worlds, is eyeing thee! Cast off this stupefaction, O chief of the

celestials! There, those regenerate Rishis, headed by Vrihaspati, are

praising thee, for thy victory, in celestial hymns.'[1391]

"Bhishma continued, 'While Vasava of great energy was thus being restored

to consciousness by the high-souled Vasishtha, his strength became

greatly enhanced. The illustrious chastiser of Paka then, relying upon

his intelligence, had recourse to high Yoga and with its aid dispelled

these illusions of Vritra. Then Vrihaspati, the son of Angiras, and those

foremost of Rishis possessed of great prosperity, beholding the prowess

of Vritra, repaired to Mahadeva, and impelled by the desire of benefiting

the three worlds, urged him to destroy the great Asura. The energy of

that illustrious lord of the universe thereupon assumed the character of

a fierce fever and penetrated the body of Vritra the lord of

Asuras.[1392] The illustrious and divine Vishnu, adored of all the

worlds, bent upon protecting the universe, entered the thunderbolt of

Indra. Then Vrihaspati of great intelligence and Vasishtha of exceeding

energy, and all the other foremost of Rishis, repairing to Him of a

hundred sacrifices, viz., the boon-giving Vasava, the adored of all the

worlds, addressed him, saying, 'Slay Vritra, O puissant one, without

delay!'

"Maheswara said, 'Yonder, O Sakra, stands the great Vritra, accompanied

by a great force. He is the soul of the universe, capable of going

everywhere, endued with large powers of illusion, and possessed of great

celebrity. This foremost of Asuras is, therefore, incapable of being

vanquished by even the three worlds united together. Aided by Yoga, do

thou slay him, O chief of the deities. Do not disregard him. For full

sixty thousand years, O chief of the celestials, Vritra practised the

severest penances for obtaining strength. Brahman gave him the boons he

had solicited, viz., the greatness that belongs to Yogins, large powers

of illusion, excess of might, and superabundant energy. I impart to thee

my energy, O Vasava! The Danava has now lost his coolness. Do thou,

therefore, slay him now with thy thunderbolt!'

"Sakra said, 'Before thy eyes, O foremost of gods, I shall, through thy

grace, slay with my thunderbolt this invincible son of Diti.'

"Bhishma continued, 'When the great Asura or Daitya was overtaken by that

fever (born of Mahadeva's energy), the deities and the Rishis, filled

with joy, uttered loud cheers, At the same time drums, and conchs of loud

blare, and kettle drums and tabors began to beat and blow by thousands.

Suddenly all the Asuras became afflicted with the loss of memory. In a

trice, their powers of illusion also disappeared. The Rishis and the

deities, ascertaining the foe to be thus possessed, uttered the praises

of both Sakra and Isana, and began to urge the former (to make no delay

in destroying Vritra). The form that Indra assumed on the eve of the

encounter, while seated on his car and while his praises were being

hymned by the Rishis, became such that none could look at it without

awe.'"[1393]

SECTION CCLXXXII

"Bhishma said, 'Listen, O king, to me as I tell thee the symptoms that

appeared on the body of Vritra when he was overtaken by that fever (born

of the energy of Mahadeva). The heroic Asura's mouth began to emit flames

of fire. He became exceedingly pale. His body began to tremble all over.

His breath became hard and thick. His hairs stood on end. His memory, O

Bharata, issued out of his mouth in the form of a fierce, dreadful, and

inauspicious jackal. Burning and blazing meteors fell on his right and

left. Vultures and kanakas and cranes, gathering together, uttered fierce

cries, as they wheeled over Vritra's head. Then, in that encounter,

Indra, adored by the gods, and armed with the thunderbolt, looked hard at

the Daitya as the latter sat on his car. Possessed by that violent fever,

the mighty Asura, O monarch, yawned and uttered inhuman cries.[1394]

While the Asura was yawning Indra hurled his thunderbolt at him. Endued

with exceedingly great energy and resembling the fire that destroys the

creation at the end of the Yuga, that thunderbolt overthrew in a trice

Vritra of gigantic form. Loud shouts were once more uttered by the gods

on all sides when they beheld Vritra slain, O bull of Bharata's race!

Having slain Vritra, Maghavat, that foe of the Danavas, possessed of

great fame, entered heaven with that thunderbolt pervaded by Vishnu. Just

then, O thou of Kuru's race, the sin of Brahmanicide (in her embodied

form), fierce and awful and inspiring all the worlds with dread, issued

out of the body of the slain Vritra. Of terrible teeth and awful, hideous

for ugliness, and dark and tawny, with hair dishevelled, and dreadful

eyes, O Bharata, with a garland of skulls round her neck, and looking

like an (Atharvan) Incantation (in its embodied form), O bull of

Bharata's race, covered all over with blood, and clad in rags and barks

of trees, O thou of righteous soul, she came out of Vritra's body. Of

such dreadful form and mien, O monarch, she sought the wielder of the

thunderbolt (for possessing him). A little while after, O thou of Kuru's

race, the slayer of Vritra, on some purpose connected with the good of

the three worlds, was proceeding towards heaven. Beholding Indra of great

energy thus proceeding on his mission, she seized the chief of the

deities and from that moment stuck to him.[1395] When the sin of

Brahmanicide thus stuck to his person and inspired him with terror, Indra

entered the fibres of a lotus-stalk and dwelt there for many long years.

But the sin of Brahmanicide pursued him closely. Indeed, O son of Kuru,

seized by her, Indra became deprived of all his energies. He made great

efforts for driving her from him, but all those efforts proved abortive.

Seized by her, O bull of Bharata's race, the chief of the deities at last

presented himself before the Grandsire and worshipped him by bending his

head low. Understanding that Sakra was possessed by the sin of

Brahmanicide,[1396] Brahman began to reflect, O best of the Bharatas,

(upon the means of freeing his suppliant). The grandsire at last, O thou

of mighty arms, addressed Brahmanicide in a sweet voice as if from the

desire of pacifying her, and said, 'O amiable one, let the chief of the

celestials, who is a favourite of mine, be freed from thee. Tell me, what

I shall do for thee. What wish of thine shall I accomplish?'

"Brahmanicide said, 'When the Creator of the three worlds, when the

illustrious god adored by the universe, hath been pleased with me, I

regard my wishes as already accomplished. Let my residence be now

appointed. Desirous of preserving the worlds, this rule had been made by

thee. It was thou, O lord, that didst introduced this important

ordinance.[1397] As thou hast been gratified with me, O righteous Lord, O

puissant Master of all the worlds, I shall certainly leave Sakra! But

grant me an abode to dwell in.'

"Bhishma continued, 'The Grandsire replied unto Brahmanicide, saying, 'So

be it!' Indeed, the Grandsire discovered means for dispelling

Brahmanicide from the person of Indra. The Self-create recollected the

high-souled Agni. The latter immediately presented himself to Brahman and

said these words, 'O illustrious and divine Lord, O thou that are without

any defect, I have appeared before thee. It behoveth thee to say what I

shall have to accomplish.'

"Brahman said, 'I shall divide this sin of Brahmanicide into several

portions. For freeing Sakra from her, do thou take a fourth portion of

that sin.'

"Agni said, 'How shall I be rescued from her, O Brahman? O puissant Lord,

do thou appoint the way. I desire to know the means (of my own rescue) in

detail, O adored of all the worlds!'

"Brahman said, 'Unto that man who, overwhelmed by the quality of Tamas,

will abstain from offering thee as an oblation, when he beholds thee in

thy blazing form, seeds, herbs, and juices, that portion of Brahmanicide

which thou wilt take upon thyself shall immediately enter, and leaving

thee shall dwell in him. O carrier off oblations, let the fever of thy

heart be dispelled.'

"Bhishma said, 'Thus addressed by the Grandsire the eater of oblations

and sacrificial offerings accepted his command. A fourth of that sin then

entered his person, O king! The Grandsire then summoned the trees, the

herbs, and all kinds of grass to him, and solicited them to take upon

themselves a fourth of that sin. Addressed by him, the trees and herbs

and grasses became as much agitated as Agni had been at the request, and

they replied unto Grandsire, saying, 'How shall we, O Grandsire of all

the worlds, be ourselves rescued from this sin? It behoveth thee not to

afflict us that have already been afflicted by the fates. O god, we have

always to endure heat and cold and the showers (of the clouds) driven by

the winds, in addition to the cutting and the tearing (that we have to

suffer at the hands of men). We are willing, O Lord of the three worlds,

to take at thy command (a portion of) this sin of Brahmanicide. Let the

means, however, of our rescue be pointed out to us.'

"Brahman said, 'This sin that you shall take shall possess the man who

through stupefaction of judgment will cut or tear any of you when Parva

days come.'

"Bhishma said, 'Thus addressed by the high-souled Brahman, the trees and

herbs and grasses adored the Creator and then went away without tarrying

there. The Grandsire of all the worlds then summoned the Apsaras and

gratifying them with sweet words, O Bharata, said, 'This foremost of

ladies, viz., Brahmanicide, has come out of Indra's person. Solicited by

me, do you take a fourth portion of her into your own persons (for saving

the Chief of the deities).'

"The Apsaras said, 'O Lord of all the gods, at thy command we are fully

willing to take a portion of this sin. But, O Grandsire, do thou think of

the means by which we ourselves may be freed from (the effects of) this

understanding (that we make with thee).'

"Brahman said, 'Let the fever of your hearts be dispelled. The portion of

this sin that you will take upon yourselves shall leave you for instantly

possessing that man who will seek congress with women in their menstrual

season!'

"Bhishma continued, 'Thus addressed by the Grandsire, O bull of Bharata's

race, the diverse tribes of the Apsaras, with cheerful souls, repaired to

their respective places and began to sport in delight. The illustrious

Creator of the three worlds, endued with great ascetic merit, then

recollected the Waters which immediately came to him. Arrived at the

presence of Brahman of immeasurable energy, the Waters bowed unto him and

said these words, 'We have come before thee, O chastiser of foes, at thy

command. O puissant Master of all the worlds, tell us what we are to

accomplish.'

"Brahman said, 'This dreadful sin hath taken possession of Indra, in

consequence of his having slain Vritra. Take ye a fourth part of

Brahmanicide.'

"The Waters said, 'Let it be as thou commandest, O master of all the

worlds. It behoveth thee, however, O puissant Lord of ours, to think of

the means by which we may (in our turn) be rescued from (the consequence

of) this understanding. Though art the Lord of all the deities, and the

supreme refuge of the universe. Who else is there to whom we may pay our

adorations so that he may relieve us from distress.'

"Brahman said, 'Unto that man who stupefied by his understanding and

regarding you lightly will cast into you phlegm and urine and excreta,

this one shall immediately go and thenceforth reside in him. It is in

this way, verily I say unto ye, that your rescue shall be accomplished.'

"Bhishma continued, 'Then the sin of Brahmanicide, O Yudhishthira,

leaving the chief of the deities, proceeded to the abodes that were

ordained for her at the Grandsire's command. It was thus, O ruler of men,

that Indra had become afflicted by that dreadful sin (and it was thus

that he got rid of her). With the Grandsire's permission Indra then

resolved to perform a Horse-sacrifice. It is heard, O monarch, that Indra

having been thus possessed by the sin of Brahmanicide afterwards became

cleansed of her through that Sacrifice. Regaining his prosperity and

slaying thousands of foes, great was the joy that Vasava obtained, O lord

of Earth! From the blood of Vritra, O son of Pritha, were born

high-crested cocks. For this reason, those fowls are unclean (as food)

for the regenerate classes, and those ascetics that have undergone the

rite of initiation. Under all circumstances, O king, do thou accomplish

what is agreeable to the twice-born, for these, O monarch, are known as

gods on earth. It was in this way, O thou of Kurds race, that the mighty

Asura Vritra was slain by Sakra of immeasurable energy by the aid of

subtle intelligence and through the application of means. Thou also, O

son of Kunti, unvanquished on earth, wilt become another Indra and the

slayer of all thy foes. Those men who, on every Parva day, will recite

this sacred narrative of Vritra in the midst of Brahmanas shall never be

stained by any sin. I have now recited to thee one of the greatest and

most wonderful feats of Indra connected with Vritra. What else dost thou

wish to hear?'"

SECTION CCLXXXIII

"Yudhishthira said, 'O grandsire, thou art possessed of great wisdom and

thoroughly conversant with every branch of learning. From this very

narrative of the slaughter of Vritra the wish has arisen in my mind of

asking thee a question. Thou hast said, O ruler of men, that Vritra was

(first) stupefied by Fever, and that then, O sinless one, he was slain by

Vasava with the thunderbolt. How did this Fever, O thou of great wisdom,

arise? O lord, I desire to hear in detail of the origin of Fever.'

"Bhishma said, 'Listen, O king, to the origin, celebrated over all the

world, of Fever. I shall speak in detail on this topic, fully explaining

how Fever first sprang into existence, O Bharata! In days of yore, O

monarch, there was a summit, named Savitri, of the mountains of Meru.

Worshipped by all the worlds, it was endued with great splendour and

adorned with every kind of jewels and gems. That summit was immeasurable

in extent and thither no one could go.[1398] On that mountain summit the

divine Mahadeva used to sit in splendour as if on a bed-stead adorned

with gold. The daughter of the king of mountains, sitting by his side,

shone in brilliance.[1399] The high-souled deities, the Vasus of

immeasurable energy, the high-souled Aswins, those foremost of

physicians, and king Vaisravana waited upon by many a Guhyaka,--that lord

of the Yakshas, endued with prosperity and puissance, and having his

abode on the summit of Kailasa,--all waited upon the highsouled Mahadeva.

And the great sage Usanas, and the foremost of Rishis having Sanatkumara

for their first, and the other celestial Rishis headed by Angiras, and

the Gandharva Viswavasu, and Narada and Parvata, and the diverse tribes

of Apsaras, all came there to wait upon the Master of the universe. A

pure and auspicious breeze, bearing diverse kinds of perfumes, blew

there. The trees that stood there were adorned with the flowers of every

season. A large number of Vidyadharas and Siddhas and ascetics too, O

Bharata, repaired thither for waiting upon Mahadeva, the Lord of all

creatures. Many ghostly beings, also, of diverse forms and aspects, and

many dreadful Rakshasas and mighty Pisachas, of diverse aspects, mad with

joy, and armed with diverse kinds of uplifted weapons, forming the train

of Mahadeva, were there, every one of whom resembled a blazing fire in

energy. The illustrious Nandi stood there at the command of the great

god, blazing with his own energy and armed with a lance that resembled a

flame of fire. Ganga also, that foremost of all Rivers and born of all

sacred waters in the universe, waited there in her embodied form, O son

of Kuru's race, upon that illustrious deity. Thus adored by the celestial

Rishis and the gods, the illustrious Mahadeva of immeasurable energy

dwelt on that summit of Meru.

"After some time had passed away, the Prajapati Daksha[1400] commenced to

perform a Sacrifice according to the ancient rites (laid down in the

Vedas). Unto the Sacrifice of Daksha, all the deities headed by Sakra,

assembling together, resolved to repair. It hath been heard by us that

the high-souled deities, with the permission o f Mahadeva, mounted their

celestial cars resembling the fire or the Sun in splendour, and proceeded

to that spot (on the Himavat) whence the Ganges is said to issue.

Beholding the deities depart, the excellent daughter of the king of

mountains, addressed her divine spouse, viz., the Lord of all creatures,

and said, 'O illustrious one, whither are those deities headed by Sakra

going? O thou that art conversant with the truth, tell me truly, for a

great doubt has filled my mind.'

"Maheswara said, 'O lady that art highly blessed, the excellent Prajapati

Daksha is adoring the gods in a Horse-sacrifice. These denizens of heaven

are proceeding even thither.'

"Uma said, 'Why, O Mahadeva, dost thou not proceed to that Sacrifice?

What objection is there of thy going to that place?'

"Maheswara said, 'O highly blessed lady, the deities in days of yore made

an arrangement in consequence of which no share was assigned to me of

offerings in all Sacrifices. Agreeably to the course that was sanctioned

in consequence of that arrangement, O thou of the fairest complexion, the

deities do not give me, following the old custom, any share of the

sacrificial offerings.'

"Uma said, O illustrious one, among all beings thou art the foremost in

puissance. In merit, in energy, in fame, and in prosperity, thou yieldest

to none, and thou art, indeed, superior to all. In consequence, however,

of this disability in respect of a share (in the Sacrificial offerings) I

am filled with great grief, O sinless one, and a tremor overtakes me from

head to foot.'

"Bhishma continued, 'The goddess (Parvati), having said these words unto

her divine spouse, the Lord of all creatures, O monarch, remained silent,

her heart burning the while in grief. Then Mahadeva, understanding what

was in her heart and what her thoughts were (for wiping off that

disgrace), addressed Nandi, saying, 'Wait here (by the goddess).

Summoning all his Yoga force, that Lord of all lords of Yoga, that god of

gods, that wielder of Pinaka, possessed of mighty energy, quickly

proceeded to the place (where Daksha was sacrificing) accompanied by all

his terrible followers and destroyed that Sacrifice. Amongst these

followers of his, some uttered loud cries, and some laughed terribly, and

some, O king, extinguished the (Sacrificial) fires with blood; and some,

possessed of awful faces, pulling up the sacrificial stakes, began to

whirl them. Others began to devour those that were ministering to the

Sacrifice. Then that sacrifice, thus afflicted on every side, assumed the

form of a deer and sought to fly away through the skies. Ascertaining

that the Sacrifice was running away in that form, the puissant Mahadeva

began to pursue him with bow and arrow. In consequence of the wrath that

then filled the heart of that foremost of all gods, possessed of

immeasurable energy, a dreadful drop of sweat appeared on his forehead.

When that drop of sweat fell down on the earth, there forthwith appeared

a blazing fire resembling the (all-destructive) conflagration that

appears at the end of a Yuga. From that fire issued a dreadful being, O

monarch, of very short stature, possessed of blood-red eyes and a green

beard. His body was covered entirely with hair like a hawk's or an owl's

and his hair stood erect. Of dreadful aspect, his complexion was dark and

his attire blood-red. Like a fire burning a heap of dry grass or straw,

that Being of great energy quickly consumed the embodied form of

Sacrifice. Having accomplished that feat, he then rushed towards the

deities and the Rishis that had assembled there. The deities, filled with

fear, fled in all directions. In consequence of that Being's tread, the

earth, O monarch began to tremble.[1401] Exclamations of Oh and Alas

arose throughout the universe. Marking this, the puissant Grandsire,

showing himself unto Mahadeva, addressed him in the following words.'

"Brahman said, 'O puissant one, the deities will henceforth yield thee a

share of the sacrificial offerings! O Lord of all the deities, let this

wrath of thine be withdrawn by thee! O scorcher of foes, there, those

gods, and the Rishis, in consequence of thy wrath, O Mahadeva, have

become exceedingly agitated. This Being also, that hath sprung from thy

sweat, O foremost of gods, shall wander among creatures, O

righteous-souled one, under the name of Fever. O puissant one, if the

energy of this Being remains all collected together, then the entire

earth herself will not be able to bear him. Let him, therefore, be

distributed into many parts.' When Brahman had said these words, and when

his proper share was appointed of the sacrificial offerings, Mahadeva

replied unto the Grandsire of great energy, saying, 'So be id' Indeed,

the wielder of Pinaka, viz., Bhava, smiled a little and became filled

with joy. And he accepted the share that the Grandsire appointed of the

offerings in sacrifices. Conversant with the properties of everything,

Mahadeva then distributed Fever into many portions, for the peace of all

creatures. Listen, O son, as to how he did this. The heat that is

perceptible in the heads of elephants, the bitumen of mountains,[1402]

the moss that floats on water, the slough of snakes, the sores that

appear in the hoofs of bulls, the sterile tracts of earth that are full

of saline matter, the dullness of vision of all animals, the diseases

that appear in the throats of horses, the crests appearing on the heads

of peacocks, the eye-disease of the koel,[1403] each of these was named

Fever by the high-souled Mahadeva. This is what has been heard by us. The

liver-disease also of sheep, and the hiccup of parrots are also each

known as forms of Fever. To this must be added the toil that tigers

undergo, for that also, O, righteous king, is known as a from of Fever.

Besides these, O Bharata, amongst men, Fever enters all bodies at the

time of birth, of death, and on other occasions. This then that is called

Fever is known to be the dreadful energy of Maheswara. He is endued with

authority over all creatures and should, therefore, be held in respect

and worshipped by all. It was by him that Vritra, that foremost of

virtuous persons, was overtaken when he yawned. It was then that Sakra

hurled his thunderbolt at him. Thunderbolt, penetrating the body of

Vritra, O Bharata, divided him in twain. Divided in twain by the

thunderbolt, the mighty Asura possessed of great Yoga powers, proceeded

to the region of Vishnu of immeasurable energy. It was in consequence of

his devotion to Vishnu that he had succeeded in overwhelming the whole

universe. And it was in consequence of his devotion to Vishnu that he

ascended, when slain, to the region of Vishnu. Thus, O son, adverting: to

the story of Vritra have I recited to thee the narrative in detail of

Fever. Upon what else shall I speak to thee? That man who will read this

account of the origin of Fever with close attention and cheerful heart

shall become free from disease and shall always have happiness for his

share. Filled with gladness, he shall have all the wishes accomplished

upon which he may set his heart.'"

SECTION CCLXXXIV

"Janamejaya said, 'How O Brahmana, was the Horse-sacrifice of the

Prajapati Daksha, the son of Prachetas, destroyed during the age of

Vaivaswata Manu? Understanding that the goddess Uma had become filled

with rage and grief, the puissant Mahadeva, who is the soul of all

things, gave way to wrath. How, again, through his grace, was Daksha

enable to reunite the divided limbs of that Sacrifice? I desire to know

all this. Tell me all this, O Brahmana, truly as it occurred.'

"Vaisampayana said, 'In days of yore Daksha made arrangements for

performing a Sacrifice on the breast of Himavat in that sacred region

inhabited by Rishis and Siddhas where the Ganges issues out of the

mountains. Overgrown with trees and creepers of diverse kinds that spot

abounded with Gandharvas and Apsaras. Surrounded by crowds of Rishis,

Daksha, that foremost of virtuous men, that progenitor of creatures, was

waited upon by the denizens of the earth, the firmament, and the heavens,

with their hands joined together in reverence. The gods, the Danavas, the

Gandharvas, the Pisachas, the Snakes, the Rakshasas, the two Gandharvas

named Haha and Huhu, Tumvuru and Narada, Viswavasu, Viswasena, the

Gandharvas and the Apsaras, the Adityas, the Vasus, the Rudras, the

Sadhyas, the Maruts, all came there with Indra for sharing in the

Sacrifice. The drinkers of Soma, the drinkers of smoke, the drinkers of

Ajya, the Rishis, and the Pitris came there with the Brahmanas. These,

and many other living creatures belonging to the four orders, viz.,

viviparous and oviparous and filth-born and vegetable, were invited to

that Sacrifice. The gods also, with their spouses, respectfully invited

thereto, came on their celestial cars and seated thereon shone like

blazing fires. Beholding them, the Rishi Dadhichi became filled with

grief and wrath, and said, 'This is neither a Sacrifice nor a meritorious

rite of religion, since Rudra is not adored in it. Ye are certainly

exposing yourselves to death and chains. Alas, how untoward is the course

of time. Stupefied by error you do not behold that destruction awaits

you. A terrible calamity stands at your door in course of this great

Sacrifice. Ye are blind to it!' Having said these words, that great Yogin

saw into the future with eyes of (Yoga) contemplation. He beheld

Mahadeva, and his divine spouse, viz., that giver of excellent boons

(seated on the summit of Kailasa) with the highsouled Narada sitting

beside the goddess. Conversant with Yoga, Dadhichi became highly

gratified, having ascertained what was about to happen. All the deities

and others that had come there were of one mind with reference to the

omission to invite the Lord of all creatures. Dadhichi alone, desirous of

leaving that spot, then said, 'By worshipping one who should not be

worshipped, and by refusing to worship him who should be worshipped, a

man incurs the sin of homicide for ever. I have never before spoken an

untruth, and an untruth I shall never speak. Here in the midst of the

gods and the Rishis I say the truth. The Protector of all creatures, the

Creator of the universe, the Lord of all, the Puissant master, the taker

of sacrificial offerings, will soon come to this Sacrifice and you all

shall see him.'

"Daksha said, 'We have many Rudras armed with lances and bearing matted

locks on their heads. They are eleven in number. I know them all, but I

do not know who this (new Rudra) Maheswara is.'

"Dadhichi said, 'This seems to be the counsel of all that are here, viz.,

that Maheswara should not be invited. As, however, I do not behold any

god that can be said to be superior to him. I am sure that this proposed

Sacrifice of Daksha will certainly be overtaken by destruction.'

"Daksha said, 'Here, in this vessel of gold, intended for the Lord of all

Sacrifices, is the sacrificial offering sanctified by mantras and (rites)

according to the ordinance. I intend to make this offering unto Vishnu

who is beyond compare. He is puissant and the Master of all, and unto Him

should sacrifices be performed.'

'Meanwhile,' continued Vaisampayana, 'the goddess Uma, sitting with her

lord, said these words.'

"Uma said, 'What are those gifts, what those vows, and what are those

penances, that I should make or undergo by means of which my illustrious

husband may be able to obtain a half or a third share of the offerings in

sacrifices. Unto his wife who was agitated with grief and who repeated

these words the illustrious Mahadeva said with a joyous countenance,

'Thou dost not know me, O goddess! Thou knowest not, O thou of delicate

limbs and low belly, what words are proper to be addressed to the Lord of

Sacrifices. O lady of large eyes, I know that it is only the sinful, who

are bereft of contemplation, that do not understand me.[1404] It is

through thy power of illusion that the deities with Indra at their head

and the three worlds all become stupefied.[1405] It is to me that the

chanters utter their praises in Sacrifices. It is to me that the

Saman-singers sing their Rathantaras. It is to me that Brahmanas

conversant with the Vedas perform their Sacrifices. And it is to me that

the Adhvaryus dedicate the shares of sacrificial offerings.'

"The goddess said, 'Persons of even ordinary abilities applaud themselves

and indulge in the presence of their spouses. There is no doubt in this.'

"The holy one said, 'O Queen of all the gods, I do not certainly applaud

my ownself. Behold now, O lady of slender waist, what I do. Behold the

Being that I will create, O thou of the fairest complexion, for

(destroying) this Sacrifice (that has displeased thee), O my beautiful

spouse.

"Having said these words unto his spouse Uma who was dearer to him than

his own life, the puissant Mahadeva created from his mouth a terrible

Being whose very sight could make one's hair stand on its end. The

blazing flames that emanated from his body rendered him exceedingly awful

to behold. His arms were many in number and in each was a weapon that

struck the beholder with fear. That Being, thus created, stood before the

great god, with joined hands, and said, 'What commands shall I have to

accomplish?' Maheswara answered him, saying, 'Go and destroy the

Sacrifice of Daksha.' Thus ordered, that Being of leonine prowess who had

issued from the mouth of Mahadeva, desired to destroy the Sacrifice of

Daksha, without putting forth all his energy and without the assistance

of any one else, for dispelling the wrath of Uma. Urged by her wrath, the

spouse of Maheswara, herself assuming a dreadful form that is known by

the name Mahakali, proceeded in the company of that Being who had issued

from Mahadeva's mouth, for witnessing with her own eyes the act of

destruction which was her own (for it was she who had impelled her lord

to accomplish it for her sake). That mighty Being then set out, having

obtained the permission of Mahadeva and having bowed his head unto him.

In energy, strength, and form, he resembled Maheswara himself who had

created him. Indeed, he was the living embodiment of (Mahadeva's) wrath.

Of immeasurable might and energy, and of immeasurable courage and

prowess, he came to be called by the name of Virabhadra--that dispeller

of the goddess's wrath. He then created from the pores of his body a

large number of spirit chiefs known by the name of Raumyas. Those fierce

bands of spirits, endued with terrible energy and prowess and resembling

Rudra himself on that account, rushed with the force of thunder to that

place where Daksha was making preparations for his sacrifice, impelled by

the desire of destroying it. Possessed of dreadful and gigantic forms,

they numbered by hundreds and thousands. They filled the sky with their

confused cries and shrieks. That noise filled the denizens of heaven with

fear. The very mountains were riven and the earth trembled. Whirl winds

began to blow. The Ocean rose in a surge. The fires that were kindled

refused to blaze up. The Sun became dimmed. The planets, the stars, and

constellations, and the moon, no longer shone. The Rishis, the gods, and

human beings, looked pale. A universal darkness spread over earth and

sky. The insulted Rudras began to set fire to everything. Some amongst

them of terrible form began to smite and strike. Some tore up the

sacrificial stakes. Some began to grind and others to crush. Endued with

the speed of wind or thought, some began to rush close and far. Some

began to break the sacrificial vessels and the celestial ornaments. The

scattered fragments strewed the ground like stars bespangling the

firmament. Heaps of excellent viands, of bottles of drink, and of

eatables there were that looked like mountains. Rivers of milk ran on

every side, with clarified butter and Payasa for their mire, creamy curds

for their water, and crystalised sugar for their sands. Those rivers

contained all the six tastes. There were lakes of treacle that looked

very beautiful. Meat of diverse kinds, of the best quality, and other

eatables of various sorts, and many excellent varieties of drink, and

several other kinds of food that might be licked and sucked, began to be

eaten by that army of spirits with diverse mouths. And they began to cast

off and scatter those varieties of food in all directions. In consequence

of Rudra's wrath, every one of those gigantic Beings looked like the

all-destructive Yuga-fire. Agitating the celestial troops they caused

them to tremble with fear and fly away in all directions. Those fierce

spirits sported with one another, and seizing the celestial damsels

shoved and hurled them on all sides. Of fierce deeds, those Beings,

impelled by Rudra's wrath, very soon burnt that Sacrifice although it was

protected with great care by all the deities. Loud were the roars they

uttered which struck every living creature with dread. Having torn off

the head of Sacrifice they indulged in glee and shouts. Then the gods

headed by Brahman, and that progenitor of creatures, viz., Daksha,

joining their hands in reverence, addressed that mighty Being, saying,

'Tell us, who thou art.'

"Virabhadra said, 'I am neither Rudra nor his spouse, the goddess Uma.

Nor have I come here for partaking of the fare (provided in this

Sacrifice). Knowing the fact of Uma's wrath, the puissant Lord who is the

soul of all creatures has given way to wrath. I have not come here for

seeing these foremost of Brahmanas. I have not come here urged by

curiosity. Know that I have come here for destroying this Sacrifice of

yours. I am known by the name of Virabhadra and I have sprung from the

wrath of Rudra. This lady (who is my companion), and who is called

Bhadrakali, hath sprung from the wrath of the goddess. We have both been

despatched by that god of gods, and we have accordingly come here. O

foremost of Brahmanas, seek the protection of that Lord of the deities,

the spouse of Uma. It is preferable to incur even the wrath of that

foremost of gods than to obtain boons from any other Deity.' Hearing the

words of Virabhadra, Daksha, that foremost of all righteous persons,

bowed down unto Maheswara and sought to gratify him by uttering the

following hymn, 'I throw myself at the feet of the effulgent Isana, who

is Eternal, Immutable, and Indestructible; who is the foremost of all

gods, who is endued with high soul, who is the Lord of all the universe.'

[Here follow five and half slokas which appear to be interpolations]. His

praises having thus been hymned, the great god, Mahadeva, suspending both

Prana and Apana (the two foremost of the five life-breaths) by shutting

his mouth properly, and casting (benignant) glances on every side, showed

himself there. Possessed of many eyes, that vanquisher of all foes, that

Lord of even the gods of all gods, suddenly arose from within the pit in

which was kept the sacrificial fire. Possessed of the effulgence of a

thousand Suns, and looking like another Samvartaka, the great god smiled

gently (at Daksha) and addressing him, said, 'What, O Brahmana, shall I

do for you?' At this juncture, the preceptor of all the deities adored

Mahadeva with the Vedic verses contained in the Moksha sections. Then

that progenitor of all creatures, viz., Daksha, joining his hands in

reverence, filled with dread and fear, exceedingly agitated, and with

face and eyes bathed in tears, addressed the great god in the following

words.'

"Daksha said, 'If the great god has been gratified with me,--'if indeed,

I have become an object of favour with him,--if I have deserved his

kindness,--if the great Lord of all creatures is disposed to grant me

boons,--then let all these articles of mine that have been burnt, eaten,

drunk, swallowed, destroyed, broken, and polluted,--let all these

articles, collected in course of these articles be of use to me. Even

this is the boon I crave.' Unto him the many long years, and with great

care and effort, go not for nothing. Let illustrious Hara, the tearer of

Bhaga's eyes, said, 'Let it be as thou sayest!' Even these were the words

of that illustrious progenitor of all creatures, that god of three eyes,

that protector of righteousness.[1406] Having obtained that boon from

Bhava, Daksha knelt down to him and adored that deity having the bull for

his mark, by uttering his thousand and eight names.'

SECTION CCLXXXV

"Yudhishthira said, 'It behoveth thee, O sire, to tell me those names by

which Daksha, that progenitor of creatures, adored the great deity. O

sinless one, a reverent curiosity impels me to hear them.'

"Bhishma said, 'Hear, O Bharata, what the names, both secret and

proclaimed, are of that god of gods, that deity of extraordinary feats,

that ascetic of secret vows.'

"Daksha said, 'I bow to thee, O lord of all the gods to the destroyer of

the forces of the Asuras. Thou art the paralyser of the strength of the

celestial chief himself. Thou art adored by both gods and Danavas. Thou

art thousand-eyed, thou art fierce-eyed, and thou art three-eyed. Thou

art the friend of the ruler of the Yakshas. Thy hands and feet extend in

all directions to all places. Thy eyes also and head and mouth are turned

on all sides. Thy ears too are everywhere in the universe, and thou art

thyself everywhere, O Lord! Thou art shaft-eared, thou art large-eared,

and thou art pot-eared. Thou art the receptacle of the Ocean. Thy ears

are like those of the elephant, or of the bull, or like extended palms.

Salutations to thee! Thou hast a hundred stomachs, a hundred revolutions,

and a hundred tongues. I bow to thee! The utterers of the Gayatri sing

thy praises in uttering the Gayatri, and the worshippers of the Sun adore

thee in adoring the Sun. The Rishis regard thee as Brahmana, as Indra,

and as the (illimitable) firmament above. O thou of mighty form, the

Ocean and the Sky are thy two forms. All the deities dwell in thy form

even as kine dwell within the fold. In thy body I behold Soma, and Agni,

and the lord of the Waters, and Aditya, and Vishnu, and Brahmana, and

Vrihaspati. Thou, O illustrious one, art Cause and Effect and Action and

Instrument of everything unreal and real, and thou art Creation and

Destruction. I bow unto thee that art called Bhava and Sarva and Rudra. I

bow unto thee that art the giver of boons. I bow always unto thee that

art the Lord of all creatures. Salutations to thee that art the slayer of

Andhaka. Salutations to thee that hast three matted locks, to thee that

hast three heads, to thee that art armed with an excellent trident; to

thee that hast three eyes and that art, therefore, called Tryamvaka and

Trinetra! Salutations to thee that art the destroyer of the triple city!

Salutations to thee that art called Chanda, and Kunda; to thee that art

the (universal) egg and also the bearer of the (universal) egg; to thee

that art the holder of the ascetic's stick, to thee that hast ears

everywhere, and to thee that art called Dandimunda! Salutations to thee

whose teeth and hair are turned upwards, to thee that art stainless and

white, and that art stretched all over the universe; to thee that art

red, to thee that art tawny, and to thee that hast a blue throat!

Salutations to thee that art of incomparable form, that art of dreadful

form, and that art highly auspicious! To thee that art Surya, that hast a

garland of Suryas round thy neck, and that hast standards and flags

bearing the device of Surya. Salutations to thee that art the Lord of

spirits and ghosts, to thee that art bull-necked, and that art armed with

the bow; to thee that crushest all foes, to thee that art the

personification of chastisement, and to thee that art clad in leaves (of

trees) and rags. Salutations to thee that bearest gold in thy stomach, to

thee that art cased in golden mail, to thee that art gold-crested, to

thee that art the lord of all the gold in the world! Salutations to thee

that hast been adored, that deservest to be adored, and that art still

being adored; to thee that art all things, that devourest all things, and

that art the soul of all things! Salutations to thee that art the Hotri

(in sacrifices), that art the (Vedic) mantras uttered (in sacrifices),

and that ownest white flags and standards. Salutations to thee that art

the navel of the universe, that art both cause and effect in the form of

the five primal elements, and that art the coverer of all covers.

Salutations to thee that art called Krisanasa, that art of thin limbs,

and that art thin. Salutations to thee that art always cheerful and that

art the personification of confused sounds and voices. Salutations to

thee that art about to be stretched on the earth, that art already

stretched, and that standing upright. Salutations to thee that art fixed,

that art running, that art bald, and that bearest matted locks on thy

head. Salutation to thee that art fond of dancing and that strikest thy

puffed cheeks making thy mouth a drum.[1407] Salutations to thee that art

fond of lotuses that blow in rivers, and that art always fond of singing

and playing on musical instruments. Salutations to thee that art the

eldest-born, that art the foremost of all creatures, and that art the

crusher of the Asura Vala. Salutations to thee that art the Master of

Time, that art the personification of Kalpa; that art the embodiment of

all kinds of destruction, great and small. Salutations to thee that

laughest awfully and as loud as the beat of a drum, and that observest

dreadful vows! Salutations for ever to thee that art fierce, and that

hast ten arms. Salutations to thee that art armed with bones and that art

fond of the ashes of funeral pyres. Salutations to thee that art awful,

that art terrible to behold, and that art an observer of dreadful vows

and practices. Salutations to thee that ownest an ugly mouth, that hast a

tongue resembling a scimitar, and that hast large teeth. Salutations to

thee that art fond of both cooked and uncooked meat, and that regardest

the gourded Vina as highly dear. Salutations to thee that causest rain,

that helpest the cause of righteousness, that art identifiable with the

form of Nandi, and that art Righteousness' self! Salutations to thee that

art ever moving like wind and the other forces, that the controller of

all things, and that art always engaged in cooking all creatures (in the

cauldron of Time).[1408] Salutations to thee that art the foremost of all

creatures, that art superior, and that art the giver of boons.

Salutations to thee that hast the best of garlands, the best of scents,

and the best of robes, and that givest the best of boons to the best of

creatures. Salutations to thee that art attached, that art freed from all

attachments, that art of the form of Yoga contemplation, and that art

adorned with a garland of Akshas. Salutations to thee that art united as

cause and disunited as effects, and that art the form of shadow and of

light. Salutations to thee that art amiable, and that art frightful, and

that art exceedingly so. Salutations to thee that art auspicious, that

art tranquil, and that art most tranquil. Salutations to thee that art of

one leg and many eyes, and that hast only one head; to thee that art

fierce, to thee that art gratified with little offerings, and thee that

art fond of equity. Salutations to thee that art the artificer of the

universe, and that art ever united with the attribute of tranquillity.

Salutations to thee that bearest a foe-frightening bell, that art of the

form of the jingle made by a bell, and that art of the form of sound when

it is not perceptible by the ear.[1409] Salutations to thee that art like

a thousand bells jingled together, and that art fond of a garland of

bells, that art like the sound that the life-breaths make, that art of

the form of all scents and of the confused noise of boiling liquids.

Salutations to thee that art beyond three Huns, and that art fond of two

Huns. Salutations to thee that art exceedingly tranquil, and that hast

the shade of mountain trees for thy habitation.[1410] Thou art fond of

the heart-flesh of all creatures, that cleansest from all sins, and that

art of the form of sacrificial offerings. Salutations to thee that art of

the form of Sacrifice, that art the Sacrificer himself, that art the

Brahmana into whose mouth is poured the sacrificial butter, and that art

the fire into which is poured the butter inspired with mantras[1411]

Salutations to thee that art of the form of (sacrificial) Ritwijes, that

hast thy senses under control, that art made of Sattwa, and that hast

Rajas also in thy make. Salutations to thee that art of the banks of

Rivers, of Rivers themselves, and of the lord of all Rivers (viz., the

Ocean)! Salutations to thee that art the giver of food, that art the lord

of all food, and that art identical with him that takes food! Salutations

to thee that hast a thousand heads and a thousand feet-, to thee that

hast a thousand tridents uplifted in thy hands, and a thousand eyes!

Salutations to thee that art of the form of the rising Sun, and that art

of the form of a child, that art the protector of attendants all of whom

are of the form of children,[1412] and that art, besides, of the form of

children's toys. Salutations to thee that art old, that art covetous,

that art already agitated, and that art about to be agitated. Salutations

to thee that hast locks of hair marked by the current of the Ganges, and

that hast locks of hair resembling blades of Munja grass! Salutations to

thee that art gratified with the six (well-known) acts, and that art

devoted to the performance of the three acts.[1413] Salutations to thee

that hast assigned the duties of the respective modes of life.

Salutations to thee that deservest to, be praised in sounds, that art of

the form of sorrow, and that art of the form of deep and confused noise.

Salutations to thee that hast eyes both white and tawny, as also dark and

red. Salutations to thee that hast conquered thy vital breaths, that art

of the form of weapons, that rivest all things, and that art exceedingly

lean. Salutations to thee that always discoursest of Religion, Pleasure,

Profit, and Emancipation. Salutations to thee that art a Sankhya, that

art the foremost of Sankhyas, and that art the introducer of the

Sankhya-Yoga.[1414] Salutations to thee that hast a car and that art

without a car (for thy journeys).[1415] Salutations to thee that hast the

intersections of four roads for thy car; to thee that hast the skin of a

black deer for thy upper garments, and that hast a snake for thy sacred

thread. Salutations to thee that art Isana, that art of body as hard as

thunderbolt, and that art of green locks. Salutations to thee that art of

three eyes, that art the lord of Amvika, that art Manifest, and that art

Unmanifest.[1416] Salutations to thee that art Desire, that art the Giver

of all desires, that art the Killer of all desires, and that art the

discriminator between the gratified and the ungratified. Salutations to

thee that art all things, the Giver of all things, and the Destroyer of

all things. Salutations to thee that art the hues which appear in the

evening sky. Salutations to thee that art of mighty strength, that art of

mighty arms, that art a mighty Being, and that art of great effulgence.

Salutations to thee that lookest like a mighty mass of clouds, and that

art the embodiment of eternity! Salutations to thee that art of

well-developed body, that art of emaciated limbs, that bearest matted

locks on thy head, and that art clad in barks of trees and skins of

animals. Salutations to thee that hast matted locks as effulgent as the

Sun or the Fire, and that hast barks and skins for thy attire.

Salutations to thee that art possessed of the effulgence of a thousand

Suns, and that art ever engaged in penances. Salutations to thee that art

the excitement of Fever and that art endued with matted locks drenched

with the waters of the Ganges characterised by hundreds of eddies.

Salutations to thee that repeatedly revolvest the Moon, the Yugas, and

the clouds.[1417] Thou art food, thou art he who eats that food, thou art

the giver of food, thou art the grower of food, and thou art the creator

of food. Salutations to thee that cookest food and that eatest cooked

food, and that art both wind and fire! O lord of all the lords of the

gods, thou art the four orders of living creatures, viz., the viviparous,

the oviparous, the filth-born, and plants. Thou art the Creator of the

mobile and immobile universe, and thou art their Destroyer! O foremost of

all persons conversant with Brahma, they that are conversant with Brahma

regard thee as Brahma! The utterers of Brahma say that thou art the

Supreme source of Mind, and the Refuge upon which Space, Wind, and Light

rest. Thou art the Richs and the Samans, and the syllable Om. O foremost

of all deities, those utterers of Brahma that sing the Samans constantly

sing thee when they utter the syllables Hayi-Hayi, Huva-Hayi, and

Huva-Hoyi.[1418] Thou art made up of the Yajuses, of the Richs, and of

the offerings poured on the sacrificial fire. The hymns contained in the

Vedas and the Upanishads adore thee![1419] Thou art the Brahmanas and the

Kshatriyas, the Vaisyas, and the Sudras, and the other castes formed by

intermixture. Thou art those masses of clouds that appear in the sky;

thou art Lightning; and thou art the roar of thunder. Thou art the year,

thou art the seasons, thou art the month, and thou art the fortnight.

Thou art Yuga, thou art the time represented by a twinkle of the eye,

thou art Kashtha, thou art the Constellations, thou art the Planets, thou

art Kala. Thou art the tops of all trees, thou art the highest summits of

all mountains. Thou art the tiger among the lower animals, thou art

Garuda among birds, and thou art Ananta among snakes. Thou art the ocean

of milk among all oceans and thou art the bow among instruments for

hurling weapons. Thou art the thunder among weapons, and thou art Truth

among vows. Thou art Aversion and thou art Desire: thou art attachment

and thou art stupefaction (of judgment): thou art Forgiveness and thou

art Unforgiveness. Thou art Exertion, and thou art Patience: thou art

Cupidity: thou art Lust and thou art Wrath: thou art Victory and thou art

Defeat. Thou art armed with mace, and thou art armed with shaft: thou art

armed with the bow, and thou bearest the Khattanga and the Jharjhara in

thy hands. Thou art he who cuttest down and piercest and smitest. Thou

art he who leads (all creatures) and he who gives them pain and grief.

Thou art Righteousness which is marked by ten virtues; thou art Wealth or

Profit of every kind; and thou art Pleasure. Thou art Ganga, thou art the

Oceans, thou art the Rivers, thou art the lakes, and thou art the tanks.

Thou art the thin creepers, thou art the thicker creeping plants, thou

art all kinds of grass, and thou art the deciduous herbs. Thou art all

the lower animals and thou art the birds. Thou art the origin of all

objects and acts, and thou art that season which yields fruits and

flowers. Thou art the beginning and thou art the end of the Vedas; thou

art the Gayatri, and thou art Om. Thou art Green, thou art Red, thou art

Blue, thou art Dark, thou art of Bloody hue, thou art of the colour of

the Sun, thou art Tawny, thou art Brown, and thou art Dark blue.[1420]

Thou art without colour, thou art of the best colour, thou art the maker

of colours, and thou art without comparison. Thou art of the name of

Gold, and thou art fond of Gold. Thou art Indra, thou art Yama, thou art

the Giver of boons, thou art the Lord of wealth, and thou art Agni. Thou

art the Eclipse, thou art the Fire called Chitrabhanu, thou art Rahu, and

thou art the Sun. Thou art the fire upon which sacrificial butter is

poured. Thou art He who pours the butter. Thou art He in honour of whom

the butter is poured, thou art the butter itself that is poured, and thou

art the puissant Lord of all. Thou art those sections of the Brahmans

that are called Trisuparna, thou art all the Vedas; and thou art the

sections called Satarudriya in the Yajuses. Thou art the holiest of

holies, and the auspicious of all auspicious things. Thou animatest the

inanimate body. Thou art the Chit that dwellest in the human form.

Invested with attributes, thou becomest subject to Destruction. Thou art

Jiva, that is He who is never subject to destruction when uninvested with

attributes. Thou art full yet thou becomest liable to decay and death in

the form of the body which is Jiva's accompaniment. Thou art the breath

of life, and thou art Sattwa, thou art Rajas, thou art Tamas, and thou

art not subject to error. Thou art the breaths called Prana, Apana,

Samana, Udana, and Vyana. Thou art the opening of the eye and shutting of

the eye. Thou art the act of Sneezing and thou art the act of Yawning.

Thou art of red eyes which are ever turned inwards. Thou art of large

mouth and large stomach.[1421] The bristles on thy body are like needles.

The beard is green. Thy hair is turned upwards. Thou art swifter than the

swiftest. Thou art conversant with the principles of music both vocal and

instrumental, and fond of both vocal and instrumental music.[1422] Thou

art a fish roving in the waters, and thou art a fish entangled in the

net. Thou art full, thou art fond of sports, and thou art of the form of

all quarrels and disputes. Thou art Time, thou art bad time, thou art

time that is premature, and thou art time that is over-mature.[1423] Thou

art the killing, thou art the razor (that kills), and thou art that which

is killed. Thou art the auxiliary and thou art the adversary, and thou

art the destroyer of both auxiliaries and adversaries. Thou art the time

when clouds appear, thou art of large teeth, and thou art Samvartaka and

Valahaka.[1424] Thou art manifest in the form of splendour. Thou art

concealed in consequence of being invested with Maya (or illusion). Thou

art He who connects creatures with the fruits of their acts. Thou hast a

bell in thy hand. Thou playest with all mobile and immobile things (as

with thy toys). Thou art the cause of all causes. Thou art a Brahma (in

the form of Pranava), thou art Swaha; thou art the bearer of the Danda,

thy head is bald, and thou art he who has his words, deeds and thoughts

under control.[1425] Thou art the four Yugas, thou art the four Vedas,

thou art He from whom the four (Sacrificial) fires have flowed.[1426]

Thou art the Director of all the duties of the four modes of life. Thou

art the maker of the four Orders. Thou art always fond of dice. Thou art

cunning. Thou art the chief of the spirits distributed into ganas

(clans), and their ruler. Thou art adorned with red garlands and attired

in robes that are red. Thou sleepest on the mountain-breast, and thou art

fond of the red hue. Thou art the artisan; thou art the foremost of

artists; and it is thou from whom all arts have flowed. Thou art the

tearer of the eyes of Bhaga; thou art Fierce, and thou art He who

destroyed the teeth of Pushan.[1427] Thou art Swaha, thou art Swadha,

thou art Vashat, thou art Salutation's form, and thou art the words

Namas-Namas uttered by all worshippers. Thy observances and thy penances

are not known to others. Thou art Pranava; thou art the firmament

bespangled with myriads of stars. Thou art Dhatri, and Vidhatri, and

Sandhatri, Vidhatri, and the Refuge of all things in the form of the

Supreme cause, and thou art independent of all Refuge. Thou art

conversant with Brahma, thou art Penance, thou art Truth, thou art the

soul of Brahmacharya, and thou art Simplicity.[1428] Thou art the soul of

creatures, thou art the Creator of all creatures, thou art absolute

Existence, and thou art the Cause whence the Past, the Present, and the

Future, have sprung. Thou art Earth, thou art Firmament, and thou art

Heaven. Thou art Eternal, thou art Self-restrained, and thou art the

great god. Thou art initiated, and thou art not initiated. Thou art

forgiving; thou art unforgiving; and thou art the chastiser of all who

are rebellious. Thou art the lunar month, thou art the cycle of the Yugas

(i.e., Kalpa), thou art Destruction, and thou art Creation. Thou art

Lust, thou art the vital seed, thou art subtile, thou art gross, and thou

art fond of garlands made of Karnikara flowers. Thou hast a face like

that of Nandi, thou hast a face that is terrible, thou hast a handsome

face, thou hast an ugly face, and thou art without a face. Thou hast four

faces, thou hast many faces, and thou hast a fiery face when engaged in

battles. Thou art gold-stomached (i.e., Narayana), thou art (unattached

to all things like) a bird (unattached to the earth whence it derives its

food and to which it belongs), thou art Ananta (the lord of mighty

snakes), and thou art Virat (hugest of the huge). Thou art the destroyer

of Unrighteousness, thou art called Mahaparswa, thou art Chandradhara,

and thou art the chief of the spirit-clans. Thou lowedst like a cow, thou

wert the protector of kine, and thou hast the lord of bulls for thy

attendant.[1429] Thou art the protector of the three worlds, thou art

Govinda, thou art the director of the senses, and thou art incapable of

being apprehended by the senses. Thou art the foremost of all creatures,

thou art fixed, thou art immobile, thou tremblest not, and thou art of

the form of trembling![1430] Thou art incapable of being resisted, thou

art the destroyer of all poisons, thou art incapable of being borne (in

battle), and thou art incapable of being transcended, thou canst not be

made to tremble, thou canst not be measured, thou canst not be

vanquished, and thou art victory.[1431] Thou art of swift speed, thou art

the Moon, thou art Yama (the universal destroyer), thou bearest (without

flinching) cold and heat and hunger and weakness and disease. Thou art

all mental agonies, thou art all physical diseases, thou art the curer of

all diseases, and thou art those diseases themselves which thou curest.

Thou art the destroyer of my Sacrifice which had endeavoured to escape in

the form of deer. Thou art the advent and the departure of all diseases.

Thou hast a high crest. Thou hast eyes like lotus-petals. Thy habitation

is in the midst of a forest of lotuses. Thou bearest the ascetic's staff

in thy hands. Thou hast the three Vedas for thy three eyes. Thy

chastisements are fierce and severe. Thou art the destroyer of the egg

(whence the universe springs). Thou art the drinker of both poison and

fire, thou art the foremost of all deities, thou art the drinker of Soma,

thou art the lord of the Maruts.[1432] Thou art the drinker of Nectar.

Thou art the Master of the universe. Thou shinest in glory, and thou art

the lord of all the shining ones. Thou protectest from poison and death,

and thou drinkest milk and Soma. Thou art the foremost of the protectors

of those that have fallen off from heaven, and thou protectest him who is

the first of the deities.[1433] Gold is thy vital seed. Thou art male,

thou art female, thou art neuter. Thou art an infant, thou art a youth,

thou art old in years with thy teeth worn out, thou art the foremost of

Nagas, thou art Sakra, thou art the Destroyer of the universe, and thou

art its Creator. Thou art Prajapati, and thou art adored by the

Prajapatis, thou art the supporter of the universe, thou hast the

universe for thy form, thou art endued with great energy, and thou hast

faces turned towards all directions. The Sun and the Moon are thy two

eyes, and the Grandsire is thy heart. Thou art the Ocean. The goddess

Saraswati is thy speech and Fire and Wind are thy might. Thou art Day and

Night. Thou art all acts including the opening and the shutting of the

eye. Neither Brahman, nor Govinda, nor the ancient Rishis, are competent

to understand thy greatness, O auspicious deity, truly. Those subtile

forms which thou hast are invisible to us. Rescue me and, O, protect me

as the sire protects the son of his loins. O, protect one! I deserve thy

protection. I bow to thee, O sinless one! Thou, O illustrious one, art

full of compassion for thy devotees. I am always devoted to thee. Let him

be always my protector who stayeth alone on the other side of the ocean,

in a form that is difficult to be apprehended, and overwhelming many

thousands of persons![1434] I bow to that Soul of Yoga who is beheld in

the form of an effulgent Light by persons that have their senses under

control, that are possessed of the attribute of Sattwa, that have

regulated their breaths, and that have conquered sleep.[1435] I bow to

him who is endued with matted locks, who bears the ascetic's staff in his

hand, who is possessed of a body having a long abdomen, who has a

kamandalu tied to his back, and who is the Soul of Brahman. I bow to Him

who is the soul of water, in whose hair are the clouds, in the joints of

whose body are the rivers, and in whose stomach are the four oceans. I

seek the protection to Him who, when the end of the Yuga comes, devours

all creatures and stretches himself (for sleep) on the wide expanse of

water that covers the universe. Let him who entering Rahu's mouth

drinketh Soma in the night and who becoming Swarbhanu devoureth Surya

also, protect me![1436] The deities, who are mere infants and who have

all sprung from thee after Brahman's creation, enjoy their respective

shares (in sacrificial offerings). Let them (peacefully) enjoy those

offerings made with Swaha and Swadha, and let them derive pleasure from

those presents. I bow to them.[1437] Let those Beings that are of the

stature of the thumb and that dwell in all bodies, always protect and

gratify me.[1438] I always bow to those Beings who dwelling within

embodied creatures make the latter cry in grief without themselves crying

in grief, and who gladden them without themselves being glad. I always

bow to those Rudras who dwell in rivers, in oceans, in hills and

mountains, in mountain-caves, in the roots of trees, in cow-pens, in

inaccessible forests, in the intersections of roads, in roads, in open

squares, in banks (of rivers and lakes and oceans), in elephant-sheds, in

stables, in car-sheds, in deserted gardens and houses, in the five primal

elements, and in the cardinal and subsidiary directions. I bow repeatedly

unto them that dwell in the space amidst the Sun and the Moon, as also in

rays of the Sun and the Moon, and them that dwell in the nether regions,

and them that have betaken themselves to Renunciation and other superior

practices for the sake of the Supreme.[1439] I bow always unto them that

are unnumbered, that are unmeasured, and that have no form, unto those

Rudras, that is, that are endued with infinite attributes. Since thou, O

Rudra, art the Creator of all creatures, since, O Hara, thou art the

Master of all creatures, and since thou art the indwelling Soul of all

creatures, therefore wert thou not invited by me (to my Sacrifices).

Since thou art He who is adored in all sacrifices with plentiful gifts,

and since it is Thou that art the Creator of all things, therefore I did

not invite thee. Or, perhaps, O god, stupefied by thy subtile illusion I

failed to invite thee. Be gratified with me, blessed by thyself, O Bhava,

with me possessed by the quality of Rajas. My Mind, my Understanding, and

my Chitta all dwell in thee, O god!

"Hearing these adorations, that Lord of all creatures, viz., Mahadeva,

ceased (to think of inflicting further injuries on Daksha). Indeed,

highly gratified, the illustrious deity addressed Daksha, saying, 'O

Daksha of excellent vows, pleased have I been with these adorations of

thine. Thou needst not praise me more. Thou shalt attain to my

companionship. Through my grace, O progenitor of creatures, thou shalt

earn the fruit of a thousand horse-sacrifices, and a hundred Vajapeyas

(in consequence of this one incomplete sacrifice of thine).

"Once more, Mahadeva, that thorough master of words, addressed Daksha and

said unto him these words fraught with high consolation, 'Be thou the

foremost of all creatures in the world. Thou shouldst not, O Daksha,

entertain any feelings of grief for these injuries inflicted on thy

Sacrifice. It has been seen that in former Kalpas too I had to destroy

thy Sacrifice.[1440] O thou of excellent vows, I shall grant thee again

some more boons. Take them from me. Dispelling this cheerlessness that

overspreads thy face, listen to me with undivided attention. With the aid

of arguments addressed to reason the deities and the Danavas have

extracted from the Vedas consisting of six branches and from the system

of Sankhya and Yoga a creed in consequence of which they have practised

the austerest penances for many long years. The religion, however, which

I have extracted, is unparalleled, and productive of benefits on every

side. It is open to men in all modes of life to practise it. It leads to

Emancipation. It may be acquired in many years or through merit by

persons who have restrained their senses. It is shrouded in mystery. They

that are divested of wisdom regard it as censurable. It is opposed to the

duties laid down in respect of the four orders of men and the four modes

of life, and agrees with those duties in only a few particulars. They

that are well-skilled in the science of (drawing) conclusions (from

premises) can understand its propriety: and they who have transcended all

the modes of life are worthy of adopting it. In days of yore, O Daksha,

this auspicious religion called Pasupata had been extracted by me. The

proper observance of that religion produces immense benefits. Let those

benefits be thine, O highly blessed one! Cast off this fever of thy

heart.' Having said these words, Mahadeva, with his spouse (Uma) and with

all his attendants disappeared from the view of Daksha of immeasurable

prowess. He who would recite this hymn that was first uttered by Daksha

or who would listen to it when recited by another, would never meet with

the smallest evil and would attain to a long life. Indeed, as Siva is the

foremost of all the deities, even so is this hymn, agreeable with the

Srutis, is the foremost of all hymns. Persons desirous of fame, kingdom,

happiness, pleasure, profit, and wealth, as also those desirous of

learning, should listen with feelings of devotion to the recital of this

hymn. One suffering from disease, one distressed by pain, one plunged

into melancholy, one afflicted by thieves or by fear, one under the

displeasure of the king in respect of his charge, becomes freed from fear

(by listening or reciting this hymn). By listening to or reciting this

hymn, one, in even this earthly body of his, attains to equality with the

spirits forming the attendants of Mahadeva. One becomes endued with

energy and fame, and cleansed of all sin (through the virtue of this

hymn). Neither Rakshasas, nor Pisachas, nor ghosts, nor Vinayakas, create

disturbances in his house where this hymn is recited. That woman, again,

who listens to this hymn with pious faith, observing the while the

practices of Brahmacharya, wins worship as a goddess in the family of her

sire and that of her husband.[1441] All the acts of that person become

always crowned with success who listens or recites with rapt attention to

the whole of this hymn. In consequence of the recitation of this hymn all

the wishes one forms in one's mind and all the wishes one clothes in

words become crowned with fruition. That man obtains all objects of

enjoyment and pleasure and all things that are wished for by him, who,

practising self-restraint, makes according to due rites offerings unto

Mahadeva, Guha, Uma, and Nandi, and after that utters their names without

delay, in proper order and with devotion. Such a man, departing from this

life, ascends to heaven, and has never to take birth among the

intermediate animals or birds. This was said even by the puissant Vyasa,

the son of Parasara.'"

SECTION CCLXXXVI

"Yudhishthira said, 'Tell me, O grandsire, what is Adhyatma with respect

to man and whence it arises.'

"Bhishma said, 'Aided by the science of Adhyatma one may know everything.

It is, again, superior to all things. I shall, with the help of my

intelligence, explain to thee that Adhyatma about which thou askest me.

Listen, O son, to my explanation. Earth, Wind, Space, Water, and Light

forming the fifth, are the great essences. These are (the causes of) the

origin and the destruction of all creatures. The bodies of living

creatures (both subtile and gross), O bull of Bharata's race, are the

result of the combination of the virtues of these five. Those virtues

(whose combinations produce the bodies of creatures) repeatedly start

into existence and repeatedly merge into the original cause of all

things, viz., the Supreme Soul.[1442] From those five primal essences are

created all creatures, and into those five great elements all creatures

resolve themselves, repeatedly, like the infinite waves of the Ocean

rising from the Ocean and subsiding into that which causes them. As a

tortoise stretches forth its legs and withdraws them again into itself,

even so the infinite number of creatures spring from (and enter) these

five great fixed essences. Verily, sound springs from Space, and all

dense matter is the attribute of earth. Life is from Wind. Taste is from

Water. Form is said to be the property of Light. The entire mobile and

immobile universe is thus these five great essences existing together in

various proportions. When Destruction comes, the infinite diversity of

creatures resolve themselves into those five, and once more, when

Creation begins, they spring from the same five. The Creator places in

all creatures the same five great essences in proportions that He thinks

proper. Sound, the ears, and all cavities,--these three,--have Space for

their producing cause. Taste, all watery or juicy substances, and the

tongue, are said to be the properties of water. Form, the eye, and the

digestive fire in the stomach, are said to partake of the nature of

Light. Scent, the organ of smelling, and the body, are the properties of

earth. Life, touch, and action are said to be the properties of Wind. I

have thus explained to thee, O king, all the properties of the five

primal essences. Having created these, the Supreme Deity, O Bharata,

united with them Sattwa, Rajas, Tamas, Time, Consciousness of functions,

and Mind forming the sixth.[1443] That which is called the Understanding

dwells in the interior of what thou seest above the soles of the feet and

below the crown of the head. In man the senses (of knowledge) are five.

The sixth (sense) is the Mind. The seventh is called the Understanding.

The Kshetrajna or Soul is the eighth. The senses and that which is the

Actor should be ascertained by apprehension of their respective

functions. The conditions or states called Sattwa, Rajas, and Tamas,

depend upon the senses for their refuge or formation. The senses exist

for simply seizing the impressions of their respective objects. The Mind

has doubt for its function. The Understanding is for ascertainment. The

Kshetrajna is said to be only an inactive witness (of the functions of

the others). Sattwa, Rajas, Tamas, Time, and Acts, O Bharata, these

attributes direct the Understanding. The Understanding is the senses and

the five fore-mentioned attributes.[1444] When the Understanding is

wanting, the senses with the mind, and the five other attributes (viz.,

Sattwa, Rajas, Tamas, Time, and Acts) cease to be. That by which the

Understanding sees is called the eye. When the Understanding hears, it is

called the ear. When she smells, she becomes the sense of scent; and when

she tastes the various objects of taste, she comes to be called by the

name of tongue. When again she feels the touch of the various objects of

touch, she becomes the sense of touch. It is the Understanding that

becomes modified diversely and frequently. When the Understanding desires

anything, she becomes Mind. The five senses with the Mind, which

separately constitute the foundations (of the Understanding), are the

creations of the Understanding. They are called Indriyas. When they

become stained, the Understanding also becomes stained.[1445] The

Understanding, dwelling in Jiva, exists in three states. Sometimes she

obtains joy; sometimes she indulges in grief; and sometimes she exists in

a state that is neither pleasure nor pain. Having for her essence these

conditions or states (viz., Sattwa, Rajas, and Tamas), the Understanding

resolves through these three states.[1446] As the lord of rivers, viz.,

the surging Ocean, always keeps within his continents, even so the

Understanding, which exists in connection with the (three) states, exists

in the Mind (including the senses). When the state of Rajas is awakened,

the Understanding becomes modified into Rajas. Transport of delight, joy,

gladness, happiness, and contentedness of heart, these, when somehow

excited, are the properties of Sattwa. Heart-burning, grief, sorrow,

discontentedness, and unforgivingness,[1447] arising from particular

causes, are the result of Rajas. Ignorance, attachment and error,

heedlessness, stupefaction, and terror, meanness, cheerlessness, sleep,

and procrastination,--these, when brought about by particular causes, are

the properties of Tamas. Whatever state of either body or mind, connected

with joy or happiness, arises, should be regarded as due to the state of

Sattwa. Whatever, again, is fraught with sorrow and is disagreeable to

oneself should be regarded as arising from Rajas. Without commencing any

such act, one should turn one's attention to it (for avoiding it).

Whatever is fraught with error or stupefaction in either body or mind,

and is inconceivable and mysterious, should be known as connected with

Tamas. Thus, have I explained to thee that things in this world dwell in

the Understanding. By knowing this one becomes wise. What else can be the

indication of wisdom? Know now the difference between these two subtile

things, viz., Understanding and Soul. One of these, viz., the

Understanding, creates attributes. The other, viz., the Soul, does not

create them. Although they are, by nature, distinct from each other, yet

they always exist in a state of union. A fish is different from the water

in which it dwells, but the fish and the water must exist together. The

attributes cannot know the Soul. The Soul, however, knows them. They that

are ignorant regard the Soul as existing in a state of union with the

attributes like qualities existing with their possessors. This, however,

is not the case, for the Soul is truly only an inactive Witness of

everything. The Understanding has no refuge.[1448] That which is called

life (involving the existence of the Understanding) arises from the

effects of the attributes coming together. Others (than these attributes

which are created by the Understanding), acting as causes, create the

Understanding that dwells in the body. No one can apprehend the

attributes in their real nature or form of existence. The Understanding,

as already said, creates the attributes. The Soul simply beholds them (as

an inactive Witness). This union that exists between the Understanding

and the Soul is eternal. The indwelling Understanding apprehends all

things through the Senses which are themselves inanimate and

unapprehending. Really the senses are only like lamps (that throw their

light for discovering objects to others without themselves being able to

see them). Even this is the nature (of the Senses, the Understanding, and

the Soul). Knowing this, one should live cheerfully, without yielding to

either grief or joy. Such a man is said to be beyond the influence of

pride. That the Understanding creates all these attributes is due to her

own nature,--even as a spider weaves threads in consequence of her own

nature. These attributes should be known as the threads the spider

weaves. When destroyed, the attributes do not cease to exist; their

existence ceases to be visible. When, however, a thing transcends the ken

of the senses, its existence (or otherwise) is affirmed by inference.

This is the opinion of one set of persons. Others affirm that with

destruction the attributes cease to be. Untying this knotty problem

addressed to the understanding and reflection, and dispelling all doubt,

one should cast off sorrow and live in happiness.[1449] As men

unacquainted with its bottom become distressed when they fall upon this

earth which is like a river filled with the waters of stupefaction, even

so is that man afflicted who falls away from that state in which there is

a union with the Understanding.[1450] Men of knowledge, however,

conversant with Adhyatma and armed with fortitude, are never afflicted,

because they are capable of crossing to the other shore of those waters.

Indeed, Knowledge is an efficient raft (in that river). Men of knowledge

have not to encounter those frightful terrors which alarm them that are

destitute of knowledge. As regards the righteous, none of them attains to

an end that is superior to that of any other person amongst them. Indeed,

the righteous show, in this respect, an equality. As regards the man of

Knowledge, whatever acts have been done by him in past times (while he

was steeped in Ignorance) and whatever acts fraught with great iniquity

he does (after attainment of Knowledge), he destroys both by Knowledge as

his sole means. Then again, upon the attainment of Knowledge he ceases to

perpetrate these two evils, viz., censuring the wicked acts of others and

doing any wicked acts himself under the influence of attachment.'"[1451]

SECTION CCLXXXVII

"Yudhishthira said, 'Living creatures always stand in fear of sorrow and

death. Tell me, O grandsire, how the occurrence of these two may be

prevented.'

"Bhishma said, 'In this connection, O Bharata, is cited the old narrative

of the discourse between Narada and Samanga.'

"Narada said, '(While others salute their superiors by only a bend of the

head) thou salutest thy superiors by prostrating thyself on the ground

till thy chest comes into contact with the ground. Thou seemest to be

engaged in crossing (the river of life) with thy hands.[1452] Thou

seemest to be always free from sorrow and exceedingly cheerful. I do not

see that thou hast the least anxiety. Thou art always content and happy

and thou seemest to sport (in felicity) like a child.'

"Samanga said, 'O giver of honours, I know the truth about the Past, the

Present, and the Future. Hence I never become cheerless.[1453] I know

also what the beginning of acts is in this world, what the accession of

their fruits, and how varied are those fruits. Hence I never yield to

sorrow.[1454] Behold, the illiterate, the destitute, the prosperous, O

Narada, the blind, idiots and madmen, and ourselves also, all live.[1455]

These live by virtue of their acts of past lives. The very deities, who

exist freed from diseases, exist (in that state) by virtue of their past

acts. The strong and the weak, all, live by virtue of past acts. It is

fitting, therefore, that thou shouldst hold us in esteem. The owners of

thousands live. The owners of hundreds also live. They that are

overwhelmed with sorrow live. Behold, we too are living! When we, O

Narada, do not give way to grief, what can the practice of the duties (of

religion) or the observance of (religious) acts do to us? And since all

joys and sorrows also are not unending, they are, therefore, unable to

agitate us at all.[1456] That for which men are said to be wise, indeed,

the very root of wisdom, is the freedom of the senses from error. It is

the senses that yield to error and grief. One whose senses are subject to

error can never be said to have attained wisdom. That pride which is

indulged in by a man subject to error is only a form of the error to

which he is subject. As regards the man of error, he has neither this

world nor the next. It should be remembered that griefs do not last for

ever and that happiness cannot be had always.[1457] Worldly life with all

its vicissitudes and painful incidents, one like me would never adopt.

Such a one would not care for desirable objects of enjoyments, and would

not think at all of the happiness their possession may bring about, or,

indeed, of the griefs that present themselves.[1458] One capable of

resting on one's own self would never covet the possessions of others;

would not think of gains unacquired, would not feel delighted at the

acquisition of even immense wealth; and would not yield to sorrow at the

loss of wealth. Neither friends, nor wealth, nor high birth, nor

scriptural learning, nor mantras, nor energy, can succeed in rescuing one

from sorrow in the next world. It is only by conduct that one can attain

to felicity there. The Understanding of the man unconversant with Yoga

can never be directed towards Emancipation. One unconversant with Yoga

can never have happiness. Patience and the resolution to cast off sorrow,

these two indicate the advent of happiness. Anything agreeable leads to

pleasure. Pleasure induces pride. Pride, again, is productive of sorrow.

For these reasons, I avoid all these. Grief, Fear, Pride,--these that

stupefy the heart,--and also Pleasure and Pain, I behold as (an

unconcerned) witness since my body is endued with life and moves

about.[1459] Casting off both wealth and pleasure, and thirst and error,

I wander over the earth, freed from grief and every kind of anxiety of

heart. Like one that has drunk nectar I have no fear, here or hereafter,

of death, or iniquity, or cupidity, or anything of that kind. I have

acquired this knowledge, O Brahmana, as the result of my severe and

indestructible penances. It is for this reason, O Narada, that grief,

even when it comes to me, does not succeed in afflicting me.'"

SECTION CCLXXXVIII

"Yudhishthira said, 'Tell me, O grandsire, what is beneficial for one

that is unconversant with the truths of the scriptures, that is always in

doubt, and that abstains from self-restraint and the other practices

having for their object the knowledge of the Soul.'

"Bhishma said, 'Worshipping the preceptor, always waiting reverentially

on those that are aged, and listening to the scriptures (when recited by

up competent Brahmanas),--these are said to be of supreme benefit (to a

person like the one thou hast described). In this connection also is

cited the old narrative of the discourse between Galava and the celestial

Rishi Narada. Once on a time Galava, desirous of obtaining what was for

his benefit, addressed Narada freed from error and fatigue, learned in

the scriptures, gratified with knowledge, a thorough master of his

senses, and with soul devoted to Yoga, and said, 'Those virtues, O Muni,

by the possession of which a person becomes respected in the world, I

see, dwell permanently in thee. Thou art freed from error and, as such,

it behoveth thee to remove the doubts that fill the minds of men like

ourselves that are subject to error and that are unacquainted with the

truths of the world. We do not know what we should do, for the

declarations of the scriptures generate an inclination for (the

acquisition of) Knowledge simultaneously with the inclination for acts.

It behoveth thee to discourse to us on these subjects.[1460] O

illustrious one, the different asramas approve different courses of

conduct.--_This_ is beneficial,--_This_ (other) is beneficial--the

scriptures exhort us often in this wise.[1461] Beholding the followers of

the four asramas, who are thus exhorted by the scriptures and who fully

approve of what the scriptures have laid down for them, thus travelling

in diverse courses, and seeing that ourselves also are equally content

with our own scriptures, we fail to understand what is truly beneficial.

If the scriptures were all uniform, then what is truly beneficial would

have become manifest. In consequence, however, of the scriptures being

multifarious, that which is truly beneficial becomes invested with

mystery. For these reasons, that which is truly beneficial seems to me to

be involved in confusion. Do thou then, O illustrious one, discourse to

me on the subject. I have approached thee (for this), O, instruct me!'

"Narada said, 'The Asramas are four in number, O child! All of them serve

the purposes for which they have been designed; and the duties they

preach differ from one another. Ascertaining them first from

well-qualified preceptors, reflect upon them, O Galava![1462] Behold, the

announcements of the merits of those Asramas are varied in respect of

their form, divergent in respect of their matter, and contradictory in

respect of the observances they embrace.[1463] Observed with gross

vision, verily, all the Asramas refuse to clearly yield their true intent

(which, of course, is knowledge of Self). Others, however, endued with

subtle sight, behold their highest end.[1464] That which is truly

beneficial, and about which there is no doubt, viz., good offices to

friends, and suppression of enemies, and the acquisition of the aggregate

of three (viz., Religion, Profit, and Pleasure), has been declared by the

wise to be supreme excellence.[1465] Abstention from sinful acts,

constancy of righteous disposition, good behaviour towards those that are

good and pious,--these, without doubt, constitute excellence. Mildness

towards all creatures, sincerity of behaviour, and the use of sweet

words,--these, without doubt, constitute excellence. An equitable

apportionment of what one has among the deities, the Pitris, and guests,

and adherence to servants,--these, without doubt, constitute excellence.

Truthfulness of speech is excellent. The knowledge, however, of truth, is

very difficult of acquisition. I say that that is truth which is

exceedingly beneficial to creatures.[1466] The renunciation of pride, the

suppression of heedlessness, contentment, living by one's own

self,--these are said to constitute supreme excellence. The study of the

Vedas, and of their branches, according to the well-known rules, and all

enquiries and pursuits having for their sake the acquisition of

knowledge,--these, without doubt, are excellent. One desirous of

achieving what is excellent should never enjoy sound and form and taste

and touch and scent, to excess and should not enjoy them for their sake

alone. Wandering in the night, sleep during the day, indulgence in

idleness, roguery, arrogance, excessive indulgence and total abstention

from all indulgence in objects of the senses, should be relinquished by

one desirous of achieving what is excellent.[1467] One should not seek

self-elevation by depreciating others. Indeed, one should, by one's

merits alone, seek distinction over persons that are distinguished but

never over those that are inferior. Men really destitute of merit and

filled with a sense of self-admiration depreciate men of real merit, by

asserting their own virtues and affluence. Swelling with a sense of their

own importance, these men, when none interferes with them (for bringing

them to a right sense of what they are), regard themselves to be superior

to men of real distinction. One possessed of real wisdom and endued with

real merits, acquires great fame by abstaining from speaking ill of

others and from indulging in self-praise. Flowers shed their pure and

sweet fragrance without trumpeting forth their own excellence. Similarly,

the effulgent Sun scatters his splendours in the firmament in perfect

silence. After the same manner those men blaze in the world with

celebrity who by the aid of their intelligence, cast off these and

similar other faults and who do not proclaim their own virtues. The fool

can never shine in the world by bruiting about his own praise. The man,

however, of real merit and learning obtains celebrity even if he be

concealed in a pit. Evil words, uttered with whatsoever vigour of voice

die out (in no time). Good words, uttered however softly, blaze forth in

the world. As the Sun shows his fiery form (in the gem called

Suryakanta), even so the multitude of words, of little sense, that fools

filled with vanity utter, display only (the meanness of) their hearts.

For these reasons, men seek the acquisition of wisdom of various kinds.

It seems to me that of all acquisitions that of wisdom is the most

valuable. One should not speak until one is asked; nor should one speak

when one is asked improperly. Even if possessed of intelligence and

knowledge, one should still sit in silence like an idiot (until one is

asked to speak and asked in proper form). One should seek to dwell among

honest men devoted to righteousness and liberality and the observance of

the duties of their own order. One desirous of achieving what is

excellent should never dwell in a place where a confusion occurs in the

duties of the several orders.[1468] A person may be seen to live who

abstains from all works (for earning the means of his living) and who is

well-content with whatever is got without exertion. By living amid the

righteous, one succeeds in acquiring pure righteousness. After the same

manner, one by living amid the sinful, becomes stained with sin.[1469] As

the touch of water or fire or the rays of the moon immediately conveys

the sensation of cold or heat, after the same manner the impressions of

virtue and vice become productive of happiness or misery. They that are

eaters of Vighasa eat without taking any notice of the flavours of the

edibles placed before them. They, however, that eat carefully

discriminating the flavours of the viands prepared for them, should be

known as persons still tied by the bonds of action.[1470] The righteous

man should leave that place where a Brahmana discourses on duties unto

disciples desirous of acquiring knowledge, as based on reasons, of the

Soul, but who do not enquire after such knowledge with reverence.[1471]

Who, however, will leave that spot where exists in its entirety that

behaviour between disciples and preceptors which is consistent with what

has been laid down in the scriptures? What learned man desirous of

respect being paid to himself will dwell in that place where people bruit

about the faults of the learned even when such have no foundation to

stand upon?[1472] Who is there that will not leave that place, like a

garment whose end has caught fire, where covetous men seek to break down

the barriers of virtue? One should remain and dwell in that place, among

good men of righteous disposition, where persons endued with humility are

engaged in fearlessly practising the duties of religion. There where men

practise the duties of religion for the sake of acquiring wealth and

other temporal advantages, one should not dwell, for the people of that

place are all to be regarded as sinful. One should fly away with all

speed from that place, as if from a room in which there is a snake, where

the inhabitants, desirous of obtaining the means of life, are engaged in

the practice of sinful deeds. One desirous of what is beneficial should,

from the beginning, relinquish that act in consequence of which one

becomes stretched, as it were, on a bed of thorn and in consequence of

which one becomes invested with the desires born of the deeds of past

lives.[1473] The righteous man should leave that kingdom where the king

and king's officers exercise equal authority and where they are given to

the habit of eating before feeding their relatives (when the latter come

as guests).[1474] One should dwell in that country where Brahmanas

possessed of a knowledge of the scriptures are fed first: where they are

always devoted to the due observance of religious duties, and where they

are engaged in teaching disciples and officiating at the sacrifices of

others. One should unhesitatingly dwell in that country where the sounds

Swaha, Swadha, and Vashat are duly and continuously uttered.[1475] One

should leave that kingdom, like poisoned meat, where one sees Brahmanas

obliged to betake themselves to unholy practices, being tortured by want

of the means of life. With a contented heart and deeming all his wishes

as already gratified a righteous man should dwell in that country whose

inhabitants cheerfully give away before even they are solicited. One

should live and move about, among good men devoted to acts of

righteousness, in that country where chastisement falleth upon those that

are wicked and where respect and good offices are the portion of those

that are of subdued and cleansed souls. One should unhesitatingly dwell

in that country whose king is devoted to virtue and which the king rules

virtuously, casting off desires and possessed of prosperity, and where

severe chastisement is dealt to those that visit self-controlled men with

the consequences of their wrath, those that act wickedly towards the

righteous, those that are given to acts of violence, and those that are

covetous.[1476] Kings endued with such a disposition bring about

prosperity to those that dwell in their kingdoms when prosperity is on

the point of leaving them.[1477] I have thus told thee, O son, in answer

to thy enquiry, what is beneficial or excellent. No one can describe, in

consequence of its exceedingly high character, what is beneficial or

excellent for the Soul.[1478] Many and high will the excellences be,

through the observance of the duties laid down for him, of the man who

for earning his livelihood during the time of his sojourn here conducts

himself in the way indicated above and who devotes his soul to the good

of all creatures.'"[1479]

SECTION CCLXXXIX

"Yudhishthira said, 'How, O grandsire, should a king like us behave in

this world, keeping in view the great object of acquisition? What

attributes, again, should he always possess so that he may be freed from

attachments?'

"Bhishma said, 'I shall in this connection recite to thee the old

narrative that was uttered by Arishtanemi unto Sagara who had sought his

counsel.'

"Sagara said, 'What is that good, O Brahmana, by doing which one may

enjoy felicity here? How, indeed, may one avoid grief and agitation? I

wish to know all this!'

"Bhishma continued, 'Thus addressed by Sagara, Arishtanemi of Tarkshya's

race, conversant with all the scriptures, regarding the questioner to be

every way deserving of his instructions, said these words,[1480] 'The

felicity of Emancipation is true felicity in the world. The man of

ignorance knows it not, attached as he is to children and animals and

possessed of wealth and corn. An understanding that is attached to

worldly objects and a mind suffering from thirst,--these two baffle all

skilful treatment. The ignorant man who is bound in the chains of

affection is incapable of acquiring Emancipation.[1481] I shall presently

speak to thee of all the bonds that spring from the affections. Hear them

with attention. Indeed, they are capable of being heard with profit by

one that is possessed of knowledge. Having procreated children in due

time and married them when they become young men, and having ascertained

them to be competent for earning their livelihood, do thou free thyself

from all attachments and rove about in happiness. When thou seest thy

dearly-cherished wife grown old in years and attached to the son she has

brought forth, do thou leave her in time, keeping in view the highest

object of acquisition (viz., Emancipation). Whether thou obtainest a son

or not, having during the first years of thy life duly enjoyed with thy

senses the objects that are addressed to them, free thyself from

attachments and rove about in happiness. Having indulged the senses with

their objects, thou shouldst suppress the desire of further indulging

them. Freeing thyself then from attachments, thou shouldst rove in

felicity, contenting thyself with what is obtained without effort and

previous calculation, and casting an equal eye upon all creatures and

objects.[1482] Thus, O son, have I told thee in brief (of what the way is

for freeing thyself from attachments). Hear me now, for I shall presently

tell thee, in detail, the desirability of the acquisition of

Emancipation.[1483] Those persons who live in this world freed from

attachments and fear, succeed in obtaining happiness. Those persons,

however, who are attached to worldly objects, without doubt, meet with

destruction. Worms and ants (like men) are engaged in the acquisition of

food and are seen to die in the search. They that are freed from

attachments are happy, while they that are attached to worldly objects

meet with destruction. If thou desirest to attain to Emancipation thou

shouldst never bestow thy thoughts on thy relatives, thinking,--How shall

these exist without me?--A living creature takes birth by himself, and

grows by himself, and obtains happiness and misery, and death by himself.

In this world people enjoy and obtain food and raiment and other

acquisitions earned by their parents or themselves. This is the result of

the acts of past lives, for nothing can be had in this life which is not

the result of the past. All creatures live on the Earth, protected by

their own acts, and obtaining their food as the result of what is

ordained by Him who assigns the fruits of acts. A man is but a lump of

clay, and is always himself completely dependent on other forces. One,

therefore, being oneself so, in firm, what rational consideration can one

have for protecting and feeding one's relatives? When thy relatives are

carried away by Death in thy very sight and in spite of even thy utmost

efforts to save them, that circumstance alone should awaken thee. In the

every lifetime of thy relatives and before thy own duty is completed of

feeding and protecting them, thyself mayst meet with death and abandon

them. After thy relatives have been carried away from this world by

death, thou canst not know what becomes of them there,--that is, whether

they meet with happiness or misery. This circumstance ought to awaken

thee. When in consequence of the fruits of their own acts thy relatives

succeed in maintaining themselves in this world whether thou livest or

diest, reflecting on this thou shouldst do what is for thy own

good.[1484] When this is known to be the case, who in the world is to be

regarded as whose? Do thou, therefore, set thy heart on the attainment of

Emancipation. Listen now to what more I shall say unto thee. That man of

firm Soul is certainly emancipated who has conquered hunger and thirst

and such other states of the body, as also wrath and cupidity and error.

That man is always emancipated who does not forget himself, through

folly, by indulging in gambling and drinking and concubinage and the

chase. That man who is really touched by sorrow in consequence of the

necessity there is of eating every day and every night for supporting

life, is said to be cognisant of the faults of life. One who, as the

result of careful reflection, regards his repeated births to be only due

to sexual congress with women, is held to be freed from attachments. That

man is certainly emancipated who knows truly the nature of the birth, the

destruction, and the exertion (or acts) of living creatures. That man

becomes certainly freed who regards (as worthy of his acceptance) only a

handful of corn, for the support of life, from amidst millions upon

millions of carts loaded with grain, and who disregards the difference

between a shed of bamboo and reeds and a palatial mansion.[1485] That man

becomes certainly freed who beholds the world to be afflicted by death

and disease and famine.[1486] Indeed, one who beholds the world to be

such succeeds in becoming contented; while one who fails to behold the

world in such a light, meets with destruction. That man who is contented

with only a little is regarded as freed. That man who beholds the world

as consisting of eaters and edibles (and himself as different from both)

and who is never touched by pleasure and pain which are born of illusion,

is regarded as emancipate. That man who regards a soft bed on a fine

bedstead and the hard soil as equal, and who regards good sali rice and

hard thick rice as equal, is emancipated. That man who regards linen and

cloth made of grass as equal, and in whose estimation cloth of silk and

barks of trees are the same, and who sees no difference between clean

sheep-skin and unclean leather, is emancipated That man who looks upon

this world as the result of the combination of the five primal essences,

and who behaves himself in this world, keeping this notion foremost, is

emancipated. That man who regards pleasure and pain as equal, and gain

and loss as on a par, in whose estimation victory and defeat differ not,

to whom like and dislike are the same, and who is unchanged under fear

and anxiety, is wholly emancipated. That man who regards his body which

has so many imperfections to be only a mass of blood, urine and excreta,

as also of disorders and diseases, is emancipated. That man becomes

emancipated who always recollects that this body, when overtaken by

decrepitude, becomes assailed by wrinkles and white hairs and leanness

and paleness of complexion and a bending of the form. That man who

recollects his body to be liable to loss of virility, and weakness of

sight, and deafness, and loss of strength, is emancipated. That man who

knows that the very Rishis, the deities, and the Asuras are beings that

have to depart from their respective spheres to other regions, is

emancipated. That man who knows that thousands of kings possessed of even

great offence and power have departed from this earth, succeeds in

becoming emancipated. That man who knows that in this world the

acquisition of objects is always difficult, that pain is abundant, and

that the maintenance of relatives is ever attended with pain, becomes

emancipated.[1487] Beholding the abundant faults of children and of other

men, who is there that would not adore Emancipation? That man who,

awakened by the scriptures and the experience of the world, beholds every

human concern in this world to be unsubstantial, becomes emancipated.

Bearing in mind those words of mine, do thou conduct thyself like one

that has become emancipated, whether it is a life of domesticity that

thou wouldst lead or pursue emancipation without suffering thy

understanding to be confounded.'[1488] Hearing these words of his with

attention, Sagara, that lord of earth, acquired those virtues which are

productive of Emancipation and continued, with their aid to rule his

subjects.'"

SECTION CCXC

"Yudhishthira said, 'This curiosity, O sire, is always dwelling in my

mind. O grandsire of the Kurus, I desire to hear everything about it from

thee. Why was the celestial Rishi, the high-souled Usanas, called also

Kavi engaged in doing what was agreeable to the Asuras and disagreeable

to the deities? Why was he engaged in diminishing the energy of the

deities? Why were the Danavas always engaged in hostilities with the

foremost of the deities? Possessed of the splendour of an immortal, for

what reason did Usanas obtain the name of Sukra? How also did he acquire

such superior excellence? Tell me all about these things. Though

possessed of great energy, why does he not succeed in travelling to the

centre of the firmament? I desire, O grandsire, to learn everything about

all these matters.'[1489]

"Bhishma said, 'Listen, O king, with attention to all this as it occurred

actually. O sinless one, I shall narrate these matters to thee as I have

heard and understood them. Of firm vows and honoured by all, Usanas, that

descendant of Bhrigu's race, became engaged in doing what was

disagreeable to the deities for an adequate cause.[1490] The royal

Kuvera, the chief of the Yakshas and the Rakshasas, is the lord of the

treasury of Indra, that master of the universe.[1491] The great ascetic

Usanas, crowned with Yoga-success, entered the person of Kuvera, and

depriving the lord of treasures of his liberty by means of Yoga, robbed

him of all his wealth.[1492] Seeing his wealth taken away from him, the

lord of treasures became highly displeased. Filled with anxiety, and his

wrath also being excited, he went to that foremost of gods, viz.,

Mahadeva. Kuvera, represented the matter unto Siva of immeasurable

energy, that first of gods, fierce and amiable, and possessed of various

forms. And he said, 'Usanas, having spiritualised himself by Yoga entered

my form and depriving myself of liberty, has taken away all my wealth.

Having by Yoga entered my body he has again left it.' Hearing these

words, Maheswara of supreme Yoga-powers became filled with rage. His

eyes, O king, became blood-red, and taking up his lance he waited (ready

to strike down Usanas). Indeed, having taken up that foremost of weapons,

the great god began to say, 'Where is he? Where is he?' Meanwhile,

Usanas, having ascertained the purpose of Mahadeva (through Yoga-power)

from a distance, waited in silence. Indeed, having ascertained the fact

of the wrath of the high-souled Maheswara of superior Yoga-power, the

puissant Usanas began to reflect as to whether he should go to Maheswara

or fly away or remain where he was. Thinking, with the aid of his severe

penances, of the high-souled Mahadeva, Usanas of soul crowned with

Yoga-success, placed himself on the point of Mahadeva's lance. The

bow-armed Rudra, understanding that Usanas, whose penances had become

successful and who had converted himself into the form of pure Knowledge,

was staying at the point of his lance (and finding that he was unable to

hurl the lance at one who was upon it), bent that weapon with hand. When

the fierce-armed and puissant Mahadeva of immeasurable energy had thus

bent his lance (into the form of a bow), that weapon came to be called

from that time by the name of Pinaka.[1493] The lord of Uma, beholding

Bhargava thus brought upon the palm of his hand, opened his mouth. The

chief of the gods then threw Bhargava into his mouth and swallowed him at

once. The puissant and high-souled Usanas of Bhrigu's race, entering the

stomach of Maheswara, began to wander there.'

"Yudhishthira said, 'How, O king, could Usanas succeed in wandering

within the stomach of that foremost of superior intelligence? What also

did that illustrious god do while the Brahmana was within his

stomach?'[1494]

"Bhishma said, 'In days of yore (having swallowed up Usanas), Mahadeva of

severe vows entered the waters and remained there like an immovable stake

of wood, O king, for millions of years (engaged in Yoga-meditation). His

Yoga penances of the austerest type having been over, he rose from the

mighty lake. Then that primeval god of the gods, viz., the eternal

Brahman, approached him, and enquired after the progress of his penances

and after his welfare. The deity having the bull for his emblem answered,

saying, 'My penances have been well-practised.' Of inconceivable soul,

possessed of great intelligence, and ever devoted to the religion of

truth, Sankara saw that Usanas within his stomach had become greater in

consequence of those penances of his.[1495] That foremost of Yogins

(viz., Usanas), rich with that wealth of penances and the wealth (he had

appropriated from Kuvera), shone brightly in the three worlds, endued

with great energy.[1496] After this, Mahadeva armed with Pinaka, that

soul of Yoga, once more betook himself to Yoga-meditation. Usanas,

however, filled with anxiety, began to wander within the stomach of the

great god. The great ascetic began to hymn the praises of the god from

where he was, desirous of finding an outlet for escape. Rudra, however,

having stopped all his outlets, prevented him from coming out. The great

ascetic Usanas, however, O chastiser of foes, from within Mahadeva's

stomach, repeatedly addressed the god, saying, 'Show me thy kindness!'

Unto him Mahadeva said, 'Go out through my urethra.' He had stopped up

all other outlets of his body. Confined on every side and unable to find

out the outlet indicated, the ascetic began to wander hither and thither,

burning all the while with Mahadeva's energy. At last he found the outlet

and issued through it. In consequence of this fact he came to be called

by the name of Sukra, and it is in consequence of that fact he also

became unable to attain (in course of his wandering) the central point of

the firmament. Beholding him come out of his stomach and shining brightly

with energy, Bhava, filled with anger, stood with lance uplifted in his

hand. The goddess Uma then interposed and forbade the angry lord of all

creatures, viz., her spouse, to slay the Brahmana. And in consequence of

Uma's having thus prevented her lord from accomplishing his purpose the

ascetic Usanas (from the day) became the son of the goddess.'

"The goddess said, 'This Brahmana no longer deserves to be slain by thee.

He has become my son. O god, one who comes out of thy stomach does not

deserve slaughter at thy hands.'

"Bhishma continued, 'Pacified by these words of his spouse, Bhava smiled

and said repeatedly these words, O king, 'Let this one go whithersoever

he likes.' Bowing unto the boon-giving Mahadeva and to also his spouse

the goddess Uma, the great ascetic Usanas, endued with superior

intelligence, proceeded to the place he chose. I have thus narrated to

thee, O chief of the Bharatas, the story of the high-souled Bhargava

about which thou didst ask me.'"

SECTION CCXCI

"Yudhishthira said, 'O thou of mighty arms, tell me, after this what is

beneficial for us. O grandsire, I am never satiated with thy words which

seem to me like Amrita. What are those good acts, O best of men, by

accomplishing which a man succeeds in obtaining what is for his highest

benefit both here and hereafter, O giver of boons!'

"Bhishma said, 'In this connection I shall narrate to thee what the

celebrated king Janaka had enquired, in days of yore, of the high-souled

Parasara, 'What is beneficial for all creatures both in this world and

the next! Do thou tell me what should be known by all this connection.'

Thus questioned, Parasara, possessed of great ascetic merit and

conversant with the ordinances of every religion,[1497] said these words,

desirous of favouring the king.'

"Parasara said, 'Righteousness earned by acts is supreme benefit both in

this world and the next. The sages of the old have said that there is

nothing higher than Righteousness. By accomplishing the duties of

righteousness a man becomes honoured in heaven. The Righteousness, again,

of embodied creatures, O best of kings, consists in the ordinance (laid

down in the scriptures) on the subject of acts.[1498] All good men

belonging to the several modes of life, establishing their faith on that

righteousness, accomplish their respective duties.[1499] Four methods of

living, O child, have been ordained in this world. (Those four methods

are the acceptance of gifts for Brahmanas; the realisation of taxes for

Kshatriyas; agriculture for Vaisyas; and service of the three other

classes for the Sudras). Wherever men live the means of support come to

them of themselves. Accomplishing by various ways acts that are virtuous

or sinful (for the purpose of earning their means of support), living

creatures, when dissolved into their constituent elements attain to

diverse ends.[1500] As vessels of white brass, when steeped in liquefied

gold or silver, catch the hue of these metals, even so a living creature,

who is completely dependent upon the acts of his past lives takes his

colour from the character of those acts. Nothing can sprout forth without

a seed. No one can obtain happiness without having accomplished acts

capable of leading to happiness. When one's body is dissolved away (into

its constituent elements), one succeeds in attaining to happiness only in

consequence of the good acts of previous lives. The sceptic argues, O

child, saying, I do not behold that anything in this world is the result

of destiny or the virtuous and sinful acts of past lives. Inference

cannot establish the existence or operation of destiny.[1501] The

deities, the Gandharvas and the Danavas have become what they are in

consequence of their own nature (and not of their acts of past lives).

People never recollect in their next lives the acts done by them in

previous ones. For explaining the acquisition of fruits in any particular

life people seldom name the four kinds of acts alleged to have been

accomplished in past lives.[1502] The declarations having the Vedas for

their authority have been made for regulating the conduct of men in this

world, and for tranquillizing the minds of men. These (the sceptic says),

O child, cannot represent the utterances of men possessed of true wisdom.

This opinion is wrong. In reality, one obtains the fruits of whatever

among the four kinds of acts one does with the eye, the mind, the tongue,

and muscles.[1503] As the fruit of his acts, O king, a person sometimes

obtains happiness wholly, sometimes misery in the same way, and sometimes

happiness and misery blended together. Whether righteous or sinful, acts

are never destroyed (except by enjoyment or endurance of their

fruits).[1504] Sometimes, O child, the happiness due to good acts remains

concealed and covered in such a way that it does not display itself in

the case of the person who is sinking in life's ocean till his sorrows

disappear. After sorrow has beep exhausted (by endurance), one begins to

enjoy (the fruits of) one's good acts. And know, O king, that upon the

exhaustion of the fruits of good acts, those of sinful acts begin to

manifest themselves. Self-restraint, forgiveness, patience, energy,

contentment, truthfulness of speech, modesty, abstention from injury,

freedom from the evil practices called vyasana, and cleverness,--these

are productive of happiness. No creature is eternally subject to the

fruits of his good or bad acts. The man possessed of wisdom should always

strive to collect and fix his mind. One never has to enjoy or endure the

good and bad acts of another. Indeed, one enjoys and endures the fruits

of only those acts that one does oneself. The person that casts off both

happiness and misery walks along a particular path (the path, viz., of

knowledge). Those men, however, O king, who suffer themselves to be

attached to all worldly objects, tread along a path that is entirely

different. A person should rot himself do that act which, if done by

another, would call down his censure. Indeed, by doing an act that one

censures in others, one incurs ridicule. A Kshatriya bereft of courage, a

Brahmana that takes every kind of food, a Vaisya unendued with exertion

(in respect of agriculture and other moneymaking pursuits), a Sudra that

is idle (and, therefore, averse to labour), a learned person without good

behaviour, one of high birth but destitute of righteous conduct, a

Brahmana fallen away from truth, a woman that is unchaste and wicked, a

Yogin endued with attachments, one that cooks food for one's own self, an

ignorant person employed in making a discourse, a kingdom without a king

and a king that cherishes no affection for his subjects and who is

destitute of Yoga,--these all, O king, are deserving of pity!'"[1505]

SECTION CCXCII

"Parasara said, 'That man who, having obtained this car, viz., his body

endued with mind, goes on, curbing with the reins of-knowledge the steeds

represented by the objects of the senses, should certainly be regarded as

possessed of intelligence. The homage (in the form of devotion to and

concentrated meditation on the Supreme) by a person whose mind is

dependent on itself and who has cast off the means of livelihood is

worthy of high praise,--that homage, namely, O regenerate one, which is

the result of instructions received from one who has succeeded in

transcending acts but not obtained from the mutual discussion of men in

the same state of progress.[1506] Having obtained the allotted period of

life, O king, with such difficulty, one should not diminish it (by

indulgence of the senses). On the other hand, man should always exert, by

righteous acts for his gradual advancement.[1507] Among the six different

colours that Jiva attains at different periods of his existence, he who

falls away from a superior colour deserves obloquy and censure. Hence,

one that has attained to the result of good acts should conduct oneself

in such a way as to avoid all acts stained by the quality of Rajas.[1508]

Man attains to a superior colour by righteous acts. Unable to acquire a

superior hue, for such acquisition is extremely difficult, a person, by

doing sinful acts only slays himself (by sinking into hell and falling

down into an inferior colour). All sinful acts that are committed

unconsciously or in ignorance are destroyed by penances. A sinful act,

however, that is committed knowingly, produces much sorrow. Hence, one

should never commit sinful acts which have for their fruit only sorrow.

The man of intelligence would never do an act that is sinful in character

even if it leads to the greatest advantage, just as a person that is pure

would never touch a Chandala.[1509] How miserable is the fruit I see of

sinful acts! Through sin the very vision of the sinner becomes perverse,

and he confounds his body and its unstable accompaniments with the

Soul.[1510] That foolish man who does not succeed in betaking himself to

Renunciation in this world becomes afflicted with great grief when he

departs to the next world.[1511] An uncoloured cloth, when dirty, can be

cleaned, but not a piece of cloth that is dyed with black; even so, O

king, listen to me with care, is it the case with sin. That man who,

having knowingly committed sin, acts righteously for expiating that sin,

has to enjoy and endure the fruits of his good and bad acts

separately.[1512] The utterers of Brahma maintain, under the authority of

what has been laid down in the Vedas, that all acts of injury committed

in ignorance are cancelled by acts of righteousness. A sin, however, that

is committed consciously is never cancelled by righteousness. Thus say

the regenerate utterers of Brahma who are conversant with the scriptures

of Brahmana. As regards myself, my view is that whatever acts are done,

be they righteous or sinful, be they done knowingly or otherwise, remain

(and are never destroyed unless their fruits are enjoyed or

endured).[1513] Whatever acts are done by the mind with full

deliberation, produce, according to their grossness or subtility, fruits

that are gross or subtile.[1514] Those acts, however, O thou of righteous

soul, which are fraught with great injury, if done in ignorance, do

without fail produce consequences and even consequences that lead to

hell, with this difference that those consequences are disproportionate

in point of gravity to the acts that produce them.[1515] As to those acts

(of a doubtful or unrighteous nature) that may be done by the deities or

ascetics of reputation, a righteous man should never do their like or,

informed of them, should never censure them.[1516] That man who,

reflecting with his mind, O king, and ascertaining his own ability,

accomplishes righteous acts, certainly obtains what is for his benefit.

Water poured into an unbaked vessel gradually becomes less and finally

escapes altogether. If kept, however, in a baked vessel, it remains

without its quantity being diminished. After the same manner, acts done

without reflection with the aid of the understanding do not become

beneficial; while acts done with judgment remain with undiminished

excellence and yield happiness as their result. If into a vessel

containing water other water be poured, the water that was originally

there increases in quantity; even so all acts done with judgment, be they

equitable or otherwise, only add to one's stock of righteousness. A king

should subjugate his foes and all who seek to assert their superiority,

and he should properly rule and protect his subjects. One should ignite

one's sacred fires and pour libations on them in diverse sacrifices, and

retiring in the woods into either one's middle or old age, should live

there (practising the duties of the two last modes of life). Endued with

self-restraint, and possessed of righteous behaviour, one should look

upon all creatures as on one's own self. One should again reverence one's

superiors. By the practice of truth and of good conduct, O king, one is

sure to obtain happiness.'"

SECTION CCXCIII

"Parasara said, 'Nobody in this world does good to another. Nobody is

seen to make gifts to others. All persons are seen to act for their own

selves. People are seen to cast off their very parents and their uterine

brothers when these cease to be affectionate. What need be said then or

relatives of other degrees?[1517] Gifts to a distinguished person and

acceptance of the gifts made by a distinguished person both lead to equal

merit. Of these two acts, however, the making of a gift is superior to

the acceptance of a gift.[1518] That wealth which is acquired by proper

means and increased also by proper means, should be protected with care

for the sake of acquiring virtue. This is an accepted truth. One desirous

of acquiring righteousness should never earn wealth by means involving

injury to others. One should accomplish one's acts according to one's

power, without zealously pursuing wealth. By giving water, whether cold

or heated by fire, with a devoted mind, unto a (thirsty) guest, according

to the best of one's power, one earns the merit that attaches to the act

of giving food to a hungry man. The high-souled Rantideva obtained

success in all the worlds by worshipping the ascetics with offerings of

only roots and fruits leaves. The royal son of Sivi also won the highest

regions of felicity by having gratified Surya along with his companion

with offerings of the same kind. All men, by taking birth, incur debts to

gods, guests, servants, Pitris, and their own selves. Everyone should,

therefore, do his best for freeing himself from those debts. One frees

oneself from one's debt to the great Rishis by studying the Vedas. One

pays off one's debts to the gods by performing sacrifices. By performing

the rites of the Sraddha one is freed from one's debts to the Pitris. One

pays off one's debt to one's fellowmen by doing good offices to them. One

pays off the debts one owes to one's own self by listening to Vedic

recitations and reflecting on their import, by eating the remnants of

sacrifices, and by supporting one's body. One should duty discharge all

the acts, from the beginning, that one owes to one's servants. Though

destitute of wealth, men are seen to attain to success by great

exertions.[1519] Munis by duly adoring the deities and by duty pouring

libations of clarified butter on the sacred fire, have been seen to

attain to ascetic success. Richika's son became the son of Vishwamitra.

By adoring the deities who have shares in sacrificial offerings, with

Richs (he attained to success in after life). Usanas became Sukra by

having gratified the god of gods. Indeed., by hymning the praises of the

goddess (Uma), he sports in the firmament, endued with great

splendour.[1520] Then, again, Asita and Devala, and Narada and Parvata,

and Karkshivat, and Jamadagni's son Rama, and Tandya possessed of

cleansed soul, and Vasishtha, and Jamadagni, and Viswamitra and Atri, and

Bharadwaja, and Harismasru, and Kundadhara, and Srutasravas,--these great

Rishis, by adoring Vishnu with concentrated minds with the aid of Richs,

and by penances, succeeded in attaining to success through the grace of

that great deity endued with intelligence. Many undeserving men, by

adoring that good deity, obtained great distinction. One should not seek

for advancement by achieving any wicked or censurable act. That wealth

which is earned by righteous ways is true wealth. Fie on that wealth,

however, which is earned by unrighteous means. Righteousness is eternal.

It should never, in this world, be abandoned from desire of wealth. That

righteous-souled person who keeps his sacred fire and offers his daily

adorations to the deities is regarded as the foremost of righteous

persons. All the Vedas, O foremost of kings, are established on the three

sacred fires (called Dakshina, Garhapatya, and Ahavaniya). That Brahmana

is said to possess the sacred fire whose acts exist in their entirety. It

is better to at once abandon the sacred fire than to keep it, abstaining

the while from acts. The sacred fire, the mother, the father who has

begotten, and the preceptor, O tiger among men, should all be duly waited

upon and served with humility. That man who, casting off all feelings of

pride, humbly waits upon and serves them that are venerable for age, who

is possessed of learning and destitute of lust, who looketh upon all

creatures with an eye of love, who has no wealth, who is righteous in his

acts, and who is destitute of the desire of inflicting any kind of harm

(upon any one), that truly respectable man is worshipped in this world by

those that are good and pious.'"[1521]

SECTION CCXCIV

"Parasara said, 'The lowest order, it is proper, should derive their

sustenance from the three other orders. Such service, rendered with

affection and reverence, makes them righteous.[1522] If the ancestors of

any Sudra were not engaged in service, he should not still engage himself

in any other occupation (than service). Truly, he should apply himself to

service as his occupation. In my opinion, it is proper for them to

associate, under all circumstances, with good men devoted to

righteousness, but never with those that are wicked. As in the Eastern

hills, jewels and metals blaze with greater splendour in consequence of

their adjacence to the Sun, even so the lowest order blazes with

splendour in consequence of their association with the good. A piece of

white cloth assumes that hue with which it is dyed. Even such is the case

with Sudras.[1523] Hence also, one should attach oneself to all good

qualities but never to qualities that are evil. The life of human beings

in this world is fleeting and transitory. That wise man who, in happiness

as also in misery, achieves only what is good, is regarded as a true

observer of the scriptures. That man who is endued with intelligence

would never do an act which is dissociated from virtue, however high may

the advantages be of that act. Indeed, such an act is not regarded as

truly beneficial. That lawless king who, snatching thousands of kine from

their lawful owners, gives them away (unto deserving persons), acquires

no fruit (from that act of giving) beyond an empty sound (expressive of

the act he does). On the other hand, he incurs the sin of theft. The

Self-born at first created the Being called Dhatri held in universal

respect. Dhatri created a son who was engaged in upholding all the

worlds.[1524] Worshipping that deity, the Vaisya employs himself, for the

means of his support, in agriculture and the rearing of cattle. The

Kshatriyas should employ themselves in the task of protecting all the

other classes. The Brahmanas should only enjoy. As regards the Sudras,

they should engage themselves in the task of humbly and honestly

collecting together the articles that are to be offered in sacrifices,

and in cleaning altars and other places where sacrifices are to be

performed. If each order acts in this way, righteousness would not suffer

any diminution. If righteousness is preserved in its entirety, all

creatures inhabiting the earth would be happy. Beholding the happiness of

all creatures on earth, the deities in heaven become filled with

gladness. Hence, that king who, agreeably to the duties laid down for his

order, protects the other classes, becomes worthy of respect. Similarly,

the Brahmana that is employed in studying the scriptures, the Vaisya that

is engaged in earning wealth, and the Sudra that is always engaged in

serving the three other classes with concentrated attention, become

objects of respect. By conducting themselves in the other ways, O chief

of men, each order is said to fall away from virtue. Keeping aside gifts

by thousands, even twenty cowries that one may give painfully, having

earned them righteously, will be productive of the great benefit. Those

persons, O king, who make gifts unto Brahmanas after reverencing them

duly, reap excellent fruits commensurate with those gifts. That gift is

highly prized which the donor makes after seeking out the donee and

honouring him properly. That gift is middling which the donor makes upon

solicitation. That gift, however, which is made contemptuously and

without any reverence, is said to be very inferior (in point of merit).

Even this is what those utterers of the truth, viz., the sages, say.

While sinking in this ocean of life, man should always seek to cross that

ocean by various means. Indeed, he should so exert himself that he might

be freed from the bonds of this world. The Brahmana shines by self

restraint; the Kshatriya by victory; the Vaisya by wealth; while the

Sudra always shines in glory through cleverness in serving (the three

other orders).'"

SECTION CCXCV

"Parasara said, 'In the Brahmana, wealth acquired by acceptance of gifts,

in the Kshatriya that won by victory in battle, in the Vaisya that

obtained by following the duties laid down for his order, and in the

Sudra that earned by serving the three other orders, however small its

measure, is worthy of praise, and spent for the acquisition of virtue is

productive of great benefits. The Sudra is said to be the constant

servitor of the three other classes. If the Brahmana, pressed for a

living, betakes himself to the duties of either the Kshatriya or the

Vaisya, he does not fall off from righteousness. When, however, the

Brahmana betakes himself to the duties of the lowest order, then does he

certainly fall off. When the Sudra is unable to obtain his living by

service of the three other orders, then trade, rearing of cattle, and the

practice of the mechanical arts are lawful for him to follow. Appearance

on the boards of a theatre and disguising oneself in various forms,

exhibition of puppets, the sale of spirits and meat, and trading in iron

and leather, should never be taken up for purposes of a living by one who

had never before been engaged in those professions every one of which is

regarded as censurable in the world. It hath been heard by us that if one

engaged in them can abandon them, one then acquires great merit. When one

that has become successful in life behaves sinfully in consequence of

one's mind being filled with arrogance, one's acts under such

circumstances can never pass for authority. It is heard in the Puranas

that formerly mankind were self-restrained; that they held righteousness

in great esteem; that the practices they followed for livelihood were all

consistent with propriety and the injunctions laid down in the

scriptures: and that the only punishment that was required for chastising

them when they went wrong was the crying of fie on them.[1525] At the

time of which we speak, O king, Righteousness, and nothing else, was much

applauded among men. Having achieved great progress in righteousness, men

in those days worshipped only all good qualities that they saw. The

Asuras, however, O child, could not bear that righteousness which

prevailed in the world. Multiplying (in both number and energy), the

Asuras (in the form of Lust and Wrath) entered the bodies of men. Then

was pride generated in men that is so destructive of righteousness. From

pride arose arrogance, and from arrogance arose wrath. When men thus

became overwhelmed with wrath, conduct implying modesty and shame

disappeared from them, and then they were overcome by heedlessness.

Afflicted by heedlessness, they could no longer see as before, and as the

consequence thereof they began to oppress one another and thereby acquire

wealth without any compunction. When men became such, the punishment of

only crying fie on offenders failed to be of any effect. Men, showing no

reverence for either the gods or Brahmanas, began to indulge their senses

to their fill.[1526] At that time the deities repaired to that foremost

of gods, viz., Siva, possessed of patience, of multiform aspect, and

endued with the foremost of attributes, and sought his protection. The

deities imparted unto him their conjoined energy, and thereupon the great

god, with a single shaft, felled on the earth those three Asuras, viz.,

Desire, Wrath, and Cupidity, who were staying in the firmament, along

with their very habitations.[1527] The fierce chief of those Asuras

possessed of fierce, prowess, who had struck the Devas with terror, was

also slain by Mahadeva armed with the lance.[1528] When this chief of the

Asuras was slain, men once more obtained their proper natures, and once

more began to study the Vedas and the other scriptures as was in former

times. Then the seven ancient Rishis came forward and installed Vasava as

the chief of the gods and the ruler of heaven. And they took upon

themselves the task of holding the rod of chastisement over mankind.

After the seven Rishis came king Viprithu (to rule mankind), and many

other kings, all belonging to the Kshatriya order for separately ruling

separate groups of human beings. (When Mahadeva dispelled all evil

passions from the minds of creatures) there were, in those ancient times,

certain elderly men from whose minds all wicked feelings did not fly

away. Hence, in consequence of that wicked state of their minds and of

those incidents that were connected with it, there appeared many kings of

terrible prowess who began to indulge in only such acts as were fit for

Asuras. Those human beings that are exceedingly foolish adhere to those

wicked acts, establish them as authorities, and follow them in practice

to this day.[1529] For this reason, O king, I say unto thee, having

reflected properly with the aid of the scriptures, that one should

abstain from all acts that are fraught with injury or malice and seek to

acquire a knowledge of the Soul.[1530]The man possessed of wisdom would

not seek wealth for the performance of religious rites by ways that are

unrighteous and that involve an abandonment of morality. Wealth earned by

such means can never prove beneficial. Do thou then become a Kshatriya of

this kind. Do thou restrain thy senses, be agreeable to thy friends, and

cherish, according to the duties of thy order, thy subjects, servants,

and children. Through the union of both prosperity and adversity (in

man's life), there arise friendships and animosities. Thousands and

thousands of existences are continually revolving (in respect of every

Jiva), and in every mode of Jiva's existence these must occur.[1531] For

this reason, be thou attached to good qualities of every kind, but never

to faults. Such is the character of good qualities that if the most

foolish person, bereft of every virtue, hears himself praised for any

good quality, he becomes filled with joy. Virtue and sin exist, O king,

only among men. These do not exist among creatures other than man. One

should therefore, whether in need of food and other necessaries of life

or transcending such need, be of virtuous disposition, acquire knowledge,

always look upon all creatures as one's own self, and abstain totally

from inflicting any kind of injury. When one's mind becomes divested of

desire, and when all Darkness is dispelled from it, it is then that one

succeeds in obtaining what is auspicious.'"

SECTION CCXCVI

"Parasara said, 'I have now discoursed to thee on what the ordinances are

of the duties in respect of one that leads the domestic mode of life. I

shall now speak to thee of the ordinances about penances. Listen to me as

I discourse on the topic. It is generally seen, O king, that in

consequence of sentiments fraught with Rajas and Tamas, the sense of

meum, born of attachment, springs up in the heart of the householder.

Betaking oneself to the domestic mode of life, one acquires kine, fields,

wealth of diverse kinds, spouses, children, and servants. One that

becomes observant of this mode of life continually casts one's eye upon

these objects. Under these circumstances, one's attachments and aversions

increase, and one ceases to regard one's (transitory) possessions as

eternal and indestructible. When a person becomes overwhelmed by

attachment and aversion, and yields himself up to the mastery of earthly

objects, the desire of enjoyment then seizes him, taking its rise from

heedlessness, O king. Thinking that person to be blessed who has the

largest share of enjoyments in this world, the man devoted to enjoyment

does not, in consequence of his attachment thereto, see that there is any

other happiness besides what waits upon the gratification of the senses.

Overwhelmed with cupidity that results from such attachment, he then

seeks to increase the number of his relatives and attendants, and for

gratifying these latter he seeks to increase his wealth by every means in

his power. Filled with affection for children, such a person commits, for

the sake of acquiring wealth, acts that he knows to be evil, and gives

way to grief if his wealth be lost. Having earned honours and always

guarding against the defeat of his plans, he betakes himself to such

means as would gratify his desire of enjoyment. At last he meets with

destruction as the inevitable consequence of the conduct he pursues. It

is well-known, however, that true felicity is theirs that a e endued with

intelligence, that are utterers of the eternal Brahma, that seek to

accomplish only acts that are auspicious and beneficial, and that abstain

from all acts that are optional and spring from desire alone.[1532] From

loss of all such objects in which are centred our affections, from loss

of wealth, O king, and from the tyranny of physical diseases add mental

anguish, a person falls into despair. From this despair arises art

awakening of the soul. From such awakening proceeds study of the

Scriptures. From contemplation of the import of the scriptures, O king,

one sees the value of penance. A person possessed of the knowledge of

what is essential and what accidental, O king, is very rare,--he, that

is, who seeks to undergo penances, impressed with the truth that the

happiness one derives from the possession of such agreeable objects as

spouses and children leads ultimately to misery.[1533] Penances, O child,

are for all. They are ordained for even the lowest order of men (viz.,

Sudras). Penances set the self-restrained man having the mastery over all

his senses on the way to heaven. It was through penances that the

puissant Lord of all creatures, O, king, observing vows at particular

intervals created all existent objects. The Adityas, the Vasus, the

Rudras, Agni, the Aswins, the Maruts, the Viswedevas, the Saddhyas, the

Pitris, the Maruts, the Yakshas, the Rakshasas, the Gandharvas, the

Siddhas and the other denizens of heaven, and, indeed, all other

celestials whatever, O child, have all been crowned with success through

their penances. Those Brahmanas whom Brahmana created at the outset,

succeeded through their penances in honouring not the Earth alone but the

heaven also in which they roved at pleasure. In this world of mortals,

they that are kings, and those others that are householders born in high

families, have all become what they are only in consequence of their

penances.[1534] The silken robes they wear, the excellent ornaments that

adorn their persons, the animals and vehicles they ride, and the seats

they use are all the result of their penances. The many charming and

beautiful women, numbering by thousands, that they enjoy, and their

residence in palatial mansions, are all due to their penances. Costly

beds and diverse kinds of delicious viands become theirs that act

righteously. There is nothing in the three worlds, O scorcher of foes,

that penances cannot attain. Even those that are destitute of true

knowledge win Renunciation as the consequence of their penances.[1535]

Whether in affluent circumstances or miserable, a person should cast off

cupidity, reflecting on the scriptures, with the aid of his Mind and

understanding, O best of kings. Discontent is productive of misery.

(Discontent is the result of cupidity). Cupidity leadeth to the

stupefaction of the senses. The senses being stupefied, one's wisdom

disappears like knowledge not kept up by continued application. When

one's wisdom disappears, one fails to discriminate what is proper from

what is improper. Hence, when one's happiness is destroyed (and one

becomes subject to misery) one should practise the austerest of

penances.[1536] That which is agreeable is called happiness. That which

is disagreeable is said to be misery. When penances are practised, the

result is happiness. When they are not practised, the result is misery.

Behold the fruits of practising and abstaining from penances![1537] By

practising stainless penances, people always meet with auspicious

consequences of every kind, enjoy all good things, and attain to great

fame.[1538] He, however, who by abandoning (stainless penances), betakes

himself to penances from desire of fruit, meets with many disagreeable

consequences, and disgrace and sorrow of diverse kinds, as the fruits

thereof, all of which have worldly possessions for their cause.[1539]

Notwithstanding the desirability of practising righteousness, penances,

and gifts, the wish springs up in his mind of accomplishing all kinds of

forbidden acts. By thus perpetrating diverse kinds of sinful acts, he

goes to hell.[1540] That person, O best of men, who, in both happiness

and misery, does not fall away from the duties ordained for him, is said

to have the scriptures for his eye. It is said that the pleasure one

derives from the gratification of one's senses of touch, tongue, sight,

scent, and hearing, O monarch, lasts only so long as a shaft urged from

the bow takes in falling down upon the earth. Upon the cessation of that

pleasure, which is so short-lived, one experiences the most keen agony.

It is only the senseless that do not applaud the felicity of Emancipation

that is unrivalled. Beholding the misery that attends the gratification

of the senses, they that are possessed of wisdom cultivate the virtues of

tranquillity and self-restraint for the purpose of attaining to

Emancipation. In consequence of their righteous behaviour, wealth, and

pleasure can never succeed in afflicting them.[1541] Householders may,

without any compunction, enjoy wealth and other possessions that are

obtained without Exertion. As regards, however, the duties of their order

that are laid down in the scriptures, these, I am of opinion, they should

discharge with the aid of Exertion.[1542] The practice of those that are

honoured, that are born in high families, and that have their eyes always

turned towards the import of the scriptures, is incapable of being

followed by those that are sinful and that are possessed of unrestrained

minds. All acts that are done by man under the influence of vanity, meet

with destruction. Hence, for them that are respectable and truly

righteous there is no other act in this world to do than penance.[1543]

As regards, those house-holders, however, that are addicted to acts, they

should, with their whole hearts, set themselves to acts. Following the

duties of their order, O king, they should with cleverness and attention

perform sacrifices and other religious rites. Indeed, as all rivers, male

and female, have their refuge in the Ocean, even so men belonging to all

the other orders have their refuge in the householder.'"

SECTION CCXCVII

"Janaka said, 'Whence, O great Rishi, does this difference of colour

arise among men belonging to the different orders? I desire to know this.

Tell me this, O foremost of speakers! The Srutis say that the offspring

one begets are one's own self. Originally sprung from Brahmana, all the

inhabitants of the earth should have been Brahmanas. Sprung from

Brahmanas, why have men betaken themselves to practices distinguished

from those of Brahmanas.'

"Parasara said, 'It is as thou sayst, O king! The offspring procreated

are none else than the procreator himself. In consequence, however, of

falling away from penance, this distribution into classes of different

colours has taken place. When the soil becomes good and the seed also is

good, the offspring produced become meritorious. If, however, the soil

and seed become otherwise or inferior, the offspring that will be born

will be inferior. They that are conversant with the scriptures know that

when the Lord of all creatures set himself to create the worlds, some

creatures sprang from his mouth, some from his arms, some from his

thighs, and some from his feet. They that thus sprang from his mouth, O

child, came to be called Brahmanas. They that sprang from his arms were

named Kshatriyas. They, O king, that sprang from his thighs were the

wealthy class called the Vaisyas. And, lastly, they that were born of his

feet were the serving class, viz., the Sudras. Only these four orders of

men, O monarch, were thus created. They that belong to classes over and

other than these are said to have sprung from an intermixture of these.

The Kshatriyas called Atirathas, Amvashthas, Ugras, Vaidehas, Swapakas,

Pukkasas, Tenas, Nishadas, Sutas, Magadhas, Ayogas, Karanas, Vratyas, and

Chandalas, O monarch, have all sprung from the four original orders by

intermixture with one another.'

"Janaka said, 'When all have sprung from Brahmana alone, how came human

beings to have diversity in respect of race? O best of ascetics, an

infinite diversity of races is seen in this world. How could men devoted

to penances attain, to the status of Brahmanas, though of indiscriminate

origin? Indeed, those born of pure wombs and those of impure, all became

Brahmanas.'

"Parasara said, 'O king, the status of high-souled persons that succeeded

in cleansing their souls by penances could not be regarded as affected by

their low births. Great Rishis, O monarch, by begetting children in

indiscriminate wombs, conferred upon them the status of Rishis by means

of their power of asceticism. My grandfather Vasishtha, Rishyasringa,

Kasyapa, Veda, Tandya, Kripa, Kakshivat, Kamatha, and others, and

Yavakrita, O king, and Drona, that foremost of speakers, and Ayu, and

Matanga, and Datta, and Drupada, and Matsya, all these, O ruler of the

Videhas, obtained their respective positions through penance as the

means. Originally only four Gotras (races) arose, O monarch, viz.,

Angiras, Kasyapa, Vasishtha, and Bhrigu. In consequence of acts and

behaviour, O ruler of men, many other Gotras came into existence in time.

The names of those Gotras have been due to the penances of those that

have founded them. Good people use them.'

"Janaka said, 'Tell me, O holy one, the especial duties of the several

orders. Tell me also what their common duties are. Thou art conversant

with everything.'

"Parasara said, 'Acceptance of gifts, officiation at the sacrifices of

others, and the teaching of pupils, O king, are the especial duties of

the Brahmanas. The protection of the other orders is proper for the

Kshatriya. Agriculture, cattle-rearing, and trade are the occupations of

the Vaisyas. While service of the (three) regenerate classes is the

occupation, O king, of the Sudras. I have now told thee what the especial

duties are of the four orders, O monarch. Listen now to me, O child, as I

tell thee what the common duties are of all the four orders. Compassion,

abstention from injury, heedfulness, giving to others what is due to

them, Sraddhas in honour of deceased ancestors, hospitality to guests,

truthfulness, subjugation of wrath, contentedness with one's own wedded

wives, purity (both internal and external), freedom from malice,

knowledge of Self, and Renunciation,--these duties, O king, are common to

all the orders. Brahmanas, Kshatriyas, and Vaisyas,--these are the three

regenerate orders. All of them have an equal right to the performance of

these duties, O foremost of men. These three orders, betaking themselves

to duties other than those laid down for them, come to grief, O monarch

(and fall down from their own status), even as they go up and acquire

great merit by taking for their model some righteous individual of their

respective classes who is duly observant of his own duties. The Sudra

never falls down (by doing forbidden acts); nor is he worthy of any of

the rites of regeneration. The course of duties flowing from the Vedas is

not his. He is not interdicted, however, from practising the three and

ten duties that are common to all the orders. O ruler of the Videhas,

Brahmanas learned in the Vedas, O monarch, regard a (virtuous) Sudra as

equal to Brahmana himself. I, however, O king, look upon such a Sudra as

the effulgent Vishnu of the universe, the foremost one in all the

worlds.[1544] Persons of the lowest order, desiring to exterminate the

evil passions (of lust and wrath, etc.) may betake themselves to the

observance of the conduct of the good; and, indeed, while so acting, they

may earn great merit by performing all rites that lead to advancement,

omitting the mantras that are utterable by the other orders while

performing the self-same ceremonies. Wherever persons of the lowest order

adopt the behaviour of the good, they succeed in attaining to happiness

in consequence of which they are able to pass their time in felicity both

here and hereafter.'

"Janaka said, 'O great ascetic, is man stained by his acts or is he

stained by the order or class in which he is born? A doubt has arisen in

my mind. It behoveth thee to expound this to me.'

"Parasara said, 'Without doubt, O king, both, viz., acts and birth, are

sources of demerit. Listen now to their difference. That man who, though

stained by birth, does not commit sin, abstains from sin notwithstanding

birth and acts. If, however, a person of superior birth perpetrates

censurable acts, such acts stain him. Hence, of the two, viz., acts and

birth, acts stain man (more than birth).[1545]

"Janaka said, 'What are those righteous acts in this world, O best of all

regenerate persons, the accomplishment of which does not inflict any

injury upon other creatures?'

"Parasara said, 'Hear from me, O monarch, about what thou askest me'

viz., those acts free from injury which always rescue man. Those who,

keeping aside their domestic fires, have dissociated themselves from all

worldly attachments, become freed from all anxieties. Gradually ascending

step by step, in the path of Yoga, they at last behold the stage of

highest felicity (viz., Emancipation).[1546] Endued with faith and

humility, always practising self-restraint, possessed of keen

intelligence, and abstaining from all acts, they attain to eternal

felicity. All classes of men, O king, by properly accomplishing acts that

are righteous, by speaking the truth, and by abstaining from

unrighteousness, in this world, ascend to heaven. In this there is no

doubt.'"

SECTION CCXCVIII

"Parasara said, 'The sires, the friends, the preceptor, and the spouses

of the preceptors of men that are destitute of devotion are unable to

give to those men the merits that attach to devotion. Only they that are

firmly devoted to such seniors, that speak what is agreeable to them,

that seek their welfare, and that are submissive to them in behaviour,

can obtain the merit of devotion. The sire is the highest of deities with

his children. It is said that the sire is superior to the mother. The

attainment of Knowledge is regarded as the highest acquisition. They that

have subjugated the objects of the senses (by attainment of Knowledge),

acquire what is highest (viz., Emancipation). That Kshatriya prince who,

repairing to the field of battle, receives wounds amid fiery shafts

flying in all directions and burns therewith, certainly repairs to

regions that are unattainable by the very deities and, arrived there,

enjoys the felicity of heaven in perfect contentment. A Kshatriya should

not, O king, strike one that is fatigued, or one that is frightened, or

one that has been disarmed, or one that is weeping, or one that is

unwilling to fight, or one that is unequipped with mail and cars and

horse and infantry, or one that has ceased to exert oneself in the fight,

or one that is ill, or one that cries for quarter, or one that is of

tender years, or one that is old. A Kshatriya should, in battle, fight

one of his order who is equipped with mail and cars and horse and

infantry, who is ready for exertion and who occupies a position of

equality. Death at the hands of one that is equal or of a superior is

laudable, but not that at the hands of one that is low, or of one that is

a coward, or of one that is a wretch. This is well-known. Death at the

hands of one that is sinful, or of one that is of low birth and wicked

conduct, O king, is inglorious and leads to hell. One whose period of

life has run out cannot be rescued by anybody. Similarly, one whose

period of life has not been exhausted can never be slain by any

one.[1547] One should prevent one's affectionate seniors from doing unto

one (for one's benefit) such acts as are done by menials, as also all

such acts as are fraught with injury to others. One should never desire

to extend one's own life by taking the lives of others.[1548] When they

lay down their lives, it is laudable for all householders observant of

the duties of men living in sacred places to lay down their lives on the

banks of sacred streams.[1549] When one's period of life becomes

exhausted, one dissolves away into the five elements. Sometimes this

occurs suddenly (through accidents) and sometimes it is brought about by

(natural) causes.[1550] He who, having obtained a body, brings about its

dissolution (in a. sacred place by means of some inglorious accident),

becomes invested with another body of a similar kind. Though set on the

path of the Emancipation, he yet becomes a traveller and attains to

another body like a person repairing from one room into another.[1551] In

the matter of such a man's attainment of a second body (notwithstanding

his death in a sacred spot) the only cause is his accidental death. There

is no second cause. That new body which embodied creatures obtain (in

consequence of the accidental character of their deaths in sacred places)

comes into existence and becomes attached to Rudras and Pisachas.[1552]

Learned men, conversant with Adhyatma, say that the body is a

conglomeration of arteries and sinews and bones and much repulsive and

impure matter and a compound of (primal) essences, and the senses and

objects of the senses born of desire, all having an outer cover of skin

close to them. Destitute (in reality) of beauty and other

accomplishments, this conglomeration, through force of the desires of a

previous life, assumes a human form.[1553] Abandoned by the owner, the

body becomes inanimate and motionless. Indeed, when the primal

ingredients return to their respective natures, the body mingles with the

dust. Caused by its union with acts, this body reappears under

circumstances determined by its acts. Indeed, O ruler of the Videhas,

under whatever circumstances this body meets with dissolution, its next

birth, determined by those circumstances, is seen to enjoy and endure the

fruits of all its past acts. Jiva, after dissolution of the body it

inhabited, does not, O king, take birth in a different body immediately.

It roves through the sky for some time like a spacious cloud. Obtaining a

new receptacle, O monarch, it then takes birth again. The soul is above

the mind. The mind is above the senses. Mobile creatures, again, are

foremost of all created objects. Of all mobile creatures those that have

two legs are superior. Amongst two-legged creatures, those that are

regenerate are superior. Amongst those that are regenerate they that are

possessed of wisdom are superior. Amongst them that are possessed of

wisdom they that have succeeded in acquiring a knowledge of the soul are

superior. Amongst those that are possessed of a knowledge of the soul,

they that are endued with humility are superior. Death follows birth in

respect of all men. This is settled. Creatures, influenced by the

attributes of Sattwa, Rajas, and Tamas, pursue acts which have an

end.[1554] That man is regarded as righteous who meets with dissolution

when the Sun is in the northern declension, and at a time and under a

constellation both of which are sacred and auspicious. He. is righteous

who., having cleansed himself of all sins and accomplished all his acts

according to the best of his power and having abstained from giving pain

to any man, meets with death when it comes. The death that one meets with

by taking poison, by hanging, by burning, at the hands of robbers, and at

the teeth of animals, is said to be an inglorious one.[1555] Those men

that are righteous never incur such or similar deaths even if they be

afflicted with mental and physical diseases of the most agonising kind.

The lives of the righteous, O king, piercing through the Sun, ascend into

the regions of Brahma. The lives of those that are both righteous and

sinful rove in the middle regions. The lives of those that are sinful

sink into the lowest depths. There is only one foe (of man) and not

another. That foe is identifiable with ignorance, O king. Overwhelmed by

it, one is led to perpetrate acts that are frightful and exceedingly

cruel. That foe for resisting which one should put forth one's power by

waiting upon the aged according to the duties laid down in the

Srutis--that foe which cannot be overcome except by steady

endeavours,--meets with destruction., O king, only when it is crushed by

the shafts of wisdom.[1556] The man desirous of achieving merit should at

first study the Vedas and observe penances, becoming a Brahmacharin. He

should next, entering the domestic mode of life, perform the usual

Sacrifices. Establishing his race, he should then enter the forest,

restraining his senses, and desirous of winning Emancipation. One should

never emasculate oneself by abstaining from any enjoyment. Of all births,

the status of humanity is preferable even if one has to become a

Chandala. Indeed, O monarch, that order of birth (viz., humanity) is the

foremost, since by becoming a human being one succeeds in rescuing one's

self by meritorious acts. Men always perform righteous acts, O lord,

guided by the authority of the Srutis, so that they may not fall away

from the status of humanity. That man who, having attained to the status

of humanity that is so difficult of attainment, indulges in malice,

disregards righteousness and yields himself up to desire, is certainly

betrayed by his desires.[1557] That man who looks upon all creatures with

eyes guided by affection, regarding them worthy of being cherished with

loving aid, who disregards all kinds of wealth, who offers them

consolation, gives them food, address them in agreeable words, and who

rejoices in their happiness and grieves in their griefs, has never to

suffer misery in the next world, Repairing to the Saraswati, the Naimisha

woods, the Pushkara waters, and the other sacred spots on earth, one

should make gifts, practise renunciation, render one's aspect amiable, O

king, and purify one's body with baths and penances. Those men who meet

with death within their houses should have the rites of cremation

performed upon their persons. Their bodies should be taken to the

crematorium on vehicles and there they should be burnt according to the

rites of purification that have been laid down in the scriptures.

Religious rites, beneficial ceremonies, the performance of sacrifices,

officiation at the sacrifices of others, gifts, the doing of other

meritorious acts, the performance, according to the best of one's power,

of all that has been ordained in the case of one's deceased

ancestors,--all these one does for benefiting one's own self. The Vedas

with their six branches, and the other scriptures, O king, have been

created for the good of him who is of stainless acts.'

"Bhishma continued, 'All this was said by that high-souled sage unto the

ruler of the Videhas, O king, in days of old for his benefit.'"

SECTION CCXCIX

"Bhishma said, 'Once again Janaka, the ruler of Mithila, questioned the

high-souled Parasara endued with certain knowledge in respect of all

duties.'

"Janaka said, 'What is productive of good? What is the best path (for

living creatures)? What is that which being accomplished is never

destroyed? What is that spot repairing whither one has not to come back?

Tell me all this, O thou of high intelligence!'

"Parasara said, 'Dissociation (from attachments) is the root of what is

good.[1558] Knowledge is the highest path. Penances practised are never

destroyed, Gifts also, made to deserving persons, are not lost. When one,

breaking the bonds of sin, begins to take pleasure in righteousness, and

when one makes that highest of all gifts, viz., the pledge of

harmlessness unto all creatures, then does one achieve success. He who

gives away thousands of kine and hundreds of horses (to deserving

persons), and who gives unto all creatures the pledge of harmlessness,

receives in return the pledge of harmlessness from all. One may live in

the midst of all kinds of wealth and enjoyment, yet, if blessed with

intelligence, one does not live in them: while he that is destitute of

intelligence lives wholly in objects of enjoyment that are even

unsubstantial.[1559] Sin cannot attach to a man of wisdom even as water

cannot drench the leaves of the lotus. Sin adheres more firmly to him who

is without attachment even as lac and wood adhere firmly to each other.

Sin, which cannot be extinguished except by endurance of its fruits,

never abandons the doer. Verily, the doer, when the time comes, has to

endure the consequences arising from it.[1560] They, however, that are of

cleansed souls and that realise the existence of Brahma, are never

afflicted by the fruits of their acts. Heedless in respect of one's

senses of knowledge and of action, one that is not conscious of one's

wicked acts, and whose heart is attached to both good and bad, becomes

afflicted with great fear. One who at all times becomes entirely freed

from attachments and who completely subjugates the passion of wrath, is

never stained by sin even if he lives in the enjoyment of worldly

objects. As a dyke built across a river, if not washed away, causes the

waters thereof to swell up, even so the man who, without being attached

to objects of enjoyments, creates the dyke of righteousness whose

materials consist of the limitations set down in the scriptures, has

never to languish. On the other hand, his merits and penances increase.

As the pure gem (called Suryakanta) absorbs and attracts to itself, the

rays of the Sun, even so, O tiger among kings, does Yoga proceed by help

of concentrated attention.[1561] As sesame seeds, in consequence of their

repeated intermingling with (fragrant) flowers, become in respect of

quality very agreeable, even so the quality of Sattwa arises in men in

proportion to the measure of their association with persons of cleansed

souls.[1562] When one becomes desirous of dwelling in heaven, one casts

off one's spouses and wealth and rank and vehicles and diverse kinds of

good acts. Indeed, when one attains to such a frame of mind, one's

understanding is said to be dissociated from the objects of the senses.

That man (on the other hand) who, with understanding attached to the

objects of the senses, becomes blind to what is for his real good, is

dragged (to his ruin) by his heart which runs after all worldly objects,

like a fish (dragged to its ruin) by the bait of meat. Like unto the body

that is made up of different limbs and organs, all mortal creatures exist

depending upon one another. They are as destitute of vigour as the pith

of the banana plant. (Left to themselves) they sink in the world's ocean

like a boat (made of weak materials). There is no fixed time for the

acquisition of righteousness. Death waits for no man. When man is

constantly running towards the jaws of Death, the accomplishment of

righteous acts is proper at all times. Like a blind man who, with

attention, is capable of moving about his own house, the man of wisdom,

with mind set on Yoga, succeeds in proceeding along the track (he should

follow).[1563] It has been said that death arises in consequence of

birth. Birth is subject to the sway of death. One unacquainted with the

course of the duties of Emancipation revolves like a wheel between birth

and death, unable to free oneself from that fate. One who walketh along

the track recommended by the understanding earns happiness both here and

hereafter. The Diverse are fraught with misery, while the Few are

productive of happiness. Fruits represented by the not-Soul are said to

constitute the Diverse. Renunciation is (said to constitute the Few and

that is) productive of the soul's happiness.[1564] As the lotus stalk

quickly leaves the mire attached to it, even so the Soul can speedily

cast off the mind.[1565] It is the mind that at first inclines the Soul

to Yoga. The latter then merges the former into itself. When the Soul

achieves success in Yoga, it then beholds itself uninvested with

attributes.[1566] Engaged amid the objects of the senses, one who regards

such engagement to be one's employment falleth away from one's true

employment in consequence of such devotion to those objects. The soul of

the wise man attains, through its righteous acts, to a state of high

felicity in heaven, while that of the man who is not possessed of wisdom

sinks very low or obtains birth among intermediate creatures. As a liquid

substance, if kept in a baked earthen vessel, does not escape therefrom

but remains undiminished, after the same manner one's body with which one

has undergone austerities enjoys (without rejecting) all objects of

enjoyment (up to what are contained in the region of Brahma himself).

Verily, that man who enjoys worldly objects can never be emancipated.

That man, on the other hand, who casts off such objects (in this world),

succeeds in enjoying great happiness hereafter. Like one afflicted with

congenital blindness and, therefore, incapable of seeing his way, the

sensualist, with soul confined in an opaque case, seems to be surrounded

by a mist and fails to see (the true object for which he should strive).

As merchants, going across the sea, make profits proportioned to their

capital, even so creatures, in this world of mortals, attain to ends

according to their respective acts. Like a snake devouring air, Death

wanders in this world made up of days and nights in the form of

Decrepitude and devours all creatures. A creature, when born, enjoys or

endures the fruits of acts done by him in his previous lives. There is

nothing agreeable or disagreeable which one enjoys or endures without its

being the result of the acts one has done in one's previous lives.

Whether lying or proceeding, whether sitting idly engaged in his

occupations, in whatever state a man may be, his acts (of past lives)

good or bad always approach him. One that has attained to the other shore

of the ocean, wishes not to cross the main for returning to the shore

whence he had sailed.[1567] As the fisherman, when he wishes, raises with

the help of his chord his boat sunk in the waters (of a river or lake),

after the same manner the mind, by the aid of Yoga-contemplation, raises

Jiva sunk in the world's ocean and unemancipated from consciousness of

body.[1568] As all rivers running towards the ocean, unite themselves

with it, even so the mind, when engaged in Yoga, becomes united with

primal Prakriti.[1569] Men whose minds become bound by diverse chains of

affection, and who are engulfed in ignorance, meet with destruction like

houses of sand in water.[1570] That embodied creature who regards his

body as only a house and purity (both external and internal) as its

sacred water, and who walks along the path of the understanding, succeeds

in attaining to happiness both here and hereafter.[1571] The Diverse are

productive of misery; while the Few are productive of happiness. The

Diverse are the fruits represented by the not-Soul. Renunciation (which

is identical with Few) is productive of the soul's benefit.[1572] One's

friends who spring up from one's determination, and one's kinsmen whose

attachment is due to (selfish) reasons, one's spouses and sons and

servants, only devour one's wealth. Neither the mother, nor the father,

can confer the slightest benefit upon one in the next world. Gifts

constitute the diet upon which one can subsist. Indeed, one must have to

enjoy the fruits of one's own acts.[1573] The mother, the son, the sire,

the brother, the wife, and friends, are like lines traced with gold by

the side of gold itself.[1574] All acts, good and bad, done in past lives

come to the doer. Knowing that everything one enjoys or endures at

present is the result of the acts of past lives, the soul urges the

understanding on different directions (so that it may act in such a way

as to avoid all unpleasant fruits). Relying on earnest endeavour, and

equipped with proper aids, he who sets himself to accomplish his tasks

never meets with failure. As the rays of light never abandon the Sun,

even so prosperity never abandons one who is endued with undoubting

faith. That act which a man of stainless soul does with faith and

earnestness, with the aid of proper means, without pride, and with

intelligence, becomes never lost. A creature obtains from the very time

of his abode in the mother's womb all his own acts good and bad that were

achieved by him in his past lives. Death, which is irresistible, aided by

Time which brings about the destruction of life, leads all creatures to

their end like wind scattering the dust of sawed timber.[1575] Through

acts good and bad performed by himself in his past lives, man obtains

gold and animals and spouses, and children, and honour of birth, and

possessions of value, and his entire affluence.'

"Bhishma continued, 'Thus addressed conformably to the truth by the sage,

Janaka, that foremost of righteous persons, O king, heard everything the

Rishi said and obtained great happiness from it.'"

SECTION CCC

"Yudhishthira said, 'O grandsire, learned men praise truth,

self-restraint, forgiveness, and wisdom. What is thy opinion of these

virtues?'

"Bhishma said, 'In this connection I shall recite to thee an old

narrative, O Yudhishthira, of the discourse between the Sadhyas and a

Swan. Once on a time the Unborn and eternal Lord of all creatures (viz.,

Brahman), assuming the form of a golden Swan, wandered through the three

worlds till in course of his wanderings he came upon the Sadhyas.'

"The Sadhyas said, 'O ford, we are the deities called Sadhyas. We like to

question thee. Indeed, we would ask thee about the religion of

Emancipation. Thou art well-acquainted with it. We have heard, O bird,

that thou art possessed of great learning, and eloquent and wise of

speech. O bird, what dost thou think is the highest of all objects? O

high-souled one, in what does thy mind find pleasure? Do thou, therefore,

O foremost of birds, instruct us as to what that one act is which thou

regardest as the foremost of all acts, and by doing which, O chief of the

feathery creation, one may soon be freed from all bonds.'

"The Swan said, 'Ye who have drunk Amrita, I have heard that one should

have recourse to these, viz., penances, self-restraint, truth, and

subjugation of the mind. Untying all the knots of the heart, one should

also bring under one's control both what is agreeable and what is

disagreeable.[1576] One should not wound the vitals of others. One should

not be an utterer of cruel speeches. One should never take scriptural

lectures from a person that is mean. One should never utter such words as

inflict pain on others, as cause others to burn (with misery), and as

lead to hell. Wordy shafts fall from the lips. Pierced therewith one (to

whom they are directed) burns incessantly. Those shafts do not strike any

part other than the very vitals of the person aimed. Hence he that is

possessed of learning should never aim them at others. If a person deeply

pierces a man of wisdom with wordy shafts, the wise mart should then

adopt peace (without giving way to wrath). The man who, though sought to

be angered, rejoices without yielding to anger, taketh away from the

provoker all his merits. That man of righteous soul, who, full of joy and

freed from malice, subdues his blazing wrath which, if indulged, would

lead him to speak ill of others and verily become his foe, takes away the

merits of others. As regards myself, I never answer I when another speaks

ill of me. If assailed, I always forgive the assault. The righteous are

of opinion that forgiveness and truth and sincerity and compassion are

the foremost (of all virtues). Truth is the arcanum of the Vedas. The

arcanum of Truth is self-restraint. The arcanum of self-restraint is

Emancipation. This is the teaching of all the scriptures. I regard that

person to be Brahmana and Muni who subjugates the rising impulse of

speech, the impulse of wrath appearing in the mind, the impulse of thirst

(after unworthy things), and the impulses of the stomach and the organ of

pleasure. One who does not yield to wrath is superior to one who does.

One who practises renunciation is superior to one who does not. One who

possesses the virtues of manhood is superior to one who has them not. One

who is endued with knowledge is superior to one who is destitute of it.

Assailed with harsh speeches one should not assail in return. Indeed, one

who, under such circumstances, renounces wrath, succeeds in burning the

assailant and taking away all his merits.[1577] That person who when

assailed with harsh speeches does not utter a harsh word in reply, who

when praised does not utter what is agreeable to him that praises, who is

endued with such fortitude as not to strike in return when struck and not

to even wish evil to the striker, finds his companionship always coveted

by the gods. He that is sinful should be forgiven as if he were

righteous, by one that is insulted, struck, and calumniated. By acting in

this way one attains to success. Though all my objects have been

fulfilled, yet I always wait reverentially on those that are righteous. I

have no thirst. My wrath hath been suppressed. Seduced by covetousness I

do not fall away from the path of righteousness. I do not also approach

any one (with solicitations) for wealth.[1578] If cursed, I do not curse

in return. I know that self-restraint is the door of immortality. I

disclose unto you a great mystery. There is no status that is superior to

that of humanity. Freed from sin like the Moon from murky clouds, the man

of wisdom, shining in resplendence, attains to success by patiently

waiting for his time. A person of restrained soul, who becomes the object

of adoration with all by becoming the foremost of the supporting pillars

of the universe, and towards whom only agreeable words are spoken by all,

attains to the companionship of the deities. Revilers never come forward

to speak of the merits of a person as they speak of his demerits. That

person whose speech and mind are properly restrained and always devoted

to the Supreme, succeeds in attaining to the fruits of the Vedas,

Penances, and Renunciation. The man of wisdom should never revile (in

return) those that are destitute of merit, by uttering their dispraise

and by insults. He should not extol others (being extolled by them) and

should never injure themselves. The man endued with wisdom and learning

regards revilement as nectar. Reviled, he sleeps without anxiety. The

reviler, on the other hand, meets with destruction. The sacrifices that

one performs in anger, the gifts one makes in anger, the penances one

undergoes in anger, and the offerings and libations one makes to the

sacred fire in anger, are such that their merits are robbed by Yama. The

toil of an angry man becomes entirely fruitless. Ye foremost of

immortals, that person is said to be conversant with righteousness whose

four doors, viz., the organ of pleasure, the stomach, the two arms, and

speech, are well-restrained. That person who, always practising truth and

self-restraint and sincerity and compassion and patience and

renunciation, becomes devoted to the study of the Vedas, does not covet

what belongs to others, and pursues what is good with a singleness of

purpose, succeeds in attaining to heaven. Like a calf sucking all the

four teats of its dam's udders, one should devote oneself to the practice

of all these virtues. I do not know whether anything exists that is more

sacred than Truth. Having roved among both human beings and the deities,

I declare it that Truth is the only means for reaching heaven even as a

ship is the only means for crossing the ocean. A person becomes like

those with whom he dwells, and like those whom he reverences, and like to

what he wishes to be. If a person waits with reverence on him who is good

or him who is otherwise, if he waits with reverence on a sage possessed

of ascetic merit or on a thief, passes under his way and catches his hue

like a piece of cloth catching the dye in which it is steeped. The

deities always converse with those that are possessed of wisdom and

goodness. They, therefore, never entertain the wish for even seeing the

enjoyments in which men take pleasure. The person who knows that all

objects of enjoyment (which human beings cherish) are characterised by

vicissitudes, has few rivals, and is superior to the very Moon and the

Wind.[1579] When the Purusha that dwells in one's heart is unstained, and

walks in the path of the righteous, the gods take a pleasure in him. The

gods from a distance cast off those that are always devoted to the

gratification of their organs of pleasure and the stomach, that are

addicted to thieving, and that always indulge in harsh speeches, even if

they expiate their offences by performing the proper rites. The gods are

never pleased with one of mean soul, with one who observes no

restrictions in the matter of food, and with one who is of sinful deeds.

On the other hand, the gods associate with those men that are observant

of the vow of truth, that are grateful, and that are engaged in the

practice of righteousness. Silence is better than speech. To speak the

truth is better than silence. Again to speak truth that is connected with

righteousness is better than to speak the truth. To speak that which,

besides being true and righteous, is agreeable, is better than to speak

truth connected with righteousness.'

"The Sadhyas said, 'By what is this world covered? For what reason does

one fail to shine? For what cause do people cast off their friends? For

what reason do people fail to attain to heaven?'

"The Swan said, 'The world is enveloped by (the darkness of) Ignorance.

Men fail to shine in consequence of malice. People cast off friends,

induced by covetousness. Men fail to attain to heaven in consequence of

attachment.'

"The Sadhyas said, 'Who alone among the Brahmanas is always happy? Who

alone amongst them can observe the vow of silence though dwelling in the

midst of many? Who alone amongst them, though weak, is still regarded as

strong? And who alone amongst them does not quarrel?'

"The Swan said, 'He alone amongst the Brahmanas that is possessed of

wisdom is always happy. He alone amongst the Brahmanas that is possessed

of wisdom succeeds in observing the vow of silence, though dwelling in

the midst of many. He alone amongst the Brahmanas who is possessed of

wisdom, though actually weak, is regarded as strong. He alone amongst

them that has wisdom succeeds in avoiding quarrel.'[1580]

"The Sadhyas said, 'in what consists the divinity of the Brahmanas? In

what their purity? In what their impurity? And in what their status of

humanity?'

"The Swan said, 'In the study of the Vedas is the divinity of the

Brahmanas. In their vows and observances is their purity. In obloquy is

their impurity. In death is their humanity.'[1581]

"Bhishma continued, 'Thus have I recited to thee excellent narrative of

the discourse between the Sadhyas (and the Swan). The body (both gross

and subtile) is the origin of acts, and existence or Jiva is truth.'

SECTION CCCI

"Yudhishthira said, 'It behoveth thee to explain to me, O sire, what the

difference is between the Sankhya and the Yoga system of philosophy. O

foremost one of Kuru's race, everything is known to thee, O thou that art

conversant with all duties!'

"Bhishma said, 'The followers of Sankhya praise the Sankhya system and

those regenerate persons that are Yogins praise the Yoga system. For

establishing the superiority of their respective systems, each calls his

own system to be the better. Men of wisdom devoted to Yoga assign proper

and very good reasons, O crusher of foes, for showing that one that does

not believe in the existence of God cannot attain to Emancipation. Those

regenerate persons, again, that are believers in the Sankhya doctrines

advance good reasons for showing that one, by acquiring true knowledge of

all ends, becomes dissociated from all worldly objects, and, after

departing from this body, it is plain, becomes emancipated and that it

cannot be otherwise. Men of great wisdom have thus expounded the Sankhya

philosophy of Emancipation. When reasons are thus balanced on both sides,

those that are assigned on that side which one is otherwise inclined to

adopt as one's own, should be accepted. Indeed, those words that are said

on that side should be regarded as beneficial. Good men may be found on

both sides. Persons like thee may adopt either opinion. The evidences of

Yoga are addressed to the direct ken of the senses; those of Sankhya are

based on the scriptures. Both systems of philosophy are approved by me, O

Yudhishthira. Both those systems of science, O king, have my concurrence

and are concurred in by those that are good and wise. If practised duly

according to the instructions laid down, both would, O king, cause a

person to attain to the highest end. In both systems purity is equally

recommended as also compassion towards all creatures, O sinless one. In

both, again, the observance of vows has been equally laid down. Only the

scriptures that point out their paths are different.'

"Yudhishthira said, 'If the vows, the purity, the compassion, and the

fruits thereof recommended in both systems be the same, tell me, O

grandsire, for what reason then are not their scriptures (in respect of

the paths recommended) the same?'

"Bhishma said, 'By casting off, through the aid of Yoga, these five

faults, viz., attachment, heedlessness, affection, lust, and wrath, one

attains to Emancipation. As large fishes, breaking through the pet, pass

into their own element (for ranging in felicity), after the same manner,

Yogins (breaking through lust and wrath, etc.) become cleansed of all

sins and attain to the felicity of Emancipation. As powerful animals,

breaking through the nets in which hunters enmesh them, escape into the

felicity of freedom, after the same manner, Yogins, freed from all bonds,

attain to the sinless path that leads to Emancipation. Truly, O king,

breaking through the bonds born of cupidity, Yogins, endued with

strength, attain to the sinless and auspicious and high path of

Emancipation. Feeble animals, O monarch, entangled in nets, are without

doubt, destroyed. Even such is the case with persons destitute of the

puissance of Yoga. As weak fishes, O son of Kunti, fallen into the net,

become entangled in it, even so, O monarch, men destitute of the

puissance of Yoga, encounter destruction (amid the bonds of the world).

As birds, O chastiser of foes, when entangled in the fine nets of fowlers

(if weak) meet with their ruin but if endued with strength effect their

escape, after the same manner does it happen with Yogins, O chastiser of

foes. Bound by the bonds of action, they that are weak meet with

destruction, while they that are possessed of strength break through

them. A small and weak fire, O king, becomes extinguished when large logs

of timber are placed upon it. Even so the Yogin that is weak, O king,

meets with ruin (when brought in contact with the world and its

attachments). The same fire, however, O monarch, when it becomes strong,

would (without being extinguished) burn with the aid of the wind, the

whole Earth. After the same manner, the Yogin, when grown in strength,

burning with energy, and possessed of might, is capable of scorching the

entire Universe like the Sun that rises at the time of 'the universal

dissolution. As a weak man, O king, is swept away by a current, even so

is a weak Yogin helplessly carried away by objects of the senses. An

elephant withstands a mighty current. After the same manner, a Yogin,

having acquired Yoga-puissance, withstands all objects of the senses.

Independent of all things, Yogins, endued with Yoga-puissance and

invested with lordship, enter into (the hearts of) the very lords of

creation, the Rishis, the deities, and the great Beings in the universe.

Neither Yama, nor the Destroyer, nor Death himself of terrible prowess,

when angry, ever succeeds in prevailing over the Yogin, O king, who is

possessed of immeasurable energy. The Yogin, acquiring Yoga-puissance,

can create thousands of bodies and with them wander over the earth. Some

amongst them enjoy objects of the senses and then once more set

themselves to the practice of the austerest penances, and once again,

like the Sun (withdrawing his rays), withdraw themselves from such

penances.[1582] The Yogin, who is possessed of strength and whom bonds

bind not, certainly succeeds in attaining to Emancipation. I have now

discoursed to thee, O monarch, on all these powers of Yoga. I shall once

more tell thee what the subtile powers of Yoga are with their

indications. Rear, O chief of Bharata's race, the subtile indications of

the Dharana and the Samadhi of the Soul (such as Yoga brings

about).[1583] As a bowman who is heedful and attentive succeeds in

striking the aim, even so the Yogin. with absorbed soul, without doubt,

attains to Emancipation. As a man fixing his mind on a vessel full of

some liquid (placed on his head) heedfully ascends a flight of steps,

even so the Yogin, fixed and absorbed in his soul, cleanses it and makes

it as effulgent as the Sun. As a boat, O son of Kunti, that is tossed on

the bosom of the sea is very soon taken by a heedful boatman to the other

shore, even so the man of knowledge by fixing his soul in Samadhi,

attains to Emancipation, which is so difficult to acquire, after casting

off his body, O monarch. As a heedful charioteer, O king, having yoked

good steeds (unto his car) takes the car-warrior to the spot he wishes,

even so the Yogin, O monarch, heedful in Dharana, soon attains to the

highest spot (viz., Emancipation) like a shaft let off from the bow

reaching the object aimed at. The Yogin who stays immovably after having

entered his self into the soul, destroys his sins and obtains that

indestructible spot which is the possession of those that are righteous.

That Yogin who, heedfully observant of high vows, properly unites O king,

his Jiva-soul with the subtile Soul in the navel, the throat, the head,

the heart, the chest, the sides, the eye, the ear, and the nose, burns

all his acts good and bad of even mountain-like proportions, and having

recourse to excellent Yoga, attains to Emancipation.'

"Yudhishthira said, 'It behoveth thee to tell me, O grandsire, what the

kinds of diet are by taking which, and what the things are by conquering

which, the Yogin, O Bharata, acquires Yoga-puissance.'

"Bhishma continued, 'Engaged, O Bharata, in subsisting upon broken grains

of rice and sodden cakes of sesame, and abstaining from oil and butter,

the Yogin acquires Yoga-puissance. By subsisting for a long time on

powdered barley unmixed with any liquid substance, and by confining

himself to only one meal a day, the Yogin, of cleansed soul, acquires

Yoga-puissance. By drinking only water mixed with milk, first only once

during the day, then once during a fortnight, then once during a month,

then once during three months, and then once during a whole year, the

Yogin acquires Yoga-puissance. By abstaining entirely from meat, O king,

the Yogin of cleansed soul acquires puissance.[1584] By subjugating lust,

and wrath, and heat, and cold and rain, and fear, and grief, and the

breath, and all sounds that are agreeable to men, and objects of the

senses, and the uneasiness, so difficult to conquer, that is born of

abstention from sexual congress, and thirst that is so terrible, O king,

and the pleasures of touch, and sleep, and procrastination that is almost

unconquerable, O best of kings, high-souled Yogins, divested of

attachments, and possessed of great wisdom, aided by their

understandings, and equipped with wealth of contemplation and study,

cause the subtile soul to stand confessed in all its glory. This high

(Yoga) path of learned Brahmanas is exceedingly difficult to tread. No

one can walk along this path with ease. That path is like a terrible

forest which abounds with innumerable snakes and crawling vermin, with

(concealed) pits occurring every where, without water for slaking one's

thirst, and full of thorns, and inaccessible on that account. Indeed, the

path of Yoga is like a road along which no edibles occur, which runs

through a desert having all its trees burnt down in a conflagration, and

which has been rendered unsafe by being infested with bands of robbers.

Very few young men can pass safely through it (for reaching the goal).

Like unto a path of this nature, few Brahmanas can tread alone the

Yoga-path with ease and comfort. That man who, having betaken himself to

this path, ceases to go forward (but turns back after having made some

progress), is regarded as guilty of many faults. Men of cleansed souls, O

lord of Earth, can stay with ease upon Yoga-contemplation which is like

the sharp edge of a razor. Persons of uncleansed souls, however, cannot

stay on it. When Yoga-contemplation becomes disturbed or otherwise

obstructed, it can never lead the Yogin to an auspicious end even as a

vessel that is without a captain cannot take the passengers to the other

shore. That man, O son of Kunti, who practises Yoga-contemplation

according to due rites, succeeds in casting off both birth and death, and

happiness and sorrow. All this that I have told thee has been stated in

the diverse treatises bearing upon Yoga. The highest fruits of Yoga are

seen in persons of the regenerate order. That highest fruit is

identification with Brahma. The high-souled Yogin, possessed of

greatness, can enter into and come out of, at his will, Brahma himself

who is the lord of all deities, and the boon-giving Vishnu, and Bhava,

and Dharma, and the six-faced Kartikeya, and the (spiritual) sons of

Brahmana, the quality of Darkness that is productive of much pain, and

that of Passion, and that of Sattwa which is pure, and Prakriti which is

the highest, and the goddess Siddhi who is the spouse of Varuna, and all

kinds of energy, and all enduring patience, and the bright lord of stars

in the firmament with the stars twinkling all around, and the Viswas. and

the (great) snakes, and the Pitris, and all the mountains and hills, and

the great and terrible oceans, and all the rivers, and the rain-charged

clouds, and serpents, and trees, and Yakshas, and the cardinal and

subsidiary points of the compass, and the Gandharvas, and all male

persons and all female ones also. This discourse, O king, that is

connected with the Supreme Being of mighty energy should be regarded as

auspicious. The Yogin has Narayana for his soul. Prevailing over all

things (through his contemplation of the Supreme deity), the high-souled

Yogin is capable of creating all things.'"

The end of the Santi Parva [, Part two of three].

 SECTION CCCII

YUDHISHTHIRA SAID, 'O king thou hast duly propounded unto me, in the way

in which it should be, the path of Yoga which is approved by the wise,

after the manner of a loving preceptor unto his pupil. I ask now about

the principles of the Sankhya philosophy. Do thou discourse to me on

those principles in their entirety. Whatever knowledge exists in the

three worlds is known to thee!'

"Bhishma said, 'Listen now to what the subtile principles are of the

followers of the Sankhya doctrine have been established by all the great

and puissant Yatis having Kapila their first. In that doctrine O chief of

men, no errors are discoverable. Many, indeed, are its merits. In fact,

there is no fault in it. Comprehending with the aid of knowledge that all

objects exist with faults, indeed, understanding that the objects--so

difficult to cast off--with which human beings and Pisachas and Rakshasas

and Yakshas and snakes and Gandharvas and pitris and those that are

wandering in the intermediate orders of beings (such as birds and

animals) and great birds (such as Garuda and others) and the Maruts and

royal sages and regenerate sages and Asuras and Viswedevas and the

celestial Rishis and Yogins invested with supreme puissance and the

Prajapatis and Brahman himself are engaged, and understanding truly what

the highest limit is of one's period of existence in this world, and

apprehending also the great truth. O foremost of eloquent men, about what

is called felicity here, having a clear knowledge of what the sorrows are

that overtake when the hour comes all those that are concerned with

(transitory) objects and knowing full well the sorrows of those that have

fallen into the intermediate orders of being and of those that have sunk

into hell, perceiving all the merits and all the faults of heaven, O

Bharta, and all the demerits that attach to the declarations of the Vedas

and all the excellencies that are connected with them recognising the

faults and merits of the Yoga and the Sankhya systems of philosophy,

realizing also that the quality of Sattwa has ten properties, that of

Rajas has nine, and that of Tamas has eight, that the Understanding has

seven properties, the Mind has six, and Space has five, and once more

conceiving that the Understanding has four properties and Tamas has

three, and the Rajas has two and Sattwa has, one, and truly apprehending

the path that is followed by all objects when destruction overtakes them

and what the course is of self knowledge, the Sankhyas, possessed of

knowledge and experience and exalted by their perceptions of causes, and

acquiring thorough auspiciousness, attain to the felicity of Emancipation

like the rays of the Sun, or the Wind taking refuge in Space.[1585]

Vision is attached to form; the sense of scent to smell, the ear to

sound, the tongue to juices, and the skin (or body) to touch. The wind

has for its refuge Space. Stupefaction has Tamas (Darkness) for its

refuge. Cupidity has the objects of the senses for its refuge. Vishnu is

attached to (the organs of) motion. Sakra is attached to (the organs of)

strength. The deity of fire is attached to the stomach, Earth is attached

to the Waters. The Waters have Heat (or fire) for their refuge. Heat

attaches itself to the Wind; and the wind has Space for its refuge; and

Space has Mahat for its refuge, and Mahat has the Understanding for its

foundation. The Understanding has its refuge in Tamas; Tamas has Rajas

for its refuge; Rajas is founded upon Sattwa; and Sattwa is attached to

the Soul. The soul has the glorious and puissant Narayana for its refuge.

That glorious deity has Emancipation for his refuge. Emancipation is

independent of all refuge. Knowing that this body, that is endued with

six and ten possessions, is the result of the quality of Sattwa,

understanding fully the nature of the physical organism and the character

of the Chetana that dwells within it, recognising the one existent Being

that live in the body viz., the Soul, which stands aloof from every

concern of the body and in which no sin can attach, realising the nature

of that second object, viz.; the acts of persons attached to the objects

of the senses, understanding also the character of the senses and the

sensual objects which have their refuge in the Soul, appreciating the

difficulty of Emancipation and the scriptures that bear upon it knowing

fully the nature of the vital breaths called Prana, Apana, Samana, Vyana,

and Udana, as also the two other breaths, viz., the one going downward

and the other moving upward indeed, knowing those seven breaths ordained

to accomplish seven different functions, ascertaining the nature of the

Prajapatis and the Rishis and the high paths, many in number, of virtue

or righteousness, and the seven Rishis and the innumerable royal Rishis,

O scorcher of foes, and the great celestial Rishis and the other

regenerate Rishis endued with the effulgence of the Sun, beholding all

these falling away from their puissance in course of many long ages, O

monarch, hearing of the destruction of even of all the mighty beings in

the universe, understanding also the inauspicious end that is attained, O

king, by creatures of sinful acts, and the miseries endured by those that

fall into the river Vaitarani in the realms of Yama, and the inauspicious

wanderings of creatures through diverse wombs, and the character of their

residence in the unholy uterus in the midst of blood and water and phlegm

and urine and faeces, all of foul smell, and then in bodies that result

from the union of blood and the vital seed, of marrow and sinews,

abounding with hundreds of nerves and arteries and forming an impure

mansion of nine doors, comprehending also what is for his own good what

those divers combinations are which are productive of good beholding the

abominable conduct of creatures whose natures are characterised by

Darkness or Passion or Goodness, O chief of Bharata's race--conduct that

is reprehended, in view of its incapacity to acquire Emancipation, by the

followers of the Sankhya doctrine who are fully conversant with the Soul,

beholding the swallowing up of the Moon and the Sun by Rahu, the falling

of stars from their fixed positions and the diversions of constellations

from their orbits, knowing the sad separation of all united objects and

the diabolical behaviour of creatures in devouring one another, seeing

the absence of all intelligence in the infancy of human beings and the

deterioration and destruction of the body, marking the little attachment

creatures have to the quality of Sattwa in consequence of their being

overwhelmed by wrath and stupefaction, beholding also only one among

thousands of human beings resolved to struggle after the acquisition of

Emancipation, understanding the difficulty of attaining to Emancipation

according to what is stated in the scriptures, seeing the marked

solicitude that creatures manifest for all unattained objects and their

comparative indifference to all objects that have been attained marking

the wickedness that results from all objects of the senses O king and the

repulsive bodies, O son of Kunti, of persons reft of life, and the

residence, always fraught with grief, of human beings, O Bharata, in

houses (in the midst of spouses and children), knowing the end of those

terrible and fallen men who become guilty of slaying Brahmanas, and of

those wicked Brahmanas that are addicted to the drinking of alcoholic

stimulants, and the equally sad end of those that become criminally

attached to the spouses of their preceptors, and of those men, O

Yudhishthira, that do not properly reverence their mothers, as also of

those that have no reverence and worship to offer to the deities,

understanding also, with the help of that knowledge (which their

philosophy imparts), the end that of all perpetrators of wicked acts, and

the diverse ends that overtake those who have taken birth among the

intermediate orders, ascertaining the diverse declarations of the Vedas,

the courses of seasons, the fading of years, of months, of fortnights,

and of days, beholding directly the waxing and the waning of the Moon,

seeing the rising and the ebbing of the seas, and the diminution of

wealth and its increase once more, and the separation of united objects,

the lapse of Yugas, the destruction of mountains, the drying up of

rivers, the deterioration of (the purity of) the several orders and the

end also of that deterioration occurring repeatedly, beholding the birth,

decrepitude, death, and sorrows of creatures, knowing truly the faults

attaching to the body and the sorrows to which human beings are subject,

and the vicissitudes to which the bodies of creatures are subject, and

understanding all the faults that attach to their own souls, and also all

the inauspicious faults that attach to their own bodies (the followers of

the Sankhya philosophy succeed in attaining to Emancipation).

"Yudhishthira said, 'O thou of immeasurable energy, what are those faults

that thou seest attaching to one's body? It behoveth thee to ex-pound

this doubt to me fully and truly'?

"Bhishma said, 'Listen, O slayer of foes! The Sankhyas or followers of

Kapila, who are conversant with all paths and endued with wisdom, say

that there are five faults, O puissant one, in the human body. They are

Desire and Wrath and Fear and Sleep and Breath. These faults are seen in

the bodies of all embodied creatures. Those that are endued with wisdom

cut the root of wrath with the aid of Forgiveness. Desire is cut off by

casting off all purposes. By cultivation of the quality of Goodness

(Sattwa) sleep is conquered, and Fear is conquered by cultivating

Heedfulness. Breath is conquered by abstemiousness of diet O king. Truly

understanding gunas by the aid of hundreds of gunas, hundreds of faults,

and diverse causes by hundreds of causes, ascertaining that the world is

like the froth of water, enveloped by hundreds of illusions flowing from

Vishnu, like a painted edifice, and as unsubstantial as a reed, beholding

it to be (as terrible as) a dark pit, or as unreal as bubbles of water,

for the years that compose its age are as shortlived (compared to the

duration of eternity) as bubbles, seeing it exposed to immediate

destruction, bereft of happiness, having certain ruin for its end and

from which it can never escape, sunk in Rajas and Tamas, and utterly

helpless like an elephant sunk in mire,--noting all this--the Sankhyas, O

king, endued with great wisdom, casting off all affections arising from

one's relation towards one's children, by the aid, O king, of that

extensive and all-embracing knowledge which their system advocates and

cutting off quickly, with the weapon of knowledge and the bludgeon of

penances, O Bharata, all inauspicious scents born of Rajas and all scents

of a like nature arising from Tamas and all auspicious scents arising

from Sattwa and all pleasures of the touch (and of the other senses) born

of the same three qualities and inhering to the body, indeed, O Bharata,

aided by the Yoga of knowledge, these Yatis crowned with success,--cross

the Ocean of life. That Ocean, so terrible has sorrow for its waters.

Anxiety and grief constitute its deep lakes. Disease and death are its

gigantic alligators. The great fears that strike the heart at every step

are its huge snakes. The deeds inspired by Tamas are its tortoises. Those

inspired by Rajas are its fishes. Wisdom constitutes the raft for

crossing it. The affections entertained for objects of the senses are its

mire. Decrepitude constitutes its region of grief and trouble.[1586]

Knowledge, O chastiser of foes, is its island. Acts constitute its great

depth. Truth is its shores. Pious observances constitute the verdant

weeds floating on its bosom.[1587] Envy constitutes its rapid and mighty

current. The diverse sentiments of the heart constitute its mines. The

diverse kinds of gratification are its valuable gems. Grief and fever are

its winds. Misery and thirst are its mighty eddies. Painful and fatal

diseases are its huge elephants. The assemblage of bones are its flights

of steps, and phlegm is its froth. Gifts are its pearl-banks. The lakes

of blood are its corals. Loud laughter constitutes its roars. Diverse

sciences are its impassability. Tears are its brine. Renunciation of

company constitutes the high refuge (of those that seek to cross it).

Children and spouses are its unnumbered leeches. Friends and kinsmen are

the cities and towns on its shores. Abstention from injury, and Truth,

are its boundary line. Death is its storm-wave. The knowledge of Vedanta

is its island (capable of affording refuge to those that are tossed upon

its waters). Acts of compassion towards all creatures constitute its

life-buoys,[1588] and Emancipation is the priceless commodity offered to

those voyaging on its waters in search of merchandise. Like its

substantive prototype with its equine head disgorging flames of fire,

this ocean too has its fiery terrors. Having transcended the liability,

that is so difficult to transcend, of dwelling within the gross body, the

Sankhyas enter into pure space.[1589] Surya then bears, with his rays,

those righteous men that are practicers of the Sankhya doctrines. Like

the fibres of the lotus-stalk conveying water to the flower into which

they all converge. Surya, drinking all things from the universe, conveys

them unto those good and wise men.[1590] There attachments all destroyed,

possessed of energy, endued with wealth of penances, and crowned with

success, these Yatis, O Bharata, are born by that wind which is subtile,

cooling, fragrant, and delicious to the touch, O Bharata! In fact, that

wind which is the best of the seven winds, and which blows in regions of

great felicity, conveys them, O son of Kunti, to that which is the

highest end in space.[1591] Then space into which they are carried, O

monarch, conveys them to the highest end of Rajas.[1592] Rajas then bear

them to the highest end of Sattwa. Sattwa then bears them, O thou of pure

soul, to the Supreme and puissant Narayana. The puissant and pure-souled

Narayana at last, through himself, bears them to the Supreme Soul. Having

reached the Supreme Soul, those stainless persons who have (by that time)

become the body of (what is called). That attain to immortality, and they

have never afterwards to return from that position. O King! That is the

highest end, O son of Pritha, which is attained by those high-souled men

who have transcended the influence of all pairs of opposites.'"

Yudhishthira said, 'O sinless one, have those persons of firm vows after

they have attained to that excellent position which is fraught with

puissance and felicity, any recollection of their lives including birth

and death? It behoveth thee to tell me properly what the truth is in

respect, O thou of Kuru's race. I do not think it proper to question any

one else than thee! Observing the scriptures bearing upon Emancipation, I

find this great fault in the subject (for certain scriptures on the topic

declare that consciousness disappears in the emancipate state, while

other scriptures declare the very reverse of this). If, having attained

to this high state, the Yatis continue to live in consciousness, it would

seem. O king, that the religion of Pravritti is superior. If, again,

consciousness disappears from the emancipate state and one who has become

emancipate only resembles a person sunk in dreamless slumber, then

nothing can be more improper than to say that there is really no

consciousness in Emancipation (for of all that happens in dreamless

slumber is that one's consciousness is temporarily overshadowed and

suspended, but never lost, for it returns when one awakes from that

slumber).'[1593]

"Bhishma said, 'However difficult it may be to answer it, the question

which thou hast asked, O son, is proper. Verily, the question is of such

a kind that even they that are possessed of great learning become

stupefied in answering it, O chief of Bharata's race. For all that, hear

what the truth is as expounded by me. The high-souled followers of Kapila

have set their high understandings on this point. The senses of

knowledge, O King, planted in the bodies of embodied creatures, are

employed in their respective functions of perception. They are the

instruments of the Soul, for it is through them that subtile Being

perceives.[1594] Disunited with the Soul, the senses are like lumps of

wood, and are without doubt, destroyed (in respect of the functions they

serve) like the froth that is seen on the bosom of the ocean.[1595] When

the embodied creature, O scorcher of foes, sinks into sleep along with

his senses, the subtile Soul then roves among all subjects like the wind

through space.[1596] The subtile Soul, during slumber, continues to see

(all forms) and touch all objects of touch, O king, and taken in other

perceptions, as well as when it is awake. In consequence of their

inability to act without their director, the senses, during sleep, all

become extinguished in their respective places (and lose their powers)

like snakes deprived of poison.[1597] At such times, the subtile Soul,

repairing into the respective place of all the senses, without doubt,

discharges all their functions.[1598] All the qualities of Sattwa, all

the attributes of the Under-standing, O Bharata, as also those of Mind,

and space, and Wind, O thou of righteous soul, and all the attributes of

liquid substances, of Water, O Partha, and Of Earth,--these senses with

these qualities,--O Yudhishthira, which inhere to Jiva-souls, are along

with the Jiva-soul itself, overwhelmed by the Supreme Soul or Brahma.

Acts also, good and bad, overwhelm that Jiva-soul. Like disciples waiting

upon their preceptor with reverence, the senses too wait upon the

Jiva-soul transcends Prakriti, it attains to Brahma that is without

change, that is highest, that is Narayana, that is beyond all pairs of

opposites, and that transcends Prakriti. Freed from both merit and

demerit, the Jiva-soul entering the Supreme Soul which is divested of all

attributes, and which is the home of all auspiciousness, does not return

thence, O Bharata. What remains, O son, is the mind with the senses, O

Bharata. These have to come back once more at the appointed season for

doing the bidding of their great master.[1599] Soon after, O son of

Kunti, (when this body is cast off) the Yati striving after Emancipation,

endued as he is with knowledge and desirous as he is of Guna, succeeds in

attaining to that Peace of Emancipation which is his who becomes

bodiless.[1600] [1601] The Sankhyas, O king, are endued with great

wisdom. They succeed in attaining to the highest end by means of this

kind of knowledge. There is no knowledge that is equal to this. Do not

yield to any kind of doubt. The knowledge which is described in the

system of the Sankhyas is regarded as the highest. That knowledge is

immutable and is eternally fixed. It is eternal Brahma in fulness. It has

no beginning, middle and end. It transcends all pairs of opposites. It is

the cause of the creation of the universe. It stands in fulness. It is

without deterioration of any kind. It is uniform, and everlasting. Thus

are its praises sung by the wise. From it flow creation and destruction

and all modifications. The great Rishis speak of it and applaud it in the

scriptures. All learned Brahmanas and all righteous men regard it as

flowing from Brahma, Supreme, Divine, Infinite, Immutable, and

Undeteriorating. All Brahmanas again that are attached to objects of the

senses adore and applaud it by ascribing to it attributes that belong to

illusion.[1602] The same is the view of Yogins well observant of penances

and meditation and of Sankhyas of immeasureable insight. The Srutis

declare, O son of Kunti, that the Sankhya form of philosophy is the form

of that Formless one. The cognitions (according to that philosophy) have,

O chief of Bharata's race, been said to be the knowledge of Brahma.[1603]

"There are two kinds of creatures on Earth, O lord of Earth, viz., mobile

and immobile. Of these that are mobile are superior, That high knowledge,

O king, which exists in persons conversant with Brahma, and that which

occurs in the Vedas, and that which is found in other scriptures, and

that in Yoga, and that which may be seen in the diverse Puranas, are all,

O monarch, to be found in Sankhya philosophy.[1604] Whatever knowledge is

seen to exist in high histories whatever knowledge occurs, O king, in the

sciences appertaining to the acquisition of wealth as approved by the

wise, whatever other knowledge exists in this world,--all these,--flow, O

high-souled monarch, from the high knowledge that occurs among the

Sankhyas. Tranquillity of soul, high puissance, all subtile knowledge of

which the scriptures speak, penances of subtile force, and all kinds of

felicity, O king, have all been duly ordained in the Sankhya system.

Failing to acquire, O son of Pritha, that complete knowledge which is

recommended by their system, the Sankhyas attain to the status of deities

and pass many years in felicity. Lording it over the celestials as they

will, they fall, upon the expiration of the allotted period, among

learned Brahmanas and Yatis.[1605] Casting off this body, those

regenerate ones that follow the Sankhya system enter into the superior

state of Brahma like the celestials entering into the firmament by

devoting themselves wholly to that adorable system which is theirs and

which is worshipped by all wise men. Those regenerate persons that are

devoted to the acquisition of that knowledge which is recommended in the

Sankhya system, even if they fail to attain to eminence, are never seen

to fall among intermediate creatures, or to sink into the status of

sinful men. That high-souled person who is fully conversant with the

vast, high, ancient, ocean-like, and immeasurable Sankhya system that is

pure and liberal and agreeable, becomes, O king, equal to Narayana. I

have now told thee, O god among men, the truth about the Sankhya system.

It is the embodiment of Narayana, of the universe as it exists from the

remotest time.[1606] When the time of Creation comes, He causes the

Creation to start into life, and when the time comes for destruction, He

swallows up everything. Having withdrawn everything into his own body he

goes to sleep,--that inner Soul of the universe.'"[1607]

SECTION CCCIII

"Yudhishthira said, 'What is that which is called Undeteriorating and by

attaining to which no one has to come back? What, again, is that which is

called Deteriorating, and by attaining to which one has to return once

more? O slayer of foes, I ask thee the distinction that exists, O thou of

mighty arms, between the Deteriorating and the Undeteriorating ones for

understanding them both truly, O delighter of the Kurus, Brahmanas

conversant with the Vedas speak of thee as an Ocean of knowledge.

Highly-blessed Rishis and Yatis of high souls do the same. Thou hast very

few days to live. When the Sun turns from the southern path for entering

into the northern, thou shalt attain to thy high end. When thou shalt

leave us, from whom shall we hear of all that is beneficial for us? Thou

art the lamp of Kuru's race. Indeed thou art always blazing with the

light of knowledge. O perpetuator of Kuru's race, I desire, therefore to

hear all this from thee. Listening to thy discourses that are always

sweet like nectar, my curiosity, without being satiated is always

increasing!'

"Bhishma said, 'I shall, in this connection, relate to thee the old

narrative of the discourse that took place between Vasishtha and king

Karala of Janaka's race. Once on a time when that foremost of Rishis,

viz., Vasishtha, endued with the effulgence of the Sun, was seated at his

ease, king Janaka asked him about that highest knowledge which is for our

supreme good. Highly proficient in that department of knowledge which is

concerned with the Soul and possessed of certain conclusions in respect

of all branches of that science,[1608] as Maitravaruni, that foremost of

Rishis, was seated the king approaching him with joined hands, asked him

in humble words, well pronounced and sweet and destitute of all

controversial spirit, the question,--O holy one, I desire to hear, of

Supreme and Eternal Brahma by attaining to which men of wisdom have not

to come back. I desire also to know that which is called Destructible and

That into which this universe enters when destroyed. Indeed, what is That

which is said to be indestructible, suspicious, beneficial and free from

evil of every kind?

"Vasishtha said, Hear, O lord of Earth, as to haw this universe is

destroyed, and, of That which was never destroyed and which will never be

destroyed at any time. Twelve thousand years, (according to the measure

of the celestials), make a Yuga, four such Yugas taken a thousand times,

make a Kalpa which measures one day of Brahman.[1609] Brahman's night

also, O king, is of the same measure. When Brahman himself is

destroyed[1610]. Sambhu of formless soul and to whom the Yuga attributes

of Anima, Laghima, &c, naturally inhere, awakes, and once more creates

that First or Eldest of all creatures, possessed of vast proportions of

infinite deeds, endued with form, and identifiable with the universe.

That Sambhu is otherwise called Isana (the lord of everything). He is

pure Effulgence, and transcends all deterioration, having his hands and

feet stretching in all directions, with eyes and head and mouth

everywhere, and with ears also in every place. That Being exists,

overwhelming the entire universe. The eldest-born Being is called

Hiranyagarbha. This holy one has (in the Vedanta) been called the

Understanding. In the Yuga scriptures He is called the Great, and

Virinchi, and the Unborn. In the Sankhya scriptures, He is indicated by

diverse name, and regarded as having Infinity for his Soul. Of diverse

forms and constituting the soul of the universe. He is regarded as One

and Indestructible. The three worlds of infinite ingredients have been

created by Him without assistance from any source and have been

overwhelmed by him. In consequence of His manifold forms, He is said to

be of universal form. Undergoing modifications He creates Himself by

Himself. Endued with mighty energy, He first creates Consciousness and

that Great Being called Prajapati endued with Consciousness. The Manifest

(or Hiranyagarbha) is created from the Unmanifest. This is called by the

learned the Creation of Knowledge. The creation of Mahan (or Virat) and

Consciousness, by Hiranyagarbha, is the creation of Ignorance.[1611]

Ascription of attributes (worthy of worship) and the destruction thereof,

called respectively by the names of Ignorance and Knowledge by persons

learned by the interpretation of the Srutis, then arose, referring to

this, that, or the other of the three (viz., Akshara, Hiranyagarbha, or

Virat).[1612] Know, O king, that the creation of the (subtile) elements

from consciousness is the third.[1613] In all kinds of consciousness is

the fourth creation which flows modification of the third. This fourth

creation comprises Wind and Light and Space and Water and Earth, with

their properties of sound, touch, form, taste and scent. This aggregate

of ten arose, without doubt, at the same time. The fifth creation, O

monarch, is that which has arisen from combination of the primal elements

(named above). This comprises the ear, the skin, the eyes, the tongue,

and the nose forming the fifth, and speech, and the two hands, and the

two legs, and the lower duct, and the organs of generation. The first

five of these constitute the organs of knowledge, and the last five the

organs of action. All these, with mind, arose simultaneously O king.

These constitute the four and twenty topics that exist in the forms of

all living creatures. By understanding these properly, Brahmanas

possessed of insight into the truth have never to yield to sorrow. In the

three worlds a combination of these, called body, is possessed by all

embodied creatures. Indeed, O king a combination of those is known as

such in deities and men and Danavas, and Yakshas and spirits and

Gandharvas and Kinnaras and great snakes, and Charanas and Pisachas, in

celestial Rishis and Rakshasas, in biting flies, and worms, and gnats,

and vermin born of filth and rats, and dogs and Swapakas and Chaineyas

and Chandalas and Pukkasas in elephants and steeds and asses and tigers,

and trees and kine. Whatever other creatures exist in water or space or

on earth, for there is no other place in which creatures exist as we have

heard, have this combination. All these, O sire, included within the

class called Manifest, are seen to be destroyed day after day. Hence, all

creatures produced by union of these four and twenty are said to be

destructible.

"This then is the Indestructible. And since the universe, which is made

up of Manifest and Unmanifest, meet with destruction, therefore, it is

said to be Destructible. The very Being called Mahan who is the

eldest-born is always spoken of as an instance of the Destructible. I

have now told thee, O monarch, all that thou hadst asked me. Transcending

the four and twenty topics already adverted to is the twenty-fifth called

Vishnu. That Vishnu in consequence of the absence of all attributes, is

not a topic (of knowledge) though as then which pervades all the topics,

he has been called so by the wise. Since that which is destructible has

caused all this that is Manifest, therefore, all this is endued with

form. The twenty-fourth, which is Prakriti, is said to preside over all

this (which has sprung from her modifications). The twenty-fifth, which

is Vishnu, is formless and, therefore, cannot be said to preside over the

universe.[1614] It is that Unmanifest (Prakriti), which, when endued with

body (in consequence of union with Chit) dwells in the hearts of all

creatures endued with body. As regards eternal Chetana (the

Indestructible), although he is without attributes and without form, yet

he (in consequence of a union with Prakriti) assumes all forms. Uniting

with Prakriti which has the attributes of birth and death, he also

assumes the attributes of birth and death. And in consequence of such

union he becomes an object of perception and though in reality divested

of all attributes yet he comes to be invested therewith. It is in this

way that the Mahan-Soul (Hiranyagarbha), becoming united with Prakriti

and invested with Ignorance, undergoes modifications and becomes

conscious of Self. Uniting with the attributes of Sattwa and Rajas and

Tamas, he becomes identified with diverse creatures belonging to diverse

orders of Being, in consequence of his forgetfulness and his waiting upon

Ignorance. In consequence of his birth and destruction arising from the

fact of his dwelling in upon with Prakriti, he thinks himself to be no

other than what he apparently is. Regarding himself as this or that, he

follows the attributes of Sattwa, Rajas, and Tamas. Under the influence

of Tamas, he attains to diverse kinds of conditions that are affected by

Tamas. Under the influence of Rajas and Sattwa, he attains similarly to

conditions that are affected by Rajas and Sattwa. There are three colours

in all, viz., White, Red, and Dark. All those colours appertain to

Prakriti (so that He it is who becomes White or Red or Dark according as

the nature of the Prakriti with which is He becomes identified for the

time being). Through Tamas one goes to hell. Through Rajas one attains to

and remains in the status of humanity. Through Sattwa, people ascend to

the regions of the deities and become sharers of great felicity. By

adhering to sin continuously one sinks into the intermediate order of

beings. By acting both righteously and sinfully one attains to the status

of the deities. In this way the twenty-fifth, viz., Akshara (the

Indestructible), the wise say, by union with the unmanifest (Prakriti),

becomes transformed into Kshara (destructible). By means of knowledge

however, the Indestructible becomes displayed in His true nature--"

SECTION CCCIV

"'Vasishtha said, 'Thus in consequence of his forgetfulness the Soul

follows ignorance and obtains thousands of bodies one after another. He

attains to thousands of births among the intermediate orders and

sometimes among the very gods in consequence of his union with

(particular) attributes and the puissance of attributes.[1615] From the

status of humanity, he goes to heaven and from heaven he comes back to

humanity, and from humanity he sinks into hell for many long years. As

the worm that fabricates the cocoon shuts itself, completely on every

side by means of the threads it weaves itself, even so the Soul, though

in reality transcending all attributes, invests himself on every side

with attributes (and deprives himself of liberty).[1616] Though

transcending (in his real nature) both happiness and misery, it is thus

that he subjects himself to happiness and misery. It is thus also that,

though transcending all diseases, the Soul regards himself to be

afflicted by headache and opthalmia and toothache and affections of the

throat and abdominal dropsy, and burning thirst, and enlargement of

glands, and cholera, and vitiligo, and leprosy, and burns, and asthma and

phthisis, and epilepsy, and whatever other diseases of diverse kinds are

seen in the bodies of embodied creatures. Regarding himself, through

error, as born among thousands of creatures in the intermediate orders of

being, and sometimes among the gods, he endures misery and enjoys the

fruits of his good deeds. Invested with Ignorance he regards himself as

robed sometimes in white cloth and sometimes in full dress consisting of

four pieces or as lying on floors (instead of on beds or bedsteads) or

with hands and feet contracted like those of frogs or as seated upright

in the attitude of ascetic contemplation, or as' clad in rags or as lying

or sitting under the canopy of heaven or within mansions built of bricks

and stone or on rugged stones or on ashes or bare stones or on the bare

earth or on beds or on battlefields or in water or in mire or on wooden

planks or on diverse kinds of beds; or impelled by desire of fruits, he

regards himself as clad in a scant piece of cloth made of grass or as

totally nude or as robed in silk or in skin of the black antelope or in

cloth made of flax or in sheep-skin or in tiger-skin or in lion-skin or

in fabric of hemp, or in barks of birch or in cloths made of the produce

of prickly plants, or in vestures made of threads woven by worms or of

torn rags or in diverse other kinds of cloth too numerous to mention. The

soul regards himself also as wearing diverse kinds of ornaments and gems,

or as eating diverse kinds of food. He regards himself as sometimes

eating at intervals of one night, or once at the same hour every day, or

as at the fourth, the sixth, and the eighth hour every day, or as once in

six or seven or eight nights, or as once in ten or twelve day, or as once

in a month, of as eating only roots, or fruits, or as subsisting upon air

or water alone, or on cakes of sesame husk, or curds or cowdung, or the

urine of the cow or potherbs or flowers or moss or raw food, or as

subsisting on fallen leaves of trees or fruits that have fallen down and

lay scattered on the ground, or diverse other kinds of food, impelled by

the desire of winning (ascetic) success. The Soul regards himself as

adopting the observance of Chandrayana according to the rites ordained in

the scriptures, or diverse other vows and observance, and the courses of

duty prescribed for the four modes of life, and even derelictions of

duty, and the duties of other subsidiary modes of life included in the

four principal ones, and even diverse kinds of practices that distinguish

the wicked and sinful. The Soul regards himself as enjoying retired spots

and delightful shades of mountains and the cool vicinity of spring and

fountain and solitary river banks and secluded forests, and sacred spots

dedicated to the deities, and lakes and waters withdrawn from the busy

hunts of men, and lone mountain caves affording the accommodation that

houses and mansions afford. The Soul regards himself as employed in the

recitation of different kinds of hidden Mantras or as observing different

vows and rules and diverse kinds of penances, and sacrifices of many

kinds, and rites of diverse sorts. The Soul regards himself as adopting

sometimes the way of traders and merchants and the practices of Brahmanas

and Kshatriyas and Vaisyas and Sudras, and gifts of diverse kinds unto

those that are destitute or blind or help-less. In consequence of his

being invested with Ignorance, the Soul adopts different attributes of

Sattwa and Rajas and Tamas, and Righteousness and Wealth and pleasure.

Under the influence of Prakriti the Soul, undergoing modification

himself, observes and adopts and practices all these and regards himself

as such. Indeed, the Soul regards himself as employed in the utterance of

the sacred mantras Swaha and Swadha and Vashat, and in bowing unto those

he regards as his Superiors; in officiating in the sacrifices of others,

in teaching pupils, making gifts and accepting them; in performing

sacrifices and studying, the scriptures, and doing all other acts and

rites of this kind. The Soul regards himself as concerned with birth and

death and disputes and slaughter. All these, the learned say, constitute

the path of acts good and bad. It is the goddess Prakriti who causes

birth and death. When the time approaches for universal Destruction, all

existent objects and attributes are withdrawn by the Supreme Soul which

then exists alone like the Sun withdrawing at evening all his rays; and

when the time comes for Creation He once more creates and spreads them

out like the Sun shedding and spreading out his rays when morning comes.

Even thus the Soul, for the sake of sport, repeatedly regards himself

invested with all these conditions, which are his own forms and

attributes, infinite in number, and agreeable to himself. It is this way

that the Soul, though really transcending the three attributes, becomes

attached to the path of acts and creates by modification Prakriti

invested with the attributes of birth and death and identical with all

acts and conditions which are characterised by the three attributes of

Sattwa, Rajas, and Tamas. Arrived at the path of action, the Soul regards

particular acts to be endued with particular characteristics and

productive of particular ends. O monarch, the whole of this universe has

been blinded by Prakriti and all things have been diversely overwhelmed

(through Prakriti) by the attributes of Rajas and Tamas. It is in

consequence of the Soul being invested by Prakriti that these pairs of

opposites productive of happiness and woe, repeatedly come. It is in

consequence of this Ignorance that Jiva regards these sorrows to be his

and imagines them as pursuing him. Indeed, O monarch, through that

Ignorance it is that Jiva imagines he should anyhow cross those sorrows,

and that he should, going into the regions of the gods, enjoy the

felicity that awaits all his good acts. It is through Ignorance that he

thinks he should enjoy and endure these delights and these woes here in

this world Through Ignorance Jiva thinks,--I should secure my happiness.

By continually doing good acts, I may have happiness in this life till

its close and I shall be happy in all my future lives. Though, again the

(evil) acts I do in this life unending sorrow may become mine. The status

of humanity is fraught with great misery, for from it one sinks into

hell. From hell, it will take many long years before I can come back to

the status of humanity. From humanity I shall attain to the status of the

gods. From that superior status I shall have to come back again to

humanity and thence to sink into hell once more!--One who always regards

this combination of the primal elements and the senses, with the Chit's

reflection in it, to be thus invested with the characteristics of the

Soul, has repeatedly to wander among gods and human beings and to sink

into hell. Being always invested with the idea of meum, Jiva has to make

a round of such births. Millions upon millions of birth have to be gone

through by Jiva in the successive forms he assumes, all of which are

liable to death. He who does acts in this way, which are all fraught with

good and bad fruits, has in the three worlds to assume successive form

and to enjoy and endure fruits corresponding therewith. It is Prakriti

that cause acts fraught with good and bad acts; and it is Prakriti that

enjoys and endures the fruits thereof in the three worlds. Indeed,

Prakriti follows the course of acts. The status of the intermediate

beings, of humanity, and of the gods as well,--these three

fields,--should be known as originating in Prakriti and has been said to

be destitute of all attributes. Her existence is affirmed only in

consequence of her acts (beginning with Mahat). After the same manner,

Purusha (or Soul), though without attributes himself, has his existence

affirmed in consequence of the acts which the body does when it receives

his reflection. Although the Soul is not subject to modifications of any

kind and is the active principle that sets Prakriti in motion, yet

entering a body that is united with the senses of knowledge and action,

he regards all the acts of those senses as his own. The five senses of

knowledge beginning with the ear, and those of action beginning with

speech, uniting with the attributes of Sattwa and Rajas and Tamas, become

engaged in numerous object. Jiva imagines that it is he who does the acts

of his life and that the senses of knowledge and acts belong to him,

although in reality he has no senses. Indeed, though unequipt with body,

he imagines that he has a body. Though destitute of attributes, he

regards himself as endued therewith, and though transcending Time,

imagines himself to be under Time's control. Though destitute of

understanding, he still regards himself as endued therewith, and though

transcending the (four and twenty) topics, regards himself as one

included among them. Though deathless, he still regards himself as liable

to death, and though motionless regards himself to be endued with motion.

Though not possessed of a material case, he still regards himself as

possessed of one; and though unborn, he still regards himself as

in-vested with birth. Though transcending penances, he still regards as

engaged in penances, and though he has no end (after which to strive), he

still regards himself as liable to attain to ends (of diverse kinds).

Though not endued with motion and birth, he still regards himself as

endued with both, and though transcending fear, still regards himself as

liable to fear. Though Indestructible, he still regards himself

Destructible. Invested with Ignorance, the Soul thus thinks of himself."

SECTION CCCV

"'Vasishtha said, 'It is thus, in consequence of his Ignorance and his

association with others that are invested with Ignorance, that Jiva has

recourse to millions and millions of births every one of which has

dissolution in the end. In consequence of his transformation into Chit

invested with Ignorance, Jiva betakes himself to millions of abodes one

of which is liable to end in destruction, among intermediate beings and

men and the deities. In consequence of Ignorance, Jiva, like Chandramas,

has to wax and wane thousands and thousands of times. This is truly the

nature of Jiva when invested with ignorance. Know that Chandramas has in

reality full sixteen portions. Only fifteen of these are subject to

increase and decrease. The sixteenth (i.e., that portion which remains

invisible and which appears on the night of the New-moon) remains

constant. After the manner of Chandramas, Jiva too has full sixteen

portions. Only fifteen of these, (viz., Prakriti with Chit's reflection,

the ten senses of knowledge and action, and the four inner faculties)

appear and disappear. The sixteenth (viz., Chit in its purity) is subject

to no modification. Invested with Ignorance, Jiva repeatedly and

continually takes birth in the fifteen portions named above. With the

eternal and immutable portion on Jiva primal essence become united and

this union takes place repeatedly. That sixteenth portion is subtile. It

should be known as Soma (eternal and immutable). It is never upheld by

the senses. On the other hand, the senses are upheld by it. Since those

sixteen portions are the cause of the birth of creatures, creatures can

never, O monarch, take birth without their aid. They are called Prakriti.

The destruction of Jiva's liability to be united with Prakriti is called

Emancipation. The Mahat-Soul, which is the twenty-fifth, if it regards

that body of sixteen portions called the Unmanifest,[1617] has to assume

it repeatedly. In consequence of not knowing, That which is stainless and

pure, and for its devotion to what is the result of a combination of both

Pure and Impure, the Soul, which is in reality pure, becomes, O king

Impure. Indeed, in consequence of its devotion to Ignorance, Jiva, though

characterised by Knowledge becomes repeatedly associated with Ignorance.

Though, O monarch, free from error of every kind, yet in consequence of

its devotion to the three attributes of Prakriti, it becomes endued with

those attributes.'"

SECTION CCCVI

'"Janaka said, O holy one, it has been said that the relation between

male and female is like that which subsists between the Indestructible

and the destructible (or Purusha and Prakriti). Without a male, a female

can never conceive. Without a female a male also can never create form.

In consequence of their union with each other, and each depending upon

the attributes of the other, forms (of living creatures) are seen to

flow. This is the case with all orders of being. Through each other's

union for purposes of (sexual) congress, and through each depending upon

the attributes of the others, forms (of living creatures) flow in

menstrual seasons. I shall tell to thee the indications thereof. Hear

what the attributes are that belong to the sire and what those are that

belong to the mother. Bones, sinews and marrow, O regenerate one, we

know, are derived from the sire. Skin, flesh, and blood, we hear are

derived from the mother. Even this, O foremost of regenerate persons, is

what may be read of in the Vedas and other scriptures. Whatever is read

as declared in the Vedas and in other scriptures is regarded as

authority. The authority, again, of the Vedas and other scriptures (not

inconsistent with the Vedas), is eternal. If Prakriti and Purusha be

always united together in this way by each opposing and each depending on

the other's attributes, I see, O holy one, that Emancipation cannot

exist. Thou, O holy one, art possessed of spiritual vision so that thou

seest all things as if they are present before thy eyes. If, therefore,

there be any direct evidence of the existence of Emancipation, do thou,

speak of it to me. We are desirous of attaining to Emancipation. Indeed,

we wish to attain to That which is auspicious, bodiless, not subject to

decrepitude, eternal beyond the ken of the senses, and having nothing

superior to it.

'"Vasishtha said, What thou sayest about the indications of the Vedas and

the other scriptures (in respect of the matter) is even so. Thou takest

those indications in the way in which they should be taken. Thou bearest,

however, in thy understanding, only the texts of the Vedas and the other

scriptures. Thou art not, O monarch, truly conversant with the real

meaning of those texts. That person who bears in his understanding merely

the texts of the Vedas and the other scriptures without being conversant

with the true sense or meaning of those texts, bears them fruitlessly.

Indeed, one who holds the contents of a work in memory without

comprehending their meaning is said to bear an useless burden. He,

however, who is conversant with the true meaning of a treatise, is said

to have studied that treatise to purpose. Questioned regarding the

meaning of a text, it behoveth one to communicate that meaning which he

has comprehended by a careful study. That person of dull intelligence who

refuses to expound the meanings of texts in the midst of a conclave of

the learned, that person of foolish understanding, never succeeds in

expounding the meaning correctly.[1618] An ignorant person, going to

expound the true meaning of treatises, incurs ridicule. Even those

possessed of a knowledge of the Soul have to incur ridicule on such

occasions (if what they go to explain has not been acquired by study).

Listen now to me, O monarch, as to how the subject of Emancipation has

been explained (by preceptors to disciple from days of old) among

highsouled persons conversant with the Sankhya and the Yoga systems of

philosophy. That which the Yogin, behold is precisely that which the

Sankhyas arrive after to attain. He who sees the Sankhya and the Yoga

systems to be one and the same is said to be endued with intelligence.

Skin, flesh, blood, fat, bile, marrow, and sinews, and these senses (of

both knowledge and action), about which thou wert speaking unto me,

exist. Objects flow from objects; the senses from the senses. From body

one obtains a body, as a seed is obtained from seed. When the Supreme

Being is without senses, without seed, without matter, without body, He

must be divested of all attributes! and in consequence of His being so,

how, indeed, can He have attributes of any kind? Space and other

attributes arise from the attributes of Sattwa and Rajas and Tamas, and

disappear ultimately in them. Thus the attributes arise from Prakriti.

Skin, flesh, blood, fat, bile, marrow, bones, and sinews,--these eight

that are made of Prakriti, know, O king, may sometimes be produced by the

vital seed alone (of the male). The Jiva-soul and the universe are said

to both partake of Prakriti characterised by the three attributes of

Sattwa, Rajas, and Tamas. The Supreme Soul is different from both the

Jiva-soul and the universe. As the seasons though unendued with forms,

are nevertheless inferred from the appearance of particular fruits and

flowers, after the same manner, Prakriti, though formless, is inferred

from the attributes of Mahat and the rest that spring from it. In this

way from the existence of Chaitanya in the body, the Supreme Soul,

divested of all attributes whatever and perfectly stainless, is inferred.

Without beginning and destruction, without end, the overseer of all

things, and auspicious, that Soul, only in consequence of its identifying

itself with the body and other attributes, comes to be taken as invested

with attributes. Those persons that are truly conversant with attributes

know that only objects endued with attributes can have attributes but

that That which transcends all attributes can have none. When the

Jiva-soul conquers all attributes born of Prakriti and which it assumes

under error, only then does it behold the Supreme Soul. Only the highest

Rishis conversant with the Sankhya and the Yoga systems know that Supreme

Soul which Sankhya and Yogins and believers in all other systems say is

beyond the Understanding, which is regarded as Knower and endued with the

highest wisdom in consequence of its casting off all consciousness of

identification with Prakriti, which transcends the attribute of Ignorance

or Error, which is Unmanifest, which is beyond all attributes, which is

called the Supreme, which is dissociated from all attributes, which

ordains all things, which is Eternal and Immutable, which overrules

Prakriti and all the attributes born of Prakriti, and which, transcending

the four and twenty topics of enquiry, forms the twenty-fifth. When men

of knowledge, who stand in fear of birth, of the several conditions of

living consciousness, and of death, succeed in knowing the Unmanifest,

they succeed in understanding the Supreme Soul at the same time. An

intelligent man regards the unity of Jiva-soul with the Supreme Soul as

consistent with the scriptures and as perfectly correct, while the man

destitute of intelligence looks upon the two as different from each

other. This forms the distinction between the man of intelligence and man

that is destitute of it. The indications of both Kshara and Akshara

(destructible and indestructible) have now been said unto thee. Akshara

is Oneness or Unity, while multiplicity or variety is said to be Kshara.

When one begins to study and understands properly the five and twenty

topics of enquiry, one then comprehends that the Oneness of the Soul is

consistent with the scriptures and its multiplicity is what is opposed to

them. These are the several indications of what is included in the tale

of topics or principles created and what transcends that tale. The wise

have said that the tale of topics numbers only five and twenty. That

which transcends the topics is beyond that number and forms the

twenty-sixth. The study or comprehension of created things (numbered five

and twenty) according to their aggregates (of five) is the study and

comprehension of topics. Transcending these is That which is eternal.'"

SECTION CCCVII

'"Janaka said, Thou hast, O foremost of Rishis, said that Unity is the

attribute of that which is Akshara (Indestructible) and variety or

multiplicity is the attribute of what is known as Kshara (Destructible).

I have not, however, clearly understood the nature of these two. Doubts

are still lurking in my mind. Ignorant men look upon the Soul as endued

with the incident of multiplicity. They, however that are possessed of

knowledge and wisdom regard the Soul to be one and the same. I how-ever,

have a very dull understanding. I am, therefore, unable to comprehend how

all this can happen. The causes also that thou hast assigned for the

unity and the multiplicity of Akshara and Kshara I have almost forgotten

in consequence of the restlessness of my understanding. I therefore,

desire to hear thee once more discourse to me on those same incidents of

unity and multiplicity, on him who is knowing, on what is destitute of

knowledge, on Jiva-soul, Knowledge, Ignorance. Akshara, Kshara, and on

the Sankhya and the Yoga systems, in detail and separately and agreeable

to the truth.

"'Vasishtha said, I shall tell thee what thou askest! Listen however, to

me, O monarch, as I expound to thee the practices of Yoga separately.

Contemplation, which constitutes an obligatory practices with Yogins, is

their highest puissance[1619]. Those conversant with Yoga say that

Contemplation is of two kinds. One is the concentration of the mind, and

the other is called Pranayama (regulation of breath). Pranayama is said

to be endued with substance; while concentration of mind is unendued with

it.[1620] Excepting the three times when a man passes urine and stools

and eats, one should devote the whole of his time to contemplation.

With-drawing the senses from their objects by the aid of the mind, one

possessed of intelligence, having made oneself pure, should agreeably to

the two and twenty modes of transmitting the Prana breath, unite the

Jiva-soul with That which transcends the four and twentieth topic (called

Ignorance or Prakriti)[1621] which is regarded by the wise as dwelling in

every part of the body and as transcending decay and destruction. It is

by means of those two and twenty methods that the Soul may always be

known, as heard by us. It is certain that this practice of Yoga is his

whose mind is never affected by evil passions. It is not any other

person's. Dissociated from all attachments, abstemious in diet, and

subduing all the senses, one should fix one's mind on the Soul, during

the first and the last part of the night, after having, O king of

Mithila, suspended the functions of the senses, quieted the mind by the

understanding, and assumed a posture as motionless as that of a block of

stone. When men of knowledge, conversant with the rules of Yoga, become

as fixed as a stake of wood, and as immovable as a mountain, then are

they said to be in Yoga. When one does not hear, and smell, and taste,

and see; when one is not conscious of any touch; when one's mind becomes

perfectly free from every purpose; when one is not conscious of any

thing, when one cherishes no thought; when one becomes like a piece of

wood, then is one called by the wise to be in perfect Yoga. At such a

time one shines like a lamp that burns in a place where there is no wind;

at such a time one becomes freed even from one's subtile form, and

perfectly united with Brahma. When one attains to such progress, one has

no longer to ascend or to fall among intermediate beings. When persons

like ourselves say that there has been a complete identification of the

Knower, the Known, and K now-ledge, then is the Yogin said to behold the

Supreme Soul.[1622] While in Yoga, the Supreme Soul displays itself in

the Yogin's heart like a blazing fire, or like the bright Sun, or like

the lightning's flame in the sky. That Supreme Soul which is Unborn and

which is the essence of nectar, that is seen by high-souled Brahmanas

endued with intelligence and wisdom and conversant with the Vedas, is

subtiler than what is subtile and greater than what is great. That Soul,

though dwelling in all creatures, is not seen by them. The creator of the

worlds, He is seen only by a person endued with wealth of intelligence

when aided by the lamp of the mind. He dwells on the other share of thick

Darkness and transcends him called Iswara.[1623] Persons conversant with

the Vedas and endued with omniscience call Him the dispeller of Darkness,

stainless, transcending Darkness, without attributes and endued therewith.

"'This is what is called the Yoga of Yogins. What else is the indication

of Yoga? By such practices do Yogins succeeded in beholding the Supreme

Soul that transcends destruction and decay. This much that I have told

thee in detail concerns about the science of Yoga. I shall now discourse

to thee of that Sankhya philosophy by which the Supreme Soul is seen

through the gradual destruction of errors.[1624] The Sankhyas, whose

system is built on Prakriti, say that Prakriti, which is Unmanifest, is

the foremost. From Prakriti, they say, O monarch, the second principle

called Mahat, is produced. It is heard by us that from Mahat flows the

third principle called Consciousness. The Sankhyas blessed with sight of

the Soul say that from Consciousness flow the five subtile essence of

sound, form, touch, taste, and scent. All these eight they call by the

name of Prakriti. The modifications of these eight are sixteen in number.

They are the five gross essence of space, light, earth, water, and wind,

and the ten senses of action and of knowledge including the mind. Men of

wisdom devoted to the Sankhya path and conversant with all its ordinances

and dispensations regard these four and twenty topics as embracing the

whole range of Sankhya enquiry. That which is produced becomes merged in

the producing. Created by the Supreme Soul one after another, these

principles are destroyed in a reverse order. At every new Creation, the

Gunas start into existence in the lateral order (as stated above), and

(when Destruction comes) they merge, (each into its progenitor) in a

reverse order, like the waves of the ocean disappearing in the ocean that

gives them birth. O best of kings, this is the manner in which the

Creation and the Destruction of Prakriti takes place. The Supreme Being

is all that remains when Universal Destruction takes place, and it is He

that assumes multifarious forms when Creation starts into life. This is

even so, O king, as ascertained by men of knowledge. It is Prakriti that

causes the Overpresiding Purusha to thus assume diversity and revert back

to unity. Prakriti also herself has the same indications. Only fully

conversant with the nature of the topics of enquiry knows that Prakriti

also assumes the same kind of diversity and unity, for when Destruction

comes she reverts into unity and when Creation flows she assumes

diversity of form. The Soul makes Prakriti, which contains the principles

of production or growth, to assume manifold forms. Prakriti is called

Kshetra (or soil). Transcending the four and twenty topics or principles

is the Soul which is great. It presides over that Prakriti or Kshetra.

Hence, O great king, the foremost of Yatis say that the Soul is the

Presider. Indeed, it has been heard by us that in consequence of the

Soul's presiding over all Kshetras He is called the Presider. And because

He knows that Unmanifest Kshetra, He is, therefore, also called

Kshetrajna (Knower of Kshetra). And because also the Soul enters into

Unmanifest Kshetra (viz., the body), therefore he is called Purusha.

Kshetra is something quite different from Kshetrajna. Kshetra is

Unmanifest. The Soul, which transcends the four and twenty principles, is

called the Knower. Knowledge and the object known are different from each

other. Knowledge, again, has been said to be Unmanifest, while the object

of knowledge is the Soul which transcends the four and twenty principles.

The Unmanifest is called Kshetra. Sattwa (understanding), and also Iswara

(the supreme Lord), while Purusha, which is the twenty-fifth principle

has nothing superior to it and is not a principle (for it transcends all

principles and is only called a principle conventionally). This much O

king, is an account of the Sankhya philosophy. The Sankhyas called the

cause of the universe, and merging all the grosser principles into the

Chit behold the Supreme Soul. Rightly studying the four and twenty topics

along with Prakriti, and ascertaining their true nature, the Sankhyas

succeed in beholding That which transcends the four and twenty topics or

principles.[1625] Jiva in reality is that very Soul which transcends

Prakriti and is beyond the four and twenty topics. When he succeeds in

knowing that Supreme Soul by dissociating himself from Prakriti, he then

becomes identifiable with the Supreme Soul. I have now told thee every

thing about the Sankhya System truly. Those who are conversant with this

philosophy succeed in attaining are subject to error have direct

cognisance of Brahma. They that succeed in attaining to tranquillity.

Indeed, as men whose understanding are subject to error have direct

cognisance of Brahma. They that succeed in attaining to that state have

never to come back to this world after the dissolution of their bodies;

while as regards those that are said to be emancipate in this life,

puissance, and that indescribable felicity which attaches itself to

Samadhi, and immutability, become theirs, in consequence of their having

attained to the nature of the Indestructible.[1626] They who behold this

universe as many (instead of seeing it as one and uniform) are said to

see incorrectly. These men are blind to Brahma. O chastiser of foes, such

persons have repeatedly to come back into the world and assume bodies (in

diverse orders of Being). They who are conversant with all that has been

said above become possessed of omniscience, and accordingly when they

pass from this body no longer become subject to the control of any more

physical frames. All things, (or the entire universe), have been said to

be the result of the Unmanifest. The Soul, which is the twenty-fifth,

transcends all things. They who know the Soul have no fear of returning

to the world.'"

SECTION CCCVIII

"'Vasishtha said, I have thus far discoursed to thee on the Sankhya

philosophy. Listen now to me as I tell thee what is Vidya (knowledge) and

what is Avidya (Ignorance), one after the other. The learned say that

that Prakriti, which is fraught with the attributes of Creation and

Destruction, is called Avidya; while Purusha, who is freed from the

attributes of Creation and Destruction and who transcends the four and

twenty topics or principles, is called Vidya. Listen to me first as I

tell thee what is Vidya among successive sets of other things, as

expounded in the Sankhya philosophy. Among the senses of knowledge and

those of action, the senses of knowledge are said to constitute what is

known as Vidya. Of the senses of knowledge and their object, the former

constitute Vidya as has been heard by us. Of objects of the senses and

the mind, the wise have said that the mind constitute Vidya. Of mind and

the five subtile essences, the five subtile essences constitutes Vidya.

Of the five subtile essences and Consciousness, Consciousness constitutes

Vidya. Of Consciousness and Mahat, Mahat, O king, is Vidya. Of all the

topics or principles beginning with Mahat, and Prakriti, it is Prakriti,

which is unmanifest and supreme, that is called Vidya. Of Prakriti, and

that called Vidhi which is Supreme, the latter should be known as Vidya.

Transcending Prakriti is the twenty-fifth (called Purusha) who should be

known as Vidya. Of all knowledge that which is the Object of Knowledge

has been said to be the Unmanifest, O king.[1627] Again, Knowledge has

been said to be Unmanifest and the Object of knowledge to be that which

transcends the four and twenty. Once more, Knowledge has been said to be

Unmanifest, and the Knower is that which transcends the four and twenty.

I have now told thee what is truly the import of Vidya and Avidya. Listen

now to me as I tell thee all that has been said about the Indestructible,

and the Destructible. Both Jiva and Prakriti have been said to be

Indestructible, and both of them have been said to be Destructible. I

shall tell thee the reason of this correctly as I have understood it.

Both Prakriti and Jiva are without beginning and without end or

destruction. Both of them are regarded as supreme (in the matter of

Creation). Those that are possessed of knowledge say that both are to be

called topics or principles. In consequence of its attributes of

(repeated) Creation and Destruction, the Unmanifest (or Prakriti) is

called Indestructible. That Unmanifest becomes repeatedly modified for

the purpose of creating the principle. And because the principles

beginning with Mahat are produced by Purusha as well, and because also

Purusha and the Unmanifest are mutually dependant upon each other,

therefore is Purusha also, the twenty-fifth, called Kshetra (and hence

Akshara or Indestructible).[1628] When the Yogin withdraws and merges all

the principles into the Unmanifest Soul (or Brahma) then the twenty-fifth

(viz., Jiva or Purusha) also, with all those principles disappears into

it. When the principles become merged each into its progenitor, then the

one that remains is Prakriti. When Kshetrajna too,[1629] O son, becomes

merged into his own producing cause then (all that remains is Brahma and,

therefore) Prakriti with all the principles in it becomes Kshara (or

meets with destruction), and attains also to the condition of being

without attributes in consequence of her dissociation from all the

principles. Thus it is that Kshetrajna, when his knowledge of Kshetra

disappears, becomes, by his nature, destitute of attributes, as it has

been heard by us. When he becomes Kshara he then assumes attributes.

When, however, he attains to his own real nature, he then succeeds in

understanding his own condition of being really destitute of attributes.

By casting off Prakriti and beginning to realise that he is different

from her, the intelligent Kshetrajna then comes to be regarded as pure

and stainless. When Jiva ceases to exist in a state of union with

Prakriti, then does he become identifiable with Brahma. When, however, he

exists united with Prakriti, he then, O king, seems to be different from

Brahma. Indeed, when Jiva shows no affection for Prakriti and her

principles, he then succeeds in beholding the Supreme and having once

beheld Him wishes not to fall away from that felicity. When the knowledge

of truth dawns upon him, Jiva begins to lament in this strain: Alas, how

foolishly have I acted by falling through ignorance, into this frame

composed of Prakriti like a fish entangled in a net! Alas, through

ignorance, I have migrated from body to body like a fish from water to

water thinking that water is the element in which alone it can live.

Indeed, like a fish that does not know anything else than water to be its

element, I also have never known anything else than children and spouses

to be my own! Fie on me that through ignorance, I have been repeatedly

migrating from body to body in forgetfulness (of the Supreme Soul)! The

Supreme Soul alone is my friend. I have capacity for friendship with Him.

Whatever be my nature and whoever I may be, I am competent to be like Him

and to attain an identity with Him. I see my similarity with Him. I am

indeed, like Him. He is stainless. It is evident that I am of the same

nature. Through ignorance and stupefaction, I have become associated with

inanimate Prakriti. Though really without attachments, I have passed this

long time in a state of attachment with Prakriti. Alas, by her was I so

long subdued without having been able to know it. Various are the

forms--high, middling, and low, that Prakriti assume. Oh, how shall I

dwell in those forms?[1630] How shall I live conjointly with her? In

consequence only of my ignorance I repair to her companionship. I shall

now be fixed (in Sankhya or Yoga). I shall not longer keep her

companionship. For having passed so long a time with her, I should think

that I was so long deceived by her, for myself being really exempt from

modification, how could I keep company with one that is subject to

modification? She cannot be held to be responsible for this. The

responsibility is mine, since turning away from the Supreme Soul I become

of my own accord attached to her. In consequence of that attachment,

myself, though formless in reality, had to abide in multifarious forms.

Indeed, though formless by nature I become endued with forms in

consequence of my sense of meum, and thereby insulted and distressed. In

consequence of my sense of meum, concerning the result of Prakriti, I am

forced to take birth in diverse orders of Being. Alas, though really

destitute of any sense of meum, yet in consequence of affecting it, what

diverse acts of an evil nature have been committed by me in those orders

which I took birth while I remained in them with a soul that had lost all

knowledge! I have no longer anything to do with him who, with essence

made up of consciousness, divides herself into many fragments and who

seeks to unite me with them. It is only now that I have been awakened and

have understood that I am by nature without any sense of meum and without

that consciousness which creates the forms of Prakriti that invests me

all around. Casting off that sense of meum which I always have with

respect to her and whose essence is made up of consciousness, and casting

off Prakriti herself, I shall take refuge in Him who is auspicious. I

shall be united with Him, and not with Prakriti which is inanimate. If I

unite with Him, it will be productive of my benefit. I have no similarity

of nature with Prakriti!--The twenty-fifth, (viz., Jiva), when he thus

succeeds in understanding the Supreme, becomes able to cast off the

Destructible and attain to identity with that which is Indestructible and

which is the essence of all that is auspicious, Destitute of attributes

in his true nature and in reality Unmanifest, Jiva becomes invested with

what is Manifest and assumes attributes. When he succeeds in beholding

that which is without attributes and which is the origin of the

Unmanifest, he attains, O ruler of Mithila, to identify the same.

"'I have now told thee what the indications are of what is Indestructible

and what is Destructible, according to the best of my knowledge and

according to what has been expounded in the scriptures. I shall now tell

thee, according to what I have heard, as to how Knowledge that is

subtile, stainless, and certain arises. Do thou listen to me. I have

already discoursed to thee what the Sankhya and the Yoga systems are

according to their respective indications as expounded in their

respective scriptures. Verily, the science that has been expounded in

Sankhya treatises is identical with what has been laid down in the Yoga

scriptures. The knowledge, O monarch, which the Sankhya preach, is

capable of awakening every one. In the Sankhya scriptures, that Knowledge

has been inculcated very clearly for the benefit of disciples. The

learned say that this Sankhya system is very extensive. Yogin have great

regard for that system as also for the Vedas. In the Sankhya system no

topic or principle transcending the twenty-fifth is admitted. That which

the Sankhyas regard-as their highest topic of principles has been duly

described (by me). In the Yoga philosophy, it is said that Brahma, which

is the essence of knowledge without duality, becomes Jiva only when

invested with Ignorance. In the Yoga scriptures, therefore, both Brahma

and Jiva are spoken of,--'"

SECTION CCCIX

"'Vasishtha said, Listen now to me as I discourse to thee on Buddhas

(Supreme Soul) and Abuddha (Jiva) which is the dispensation of attributes

of Sattwa, Rajas, and Tamas. Assuming many forms (under the influence of

illusion) the Supreme Soul, becoming Jiva, regards all those forms as

real,[1631] In consequence of (his regarding himself identical with) such

transformations, Jiva fails to understand the Supreme Soul, for he bears

the attributes (of Sattwa and Rajas and Tamas) and creates and with-draws

into himself what he creates. Ceaselessly for his sport, O monarch, does

Jiva undergo modifications, and because he is capable of understanding

the action of the Unmanifest, therefore is he called Budhyamana (the

Comprehender).[1632] The Unmanifest or Prakriti can at no time comprehend

Brahma which is really without attributes even when it manifests itself

with attributes. Hence is Prakriti called Unintelligent. There is a

declaration of the Srutis to the effect that if ever Prakriti does

succeed in knowing the twenty-fifth (i.e., Jiva) Prakriti then (instead

of being something differentiated from Jiva) becomes identified with Jiva

who is united with her. (As regards, however, the Supreme Soul, which is

ever disunited and dissociated, and which transcends the twenty-fifth

Prakriti can never comprehend it). In consequence of this (viz., his

attachment to or union with Prakriti), Jiva or Purusha, who is not

manifest and which in his real nature is not subject to modifications,

comes to be called as the Unawakened or Ignorant. Indeed because the

twenty-fifth can comprehend the Unmanifest, he is therefore, called

Budhyamana (or Comprehender). He cannot, however, readily comprehend the

twenty-sixth, which is stainless, which is Knowledge without duality,

which is immeasurable, and which is eternal. The twenty-sixth, however,

can know both Jiva and Prakriti, numbering the twenty-fifth and the

twenty-fourth respectively. O thou of great effulgence, only men of

wisdom succeed in knowing that Brahma which is Unmanifest, which inheres

in its real nature to all that is seen and unseen, and which, O son is

the one independent essence in the universe.[1633] When Jiva considers

himself different from what he truly is (i.e. when he regards himself as

fat or lean, fair or dark a Brahmana or a Sudra), it is only then that he

fails to know the Supreme Soul and himself and Prakriti with which he is

united. When Jiva succeeds in understanding Prakriti (and knowing that

she is something different from him) then he is said to be restored to

his true nature and then does he attain to that high understanding which

is pure and stainless and which is concerned with Brahma. When Jiva

succeeds, O tiger among kings, in attaining to that excellent

understanding, he then attains to that Pure Knowledge (without duality)

which is called the twenty-sixth or (Brahma). He then casts off the

Unmanifest or Prakriti which is fraught with the attributes of Creation

and Destruction. When Jiva succeeds in knowing Prakriti which is

unintelligent and subject to the action of the three attributes of

Sattwa, and Rajas and Tamas, he then becomes destitute of attributes

himself. In consequence of his thus understanding the Unmanifest (to be

something different from him), he succeeds in acquiring the nature of the

Supreme Soul. The learned say that when he is freed from the attributes

of Sattwa and Rajas and Tamas and united in the nature with the Supreme

Soul then does Jiva become identified with that Soul. The Supreme Soul is

called Tattwa as well as Not-Tattwa, and transcends decay and

destruction.[1634] O giver of honours, the Soul, though it has the

manifest principles (viz. the body) for its resting place, yet it cannot

be said to have acquired the nature of those principles. The wise say

that including the Jiva soul there are five and twenty principles in all.

Indeed, O son, the Soul is not to be regarded as possessed of any of the

principles (Mahat and the rest). Endued with Intelligence, it transcends

the principles. It casts off quickly even that principle which is the

indication of the Knowing or awakened one.[1635] When Jiva comes to

regard himself as the twenty-sixth which is divested of decay and

destruction, it is then that, without doubt, he succeeds by his own force

in attaining to similarity with the twenty-sixth. Though awakened by the

twenty-sixth which is Pure Intelligence, Jiva still becomes subject to

Ignorance. This is the cause of Jiva, multifariousness (in respect of

forms) as explained in the Srutis and the Sankhya scriptures. When Jiva,

who is endued with Chetana and Unintelligent Prakriti, loses all

Consciousness of a distinct or individual Self, then does he, losing his

multifariousness, resumes his Oneness. O ruler of Mithila, when Jiva, who

is found to be in union with happiness and misery and who is seldom free

from the consciousness of Self, succeeds in attaining to a similarity

with the Supreme Soul which is beyond the reach of the understanding,

then does he becomes freed from virtue and vice. Indeed, when Jiva,

attaining to the twenty-sixth which is Unborn and Puissant and which is

dissociated from all attachments, succeeds in comprehending it

thoroughly, he himself becomes possessed of puissance and entirely casts

off the Unmanifest or Prakriti. In consequence of understanding the

twenty-sixth, the four and twenty principles seems to Jiva to be

unsubstantial or of no value. I have thus told thee, O sinless one,

according to the indication of the Srutis, the nature of the

Unintelligent or Prakriti, and of Jiva, so also of that which is Pure

Knowledge viz., the Supreme Soul, agreeable to the truth. Guided by the

scriptures, variety and oneness are thus to be understood. The difference

between the gnat and the Udumvara, or that between the fish and water,

illustrates the difference between the Jiva-soul and the Supreme

Soul.[1636] The Multiplicity and Oneness of these two are then understood

in this way. This is called Emancipation, viz., this comprehension or

knowledge of oneself as something distinct from Unintelligent or

Unmanifest Prakriti. The twenty-fifth, which resides in the bodies of

living creatures, should be emancipated by making him know the Unmanifest

or the Supreme Soul which transcends the understanding. Indeed, that

twenty-fifth is capable of attaining to Emancipation in this way only and

not through any other means, it is certain. Though really different from

the Kshetra in which he resides for the time being, he partakes of the

nature of that Kshetra in consequence of his union with it.[1637] Uniting

with what is Pure, he becomes Pure. Uniting with the Intelligent, he

becomes Intelligent. By uniting, O foremost of men, with one that is

Emancipate, he becomes Emancipated. By uniting with one that has been

freed from attachments of every kind, he becomes freed from all

attachments. By uniting with one striving after Emancipation, he himself,

partaking of the nature of his companion, strives after Emancipation. By

uniting with one of pure deeds he becomes pure and of pure deeds and

endued with blazing effulgence. By uniting with one of unstained soul, he

becomes of unstained soul himself. By uniting with the One independent

Soul, he becomes One and Independent. Uniting with One that is dependent

on One's own Self, he becomes of the same nature and attains to

Independence.

"'--O monarch, I have duly told thee all this that is perfectly true.

Candidly have I discoursed to thee on this subject, viz., the Eternal and

Stainless and Primeval Brahma. Thou mayst impart this high knowledge,

capable of awakening the soul, unto that person, O king, who though not

conversant with the Vedas is nevertheless, humble and has a keen desire

for acquiring the knowledge of Brahma. It should never be imparted unto

one that is wedded to falsehood, or one that is cunning or roguish, or

one that is without any strength of mind or one that is of crooked

understanding, or one that is jealous of men of knowledge, or one that

gives pain to others. Listen to me as I say who they are unto whom this

knowledge may safely be communicated. It should be given to one that is

endued with faith, or one that is possessed of merit, or one that always

abstains from speaking ill of others, or one that is devoted to penances

from the purest of motives, or one that is endued with knowledge and

wisdom, or one that is conversant of the sacrifices and other rites laid

down in the Vedas, or one that is possessed of a forgiving disposition,

or one that is inclined to take compassion on and do good to all

creatures; or one that is fond of dwelling in privacy and solitude, or

one that is fond of discharging all acts laid down in the scriptures, or

one that is averse to quarrels and disputes, or one that is possessed of

great learning or one endued with wisdom or one possessed of forgiveness

and self-restraint and tranquillity of soul. This high knowledge of

Brahma should never be communicated to one that is not possessed of such

qualifications. It has been said that by imparting this knowledge to one

that cannot be regarded as fit receptacle for holding it no advantage or

good fruit can arise. Unto one that is not observant of any vows and

restraints, this high knowledge should never be communicated even if he

gives in exchange the whole Earth full of gems and wealth of every kind.

Without doubt, however, O king, this knowledge should be given to one

that has conquered one's senses. O Karala, let no fear be thine any

longer, since thou halt heard all this regarding high Brahma from me

today! I have discoursed to thee duly about high and holy Brahma that is

without beginning and middle (and end) and that is capable of dispelling

all kinds of grief. Beholding Brahma whose sight is capable of dispelling

both birth and death, O king which is full of auspiciousness, which

removes all fear, and which benefit, and having acquired this essence of

all knowledge, cast off all error and stupefaction today! I had acquired

this knowledge from the eternal Hiranyagarbha himself, O king, who

communicated it to me for my having carefully gratified that great Being

of every superior Soul. Asked by thee today, I have, O monarch,

communicated the knowledge of eternal Brahma to the just as I had myself

acquired it from my teacher. Indeed, this high knowledge that is the

refuge of all persons conversant with Emancipation has been imparted to

thee exactly as I had it from Brahman himself!'

"Bhishma continued, I have thus told thee of high Brahma agreeably to

what the great Rishi (Vasishtha) had said (unto king Karala of Janaka's

race), by attaining to which the Twenty-fifth (or Jiva) has never to

return. Jiva, in consequence of his not knowing truly the Supreme Soul

which is not subject to decay and death, is obliged to frequently come

back into the world. When, however, Jiva succeeds in acquiring that high

knowledge, he has no longer to come back. Having heard it, O king from

the celestial Rishi, I have, O son, communicated to thee high knowledge

productive of the highest good. This knowledge was obtained from

Hiranyagarbha by the high-souled Rishi Vasishtha. From that foremost of

Rishis, viz., Vasishtha, it was acquired by Narada. From Narada I have

acquired that knowledge which is truly identifiable with the eternal

Brahma. Having heard this discourse of high import, fraught with

excellent words, do not, O foremost of the Kurus, yield any longer to

grief. That man who knows Kshara and Akshara becomes freed from fear. He,

indeed, O king, is obliged to cherish fear who is destitute of this

knowledge. In consequence of Ignorance (of Brahma), the man of foolish

soul hath repeatedly to come back into this world. Indeed, departing from

this life, he has to be born in thousands and thousands of orders of

Being every one of which hath death in the end. Now in the world of the

deities, now among men, and now among intermediate orders of Being, he

has to appear again and again. If in course of time he succeeds in

crossing that Ocean of Ignorance in which he is sunk, he then succeeds in

avoiding rebirth altogether and attaining to identity with the Supreme

Soul. The Ocean of Ignorance is terrible. It is bottomless and called the

Unmanifest. O Bharata, day after day, creatures are seen to fall and sink

in that Ocean. Since thou, O king, hast been freed from that eternal and

limitless Ocean of Ignorance, thou, hast, therefore become freed from

Rajas and also Tamas.'"

SECTION CCCX

"Bhishma said, 'Once on a time a king of Janaka's race, while ranging the

uninhabited forests in pursuit of deer, saw a superior Brahmana or Rishi

of Bhrigu's race. Bowing with his head unto the Rishi who was seated at

his ease, king Vasuman took his seat near him and obtaining his

permission put to him this question: O holy one, what is productive of

the highest benefit, both here and hereafter, to man who is endued with

an unstable body and who is the slave of his desires? Properly honoured

by the king, and thus questioned, that high-souled Rishi possessed of

ascetic merit then said these words unto him that were highly beneficial.

"The Rishi said, If thou desirest both here and hereafter what is

agreeable to thy mind, do thou then, with restrained senses, abstain from

doing what is disagreeable to all creatures. Righteousness is beneficial

unto them that are good. Righteousness is the refuge of those that are

good. From Righteousness have flowed the three worlds with their mobile

and immobile creatures. O thou that art eagerly desirous of enjoying all

agreeable objects, how is it that thou art not yet satiated with objects

of desire? Thou seest the honey, O thou of little understanding, but art

blind to the fall[1638]. As one desirous of earning the fruits of

knowledge should set oneself to the acquisition of knowledge, even so one

desirous of earning the fruits of Righteousness should set oneself to the

acquisition of Righteousness. If a wicked man from desire of virtue,

strives to accomplish an act that is pure and stainless, the fulfilment

of his desire becomes impossible. If, on the other hand, a good man,

impelled by the desire of earning virtue, strives to accomplish an act

that is even difficult, its accomplishment becomes easy for him. If,

while residing in the woods, one acts in such a way as to enjoy all the

pleasures of a residence amidst men in towns, one comes to be looked upon

not as a forest recluse but as a denizen of towns. Similarly, if one,

while residing in towns, acts in such a way as to enjoy the felicity that

attaches to the life of a forest recluse, once comes to be looked upon

not as a denizen of towns but as a forest recluse. Ascertaining the

merits of the religion of Acts and that of Abstention from acts, do thou,

with concentrated senses, be devoted to the practices of righteousness

that appertain to thought, words, and deed. Judging of the propriety of

time and place, purified by the observance of vows and other cleansing

rites, and solicited (by them), do thou, without malice, make large gifts

unto them that are good.[1639] Acquiring wealth by righteous means, one

should give it away unto those that are deserving. One should make gifts,

casting off anger; and having made gifts one should never give way to

sorrow nor proclaim those gifts with one's own mouth. The Brahmana who is

full of compassion, who is observant of candour, and whose birth is pure,

has been regarded as a person deserving of gifts. A person is said to be

pure in birth when he is born of mother that has only one husband and

that belongs to the same order to which her husband belongs. Indeed, such

a Brahmana, conversant with the three Vedas, viz., Rich, Yajush, and

Saman, possessed of learning, duly observant of the six duties (of

sacrificing on his own account, officiating at the sacrifices of others,

learning, teaching, making gifts, and receiving gifts), has been regarded

as deserving of gifts. Righteousness becomes unrighteousness, and

unrighteousness becomes righteousness, according to the character of the

doer, of time, and of place.[1640] Sin is cast off like the filth on

one's body,--a little with a little exertion and a greater quantity when

the exertion is greater. A person, after purging his bowels, should take

ghee, which operates most beneficially on his system (as a healthy

tonic). After the same manner, when one has cleansed oneself of all

faults and sets oneself to the acquisition of righteousness, that

righteousness, in the next world, proves to be productive of the highest

happiness. Good and evil thoughts exist in the minds of all creatures.

Withdrawing the mind from evil thoughts, it should always be directed

towards good thoughts. One should always reverence the practices of one's

own order. Do thou strive, therefore, to act in such a way that thou

mayst have faith in the practices of thy own order. O thou that art

endued with an impatient soul, betake thyself to the practice of

patience. O thou that art of a foolish understanding, seek thou to be

possessed of intelligence! Destitute of tranquillity, seek thou to be

tranquil, and bereft of wisdom as thou art, do thou seek to act wisely!

He who moves in the companionship of the righteous succeeds, by his own

energy, in acquiring the means of accomplishing what is beneficial for

him both in this and the next world. Verily, the root of the benefit

(which thus becomes his here and hereafter) is unwavering firmness. The

royal sage Mahabhisha, through want of this firmness, fell from heaven.

Yayati, also, though his merits had become exhausted (in consequence of

his boastfulness and thought was hurled down from heaven) succeeded in

regaining regions of felicity through his firmness. Thou art sure to

attain to great intelligence, as also to what is for thy highest good, by

paying court to virtuous and learned persons possessed of ascetic merit.'

"Bhishma continued, 'Hearing these words of the sage, king Vasuman,

possessed of a good disposition, withdrawing his mind from the pursuits

of desire, set it upon the acquisition of Righteousness.'"

SECTION CCCXI

"Yudhishthira said, 'It behoveth thee, O grandsire, to discourse to me on

that which is freed from duty and its reverse, which is freed from every

doubt, which transcends birth and death, as also virtue and sin, which is

auspiciousness, which is eternal fearlessness, which is Eternal and

Indestructible, and Immutable, which is always Pure, and which is ever

free from the toil of exertion.'

"Bhishma said, 'I shall in this connection recite to thee the old

narrative, O Bharata, of the discourse between Yajnavalkya and Janaka.

Once on a time the famous king Daivarati of Janaka's race, fully

conversant with the import of all questions, addressed this question to

Yajnavalkya, that foremost of Rishis.

"'Janaka said, 'O regenerate Rishi, how many kinds of senses are there?

How many kinds also are there of Prakriti? What is the Unmanifest and

highest Brahma? What is higher than Brahma? What is birth and what is

death? What are the limits of Age? It behoveth thee, O foremost of

Brahmanas, to discourse on all these topics unto me that am solicitous of

obtaining thy grace; I am ignorant while thou art an Ocean of knowledge.

Hence, I ask thee! Verily, I desire to hear thee discourse on all these

subjects!

"'Yajnavalkya said, Hear, O monarch, what I say in an answer to these

questions of thine, I shall impart to thee the high knowledge which

Yogins value, and especially that which is possessed by the Sankhyas.

Nothing is unknown to thee. Still thou askest me. One however, that is

questioned should answer. This is the eternal practice. Eight principles

have been called by the name of Prakriti, while sixteen have been called

modifications. Of Manifest, there are seven. These are the views of those

persons who are conversant with the science of Adhyatma. The Unmanifest

(or original Prakriti), Mahat, Consciousness, and the five subtile

elements of Earth, Wind, Space, Water, and Light,--these eight are known

by the name of Prakriti. Listen now to the enumeration of those called

modifications. They are the ear, the skin, the tongue, and the nose; and

sound, touch, form, taste, and scent, as also speech, the two arms, the

two feet, the lower duct (within the body), and the organs of

pleasure.[1641] Amongst these, the ten beginning with sound, and having

their origin in the five great principles,[1642] are called Visesha. The

five senses of knowledge are called Savisesha, O ruler of Mithila.

Persons conversant with the Science of Adhyatma regard the mind as the

sixteenth. This is conformable to thy own views as also to those of other

learned men well acquainted with the truths about principles. From the

Unmanifest, O king, springs the Mahat-soul. The learned say this to be

the first creation relating to Pradhana (or Prakriti): From Mahat, O king

of men, is produced Consciousness. This has been called the second

creation having the Understanding for its essence.[1643] From

Consciousness hath sprung the Mind which is the essence of sound and the

others that are the attributes of space and the rest. This is the third

creation, said to relate to Consciousness. From mind have sprung the

great elements, (numbering five), O king! Know that this is the fourth

creation called mental, as I say. Persons conversant with the primal

elements say that Sound and Touch and Form and Taste and Scent are the

fifth creation, relating to the Great (primal) elements. The creation of

the Ear, the Skin, the Tongue, and the Scent, forms the sixth and is

regarded as having for its essence multiplicity of thought. The senses

that come after the Ear and the others (i.e., the senses of action) then

arise, O monarch. This is called seventh creation and relates to the

senses of Knowledge. Then, O monarch, come the breath that rises upward

(viz., Prana) and those that have a transverse motion (viz., Saman,

Udana, and Vyana). This is the eighth creation and is called

Arjjava.[1644] Then come those breaths that course transversely in the

lower parts of the body (viz., Samana, Udana and Vyana) and also that

called Apana coursing downwards. This, ninth creation, is also called

Arjjava, O king. These nine kinds of creation, and these principles, O

monarch, which latter number four and twenty, are declared to thee

according to what has been laid down in the scriptures. After this, O

king, listen to me as I tell thee durations of time as indicated by the

learned in respect of these principles or attribute.'"

SECTION CCCXII

"Yajnavalkya said, Listen to me, O foremost of men, as I tell thee what

the duration of time is in respect to the Unmanifest (or the Supreme

Purusha). Ten thousand Kalpas are said to constitute a single day of his.

The duration of his night is equal. When his night expires, he awakes, O

monarch, and first creates herbs and plants which constitute the

sustenance of all embodied creatures. He then creates Brahman who springs

from a golden egg. That Brahman is the form of all created things, as has

been heard by us. Having dwelt for one whole year within that egg, the

great ascetic Brahman, called also Prajapati (Lord of all creatures),

came out of it and created the whole Earth, and the Heaven above. The

Lord then, it is read in the Vedas, O king, placed the sky between Heaven

and Earth separated from each other. Seven thousand and five hundred

Kalpas measure the day of Brahman. Persons conversant with the science of

Adhyatma say that his night also is of an equal duration. Brahmana,

called Mahan, then creates Consciousness called Bhuta and endued with

excellent essence.[1645] Before creating any physical bodies out of the

ingredients called the Great elements, Mahan or Brahma, endued with

penances, created four others called his sons. They are the sires of the

original sires, O Best of kings, as heard by us.[1646] It hath been also

heard by us, O monarch that the senses (of knowledge) along with the four

inner faculties, have sprung from the (five Great elements called)

Pitris, and that the entire universe of mobile and immobile Beings has

been filled with those Great elements.[1647] The puissant Consciousness

created the five Bhutas. These are Earth, Wind, Space, Water, and Light

numbering the fifth. This Consciousness (who is a Great Being and) from

whom springs the third creating, has five thousand Kalpas for his night,

and his day is of equal duration. Sound, Touch, Form, Taste, and

Scent,--these five are called Visesha. They inhere into the five great

Bhutas. All creatures, O king, incessantly pervaded by these five, desire

one another's companionship, become subservient to one another; and

challenging one another, transcend one another; and led by those

immutable and seductive principles, creatures kill one another and wander

in this world entering into numerous orders of Being.[1648] Three

thousands of Kalpas represent the duration of their day. The measure of

their night also is the same.[1649] The Mind roveth over all things, O

king, led on by the Senses. The Senses do not perceive anything. It is

the Mind that perceives through them. The Eye sees forms when aided by

the Mind but never by itself. When the Mind is distracted, the Eye fails

to perceive with even the objects fully before it. It is commonly said

that the Senses perceive. This is not true, for it is the Mind that

perceives through the Senses. When the cessation takes place of the

activity of the Mind, the cessation of the activity of the Senses

follows. That is the cessation of the activity of the Senses which is the

cessation of the activity of the Mind. One should thus regard the Senses

to be under the domination of the Mind. Indeed, the Mind is said to be

the Lord of all the Senses. O thou of great fame, these are all the

twenty Bhutas in the Universe.'"

SECTION CCCXIII

"Yajnavalkya said, I have, one after another, told thee the order of the

creation, with their total number, of the various principles, as also the

extent of the duration of each. Listen now to me as I tell thee of their

destruction. Listen to me how Brahman, who is eternal and undecaying, and

who is without beginning and without end, repeatedly creates and destroys

all created objects. When his day expires and night comes, he becomes

desirous of sleep. At such a time the unmanifest and holy one urges the

Being called Maharudra, who is conscious of his great powers, (for

destroying the world). Urged by the unmanifest, that Being assuming the

form of Surya of hundreds of thousands of rays, divides himself into a

dozen portions each resembling a blazing fire. He then consumes with his

energy, O monarch, without any loss of time, the four kinds of created

beings, viz., viviparous, oviparous, filth-born, and vegetable. Within

the twinkling of the eye all mobile and immobile creatures being thus

destroyed, the Earth becomes on every side as bare as a tortoise shell.

Having burnt everything on the face of the Earth, Rudra, of immeasurable

might, then quickly fills the bare Earth with Water possessed of great

force. He then creates the Yuga-fire which dries up that Water (into

which the bare Earth has been dissolved). The Water disappearing, the

great element of Fire continues to blaze fiercely. Then comes the mighty

Wind of immeasurable force, in his eight forms, who swallows up quickly

that blazing fire of transcendent force, possessed of seven flames, and

identifiable with the heat existing every creature. Having swallowed up

that fire, the Wind courses in every direction, upwards, downwards, and

transversely. Then space of immeasurable existent swallowed up that Wind

of transcendent energy. Then Mind cheerfully swallows up that

immeasurable Space. Then that Lord of all creatures, viz., Consciousness,

who is the Soul of every-thing, swallows up the Mind. Consciousness, in

his turn, is swallowed up by the Mahat-soul who is conversant with the

Past, the Present, and the Future. The incomparable Mahat-soul or

Universe is then swallowed up by Sambhu, that Lord of all things, to whom

the Yoga attributes of Anima, Laghima, Prapti, etc., naturally inhere,

who is regarded as the Supreme and pure Effulgence that is Immutable. His

hands and feet extend over every part; his eyes and head and face are

everywhere, his ears reach every place, and he exists overwhelming all

things. He is the heart of all creatures; His measure is of a digit of

the thumb. That Infinite and supreme Soul, that Lord of all, thus

swallows up the Universe. After this, what remains is the Undecaying and

the Immutable. One who is without defect of any kind, who is the Creator

of the Past, the Present, and the Future; and who is perfectly faultless,

I have thus, O monarch, duly told thee of Destruction. I shall now

discourse to thee on the subjects of Adhyatma, Adhibhuta, and

Adhidaivata.--'"

SECTION CCCXIV

'Yajnavalkya said, Brahmanas conversant with the topics of enquiry speak

of the two feet as Adhyatma, the act of walking as Adhibhuta, and Vishnu

as Adhidaivatam (of those two limbs). The lower duct (anal canal) is

Adhyatma; its function of throwing out the excreta is Adhibhuta, and

Mitra (Surya) is the Adhidaivata (of that organ). The organ of generation

is called Adhyatma. Its agreeable function is called Adhibhuta, and

Prajapati is its Adhidaivata. The hands are Adhyatma; their function as

represented by acts is Adhibhuta; and Indra is the Adhidaivata of those

limbs. The organs of speech are Adhyatma; the words uttered by them are

Adhibhuta; and Agni is their Adhidaivata. The eye is Adhyatma; vision or

form is its Adhibhuta; and Surya is the Adhidaivata of that organ. The

ear is Adhyatma; sound is Adhibhuta; and the points of the horizon are

its Adhidaivata. The tongue is Adhyatma, taste is its Adhibhuta; and

Water is its Adhidaivata. The sense of scent is Adhyatma; odour is its

Adhibhuta; and Earth is its Adhidaivata. The skin is Adhyatma; touch is

its Adhibhuta; and Wind is its Adhidaivata. Mind has been called

Adhyatma; that with which the Mind is employed is Adhibhuta; and

Chandramas is its Adhidaivata. Consciousness is Adhyatma; conviction in

one's identity with Prakriti is its Adhibhuta; and Mahat or Buddhi is its

Adhidaivata. Buddhi is Adhyatma; that which is to be understood is its

Adhibhuta; and Kshetrajna is its Adhidaivata. I have thus truly expounded

to thee, O king, with its details taken individually, the puissance of

the Supreme (in manifesting Himself in different forms) in the beginning,

the middle, and the end, O thou that art fully conversant with the nature

of the original topics or principles. Prakriti, cheerfully and of her own

accord, as if for sport, O monarch, produces, by undergoing modifications

herself, thousands and thousands of combinations of her original

transformations called Gunahs. As men can light thousands of lamps from

but a single lamp, after the same manner Prakriti, by modification,

multiplies into thousands of existent objects the (three) attributes (of

Sattwa and Rajas and Tamas) of Purusha. Patience, joy, prosperity,

satisfaction, brightness of all faculties, happiness, purity, health,

contentment, faith, liberality, compassion, forgiveness, firmness,

benevolence, equanimity, truth, acquittance of obligations, mildness,

modesty, calmness, external purity, simplicity, observance of obligatory

practices, dispassionateness, fearlessness of heart, disregard for the

appearance or otherwise of good and evil as also for past

acts,--appropriation of objects only when obtained by gift, the absence

of cupidity, regard for the interests of others, compassion for all

creatures,--these have been said to be the qualities that attach to the

attribute of Sattwa. The tale of qualities attaching to the attribute of

Rajas consists of pride of personal beauty, assertion of lordship, war,

disclination to give, absence of compassion, enjoyment and enduring of

happiness and misery, pleasure in speaking ill of others, indulgence in

quarrels and disputes of every kind, arrogance, discourtesy, anxiety,

indulgence in hostilities, sorrow, appropriation of what belongs to

others, shamelessness, crookedness, disunions, roughness, lust, wrath,

pride, assertion of superiority, malice, and calumny. These are said to

spring from the attributes of Rajas. I shall now tell thee of that

assemblage of qualities which springs from Tamas. They are stupefaction

of judgment, obscuration of every faculty, darkness and blind darkness.

By darkness is implied death, and by blind darkness is meant wrath.

Besides these, the other indications of Tamas are greediness in respect

of all kinds of food, ceaseless appetite for both food and drink, taking

pleasure in scents and robes and sports and beds and seats and sleep

during the day and calumny and all kinds of acts proceeding from

heedlessness, taking pleasure, from ignorance (of purer sources of joy)

in dancing and instrumental and vocal music, and aversion for every kind

of religion. These, indeed, are the indications of Tamas--'"

SECTION CCCXV

"'Yajnavalkya said, These three, O foremost of men, (viz., Sattwa, Rajas,

and Tamas), are the attributes of Prakriti. These attach to all things of

the universe and always inhere to them. The Unmanifest Purusha endued

with the six Yoga attributes transforms himself by himself into hundreds

and thousands and millions and millions of forms (by embracing these

three attributes). Those that are conversant with the science of

Adhyatma, say that unto the attribute of Sattwa is assigned a high, unto

Rajas a middling, and unto Tamas, a low place in the universe. By the aid

of unmixed righteousness one attains to a high end (viz., that of the

deities or other celestial beings). Through righteousness mixed with sin

one attains to the status of humanity. While through unmixed sin one

sinks into a vile end (by becoming an animal or a vegetable etc.). Listen

now to me, O king, as I speak to thee of the intermixture or compounds of

the three attributes of Sattwa, Rajas, and Tamas. Sometimes Rajas is seen

existing with Sattwa. Tamas also exists with Rajas. With Tamas may also

be seen Sattwa. Then also may Sattwa and Rajas and Tamas be seen existing

together and in equal proportions. They constitute the Unmanifest or

Prakriti. When the Unmanifest (Purusha) becomes endued with only Sattwa,

he attains to the regions of the deities. Endued with both Sattwa and

Rajas, he takes birth among human beings. Endued with Rajas and Tawas, he

takes birth among the intermediate order of Being. Endued with all three,

viz., Sattwa and Rajas and Tamas, he attains to the status of humanity.

Those high souled persons that transcend both righteousness and sin,

attain it is said, to that place which is eternal, immutable, undecaying,

and immortal. Men of knowledge attain to births that are very superior,

and their place is faultless and undecaying, transcending the ken of the

senses, free from ignorance, above birth and death, and full of light

that dispels all kinds of darkness. Thou hadst asked me about the nature

of the Supreme residing in the Unmanifest, (viz., Purusha). I shall tell

thee, Listen to me, O king, Even when residing in Prakriti, He is said to

reside in His own nature without partaking of the nature of

Prakriti.[1650] Prakriti, O king, is inanimate and unintelligent. When

presided over by Purusha, then only can she create and destroy.

"'Janaka said, Both Prakriti and Purusha, O thou of great intelligence,

are without beginning and without end. Both of them are without form.

Both of them are undecaying. Both of them, again, incomprehensible. How

then, O foremost of Rishis, can it be said that one of them is inanimate

and unintelligent? How, again, is the other said to be animate and

intelligent? And why is the latter called Kshetrajna? Thou, O foremost of

Brahmanas, art fully conversant with the entire religion of Emancipation.

I desire to hear in detail of the religion of Emancipation in its

entirety. Do thou discourse to me then of the existence and Oneness of

Purusha, of his separateness from Prakriti, of the deities which attach

to the body of the place to which embodied creatures repair when they

die, and that place to which they may ultimately, in course of time, be

able to go. Tell me also of the Knowledge described in the Sankhya

system, and of the Yoga system separately. It behoveth thee also to speak

of the premonitory symptoms of death, O best of men. All these topics are

well known to thee even as an (emblic) myrobalan in thy hand!'"

SECTION CCCXVI

"'Yajnavalkya said, That which is without attributes, O son, can never be

explained by ascribing attributes to it. Listen, however, to me as I

expound to thee what is possessed of attributes and what is devoid of

them. High-souled Munis conversant with the truth regarding all the

topics or principles say that when Purusha seizes attributes like a

crystal catching the reflection of a red flower, he comes to be called as

possessed of attributes; but when freed from attributes like the crystal

freed from reflection, he comes to be viewed in his real nature, that is,

as beyond all attributes.[1651] Unmanifest Prakriti is by her nature

endued with attributes. She cannot transcend them. Destitute of

intelligence by nature, she becomes attached to attributes. Unmanifest

Prakriti cannot know anything, while Purusha, by his nature, is possessed

of knowledge,--There is nothing higher than myself,--even this is what

Purusha is always conscious of. For this reason the unmanifest (or

Prakriti), although naturally inanimate and unintelligent, still becomes

animate and intelligent in consequence of her union with Purusha who is

Eternal and Indestructible instead of remaining in her own nature due to

destructibility.[1652] When Purusha, through ignorance, repeatedly

becomes associated with attributes, he fails to understand his own real

nature and therefore he fails to attain to Emancipation. In consequence

Purusha's lordship over the principles that flow from Prakriti, he is

said to partake of the nature of those principles. In consequence also of

his agency in the matter of creation, he is said to possess the attribute

of creation. In consequence of his agency in the matter of Yoga, he is

said to possess the attribute of Yoga. For his lordship over those

particular principles known by the name of Prakriti, he is said to

possess the nature of Prakriti.[1653] For his agency in the matter of

creating the seeds (of all immobile objects), he is said to partake of

the nature of those seeds. And because he causes the several principles

or attributes to start into life, he is, therefore, said to be subject to

decay and destruction (for those principles themselves are subject

thereto). In consequence, again, of his being the witness of everything,

and in consequence also of there being nothing else than he, as also for

his consciousness of identity with Prakriti, Yatis crowned with ascetic

success, conversant with Adhyatma, and freed from fever of every kind,

regard him as existing by himself without a second, immutable, unmanifest

(in the form of Cause), unstable, and manifest (in the form of effects).

This is what has been heard by us. Those Sankhyas, however, that depend

upon Knowledge only (for their Emancipation) and the practice of

compassion for all creatures, say that it is Prakriti which is One but

Purushas are many.[1654] As a matter of fact, Purusha is different from

Prakriti which though unstable, still appears as stable. As a blade of

reed is different from its outer cover, even so is Purusha different from

Prakriti. Indeed, the worm that is ensconced within the Udumvara should

be known as different from the Udumvara. Though existing with the

Udumvara, the worm is not to be regarded as forming a portion of the

Udumvara. The fish is distinct from the water in which it lives, and the

water is distinct from the fish that lives in it. Though the fish and

water exist together, yet it is never drenched by water. The fire that is

contained in an earthen sauce pan is distinct from the earthen sauce pan,

and the sauce pan is distinct from the fire it contains. Although the

fire exists in and with the sauce pan, yet it is not to be regarded as

forming any part of it. The lotus-leaf that floats on a piece of water is

distinct from the piece of water on which it floats. Its co-existence

with water does not make it a portion of the water. The perennial

existence of those objects in and with those mentioned, is never

correctly understood by ordinary people. They who behold Prakriti and

Purusha in any other light are said to possess a vision that is

incorrect. It is certain that they have repeatedly to sink into terrible

hell. I have thus told thee the philosophy of the Sankhyas that excellent

science by which all things have been correctly ascertained. Ascertaining

the nature of Purusha and Prakriti in this way, the Sankhyas attain to

Emancipation. I have also told thee of the systems of those others that

are conversant with the great principles of the universe. I shall now

discourse to thee on the science of the Yogins.'"

SECTION CCCXVII

"Yajnavalkya said, I have already spoken to thee of the science of the

Sankhyas. Listen now to me as I truly discourse on the science of the

Yogins as heard and seen by me, O best of kings! There is no knowledge

that can compare with that of the Sankhyas. There is no puissance that

compares with that of Yoga. These two ordain the same practices, and both

are regarded as capable of leading to Emancipation. Those men that are

not blest with intelligence regard the Sankhya and the Yoga systems to be

different from each other. We, however, O king, look upon them as one and

the same, according to the conclusion to which we have arrived (after

study and reflection). That which the Yogins have in view is the very

same which the Sankhyas also have in view. He who sees both the Sankhya

and the Yoga systems to be one and the same is to be regarded as truly

conversant with the topics or principles that ordain the universe. Know,

O king, that the vital breaths and the senses are the chief means for

practising Yoga. By only regulating those breaths and the senses, Yogins

wander everywhere at their will.[1655] When the gross body is destroyed,

Yogins endued with subtile bodies possessed of the eight Yoga attributes

of Anima, Laghima, Prapti, etc., wander over the universe, enjoying (in

that body) all kinds of felicities, O sinless one. The wise have, in the

scriptures, spoken of Yoga as conferring eight kinds of puissance. They

have spoken of Yoga as possessed of eight limbs.[1656] Indeed, O king,

they have not spoken of any other kind of Yoga. It has been said that the

practices of Yogins excellent as these are (for their results), are of

two kinds. Those two kinds, according to the indications occurring in the

scriptures, are practices endued with attributes and those freed from

attributes. The concentration of the mind on the sixteen objects named,

with simultaneous regulation of the breath, O king, is one kind. The

concentration of the mind in such a way as to destroy all difference

between the contemplator, the object contemplated, and the act of

contemplation along with subjugation of the senses, is of another kind.

The first kind of Yoga is said to be that possessed of attributes; the

second kind is said to be that freed from attributes.[1657] Then, again,

Regulation of the breath is Yoga with attributes. In Yoga without

attributes, the mind, freed from its functions, should be fixed. Only the

regulation of the breath which is said to be endued with attributes

should, in the first instance, be practised, for, O ruler of Mithila, if

the breath (that is inhaled and suspended) be exhaled without mentally

reflecting the while upon a definite image (furnished by a limited

mantra), the wind in the neophyte's system will increase to his great

injury.[1658] In the first Yama of the night, twelve ways of holding the

breath are recommended. Alter sleep, in the last Yama of the night, other

twelve ways of doing the same have been laid down. Without doubt, one

endued with tranquillity, of subdued senses, living in retirement,

rejoicing in one's own self, and fully conversant with the import of the

scriptures, should (regulating one's breath in these four and twenty

ways) fix one's Soul (on the Supreme Soul).[1659] Dispelling the five

faults of the five senses, viz., (withdrawing them from their objects of)

sound, form, touch, taste, and scent, and dispelling those conditions

called Pratibha and Apavarga, O ruler of the Mithilas, all the senses

should be fixed upon the mind. The mind should then be fixed on

Consciousness, O king, Consciousness should next be fixed on intelligence

or Buddhi, and Buddhi, should then be fixed on Prakriti. Thus merging

these one after another, Yogins contemplate the Supreme Soul which is

One, which is freed from Rajas, which is stainless, which is Immutable

and Infinite and Pure and without defect, who is Eternal Purusha, who is

unchangeable, who is Indivisible, who is without decay and death, who is

everlasting, who transcends diminution, and which is Immutable Brahma.

Listen now, O monarch, to the indications of one that is in Yoga. All the

indications of cheerful contentment that are his who is slumbering in

contentment are seen in the person, that is in Samadhi. The person in

Samadhi, the wise say, looks like the fixed and upward flame of a lamp

that is full of oil and that burns in a breezeless spot. He is like a

rock which is incapable of being moved in the slightest degree by ever a

heavy downpour from the clouds. He is incapable of being moved by the din

of conches and drums, or by songs or the sound of hundreds of musical

instruments beat or blown together. Even this is the indication of one in

Samadhi. As a man of cool courage and determination, while ascending a

flight of steps with a vessel full of oil in his hands, does not spill

even a drop of the liquid if frightened and threatened by persons armed

with weapons even so the Yogin, when his mind has been concentrated and

when he beholds the Supreme Soul in Samadhi, does not, in consequence of

the entire stoppage of the functions of his senses at such a time, move

in the slightest degree. Even these should be known to be the indication

of the Yogin while he is in Samadhi. While in Samadhi, the Yogin beholds

Brahma which is Supreme and Immutable, and which is situated like a

blazing Effulgence in the midst of thick Darkness. It is by this means

that he attains, after many years, to Emancipation after casting off this

inanimate body. Even this is what the eternal Sruti declares. This is

called the Yoga of the Yogins. What else is it? Knowing it, they that are

endued with wisdom regard themselves as crowned with success,--

SECTION CCCXVIII

'Yajnavalkya said, Listen now to me, with attention, O king, as to what

the places are to which those who die have to go. If the Jiva-soul

escapes through the feet, it is said that the man goes to the region of

the Vishnu. If through the calves, it has been heard by us, that the man

repairs to the regions of the Vasus. if through the knees, he attains to

the companionship of those deities that are called Sadhyas. If through

the lower duct, the man attains to the regions of Mitra. If through the

posteriors, the man returns to the Earth, and if through the thighs to

the region of Prajapati. If through the flanks, the man attains to the

regions of the Maruts, and if through the nostrils, to the region of

Chandramas. If through arms, the man goes to the region of Indra, and if

through the chest, to that of Rudra. If through the neck, the man repairs

to the excellent region of that foremost of ascetics known by the name of

Nara. If through the mouth, the man attains to the region of the

Viswadevas and if through the ears, to the region of the deities of the

several points of the horizon. If through the nose, the man attains to

the region of the Windgod; and if through the eyes, to the region of

Agni. If through the brows, the man goes to the region of the Aswins; and

if through the forehead, to that of Pitris. If through the crown of the

head, the man attains to the region of the puissant Brahman, that

foremost of the gods. I have thus told thee, O ruler of Mithila, the

several places to which men repair according to the manner in which their

Jiva-souls escape from their bodies. I shall now tell thee the

premonitory indication, as laid down by the wise of those who have but

one year to live. One, who having previously seen the fixed star called

Arandhati, fails to see it, or that other star called Dhruva,[1660] or

one that sees the full Moon or the flame of a burning lamp to be broken

towards the south, has but one year to live. Those men, O king, who can

no longer see images of themselves reflected in the eyes of others, have

but one year to live. One, who, being endued with lustre loses it, or

being endued with wisdom loses it,--indeed, one whose inward and outward

nature is thus changed,--has but six months more to live. He, who

disregards the deities, or quarrels with the Brahmanas, or one, who,

being naturally of a dark complexion becomes pale of hue, has but six

months more to live. One, who sees the lunar disc to have many holes like

a spider's web, or one, who sees the solar disc to have similar holes has

but one week more to live. One, who, when smelling fragrant scents in

place of worship, perceives them to be as offensive as the scent of

corpses, has but one week more to live. The depression of the nose or of

the ears, the discolour of the teeth or of the eye, the loss of all

consciousness, and the loss also of all animal heat, are symptoms

indicating death that very day. If, without any perceptible cause a

stream of tears suddenly flows from one's left eye, and if vapours be

seen to issue from one's head, that is a sure indication that the man

will die before that day expires. Knowing all these premonitory symptoms,

the man of cleansed soul should day and night unite his soul with the

Supreme Soul (in Samadhi). Thus should he go on till the day-comes for

his dissolution. If, however, instead of wishing to die he desires to

live in this world, he casts off all enjoyments,--all scents and

tastes,--O king, and lives on in abstinence. He thus conquers death by

fixing his soul on the Supreme Soul. Indeed, the man, who is blessed with

knowledge of the Soul, O monarch, practises the course of life

recommended by the Sankhyas and conquers death by uniting his soul with

the Supreme Soul. At last, he attains to what is entirely indestructible,

which is without birth, which is auspicious, and immutable, and eternal,

and stable, and which is incapable of being attained to by men of

uncleansed souls.'"

SECTION CCCXIX

"Yajnavalkya said, 'Thou hast asked me, O monarch, of that Supreme Brahma

which resides in the Unmanifest. Thy question relates to a deep mystery.

Listen to me with close attention, O king! Having conducted myself with

humility according to the ordinances laid down by the Rishis I obtained

the Yajushes, O king, from Surya. Without the austerest penances I

formerly adored the heat-giving deity. The puissant Surya, O sinless one,

gratified with me, saying,--Solicit thou, O regenerate Rishi, the boon

upon which thou hast set thy heart, however, difficult it may be of

acquisition, I shall, with cheerful Soul, grant it to thee. It is very

difficult to incline me to grace! Bowing unto him with a bend of my head,

that foremost of heat-giving luminaries was addressed by me in these

words, I have no knowledge of the Yajushes. I desire to know them without

loss of time!--The holy one, thus solicited, told me,--I shall impart the

Yajushes unto thee. Made up of the essence of speech, the goddess

Saraswati will enter into thy body. The deity then commanded me to open

my mouth. I did as I was commanded. The goddess Saraswati then entered

into my body, O sinless one. At this, I began to burn. Unable to endure

the pain I plunged into a stream. Not understanding that what the

high-souled Surya had done for me was for my good, I became even angry

with him. While I was burning with the energy of the goddess, the holy

Surya told me,--Do thou endure this burning sensation for only a little

while. That will soon cease and thou wilt be cool. Indeed I became cool.

Seeing me restored to ease, the Maker of light said unto me,--The whole

Vedas, with even those parts that are regarded as its appendix, together

with the Upanishads, will appear in thee by inward light, O regenerate

one! The entire Satapathas also thou wilt edit, O foremost of regenerate

ones. After that, thy understanding will turn to the path of

Emancipation. Thou wilt also attain to that end which is desirable and

which is coveted by both Sankhyas and Yogins!--Having said these words

unto me, the divine Surya proceeded to the Asta hills. Hearing his last

words, and after he had departed from the spot where I was, I came home

in joy and then remembered the goddess Saraswati. Thought of by me, the

auspicious Saraswati appeared instantly before my eyes, adorned with all

the vowels and the consonants and having placed the syllable Om in the

van, I then, according to the ordinance, offered unto the goddess the

usual Arghya, and dedicated another to Surya, that foremost of all

heat-giving deities. Discharging this duty I took my seat, devoted to

both those deities. Thereupon, the entire Satapatha Brahmanas, with all

their mysteries and with all their abstracts as also their appendices,

appeared of themselves before my mental vision, at which I became filled

with great joy.[1661] I then taught them to a hundred good disciples and

thereby did what was disagreeable to my high-souled maternal uncle

(Vaisampayana) with the disciples gathered round him.[1662] Then shining

in the midst of my disciples like the Sun himself with his rays, I took

the management of the Sacrifice of thy high-souled sire, O king. In that

Sacrifice a dispute arose between me and my maternal uncle as to who

should be permitted to appropriate the Dakshina that was paid for the

recitation of the Vedas. In the very presence of Devala, I took half of

that Dakshina (the other half going to my maternal uncle). Thy sire and

Sumantra and Paila and Jaimini and other articles all acquiesced in that

arrangement.[1663]

'I had thus got from Surya the five times ten Yajushes, O monarch. I then

studied the Puranas with Romaharshan. Keeping before me those (original)

Mantras and the goddess Saraswati I, then, O king, aided by the

inspiration of Surya, set myself to compile the excellent Satapatha

Brahmanas, and succeeded in achieving the task never before undertaken by

any one else. That path which I had desired to take has been taken by me

and I have also taught it to my disciples. Indeed, the whole of those

Vedas with their abstracts have been imparted by me to those disciples of

mine. Pure in mind and body, all those disciples have, in consequence of

my instructions, become filled with joy. Having established (for the use

of others) this knowledge consisting of fifty branches which I had

obtained from Surya, I now meditate on the great object of that knowledge

viz., (Brahma). The Gandharva Viswavasu, well-conversant with the Vedanta

scriptures, desirous, O king, of ascertaining what is beneficial for the

Brahmanas in this knowledge and what truth occurs in it, and what is the

excellent object of this knowledge, one questioned me. He put to me

altogether four and twenty questions, O king, relating to the Vedas.

Finally, he asked me a question, numbered twenty-fifth which relates to

that branch of knowledge which is concerned with the inferences of

ratiocination. Those questions are as follows: What is universe and what

is not-universe? What is Aswa and what Aswa? What is Mitra? What is

Varuna? What is Knowledge? What is Object of knowledge? What is

Unintelligent? What is Intelligent? Who is Kah? Who is possessed of the

principle of change? Who is not possessed of the same? What is he that

devours the Sun and what is the Sun? What is Vidya and what is Avidya?

What is Immobile and what Mobile? What is without beginning, what is

Indestructible, and what is Destructible? These were the excellent

questions put to me by that foremost of Gandharvas. After king Viswavasu,

that foremost of Gandharvas, had asked me these questions one after

another, I answered them properly. At first, however, I told him, Wait

for a brief space of time, till I reflect on thy questions! So be it,

Gandharva said, and sat in silence. I then thought once again of the

goddess Saraswati in my mind. The replies then to those questions

naturally arose in my mind like butter from curds. Keeping in view the

high science of inferential ratiocination, I churned with my mind, O

monarch, the Upanishads and the supplementary scriptures relating to the

Vedas. The fourth science then that treats of Emancipation, O foremost of

kings, and on which I have already discoursed to thee, and which is based

upon the twenty-fifth, viz., Jiva, I then expounded to him.[1664] Having

said all this, O monarch, to king Viswavasu, I then addressed him,

saying, Listen now to the answers that I give unto the several questions

that thou hast put to me. I now turn to the question, which, O Gandharva,

thou askest, viz., What is Universe and what is not-universe? The

Universe is Unmanifest and original Prakriti endued with the principles

of birth and death which are terrible (to those that are desirous of

Emancipation). It is, besides, possessed of the three attributes (of

Sattwa, Rajas, and Tamas), in consequence of its producing principles all

of which are fraught with those attributes.[1665] That which is

Not-universe is Purusha divested of all attributes. By Aswa and Aswa are

meant the female and the male, i.e., the former is Prakriti and the

latter is Purusha. Similarly, Mitra is Purusha, and Varuna is

Prakriti.[1666] Knowledge, again, is said to be Prakriti, while the

object to be known is called Purusha. The Ignorant (Jiva), and the

Knowing or Intelligent are both Purusha without attributes (for it is

Purusha that becomes Jiva when invested with Ignorance). Thou hast asked

what is Kah, who is endued with change and who is unendued therewith. I

answer, Kah is Purusha.[1667] That which is endued with change is

Prakriti. He that is not endued therewith is Purusha. Similarly, that

which is called Avidya (the unknowable) is Prakriti; and that which is

called Vidya is Purusha. Thou hast asked me about the Mobile and the

Immobile. Listen to what my answer is. That which is mobile is Prakriti,

which undergoing modification, constitutes the cause of Creation and

Destruction. The Immobile is Purusha, for without himself undergoing

modifications he assists at Creation and Destruction. (According to a

different system of philosophy) that which is Vedya is Prakriti; while

that which is Avedya is Purusha. Both Prakriti and Purusha are said to be

unintelligent, stable, indestructible, unborn, and eternal, according to

the conclusions arrived at by philosophers conversant with the topics

included in the name of Adhyatma. In consequence of the indestructibility

of Prakriti in the matter of Creation, Prakriti, which is unborn, is

regarded as not subject to decay or destruction. Purusha, again, is

indestructible and unchangeable, for change it has none. The attributes

that reside in Prakriti are destructible, but not Prakriti herself. The

learned, therefore, call Prakriti indestructible. Prakriti also, by

undergoing modifications, operates as the cause of Creation. The created

results appear and disappear, but not original Prakriti. Hence also is

Prakriti called indestructible. Thus have I told thee conclusions of the

Fourth Science based on the principles of ratiocinative inference and

having Emancipation for its end. Having acquired by the science of

ratiocinative inference and by waiting upon preceptors, the Rich, the

Samans, and the Yajushes, all the obligatory practices should be observed

and all the Vedas studied with reverence, O Viswavasu! O foremost of

Gandharvas, they who study the Vedas with all their branches but who do

not know the Supreme Soul from which all things take their birth and into

which all things merge when destruction comes, and which is the one

object whose knowledge the Vedas seek to inculcate, Indeed, they, who

have no acquaintance with that which the Vedas seek to establish, study

the Vedas to no purpose and bear their burthen of such study in vain. If

a person desirous of butter churns the milk of the she-ass, without

finding what he seeks he simply meets with a substance that is as foul of

smell as ordure. After the same manner, if one, having studied the Vedas,

fails to comprehend what is Prakriti and what is Purusha, one only proves

one's own foolishness of understanding and bears a useless burthen (in

the form of Vedic lore).[1668] One should, with devoted attention,

reflect on both Prakriti and Purusha, so that one may avoid repeated

birth and death. Reflection upon the fact of one's repeated births and

deaths and avoiding the religion of acts that is productive at best of

destructible results, one should betake oneself to the indestructible

religion of Yoga. O Kasyapa, if one continuously on the nature of the

Jiva-soul and its connection with the Supreme Soul, one then succeeds in

divesting oneself on all attributes and in beholding the Supreme Soul.

The Eternal and Unmanifest Supreme Soul is regarded by men of foolish

understandings to be different from the twenty-fifth or Jiva-soul. They

are endued with wisdom that behold both these as truly one and the same.

Frightened at repeated births and deaths, the Sankhyas and Yogins regard

the Jiva-soul and the Supreme Soul to be one and the same.'

"Viswavasu then said, 'Thou hast, O foremost of Brahmanas, said that

Jiva-soul is indestructible and truly undistinguished from the Supreme

Soul. This, however, is difficult to understand. It behoveth thee to once

more discourse on this topic to me. I have heard discourses on this

subject from Jaigishavya, Aista, Devala, the regenerate sage Parasara,

the intelligent Varshaganya, Bhrigu, Panchasikha Kapila, Suka, Gautama,

Arshtisena, the high-souled Garga, Narada, Asuri, the intelligent

Paulastya, Sanatkumara, the high-souled Sukra, and my sire Kasyapa.

Subsequently I heard the discourses of Rudra and the intelligent

Viswarupa, of several of the deities, of the Pitris. and the Daityas. I

have acquired all that they say, for they generally discourse that

eternal object of all knowledge. I desire, however, to hear what thou

mayst say on those topics with the aid of thy intelligence. Thou art the

foremost of all persons, and a learned lecturer on the scriptures, and

endued with great intelligence. There is nothing that is unknown to thee.

Thou art an ocean of the Srutis, as described, O Brahmana, in the world

of both the deities and Pitris. The great Rishis residing in the region

of Brahma say that Aditya himself, the eternal lord of all luminaries, is

thy preceptor (in the matter of this branch of knowledge). O Yajnavalkya,

thou hast obtained the entire science, O Brahmana, of the Sankhyas, as

also the scriptures of the Yogins in particular. Without doubt, thou art

enlightened, fully conversant with the mobile immobile universe. I desire

to hear thee discourse on that knowledge, which may be likened to

clarified butter endued with solid grains.'

"Yajnavalkya said, 'Thou art, O foremost of Gandharvas, competent to

comprehend every knowledge. As, however, thou askest me do thou hear me

then discourse to thee according as I myself have obtained it from my

preceptor. Prakriti, which is unintelligent, is apprehended by Jiva.

Jiva, however, cannot be apprehended by Prakriti, O Gandharva. In

consequence of Jiva being reflected in Prakriti, the latter is called

Pradhana by Sankhyas and Yogins conversant with the original principles

as indicated in the Srutis. O sinless one, the other, beholding, beholds

the twenty-fourth (Prakriti) and the twenty-fifth. (Soul); not beholding,

it beholds the twenty-sixth.[1669] The twenty-fifth thinks that there is

nothing higher than itself. In reality, however, though beholding, it

does not behold that (viz., the twenty-sixth) which beholds it.[1670] Men

possessed of wisdom should never accept the Twenty-fourth (viz.,

Prakriti, which is unintelligent or inert) as identifiable with the

Twenty-fifth or the Soul which has a real and independent existence. The

fish live in water. It goes thither impelled by its own nature. As the

fish, though living in the water, is to be regarded as separate from it,

after the same manner is the Twenty-fifth to be apprehended (i.e., though

the Twenty-fifth exists in a state of contact with the Twenty-fourth or

Prakriti, it is, however, in its real nature, separate from and

independent of Prakriti). When overwhelmed with the consciousness of meum

or self, and when unable to understand its identity with the

Twenty-sixth, in fact, in consequence of the illusion that invests it, of

its co-existence with Prakriti, and of its own manner of thinking, the

Jiva-soul always skins down, but when freed from such consciousness it

goes upwards. When the Jiva-soul succeeds in apprehending that it is one,

and Prakriti with which it resides is another, then only does it, O

regenerate one, succeed in beholding the Supreme Soul and attaining to

the condition of Oneness with the universe. The Supreme is one, O king,

and the Twenty-fifth (or Jiva-soul) is another. In consequence, however,

of the Supreme overlying the Jiva-soul the wise regard both to be one and

the same.[1671] For these reasons, Yogins, and followers of the Sankhya

system of philosophy, terrified by the birth and death, blessed with

sight of the Twenty-sixth, pure in body and mind, and devoted to the

Supreme Soul, and do not welcome the Jiva-soul as indestructible.[1672]

When one beholds the Supreme Soul and losing all consciousness of

individuality becomes identified with the Supreme, one than becomes

omniscient, and possessed of such omniscience one becomes freed from the

obligation of rebirth. I have thus discoursed to thee truly, sinless one,

about Prakriti which is unintelligent, and Jiva-soul which is possessed

of intelligence, and the Supreme Soul which is endued with omniscience,

according to the indications occurring in the Srutis. That man, who

beholds not any difference between the knower or the known, is both

Kevala and not-Kevala, is the original cause of the universe, is both

Jiva-soul and the Supreme Soul.[1673]

"Viswavasu said, 'O puissant one, thou hast duly and adequately

discoursed on that which is the origin of all the deities and which is

productive of Emancipation. Thou hast said what is true and excellent.

May inexhaustible blessings always attend thee, and may thy mind be ever

united with intelligence!'

"Yajnavalkya continued, 'Having said those words, the prince of

Gandharvas proceeded towards heaven, shining in resplendence of beauty.

Before leaving me, the high-souled one duly honoured me by taking the

accustomed turns round my person, and I looked upon him, highly pleased.

He inculcated the science he had obtained from me unto those celestials

that dwell in the regions of Brahman and other deities, unto those that

dwell on Earth, unto also the denizens of the nether regions, and unto

them that had adopted the path of Emancipation, O king. The Sankhyas are

devoted to the practices of their system. The Yogins are devoted to the

practices inculcated by their system. Others there are that are desirous

of achieving their Emancipation. Unto these latter this science is

productive of visible fruits, O lion among king. Emancipation flows from

Knowledge. Without Knowledge it can never be attained. The wise have said

it, O monarch. Hence, one should strive one's best for acquiring true

Knowledge in all its details, by which one may succeed in freeing oneself

from birth and death. Obtaining knowledge from a Brahmana or a Kshatriya

or Vaisya or even a Sudra who is of low birth, one endued with faith

should always show reverence for such knowledge. Birth and death cannot

assail one that is endued with faith. All orders of men are Brahmanas.

All are sprung from Brahma. All men utter Brahma.[1674] Aided by an

understanding that is derived from and directed to Brahma. I inculcated

this science treating of Prakriti and Purusha. Indeed, this whole

universe is Brahma. From the mouth of Brahma sprung the Brahmanas; from

his arms, sprung the Kshatriyas; from his navel, the Vaisya; and from his

feet, the Sudras. All the orders, (having sprung in this way) should not

be regarded as pilfering from one another. Impelled by Ignorance, all men

meet with death and attain, O king, to birth that is the cause of

acts.[1675] Divested of Knowledge, all orders of men, dragged by terrible

Ignorance, fall into varied orders of being due to the principles that

flow from Prakriti. For this reason, all should, by every means, seek to

acquire Knowledge. I have told thee that every person is entitled to

strive for its acquisition. One that is possessed of Knowledge is a

Brahmana. Others, (viz., Kshatriyas and Vaisyas and Sudras) are possessed

of knowledge. Hence, this science of Emancipation is always open to them

all. This, O king has been said by the Wise. The questions thou hadst

asked me have all been answered by me agreeably to the truth. Do thou,

therefore, cast off all grief. Go thou to the other end of this enquiry.

Thy questions were good. Blessings on thy head for ever!

"Bhishma continued--Thus instructed by the intelligent Yajnavalkya the

king of Mithila became filled with joy. The king honoured that foremost

of ascetics by walking round his person. Dismissed by the monarch, he

departed from his court. King Daivarati, having obtained the knowledge of

the religion of Emancipation, took his seat, and touching a million of

kine and a quantity of gold and a measure of gems and jewels, gave them

away unto a number of Brahmanas. Installing his son in the sovereignty of

the Videhas, the old king began to live, adopting the practices of the

Yatis. Thinking mainly of all ordinary duties and their derelictions (as

laid down in the scriptures), the king began to study the science of the

Sankhyas and the Yogins in their entirety. Regarding himself to be

Infinite, he began to reflect on only the Eternal and Independent One. He

cast off all ordinary duties and their derelictions, Virtue and Vice,

Truth and Falsehood, Birth and Death, and all other things appertaining

to the principles produced by Prakriti. Both Sankhyas and Yogins,

agreeably to the teachings of their sciences, regard this universe to be

due to the action of the Manifest and the Unmanifest. The learned say

that Brahma is freed from good and evil, is self-dependent, the highest

of the high, Eternal, and Pure. Do thou, therefore, O monarch, become

Pure! The giver, the receiver of the gift, the gift itself, and that

which is ordered to be given away, are all to be deemed as the unmanifest

Soul. The Soul is the Soul's one possession. Who, therefore, can be a

stranger to one? Do thou think always in this way. Never think otherwise.

He who does not know what is Prakriti possessed of attributes and what is

Purusha transcending attributes, only he, not possessed as he is of

knowledge, repairs to sacred waters and performs sacrifices. Not by study

of the Vedas, not by penances, not by sacrifices O son of Kuru, can one

attain to the status of Brahma. Only when one succeeds in apprehending

the Supreme or Unmanifest, one comes to be regarded with reverence. They

who wait upon Mahat attain to regions of Mahat. They who wait upon

Consciousness, attain to the spot that belongs to Consciousness. They who

wait upon what is higher attain to places that are higher than these.

Those persons, learned in the scriptures, who succeed in apprehending

Eternal Brahma who is higher than Unmanifest Prakriti, succeed in

obtaining that which transcends birth and death, which is free from

attributes, and which is both existent and non-existent I got all this

knowledge from Janaka. The latter had obtained it from Yajnavalkya.

Knowledge is very superior. Sacrifices cannot compare with it. With the

aid of Knowledge one succeeds in crossing the world's ocean which is full

of difficulties and dangers. One can never cross that ocean by means of

sacrifices. Birth and death, and other impediments, O king, men of

knowledge say, one cannot pass over by ordinary exertion.[1676] Men

attain to heaven through sacrifices, penances, vows, and observances. But

they have again to fall down therefrom on the Earth. Do thou, therefore,

adore with reverence that which is Supreme, most pure, blessed,

stainless, and sacred, and which transcends all states (being

Emancipation itself). By apprehending Kshetra, O king, and by performing

the Sacrifice that consists in the acquisition of Knowledge, thou wilt

really be wise. In former time, Yajnavalkya did that good to king Janaka

which is derivable from a study of the Upanishads. The Eternal and

Immutable Supreme was the topic about which the great Rishi had

discoursed to the king of Mithila. It enabled him to attain to that

Brahma which is auspicious, and immortal, and which transcends all kinds

of sorrow."

SECTION CCCXX

"Yudhishthira said, 'Having acquired great power and great wealth, and

having obtained a long period of life, how may one succeed in avoiding

death? By which of these means, viz., penances, or the accomplishment of

the diverse acts (laid down in the Vedas), or by knowledge of the Srutis,

or the application of medicines, can one succeed in avoiding decrepitude

and death?'

"Bhishma said, 'In this connection is cited the old narrative of

Panchasikha who was a Bhikshu in his practices and Janaka. Once on a time

Janaka, the ruler of the Videhas, questioned the great Rishi Panchasikha,

who was the foremost of all persons conversant with the Vedas and who had

all his doubts removed in respect of the purpose and import of all

duties. The King said,--By what conduct, O holy one may one transcend

decrepitude and death? It is by penances, or by the understanding, or by

religious acts (like sacrifices, and vows), or by study and knowledge of

the scriptures?--Thus addressed by the ruler of the Vedas the learned

Panchasikha, conversant with all invisible things, answered,

saying,--There is no prevention of these two (viz., decrepitude and

death); nor is it true that cannot be prevented under any circumstances.

Neither days, nor nights, nor months, cease to go on. Only that man, who,

though transitory, betakes himself to the eternal path (of the religion

of Nivritti or abstention from all acts) succeeds in avoiding birth and

death. Destruction overtakes, all creatures. All creatures seem to be

ceaselessly borne along the infinite current of time. Those that are

borne along the infinite current of time which is without a raft (to

rescue) and which is infested by those two mighty alligators, viz.,

decrepitude and death, sink down without anybody coming to their

assistance. As one is swept along that current, one fails to find any

friend for help and one fails to be inspired with interest for any one

else. One meets with spouses and other friends only on one's road. One

had never before enjoyed this kind of companionship with any one for any

length of time. Creatures, as they are borne along the current of time,

become repeatedly attracted towards one another like masses of clouds

moved by the wind meeting one another with loud sound. Decrepitude and

death are devourers of all creatures, like wolves. Indeed, they devour

the strong and the weak, the short and the tall. Among creatures,

therefore, which are all so transitory, only the Soul exists eternally.

Why should he, then, rejoice when creatures are born and why should he

grieve when they die? Whence have I come. Who am I? Whither shall I go?

Whose am I? Before what do I rest? What shall I be? For what reason then

dost thou grieve for what? Who else then thou wilt behold heaven or hell

(for what thou doest)? Hence, without throwing aside the scriptures, one

should make gifts and perform sacrifices!--"

SECTION CCCXXI

"Yudhishthira said, 'Without abandoning the domestic mode of life, O

royal sage of Kuru's race, who ever attained to Emancipation which is the

annihilation of the Understanding (and the other faculties)? Do tell me

this! How may the gross and the subtile form be cast off? Do thou also, O

grandsire, tell me what the supreme excellence of Emancipation is.'

"Bhishma said, 'In this connection is cited the old narrative of the

discourse between Janaka and Sulabha, O Bharata! In days of yore there

was a king of Mithila, of the name of Dharmadhyaja, of Janaka's race. He

was devoted to the practices of the religion of Renunciation. He was well

conversant with the Vedas, with the scriptures on Emancipation, and with

the scriptures bearing on his own duty as a king. Subjugating his senses,

he ruled his Earth. Hearing of his good behaviour in the world, many men

of wisdom, well-conversant with wisdom, O foremost of men, desired to

imitate him. 'In the same Satya Yuga, a woman of the name of Sulabha,

belonging to the mendicant order, practised the duties of Yoga and

wandered over the whole Earth. In course of her wanderings over the

Earth, Sulabha heard from many Dandis of different places that the ruler

of Mithila was devoted to the religion of Emancipation. Hearing this

report about king Janaka and desirous of ascertaining whether it was true

or not, Sulabha became desirous of having a personal interview with

Janaka. Abandoning, by her Yoga powers, her former form and features,

Sulabha assumed the most faultless features and unrivalled beauty. In the

twinkling of an eye and with the speed of the quickest shaft, the

fair-browed lady of eyes like lotus-petals repaired to the capital of the

Videhas. Arrived at the chief city of Mithila teeming with a large

population, she adopted the guise of a mendicant and presented herself

before the king. The monarch, beholding, her delicate form, became filled

with wonder and enquired who she was, whose she was, and whence she came.

Welcoming her, he assigned her an excellent seat, honoured her by

offering water to wash her feet, and gratified her with excellent

refreshments. Refreshed duly and gratified with the rites of hospitality

offered unto her, Sulabha, the female mendicant, urged the king, who was

surrounded by his ministers and seated in the midst of learned scholars,

(to declare himself in respect of his adherence to the religion of

Emancipation). Doubting whether Janaka had succeeded in attaining to

Emancipation, by following the religion of Nivritti, Sulabha, endued with

Yoga-power, entered the understanding of the king by her own

understanding. Restraining, by means of the rays of light that emanated

from her own eyes, the rays issuing from the eyes of the king, the lady,

desirous of ascertaining the truth, bound up king Janaka with Yoga

bonds.[1677]' That best of monarch, priding himself upon his own

invincibleness and defeating the intentions of Sulabha seized her

resolution with his own resolution.[1678] The king, in his subtile form,

was without the royal umbrella and sceptre. The lady Sulabha, in hers,

was without the triple stick. Both staying then in the same (gross) form,

thus conversed with each other. Listen to that conversation as it

happened between the monarch and Sulabha.

"Janaka said, O holy lady, to what course of conduct art thou devoted?

Whose art thou? Whence hast thou come? After finishing thy business here,

whither wilt thou go? No one can, without questioning, ascertain

another's acquaintance with the scriptures, or age, or order of birth.

Thou shouldst, therefore, answer these questions of mine, when thou has

come to me. Know that I am truly freed from all vanity in respect of my

royal umbrella and sceptre. I wish to know thee thoroughly. Thou art

deserving I hold, of my respect.[1679] Do thou listen to me as I speak to

thee on Emancipation for there is none else (in this world) that can

discourse to thee on that topic. Hear me also I tell thee who that person

is from whom in days of old I acquired this distinguishing

knowledge.[1680] I am the beloved disciple of the high-souled and

venerable Panchasikha, belonging to the mendicant order, of Parasara's

race. My doubts have been dispelled and am fully conversant with the

Sankhya and the Yoga systems, and the ordinances as in respect of

sacrifices and other rites, which constitutes the three well-known paths

of Emancipation.[1681] Wandering over the earth and pursuing the while

the path that is pointed out by the scriptures, the learned Panchasikha

formerly dwelt in happiness in my abode for a period of four months in

the rainy season. That foremost of Sankhyas discoursed to me, agreeably

to the truth, and in an intelligible manner suited to my comprehension,

on the several kinds of means for attaining to Emancipation. He did not,

however, command me to give up my kingdom. Freed from attachments, and

fixing my Soul on supreme Brahma, and unmoved by companionship, I lived,

practising in its entirety that triple conduct which is laid down in

treatises on Emancipation. Renunciation (of all kinds of attachments) is

the highest means prescribed for Emancipation. It is from Knowledge that

Renunciation, by which one becomes freed is said to flow. From Knowledge

arises the endeavour after Yoga, and through that endeavour one attains

to knowledge of Self or Soul. Through knowledge of Self one transcends

joy and grief. That enables one to transcend death and attain to high

success. That high intelligence (knowledge of Self) has been acquired by

me, and accordingly I have transcended all pairs of opposites. Even in

this life have I been freed from stupefaction and have transcended all

attachments. As a soil, saturated with water and softened thereby, causes

the (sown) seed to sprout forth, after the same manner, the acts of men

cause rebirth. As a seed, fried on a pan or otherwise, becomes unable to

sprout forth although the capacity for sprouting was there, after the

same manner my understanding having been freed from the productive

principle constituted by desire, by the instruction of the holy

Panchasikha of the mendicant order, it no longer produces its fruit in

the form of attachment to the object of the senses. I never experience

love for my spouse or hate for my foes. Indeed, I keep aloof from both,

beholding the fruitlessness of attachment and wrath. I regard both

persons equally, viz., him that smears my right hand with sandal-paste

and him that wounds my left. Having attained my (true) object, I am

happy, and look equally upon a clod of earth, a piece of stone, and a

lump of gold. I am freed from attachments of every kind, though am

engaged in ruling a kingdom. In consequence of all this I am

distinguished over all bearers of triple sticks. Some foremost of men

that are conversant with the topic of Emancipation say that Emancipation

has a triple path, (these are knowledge, Yoga, and sacrifices and rites).

Some regard knowledge having all things of the world for its object as

the means of emancipation. Some hold that the total renunciation of acts

(both external and internal) is the means thereof. Another class of

persons conversant with the scriptures of Emancipation say that Knowledge

is the single means. Other, viz. Yatis, endued with subtile vision, hold

that acts constitute the means. The high-souled Panchasikha, discarding

both the opinion about knowledge and acts, regarded the third as the only

means of Emancipation. If men leading the domestic mode of life be endued

with Yama and Niyama, they become the equals of Sannyasins. If, on the

other hand, Sannyasins be endued with desire and aversion and spouses and

honour and pride and affection, they become the equals of men leading

domestic modes of life.[1682] If one can attain to Emancipation by means

of knowledge, then may Emancipation exist in triple sticks (for there is

nothing to prevent the bearers of such stick from acquiring the needful

knowledge). Why then may Emancipation not exist in the umbrella and the

sceptre as well, especially when there is equal reason in taking up the

triple stick and the sceptre?[1683] One becomes attached to all those

things and acts with which one has need for the sake of one's own self

for particular reasons.[1684] If a person, beholding the faults of the

domestic mode of life, casts it off for adopting another mode (which he

considers to be fraught with great merit), be cannot, for such rejection

and adoption be regarded as one that is once freed from all attachments,

(for all that he has done has been to attach himself to a new mode after

having freed himself from a previous one).[1685] Sovereignty is fraught

with the rewarding and the chastising of others. The life of a mendicant

is equally fraught with the same (for mendicants also reward and chastise

those they can). When, therefore, mendicants are similar to kings in this

respect, why would mendicants only attain to Emancipation, and not kings?

Notwithstanding the possession of sovereignty, therefore, one becomes

cleansed of all sins by means of knowledge alone, living the while in

Supreme Brahma. The wearing of brown cloths, shaving of the head, bearing

of the triple stick, and the Kamandalu,--these are the outward signs of

one's mode of life. These have no value in aiding one to the attainment

of Emancipation. When, notwithstanding the adoption of these emblems of a

particular mode of life, knowledge alone becomes the cause of one's

Emancipation from sorrow, it would appear that the adoption of mere

emblems is perfectly useless. Or, if, beholding the mitigation of sorrow

in it, thou hast betaken thyself to these emblems of Sannyasi, why then

should not the mitigation of sorrow be beheld in the umbrella and the

sceptre to which I have betaken myself? Emancipation does not exist in

poverty; nor is bondage to be found in affluence. One attains to

Emancipation through Knowledge alone, whether one is indigent or

affluent. For these reasons, know that I am living in a condition of

freedom, though ostensibly engaged in the enjoyments of religion, wealth,

and pleasure, in the form of kingdom and spouses, which constitute a

field of bondage (for the generality of men). The bonds constituted by

kingdom and affluence, and the bondage to attachments, I have cut off

with the sword of Renunciation whetted on the stone of the scriptures

bearing upon Emancipation. As regards myself then, I tell thee that I

have become freed in this way. O lady of the mendicant order, I cherish

an affection for thee. But that should not prevent me from telling thee

that thy behaviour does not correspond with the practices of the mode of

life to which thou hast betaken thyself! Thou hast great delicacy of

formation. Thou hast an exceedingly shapely form. The age is young. Thou

hast all these, and thou hast Niyama (subjugation of the senses). I doubt

it verily. Thou hast stopped up my body (by entering into me with the aid

of the Yoga power) for ascertaining as to whether I am really emancipated

or not. This act of thine ill corresponds with that mode of life whose

emblems thou bearest. For Yogin that is endued with desire, the triple

stick is unfit. As regards thyself, thou dost not adhere to thy stick. As

regards those that are freed, it behoves even them to protect themselves

from fall.[1686] Listen now to me as to what thy transgression has been

in consequence of thy contact with me and thy having entered into my

gross body with the aid of thy understanding. To what reason is thy

entrance to be ascribed into my kingdom or my palace? At whose sign hast

thou entered into my heart?[1687] Thou belongest to the foremost of all

the orders, being, as thou art, a Brahmana woman. As regards myself,

however, I am a Kshatriya. There is no union for us two. Do not help to

cause an intermixture of colours. Thou livest in the practice of those

duties that lead to Emancipation. I live in the domestic mode of life,

This act of thine, therefore, is another evil thou hast done, for it

produces an unnatural union of two opposite modes of life. I do not know

whether thou belongest to my own gotra or dost not belong to it. As

regards thyself also, thou dost not know who I am (viz., to what gotra I

belong). If thou art of my own gotra, thou hast, by entering into my

person, produced another evil,--the evil, viz., of unnatural union. If,

again, thy husband be alive and dwelling in a distant place, thy union

with me has produced the fourth evil of sinfulness, for thou art not one

with whom I may be lawfully united. Dost thou perpetrate all these sinful

acts, impelled by the motive of accomplishing a particular object? Dost

thou do these from ignorance or from perverted intelligence? If, again,

in consequence of thy evil nature thou hast thus become thoroughly

independent or unrestrained in thy behaviour, I tell thee that if thou

hast any knowledge of the scriptures, thou wilt understand that

everything thou hast done has been productive of evil. A third fault

attaches to thee in consequence of these acts of thine, a fault that is

destructive of peace of mind. By endeavouring to display thy superiority,

the indication of a wicked woman is seen in thee. Desirous of asserting

thy victory as thou art, it is not myself alone whom thou wishest to

defeat, for it is plain that thou wishest to obtain a victory over even

the whole of my court (consisting of these learned and very superior

Brahmanas), by casting thy eyes in this way towards all these meritorious

Brahmanas, it is evident that thou desirest to humiliate them all and

glorify thyself (at their expense). Stupefied by thy pride of

Yoga-puissance that has been born of thy jealousy (at sight of my power,)

thou hast caused a union of thy understanding with mine and thereby hast

really mingled together nectar with poison. That union, again, of man and

woman, when each covets the other, is sweet as nectar. That association,

however, of man and woman when the latter, herself coveting, fails to

obtain an individual of the opposite sex that does not covet her, is,

instead of being a merit, only a fault that is as noxious as poison. Do

not continue to touch me. Know that I am righteous. Do thou act according

to thy own scriptures. The enquiry thou hadst wished to make, viz.,

whether I am or I am not emancipated, has been finished. It behoves thee

not to conceal from me all thy secret motives. It behoves thee not, that

thus disguisest thyself, to conceal from me what thy object is, that is

whether this call of thine has been prompted by the desire of

accomplishing some object of thy own or whether thou hast come for

accomplishing the object of some other king (that is hostile to me). One

should never appear deceitfully before a king; nor before a Brahmana; nor

before one's wife when that wife is possessed of every wifely virtue.

Those who appear in deceitful guise before these three very soon meet

with destruction. The power of kings consists in their sovereignty. The

power of Brahmanas conversant with the Vedas is in the Vedas. Women wield

a high power in consequence of their beauty and youth and blessedness.

These then are powerful in the possession of these powers. He, therefore,

that is desirous of accomplishing his own object should always approach

these three with sincerity and candour, insincerity and deceit fail to

produce success (in these three quarters). It behoveth thee, therefore,

to apprise me of the order to which thou belongest by birth, of thy

learning and conduct and disposition and nature, as also of the object

thou hast in view in coming to this place!--"

"Bhishma continued, 'Though rebuked by the king in these unpleasant,

improper, and ill-applied words, the lady Sulabha was not at all abashed.

After the king had said these words, the beautiful Sulabha then addressed

herself for saying the following words in reply that were more handsome

than her person.

"'Sulabha said, O king, speech ought always to be free from the nine

verbal faults and the nine faults of judgment. It should also, while

setting forth the meaning with perspicuity, be possessed of the eighteen

well-known merits.[1688] Ambiguity, ascertainment of the faults and

merits of premises and conclusions, weighing the relative strength or

weakness of those faults and merits, establishment of the conclusion, and

the element of persuasiveness or otherwise that attaches to the

conclusion thus arrived at,--these five characteristics appertaining to

the sense--constitute the authoritativeness of what is said. Listen now

to the characteristics of these requirements beginning with ambiguity,

one after another, as I expound them according to the combinations. When

knowledge rests on distinction in consequence of the object to be known

being different from one another, and when (as regards the comprehension

of the subject) the understanding rests upon many points one after

another, the combination of words (in whose case this occurs) is said to

be vitiated by ambiguity.[1689] By ascertainment (of faults and merits),

called Sankhya, is meant the establishment, by elimination, of faults or

merits (in premises and conclusions), adopting tentative meanings.[1690]

Krama or weighing the relative strength or weakness of the faults or

merits (ascertained by the above process), consists in settling the

propriety of the priority or subsequence of the words employed in a

sentence. This is the meaning attached to the word Krama by persons

conversant with the interpretation of sentences or texts. By Conclusion

is meant the final determination, after this examination of what has been

said on the subjects of religion, pleasure, wealth, and Emancipation, in

respect of what is particularly is that has been said in the text.[1691]

The sorrow born of wish or aversion increases to a great measure. The

conduct, O king, that one pursues in such a matter (for dispelling the

sorrow experienced) is called Prayojanam.[1692] Take it for certain, O

king, at my word, that these characteristics of Ambiguity and the other

(numbering five in all), when occurring together, constitute a complete

and intelligible sentence.[1693] The words I shall utter will be fraught

with sense, free from ambiguity (in consequence of each of them not being

symbols of many things), logical, free from pleonasm or tautology,

smooth, certain, free from bombast, agreeable or sweet, truthful, not

inconsistent with the aggregate of three, (viz., Righteousness, Wealth

and Pleasure), refined (i.e., free from Prakriti), not elliptical or

imperfect, destitute of harshness or difficulty of comprehension,

characterised by due order, not far-fetched in respect of sense,

corrected with one another as cause and effect and each having a specific

object.[1694] I shall not tell thee anything, prompted by desire or wrath

or fear or cupidity or abjectness or deceit or shame or compassion or

pride. (I answer thee because it is proper for me to answer what thou

hast said). When the speaker, the hearer, and the words said, thoroughly

agree with one another in course of a speech, then does the sense or

meaning come out very clearly. When, in the matter of what is to be said,

the speaker shows disregard for the understanding of the hearer by

uttering words whose meaning is understood by himself, then, however good

those words may be, they become incapable of being seized by the

hearer.[1695] That speaker, again, who, abandoning all regard for his own

meaning uses words that are of excellent sound and sense, awakens only

erroneous, impressions in the mind of the hearer. Such words in such

connection become certainly faulty. That speaker, however, who employs

words that are, while expressing his own meaning, intelligible to the

hearer, as well, truly deserves to be called a speaker. No other man

deserves the name. It behoveth thee, therefore, O king, to hear with

concentrated attention these words of mine, fraught with meaning and

endued with wealth of vocables. Thou hast asked me who I am, whose I am,

whence I am coming, etc. Listen to me, O king, with undivided mind, as I

answer these questions of thine. As lac and wood, as grains of dust and

drops of water, exist commingled when brought together, even so are the

existences of all creatures.[1696] Sound, touch, taste, form, and scent,

these and the senses, though diverse in respect of their essences, exist

yet in a state of commingling like lac and wood. It is again well known

that nobody asks any of these, saying, who art thou? Each of them also

has no knowledge either of itself or of the others. The eye cannot see

itself. The ear cannot hear itself. The eye, again, cannot discharge the

functions of any of the other senses, nor can any of the senses discharge

the functions of any sense save its own. If all of them even combine

together, even they fail to know their own selves as dust and water

mingled together cannot know each other though existing in a state of

union. In order to discharge their respective functions, they await the

contact of objects that are external to them. The eye, form, and light,

constitute the three requisites of the operation called seeing. The same,

as in this case, happens in respect of the operations of the other senses

and the ideas which is their result. Then, again, between the functions

of the senses (called vision, hearing, etc.,) and the ideas which are

their result (viz., form, sound, etc.), the mind is an entity other than

the senses And is regarded to have an action of its own. With its help

one distinguishes what is existent from what is non-existent for arriving

at certainty (in the matter of all ideas derived from the senses). With

the five senses of knowledge and five senses of action, the mind makes a

total of eleven. The twelfth is the Understanding. When doubt arises in

respect of what is to be known, the Understanding comes forward and

settles all doubts (for aiding correct apprehension). After the twelfth,

Sattwa is another principle numbering the thirteenth. With its help

creatures are distinguished as possessing more of it or less of it in

their constitutions.[1697] After this, Consciousness (of self) is another

principle (numbering the fourteenth). It helps one to an apprehension of

self as distinguished from what is not self. Desire is the fifteenth

principle, O king. Unto it inhere the whole universe.[1698] The sixteenth

principle is Avidya. Unto it inhere the seventeenth and the eighteenth

principles called Prakriti and Vyakti (i.e., Maya and Prakasa). Happiness

and sorrow, decrepitude and death, acquisition and loss, the agreeable

end the disagreeable,--these constitute the nineteenth principle and are

called couples of opposites. Beyond the nineteenth principle is another,

viz., Time called the twentieth. Know that the births and death of all

creatures are due to the action of this twentieth principle. These twenty

exist together. Besides these, the five Great primal elements, and

existence and non-existence, bring up the tale to seven and twenty.

Beyond these, are three others, named Vidhi, Sukra, and Vala, that make

the tale reach thirty.[1699] That in which these ten and twenty

principles occur is said to be body. Some persons regard unmanifest

Prakriti to be the source or cause of these thirty principles. (This is

the view of the atheistic Sankhya school). The Kanadas of gross vision

regard the Manifest (or atoms) to be their cause. Whether the Unmanifest

or the Manifest be their cause, or whether the two (viz., the Supreme or

Purusha and the Manifest or atoms) be regarded as their cause, or

fourthly, whether the four together (viz., the Supreme or Purusha and his

Maya and Jiva and Avidya or Ignorance) be the cause, they that are

conversant with Adhyatma behold Prakriti as the cause of all creatures.

That Prakriti which is Unmanifest, becomes manifest in the form of these

principles. Myself, thyself, O monarch, and all others that are endued

with body are the result of that Prakriti (so far as our bodies are

concerned). Insemination and other (embryonic) conditions are due to the

mixture of the vital seed and blood. In consequence of insemination the

result which first appears is called by the name of 'Kalala.' From

'Kalala' arises what is called Vudvuda (bubble). From the stage called

'Vudvuda' springs what is called 'Pesi.' From the condition called 'Pesi'

that stage arises in which the various limbs become manifested. From this

last condition appear nails and hair. Upon the expiration of the ninth

month, O king of Mithila, the creature takes its birth so that, its sex

being known, it comes to be called a boy or girl. When the creature

issues out of the womb, the form it presents is such that its nails and

fingers seem to be of the hue of burnished copper. The next stage is said

to be infancy, when the form that was seen at the time of birth becomes

changed. From infancy youth is reached, and from youth, old age. As the

creature advances from one stage into another, the form presented in the

previous stage becomes changed. The constituent elements of the body,

which serve diverse functions in the general economy, undergo change

every moment in every creature. Those changes, however, are so minute

that they cannot be noticed.[1700] The birth of particles, and their

death, in each successive condition, can not be marked, O king, even as

one cannot mark the changes in the flame of a burning lamp.[1701] When

such is the state of the bodies of all creatures,--that is when that

which is called the body is changing incessantly even like the rapid

locomotion of a steed of good mettle,--who then has come whence or not

whence, or whose is it or whose is it not, or whence does it not arise?

What connection does there exist between creatures and their own

bodies?[1702] As from the contact of flint with iron, or from two sticks

of wood when rubbed against each other, fire is generated, even so are

creatures generated from the combination of the (thirty) principles

already named. Indeed, as thou thyself seest thy own body in thy body and

as thou thyself seest thy soul in thy own soul, why is it that thou dost

not see thy own body and thy own soul in the bodies and souls of others?

If it is true that thou seest an identity with thyself and others, why

then didst thou ask me who I am and whose? If it is true that hast, O

king been freed from the knowledge of duality that (erroneously)

says--this is mine and this other is not mine,--then what use is there

with such questions as Who art thou, whose art thou and whence dost thou

come? What indications of Emancipation can be said to occur in that king

who acts as others act towards enemies and allies and neutrals and in

victory and truce and war? What indications of Emancipation occur in him

who does not know the true nature of the aggregate of three as manifested

in seven ways in all acts and who, on that account, is attached to that

aggregate of three?[1703] What indications of Emancipation exist in him

who fails to cast an equal eye on the agreeable, on the weak, and the

strong? Unworthy as thou art of it, thy pretence of Emancipation should

be put down by thy counsellers! This thy endeavour to attain to

Emancipation (when thou hast so many faults) is like the use of medicine

by a patient who indulges in all kinds of forbidden food and practices. O

chastiser of foes, reflecting upon spouses and other sources of

attachment, one should behold these in one's own soul. What else can be

looked upon as the indication of Emancipation? Listen now to me as I

speak in detail of these and certain other minute sources of attachment

appertaining to the four well known acts (of lying down for slumber,

enjoyment, eating, and dressing) to which thou art still bound though

thou professest thyself to have adopted the religion of Emancipation.

That man who has to rule the whole world must, indeed, be a single king

without a second. He is obliged to live in only a single palace. In that

palace he has again only one sleeping chamber. In that chamber he has,

again, only one bed on which at night he is to lie down. Half that bed

again he is obliged to give to his Queen-consort. This may serve as an

example of how little the king's share is of all he is said to own. This

is the case with his objects of enjoyment, with the food he eats, and

with the robes he wears. He is thus attached to a very limited share of

all things. He is, again, attached to the duties of rewarding and

punishing. The king is always dependent on others. He enjoys a very small

share of all he is supposed to own, and to that small share he is forced

to be attached (as well as others are attached to their respective

possessions). In the matter also of peace and war, the king cannot be

said to be independent. In the matter of women, of sports and other kinds

of enjoyment, the king's inclinations are exceedingly circumscribed. In

the matter of taking counsel and in the assembly of his councillors what

independence can the king be said to have? When, indeed, he sets his

orders on other men, he is said to be thoroughly independent. But then

the moment after, in the several matters of his orders, his independence

is barred by the very men whom he has ordered.[1704] If the king desires

to sleep, he cannot gratify his desire, resisted by those who have

business to transact with him. He must sleep when permitted, and while

sleeping he is obliged to wake up for attending to those that have urgent

business with him--bathe, touch, drink, eat, pour libations on the fire,

perform sacrifices, speak, hear,--these are the words which kings have to

hear from others and hearing them have to slave to those that utter them.

Men come in batches to the king and solicit him for gifts. Being,

how-ever, the protector of the general treasury, he cannot make gifts

unto even the most deserving. If he makes gifts, the treasury becomes

exhausted. If he does not, disappointed solicitors look upon him with

hostile eyes. He becomes vexed and as the result of this, misanthropical

feelings soon invade his mind. If many wise and heroic and wealthy men

reside together, the king's mind begins to be filled with distrust in

consequence. Even when there is no cause of fear, the king entertains

fear of those that always wait upon and worship him. Those I have

mentioned O king, also find fault with him. Behold, in what way the

king's fears may arise from even them! Then again all men are kings in

their own houses. All men, again, in their own houses are house-holders.

Like kings, O Janaka, all men in their own houses chastise and reward.

Like kings others also have sons and spouses and their own selves and

treasuries and friends and stores. In these respects the king is not

different from other men.--The country is ruined,--the city is consumed

by fire,--the foremost of elephants is dead,--at all this the king yields

to grief like others, little regarding that these impressions are all due

to ignorance and error. The king is seldom freed from mental griefs

caused by desire and aversion and fear. He is generally afflicted also by

headaches and diverse diseases of the kind. The king is afflicted (like

others) by all couples of opposites (as pleasure and pain, etc). He is

alarmed at everything. Indeed, full of foes and impediments as kingdom

is, the king, while he enjoys it, passes nights of sleeplessness.

Sovereignty, therefore, is blessed with an exceedingly small share of

happiness. The misery with which it is endued is very great. It is as

unsubstantial as burning flames fed by straw or the bubbles of froth seen

on the surface of water. Who is there that would like to obtain

sovereignty, or having acquired sovereignty can hope to win tranquillity?

Thou regardest this kingdom and this palace to be thine. Thou thinkest

also this army, this treasury, and these counsellers to belong to thee.

Whose, however, in reality are they, and whose are they not? Allies,

ministers, capital, provinces, punishment, treasury, and the king, these

seven which constitute the limbs of a kingdom exist, depending upon one

another, like three sticks standing with one another's support. The

merits of each are set off by the merits of the others. Which of them can

be said to be superior to the rest? At those times those particular ones

are regarded as distinguished above the rest when some important end is

served through their agency. Superiority, for the time being, is said to

attach to that one whose efficacy is thus seen. The seven limbs already

mentioned, O best of kings, and the three others, forming an aggregate of

ten, supporting one another, are said to enjoy the kingdom like the king

himself.[1705] That king who is endued with great energy and who is

firmly attached to Kshatriya practices, should be satisfied with only a

tenth part of the produce of the subject's field. Other kings are seen to

be satisfied with less than a tenth part of such produce. There is no one

who owns the kingly office without some one else owning it in the world,

and there is no kingdom without a king.[1706] If there be no kingdom,

there can be no righteousness, and if there be no righteousness, whence

can Emancipation arise? Whatever merit is most sacred and the highest,

belongs to kings and kingdoms.[1707] By ruling a kingdom well, a king

earns the merit that attaches to a Horse-sacrifice with the whole Earth

given away as Dakshina. But how many kings are there that rule their

kingdoms well? O ruler of Mithila, I can mention hundreds and thousands

of faults like these that attach to kings and kingdoms. Then, again, when

I have no real connection with even my body, how then can I be said to

have any contact with the bodies of others? Thou canst not charge me with

having endeavoured to bring about an intermixture of castes. Hast thou

heard the religion of Emancipation in its entirety from the lips of

Panchasikha together with its means, its methods, its practices, and its

conclusion?[1708] If thou hast prevailed over all thy bonds and freed

thyself from all attachments, may I ask thee, O king, who thou preservest

thy connections still with this umbrella and these other appendages of

royalty? I think that thou hast not listened to the scriptures, or, thou

hast listened to them without any advantage, or, perhaps, thou hast

listened to some other treatises looking like the scriptures. It seems

that thou art possessed only of worldly knowledge, and that like an

ordinary man of the world thou art bound by the bonds of touch and

spouses and mansions and the like. If it be true that thou Met been

emancipated from all bonds, what harm have I done thee by entering thy

person with only my Intellect? With Yatis, among all orders of men, the

custom is to dwell in uninhabited or deserted abodes. What harm then have

I done to whom by entering thy understanding which is truly of real

knowledge? I have not touched thee, O king, with my hands, of arms, or

feet, or thighs, O sinless one, or with any other part of the body. Thou

art born in a high race. Thou hast modesty. Thou hast foresight. Whether

the act has been good or bad, my entrance into thy body has been a

private one, concerning us two only. Was it not improper for thee to

publish that private act before all thy court? These Brahmanas are all

worthy of respect. They are foremost of preceptors. Thou also art

entitled to their respect, being their king. Doing them reverence, thou

art entitled to receive reverence from them. Reflecting on all this, it

was not proper for thee to proclaim before these foremost of men the fact

of this congress between two persons of opposite sexes, if, indeed, thou

art really acquainted with the rules of propriety in respect of speech. O

king of Mithila, I am staying in thee without touching thee at all even

like a drop of water on a lotus leaf that stays on it without drenching

it in the least. If, notwithstanding instructions of Panchasikha of the

mendicant order, thy knowledge has become abstracted from the sensual

objects to which it relates? Thou hast, it is plain, fallen off from the

domestic mode of life but thou hast not yet attained to Emancipation that

is so difficult to arrive at. Thou stayest between the two, pretending

that thou hast reached the goal of Emancipation. The contact of one that

is emancipated with another that has been so, or Purusha with Prakriti,

cannot lead to an intermingling of the kind thou dreariest. Only those

that regard the soul to be identical with the body, and that think the

several orders and modes of life to be really different from one another,

are open to the error of supposing an intermingling to be possible. My

body is different from thine. But my soul is not different from thy soul.

When I am able to realise this, I have not the slightest doubt that my

understanding is really not staying in thine though I have entered into

thee by Yoga.[1709] A pot is borne in the hand. In the pot is milk. On

the milk is a fly. Though the hand and pot, the pot and milk, and the

milk and the fly, exist together, yet are they all distinct from each

other. The pot does not partake the nature of the milk. Nor does the milk

partake the nature of the fly. The condition of each is dependent on

itself, and can never be altered by the condition of that other with

which it may temporarily exist. After this manner, colour and practices,

though they may exist together with and in a person that is emancipate,

do not really attach to him. How then can an intermingling of orders be

possible in consequence of this union of myself with thee? Then, again, I

am not superior to thee in colour. Nor am I a Vaisya, nor a Sudra. I am,

O king, of the same order with the, borne of a pure race. There was a

royal sage of the name of Pradhana. It is evident that thou hast heard of

him. I am born in his race, and my name is Sulabha. In the sacrifices

performed by my ancestors, the foremost of the gods, viz., Indra, used to

come, accompanied by Drona and Satasringa, and Chakradwara (and other

presiding geniuses of the great mountains). Born in such a race, it was

found that no husband could be obtained for me that would be fit for me.

Instructed then in the religion of Emancipation, I wander over the Earth

alone, observant of the practices of asceticism. I practise no hypocrisy

in the matter of the life of Renunciation. I am not a thief that

appropriates what belongs to others. I am not a confuser of the practices

belonging to the different orders. I am firm in the practices that belong

to that mode of life to which I properly belong. I am firm and steady in

my vows. I never utter any word without reflecting on its propriety. I

did not come to thee, without having deliberated properly, O monarch!

Having heard that thy understanding has been purified by the religion of

Emancipation, I came here from desire of some benefit. Indeed, it was for

enquiring of thee about Emancipation that I had come. I do not say it for

glorifying myself and humiliating my opponents. But I say it, impelled by

sincerity only. What I say is, he that is emancipated never indulges in

that intellectual gladiatorship which is implied by a dialectical

disputation for the sake of victory. He, on the other hand, is really

emancipate who devotes himself to Brahma, that sole seat of

tranquillity.[1710] As a person of the mendicant order resides for only

one night in an empty house (and leaves it the next morning), even after

the same manner I shall reside for this one night in thy person (which,

as I have already said, is like an empty chamber, being destitute of

knowledge). Thou hast honoured me with both speech and other offers that

are due from a host to a guest. Having slept this one night in thy

person, O ruler of Mithila, which is as it were my own chamber now,

tomorrow I shall depart.

"Bhishma continued, 'Hearing these words fraught with excellent sense and

with reason, king Janaka failed to return any answer thereto.'"[1711]

SECTION CCCXXII

"Yudhishthira said, 'How was Suka, the son of Vyasa, in days of old, won

over to Renunciation? I desire to hear thee recite the story. My

curiosity in this respect is irrepressible. It behoveth thee, O thou of

Kuru's race, to discourse to me on the conclusions in respect of the

Unmanifest (Cause), the Manifest (Effects), and of the Truth (or Brahma)

that is in, but unattached to them, as also of the acts of the self-born

Narayana, as they are known to thy understanding.

"Bhishma said, 'Beholding his son Suka living fearlessly as ordinary men

do in practices that are considered harmless by them, Vyasa taught him

the entire Vedas and then discoursed to him one day in these words:

'Vyasa said, O son, becoming the master of the senses, do thou subdue

extreme cold and extreme heat, hunger and thirst, and the wind also, and

having subdued them (as Yogins do), do thou practise righteousness. Do

thou duly observe truth and sincerity, and freedom from wrath and malice,

and self-restraint and penances, and the duties of benevolence and

compassion. Rest thou on truth, firmly devoted to righteousness,

abandoning all sort of insincerity and deceit. Do thou support thy life

on what remains of food after feeding gods and guests. Thy body is as

transitory as the froth on the surface of water. The Jiva-soul is sitting

unattached in it as a bird on a tree. The companionship of all agreeable

object is exceedingly short-lived. Why then, O son, dost thou sleep in

such forgetfulness? Thy foes are heedful and awake and ever ready (to

spring on thee) and always watchful of their opportunity. Why art thou so

foolish as not to know this?[1712] As the days are going one after

another, the period of thy life is being lessened. Indeed when thy life

is being incessantly shortened, why dost thou not run to preceptors (for

learning the means of rescue)? Only they that are destitute of faith (in

the existence of next life) set their hearts on things of this world that

have the only effect of increasing flesh and blood. They are totally

unmindful of all that is concerned with the next world. Those men that

are stupefied by erroneous understandings display a hatred for

righteousness. The man who walks after those misguided persons that have

betaken themselves to devious and wrong paths is afflicted equally with

them. They however, that are contented, devoted to the scriptures, endued

with high souls, and possessed of great might, betake themselves to the

part of righteousness. Do thou wait upon them with reverence and seek

instruction from them. Do thou act according to the instructions received

from those wise men whose eyes are set upon righteousness. With

understanding cleansed by such lessons and rendered superior, do thou

then restrain thy heart which is ever ready to deviate from the right

course. They whose understandings are always concerned with the present,

who fearlessly regard the tomorrow as something quite remote,--they who

do not observe any restrictions in the matter of food,--ate really

senseless persons that fail to understand that this world is only a field

of probation.[1713] Repairing to the fight of steps constituted by

Righteousness, do thou ascend those steps one after another. At present

thou art like a worm that is employed in weaving its cocoon round itself

and thereby depriving itself of all means of escape. Do thou keep to thy

left, without any scruple, the atheist who transgresses all restraints,

who is situated like a house by the side of a fierce and encroaching

current, (for the destruction he courts), and who (to others) seems to

stand like a bamboo with its tall head erected in pride.[1714] Do thou

with the raft of Yoga, cross the ocean of the world whose waters are

constituted by thy five senses. Having Desire and Wrath and Death for its

fierce monsters, and owning birth for its vortex. Do thou cross, with the

raft of Righteousness, the world that is affected by Death and afflicted

by Decrepitude, and upon which the thunder-bolts constituted by days and

nights are falling incessantly. When death is seeking thee at all

moments, viz., when thou art sitting or lying down, it is certain that

Death may get thee for his victim at any time. Whence art thou to obtain

thy rescue! Like the she-wolf snatching away a lamb. Death snatches away

one that is still engaged in earning wealth and still unsatisfied in the

indulgence of his pleasures. When thou art destined to enter into the

dark, do thou hold up the blazing lamp made of righteous understanding

and whose flame has been well-husbanded out. Failing into various forms

one after another in the world of men, a creature obtains the status of

Brahmanhood with great difficulty. Thou hast obtained that status. Do

thou then, O son endeavour to maintain it (properly).[1715] A Brahman

hath not been born for the gratification of desire. On the other hand,

his body is intended to be subjected to mortification and penances in

this world so that incomparable happiness may be his in the next world.

The status of Brahmanhood is acquired with the aid of long-continued and

austere penances. Having acquired that status, one should never waste

one's time in the indulgence of one's senses. Always engaged in penances

and self-restraint and desirous of what is for thy good, do thou live and

act, devoted to peace and tranquillity. The period of life, of every man,

is like a steed. The nature of that steed is unmanifest. The (sixteen)

elements (mentioned before) constitute its body. Its nature is

exceedingly subtile. Kshanas, and Trutis, and Nimeshas are the hair on

its body. The twilights constitute its shoulder joints; The lighted and

the dark fortnights are its two eyes of equal power. Months are its other

limbs. That steed is running incessantly. If thy eyes be not blind,

beholding then that steed incessantly moving forward in its invisible

course, do thou set thy heart on righteousness, after hearing what thy

preceptors have to say on the question of the next world. They that fall

away from righteousness and that conduct themselves recklessly, that

always display malice towards others and betake themselves to evil ways

are obliged to assume (physical) bodies in the regions of Yama and suffer

diverse afflictions, in consequence of their unrighteous acts of diverse

kind.[1716] That king who is devoted to righteousness and who protects

and chastises the good and the wicked with discrimination, attains to

those regions that belong to man of righteous deeds. By doing diverse

kinds of good acts, he attains to such felicity as is faultless and as is

incapable of being attained to by undergoing even thousands of

births.[1717] Furious dogs of frightful mien, crows of iron beaks, flocks

of ravens and vultures and other birds, and blood-sucking worms, assail

the man who transgresses the commands of his parents and preceptors when

he goes to hell after death.[1718] That sinful wretch who, in consequence

of his recklessness, transgresses the ten boundaries that have been fixed

by the Self-born himself, is obliged to pass his time in great affliction

in the wild wastes that occur in the dominions of the king of

Pitris.[1719] That man who is tainted with cupidity, who is in love with

untruth, who always takes a delight in deception and cheating, and who

does injuries to others by practising hypocrisy and deception, has to go

to deep hell and suffer great woe and affliction for his acts of

wickedness. Such a man is forced to bathe in the broad river called

Vaitarani whose waters are scalding, to enter into a forest of trees

whose leaves are as sharp as swords, and then to lie down on a bed of

battle-axes. He has thus to pass his days in frightful hell in great

affliction. Thou beholdest only the regions of Brahman and other deities,

but thou art blind to that which is the highest (viz., Emancipation).

Alas, thou art ever blind also to that which brings Death on its train

(viz., decrepitude and old age).[1720] Go (along the path of

Emancipation)! Why tarriest thou? A frightful terror, destructive of thy

happiness, is before thee! Do thou take prompt steps for achieving thy

Emancipation! Soon after death thou art sure to be taken before Yama at

his command. For obtaining felicity in the next world, strive to attain

to righteousness through the practice of difficult and austere vows. The

puissant Yama, regardless of the sufferings of others, very soon takes

the lives of all persons, that is of thyself and thy friends. There is

none capable of resisting him. Very soon the wind of Yama will blow

before thee (and drive thee to his presence). Very soon wilt thou be

taken to that dread presence all alone. Do thou achieve what will be for

thy good there. Where now is that Death-wind which will blow before thee

very soon? (Art thou mindful of it?) Very soon will the points of the

compass, when that moment arrives, begin to whirl before thy eyes. (Art

thou mindful of that?) O son, soon (when that moment comes) will thy

Vedas disappear from thy sight as thou goest helplessly into that dread

presence. Do thou, therefore, set thy heart on Yoga abstraction which is

possessed of great excellence.[1721] Do thou seek to attain that one only

treasure so that thou mayst not have to grieve at the recollection (after

Death) of thy former deeds good and bad all of which are characterised by

error.[1722] Decrepitude very soon weakens thy body and robs thee of thy

strength and limbs and beauty. Do thou, therefore, seek that one only

treasure. Very soon the Destroyer, with Disease for his charioteer, will

with a strong hand, for taking thy life, pierce and break thy body. Do

thou, therefore practise austere penance. Very soon will, those terrible

wolves that reside within thy body, assail thee from every side. Do thou

endeavour, therefore, to achieve acts of righteousness.[1723] Very soon

wilt thou, all alone, behold a thick darkness, and very soon wilt thou

behold golden trees on the top of the hill. Do thou, therefore, hasten to

achieve acts of righteousness.[1724] Very soon will those evil companions

and foes of thine, (viz., the senses), dressed in the guise of friends,

swerve thee from correct vision. Do thou, then, O son, strive to achieve

that which is of the highest good. Do thou earn that wealth which has no

fear from either kings or thieves, and which one has not to abandon even

at Death. Earned by one's own acts, that wealth has never to be divided

among co-owners. Each enjoys that wealth (in the other world) which each

has earned for himself. O son, give that to others by which they may be

able to live in the next world. Do thou also set thyself to the

acquisition of that wealth which is indestructible and durable. Do not

think that thou shouldst first enjoy all kinds of pleasures and then turn

thy heart on Emancipation, for before thou art satiated with enjoyment

thou mayst be overtaken by Death. Do thou, in view of this, hasten to do

acts of goodness.[1725] Neither mother, nor son, nor relatives, nor dear

friends even when solicited with honours, accompany the man that dies. To

the regions of Yama one has to go oneself, unaccompanied by any one. Only

those deeds, good and bad, that one did before death accompany the man

that goes to the other world. The gold and gems that one has earned by

good and bad means do not become productive of any benefit to one when

one's body meets with dissolution. Of men that have gone to the other

world, there is no witness, better than the soul, of all act done or

undone in life. That when the acting-Chaitanya (Jiva-soul) enters into

the witness-Chaitanya the destruction of the body takes place, is seen by

Yoga-intelligence when Yogins enter the firmament of their hearts.[1726]

Even here, the god of Fire, the Sun and the Wind,--these three reside in

the body. These, beholding as they do all the practices of one's life

become one's witnesses. Days and Nights,--the former characterised by the

virtue of displaying all things and the latter characterised by the

virtue of concealing all things,--are running incessantly and touching

all things (and thereby lessening their allotted periods of existence).

Do thou, therefore, be observant of the duties of thy own order.[1727]

The road in the other world (that leads to the regions of Yama), is

infested by many foes (in the form of iron-beaked birds and wolves) and

by many repulsive and terrible insects and worms. Do thou take care of

thy own acts, for only acts will accompany you along that road. These one

has not to share one's acts with others, but every one enjoys or endures

the fruits of those acts which every one has himself performed. As

Apsaras and great Rishis attain to fruits of great felicity, after the

same manner, men of righteous deeds, as the fruits of their respective

righteous acts, obtain in the other world cars of transcendent brightness

that move everywhere at the will of the riders. Men of stainless deeds

and cleansed souls and pure birth obtain in the next world fruits that

correspond with their own righteous acts in this life. By walking along

the high road constituted by the duties of domesticity, men acquire happy

ends by attaining to the region of Prajapati or Vrihaspati or of him of a

hundred sacrifices. I can give thee thousands and thousands of

instructions. Know, however, that the puissant cleanser (viz.,

Righteousness), keeps all foolish persons in the Dark.[1728] Thou hast

passed four and twenty years. Thou art now full five and twenty years of

age. Thy years are passing away. Do thou beg in to lay thy store of

righteousness. The Destroyer that dwells within error and heedlessness

will very soon deprive thy senses of their respective powers. Do thou

before that consummation is brought about, hasten to observe thy duties,

relying on thy body alone.[1729] When it is thy duty to go along that

road in which thyself only shalt be in front and thyself only in the

rear, what need then hast thou with either thy body or thy spouse and

children?[1730] When men have to go individually and without companions

to the region of Yama, it is plain that in view of such a situation of

terror, thou shouldst seek to acquire that one only treasure (viz.,

Righteousness or Yogasamadhi). The puissant Yama, regardless of the

afflictions of others, snatches, away the friends and relatives of one's

race by the very roots. There is no one that can resist him. Do thou,

therefore, seek to acquire a stock of righteousness I impart to thee

these lessons, O son, that are all agreeable with the scriptures I

follow. Do thou observe them by acting according to their import. He who

supports his body by following the duties laid down for his own order,

and who makes gifts for earning whatever fruits may attach to such acts,

becomes freed from the consequences that are born of ignorance and

error.[1731] The knowledge which a man of righteous deeds acquires from

Vedic declarations leads to omniscience. That omniscience is identical

with the science of the highest object of human acquisition (viz.,

Emancipation). Instruction, imparted to the grateful, became beneficial

(in consequence of their leading to the attainment of that highest object

of human acquisition).[1732] The pleasure that one takes in living amidst

the habitations of men is truly a fast-binding cord. Breaking that cord,

men of righteous deeds repair to regions of great felicity. Wicked men,

however, fail to break that bond. What use hast thou of wealth, O son, or

with relatives, or with children, since thou hast to die: Do thou employ

thyself in seeking for thy soul which is hidden in a cave. Where have all

thy grandsires gone? Do that today which thou wouldst keep for tomorrow.

Do that in the forenoon which thou wouldst keep for the afternoon. Death

does not wait for any one, to see whether one has or has not accomplished

one's task. Following the body after one's death (to the crematorium),

one's relatives and kinsmen and friends come back, throwing it on the

funeral pyre. Without a scruple do thou avoid those men that are

sceptics, that are destitute of compassion, and that are devoted to

wicked ways, and do thou endeavour to seek, without listlessness or

apathy, that which is for thy highest good. When, therefore, the world is

thus afflicted by Death, do thou, with thy whole heart, achieve

righteousness, aided all the while by unswerving patience. That man who

is well conversant with the means of attaining to Emancipation and who

duly discharges the duties of his order, certainly attains to great

felicity in the other world. For thee that dost not recognise death in

the attainment of a different body and that dost not deviate from the

path trod by the righteous, there is no destruction. He that increases

the stock of righteousness is truly wise. He, on the other hand, that

falls away from righteousness is said to be a fool. One that is engaged

in the accomplishment of good deeds attains to heaven and other rewards

as the fruits of those deeds; but he that is devoted to wicked deeds has

to sink in hell. Having acquired the status of humanity, so difficult of

acquisition, that is the stepping-stone to heaven, one should fix one's

soul on Brahma so that one may not fall away once more. That man whose

understanding, directed to the path of heaven, does not deviate

therefrom, is regarded by the wise as truly a man of righteousness and

when he dies his friends should indulge in grief. That man whose

understanding is not restless and which is directed to Brahma and who has

attained to heaven, becomes freed from a great terror (viz., hell). They

that are born in retreats of ascetics and that die there, do not earn

much merit by abstaining all their life from enjoyments and the

indulgence of desire. He, however, who though possessed of objects of

enjoyment casts them off and engages himself in the practice of penances,

succeeds in acquiring everything. The fruits of the penances of such a

man are, I think, much higher. Mothers and sires and sons and spouses, by

hundreds and thousands, every one had and will have in this world. Who,

however, were they and whose are we? I am quite alone. I have no one whom

I may call mine. Nor do I belong to any one else. I do not see that

person whose I am, nor do I see him whom I may call mine. They have

nothing to do with thee. Thou hest nothing to do with them.[1733] All

creatures take birth agreeably to their acts of past lives. Thou also

shalt have to go hence (for taking birth in a new order) determined by

thy own acts. In this world it is seen that the friends and followers of

only those that are rich behave towards the rich with devotion. The

friends and followers of those, however, that are poor fall away during

even the life-time of the poor. Man commits numerous evil acts for the

sake of his wife (and children). From those evil acts he derives much

distress both here and hereafter. The wise man beholds the world of life

devastated by the acts performed by every living being. Do thou,

therefore, O son, act according to all the instructions I have given

thee! The man possessed of true vision, beholding this world to be only a

field of action, should, from desire of felicity in the next world, do

acts that are good. Time, exerting his irresistible strength, cooks all

creatures (in his own cauldron), with the aid of his ladle constituted by

months and seasons, the sun for his fire, and days and nights for his

fuel, days and nights, that is that are the witnesses of the fruits of

every act done by every creature. For what purpose is that wealth which

is not given away and which is not enjoyed? For what purpose is that

strength which is not employed in resisting or subjugating one's foes?

For what purpose is that knowledge of the scriptures which does not impel

one to deeds of righteousness? And for what purpose is that soul which

does not subjugate the senses and abstain from evil acts? "Bhishma

continued, 'Having heard these beneficial words spoken by the Island-born

(Vyasa), Suka, leaving his sire, proceeded to seek a preceptor that could

teach him the religion of Emancipation.'"[1734]

SECTION CCCXXIII

"Yudhishthira said, 'If there is any efficacy in gifts, in sacrifices, in

penances well-performed, and in dutiful services rendered to preceptors

and other reverend seniors, do thou, O grandsire, speak of the same to

me. "Bhishma said, 'An understanding associated with evil causes the mind

to fall into sin. In this state one stains one's acts, and then falls

into great distress. Those that are of sinful acts have to take birth as

persons of very indigent circumstances. From famine to famine, from pain

to pain, from fear to fear, is their change. They are more dead than

those that are dead. Possessed of affluence, from joy to joy, from heaven

to heaven, from happiness to happiness, proceed they that are possessed

of faith, that are self-restrained, and that are devoted to righteous

deeds. They that are unbelievers have to pass, with groping hands,

through regions infested by beasts of prey and elephants and pathless

tracts teeming with snakes and robbers and other causes of fear. What

more need be said of these? They, on the other hand, that are endued with

reverence for gods and guests, that are liberal, that have proper regard

for persons that are good, and that make gifts in sacrifices, have for

theirs the path (of felicity) that belongs to men of cleansed and subdued

souls. Those that are not righteous should not be counted among men even

as grains without kernel are not counted among grain and as cockroaches

are not counted among birds. The acts that one does, follow one even when

one runs fast. Whatever acts one does, lie down with the doer who lays

himself down. Indeed, the sins one does, sit when the doer sits, and run

when he runs. The sins act when the doer acts, and, in fact follow the

doer like his shadow. Whatever the acts one does by whatever means and

under whatever circumstances, are sure to be enjoyed and endured (in

respect of their fruits) by the doer in his next life. From every side

Time is always dragging all creatures, duly observing the rule in respect

of the distance to which they are thrown and which is commensurate with

their acts.[1735] As flowers and fruits, without being urged, never

suffer their proper time to pass away without making their appearance,

even so the acts one has done in past life make their appearance at the

proper time. Honour and dishonour, gain and loss, destruction and growth,

are seen to set in. No one can resist them (when they come). One of them

is enduring, for disappear it must after appearance. The sorrows one

suffers is the result of one's acts. The happiness one enjoys flows from

one's acts. From the time when one lies within the mother's womb one

begins to enjoy and endure one's acts of a past life. Whatever acts good

and bad one does in childhood, youth, or old age, one enjoys and endures

their consequences in one's next life in similar ages. As the calf

recognises its dam even when the latter may stand among thousands of her

species, after the same manner the acts done by one in one's past life

come to one n one's next life (without any mistake) although one may live

among thousands of one's species. As a piece of dirty cloth is whitened

by being washed in water, after the same manner, the righteous, cleansed

by continuous exposure unto the fire of fasts and penances, at last

attain to unending happiness. O thou of high intelligence, the desires

and purposes of those whose sins have been washed off by long-continued

penances well-performed, become crowned with fruition. The track of the

righteous cannot be discerned even as that of birds in the, sky or that

of fishes in the water. There is no need of speaking ill of others, nor

of reciting the instances in which others have tripped. On the other

hand, one should always do what is delightful, agreeable, an beneficial

to one's own self.'"[1736]

SECTION CCCXXIV

"Yudhishthira said, 'Tell me, O grandsire, how the high-souled Suka of

austere penances took birth as the son of Vyasa, and how did he succeed

in attaining to the highest success? Upon what woman did Vyasa, endued

with wealth of asceticism, beget that son of his? We do not know who was

Suka's mother, nor do we know anything of the birth of that high-souled

ascetic. How was it that, when he was a mere boy, his mind became

directed to the knowledge of the subtile (Brahma)? Indeed, in this world

no second person can be seen in whom such predilections could be marked

at so early an age. I desire to hear all this in detail, O thou of great

intelligence. I am never satiated with hearing thy excellent and

nectar-like words. Tell me, O grandsire in their proper order, of the

greatness, and the knowledge of Suka and of his union with the (Supreme)

Soul!"

"Bhishma continued, 'The Rishis did not make merit depend upon years or

decrepitude or wealth or friends. They said that he amongst them was

great that studied the Vedas. All this that thou enquirest bout has

penances for its root. That penance, again, O son of Pandu, rises from

the subjugation of the senses. Without doubt, one incurs fault by giving

one's senses the reins. It is only by restraining them that one succeeds

in earning success. The merit that attaches to a thousand

Horse-sacrifices or a hundred Vajapeyas cannot come up to even a

sixteenth portion of the merit that arises from Yoga, I shall, on the

present occasion, recite to thee the circumstances of Suka's birth, the

fruits he won f his penances, and the foremost end he achieved (by his

acts), topics that are incapable of being understood by persons of

uncleansed soul. Once on a time on the summit of Meru adorned with

karnikara flowers, Mahadeva sported, accompanied by the terrible spirits

that were his associates. The daughter of the king of mountains, viz.,

the goddess Parvati, was also there. There at the close vicinity of that

summit, the Island-born (Vyasa) underwent extraordinary austerities. O

best of the Kurus, devoted to the practices of Yoga, the great ascetic

withdrawing himself by Yoga into his own Soul, and engaged in Dharana,

practised many austerities for the sake of (obtaining) a son. The prayer

he addressed to the great God was,--O puissant one, let me have a son

that will have he puissance of Fire and Earth and Water and Wind and

Space. Engaged in the austerest of penances, the Island-born Rishi begged

of that at God who is incapable of being approached by persons of

uncleansed souls, (not by words but) by his Yoga-resolution. The puissant

Vyasa remained there for a hundred years, subsisting on air alone,

engaged in adoring Mahadeva of multifarious form, the lord of Uma.

Thither all the regenerate Rishis and royal sages and the Regents of the

world and the Sadhyas along with the Vasus, and the Adityas, the Rudras,

and Surya and Chandramas, and the Maruts, and the Oceans, and the Rivers

and the Aswins, the Deities, the Gandharvas, and Narada and Parvata and

the Gandharva Viswavasu, and the Siddhas, and the Apsaras. There

Mahadeva, called also by the name of Rudra, sat, decked with an excellent

garland of Karnikara flowers, and blazed with effulgence like the Moon

with his rays. In those delightful and celestial woods populous with

deities and heavenly Rishis, the great Rishi remained, engaged in high

Yoga-contemplation, from desire of obtaining a son. His strength suffered

no diminution, nor did he feel any pain. At this the three worlds were

much amazed. While the Rishi, possessed of immeasurable energy, sat in

Yoga, his matted locks, in con-sequence of his energy, were seen to blaze

like flames of fire. The illustrious Markandeya it was from whom I heard

of this. He used always to recite to me the acts of the deities. It is

for this that the matted locks of the high-souled and (Island-born)

Krishna, thus emblazed by his energy on that occasion, seem to this day

to be endued with the complexion of fire. Gratified with such penances

and such devotion, O Bharata, of the Rishi, the great God resolved (to

grant him his wish). The Three-eyed deity, smiling with pleasure,

addressed him and said,--O Island-born one, thou shalt get a son like to

what thou wishest! Possessed of greatness, he shall be as pure as Fire,

as Wind, as Earth, as Water, and as Space! He shall be possessed of the

consciousness of his being Brahma's self; his understanding and soul

shall be devoted to Brahma, and he shall completely depend upon Brahma so

as to be identifiable with it!'"

SECTION CCCXXV

"Bhishma said. 'The son of Satyavati having obtained this high boon from

the great God, was one day employed in rubbing his sticks for making a

fire. While thus engaged, the illustrious Rishi, O king, beheld the

Apsara Ghritachi, who, in consequence of her energy, was then possessed

of great beauty. Beholding the Apsara in those woods, the illustrious

Rishi Vyasa, O Yudhishthira, became suddenly smitten with desire. The

Apsara (Ghritachi), seeing the Rishi's heart troubled by desire,

transformed herself into a she-parrot and came to that spot. Although he

beheld the Apsara disguised in another form, the desire that had arisen

in the Rishi's heart (without disappearing) spread itself over every part

of his body. Summoning all his patience, the ascetic endeavoured to

suppress that desire; with all his effort, however, Vyasa did not succeed

in controlling his agitated mind. In consequence of the inevitability of

what was to happen, the Rishi's heart was attracted by Ghritachi's fair

form. He set himself more earnestly to the task of making a fire for

suppressing his emotion, but in spite of all his efforts his vital seed

came out. That best of regenerate ones, however, O king, continued to rub

his stick without feeling any scruples for what had happened. From the

seed that fell, was born a son unto him, called Suka. In consequence of

his circumstance attending his birth, he came to be called by name of

Suka. Indeed, it was thus that great ascetic that foremost of Rishis and

highest of Yogins, took birth from the two sticks (his father had for

making fire). As in a sacrifice a blazing fire shed its effulgence all

around when libations of clarified butter are poured upon it, after the

same manner did Suka take his birth, blazing with effulgence in

consequence of his own energy. Assuming the excellent form and complexion

that were his sire, Suka, O son of Kuru, of cleansed Soul, shone like a

smokeless fire. The foremost of rivers, viz., Ganga. O king, coming to

the breast of Meru, in her own embodied form, bathed Suka (after his

birth) with her waters. There fell from the welkin, O son of Kuru, an

ascetic's stick and a dark deer-skin for the use, O monarch, of the

high-souled Suka. The Gandharvas sang repeatedly and the diverse tribes

of Apsaras danced; and celestial kettledrums of loud sound began to beat.

The Gandharva Viswavasu, and Tumvuru and Varada, and those other

Gandharvas called by the names of Haha, and Huhu, eulogised the birth of

Suka. There the regents of the world with Sakra at their head came, as

also the deities and the celestial and the regenerate Rishis. The

Wind-god poured showers of celestial flowers upon the spot. The entire

universe, mobile, and immobile, became, filled with joy. The high-souled

Mahadeva of great effulgence, accompanied by the Goddess, and moved by

affection, came there and soon after the birth of the Muni's son invested

him with the sacred-thread. Sakra, the chief of the gods, gave him, from

affection, a celestial Kamandalu of excellent form, and some celestial

robes. Swans and Satapatras and cranes by thousands, and many parrots and

Chasas, O Bharata, wheeled over his head. Endued with great splendour and

intelligence, Suka, having obtained his birth from the two sticks,

continued to live there, engaged the while in the attentive observance of

many vows and fasts. As soon as Suka was born, the Vedas with all their

mysteries and all their abstracts, came for dwelling in him, O king, even

as they dwell in his sire. For all that, Suka selected Vrihaspati, who

was conversant with all the Vedas together with their branches and

commentaries, for his preceptor, remembering the universal

practice.[1737] Having studied all the Vedas together with all their

mysteries and abstracts, as also all the histories and the science of

government, O puissant monarch, the great ascetic returned home, after

giving his preceptor the tuition fee. Adopting the vow of a Brahmacharin,

he then commenced to practise the austerest penances concentrating all

his attention thereon. In even his childhood, he became an object of

respect with the gods and Rishis for his knowledge and penances. The mind

of the great ascetic, O king, took no pleasure in the three modes of life

with the domestic among them, keeping in view, as he did, the religion of

Emancipation.'"

SECTION CCCXXVI

"Bhishma said, 'Thinking of Emancipation, Suka approached his sire and

possessed as he was of humility and desirous of achieving his highest

good, he saluted his great preceptor and said,--Thou art well versed in

the religion of Emancipation. Do thou O illustrious one, discourse to me

upon it, so that supreme tranquillity of mind, O puissant one, may be

mine!--Hearing these words of his son, the great Rishi said unto him,--Do

thou study, O son, the religion of Emancipation and all the diverse

duties of life!--At the command of his sire, Suka, that foremost of all

righteous men, mastered all the treatises on Yoga, O Bharata. as also the

science promulgated by Kapila. When Vyasa behind his son to be possessed

of the resplendence of the Vedas, endued with the energy of Brahma, and

fully conversant with the religion of Emancipation, he addressed him,

saying,--Go thou to Janaka the ruler of Mithila. The king of Mithila will

tell thee everything for thy Emancipation.--Bearing the command of his

sire, O king, Suka proceeded to Mithila for enquiring of its king about

the truth of duties and the Refuge of Emancipation. Before he set out,

his sire further told him,--Do thou go thither by that path which

ordinary human beings take. Do not have recourse to thy Yoga-puissance

for proceeding through the skies--At this Suka was not at all surprised

(for he was humble by nature). He was further told that he should proceed

thither with simplicity and not from desire of pleasure.--Along your way

do not seek for friends and spouses, since friends and spouses are causes

of attachment to the world. Although the ruler of Mithila is one in whose

sacrifices we officiate, still thou shouldst not indulge in any feeling

of superiority while living with him. Thou shouldst live under his

direction and in obedience to him. Even he will dispel all thy

doubts.[1738] That king is well versed in all duties and well acquainted

with the scriptures on Emancipation. He is one for whom I officiate in

sacrifices. Thou shouldst, without any scruple, do what he bids.--Thus

instructed, the righteous-souled Suka proceeded to Mithila on foot

although he was able to traverse through the skies over the whole Earth

with her seas. Crossing many hills and mountains, many rivers, many

waters and lakes, and many woods and forests abounding with beasts of

prey and other animals, crossing, the two Varshas of Meru and Hari

successively and next the Varsha of Himavat, he came at last to the

Varsha known by the name of Bharata. Having seen many countries inhabited

by Chins and Huns, the great ascetic at last reached Aryavarta. In

obedience to the commands of his sire and bearing them constantly in his

mind, he gradually passed along his way on the Earth like a bird passing

through the air. Passing through many delightful towns and populous

cities, he saw diverse kinds of wealth without waiting to observe them.

On his way he passed through many delightful gardens and planes and many

sacred waters. Before much time had passed he reached the country of the

Videhas that was protected by the virtuous and high-souled Janaka. There

he beheld many populous villages, and many kinds of food and drink and

viands and habitations of cowherds swelling with men and many herds of

cattle. He beheld many fields abounding with paddy and barley and other

grain, and many lakes and waters inhabited by swans and cranes and

adorned with beautiful lotuses. Passing through the Videha country

teeming with well-to-do people, he arrived at the delightful gardens of

Mithila rich with many species of trees. Abounding with elephants and

horses and cars, and peopled by men and women, he passed through them

without waiting to observe any of the things that were presented to his

eye. Bearing that burthen in his mind and ceaselessly dwelling upon it

(viz., the desire of mastering the religion of Emancipation), Suka of

cheerful soul and taking delight in internal survey only, reached Mithila

at last. Arrived at the gate, he sent word through the keepers. Endued

with tranquillity of mind, devoted to contemplation and Yoga, he entered

the city, having obtained permission. Proceeding along the principal

street abounding with well-to-do men, he reached the king's palace and

entered it without any scruples. The porters forbade him with rough

words. Thereat, Suka, without any anger, stopped and waited. Neither the

sun nor the long distance he had walked had fatigued him in the least.

Neither hunger, nor thirst, nor the exertion he had made, had weakened

him. The heat of the Sun had not scorched or pained or distressed him in

any degree. Among those porters there was one who felt compassion for

him, beholding him staying there like the midday Sun in his effulgence.

Worshipping him in due form and saluting him properly, with joined hands

he led him to the first chamber of the palace. Seated there, Suka, O son,

began to think of Emancipation only. Possessed of equable splendour he

looked with an equal eye upon a shaded spot and one exposed to the Sun's

rays. Very soon after, the king's minister, coming to that place with

joined hands, led him to the second chamber of the palace. That chamber

led to a spacious garden which formed a portion of the inner apartments

of the palace. It looked like a second Chaitraratha. Beautiful pieces of

water occurred here and there at regular intervals. Delightful trees, all

of which were in their flowering season, stood in that garden. Bevies of

damsels, of transcendent beauty, were in attendance. The minister led

Suka from the second chamber to that delightful spot. Ordering those

damsels to give the ascetic a seat, the minister left him there. Those

well-dressed damsels were of beautiful features, possessed of excellent

hips, young in years, clad in red robes of fine texture, and decked with

many ornaments of burnished gold. They were well-skilled in agreeable

conversation and maddening revelry, and thorough mistresses of the arts

of dance and singing. Always opening their lips with smiles, they were

equal to the very Apsaras in beauty. Well-skilled in all the acts of

dalliance, competent to read the thoughts of men upon whom they wait,

possessed of every accomplishment, fifty damsels, of a very superior

order and of easy virtue, surrounded the ascetic. Presenting him with

water for washing his feet, and worshipping him respectfully with the

offer of the usual articles, they gratified him with excellent viands

agreeable to the season. After he had eaten, those damsels then, one

after another, singly led him through the grounds, showing him every

object of interest, O Bharata. Sporting and laughing and singing, those

damsels, conversant with the thoughts of all men, entertained that

auspicious ascetic of noble soul. The pure-souled ascetic born in the

fire-sticks, observant without scruples of any kind of his duties, having

all his senses under complete control, and a thorough master of his

wrath, was neither pleased nor angered at all this. Then those foremost

of beautiful women gave him an excellent seat. Washing his feet and other

limbs, Suka said his evening prayers, sat on that excellent seat, and

began to think of the object for which he had come there. In the first

part of the night, he devoted himself to Yoga. The puissant ascetic,

passed the middle portion of the night in sleep. Very soon waking up from

his slumber, he went through the necessary rites of cleansing his body,

and though surrounded by those beautiful women, he once again devoted

himself to Yoga. It was in this way, O Bharata, that the son of the

Island-born Krishna passed the latter part of that day and the whole of

that night in the palace of king Janaka.'"

SECTION CCCXXVII

"Bhishma said, The next morning, king Janaka, O Bharata, accompanied by

his minister and the whole household, came to Suka, placing his priest in

the van. Bringing with him costly seats and diverse kinds of jewels and

gems, and bearing the ingredients of the Arghya on his own head, the

monarch approached the son of his reverend preceptor. The king, taking

with his own hands, from the hands of his priest, that seat adorned with

many gems, overlaid with an excellent sheet, beautiful in all its parts,

and exceedingly costly, presented it with great reverence to his

preceptor's son Suka. After the son of (the Island-born) Krishna had

taken his seat on it, the king worshipped him according to prescribed

rites. At first offering him water to wash his feet, he then presented

him the Arghya and kine. The ascetic accepted that worship offered with

due rites and mantras. That foremost of regenerate persons, having thus

accepted the worship offered by the king, and taking the kine also that

were presented to him, then saluted the monarch. Possessed of great

energy, he next enquired after the king's welfare and prosperity. Indeed,

O king, Suka embraced in his enquiry the welfare of the monarch's

followers and officers also. Receiving Suka's permission, Janaka sat down

with all his followers. Endued with a high soul and possessed of high

birth, the monarch, with joined hands, sat down on the bare ground and

enquired after the welfare and unabated prosperity of Vyasa's son. The

monarch then asked his guest the object of his visit.

"Suka said, Blessed be thou, my sire said unto me that his Yajamana, the

ruler of the Videhas, known all over the world by the name of Janaka, is

well-versed in the religion of Emancipation. He commanded me to come to

him without delay, if I had any doubts requiring solution in the matter

of the religion of either Pravritti or Nivritti. He gave me to understand

that the king of Mithila would dispel all my doubts. I have, therefore,

come hither, at the command of my sire, for the purpose of taking lessons

from thee. It behoveth thee, O foremost of all righteous persons, to

instruct me! What are the duties of a Brahmana, and what is the essence

of those duties that have Emancipation for their object. How also is

Emancipation to be obtained? Is it obtainable by the aid of knowledge or

by that of penances?

'Janaka said, Hear what the duties are of a Brahmana from the time of his

birth. After his investiture, O son, with the sacred-thread, he should

devote his attention to the study of the Vedas. By practising penances

and dutifully serving his preceptor and observing the duties of

Brahmacharyya, O puissant one, he should pay off the debt he owes to the

deities and the Pitris, and cast off all malice. Having studied the Vedas

with close attention and subjugated his senses, and having given his

preceptor the tuition fee, he should, with the permission of his

preceptor, return home. Returning home, he should betake himself to the

domestic mode of life and weeding a spouse confine himself to her, and

live freeing himself from every kind of malice, and having established

his domestic fire. Living in the domestic mode, he should procreate sons

and grandsons. After that, he should retire to the forest, and continue

to worship the same fires and entertain guests with cordial hospitality.

Living righteously in the forest, he should at last establish his fire in

his soul, and freed from all pairs of opposites, and casting off all

attachments from the soul, he should pass his days in the mode called

Sannyasa which is otherwise called the mode of Brahma.

"'Suka said, If one succeeds in attaining to an understanding cleansed by

study of the scriptures and to true conceptions of all things, and if the

heart succeeds in freeing itself permanently from the effects of all

pairs of opposites, is it still necessary for such a person to adopt, one

after another, the three modes of life called Brahmacharyya, Garhastya,

and Vanaprastha? This is what I ask thee. It behoveth thee to tell me.

Indeed, O ruler of men, do tell me this according to the true import of

the Vedas!

"'Janaka said, Without the aid of an understanding cleansed by study of

the scriptures and without that true conception of all things which is

known by the name of Vijnana, the attainment of Emancipation is

impossible. That cleansed understanding, again, it is said, is

unattainable without one's connection with a preceptor. The preceptor is

the helmsman, and knowledge is the boat (aided by whom and which one

succeeds in crossing the ocean of the world). After having acquired that

boat, one becomes crowned with success. Indeed, having crossed the'

ocean, one may abandon both. For preventing the destruction of all the

worlds and for preventing the destruction of acts (upon which the world

depend), the duties appertaining to the four modes of life were practised

by the wise of old. By abandoning acts, good and bad, agreeably to this

order of acts one succeeds, in course of many birth, in attaining to

Emancipation.[1739] That man who, through penances performed in course of

many births, succeeds in obtaining a cleansed mind and understanding and

soul, certainly becomes able to attain to Emancipation (in a new birth)

in even the very first mode viz., Brahmacharyya.[1740] When, having

attained to a cleansed understanding, Emancipation becomes his and in

consequence thereof he becomes possessed of knowledge in respect of all

visible things, what desirable object is there to attain by observing the

three other modes of life?[1741] One should always cast off faults born

of the attributes of Rajas and Tamas. Adhering to the path of Sattwa, one

should know Self by Self.[1742] Beholding one's self in all creatures and

all creatures in one's self, one should live (without being attached to

anything) like aquatic animals living in water without being drenched by

that element. He who succeeds in transcending all pairs of attributes and

resisting their influence, succeeds in casting off all attachments, and

attains to infinite felicity in the next world, going thither like a bird

soaring into the sky from below. In this connection, there is a saying

sung of old by king Yayati and borne in remembrance, O sire, by all

persons conversant with the scriptures bearing upon Emancipation. The

effulgent ray (i.e., the Supreme Soul) exists in one's Soul and not

anywhere else. It exists equally in all creatures. One can see it oneself

if one's heart be devoted to Yoga. When a person lives in such a way that

another is not inspired with fear at his sight, and when a person is not

himself inspired with fear at the sight of others, when a person ceases

to cherish desire and hate, he is then said to attain to Brahma. When a

person ceases to entertain a sinful attitude towards all creatures in

thought, word, and deed, he is then said to attain to Brahma.[1743] By

restraining the mind and the soul, by casting off malice that stupefies

the mind, and by throwing off desire and stupefaction, one is said to

attain to Brahma. When a person assumes an equality of attitude in

respect of all objects of hearing and vision (and the operations of the

other senses) as also in respect of all living creatures, and transcends

all pairs of opposites, he is then said to attain to Brahma. When person

casts an equal eye upon praise and dispraise, gold and iron, happiness

and misery, heat and cold, good and evil, the agreeable and the

disagreeable, life and death, he is then said to attain to Brahma. One

observing the duties of the mendicant orders should restrain one's senses

and the mind even like a tortoise withdrawing its out-stretched

limbs.[1744] As a house enveloped in darkness is capable of being seen

with the aid of a lighted lamp, after the same manner can the soul be

seen with the aid of the lamp of the understanding. O foremost of

intelligent persons, I see that all this knowledge that I am

communicating to thee dwells in thee. Whatever else should be known by

one desirous of learning the religion of Emancipation is already known to

thee. O regenerate Rishi, I am convinced that through the grace of thy

preceptor and through the instructions thou hast received, thou hast

already transcended all objects of the senses.[1745] O great ascetic,

through the grace of that sire of thine, I have attained to omniscience,

and hence I have succeeded in knowing thee. Thy knowledge is much greater

than what thou thinkest thou hast. Thy perceptions also that result from

intuition are much greater than what thou thinkest thou hast. Thy

puissance also is much greater than thou art conscious of. Whether in

consequence of thy tender age, or of the doubts thou hast not been able

to dispel, or of the fear that is due to the unattainment of

Emancipation, thou art not conscious of that knowledge due to intuition

although it has arisen in thy mind. After one's doubts have been

dispelled by persons like us, one succeeds in opening the knots of one's

heart and then, by a righteous exertion one attains to and becomes

conscious of that knowledge. As regards thyself, thou art one that hast

already acquired knowledge. Thy intelligence is steady and tranquil. Thou

art free from covetousness. For all that, O Brahmana, one never succeeds

in attaining to Brahma, which is the highest object of acquisition,

without exertion. Thou seest no distinction between happiness and misery.

Thou art not covetous. Thou hast no longing for dancing and song. Thou

hast no attachments. Thou hast no attachment to friends. Thou hast no

fear in things that inspire fear. O blessed one, I see that thou castest

an equal eye upon a lump of gold and a clod of earth. Myself and other

persons possessed of wisdom, behold thee established in the highest and

indestructible path of tranquillity. Thou stayest, O Brahmana, in those

duties which obtain for the Brahmana that fruit which should be his and

which is identical with the essence of the object represented by

Emancipation. What else hast thou to ask me?'"

SECTION CCCXXVIII

"Bhishma said, 'Having heard these words of king Janaka, Suka of cleansed

soul and settled conclusions began to stay in his Soul by his Soul,

having of course seen Self by Self.[1746] His object being accomplished,

he became happy and tranquil, and without putting further questions to

Janaka, he proceeded northwards to the mountains of Himavat with the

speed of the wind and like the wind.[1747] These mountains abounded with

diverse tribes of Apsaras and echoed with many lofty sounds. Teeming with

thousands of Kinnaras and Bhringarajas[1748] it was adorned, besides,

with many Madgus and Khanjaritas and many Jivajivakas of variegated hue.

And there were many peacocks also of gorgeous colours, uttering their

shrill but melodious cries. Many bevies of swans also, and many flights

of gladdened Kokilas too, adorned the place. The prince of birds, viz.,

Garuda, dwelt on that summit constantly. The four Regents of the world,

the deities, and diverse classes of Rishis, used always to come there

from the desire of doing good to the world. It was there that the

high-souled Vishnu had undergone the severest austerities for the object

of obtaining a son. It was there that the celestial generalissimo named

Kumara, in his younger days, disregarding the three worlds with all the

celestial denizens, threw down his dart, piercing the Earth therewith.

Throwing down his dart, Skanda addressing the universe, said,--If there

be any person that is superior to me in might, or that holds Brahmanas to

be dearer, or that can compare with me in devotion to the Brahmanas and

the Vedas, or that is possessed of energy like unto me, let him draw up

this dart or at least shake it!--Hearing this challenge, the three worlds

become filled with anxiety, and all creatures asked one another,

saying,--Who will raise this dart?--Vishnu beheld all the deities and

Asuras and Rakshasas to be troubled in their senses and mind. He

reflected upon what should be the best to be done under the

circumstances. Without being able to bear that challenge in respect of

the hurling of the dart, he cast his eyes on Skanda, the son of the

Fire-god. The pure-souled Vishnu caught hold of the blazing dart, with

his left hand, and began to shake it. When the dart was being thus shaken

by Vishnu possessed of great might, the whole Earth with her mountains,

forests, and seas, shook with the dart. Although Vishnu was fully

competent to raise the dart, still he contented himself with only shaking

it. In this, the puissant lord only kept the honour of Skanda intact.

Having shaken it himself, the divine Vishnu, addressing Prahlada,

said,--Behold the might of Kumara! None else in the universe can raise

this dart! Unable to bear this, Prahlada resolved to raise the dart. He

seized it, but was unable to shake it at all, Uttering a loud cry, he

fell down on the hill-top in a swoon. Indeed, the son of Hiranya-kasipu

fell down on the Earth. Repairing towards the northern side of those

grand mountains, Mahadeva, having the bull for his sign, had undergone

the austerest penances. The asylum where Mahadeva had undergone those

austerities is encompassed on all sides with a blazing fire.

Unapproachable by persons of uncleansed souls, that mountain is known by

the name of Aditya. There is a fiery girdle all around it, of the width

of ten Yojanas, and it is incapable of being approached by Yakshas and

Rakshasas and Danavas. The illustrious god of Fire, possessed of mighty

energy, dwells there in person employed in removing all impediments from

the side of Mahadeva of great wisdom who remained there for a thousand

celestial years, all the while standing on one foot. Dwelling on the side

of that foremost of mountains, Mahadeva of high vows (by his penances)

scorched the deities greatly.[1749] At the foot of those mountains, in a

retired spot, Parasara's son of great ascetic merit, viz., Vyasa, taught

the Vedas unto his disciples. Those disciples were the highly blessed

Sumantra, Vaisampayana, Jaimini of great wisdom, and Paila of great

ascetic merit. Suka proceeded to that delightful asylum where his sire,

the great ascetic Vyasa, was dwelling, surrounded by his disciples.

Seated in his asylum, Vyasa beheld his son approach like a blazing fire

of scattered flames, or resembling the sun himself in effulgence. As Suka

approached, he did not seem to touch the trees or the rocks of the

mountain. Completely dissociated from all objects of the senses, engaged

in Yoga, the high-souled ascetic came, resembling, in speed, a shaft let

from a bow. Born on the fire-sticks, Suka, approaching, his sire, touched

his feet. With becoming formalities he then accosted the disciples of his

sire. With great cheerfulness he then detailed to his father all the

particulars of his conversation with king Janaka. Vyasa the son of

Parasara, after the arrival of his puissant son, continued to dwell there

on the Himavat engaged in teaching his disciples and his son. One day as

he was seated, his disciples, all well-skilled in the Vedas, having their

senses under control, and endued with tranquil souls, sat themselves

around him. All of them had thoroughly mastered the Vedas with their

branches. All of them were observant of penances. With joined hands they

addressed their preceptor in the following words.

"The disciples said, We have, through thy grace, been endued with great

energy. Our fame also has spread. There is one favour that we humbly

solicit thee to grant us. Hearing these words of theirs, the regenerate

Rishi answered them, saying, "Ye sons, tell me what that boon is which ye

wish I should grant you! Hearing this answer of their preceptor, the

disciples became filled with joy. Once more bowing their heads low unto

their preceptor and joining their hands, all of them in one voice said, O

king, these excellent words: If our preceptor has been pleased with us,

then, O best of sages, we are sure to be crowned with success! We all

solicit thee, O great Rishi, to grant us a boon. Be thou inclined to be

graceful to us. Let no sixth disciple (besides us five) succeed in

attaining to fame! We are four. Our preceptor's son forms the fifth. Let

the Vedas shine in only as five! Even this is the boon that we

solicit;--Hearing these words of his disciples, Vyasa, the son of

Parasara, possessed of great intelligence, well-conversant with the

meaning of the Vedas, endued with a righteous soul, and always engaged in

thinking of objects that confer benefits on a person in the world

hereafter, said unto his disciples these righteous words fraught with

great benefit: The Vedas should always be given unto him who is a

Brahmana, or unto him who is desirous of listening to Vedic instructions,

by him who eagerly wishes to attain a residence in the region of Brahman!

Do ye multiply, Let the Vedas spread (through your exertions). The Vedas

should never be imparted unto one that has not formally become a

disciple. Nor should they be given unto one who is not observant of good

vows. Nor should they be given for dwelling in one that is of uncleansed

soul. These should be known as the proper qualifications of persons that

can be accepted as disciples (for the communication of Vedic knowledge).

No science should be imparted unto one without a proper examination of

one's character, as pure gold is tested by heat, cutting and rubbing,

after the same manner disciples should be tested by their birth and

accomplishments. Ye should never set your disciples to tasks to which

they should not be set, or to tasks that are fraught with danger. One's

knowledge is always commensurate with one's understanding and diligence

in study. Let all disciples conquer all difficulties, and let all of them

meet with auspicious success. Ye are competent to lecture on the

scriptures unto persons of all the orders. Only ye should, while

lecturing, address a Brahmana, placing him in the van. These are the

rules in respect of the study of the Vedas. This again is regarded as a

high task. The Vedas were created by the Self-born for the purpose of

praising the deities therewith. That man who, through stupefaction of

intellect, speaks ill of a Brahmana well-conversant with the Vedas, is

certain to meet with humiliation in consequence of such evil-speaking. He

who disregarding all righteous rules, solicits knowledge, and he who,

disregarding the rules of righteousness, communicates knowledge, either

of them falls off and instead of that affection which should prevail

between preceptor and disciple, such, questioning and such communication

are sure to produce distrust and suspicion. I have now told ye everything

about the way in which the Vedas should be studied and taught. Ye should

act in this way towards your disciples, bearing these instructions in

your minds.'"

SECTION CCCXXIX

"Bhishma said, 'Hearing these words of their preceptor, Vyasa's disciples

endued with energy, became filled with joy and embraced one another.

Addressing one another, they said,--That which has been said by our

illustrious preceptor in view of our future good, will live in our

remembrance and we shall certainly act according to it.--Having said this

unto one another with joyful hearts, the disciples of Vyasa, who were

thorough masters of words, once more addressed their preceptor and

said,--If it pleases thee, O puissant one, we wish to descend from this

mountain to the Earth, O great ascetic, for the purpose of subdividing

the Vedas!--Hearing these words of his disciples, the puissant son of

Parasara replied unto them in these beneficial words that were fraught,

besides, with righteousness and profit,--You may repair to the Earth or

to the regions of the celestials, as ye like. You should always be

heedful, for the Vedas are such that they are always liable to be

misunderstood![1750]--Permitted by their preceptor of truthful speech,

the disciples left him after circumambulating him and bowing their heads

unto him. Descending upon the Earth they performed the Agnishtoma and

other sacrifices; and they began to officiate at the sacrifices of

Brahmanas and Kshatriyas and Vaidyas. Happily passing their days in the

domestic mode of life, they were treated by the Brahmanas with great

respect. Possessed of great fame and prosperity, they were employed in

teaching and officiating in sacrifices. After his disciples had gone

away, Vyasa remained in his asylum, with only his son in his company.

Passing his days in anxious thoughtfulness, the great Rishi, possessed of

wisdom, kept silent, sitting in a retired corner of the asylum. At that

time Narada of great ascetic merit came to that spot for seeing Vyasa,

and addressing him, said these words of melodious sound.

"'Narada said, O regenerate Rishi of Vasishtha's race, why are Vedic

sounds silent now? Why art thou sitting silent and alone engaged in

meditation like one taken up with an engrossing thought? Alas, shorn of

Vedic echoes, this mountain hath lost its beauty, even as the Moon shorn

of splendour when assailed by Rahu or enveloped in dust.[1751] Though

inhabited by the celestial Rishis, yet shorn of Vedic sounds, the

mountain no longer looks beautiful now but resembles a hamlet of

Nishadas.[1752] The Rishis, the deities, and the Gandharvas, too, no

longer shine as before in consequence of being deprived of Vedic

sound!--Hearing these words of Narada, the Island-born Krishna answered,

saying,--O great Rishi, O thou art conversant with the declarations of

the Vedas, all that thou hast said is agreeable to me and it truly

behoves thee to say it unto me! Thou omniscient, thou hast seen

everything. Thy curiosity also embraces all things within its sphere. All

that has ever occurred in the three worlds is well known to thee. Do thou

then, O regenerate Rishi, set thy commands on me. O, tell me what I am to

do! Tell me, O regenerate Rishi, what should now be done by me. Separated

from my disciples, my mind has become very cheerless now.

'Narada said, The stain of the Vedas is the suspension of their

recitation. The stain of the Brahmanas is their non-observance of vows.

The Valhika race is the stain of the Earth. Curiosity is the stain of

women. Do thou with thy intelligent son recite the Vedas, and do thou

with the echoes of Vedic sounds dispel the fears arising from Rakshasas:

"Bhishma continued, 'Hearing these words of Narada, Vyasa, the foremost

of all persons conversant with duties and firmly devoted to Vedic

recitation, became filled with joy and answered Narada, saying,--So be

it--With his son Suka, he set himself to recite the Vedas in a loud

sonorous voice, observing all the rules of orthoepy and, as it were,

filling the three worlds with that sound. One day as sire and son, who

were well-conversant with all duties, were engaged in reciting the Vedas,

a violent wind arose that seemed to be impelled by the gales that blow on

the bosom of the ocean. Understanding from this circumstance that the

hour was suited to sacred recitation. Vyasa immediately bade his son to

suspend the recitation. Suka, thus forbidden by his sire, became filled

with curiosity. He asked his sire, saying,--O regenerate one, whence is

this wind? It behoveth thee to tell me everything about the conduct of

the Wind.--Hearing this question of Suka, Vyasa became filled with

amazement. He answered Suka, by telling him that an omen which indicated

that the recitation of the Vedas should be suspended.--Thou hast obtained

spiritual vision. Thy mind too has, of itself, become cleansed of every

impurity. Thus hast been freed from the attributes of Passion and

Darkness. Thou stayest now in the attributes of Goodness. Thou beholdest

now thy Soul with thy Soul even as one beholds one's own shadow in a

mirror. Staying thyself on thy own Soul, do thou reflect on the Vedas.

The path of the Supreme Soul is called Deva-yana (the path of the gods).

The path that is made up of the attribute of Tamas is called Pitri-yana

(the path of Pitris). These are the two paths in the world hereafter. By

one, people go to heaven. By the other, people go to hell. The winds blow

on the Earth's surface and in the welkin. There are seven courses in

which they blow. Listen to me as I recount them one after another. The

body is furnished with the senses are dominated over by the Sadhyas and

many great beings of mighty strength. These gave birth to an invincible

son named Samana. From Samana sprang a son called Udana. From Udana

sprang Vyana arose Apana, and lastly from Apana sprung the wind called

Prana. That invincible scorcher of all foes, viz., Prana, became

childless. I shall now recite to thee the different functions of those

winds. The wind is the cause of the different functions of all living

creatures, and because living creatures are enabled to live by it,

therefore is the wind called Prana (or life). That wind which is the

first in the above enumeration and which is known by the name of Pravaha

(Samana) urges, along the first course, masses of clouds born of smoke

and heat. Coursing through the welkin, and coming into contact with the

water contained in the clouds, that wind displays itself in effulgence

among the darts of lightning.[1753] The second wind called Avaha blows

with a loud noise. It is this wind that causes Soma and the other

luminaries to rise and appear. Within the body (which is a microcosm of

the universe) that wind is called Udana by the wise. That wind which

sucks up water from the four oceans, and having sucked it up imparts it

to the clouds in the welkin, and which, having imparted it to the clouds

present them to the deity of rain, is third in the enumeration and known

by the name of Udvaha. That wind which supports the clouds and divided

them into diverse portions, which melts them for pouring rain and once

more solidifies them, which is perceived as the sound of the roaring

clouds, which exists for the preservation of the world by itself assuming

the form of the clouds, which bears the cars of all celestial beings

along the sky, is known by the name of Samvaha. The fourth in the

enumeration, it is endued with great strength so that it is capable of

ending the very mountains. The fifth wind is fraught with great force and

speed. It is dry and uproots and breaks down all trees. Existing with it,

the clouds come to be called by the name of Valahaka. That wind causes

calamitous phenomena of many kinds, and produces roaring sounds in the

firmament. It is known by the name of Vivaha. The sixth wind bears all

celestial waters in the firmament and prevents them from falling down.

Sustaining the sacred waters of the celestial Ganga, that wind blows,

preventing them from having a downward course. Obstructed by that wind

from a distance, the Sun, which is really the source of a thousand rays,

and which enlightens the world, appears as a luminous body of but one

ray. Through the action of that wind, the Moon, after waning, wanes again

till he displays his full disc. That wind is known, O foremost of

ascetics, by the name Parivaha.[1754] That wind which takes away the life

of all living creatures when the proper hour comes, whose track is

followed by Death and Surya's son Yama, which becomes the source of that

immortality which is attained by Yogins of subtile sight who are always

engaged in Yoga meditation, by whose aid the thousands of grandsons of

Daksha, that lord of creatures, by his ten sons, succeeded in days of old

in attaining to the ends of the universe, whose touch enables one to

attain to Emancipation by freeing oneself from the obligation of

returning so the world,--that wind is called by the name of Paravaha. The

foremost of all winds, it is incapable of being resisted by anybody.

Wonderful are these winds all of whom are the sons of Diti. Capable of

going everywhere and upholding all things, they blow all around thee

without being attached to thee at any time. This, however, is exceedingly

wonderful viz., that this foremost of mountains should thus be suddenly

shaken by that wind which has begun to blow. This wind is the breath of

Vishnu's nostrils. When urged forth with speed, it begins to blow with

great force at which the whole universe becomes agitated. Hence, when the

wind begins to blow with violence, persons conversant with the Vedas do

not recite the Vedas. The Vedas are a form of wind. If uttered with

force, the external wind becomes tortured."

"Having said these words, the puissant son of Parasara bade his son (when

the wind had ceased) to go on with his Vedic recitation. He then left

that spot for plunging into the waters of the celestial Ganga.'"[1755]

SECTION CCCXXX

"Bhishma said, 'After Vyasa had left the spot, Narada, traversing through

the sky, came to Suka employed in studying the scriptures. The celestial

Rishi came for the object of asking Suka the meaning of certain portions

of the Vedas. Beholding the celestial Rishi Narada arrived at his

retreat, Suka worshipped him by offering him the Arghya according to the

rites laid down in the Vedas. Pleased with the honours bestowed upon him,

Narada addressed Suka, saying,--Tell me, O foremost of righteous persons,

by what means, O dear child, may I accomplish what is for thy highest

good!--Hearing these words of Narada, Suka, said unto him, O Bharata,

these words:--It behoveth thee to instruct me in respect of that which

may be beneficial to me:

'Narada said, In days of yore the illustrious Sanatkumara had said these

words unto certain Rishis of cleansed souls that had repaired to him for

enquiring after the truth. There is no eye like that of knowledge. There

is no penance like renunciation. Abstention from sinful acts, steady

practice of righteousness, good conduct, the due observance of all

religious duties,--these constitute the highest good. Having obtained the

status of humanity which is fraught with sorrow, he that becomes attached

to it, becomes stupefied: such a man never succeeds in emancipating

himself from sorrow. Attachment (to things of the world) is an indication

of sorrow. The understanding of person that is attached to worldly things

becomes more and more enmeshed in the net of stupefaction. The man who

becomes enmeshed in the net of stupefaction attains to sorrow, both here

and hereafter. One should, by every means in one's power, restrain both

desire and wrath if one seeks to achieve what is for one's good. Those

two (viz., desire and wrath) arise for only destroying one's good.[1756]

One should always protect one's penances from wrath, and one's prosperity

from pride. One should always protect one's knowledge from honour and

dishonour and, one's soul from error.[1757] Compassion is the highest

virtue. Forgiveness is the highest might. The knowledge of self is the

highest knowledge. There is nothing higher than truth. It is always

proper to speak the truth. It is better again to speak what is beneficial

than to speak what is true. I hold that that is truth which is fraught

with the greatest benefit in all creatures.[1758] That man is said to be

truly learned and truly possessed of wisdom who abandons every act, who

never indulges in hope, who is completely dissociated from all worldly

surroundings, and who has renounced everything that appertains to the

world. That person who, without being attached thereto, enjoys all

objects of sense with the aid of senses that are completely under his

control, who is possessed of a tranquil soul, who is never moved by joy

of sorrow, who is engaged in Yoga-meditation, who lives in companionship

with the deities presiding over his senses and dissociated also from

them, and who, though endued with a body, never regards himself as

identifiable with it, becomes emancipated and very soon attains to that

which is highest good. One who never sees others, never touches others,

never talks with others, soon, O ascetic, attains to what is for one's

highest good. One should not injure any creature. On the other hand, one

should conduct oneself in perfect friendliness towards all. Having

obtained the status of humanity, one should never behave inimically

towards any being. A complete disregards for all (worldly) things,

perfect contentments, abandonment of hope of every kind, and

patience,--these constitute the highest good of one that has subjugated

one's senses and acquired a knowledge of self. Casting off all

attachments, O child, do thou subjugate all thy senses, and by that means

attain to felicity both here and hereafter. They that are free from

cupidity have never to suffer any sorrow. One should, therefore, cast off

all cupidity from one's soul. By casting off cupidity, O amiable and

blessed one, thou shalt be able to free thyself from sorrow and pain. One

who wishes to conquer that which is unconquerable should live devoting

oneself to penances, to self-restraint, to taciturnity, to a subjugation

of the soul. Such a person should live in the midst of attachments

without being attached to them.[1759] That Brahmana who lives in the

midst of attachments without being attached to them and who always lives

in seclusion, very soon attains to the highest felicity. That man who

lives in happiness by himself in the midst of creatures who are seen to

take delight in leading lives of sexual union, should be known to be a

person whose thirst has been slaked by knowledge. It is well known that

that man whose thirst has been slaked by knowledge has never to indulge

in grief. One attains to the status of the deities by means of good acts;

to the status of humanity by means of acts that are good and bad; while

by acts that are purely wicked, one helplessly falls down among the lower

animals. Always assailed by sorrow and decrepitude and death, a living

creature is being cooked in this world (in the cauldron of Time). Dost

thou not known it? Thou frequently regardest that to be beneficial which

is really injurious; that to be certain which is really uncertain; and

that to be desirable and good which is undesirable and not good. Alas,

why dost thou not awake to a correct apprehension of these? Like a

silkworm that ensconces itself in its own cocoon, thou art continually

ensconcing thyself in a cocoon made of thy own innumerable acts born of

stupefaction and error. Alas, why chest thou not awake to a correct

apprehension of thy situation? No need of attaching thyself to things of

this world. Attachment to worldly objects is productive of evil. The

silk-worm that weaves a cocoon round itself is at last destroyed by its

own act. Those persons that become attached to sons and spouses and

relatives meet with destruction at last, even as wild elephants sunk in

the mire of a lake are gradually weakened till overtaken by Death.

Behold, all creatures that suffer themselves to be dragged by the net of

affection become subject to great grief even as fishes on land, dragged

thereto by means of large nets! Relatives, sons, spouses, the body

itself, and all one's possessions stored with care, are unsubstantial and

prove of no service in the next world. Only acts, good and bad, that one

does, follow one to the other world. When it is certain that thou shalt

have to go helplessly to the other world, leaving behind thee all these

things alas, why dost thou then suffer thyself to be attached to such

unsubstantial things of no value, without attending to that which

constitutes thy real and durable wealth? The path which thou shalt have

to travel through is without resting places of any kind (in which to take

rest). There is no support along that way which one may catch for

upholding oneself. The country through which it passes is unknown and

undiscovered. It is, again enveloped in thick darkness. Alas, how shalt

thou proceed along that way without equipping thyself with the necessary

expenses? When thou shalt go along that road, nobody will follow thee

behind. Only thy acts, good and bad, will follow behind thee when thou

shalt depart from this world for the next. One seeks one's object of

objects by means of learning, acts, purity (both external and internal),

and great knowledge. When that foremost of objects is attained, one

becomes freed (from rebirth). The desire that one feels for living in the

midst of human habitations is like a binding cord. They that are of good

acts succeed in tearing that bond and freeing themselves. Only risen of

wicked deeds do not succeed in breaking them. The river of life (or the

world) is terrible. Personal beauty or form constitutes its banks. The

mind is the speed of its current. Touch forms its island. Taste

constitutes its current. Scent is its mire. Sound is its waters. That

particular part of it which leads towards heaven is attended with great

difficulties. Body is the boat by which one must cross that river.

Forgiveness is the oar by which it is to be propelled. Truth is the

ballast that is to steady that boat. The practice of righteousness is the

string that is to be attached to the mast for dragging that boat along

difficult waters. Charity of gift constitutes the wind that urges the

sails of that boat. Endued with swift speed, it is with that boat that

one must cross the river of life. Cast off both virtue and vice, and

truth and falsehood. Having cast off truth and falsehood, do thou cast

off that by which these are to be cast off. By casting off all purpose,

do thou cast off virtue; do thou cast off sin also by casting off all

desire. With the aid of the understanding, do thou cast off truth and

falsehood; and, at last, do thou cast off the understanding itself by

knowledge of the highest topic (viz., the supreme Soul). Do thou cast off

this body having bones for its pillars; sinews for its binding strings

and cords; flesh and blood for its outer plaster; the skin for its outer

case; full of urine and faeces and, therefore, emitting a foul smell;

exposed to the assaults of decrepitude and sorrow; forming the seat of

disease and weakened by pain; possessed of the attribute of Rajas in

predominance: not permanent or durable, and which serves as the

(temporary) habitation of the indwelling creature. This entire universe

of matter, and that which is called Mahat or Buddhi, are made up of the

(five), great elements. That which is called Mahat is due to the action

of the Supreme. The five senses, the three attributes of Tamas, Sattwa,

and Rajas,--these (together with those which have been mentioned before)

constitute a tale of seventeen. These seventeen, which are known by the

name of the Unmanifest, with all those that are called Manifest, viz.,

the five objects of the five senses, (that is to say, form, taste, sound,

touch, and scent), with Consciousness and the Understanding, form the

well-known tale of four and twenty. When endued with these four and

twenty possessions, one comes to be called by the name of Jiva (or

Puman). He who knows the aggregate of three (viz., Religion, Wealth, and

Pleasure), as also happiness and sorrow and life and death, truly and in

all their details, is said to know growth and decay. Whatever objects

exist of knowledge, should be known gradually, one after another. All

objects that are apprehended by the senses are called Manifest. Whatever

objects transcend the senses and are apprehended by means only of their

indications are said to be Unmanifest. By restraining the senses, one

wins great gratification, even like a thirsty and parched traveller at a

delicious shower of rain. Having subjugated the senses one beholds one's

soul spread out for embracing all objects, and all objects in one's soul.

Having its roots in knowledge, the puissance is never lost of the man who

(thus) beholds the Supreme in his soul,--of the man, that is to say, who

always beholds all creatures in all conditions (in his own soul).[1760]

He who by the aid of knowledge, transcends all kinds of pain born of

error and stupefaction, never catches any evil by coming into contact

with all creatures.[1761] Such a man, his understanding being fully

displayed, never finds fault with the course of conduct that prevails in

the world. One conversant with Emancipation says that the Supreme Soul is

without beginning and without end; that it takes birth as all creatures;

that it resides (as a witness) in the Jiva-soul; that it is inactive, and

without form. Only that man who meets with grief in consequence of his

own misdeeds, slays numerous creatures for the purpose of warding off

that grief.[1762] In consequence of such sacrifices, the performers have

to attain to rebirths and have necessarily to perform innumerable acts on

every side. Such a man, blinded by error, and regarding that to be

felicity which is really a source of grief, is continually rendered

unhappy even like a sick person that eats food that is improper. Such a

man is pressed and grinded by his acts like any substance that is

churned. Bound by his acts, he obtains re-birth, the order of his life

being determined by the nature of his acts. Suffering many kinds of

torture, he travels in a repeated round of rebirths even like a wheel

that turns ceaselessly. Thou, however, hast cut through all thy bonds.

Thou, abstainest from all acts! Possessed of omniscience and the master

of all things, let success be thine, and do thou become freed from all

existent objects. Through subjugation of their senses and the power of

their penances, many persons (in days of yore), having destroyed the

bonds of action, attained to high success and uninterrupted felicity.'"

SECTION CCCXXXI

"'Narada said, By listening to such scriptures as are blessed, as bring

about tranquillity, as dispel grief, and as are productive of happiness,

one attains to (a pure) understanding, and having attained to it obtains

to high 'felicity. A thousand causes of sorrow, a hundred causes of fear,

from day to day, afflict one that is destitute of understanding, but not

one that is possessed of wisdom and learning. Do thou, therefore, listen

to some old narratives as I recite them to you, for the object of

dispelling thy griefs. If one can subjugate one's understanding, one is

sure to attain to happiness. By association of what is undesirable and

dissociation from what is agreeable, only men of little intelligence,

become subject to mental sorrow of every kind. When things have become

past, one should not grieve, thinking of their merits. He that thinks of

such past things with affection can never emancipate himself. One should

always seek to find out the faults of those things to which one begins to

become attached. One should always regard such things to be fraught with

much evil. By doing so, one should soon free oneself therefrom. The man

who grieves for what is past fails to acquire either wealth or religious

merit or fame. That which exists no longer cannot be obtained. When such

things pass away, they do not return (however keen the regret one may

indulge in for their sake). Creatures sometimes acquire and sometimes

lose worldly object. No man in this world can be grieved by all the

events that fall upon him. Dead or lost, he who grieves for what is past,

only gets sorrow for sorrow. Instead of one sorrow, he gets two.[1763]

Those men who, beholding the course of life and death in the world with

the aid of their intelligence, do not shed tears, are said to behold

properly. Such persons have never to shed tears, (at anything that may

happen). When any such calamity comes, productive of either physical or

mental grief, as is incapable of being warded off by even one's best

efforts, one should cease to reflect on it with sorrow. This is the

medicine for sorrow, viz., not to think of it. By thinking of it, one can

never dispel it; on the other hand, by thinking upon sorrow, one only

enhances it. Mental griefs should be killed by wisdom; while physical

grief should be dispelled by medicines. This is the power of knowledge.

One should not, in such matters, behave like men of little

understandings. Youth, beauty, life, stored wealth, health, association

with those that are loved,--these all are exceedingly transitory. One

possessed of wisdom should never covet them. One should not lament

individually for a sorrowful occurrence that concerns an entire

community. Instead of indulgence in it when grief comes, one should seek

to avert it and apply a remedy as soon as one sees the opportunity for

doing it. There is no doubt that in this life the measure of misery is

much greater than that of happiness. There is no doubt in this that all

men show attachment for objects of the senses and that death is regarded

as disagreeable. That man who casts off both joy and sorrow, is said to

attain to Brahma. When such a man departs from this world, men of wisdom

never indulge in any sorrow on his account. In spending wealth there is

pain. In protecting it there is pain. In acquiring it there is pain.

Hence, when one's wealth meets with destruction, one should not indulge

in any sorrow for it. Men of little understanding, attaining to different

grades of wealth, fail to win contentment and at last perish in misery.

Men of wisdom, however, are always contented. All combinations are

destined to end in dissolution. All things that are high are destined to

fall down and become low. Union is sure to end in disunion anti life is

certain to end in death. Thirst is unquenchable. Contentment is the

highest happiness. Hence, persons of wisdom regard contentment to be the

most precious wealth. One's allotted period of life is running

continually. It stops not in its course for even a single moment. When

one's body itself is not durable, what other thing is there (in this

world) that one should reckon as durable? Those persons who, reflecting

on the nature of all creatures and concluding that it is beyond the grasp

of the mind, turn their attention to the highest path, and, setting out,

achieve a fair progress in it, have not to indulge in sorrow.[1764] Like

a tiger seizing and running away with its prey, Death seizes and runs

away with the man that is employed in such (unprofitable) occupation and

that is still unsatiated with objects of desire and enjoyment. One should

always seek to emancipate oneself from sorrow. One should seek to dispel

sorrow by beginning one's operations with cheerfulness, that is, without

indulging in sorrow the while, having freed oneself from a particular

sorrow, one should act in such a way as to keep sorrow at a distance by

abstaining from all faults of conduct.[1765] The rich and the poor alike

find nothing in sound and touch and form and scent and taste, after the

immediate enjoyment thereof.[1766] Before union, creatures are never

subject to sorrow. Hence, one that has not fallen off from one's original

nature, never indulges in sorrow when that union comes to an end.[1767]

One should restrain one's sexual appetite and the stomach with the aid of

patience. One should protect one's hands and feet with the aid of the

eye. One's eyes and ears and the other senses should be protected by the

mind. One's mind and speech should be ruled with the aid of wisdom.

Casting off love and affection for persons that are known as well as for

those that are unknown, one should conduct oneself with humility. Such a

person is said to be possessed of wisdom, and such a one surely finds

happiness. That man who is pleased with his own Soul[1768] who is devoted

to Yoga, who depends upon nothing out of self, who is without cupidity,

and who conducts himself without the assistance of anything but his self,

succeeds in attaining to felicity.'"

SECTION CCCXXXII

"'Narada said, When the vicissitudes of happiness and sorrow appear or

disappear, the transitions are incapable of being prevented by either

wisdom or policy or exertion. Without allowing oneself to fall away from

one's true nature, one should strive one's best for protecting one's own

Self. He who betakes himself to such care and exertion, has never to

languish. Regarding Self as something dear, one should always seek to

rescue oneself from decrepitude, death, and disease. Mental and physical

diseases afflict the body, like keen-pointed shafts shot from the bow by

a strong bowman. The body of a person that is tortured by thirst, that is

agitated by agony, that is perfectly helpless, and that is desirous of

prolonging his life, is dragged towards destruction.[1769] Days and

nights are ceaselessly running bearing away in their current the periods

of life of all human beings. Like currents of rivers, these flow

ceaselessly without ever turning back.[1770] The ceaseless succession of

the lighted and the dark fortnights is wasting all mortal creatures

without stopping for even a moment in this work. Rising and setting day

after day, the Sun, who is himself undecaying, is continually cooking the

joys and sorrows of all men. The nights are ceaselessly going away,

taking with them the good and bad incidents that befall man, that depend

on destiny, and that are unexpected by him. If the fruits of man's acts

were not dependent on other circumstances, then one would obtain whatever

object one would desire. Even men of restrained senses, of cleverness,

and of intelligence, if destitute of acts, never succeed in earning any

fruits.[1771] Others, though destitute of intelligence and unendued with

accomplishments of any kind, and who are really the lowest of men, are

seen, even when they do not long after success, to be crowned with the

fruition of all their desires.[1772] Some one else, who is always ready

to do acts of injury to all creatures, and who is engaged in deceiving

all the world, is seen to wallow in happiness. Some one that sits idly,

obtains great prosperity; while another, by exerting earnestly, is seen

to miss desirable fruits almost within his reach.[1773] Do thou ascribe

it as one of the faults of man! The vital seed, originating in one's

nature from sight of one person, goes to another person. When imparted to

the womb, it sometimes produces an embryo and sometimes fails. When

sexual congress fails, it resembles a mango tree that puts forth a great

many flowers without, however, producing a single fruit.[1774] As regards

some men who are desirous of having offspring and who, for the fruition

of their object, strive heartily (by worshipping diverse deities), they

fail to procreate an embryo in the womb. Some person again, who fears the

birth of an embryo as one fears a snake of virulent poison, finds a

long-lived son born unto him and who seems to be his own self come back

to the stages through which he has passed. Many persons with ardent

longing for offspring and cheerless on that account, after sacrificing to

many deities and undergoing severe austerities, at last beget children,

duly borne for ten long months (in the wombs of their spouses), that

prove to be veritable wretches of their race. Others, who have been

obtained through virtue of such blessed rites and observances, at once

obtain wealth and grain and diverse other sources of enjoyment earned and

stored by their sires. In an act of congress, when two persons of

opposite sexes come into contact with one another, the embryo takes birth

in the womb, like a calamity afflicting the mother. Very soon after the

suspension of the vital breaths, other physical forms possess that

embodied creature whose gross body has been destroyed but whose acts have

all been performed with that gross body made of flesh and phlegm.[1775]

Upon the dissolution of the body, another body, which is as much

destructible as the one that is destroyed, is kept ready for the burnt

and destroyed creature (to migrate into) even as one boat goes to another

for transferring to itself the passengers of the other.[1776] In

consequence of an act of congress, a drop of the vital seed, that is

inanimate, is cast into the womb. I ask thee, through whose or what care

is the embryo kept alive? That part of the body into which the food that

is eaten goes and where it is digested, is the place where the embryo

resides, but it is not digested there. In the womb, amid urine and

faeces, one's sojourn is regulated by Nature. In the matter of residence

therein or escape therefrom, the born creature is not a free agent. In

fact, in these respects, he is perfectly helpless. Some embryos fall from

the womb (in an undeveloped state). Some come out alive (and continue to

live). While as regards some, they meet with destruction in the womb,

after being quickened with life, in consequence of some other bodies

being ready for them (through the nature of their acts).[1777] That man

who, in an act of sexual congress, injects the vital fluid, obtains from

it a son or daughter. The offspring thus obtained, when the time comes,

takes part in a similar act of congress. When the allotted period of a

person's life is at its close, the five primal elements of his body

attain to the seventh and the ninth stages and then cease to be. The

person, however, undergoes no change.[1778] Without doubt, when persons

are afflicted by diseases as little animals assailed by hunters, they

then lose the powers of rising up and moving about. If when men are

afflicted by diseases, they wish to spend even vast wealth, physicians

with their best efforts fail to alleviate their pain. Even physicians,

that are well-skilled and well-up in their scriptures and well-equipt

with excellent medicines, are themselves afflicted by disease like

animals assailed by hunters. Even if men drink many astringents and

diverse kinds of medicated ghee, they are seen to be broken by

decrepitude like trees by strong elephants. When animals and birds and

beasts of prey and poor men are afflicted by ailments, who treats them

with medicines? Indeed, these are not seen to be ill. Like larger animals

assailing smaller ones, ailments are seen to afflict even terrible kings

of fierce energy and invincible prowess. All men, reft of the power of

even uttering cries indicate of pain, and overwhelmed by error and grief,

are seen to be borne away along the fierce current into which they have

been thrown. Embodied creatures, even when seeking to conquer nature, are

unable to conquer it with the aid of wealth, of sovereign power, or of

the austerest penances.[1779] If all attempts men make were crowned with

success, then men would never be subject to decrepitude, would never come

upon anything disagreeable, and lastly would be crowned with fruition in

respect of all their wishes. All men wish to attain to gradual

superiority of position. To gratify this wish they strive to the best of

their power. The result, however, does not agree with wish.[1780] Even

men that are perfectly heedful, that are honest, and brave and endued

with prowess, are seen to pay their adorations to men intoxicated with

the pride of affluence and with even alcoholic stimulants.[1781] Some men

are seen whose calamities disappear before even these are marked or

noticed by them. Others there are who are seen to possess no wealth but

who are free from misery of every kind. A great disparity is observable

in respect of the fruits that wait upon conjunctions of acts. Some are

seen to bear vehicles on their shoulders, while some are seen to ride on

those vehicles. All men are desirous of affluence and prosperity. A few

only have cars (and elephants and steeds) dragged (or walking) in their

processions. Some there are that fail to have a single spouse when their

first-wedded ones are dead; while others have hundreds of spouses to call

their own. Misery and happiness are the two things that exist side by

side. Men have either misery or happiness. Behold, this is a subject of

wonder! Do not, however, suffer thyself to be stupefied by error at such

a sight! Cast off both righteousness and sin! Cast off also truth and

falsehood! Having cast off truth and falsehood, do thou then cast off

that with whose aid thou shalt cast off the former! O best of Rishis, I

have now told thee that which is a great misery! With the aid of such

instructions, the deities (who were all human beings) succeeded in

leaving the Earth for becoming the denizens of heaven!

"'Hearing these words of Narada Suka, endued with great intelligence and

possessed of tranquillity of mind, reflected upon the drift of the

instructions he received, but could not arrive at any certainty of

conclusion. He understood that one suffers great misery in consequence of

the accession of children and spouses; that one has to undergo great

labour for the acquisition of science and Vedic lore. He, therefore,

asked himself, saying,--What is that situation which is eternal and which

is free from misery of every kind but in which there is great

prosperity?--Reflecting for a moment upon the course ordained for him to

run through, Suka, who was well acquainted with the beginning and the end

of all duties, resolved to attain to the highest end that is fraught with

the greatest felicity. He questioned himself, saying,--How shall I,

tearing all attachments and becoming perfectly free, attain to that

excellent end? How, indeed, shall I attain to that excellent situation

whence there is no return into the ocean of diverse kinds of birth! I

desire to obtain that condition of existence whence there is no return!

Casting off all kinds of attachments, arrived at certainty by reflection

with the aid of the mind, I shall attain to that end! I shall attain to

that situation in which thy Soul will nave tranquillity, and when I shall

be able to dwell for eternity without being subject to decrepitude or

change. It is, however, certain that that high end cannot be attained

without the aid of Yoga. One that has attained to the state of perfect

knowledge and enlightenment never receives an accession of low

attachments through acts.[1782] I shall, therefore, have recourse to

Yoga, and casting off this body which is my present residence, I shall

transform myself into wind and enter that mass of effulgence which is

represented by the sin.[1783] When Jiva enters that mass of effulgence,

he no longer suffers like Shoma who, with the gods, upon the exhaustion

of merit, falls down on the Earth and having once more acquired

sufficient merit returns to heavens.[1784] The moon is always seen to

wane and once more wax. Seeing this waning and waxing that go on

repeatedly, I do not wish to have a form of existence in which there are

such changes. The Sun warms all the worlds by means of his fierce rays.

His disc never undergoes any diminution. Remaining unchanged, he drinks

energy from all things. Hence, I desire to go into the Sun of blazing

effulgence.[1785] There I shall live, invincible by all, and in my inner

soul freed from all fear, having cast off this body of mine in the solar

region. With the great Rishis I shall enter the unbearable energy of the

Sun. I declare unto all creatures, unto these trees, these elephants,

these mountains, the Earth herself, the several points of the compass,

the welkin, the deities, the Danavas, the Gandharvas, the Pisachas, the

Uragas, and the Rakshasas, that I shall, verily, enter all creatures in

the world.[1786] Let all the gods with the Rishis behold the prowess of

my Yoga today!--Having said these words, Suka, informed Narada of world

wide celebrity of his intention. Obtaining Narada's permission, Suka then

proceeded to where his sire was. Arrived at his presence, the great Muni,

viz., the high-souled and Island-born Krishna, Suka walked round him and

addressed him the usual enquiries. Hearing of Suka's intention, the

highsouled Rishi became highly pleased. Addressing him, the great Rishi

said,--O son, O dear son, do thou stay here to-day so that I may behold

thee for some time for gratifying my eyes,--Suka, however, was

indifferent to that request. Freed from affection and all doubt, he began

to think only of Emancipation, and set his heart on the journey. Leaving

his sire, that foremost of Rishis then proceeded to the spacious breast

of Kailasa which was inhabited by crowds of ascetics crowned with

success.'"

SECTION CCCXXXIII

"Bhishma said, Having ascended the summit of the mountain, O Bharata, the

son of Vyasa sat down upon a level spot free from blades of grass and

retired from the haunts of other creatures. Agreeably to the direction of

the scriptures and to the ordinances laid down, that ascetic, conversant

with the gradual order of the successive processes of Yoga, held his soul

first in one place and then in another, commencing from his feet and

proceeding through all the limbs. Then when the Sun had not risen long,

Suka sat, with his face turned Eastwards, and hands and feet drawn in, in

an humble attitude. In that spot where the intelligent son of Vyasa sat

prepared to address himself to Yoga, there were no flocks of birds, no

sound, and no sight that was repulsive or terror-inspiring. He then

beheld his own Soul freed from all attachments. Beholding that highest of

all things, he laughed in joy.[1787] He once more set himself pre-pared

to Yoga for attaining to the path of Emancipation. Becoming the great

master of Yoga, he transcended the element of space. He then

circumambulated the celestial Rishi Narada, and represented unto that

foremost of Rishis the fact of his having addressed himself to the

highest Yoga.

"Suka said,--I have succeeded in beholding the path (of Emancipation), I

have addrest myself to it. Blessed be thou, O thou of wealth of penances!

I shall, through thy grace, O thou of great splendour, attain to an end

that is highly desirable!"

"Bhishma said,--'Having received the permission of Narada, Suka the son

of the Island-born Vyasa saluted the celestial Rishi and once more set

himself to Yoga and entered the element of space. Ascending then from the

breast of the Kailasa mountain, he soared into the sky. Capable of

traversing through the welkin, the blessed Suka of fixed conclusion, then

identified himself with the element of Wind. As that foremost of

regenerate ones, possessed of effulgence like that of Garuda, was

traversing through the skies with the speed of the wind or thought, all

creatures, cast their eyes upon him. Endued with the splendour of fire or

the Sun, Suka then regarded the three worlds in their entirety as one

homogenous Brahma, and proceeded along that path of great length. Indeed,

all creatures mobile and immobile, cast their eyes upon him as he

proceeded with concentrated attention, and a tranquil and fearless soul.

All creatures, agreeably to the ordinance and according to their power,

worshipped him with reverence. The denizens of heaven rained showers of

celestial flowers upon him. Beholding him, all the tribes of Apsaras and

Gandharvas became filled with wonder. The Rishis also, that were crowned

with success, became equally amazed. And they asked themselves,--who is

this one that has attained to success by his penances?--With gaze

with-drawn from his own body but turned upwards he is filling us all with

pleasure by his glances!--Of highly righteous soul and celebrated

through-out the three worlds, Suka proceeded in silence, his face turned

towards the East and gaze directed towards the sun. As he proceeded, he

seemed to fill the entire welkin with an all-pervading noise. Beholding

him coming in that way, all the tribes of the Apsaras, struck with awe, O

king, became filled with amazement. Headed by Panchachuda and others,

they looked at Suka with eyes expanded by wonder. And they asked one

another, saying;--What deity is this one that has attained to such a high

end? Without doubt, he comes hither, freed from all attachments and

emancipated from all desires!--Suka then proceeded to the Malaya

mountains where Urvasi and Purvachitti used to dwell always. Both of them

beholding the energy of the son of the great regenerate Rishi, became

filled with wonder. And they said,--Wonderful is this concentration of

attention (to Yoga) of a regenerate youth who was accustomed to the

recitation and study of the Vedas! Soon will he traverse the entire

welkin like the Moon. It was by dutiful service and humble ministrations

towards his sire that he acquired this excellent understanding. He is

firmly attached to his sire, possessed of austere penances, and is very

much loved by his sire. Alas, why has he been dismissed by his

inattentive father to proceed (thus) along a way whence there is no

return?--Hearing these words of Urvasi, and attending to their import,

Suka, that foremost of all persons conversant with duties, cast his eyes

on all sides, and once more beheld the entire welkin, the whole Earth

with her mountains and waters and forests, and also all the lakes and

rivers. All the deities also of both sexes, joining their hands, paid

reverence to the son of the Island-born Rishi and gazed at him with

wonder and respect. That foremost of all righteous men, Suka, addressing

all of them, said these words,--If my sire follow me and repeatedly call

after me by my name, do all of you together return him an answer for me.

Moved by the affection all of you bear for me, do you accomplish this

request of mine!--Hearing these words of Suka, all the points of the

compass, all the forest, all the seas, all the rivers, and all the

mountains, answered him from every side, saying,--We accept thy command,

O regenerate one! It shall be as thou sayst! It is in this way that we

answer the words spoken by the Rishi!

SECTION CCCXXXIV

"Bhishma said, 'Having spoken in this way (unto all things), the

regenerate Rishi of austere penances, viz., Suka, stayed on his success

casting off the four kinds of faults. Casting off also the eight kinds of

Tamas, he dismissed the five kinds of Rajas. Endued with great

intelligence, he then cast off the attribute of Sattwa. All this seemed

exceedingly wonderful. He then dwelt in that eternal station that is

destitute of attributes, freed from every indication, that is, in Brahma,

blazing like a smokeless fire. Meteors began to shoot. The points of the

compass seemed to be ablaze. The Earth trembled. All those phenomena

seemed exceedingly wonderful. The trees began to cast off their branches

and the mountains their summits. Loud-reports (as of thunder) were heard

that seemed to rive the Himavat mountains. The sun seemed at that moment

to be shorn of splendour. Fire refused to blaze forth. The lakes and

rivers and seas were all agitated. Vasava poured showers of rain of

excellent taste and fragrance. A pure breeze began to blow, bearing

excellent perfumes. Suka as he proceeded through the welkin, beheld two

beautiful summits, one belonging to Himavat and another to Meru. These

were in close contact with each other. One of them was made of gold and

was, therefore yellow; the other was white, being made of silver. Each of

them, O Bharata, was a hundred yojanas in height and of the same measure

in breadth. Indeed, as Suka journeyed towards the north, he saw those two

beautiful summits. With a fearless heart he dashed against those two

summits that were united with each other. Unable to bear the force, the

summits were suddenly rent in twain. The sight they thereupon presented,

O monarch, was exceedingly wonderful to behold. Suka pierced through

those summits, for they were unable to stop his onward course. At this a

loud noise arose in heaven, made by the denizens thereof. The Gandharvas

and the Rishis also and others that dwelt in that mountain being rent in

twain and Suka passing through it. Indeed, O Bharata, a loud noise was

heard everywhere at that moment, consisting of the words--Excellent,

Excellent!--He was adored by the Gandharvas and the Rishis, by crowds of

Yakshas and Rakshasas, and all tribes of the Vidyadharas. The entire

firmament became strewn with celestial flowers showered from heaven at

that moment when Suka thus pierced through that impenetrable barrier, O

monarch! The righteous-souled Suka then beheld from a high region the

celestial stream Mandakini of great beauty, running below through a

region adorned by many flowering groves and woods. In these waters many

beautiful Apsaras were sporting. Beholding Suka who was bodiless, those

unclad aerial beings felt shame. Learning that Suka had undertaken his

great journey, his sire Vyasa, filled with affection, followed him behind

along the same aerial path. Meanwhile Suka, proceeding through that

region of the firmament that is above the region of the wind displayed

his Yoga-prowess and identified himself with Brahma.[1788] Adopting the

subtile path of high Yoga, Vyasa of austere penances, reached within the

twinkling of the eye that spot whence Suka first undertook his journey.

Proceeding along the same way, Vyasa beheld the mountain summit rent in

twain and through which Suka has passed. Encountering the Island-born

ascetic, the Rishis began to represent to him the achievements of his

son. Vyasa, however, began to indulge in lamentations, loudly calling

upon his son by name and causing the three worlds to resound with the

noise he made. Meanwhile, the righteous-souled Suka, who had entered the

elements, had become their soul and acquired omnipresence, answered his

sire by uttering the monosyllable Bho in the form of an echo. At this,

the entire universe of mobile and immobile creatures, uttering the

monosyllable Bho, echoed the answer of Suka. From that time to this, when

sounds are uttered in mountain-caves or on mountain-breasts, the latter,

as if in answer to Suka still echo them (with the monosyllable Bho).

Having cast off all the attributes of sound, etc., and showing his

Yoga-prowess in the manner of his disappearance, Suka in this way

attained to the highest station. Beholding that glory and puissance of

his son of immeasurable energy, Vyasa sat down on the breast of the

mountain and began to think of his son with grief. The Apsaras were

sporting on the banks of the celestial stream Mandakini, seeing the Rishi

seated there, became all agitated with grave shame and lost heart. Some

of them, to hide their nudity, plunged into the stream, and some entered

the groves hard by, and some quickly took up their clothes, at beholding

the Rishi. (None of them had betrayed any signs of agitation at sight of

his son). The Rishi, beholding these movements, understood that his son

had been emancipated from all attachments, but that he himself was not

freed therefrom. At this he became filled with both joy and shame. As

Vyasa was seated there, the auspicious god Siva, armed with Pinaka,

surrounded on all sides by many deities and Gandharvas and adored by all

the great Rishis came thither. Consoling the Island-born Rishi who was

burning with grief on account of his son, Mahadeva said these words unto

him.--Thou hadst formerly solicited from me a son possessed of the energy

of Fire, of Water, of Wind, and of Space; Procreated by thy penances, the

son that was born unto thee was of that very kind. Proceeding from my

grace, he was pure and full of Brahma-energy. He has attained to the

highest end--an end which none can win that has not completely subjugated

his senses, nor can be won by even any of the deities. Why then, O

regenerate Rishi, dost thou grieve for that son? As long as the hills

will last, as long as the ocean will last, so long will the fame of thy

son endure undiminished! Through my grace, O great Rishi thou shalt

behold in this world a shadowy form resembling thy son, moving by the

side and never deserting thee for a single moment!--Thus favoured by the

illustrious Rudra himself, O Bharata, the Rishi beheld a shadow of his

son by his side. He returned from that place, filled with joy at this. I

have now told thee, O chief of Bharata's race, everything regarding the

birth and life of Suka about which thou hadst asked me. The celestial

Rishi Narada and the great Yogin Vyasa had repeatedly told all this to me

in days of yore when the subject was suggested to him in course of

conversation. That person devoted to tranquillity hears this sacred

history directly connected with the topic of Emancipation is certain to

attain to the highest end."[1789]

SECTION CCCXXXV

"Yudhishthira said, 'If a man be a house-holder or a Brahmacharin, a

forest-recluse or a mendicant, and if he desires to achieve success, what

deity should he adore? How can he certainly acquire heaven and attain

that which is of the highest benefit (viz., Emancipation)? According to

what ordinances should he perform the homa in honour of the gods and the

Pitris? What is the region to which one goes when one becomes

emancipated? What is the essence of Emancipation? What should one do so

that one, having attained to heaven, would not have to fall down thence?

Who is the deity of the deities? And who is the Pitri of the Pitris? Who

is he that is superior to him, who is the deity of the deities and the

Pitri of the Pitris? Tell me all this, O Grandsire!'

"Bhishma said, O thou that art well acquainted with the art of

questioning, this question that thou hast asked me, O sinless one, is one

that touches a deep mystery. One cannot answer it with the aid of the

science of argumentation, even if one were to strive for a hundred years.

Without the grace of Narayana, O king, or an accession of high knowledge,

this question of thine is incapable of being answered. Connected though

this topic be with a deep mystery, I shall yet, O slayer of foes, expound

it to thee![1790] In this connection is cited the old history of the

discourse between Narada and the Rishi Narayana. I heard it from my sire

that in the Krita age, O monarch, during the epoch of the Self-born Manu,

the eternal Narayana, the Soul of the universe, took birth as the son of

Dharma in a quadruple form, viz., as Nara, Narayana, Hari, and the

Self-create Krishna.[1791] Amongst them all, Narayana and Nara underwent

the severest austerities by repairing to the Himalayan retreat known by

the name of Vadari, by riding on their golden ears. Each of those cars

was furnished with eight wheels, and made up of the five primal elements,

and looked exceedingly beautiful.[1792] Those original regents of the

world who had taken birth as the sons of Dharma, became exceedingly

emaciated in person in consequence of the austerities they had undergone.

Indeed, for those austerities and for their energy, the very deities were

unable to look at them. Only that deity with whom they were propitiated

could behold them. Without doubt, with his heart devoted to them, and

impelled by a longing desire to be-hold them, Narada dropped down on

Gandhamadana from a summit of the high mountains of Meru and wandered

over all the world. Possessed of great speed, he at last repaired to that

spot whereon was situated the retreat of Vadari. Impelled by curiosity he

entered that retreat at the hour of Nara's and Narayana's, performing

their daily rites. He said unto himself.--This is truly the retreat of

that Being in whom are established all the worlds including the deities,

the Asuras, the Gandharvas, the Kinnaras, and the great snakes! There was

only one form of this great Being before. That form took birth in four

shapes for the expansion of the race of Dharma which have been reared by

that deity. How wonderful it is that Dharma has thus been honoured by

these four great deities viz., Nara, Narayana, and Hari and Krishna! In

this spot Krishna and Hari dwelt formerly. The other two, however, viz.,

Nara and Narayana, are now dwelling here engaged in penances for the

object of enhancing their merit. These two are the highest refuge of the

universe. What can be the nature of the daily rites these two perform?

They are the sires of all creatures, and the illustrious deities of all

beings. Endued with high intelligence, what is that deity whom these two

worship? Who are those Pitris whom these two Pitris of all beings

adore?--Thinking of this in his mind, and filled with devotion towards

Narayana, Narada suddenly appeared before those two gods. After those two

deities had finished their adoration to _their_ deities and the Rishis,

they looked at the celestial Rishi arrived at their retreat. The latter

was honoured with those eternal rites that are ordained in the

scriptures. Beholding that extraordinary conduct of the two original

deities in themselves worshipping other deities and Pitris, the

illustrious Rishi Narada took his seat there, well pleased with the

honours he had received. With a cheerful soul he cast his eyes then on

Narayana, and bowing unto Mahadeva he said these words.

"Narada said, In the Vedas and the Puranas, in the Angas and the

subsidiary Angas thou art sung with reverence, thou art unborn and

eternal. Thou art the Creator. Thou art the mother of the universe. Thou

art the embodiment of Immortality and thou art the foremost of all

things. The Past and the Future, indeed, the entire universe has been

established on thee! The four modes of life, O lord, having the domestic

for their first, ceaselessly sacrifice to thee that art of diverse forms.

Thou art the father and the mother and the eternal preceptor of the

universe. We know not who is that deity or that Pitri unto whom thou art

sacrificing to-day!

"The holy one said, This topic is one about which nothing should be said.

It is an ancient mystery. Thy devotion to me is very great. Hence, O

regenerate one, I shall discourse to thee on it agreeably to the truth.

That which is minute, which is inconceivable, unmanifest, immobile,

durable, destitute of all connection with the senses and the objects of

the senses, that which is dissociated from the (five) elements--that is

called the in-dwelling Soul of all existent creatures. That is known by

the name of Kshetrajna. Transcending the three attributes of Sattwa,

Rajas, and Tamas, that is regarded as Purusha in the scriptures. From Him

hath followed the unmanifest, O foremost of regenerate ones, possessed of

the three attributes of Sattwa, Rajas, and Tamas. Though really

unmanifest, she is called indestructible Prakriti and dwell in all

manifest forms. Know that She is the source whence we two have sprung.

That all-pervading Soul, which is made up of all existent and

non-existent things, is adored by us. Even He is what we worship in all

those rites that we perform in honour of the deities and the Pitris.

There is no higher deity or Pitri than He. O regenerate one, He should be

known as our Soul. It is him that we worship. This course of duties

followed by men has, O regenerate one, been promulgated by Him. It is His

ordinance that we should duly perform all the rites laid down in respect

of the deities and the Pitris. Brahman, Sthanu, Manu, Daksha, Bhrigu,

Dharma, Yama, Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, Vasishtha,

Parameshthi, Vivaswat, Shoma, he that has been called Karddama, Krodha,

Avak, and Krita,--these one and twenty persons, called Prajapatis, were

first born. All of them obeyed the eternal law of the Supreme God

Observing all the rites, in detail, that were ordained in honour of the

deities and the Pitris, all those foremost of regenerate persons acquired

all those objects which they sought. The incorporeal denizens of Heaven

itself bow to that Supreme deity and through His grace they attain to

those fruits and that end which He ordains for them. This is the settled

conclusion of the scriptures that these persons freed from these seven

and ten attributes, (viz., the five senses of knowledge, the five senses

of action, the five vital breaths, and mind and understanding), who have

cast off all acts, and are divested of the five and ten elements which

constitute the gross body, are said to be Emancipate. That which the

Emancipate attain to as their ultimate end is called by the name of

Kshetrajna. He is regarded (in the scriptures) as both possessed of and

free from all the attributes. He can be apprehended by Knowledge alone.

We two have sprung from Him. Knowing him in that way, we adore that

eternal Soul of all things. The Vedas and all the modes of life, though

characterised by divergences of opinion, all worship Him with devotion.

It is He who, speedily moved to grace, confers on them high ends fraught

with felicity. Those persons in this world who, filled with His spirit,

become fully and conclusively devoted to Him, attain to ends that are

much higher, for they succeed in entering Him and becoming merged in his

Self. I have now, O Narada, discoursed to thee on what is high mystery

moved by the love I bear to thee for thy devotion to me. Indeed, in

consequence of that devotion which thou professest towards me, thou hast

succeeded in listening to this my discourse!"

SECTION CCCXXXVI

"Bhishma said, 'Addressed by Narayana, that foremost of beings, in these

words, Narada, the foremost of men, then said these words unto Narayana

for the good of the world.

"Narada said, Let that object be accomplished for which thou, O self-born

Being, hast taken birth in four forms in the house of Dharma! I shall now

repair (to the White Island) for beholding thy original nature. I always

worship my seniors. I have never divulged the secrets of others. O lord

of the universe, I have studied the Vedas with care. I have undergone

austere penances. I have never spoken an untruth. As ordained in the

scriptures, I have always protected the four that should be

protected.[1793] I have always behaved equally towards friends and foes.

Wholly and conclusively devoted to Him, that first of deities, viz., the

Supreme Soul, I incessantly adore Him. Having cleansed my soul by these

acts of special merit, why shall I not succeed in obtaining a sight of

that Infinite Lord of the universe?--Hearing these words of Parameshthi's

son, Narayana, that protector of the scriptures, dismissed him,

saying,--Go, O Narada!--Before dismissing him, however, the great deity

worshipped the celestial Rishi with those rites and ceremonies which have

been laid down in the scriptures by himself. Narada also gave due honours

to the ancient Rishi Narayana. After such honours had been mutually given

and received, the son of Parameshthi departed from that spot. Endued with

high Yoga-puissance, Narada suddenly soared into the firmament and

reached the summit of the mountains of Meru. Proceeding to a retired spot

on that summit, the great ascetic took rest for a short while. He than

cast his eyes towards the north western direction and beheld an

exceedingly wonderful sight. Towards the north, in the ocean of milk,

there is a large island named the White Island. The learned say that its

distance from the mountains of Meru is greater than two and thirty

thousand Yojanas. The denizens of that realm have no senses. They live

without taking food of any kind. Their eyes are winkless. They always

emit excellent perfumes. Their complexions are white. They are cleansed

from every sin. They blast the eyes of those sinners that look at them.

Their bones and bodies are as hard as thunder. They regard honour and

dishonour in the same light. They all look as if they are of celestial

origin. Besides, all of them are endued, with auspicious marks and great

strength. Their heads seem to be like umbrellas. Their voices are deep

like that of the clouds. Each of them has four Mushkas.[1794] The soles

of their feet are marked by hundreds of lines. They have sixty teeth all

of which are white (and large), and eight smaller ones. They have many

tongues. With those tongues they seem to lick the very Sun whose face is

turned towards every direction. Indeed, they seem to be capable of

devouring that deity from whom hath sprung the entire universe, the

Vedas, the deities, and the Munis wedded to the attribute of tranquillity.

"Yudhishthira said,--'O grandsire, thou hast said that those beings have

no senses, that they do not eat anything for supporting their lives; that

their eyes are winkless; and that they always emit excellent perfumes. I

ask, how were they born? What also is the superior end to which they

attain? O chief of Bharata's race, are the indications of those men that

become emancipate the same as those by which the denizens of the White

Island are distinguished? Do thou dispel my doubts? The curiosity I feel

is very great. Thou art the repository of all histories and discourses.

As regards ourselves, we entirely depend on thee for knowledge and

instruction!

"Bhishma continued,--'This narrative, O monarch, which I have heard from

my sire, is extensive. I shall now recite it to thee. Indeed, it is

regarded as the essence of all narratives. There was, in times past, a

king on Earth of the name of Uparichara. He was known to be the friend of

Indra, the chief of the celestials. He was devoted to Narayana known also

by the name of Hari. He was observant of all the duties laid down in the

scriptures. Ever devoted to his sire, he was always heedful and ready for

action. He won the sovereignty of the world in consequence of a boon he

had obtained from Narayana. Following the Sattwata ritual that had been

declared in days of yore by Surya himself, king Uparichara used to

worship the God of gods (Narayana), and when his worship was over, he

used to adore (with what remained) the grandsire of the universe.[1795]

After worshipping the Grandsires (Pitris), he worshipped the Brahmanas.

He then divided the offerings among those that were dependent on him.

With what remained after serving those, the king satisfied his own

hunger. Devoted to truth, the monarch abstained from doing any injury to

any creature. With his whole soul, the king was devoted to that God of

gods, viz., Janarddana, who is without beginning and middle and end, who

is the Creator of the universe, and who is without deterioration of any

kind. Beholding the devotion to Narayana of that slayer of foes, the

divine chief of the celestials himself shared with him his own seat and

bed. His kingdom and wealth and spouses and animals were all regarded by

him as obtained from Narayana. He, therefore, offered all his possessions

to that great deity.[1796] Adopting the Sattwata ritual, king Uparichara,

with concentrated soul, used to discharge all his sacrificial acts and

observances, both optional and obligatory. In the place of that

illustrious king, many foremost Brahmanas, well conversant with the

Pancharatra ritual, used to eat before all others the food offered to the

god Narayana. As long as that slayer of foes continued to rule his

kingdom righteously, no untruth ever escaped his lips and no evil thought

ever entered his mind. With his limbs he never committed even the

slightest sin. The seven celebrated Rishis, viz., Marichi, Atri, Angiras,

Pulastya, Pulaha, Kratu, and Vasishta of great energy, who came to be

known by the name of Chitra-sikhandins, uniting together on the breast of

that foremost of mountains, viz., Meru, promulgated an excellent treatise

on duties and observances that was consistent with the four Vedas. The

contents of that treatise were uttered by seven mouths, and constituted

the best compendium of human duties and observances. Known, as already

stated, by the name of Chitra-sikhandins, those seven Rishis constitute

the seven (Pravriti) elements (of Mahat, Ahankara, etc.) and the Selfborn

Manu, who is the eighth in the enumeration, constituted original

Prakriti. These eight uphold the universe, and it was these eight that

promulgated the treatise adverted to. With their senses and minds under

complete control, and ever devoted to Yoga, these eight ascetics, with

concentrated souls, are fully conversant with the Past, the Present and

the Future, and are devoted to the religion of Truth.--This is good this

is Brahma,--this is highly beneficial,--reflecting in their minds in this

way, those Rishis created the worlds, and the science of morality and

duty that governs those worlds. In that treatise the authors discoursed

on Religion and Wealth and Pleasure, and subsequently on Emancipation

also. They also laid down in it the various restrictions and limitations

intended for the Earth as also for Heaven. They composed that treatise

after having worshipped with penances the puissant and illustrious

Narayana called also Hari, for a thousand celestial years, in company

with many other Rishis. Gratified with their penances and worship,

Narayana commanded the goddess of speech, viz. Saraswati, to enter into

the person of those Rishis. The goddess, for the good of the worlds did

what she was ordered. In consequence of the entrance of the goddess of

speech into their persons, those Rishis, well conversant with penances,

succeeded in composing that foremost of treatises in respect of vocables,

import, and reason.[1797] Having composed that treatise sanctified with

the syllable Om, the Rishis first of all read it to Narayana who became

highly pleased with what he heard. The foremost of all Beings then

addressed those Rishis in an incorporeal voice and said,--Excellent is

this treatise that ye have composed consisting of a hundred thousand

verses. The duties and observances of all the worlds will flow from this

your work! In complete accordance with the four Vedas, viz., the

Yajushes, the Samans, and the Atharvans of Angiras, the treatise of yours

will be an authority in all the worlds in respect of both Pravritti and

Nivritti.[1798] Agreeably to the authority of the scriptures I have

created Brahman from the attribute of Grace, Rudra from my Wrath, and

yourselves, Ye Brahmanas, as representing the Pravriti-elements (of

Mahat, Ahankara, etc.), Surya, and Chandramas, Wind, and Earth, and Water

and Fire, all the stars and planets and constellations, all else that is

called by the name of creatures, and utterers of Brahma (or the Vedas),

they all live and act in their respective spheres and are all respected

as authorities. Even this treatise that ye have composed shall be

regarded by all persons in the same light, viz., as a work of the highest

authority. This is my command. Guided by this treatise, the Self-born

Manu himself will declare to the world its course of duties and

observances. When Usanas and Vrihaspati will arise, they also will

promulgate their respective treatises on morality and religion, guided by

and quoting from this your treatise.[1799] After the publication of his

treatise by the Self-born Manu and of that by Usanas, and after the

publication of the treatise also by Vrihaspati, this science composed by

you will be acquired by king Vasu (otherwise known by the name of

Uparichara). Indeed ye foremost of regenerate ones, that king will

acquire this knowledge of this work from Vrihaspati. That King, filled

with all good thoughts, will become deeply devoted to me. Guided by this

treatise, he will accomplish all his religious acts and observances.

Verily, this treatise composed by you will be the foremost of all

treatise on morality and religion. Possessed of the excellence, this

treatise is fraught with instructions for acquiring both Wealth and

Religious merit, and is full of mysteries. In consequence of the

promulgation of this treatise of yours, ye will be progenitors of an

extensive race. King Uparichara also will become endued with greatness

and prosperity. Upon the death, however, of that king, this eternal

treatise will disappear from the world. I tell you all this.--Having said

these words unto all those Rishis, the invisible Narayana left them and

proceeded to some place that was not known to them. Then those sires of

the world, those Rishis that bestowed their thoughts on the ends pursued

by the world, duly promulgated that treatise which is the eternal origin

of all duties and observances. Subsequently, when Vrihaspati was born in

Angiras's race in the first or the Krita age, those seven Rishis charged

him with the task of promulgating their treatise which was consistent

with the Upanishads and the several branches of the Vedas. They

themselves who were upholders of the universe and the first promulgators

of duties and religious observances, then proceeded to the place they

chose, resolved to devote themselves to penances.'"

SECTION CCCXXXVII

"Bhishma said, 'Then upon the expiration of the great Kalpa, when the

celestial Purohita Vrihaspati was born in the race of Angiras, all the

deities became very happy. The words, Vrihat, Brahma, and Mahat all bear

the same sense.[1800] The celestial Purohita, O king came to be called

Vrihaspati because he was endued with all these attributes. King

Uparichara, otherwise called Vasu, became a disciple of Vrihaspati and

soon became the foremost of his disciples. Admitted as such, he began to

study at the feet of his preceptor that science which was composed by the

seven Rishis who were (otherwise) known by the name of Chitrasikhandins.

With soul cleansed from all sorts of evil by sacrifices and other

religious rites, he ruled the Earth like Indra ruling the Heaven. The

illustrious king performed a great Horse-sacrifice in which his preceptor

Vrihaspati became the Hota. The sons of Prajapati (Brahman) themselves,

viz., Ekata, Dwita, and Trita, became the Sadasyas in that

sacrifice.[1801] There were others also who became Sadasyas in that

sacrifice, viz., Dhanusha, Raivya, Arvavasu, Parvavasu, the Rishi

Medhatithi, the great Rishi Tandya, the blessed Rishi Santi, otherwise

called Vedasiras, the foremost of Rishis, viz., Kapila, who was the

father of Salihotra, the first Kalpa, Tittiri the elder brother of

Vaisampayana, Kanwa, and Devahotra, in all forming sixteen. In that great

sacrifice, O monarch, all the requisite articles were collected. No

animals were slain in it. The king had ordained it so. He was full of

compassion. Of pure and liberal mind, he had cast off all desires, and

was well-conversant with all rites. The requisites of that sacrifice all

consisted of the products of the wilderness. The ancient God of gods

(viz., Hari), became highly gratified with the king on account of that

sacrifice. Incapable of being seen by any one else, the great God showed

himself to his worshipper. Accepting by taking its scent, the share

offered to him he himself took up the Purodasa.[1802] The great God took

up the offerings without being seen by any one. At this, Vrihaspati

became angry. Taking up the ladle he hurled it with violence at the sky,

and began to shed tears in wrath. Addressing king Uparichara he

said,--Here, I place this as Narayana's share of the sacrificial

offerings. Without doubt, he shall take it before my eyes.

"Yudhishthira said, 'In the great sacrifice of Uparichara, all the

deities appeared in their respective forms for taking their shares of the

sacrificial offerings and were seen by all. Why is it that the puissant

Hari only acted otherwise by invisibly taking his share?'

"Bhishma continued, 'When Vrihaspati gave way to wrath, the great king

Vasu and all his Sadasyas sought to pacify the great Rishi. With cool

heads, all of them addressed Vrihaspati, saying,--It behoveth thee not to

give way to anger. In this Krita age, this anger to which thou hast given

way, should not be the characteristic of any one. The great deity for

whom the share of the sacrificial offerings was designed by thee, is

himself free from anger. He is incapable of being seen either by

ourselves or by thee, O Vrihaspati! Only he can see Him to whom He

becomes gracious.--Then the Rishis Ekata, Dwita, and Trita, who were well

conversant with the science of morality and duties compiled by the seven

Rishis, addressed that conclave and began the following narration.--We

are the sons of Brahman, begotten by a fiat of his will (and not in the

ordinary way). Once on a time we repaired to the north for obtaining what

is for our highest good. Having undergone penances for thousands of years

and acquired great ascetic merit, we again stood on only one foot like

fixed stakes of wood. The country where we underwent the austerest of

penances, lies to the north of the mountains of Meru and on the shores of

the Ocean of Milk. The object we had in mind was how to behold the divine

Narayana in his own form. Upon the completion of our penances and after

we had performed the final ablutions, an incorporeal voice was heard by

us, O puissant Vrihaspati, at once deep as that of the clouds and

exceedingly sweet and filling the heart with joy. The voice said,--Ye

Brahmanas, well have ye performed these penances with cheerful souls.

Devoted unto Narayana, ye seek to know how ye may succeed in beholding

that god of great puissance! On the northern shores of the Ocean of Milk

there is an island of great splendour called by the name of White Island.

The men that inhabit that island have complexions as white as the rays of

the Moon and that are devoted to Narayana. Worshippers of that foremost

of all Beings, they are devoted to Him with their whole souls. They all

enter that eternal and illustrious deity of a thousand rays.[1803] They

are divested of senses. They do not subsist on any kind of food. Their

eyes are winkless. Their bodies always emit a fragrance. Indeed, the

denizens of White Island believe and worship only one God. Go thither, ye

ascetics, for there I have revealed myself!--All of us, hearing these

incorporeal words, proceeded by the way indicated to the country

described. Eagerly desirous of beholding Him and our hearts full of Him,

we arrived at last at that large island called White Island. Arrived

there, we could see nothing. Indeed, our vision was blinded by the energy

of the great deity and accordingly we could not see Him.[1804] At this,

the idea, due to the grace of the great God Himself, arose in our minds

that one that had not undergone sufficient penances could not speedily

behold Narayana. Under the influence of this idea we once more set

ourselves to the practice of some severe austerities, suited to the time

and place, for a hundred years. Upon the completion of our vows, we

beheld a number of men of auspicious features. All of them were white and

looked like the Moon (in colour) and possessed of every mark of

blessedness. Their hands were always joined in prayer. The faces of some

were turned towards the North and of some towards the East. They were

engaged in silently thinking on Brahma.[1805] The Yapa performed by those

high-souled persons was a mental yapa (and did not consist of the actual

recitation of any mantras in words). In consequence of their hearts

having been entirely set upon Him, Hari became highly pleased with them.

The effulgence that was emitted by each of those men resembled, O

foremost of ascetics, the splendours which Surya assumes when the time

comes for the dissolution of the universe. Indeed, we thought that Island

was the home of all Energy. All the inhabitants were perfectly equal in

energy. There was no superiority or inferiority there among them.[1806]

We then suddenly beheld once more a light arise, that seemed to be the

concentrated effulgence of a thousand Suns, O Vrihaspati. The

inhabitants, assembling together, ran towards that light, with hands

joined in reverential attitude, full of joy, and uttering the one word

Namas (we bow thee!) We then heard a very loud noise uttered by all of

them together. It seemed that those men were employed in offering a

sacrifice to the great God. As regards ourselves, we were suddenly

deprived of our senses by his Energy. Deprived of vision and strength and

all the senses, we could not see or feel anything.[1807] We only heard a

loud volume of sound uttered by the assembled inhabitants. It

said,--Victory to thee, O thou of eyes like lotus-petals! Salutations to

thee, O Creator of the universe! Salutations to thee, O Hrishikesa, O

foremost of Beings, O thou that art the First-born! Even this was the

sound we heard, uttered distinctly and agreeably to the rules of

orthoepy.[1808] Meanwhile, a breeze, fragrant and pure, blew, bearing

perfumes of celestial flowers, and of certain herbs and plants that were

of use on the occasion. Those men, endued with great devotion, possessed

of hearts full of reverence, conversant with the ordinances laid down in

the Pancharatra, were then worshipping the great deity with mind, word,

and deed.[1809] Without doubt, Hari appeared in that place whence the

sound we heard arose. As regards ourselves, stupefied by His illusion, we

could not see him. After the breeze had ceased and the sacrifice had been

over, our hearts became agitated with anxiety, O foremost one of Angira's

race. As we stood among those thousands of men all of whom were of pure

descent, no one honoured us with a glance or nod. Those ascetics, all of

whom were cheerful and filled with devotion and who were all practising

the Brahma-frame of mind, did not show any kind of feeling for us.[1810]

We had been exceedingly tired. Our penances had emaciated us. At that

time, an incorporeal Being addressed us from the sky and said unto us

these words--These white men, who are divested of all outer senses, are

competent to behold (Narayana). Only those foremost of regenerate persons

whom these white men honoured with their glances, become competent to

behold the great God.[1811] Go hence, ye Munis, to the place whence ye

have come. That great Deity is incapable of being ever seen by one that

is destitute of devotion. Incapable of being seen in consequence of his

dazzling effulgence, that illustrious Deity can be beheld by only those

persons that in course of long ages succeed in devoting themselves wholly

and solely to Him. Ye foremost of regenerate one, ye have a great duty to

per-form. After the expiration of this the Krita age, when the Treta age

comes in course of the Vivaswat cycle, a great calamity will overtake the

worlds. Ye Munis, ye shall then have to become the allies of the deities

(for dispelling that calamity).--Having heard these wonderful words that

were sweet as nectar, we soon got back to the place we desired, through

the grace of that great Deity. When with the aid of even such austere

penances and of offerings devoutly given in sacrifices, we failed to have

a sight of the great Deity, how, indeed, can you expect to behold Him so

easily? Narayana is a Great Being, He is the Creator of the universe. He

is adorned in sacrifices with offerings of clarified butter and other

food dedicated with the aid of Vedic mantras. He has no beginning and no

end. He is Unmanifest. Both the Deities and the Danavas worship

Him.--Induced by these words spoken by Ekata and approved by his

companions, viz., Dwita and Trita, and solicited also by the other

Sadasyas, the high-minded Vrihaspati brought that sacrifice to a

completion after duly offering the accustomed adorations to the Deities.

King Uparichara also, having completed his great sacrifice, began to rule

his subjects righteously. At last, casting off his body, he ascended to

heaven. After some time, through the curse of the Brahmanas, he fell down

from those regions of felicity and sank deep into the bowels of the

Earth. King Vasu, O tiger among monarchs, was always devoted to the true

religion. Although sunk deep into the bowels of the Earth, his devotion

to virtue did not abate. Ever devoted to Narayana, and ever reciting

sacred mantras having Narayana for their deity, he once more ascended to

heaven through Narayana's grace. Ascending from the bowels of the Earth,

king Vasu in consequence of the very highest end that he attained,

proceeded to a spot that is even higher than the region of Brahman

himself.'"[1812]

SECTION CCCXXXVIII

"Yudhishthira said, 'When the great king Vasu was so wholly devoted to

Narayana, for what reason then did he fall down from heaven and why again

had he to sink beneath the surface of the Earth?"

'Bhishma said, 'In this connection is cited an old narrative, O Bharata,

of a discourse between the Rishis and the gods. The gods, once on a time,

addressing many foremost of Brahmanas, said unto them that sacrifices

should be performed by offering up Ajas as victims. By the word Aja

should be understood the goat and no other animal.'

The Rishis said, The Vedic Sruti declares that in sacrifices the

offerings should consist of (vegetable) seeds. Seeds are called Ajas. It

behoveth you not to slay goats. Ye deities, that cannot be the religion

of good and righteous people in which slaughter of animals is laid down.

This, again, is the Krita age. How can animals be slaughtered in this

epoch of righteousness?'

"Bhishma continued, While this discourse was going between the Rishis and

the deities, that foremost of kings, viz., Vasu, was seen to come that

way. Endued with great prosperity, the king was coming through the

welkin, accompanied by his troops and vehicles and animals. Beholding

king Vasu coming to that spot through the skies, the Brahmanas addressing

the deities, said,--This one will remove our doubts. He performs

sacrifices. He is liberal in making gifts. He always seeks the good of

all creatures. How, indeed, will the great Vasu, speak otherwise,--Having

thus spoken unto each other, the deities and the Rishis quickly

approached king Vasu and questioned him, saying,--O king, with what

should one perform sacrifices? Should one sacrifice with the goat or with

herbs and plants? Do thou dispel this doubt of ours. We constitute thee

our judge in this matter.--Thus addressed by them, Vasu joined his hands

in humility and said unto them.--Tell me truly, ye foremost of Brahmanas,

what opinion is entertained by you in this matter?

"'The Rishis said, The opinion entertained by us, O king, is that

sacrifices should be performed with grain. The deities, however, maintain

that sacrifices should be performed with animals. Do thou judge between

us and tell us which of these opinions is correct.'

"Bhishma continued, 'Learning what the opinion was that was entertained

by the deities, Vasu, moved by partiality for them, said that sacrifices

should be performed with animals. At this answer, all the Rishis, endued

with the splendour of the Sun, became very angry. Addressing Vasu who was

seated on his car and who had (wrongly) taken up the side of the deities,

they said unto him,--Since thou hast (wrongly) taken up the side of the

deities, do thou fall down from heaven. From this day, O monarch, thou

shalt lose the power of journeying through the sky. Through our course,

thou shalt sink deep below the surface of the Earth. After the Rishis had

said these words, king Uparichara immediately fell down, O monarch, and

went down a hole in Earth. At the command, however, of Narayana, Vasu's

memory did not leave him. To the good fortune of Vasu, the deities,

pained at the course denounced on him by the Brahmanas, began to think

anxiously as to how that course might be neutralised. They said, This

high-souled king hath been cursed for our sake. We, denizens of heaven,

should unite together for doing what is good to him in return for that

which he has done to us. Having quickly settled this in their minds with

the aid of reflection, the deities proceeded to the spot where the king

Uparichara was. Arrived, at his presence, they addressed him, saying,

Thou art devoted to the great God of the Brahmanas (viz., Narayana). That

great Lord of both the deities and the Asuras, gratified with thee, will

rescue thee from the course that has been denounced upon thee. It is

proper, however, that the high-souled Brahmanas should be honoured.

Verily, O best of kings, their penances should fructify.[1813] Indeed,

thou hast already fallen down from the sky on the Earth. We desire,

however, O best of kings, to show thee a favour in one respect. As long

as thou, O sinless one, shalt dwell in his hole, so long shalt thou

receive (due sustenance, through our boon)! Those streaks of clarified

butter which Brahmans with concentrated minds pour in sacrifices in

accompaniment with sacred mantras, and which are called by the name of

Vasudhara, shall be thine, through our care for thee! Indeed weakness or

distress shall not touch thee.[1814] While dwelling, O king of kings, in

the hole of the Earth, neither hunger nor thirst shall afflict thee for

thou shalt drink those streaks of clarified butter called Vasudhara. Thy

energy also shall continue unabated. In consequence also of this our boon

that we grant thee, the God of gods, viz., Narayana will be gratified

with thee, and He will bear thee hence to the region of Brahman!--Having

granted these boons unto the king, the denizens of heaven, as also all

those Rishis possessed of wealth of penances, returned each to his

respective place. Then Vasu, O Bharata, began to adore the Creator of the

universe and to recite in silence those sacred mantras that had come out

of Narayana's mouth in days of yore.[1815] Although dwelling in a pit of

the Earth, the king still worshipped Hari, the Lord of all the deities,

in the well-known five sacrifices that are performed five times every

day, O slayer of foes! In consequence of these adorations, Narayana,

otherwise called Hari, became highly pleased with him who thus showed

himself to be entirely devoted to Him, by wholly relying upon Him as his

sole refuge, and who had completely subjugated his senses. The

illustrious Vishnu, that giver of boons, then addressing Garuda of great

speed, that foremost of birds, who waited upon Him as his servant, said

these desirable words:--O foremost of birds, O thou that art highly

blessed, listen to what I say! There is a great king of the name of Vasu

who is of righteous soul and rigid vows. Through the wrath of the

Brahmanas, he has fallen into a pit of the Earth. The Brahmans, have been

sufficiently honoured (for their curse has fructified). Do thou go to

that king now. At my command, O Garuda, go to that foremost of kings,

viz., Uparichara who is now dwelling in a whole of the Earth and

incapable of any longer sailing through the sky, and bring him up without

delay into the welkin. Hearing these words of Vishnu, Garuda, spreading

his wings and rushing with the speed of the wind, entered that hole in

the Earth in which king Vasu was living. Suddenly taking the king up, the

son of Vinata soared into the sky and there released the king from his

beaks. At that moment, king Uparichara once more acquired his celestial

form and re-entered the region of Brahman. It was in this way, O son of

Kunti, that great king first fell down through the curse of the Brahmanas

for a fault of speech, and once more ascended to heaven at the command of

the great God (Vishnu). Only the puissant Lord Hari, that foremost of all

Beings, was devoutly worshipped by him. It was for this devout worship

that the king succeeded very soon in escaping from the curse denounced

upon him by the Brahmanas and in regaining the felicitous regions of

Brahman.

"Bhishma continued, 'I have thus told thee everything respecting the

origin of the spiritual sons of Brahman. Listen to me with undivided

attention, for I shall now narrate to thee how the celestial Rishi Narada

proceeded in days of yore to White Island.'"

SECTION CCCXXXIX

"Bhishma said, 'Arrived at the spacious realm called White Island, the

illustrious Rishi beheld those same white men possessed of lunar

splendour (of whom I have already spoken to thee). Worshipped by them,

the Rishi worshipped them in return by bending his head and reverencing

them in his mind.[1816] Desirous of beholding Narayana, he began to

reside there, attentively engaged in the silent recitation of mantras,

sacred to him, and observant of vows of the most difficult kind, with

concentrated mind, the regenerate Rishi, with arms upraised, stood in

Yoga, and then sang the following hymn unto the Lord of the universe,

Him, viz., who is at once the soul of attributes and divested of all

attributes.

"Narada said, Salutations to thee, O God of gods, O thou that art freed

from all acts! Thou art he who is divested of all attributes, who is the

Witness of all the worlds, who is called Kshetrajna, who is the foremost

of all Beings, who is Infinite, who is called Purusha, who is the great

Purusha, who is the foremost of all Purushas, who is the soul of the

three attributes, who is called the Foremost, who is Amrita (nectar), who

is called Immortal, who is called Ananta (Sesha), who is Space,[1817] who

is without beginning, who is both Manifest and Unmanifest as existent and

not-existent things, who is said to have his home in Truth,[1818] who is

the first of gods (Narayana), who is the giver of wealth (or of the

fruits of acts), identified with Daksha and other Lords of the Creation,

who is the Aswattha and other big trees, who is the four-headed Brahman,

who is the Lord of all created Beings, who is the Lord of Speech,[1819]

who is the Lord of the universe (or Indra), who is the all-pervading

Soul, who is the Sun, who is the breath called Prana, who is the Lord of

the waters (viz., Varuna), who is identifiable with the Emperor or the

King, who is identifiable with the Regents of the several points of the

compass, who is the refuge of the universe when it is dissolved in the

final destruction,[1820] who is Undisplayed (unrevealed), who is the

giver of the Vedas unto Brahman, who is identifiable with the sacrifices

and Vedic studies achieved by Brahmanas with the aid of their bodies, who

is identifiable with the four principal orders of the deities, who is

every one of those four orders, who is possessed of effulgence, who is

possessed of great effulgence, who is he unto whom the seven largest

offerings in sacrifices are presented with the Gayatri and other sacred

mantras, who is Yama, who is Chitragupta and the other attendants of

Yama, who is called the wife of Yama, who is that order of the deities

called Tushita, who is that other order called Mahatushita, who is the

universal grinder (Death), who is desire and all diseases that have been

created for aiding the advent of Death, who is health and freedom from

disease, who is subject to desire and passions, who is free from the

influence of desire and passions, who is Infinite as exhibited in species

and forms, who is he that is chastised, who is he that is the chastiser,

who is all the lesser sacrifices (like Agnihotra and others), who is all

the larger sacrifices (like those called Brahma, etc.), who is all the

Ritwijas, who is the origin of all sacrifices (viz., the Vedas), who is

fire, who is the very heart of all sacrifices (viz., the mantras and

hymns uttered in them), who is he that is hymned in sacrifices, who takes

those shares of the sacrificial offerings that are presented to him, who

is the embodiment of the five sacrifices, who is the maker of the five

sections or divisions of time (viz., day, night, month, season and year),

who is incapable of being understood except by those scriptures that are

called Pancharatra, who never shrinks from anything, who is unvanquished,

who is only Mind (without a physical frame), who is known only by name,

who is the Lord of Brahman himself, who has completed all the vows and

observances mentioned in the Vedas,[1821] who is the Hansa (bearer of the

triple stick), who is the Parama-hansa (divested of stick), who is the

foremost of all sacrifices, who is Sankhya-yoga, who is the embodiment of

the Sankhya philosophy, who dwells in all Jivas, who lives in every

heart, who resides in every sense, who floats on the ocean-water, who

lives in the Vedas, who lies on the lotus (the image of the egg whence

the universe has sprung), who is the Lord of the universe, and whose

troops go everywhere for protecting his worshippers. Thou takest birth as

all creatures. Thou art the origin of the universe (of all creatures).

Thy mouth is fire. Thou art that fire which courses through the waters of

the ocean, issuing out all the while from an Equine head. Thou art the

sanctified butter that is poured into the sacrificial fire. Thou art the

car-driver (fire or heat that impels the body and causes it to live and

grow). Thou art Vashat. Thou art the syllable Om. Thou art Penances. Thou

art Mind. Thou art Chandramas. Thou sanctifiest the sacrificial butter.

Thou art the Sun. Thou art the Dikgajas (Elephants) that are sanctioned

in the four cardinal points of the compass. Thou illuminest the cardinal

points of the compass. Thou illuminest the subsidiary points also. Thou

art the Equine head. Thou art the first three mantras of the Rig Veda.

Thou art the protector of the several orders of men (viz., Brahmanas,

Kshatriyas, Vaisyas, and Sudras). Thou art the five fires (beginning with

Garhapatya). Thou art He who has thrice ignited the sacrificial fire

called Nachi.[1822] Thou art the refuge of the six limbs (viz., the

Vedas).[1823] Thou art the foremost of those Brahmanas that are employed

in singing the Samans in sacrifices and other religious rites. Thou art

Pragjyotish, and thou art he who sings the first Saman.[1824] Thou art

the observer of those vows that depend upon the Vedas and that are

observed by singers of Samanas. Thou art the embodiment of the Upanishad,

called by the name of Atharvasiras. Thou art he who is the topic of the

five foremost of scriptures (viz., those that appertain to the worship of

Surya, of Sakti, of Ganesa, of Siva, and of Vishnu). Thou art called the

preceptor that subsists only on the froth of water. Thou art a

Valikhilya.[1825] Thou art the embodiment of him who has not fallen away

from Yoga. Thou art the embodiment of correctness of judgment of

reasoning. Thou art the beginning of the Yugas, thou art the middle of

the Yugas and thou art their end. Thou art Akhandala (Indra). Thou art

the two Rishis Prachina-garbha and Kausika. Thou art Purusthuta, thou art

Puruhuta, thou art the artificer of the universe. Thou hast the universe

for thy form. Thy motions are infinite. Thy bodies are infinite; thou art

without end and without beginning, and without middle. Thy middle is

unmanifest. Thy end is unmanifest. Thou hast vows for thy abode. Thou

residest in the ocean. Thou hast thy home in Fame, in Penances, in

Self-restraint, in Prosperity, in Knowledge, in grand Achievements, and

in Everything belonging to the universe. Thou art Vasudeva. Thou art the

grantor of every wish. Thou art Hanuman that bore Rama on his shoulders.

Thou art the great Horse-sacrifice. Thou takest thy share of offerings

made in great sacrifices.[1826] Thou art the grantor of boons, of

happiness, of wealth. Thou art devoted to Hari., Thou art Restraint of

the senses. Thou art vows and observances. Thou art mortifications, thou

art severe mortifications, thou art very severe mortifications.[1827]

Thou art he who observes vows and religious and other pious rites. Thou

art freed from all errors. Thou art a Brahmacharin. Thou tookest birth in

the womb of Prisni. Thou art he from whom have flowered all Vedic rites

and acts. Thou art unborn. Thou pervadest all things. Thy eyes are on all

things. Thou must not be apprehended by the senses. Thou art not subject

to deterioration. Thou art possessed of great puissance. Thy body is

inconceivably vast. Thou art holy, thou art beyond the ken of logic or

argument. Thou art unknowable. Thou art the foremost of Causes. Thou art

the Creator of all creatures and thou art their destroyer. Thou art the

possessor of vast powers of illusion. Thou art called Chittrasikhandin.

Thou art the giver of boons. Thou art the taker of thy share of the

sacrificial offerings. Thou hast obtained the merit of all sacrifices.

Thou art he who has been freed from all doubts, Thou art omnipresent.

Thou art of the form of a Brahmana. Thou art fond of Brahmanas. Thou hast

the universe for thy form. Thy form is very vast. Thou art the greatest

friend. Thou art kind to all thy worshippers. Thou art the great deity of

the Brahmanas. I am thy devoted disciple. I am desirous of beholding

thee. Salutations to thee that art of the form of Emancipation.'"

SECTION CCCXL

"Bhishma said, 'Thus hymned with names that were not known to others, the

Divine Narayana having the universe for his form showed himself to the

ascetic Narada. His form was somewhat purer than the moon and differed

from the moon in some respects. He somewhat resembled a blazing fire in

complexion. The puissant Lord was somewhat of the form of Vishti.[1828]

He resembled in some respects the feathers of the parrot, and in some a

mass of pure crystal. He resembled in some respects a hill of antimony

and in some a mass of pure gold. His complexion somewhat resembled the

coral when first formed, and was somewhat white. In some respects that

complexion resembled the hue of gold and in some that of the lapis

lazuli. In some respects it resembled the hue of the blue lapis lazuli

and in some that of sapphire. In some respects it resembled the hue of

the peacock's neck, and in some that of a string of pearls. Bearing these

diverse kinds of hues on his person, the eternal Deity appeared before

Narada. He had a thousand eyes and was possessed of great beauty. He had

a hundred heads and a hundred feet. He had a thousand stomachs and a

thousand arms. He seemed to be still inconceivable to the mind. With one

of his mouths he uttered the syllable Om and then the Gayatri following

Om. With mind under complete control, the great Deity, called by the

names of Hari and Narayana, by his other mouths, multitudinous in number,

uttered many mantras from the four Vedas which are known by the name of

Aranyaka. The Lord of all the deities, the great God who is adorned in

sacrifices, held in his hands a sacrificial altar, a Kamandalu, few white

gems, a pair of sandal, a bundle of Kusa blades, a deer-skin, a

toothstick, and a little blazing fire.[1829] With cheerful soul, that

foremost of regenerate persons, viz., Narada of restraining speech, bowed

unto the great God and adored Him. Unto him whose head was still bent low

in veneration, the first of all the deities, who is free from

deterioration, said the following words.

"'The Holy one said, The great Rishis, Ekata, Dwita, and Trita, came to

this realm from desire of obtaining a sight of me. They, however, were

unable to have the fruition of their wishes. Nor can any one have a sight

of me save those persons that are devoted to me with their whole hearts.

As regards thee, thou art verily the foremost of all persons devoted to

me with all their souls. These are my bodies, the best ones that I

assume. These were born, O regenerate one, in the house of Dharma. Do

thou worship them always, and do thou perform those rites that are laid

down in the ordinances with respect to that worship. O Brahmana, do thou

ask of me the boons thou desirest. I am gratified with thee to-day, and I

appear unto thee now in my universal form as freed from decay and

deterioration.

"Narada said, Since, O holy one, I have today succeeded in obtaining a

sight of thee. I regard that I have won without any delay the fruits of

my penances, O God, of my self-restraint, and of all the vows and

observances that I have gone through. This, indeed, is the highest boon

thou hast granted me for thou hast shown thyself to me today. O Eternal

Lord, Thou, O holy one, hast the universe for thy eye. Thou art the Lion.

Thy form is identifiable with everything. Possessed of puissance, thou, O

Lord, art vast and infinite.

Bhishma continued, 'Having thus shown Himself unto Narada, the son of

Parameshthi, the great God addressed that ascetic and said,--Go hence, O

Narada, and do not delay! These worshippers of mine, possessed of lunar

complexions, are divested of all senses and do not subsist upon any kind

of food. They are, again, all Emancipate; with minds wholly concentrated

upon Me, people should think of Me. Such worshippers will never meet with

any impediments. These men are all crowned with ascetic success and are

highly blessed. In ancient times they became entirely devoted to me. They

have been freed from the attributes of Rajas and Tamas. Without doubt,

they are competent to enter me and become merged into my Self.--He that

cannot be seen with the eye, touched with the sense of touch, smelt with

the sense of scent, and that is beyond the ken of the sense of taste. He

whom the three attributes of Sattwa, Rajas, and Tamas do not touch, who

pervades all things and is the one Witness of the universe, and who is

described as the Soul of the entire universe; He who is not destroyed

upon the destruction of the bodies of all created things, who is unborn

and unchangeable and eternal, who is freed from all attributes, who is

indivisible and entire; He who transcends the twice twelve topics of

enquiry and is regarded the Twenty-fifth, who is called by the name of

Purusha, who is inactive, and who is said to be apprehended by Knowledge

alone, He into whom the foremost of the regenerate persons enter and

become emancipate. He who is the eternal Supreme Soul and is known by the

name of Vasudeva. Behold, O Narada, the greatness and puissance of God.

He is never touched by acts good or bad. Sattwa, Rajas and Tamas, are

said to be the three (original) attributes. These dwell and act in the

bodies of all creatures. The Jiva-soul, called Kshetrajna, enjoys and

endorse the action of these three attributes. He, however, transcends

them and they cannot touch Him. Freed from these attributes, He is again

their enjoyer and endorser. Having created them Himself, He is above them

all. O celestial Rishi, the Earth, which is the refuge of the universe,

disappears[1830] (when the hour for universal dissolution comes) into

water, Water disappears into Light, and Light into Wind, Wind disappears

into Space, and Space into Mind. Mind is a great creature, and it

disappears into Unmanifest Prakriti. Unmanifest Prakriti, O Brahmana,

disappears into inactive Purusha. There is nothing higher than Purusha

which is Eternal. There is nothing among mobile and immobile things in

the universe that is immutable, except Vasudeva, the eternal Purusha.

Endued with great puissance, Vasudeva is the Soul of all creatures.

Earth, Wind, Space, Water, and Light forming the fifth, the primal

elements of great puissance. Mingling together they form what is called

the body. Possessed of subtile prowess and invisible to all eyes, O

Brahmana, the puissant Vasudeva then enter that combination of the five

primal elements, called body. Such entrance is called his birth, and

taking birth. He causes the body to move about and act. Without a

combination of the five primal elements, no body can ever be formed.

Without, again, the entrance of Jiva into the body, the mind dwelling

within it cannot cause it to move and act. He that enters the body is

possessed of great puissance and is called Jiva. He is known also by

other names, viz., Sesha and Sankarshana. He that takes his rise, from

that Sankarshana, by his own acts, Sanatkumara, and in whom all creatures

merge when the universal dissolution comes, is the Mind of all creatures

and is called by the name of Pradyumna. From Him (i.e., Pradyumna),

arises He who is the Creator, and who is both Cause and Effect. From this

last, everything, viz., the mobile and immobile universe, takes its rise.

This one is called Aniruddha. He is otherwise called Isana, and He is

manifest in all acts.[1831] That illustrious one, viz., Vasudeva, who is

called Kshetrajna, and who is freed from attributes, should, O king of

kings, be known as the puissant Sankarshana, when he takes birth as

Jiva.[1832] From Sankarshana arises Pradyumna who is called 'He that is

born as Mind.' From Pradyumna is He who is Aniruddha. He is

Consciousness, He is Iswara (Supreme Lord). It is from me, that the

entire mobile and immobile universe springs. It is from me, O Narada,

that the indestructible and destructible, the existent and the

non-existent, flow. They that are devoted to me enter into me and become

emancipate. I am known as Purusha. Without acts, I am the Twenty-fifth.

Transcending attributes, I am entire and indivisible. I am above all

pairs of opposite attributes and freed from all attachments. This, O

Narada, thou wilt fail to understand. Thou beholdest me as endued with a

form. In a moment, if the wish arises, I can dissolve this form. I am the

Supreme Lord and the Preceptor of the universe. That which thou beholdest

of me, O Narada, is only an illusion of mine. I now seem to be endued

with the attributes of all created things. Thou art not competent to know

me. I have disclosed to thee duly my quadruple form. I am, O Narada, the

Doer, I am Cause, and I am Effect. I am the sum-total of all living

creatures. All living creatures have their refuge in me. Let not the

thought be thine that thou hast seen the Kshetrajna. I pervade all

things. O Brahmana, and am the Jiva-Soul of all creatures. When the

bodies of all creatures, however, are destroyed, I am not destroyed.

Those highly blessed men who, having won ascetic success, become wholly

devoted to me, become freed from the attributes of both Rajas and Tamas

and succeeds, on that account, in entering me, O great ascetic. He who is

called Hiranyagarbha, who is the beginning of the world, who has four

faces, who cannot be understood with the aid of Nirukta, who is otherwise

called Brahman, who is an eternal deity, is employed in attending to many

of my concerns. The deity Rudra, born of my wrath, is sprung from my

forehead. Behold, the eleven Rudras are swelling (with might) on the

right side of my body. The twelve Adityas are on the left side of my

body. Behold, the eight Vasus, those foremost of deities, are in my

front, and see, Nasatya and Dasra, those two celestial physicians (Aswini

Kumars), are in my rear. Behold also in my body all the Prajapatis and

behold the seven Rishis also. Behold also the Vedas, and all the

Sacrifices numbering by hundreds, the Amrita (nectar), and all the

(medicinal) herbs and plants, and Penances, and vows and observances of

diverse kinds. Behold also in me the eight attributes indicative of

puissance, viz., those particularly called the attributes of Lordship,

all dwelling together in my body in their united and embodied form.

Behold also Sree and Lakshmi, and Kirti, and the Earth with her hump as

also the goddess, Saraswati, that mother of the Vedas, dwelling in me.

Behold, O Narada, Dhruva, that foremost of luminaries ranging the

firmament, as also all the Oceans those receptacles of water, and lakes,

and rivers, dwelling in me. Behold also, O best of men, the four foremost

ones amongst the Pitris in their embodied forms, as also, the three

attributes (of Sattwa, Rajas, and Tamas) which are formless dwelling in

me. The acts done in honour of the Pitris are superior (in point of

merit) to those done in honour of the deities. I am the Pitri of both the

deities and the Pitris, and am existing from the beginning (that is, from

a time when they were not). Becoming the Equine-head I rove through the

Western and the Northern ocean and drink sacrificial libations duly

poured with mantras and solid sacrificial food offered with reverence and

devotion. In days of yore I created Brahman who himself adored me in

sacrifices. Gratified with him on that account I granted him many

excellent boons. I said unto him that in the beginning of the Kalpa he

would be born unto me as my son, and the sovereignty of all the worlds

would vest on him, coupled with diverse names being bestowed on diverse

objects in consequence of the starting of Ahankara into existence.[1833]

I also told him that none would ever violate the limits and boundaries he

would assign (for the observance of creatures) and, further, that he

would be the giver of boons unto persons that would (in sacrifices and by

proper acts) solicit him for them. I further assured him that he would be

an object of adoration with all the deities and Asuras, all the Rishis

and Pitris, and the diverse creatures forming the creation. I also gave

him to understand that I would always manifest myself for accomplishing

the business of the deities and that for that matter I would suffer

myself to be commanded by him even as a son by his sire.[1834] Granting

these and other highly agreeable boons unto Brahman of immeasurable

energy in consequence of my being gratified with him I (once more)

adopted the course dictated by Nivritti. The highest Nivritti is

identical with the annihilation of all duties and acts. Hence, by

adopting Nivritti one should conduct oneself in complete felicity.

Learned preceptors, with settled convictions deducted from the truths of

the Sankhya philosophy, have spoken of me as Kapila endued with the

puissance of Knowledge, dwelling within the effulgence of Surya, and

concentrated in Yoga.[1835] In Chcchandas (Vedas) I have been repeatedly

hymned as the illustrious Hiranyagarbha. In the Yoga scriptures, O

Brahmana, I have been spoken of as one who takes a delight in Yoga. I am

eternal. Assuming a form that is manifest, I dwell, at present, in the

heavens. At the end of a thousand Yugas I shall once more with-draw the

universe into myself. Having withdrawn all creatures, mobile and immobile

into myself, I shall exist all alone with knowledge only for my

companion. After the lapse of ages I shall again create the universe,

with the aid of that knowledge. That which is my fourth form creates the

indestructible Sesha. That Sesha is called by the name of Sankarshana.

Sankarshana creates Pradyumna. From Pradyumna I take birth myself as

Aniruddha. I create (myself) repeatedly. From Aniruddha springs Brahman.

The latter takes birth from Aniruddha's navel. From Brahman spring all

creatures mobile and immobile. Know that Creation springs in this way

repeatedly at the beginning of every Kalpa. Creation and destruction

succeed each other even as sunrise and sunset in this world. Then, again,

as Time, endued with immeasurable energy, forcibly brings back the Sun

after his disappearance, after the same manner I shall, assuming the form

of boar and putting forth my strength, bring back the Earth with her belt

of seas to her own position for the good of all creatures when she

becomes submerged in water. I shall then slay the son of Diti, named

Hiranyaksha, filled with pride of strength.[1836] Assuming the form then

of a Man-lion (Narsingha), I shall, for benefiting the deities, slay

Hiranyakasipu the son of Diti, who will be a great destroyer of

sacrifices. Unto Virochana (the son of Prahlada) will be born a mighty

son of the name of Vali. That great Asura will be unslayable in the whole

universe consisting of deities, Asuras and Rakshasas. He will hurl Sakra

from the sovereignty of the universe. When after routing the Lord of

Sachi, that Asura will take unto himself the sovereignty of the three

worlds, I shall take birth in Aditi's womb, by Kasyapa, as the twelfth

Aditya. I shall (taking the sovereignty of the three worlds Vali) restore

it to Indra of immeasurable splendour, and replace the deities, O Narada,

in their respective stations. As regards Vali, that foremost of Danavas,

who is to be unslayable by all the deities, I shall cause him to dwell in

the nether regions. In the Treta age I shall take birth as Rama in the

race of Bhrigu, and exterminate the Kshatriyas who will become proud of

their strength and possessions. Towards the close of Treta and the

beginning of Dwapara, I shall take birth as Rama, the son of Dasaratha in

Iskshaku's royal line. At that time, the two Rishis viz., the two sons of

Prajapati, called by the names of Ekata and Dwita, will in consequence of

the injury done by them unto their brother Trita, have to take birth as

apes, losing the beauty of the human form. Those apes that shall take

birth in the race of Ekata and Dwita, shall become endued with great

strength and mighty energy and will equal Sakra himself in prowess. All

those apes, O regenerate one, will become my allies for accomplishing the

business of the deities. I shall then slay the terrible lord of the

Rakshasas, that wretch of Pulastya's race, viz., the fierce Ravana, that

throne of all the worlds, together with all his children and followers.

Towards the close of the Dwapara and beginning of the Kali ages, I shall

again appear in the world taking birth in the city of Mathura for the

purpose of slaying Kansa. There, after slaying innumerable Danavas that

will be thorns in the side of the deities, I shall take up my residence

in Kusasthali at the city of Dwaraka. While residing in that city I shall

slay the Asura Naraka, the son of 'the Earth,--him, that is, who will do

an injury to Aditi, as also some 'other Danavas of the names of Muru and

Pitha. Slaying also another foremost of Danavas, viz., the lord of

Pragjyotisha, I shall transplant his delightful city furnished with

diverse kinds of wealth into Dwaraka. I shall then subjugate the two gods

worshipped of all the deities, viz., Maheshwara and Mahasena, who will

become fond of the Danava Vana and do him diverse good offices and who

will exert themselves vigorously for that worshipper of theirs.[1837]

Vanquishing next the son of the Danava Vali, viz., Vana, who will be

endued with a thousand arms, I shall next destroy all the inhabitants of

the Danava city called Saubha.[1838] I shall next, O foremost of

Brahmanas, compass the death of Kalayavana, a Danava who will be endued

with great might in consequence of his being equipt with the energy of

Gargya.[1839] A proud Asura will appear as a king at Girivraja, of the

name of Jarasandha, who will quarrel with all the other kings of the

world. His death will be compassed by me through some one else guided by

my intelligence. I shall next slay Sisupala in the sacrifice of king

Yudhishthira, the son of Dharma, which sacrifice all the kings of the

world will bring tribute. In some of these feats, only Arjuna, the son of

Vasava, will become my assistant. I shall establish Yudhishthira with all

his brothers in his ancestral kingdom. People will call me and Arjuna as

Narayana and Nara, when, endued with puissance, we two, exerting our

strength, shall consume a large number of Kshatriyas, for doing good to

the world. Having lightened the burthen of the Earth according to our

pleasure, I shall absorb all the principal Sattwatas as also Dwaraka, my

favourite city, into my own self, recollecting my all-embracing

Knowledge. Endued with four forms, I shall, in this way, achieve many

feats of great prowess, and attain at last to those regions of felicity

created by me and honoured by all the Brahmanas. Appearing in the forms

of a swan, a tortoise, a fish, O foremost of regenerate ones, I shall

then display myself as a boar, then as a Man-lion (Nrisingha), then as a

dwarf, then as Rama of Bhrigu's race, then as Rama, the son of Dasaratha,

then as Krishna the scion of the Sattwata race, and lastly as Kalki. When

the auditions in the Vedas disappeared from the world, I brought them

back. The Vedas with the auditions in them, were re-created by me in the

Krita age. They have once more disappeared or may only be partially heard

here and there in the Puranas. Many of my best appearances also in the

world have become events of the past. Having achieved the good of the

worlds in those forms in which I appeared, they have re-entered into my

own Prakriti. Brahman (the Creator) himself never obtained a sight of me

in this form of mine, which thou, O Narada, hast seen today in

consequence of thy entire devotion to me. I have now said everything, O

Brahmana,--unto thee that art devoted to me wholly, I have disclosed to

thee my ancient appearances and future ones also, O Best of men, together

with all their mysteries. "Bhishma continued, The holy and illustrious

deity, of universal and immutable form, having said these words unto

Narada, disappeared there and then. Narada also, endued with great

energy, having obtained the high favour that he had solicited, then

proceeded with great speed to the retreat called Vadari, for beholding

Nara and Narayana. This great Upanishad, perfectly consist with the four

Vedas, in harmony with Sankhya-yoga, and called by him by the name of the

Pancharatra scriptures, and recited by Narayana himself with his own

mouth, was repeated by Narada in the presence of many hearers in the

abode of Brahman (his sire) in exactly the same way in which Narayana

(while that great god had showed himself unto him) had recited it, and in

which he had heard it from his own lips.

"Yudhishthira said, 'Was not Brahman, the Creator of all things,

acquainted with this wonderful narrative of the glory of Narayana endued

with intelligence that he heard it from the lips of Narada? Is the

illustrious Grandsire of all the worlds any way different from or

inferior to the great Narayana? How then is it that he was unacquainted

with the puissance of Narayana of immeasurable energy?'

Bhishma continued, 'Hundreds and thousands of great-Kalpas, hundreds and

thousands of Creation and Dissolutions, O king of kings, have been over

and have become incidents of the past.[1840] In the beginning of every

cycle of Creation, Brahman, endued with great puissance and who creates

all things, is remembered (by Narayana). Brahman knows well, O king, that

Narayana, that foremost of all gods is very much superior to him. He

knows that Narayana is the Supreme Soul, that he is the Supreme Lord,

that He is the Creator of Brahman himself. It was only unto that conclave

of Rishis, crowned with ascetic success, that came to the abode of

Brahman, that Narada recited his narrative which is a very ancient one,

and which is perfectly consistent with the Vedas. The deity Surya, having

heard that narrative from those Rishis crowned with ascetic

success,[1841] repeated it to the six and sixty thousands of Rishis, O

king, of cleansed souls, that follow in his train. And Surya, the deity

that imparts heat unto all worlds, repeated that narrative unto those

Beings also, of cleansed souls, that have been created (by Brahman) for

always journeying in the van of Surya.[1842] The high-souled Rishis that

follow in Surya's train, O son, repeated that excellent narrative unto

the deities assembled on the breast of Meru. That best of ascetics, viz.,

the regenerate Asita, then having heard the narrative from the deities,

repeated it unto the Pitris, O king of kings. I heard it from my sire

Santanu, O son, who recited it to me formerly. Myself having heard it

from my sire. I have repeated it to thee, O Bharata. Deities and Munis,

who have heard this excellent old narrative, which is a Purana--all adore

the Supreme Soul. This narrative, belonging to the Rishis and thus handed

down from one to another, should not, O king, be communicated by thee to

any one that is not a worshipper of Vasudeva. This narrative, O king, is

really the essence of the hundreds of other narratives that thou hast

heard from me. In days of yore, O monarch, the deities and the Asuras,

uniting together, churned the Ocean and t wised the Amrita. After the

same manner, the Brahmanas, uniting together in days of yore, churned all

the scriptures and raised this narrative which resembles nectar. He who

frequently reads this narrative, and he who frequently listens to it,

with concentrated attention, in a retired spot, and filled with devotion,

succeeds in becoming a denizen, possessed of lunar complexion, of the

spacious island known by the name of White Island. Without doubt, such a

man succeeds in entering into Narayana of a thousand rays. A sick person,

by listening to this narrative from the beginning, becomes freed from his

illness. The man that simply desires to read or listen to this narrative

obtains the fruition of all his wishes. To devoted worshipper, by reading

or listening to it, attains to the high end that is reserved for devoted

worshippers. Thou also, O monarch, shouldst always adore and worship that

foremost of all Beings. He is the father and the mother of all creatures,

and He is an object of reverence with the entire universe. Let the

illustrious and Eternal God of the Brahmans, viz., Janarddana of high

intelligence, be gratified with thee, O Yudhishthira of mighty arms!'"

Vaisampayana continued, "Having listened to the best of narratives, O

Janamejaya, king Yudhishthira the just and all his brothers became

devoted to Narayana. And all of them, O Bharata, betaking themselves to

the practice of silently meditating upon Narayana (from that day),

uttered these words for His glorification, viz., 'Victory to that holy

and illustrious Being.' He, again, who is our best of preceptors, viz.,

the Island-born Krishna, devoted to penances, sung uttering the word

Narayana that high mantra which is worthy of being recited in silence.

Sojourning through the welkin to the Ocean of Milk which is always the

abode of nectar, and worshipping the great God there, he came back to his

own hermitage.

"Bhishma continued, '1 have now repeated to thee the narrative that was

recited by Narada (unto the conclave of Rishis assembled in the abode of

Brahman). That narrative has descended from one person to another from

very ancient times. I heard it from my sire who formerly repeated it to

me.'"

Suta continued, I have now told you all that Vaisampayana recited to

Janamejaya. Having listened to Vaisampayana's narration, king Janamejaya

properly discharged all his duties according to the ordinances laid down

in the scriptures. Ye have all undergo very severe penances and observed

many high and excellent vows. Residing in this sacred forest that is

known by the name of Naimisha, ye are foremost of all persons conversant

with the Vedas. Ye foremost of regenerate ones, ye all have come to this

great sacrifice of Saunaka. Do ye all adore and worship that Eternal and

Supreme Lord of the universe in excellent sacrifices, properly pouring

libations of clarified butter into the fire with the aid of mantras and

dedicating the same unto Narayana. As regards myself, I heard this

excellent narrative that has descended from generation to gene-ration,

from my sire who recited it to me in former times.

SECTION CCCXLI

Saunaka said, How is that illustrious god, viz., the puissant Narayana

who is fully conversant with the Vedas and their branches, at once the

doer and the enjoyer of sacrifices? Endued with forgiveness, he has

adopted, again, the religion of Nivritti (abstention). Indeed, it is that

holy and puissant one who has himself ordained the duties of Nivritti.

Why then has he made many of the deities the takers of shares in

sacrifices which, of course, are all due to the disposition of Pravritti?

Why has he again created some with a contrary disposition, for they

follow the ordinances of the religion of abstention? Do thou O Suta,

dispel this doubt, of ours. This doubt seems to be eternal and is

connected with a great mystery. Thou hast heard all discourses on

Narayana, discourses that are consistent with the (other)

scriptures.[1843]

Sauti said, O excellent Saunaka, I shall recite to thee what

Vaisampayana, the disciple of the intelligent Vyasa, said when questioned

on these very topics by king Janamejaya. Having heard the discourse on

the glory of Narayana who is the Soul of all embodied creatures,

Janamejaya, endued with great intelligence and wisdom, questioned

Vaisampayana on these very subjects.

Janamejaya said, "The whole world of Beings, with Brahma, the deities,

the Asuras and human beings, are seen to be deeply attached to actions

which have been said to be productive of prosperity. Emancipation has, O

regenerate one, been said by thee to be the highest felicity and to

consist of the cessation of existence. They who, being divested of both

merit and demerit, become emancipate, succeed, we hear, in entering the

great God of a thousand rays. It seems to be, O Brahmana, that the

eternal religion of Emancipation is exceedingly difficult of observance.

Turning away from it, all the deities have become enjoyers of the

libations of clarified butter poured with mantras on sacrificial fires

and other offerings presented to them by the same or similar means. Then,

again, Brahman, and Rudra, the puissant Sakra the slayer of Vala, Surya,

Chandramas (the Lord of the stars), the Wind-god, the Deity of fire, the

Deity of the Waters, Infinite Space (as living Being), the Universe too

(as a conscious agent), and the rest of the denizens of heaven,--they, it

seems, are ignorant of the way of securing annihilation of conscious

existence, that is capable of being brought about by

self-realisation.[1844] Hence, perhaps, they have not be taken themselves

to the path that is certain, indestructible, and immutable. Hence

perhaps, turning away from that path they have adopted the religion of

Pravritti which leads to conscious existence that is measured by time.

This, indeed, is one great fault that attaches to those that are wedded

to actions, for all their rewards are terminable. This doubt, O

regenerate one, is planted in my heart like a dagger. Remove it out by

reciting to me some discourses of old on this topic. Great is my

curiosity to listen to thee. For what reason, O regenerate one, have the

deities been said to be takers of their respective shares of sacrificial

offerings presented to them with the aid of mantras in sacrifices of

diverse kinds? Why again are the denizens of heaven adored in sacrifices?

And, O best of regenerate persons, to whom do they, that take their

shares of offerings in sacrifices performed to their honour, themselves

make offerings when they perform great sacrifices?"

Vaisampayana said, "The question thou has asked me, O ruler of men,

relates to a deep mystery. No man that has not undergone penances, and

that is not acquainted with the Puranas, can speedily answer it. I shall,

however, answer thee by reciting to thee what my preceptor the

Island-born Krishna, otherwise called Vyasa, the great Rishi who has

classified the Vedas, had said unto us on a former occasion when

questioned by us. Sumanta, and Jaimini, and Paila of firm vows, and

myself numbering the fourth, and Suka forming the fifth, were disciples

of the illustrious Vyasa. We numbering five in all, endued with

self-restraint and purity of observances, had completely subjugated wrath

and controlled our senses. Our preceptor used to teach us the Vedas,

having the Mahabharata for their fifth. Once on a time, while we were

engaged in studying the Vedas on the breast of that foremost of

mountains, viz., the delightful Meru, inhabited by Siddhas and Charanas,

this very doubt arose in our minds that has been expressed by thee today.

We, therefore, questioned our preceptor about It. It heard the answer

that our preceptor made. I shall now recite that answer to thee, O

Bharata. Hearing these words that were addressed to him by his disciples

that dispeller of all kinds of darkness represented by ignorance, viz.,

the blessed Vyasa, the son of Parasara, said these words: have undergone

very severe, in fact, the austerest of penances. Ye best of men, I am

fully conversant with the Past, the Present, and the Future. In

consequence of those penances of mine and of the restraint under which I

kept my senses while I dwelt on the shores of the Ocean of milk, Narayana

became gratified with me. As the result of the great God's gratification,

this omniscience with respect to the Past, the Present, and the Future,

that was desired by me, arose in my mind. Listen now to me as I discourse

to you, in due order, on this great doubt that has disturbed your minds.

I have, with the eye of knowledge, beheld all that occurred in the

beginning of the Kalpa. He whom both the Sankhyas and those conversant

with Yoga call by the name of Paramatma (the Supreme Soul) comes to be

regarded as Mahapurusha (the Great Purusha) in consequence of his own

acts. From Him springs forth Abyakta (the Unmanifest), whom the learned

call Pradhana. From the puissant Unmanifest sprang, for the creation of

all the words, the Manifest (Byakta). He is called Aniruddha. That

Aniruddha is known among all creatures by the name of the Mahat Atma. It

is that Aniruddha who, becoming manifest, created the Grandsire Brahman.

Aniruddha is known by another name, viz., Ahankara (consciousness) and is

endued with every kind of energy. Earth, Wind, Space, Water, and Light

numbering the fifth, these are the five Mahabhutas (elements) that have

sprung from Ahankara. Having created the Mahabhutas (five in number), he

then created their attributes.[1845] Combining the Mahabhutas, he then

created diverse embodied Being. Listen to me as I recount them to you.

Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, the high-souled

Vasishtha, and the Self-born Mann, these should be known as the eight

Prakritis. Upon these rest all the worlds. Then the Grandsire of all the

world, viz., Brahman, created, for the fulfilment of all creatures, the

Vedas with all their branches, as also the Sacrifices with their limbs.

From these eight Prakritis have sprung this vast universe. Then sprang

Rudra from the principle of wrath, starting into life, he created ten

others that were like him. These eleven Rudras are called by name of

Vikara-Purushas. The Rudras, the (eight) Prakritis, and the several

celestial Rishis, having started into life, approached Brahman with the

object of upholding the universe and its operations. Addressing the

Grandsire, they said, We have been created, O holy one, by thee, O thou

of great puissance. Tell each of us, O Grandsire, the respective

jurisdiction we shall be vested with. What particular jurisdictions have

been created by thee for supervising the different affairs? We, each,

should be endued with what kind of consciousness and shall take charge of

which of these? Do thou ordain also unto each of us the measure of

strength that we are to have for discharging the duties of our respective

jurisdictions.' Thus addressed by them, the great god replied unto them

in the following way.

"Brahman said, You have done well, ye deities, in speaking to me of this

matter. Blessed be you all! I was thinking of this very subject that has

engaged your attention. How should the three worlds be upheld and kept

agoing? How should your strength and mine be utilized towards that end?

Let all of us, leaving this place, repair to that unmanifest and foremost

of Beings who is the witness of the world, for seeking his protection. He

will tell us what is for our good. After this, those deities and Rishis,

with Brahman, proceeded to the northern shores of the Ocean of milk,

desirous of doing good to the three worlds. Arrived there, they began to

practise those austere penances that are declared by Brahman in the

Vedas. Those austerest of penances are known by the name of Mahaniyama

(the foremost vows and observances). They stood there with mind fixed,

immovable as posts of wood, and with eyes upturned and arms raised

upwards. For a thousand celestial years they were engaged in those severe

penances. At the conclusion of that period they heard these sweet words

in harmony with the Vedas and their branches.

"'The blessed and holy one said, Ye deities and Rishis possessed of

wealth of asceticism, with Brahman in your company, after according you

all welcome, I say unto you these words. I know that is in your hearts.

Verily, the thoughts that engage you are for the good of the three

worlds. I shall increase your energy and strength investing the same with

Pravritti (predilection for acts). Ye gods, well have you undergone these

penances from desire of adoring me. Ye foremost of Beings, enjoy now the

excellent fruits of austerities which ye have gone through. This Brahman

is the Lord of all the worlds. Endued with puissance, he is the Grandsire

of all creatures. Ye also are foremost of deities. Do ye all, with

concentrated minds perform sacrifices for my glory. In the sacrifices

which you will perform, do ye always give me a portion of the sacrificial

offerings. I shall then, ye lord of creation, assign to each of you your

respective jurisdictions and ordain what will be for your good!"'

Vaisampayana continued, "Hearing these words of that God of gods, all

those deities and great Rishis and Brahman became filled with such

delight that the hair on their bodies stood on its end. They forthwith

made arrangements for a sacrifice in honour of Vishnu according to the

ordinances laid down in the Vedas. In that sacrifice, Brahman himself

dedicated a portion of the offerings to Vishnu. The deities and the

celestial Rishis also, after the manner of Brahman, dedicated similar

portions each unto the great God. The portions, thus offered with great

reverence unto Vishnu, were, in respect of both the measure and the

quality of the articles used, according to the ordinances laid down for

the Krita age. The deities and the Rishis and Brahman, in that sacrifice,

adored the great God as one endued with the complexion of the Sun, as the

foremost of Beings, situate beyond the reach of Tamas, vast, pervading

all things, the Supreme Lord of all, the giver of boons, and possessed of

puissance. Thus adored by them, the boon-giving and great God, invisible

and bodiless, addressed those assembled celestials from heaven and said

unto them:--"The offerings dedicated by you in this sacrifice have all

reached me. I am gratified with all of you. I shall bestow rewards on you

that will however, be fraught with ends whence there will be

return.[1846] This shall be your distinctive feature, ye gods, from this

day, in consequence of my grace and kindness for you. Performing

sacrifices in every Yuga, with large presents, ye will become enjoyers of

fruits born of Pravritti. Ye gods, those men also that will perform

sacrifices according to the ordinances of the Vedas, will give unto all

of you shares of their sacrificial offerings. In the Veda-sutras I make

him the receiver (in such sacrifices) of a share similar to that which he

has himself offered one in this sacrifice. Created to look after those

affairs that appertain to your respective jurisdictions, do ye uphold the

worlds according to the measures of your strength as dependent on the

shares you receive on those sacrifices. Indeed, drawing strength from

those rites and observances that will be current in the several worlds,

taking their rise from the fruits of Pravritti, do ye continue to uphold

the affairs of those worlds.[1847] Strengthened by the sacrifices that

will be performed by men, ye will strengthen me. These are the thoughts

that I entertain for you all. It is for this purpose that I have created

the Vedas and sacrifices and plants and herbs. Duly served with these by

human beings on Earth, the deities will be gratified. Ye foremost of

deities, till the end of this Kalpa, I have ordained your creation,

making your constitution depend upon the consequence of the religion of

Pravritti. Ye foremost of Beings, do ye then, as regards your respective

jurisdictions, engage yourselves in seeking the good of the three worlds.

Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, and Vasishtha,--these

seven Rishis have been created by a fiat of the will. These will become

the foremost of persons conversant with the Vedas. In fact, they will

become the preceptors of the Vedas. They will be wedded to the religion

of Pravritti, for they have been intended to devote themselves to the act

of procreating offspring. This is the eternal path that I disclose of

creatures engaged in acts and observances. The puissant Lord who is

charged with the creation of all the worlds is called Aniruddha, Sana,

Sanatsujata, Sanaka, Sanandana, Sanatkumara, Kapila, and Sanatana

numbering the seventh,--these seven Rishis are known as the spiritual

sons of Brahman. Their knowledge comes to them of itself (without being

dependant on study or exertion). These seven are wedded to the religion

of Nivritti. They are the foremost of all persons conversant with Yoga.

They are possessed also of deep knowledge of the Sankhya philosophy. They

are preceptors of the scriptures on duty and it is they that introduce

the duties of the religion of Nivritti and cause them to flow in the

worlds. From Unmanifest (Prakriti) has flowed Consciousness and the three

great attributes (of Sattwa, Rajas, and Tamas). Transcending Prakriti is

he called Kshetrajna. That Kshetrajna is myself. The path of those that

are wedded to Karma emerging out of Ahankara is fraught with return. One

cannot, by that path, reach the spot whence there is no return. Different

creatures have been created with different ends. Some are intended for

the path of Pravritti and some for that of Nivritti. According to the

path that a creature follows is the reward that he enjoys. This Brahman

is the master of all the worlds. Endued with puissance it is he that

creates the universe.[1848] He is your mother and father, and he is your

grandfather. At my command, he will be the giver of boons unto all

creatures. His son Rudra, who has sprung from his brow at his command,

will, endued with puissance, uphold all created beings. Go ye to your

respective jurisdictions, and seek, according to the ordinances, the good

of the worlds. Let all the scriptural acts flow in all the worlds. Let

there be no delay in this. Ye foremost of celestials, do ye ordain the

acts of all creatures and the ends that they are to attain therefore. Do

ye appoint also the limits of the periods for which all creatures are to

live. This present epoch that has been set to run is the foremost of all

epochs and should be known by the name of Krita. In this Yuga living

creatures should not be slain in the sacrifices that may be performed. It

should be as I ordain and let it not be otherwise. In this age, ye

celestials, Righteousness will flourish in its entirety.[1849] After this

age will come the epoch called Treta. The Vedas, in that Yuga, will lose

one quarter. Only three of them will exist. In the sacrifice that will be

performed in that age, animals, after dedication with the aid of sacred

mantras, will be slain. As regards Righteousness again, it will lose one

quarter; only three quarters thereof will flourish. On the expiration of

the Treta will come the mixed Yuga known by the name of Dwapara. In that

Yuga, Righteousness will lose two quarters and only two quarters thereof

will flourish. Upon the expiration of Dwapara the Yuga that will set in

will be called Kali yuga which will come under the influence of Tisya

constellation. Righteousness will lose full three quarters. Only a

quarter thereof will exist in all places.

"'When the great God said these words, the deities and the celestial

Rishis addressed him and said, If only a fourth part of Righteousness is

to exist in that age in every place, tell us O holy one, whither shall we

then go and what shall we do!

"'The blessed and holy one said, Ye foremost of celestials, ye should, in

that age, repair to such places where the Vedas and sacrifices and

Penances and Truth and Self-restraint, accompanied by duties fraught with

compassion for all creatures, will still continue to flourish. Sin will

never be able to touch you at all!

"'Vyasa continued, 'Thus commanded by the great God, the deities with all

the Rishis bowed their heads unto him and then proceeded to the places

they desired. After the Rishis and denizens of heaven had left that

place, Brahman remained there, desirous of beholding the great Deity

eminent in the form of Aniruddha. The foremost of deities then manifested

himself to Brahmana, having assumed a form that had a vast equine head.

Bearing a bowl (Kamandalu) and the triple stick, he manifested himself

before Brahman, reciting the while the Vedas with all their branches.

Beholding the great Deity of immeasurable energy in that form crowned

with an equine head, the puissant Brahman, the Creator of all the

worlds.. moved by the desire of doing good to his Creation, worshipped

that boon-giving Lord with a bend of his head, and stood before him with

hands joined in reverence. The great Deity embraced Brahman and then told

him these words.

"'The holy one said, Do thou, O Brahman, duly think of the courses of

acts which creatures are to follow. Thou art the great ordainer of all

created Beings. Thou art the master and the lord of the universe. Placing

this burthen on thee I shall soon be free from anxiety. At such times,

how-ever, when it will be difficult for thee to accomplish the purposes

of the deities I shall then appear in incarnate forms according to my

self-knowledge. Having said these words, that grand form with the equine

head disappeared then and there. Having received his command, Brahman too

proceeded quickly to his own region. It is for this, O blessed one, that

the eternal Deity, with the lotus in his navel, became the acceptor of

the first share offered in sacrifices and hence it is that He came to be

called as the eternal upholder of all Sacrifices. He himself adopted the

religion of Nivritti, the end after which those creatures strive that are

desirous of indestructible fruits. He ordained at the same time the

religion of Pravritti for others, with the view to giving variety to the

universe. He is the beginning, He is the middle, and He is the end of all

created Beings. He is their Creator and He is their one object of

meditation. He is the actor and He is the act. Having withdrawn the

universe into Himself at the end of the Yuga, He goes to sleep, and

awakening at the commencement of another Yuga, He once more creates the

universe, Do you all bow unto that illustrious one who is possessed of

high soul and who transcends the three attributes, who is unborn, whose

form is the universe, and who is the abode or refuge of all the denizens

of heaven, Do you bow unto Him who is the Supreme Lord of all creatures,

who is the Lord of the Adityas, and of the Vasus as well. Do you bow unto

Him who is the Lord of the Aswins, and the Lord of the Maruts, who is the

lord of all the Sacrifices ordained in the Vedas, and the Lord of the

Vedangas. Bow unto Him who always resides in the Ocean, and who is called

Hari, and whose hair is like the blades of the Munja grass. Bow unto Him

who is Peace and Tranquillity, and who imparts the religion of Moksha

unto all creatures. Bow unto Him who is the Lord of Penances, of all

kinds of energy, and of Fame, who is ever the Lord of Speech and the Lord

of all the Rivers also. Bow unto Him who is called Kaparddin (Rudra), who

is the Great Boar, who is Unicorn, and who is possessed of great

intelligence: who is the Sun, who assumed the well-known form with the

equine head; and who is always displayed in a four-fold form. Bow unto

Him who is unrevealed, who is capable of being apprehended by knowledge

only, who is both indestructible and destructible. The supreme Deity, who

is immutable, pervadeth all things. He is the Supreme Lord who can be

known with the aid of the eye of knowledge alone. It was thus that, aided

by the eye of Knowledge, I beheld in days of yore that foremost of

deities. Asked by you, I have told you everything in detail, ye

disciples, and do you act according to my words and dutifully serve the

Supreme Lord called Hari. Do you hymn His praises in Vedic words and

adore and worship Him also according to due rites!'"

Vaisampayana continued, "It was thus that the arranger of the Vedas,

endued with great intelligence, discoursed to us, questioned by us on

that occasion. His son, the highly righteous Suka, and all his disciples

(viz., ourselves) listened to him while he delivered that discourse. Our

preceptor, with ourselves, O king, then adored the great Deity with Richs

extracted from the four Vedas. I have thus told thee everything about

what thou hadst asked me. It was thus, O king, that our Island-born

preceptor discoursed to us. He who, having uttered the words--I bow unto

the holy Lord,--frequently listens, with concentrated attention, to this

discourse or reads or recites it to others, becomes endued with

intelligence and health, and possessed of beauty and strength. If ill, he

becomes freed from that illness, bound, freed from his bonds. The man who

cherishes desires obtains (be this) the fruition of all his desires, and

easily attains to a long life also. A Brahmana, by doing this, becomes

conversant with all the Vedas, and a Kshatriya becomes crowned with

success. A Vaisya, by doing it, makes considerable profits, and a Sudra

attains to great felicity. A sonless man obtains a son. A maiden obtains

a desirable husband. A woman that has conceived brings forth a son. A

barren woman conceives and attains to wealth of sons and grandsons. He

who recites this discourse on the way succeeds in passing happily and

without impediments of any kind along his way. In fact, one attains to

whatever objects one cherishes, if one reads or recites this narrative.

Hearing these words of the great Rishi, fraught with certainty of

conclusion, and embodying a recital of the attributes of that high-souled

one who is the foremost of all beings, hearing this narrative of the

great conclave of Rishis and other denizens of heaven,--men who are

devoted to the supreme Deity derive great happiness.'"

SECTION CCCXLII

Janamejaya said, "O holy one, it behoveth thee to tell me the

significance of those diverse names uttering which the great Rishi Vyasa

with his disciples hymned the praises of the illustrious slayer of Madhu.

I am desirous of hearing those names of Hari, that Supreme Lord of all

creatures. Indeed, by listening to those names, I shall be sanctified and

cleansed even like the bright autumnal moon.

Vaisampayana said, Listen, O king, to what the significances are of the

diverse names, due to attributes and acts, of Hari as the puissant Hari

himself of cheerful soul explained them to Phalguna. That slayer of

hostile heroes, viz., Phalguna, had at one time asked Kesava, enquiring

after the imports of the some of the names by which the high-souled

Keshva is adored.

"Arjuna said, "O holy one, O Supreme ordainer of the Past and the Future.

O Creator of all Beings, O immutable one, O Refuge of all the worlds, O

Lord of the universe, O dispeller of the fears of all persons, I desire

to hear from thee in detail, O Kesava, the significance of all those

names of thine, O God, which have been mentioned by the great Rishis in

the Vedas and the Puranas in consequences of diverse acts of thine. None

else than thee, O Lord, is competent to explain the significations of

those names.'"

"The holy one said, 'In the Rigveda, in the Yajurveda, in the Atharvans

and the Samans, in the Puranas and the Upanishads, as also in the

treatises on Astrology, O Arjuna, in the Sankhya scriptures, in the Yoga

scriptures, and in the treatises also on the Science of Life, many are

the names that have been mentioned by the great Rishis. Some of those

names are derivable from my attributes and some of them relate to my

acts. Do thou hear, with concentrated attention, O sinless one, what the

import is of each off those names (in particular) that have reference to

my acts. I shall recite them to you. It is said that in days of yore you

were half my body. Salutations unto Him of great glory, Him, viz., that

is the Supreme Soul of all embodied creatures.[1850] Salutations unto

Narayana, unto Him that is identifiable with the universe, unto Him that

transcends the three (primal) attributes (of Sattwa, Rajas and Minas),

unto Him that is, again, the Soul of those attributes. From His grace

'lath arisen Brahman and from His wrath hath arisen Rudra. He is the

source whence have sprung all mobile and immobile creatures. O foremost

of all persons endued with Sattwa, the attribute of Sattwa consists of

the eight and ten qualities.[1851] That attribute is Supreme Nature

having for her soul the Sky and Earth and succeeding by her creative

forces in upholding the universe. That Nature is identical with the fruit

of all acts (in the form of the diverse regions of felicity to which

creatures attain through their acts). She is also the pure Chit. She is

immortal, and invincible, and is called the Soul of the universe. From

her flows all the modifications of both Creation and Destruction. (She is

identical with my Prakriti or Nature). Divested of sex, She or He is the

penances that people undergo. He is both the sacrifice that is performed

and the sacrificer that performs the sacrifice. He is the ancient and the

infinite Purusha. He is otherwise called Aniruddha and is the source of

the Creation and the Destruction of the universe. When Brahma's night

wore off, through the grace of that Being of immeasurable energy, a lotus

made its appearance first, O thou of eyes like lotus petals. Within that

lotus was born Brahma, springing from Aniruddha's grace. Towards the

evening of Brahma's day, Aniruddha became filled with wrath, and as a

consequence of this, there sprang from his forehead a son called Rudra

vested with the power of destroying everything (when the hour for

destruction comes). These two, viz., Brahma and Rudra, are the foremost

of all the deities, having sprung respectively from the Propitiousness

and the Wrath (of Aniruddha). Acting according to Aniruddha's direction,

these two deities create and destroy. Although capable of granting boons

unto all creatures, they are, however, in the matter of the concerns to

which they attend (viz., Creation and Destruction), merely instruments in

the hands of Aniruddha. (It is Aniruddha that does everything, making

Brahma and Rudra the visible agents in respect of the universe). Rudra is

otherwise called Kaparddin. He has matted locks on his head, and

sometimes displays a head that is bald. He loves to dwell in the midst of

crematoriums which constitute his home. He is an observer of the

austerest vows. He is Yogin of mighty puissance and energy. He is the

destroyer of Daksha's sacrifice and the tearer of Bhaga's eyes. O son of

Pandu, Rudra should be known to have always Narayana for his Soul. If

that deity of deities, viz., Maheswara, be worshipped, then O Partha, is

the puissant Narayana also worshipped. I am the Soul, O son of Pandu, of

all the worlds, of all the universe. Rudra, again, is my Soul. It is for

this that I always adore him. If I do not adore the auspicious and

boon-giving Isana nobody would then adore my own self. The ordinances I

set are followed by all the worlds. Those ordinances should always be

adored, and it is, therefore, that I adore them. He who knows Rudra knows

myself, and he who knows myself knows Rudra. He who follows Rudra follows

me, Rudra is Narayana. Both are one; and one is displayed in two

different forms. Rudra and Narayana, forming one person, pervade all

displayed things and cause them to act. No one else than Rudra is

competent to grant me a boon. O son of Pandu. Having settled this in my

mind, I adored in days of yore the ancient and puissant Rudra, for

obtaining the boon of a son. In adoring Rudra thus I adored my own self.

Vishnu never bows his head unto any deity except his own self. It is for

this reason that I adore Rudra, (Rudra being, as I have already told

thee, my own self). All the deities, including Brahma and Indra and the

deities and the great Rishis, adore Narayana, that foremost of deities,

otherwise called by the name of Hari. Vishnu is the foremost of all

Beings past, present, or future, and as such should always be adored and

worshipped with reverence. Do thou bow thy head unto Vishnu. Do thou bow

thy head unto Him who gives protection to all. Do thou bow, O son of

Kunti, unto that great boon-giving deity, that foremost of deities, who

eats the offerings made unto him in sacrifices. I have heard that there

are four kinds of worshippers, viz., those who are eager for a religious

life, those who are enquirers, those who strive to comprehend what they

learn and those who are wise. Among them all, they that are devoted to

realising the self and do not adore any other deity, are the foremost. I

am the end they seek, and though engaged in acts, they never seek the

fruits thereof. The three remaining classes of my worshippers are those

that are desirous of the fruits of their acts. They attain to regions of

great felicity, but then they have to fall down therefrom upon the

exhaustion of their merits. Those amongst my worshippers, therefore, that

are fully awakened (and, as such, that know that all happiness is

terminable except what is attainable by persons that become identified

with me) obtain what is foremost (and invaluable).[1852] Those that are

awakened and whose conduct displays such enlightenment, may be engaged in

adoring Brahman or Mahadeva or the other deities that occur in heaven but

they succeed at least in attaining to myself. I have thus told thee, O

Partha, what the distinctions are between my worshippers. Thyself, O son

of Kunti, and myself are known as Nara and Narayana. Both of us have

assumed human bodies only for the purpose of lightening the burden of the

Earth. I am fully cognisant of self-knowledge. I know who I am and whence

I am, O Bharata. I know the religion of Nivritti, and all that

contributes to the prosperity of creatures. Eternal as I am, I am the one

sole Refuge of all men. The waters have been called by the name of Nara,

for they sprang from Him called Nara. And since the waters in former

times, were my refuge, I am, therefore, called by the name of Narayana.

Assuming the form of the Sun I cover the universe with my rays. And

because I am the home of all creatures, therefore, am I called by the

name of Vasudeva. I am the end of all creatures and their sire, O

Bharata. I pervade the entire firmament on high and the Earth, O Partha,

and my splendour transcends every other splendour. I am He, O Bharata,

whom all creatures wish to attain to at the time of death. And because I

pervade all the universe, I have come to be called by the name of Vishnu.

Desirous of attaining to success through restraint of their senses,

people seek to attain to me who am heaven and Earth and the firmament

between the two. For this am I called by the name of Damodara. The word

Prisni includes food, the Vedas, water, and nectar. These four are always

in my stomach. Hence am I called by the name of Prisnigarbha. The Rishis

have said that once on a time when the Rishi Trita was thrown into a well

by Ekata and Dwiti, the distressed Trita invoked me, saying,--O

Prisnigarbha, do thou rescue the fallen Trita! That foremost of Rishis,

viz., Trita, the spiritual son of Brahma, having called on me thus, was

rescued from the pit. The rays that emanate from the Sun who gives heat

to the world, from the blazing fire, and from the Moon, constitute my

hair. Hence do foremost of learned Brahmanas call me by the name of

Kesava. The high-souled Utathya having impregnated his wife disappeared

from her side through an illusion of the gods. The younger brother

Vrihaspati then appeared before that high-souled one's wife. Unto that

foremost of Rishis that had repaired thither from desire of congress, the

child in the womb of Utathya's wife, O son of Kunti, whose body had

already been formed of the five primal elements, said,--O giver of boons,

I have already entered into this womb. It behoveth thee not to assail my

mother. Hearing these words of the unborn child, Vrihaspati, became

filled with wrath and denounced a curse on him, saying,--Since thou

obstructest me in this way when I have come hither from desire of the

pleasures of congress, therefore shalt thou, by my curse, be visited by

blindness, without doubt! Through this curse of that foremost of Rishis.

the child of Utathya was born blind, and blind he remained for a long

time. It was for this reason that, that the Rishi, in days of yore, came

to be known by the name of Dirghatamas. He, however, acquired the four

Vedas with their eternal limbs and subsidiary parts. After that he

frequently invoked me by this secret name of mine. Indeed, according to

the ordinance as laid down, he repeatedly called upon me by the name of

Kesava. Through the merit he acquired by uttering this name repeatedly,

he became cured of his blindness and then came to be called by the name

of Gotama. This name of mine, therefore, O Arjuna is productive of boons

unto them that utter it among all the deities and the high-souled Rishis.

The deity of Fire (Appetite) and Shoma (food) combining together, become

transfused into one and the same substance. It is for this reason that

the entire universe of mobile and immobile creatures is said to be

pervaded by those two deities.[1853] In the Puranas, Agni and Soma are

spoken of as complementary to one another. The deities also are said to

have Agni for their mouth. It is in consequence of these two beings

endued with natures leading to the unification that they are said to be

deserving of each other and upholders of the universe.'"

SECTION CCCXLIII

"Arjuna said, 'How did Agni and Shoma, in days of yore, attain to

uniformity in respect of their original nature? This doubt has arisen in

my mind. Do thou dispel it, O slayer of Madhu!'

"The highly and holy one said, 'I shall recite to thee, O son of Pandu,

an ancient story of incidents originating from my own energy. Do thou

listen to it with rapt attention! When four thousand Yugas according to

the measure of the celestials elapse, the dissolution of the universe

comes. The Manifest disappears into the Unmanifest. All creatures, mobile

and immobile, meet with destruction. Light, Earth, Wind, all disappear.

Darkness spreads over the universe which becomes one infinite expanse of

water. When that infinite waste of water only exists like Brahma without

second, it is neither day nor night. Neither aught nor naught exists;

neither manifest nor unmanifest. Then only undifferentiated Brahman

existed. When such is the condition of the universe, the foremost of

Beings, viz., springs from Tamas, the eternal and immutable Hari that is

the combination of the attributes (of omnipotence and the rest),

belonging to Narayana, that is indestructible and immortal, that is

without senses, that is inconceivable and unborn, that is Truth's self

fraught with compassion, that is endued with the form of existence which

the rays of the gem called Chintamani have, that causes diverse kinds of

inclinations to flow in diverse directions, that is divested of the

principles of hostility and deterioration and mortality and decay, that

is formless and all-pervading, and that is endued with the principle of

universal Creation and of Eternity without beginning, middle, or end.

There is authority for this assertion. The Sruti declares,--Day was not.

Night was not. Aught was not. Naught was not. In the beginning there was

only Tamas[1854] in the form of the universe, and she is the night of

Narayana of universal form. Even this is the meaning of the word Tamas.

From that Purusha (called Hari), thus born of Tamas and having Brahman

for his parent, started into existence the Being called Brahman. Brahman,

desiring to create creatures, caused Agni and Shoma to spring from his

own eyes. Afterwards when creatures came to be created, the created

persons came out in their due order as Brahmanas and Kshatriyas. He who

started into life as Shoma was none else than Brahma; and they that were

born as Brahmanas were all Shoma in reality. He who started into being as

Kshatriyas were none else than Agni. The Brahmanas became endued with

greater energy than the Kshatras. If you ask the reason why, the answer

is that this superiority of the Brahmanas to the Kshatriyas is an

attribute that is manifest to the whole world. It occurred as follows.

The Brahmanas represent the eldest creation as regards men. None were

created before, that was superior to the Brahmanas. He who offers food

into the mouth of a Brahmana is regarded as pouring libations into a

blazing fire (for gratifying the deities). I say that having ordained

things in comprising this way, the creation of creatures was accomplished

by Brahma. Having established all created Beings in their respective

positions, he upholds the three worlds. There occurs a declaration to the

same effect in the Mantras of the Srutis. Thou, O Agni, art the Hotri in

sacrifices, and the benefactor of the universe. Thou art the benefactor

of the deities, of men, and of all the worlds. There is (other) authority

also for this. Thou art, O Agni, the Hotri of the universe and of

sacrifices. Thou art the source through which the deities and men do good

to the universe. Agni is truly the Hotri and the performer of sacrifices.

Agni is again the Brahma of the sacrifice. No libations can be poured

into sacrificial fire without uttering mantras; there can be no penances

without a person to perform them; the worship of the deities and men and

the Rishis is accomplished by the libations poured with mantras. Hence, O

Agni, thou hast been regarded as the Hotri in sacrifices.[1855] Thou art,

again, all the other mantras that have been declared in respect of the

Homa rites of men. For the Brahmanas the duty is ordained of officiating

for others in the sacrifices they perform. The two other orders, viz.,

Kshatras and Vaisyas, that are included within the regenerate or

twice-born class, have not the same duty prescribed for them. Hence,

Brahmanas are like Agni, who uphold sacrifices. The sacrifices (which the

Brahmanas perform) strengthen the deities. Strengthened in this way, the

deities fructify the Earth (and thereby support all living creatures).

But the result that may be achieved by the foremost of sacrifices may as

well be accomplished through the mouth of the Brahmanas. That learned

person who offers food into the mouth of a Brahmana is said to pour

libations into the sacred fire for gratifying the deities. In this way

the Brahmanas have come to be regarded as Agni. They that are possessed

of learning adore Agni. Agni, is again, Vishnu. Entering all creatures,

he upholds their life-breaths. In this connection there is a verse sung

by Sanatkumara. Brahman, in creating the universe, first created the

Brahmanas. The Brahmanas become immortal by studying the Vedas, and

repair to heaven through the aid of such study. The intelligence, speech,

acts and observances, faith, and the penances of the Brahmanas uphold

both the Earth and the heaven like slings of strings upholding bovine

nectar.[1856] There is no duty higher than Truth. There is no superior

more worthy of reverence than the mother. There is none more efficient

than the Brahmana for conferring felicity both here and hereafter. The

inhabitants of those realms where Brahmanas have no certain means of

support (from lands or other kinds of property assigned to them) become

very miserable. There the oxen do not carry the people or draw the

plough, nor do vehicles of any kind bear them. There milk kept in jars is

never churned for yielding butter. On the other hand, the residents

become divested of prosperity of every kind, and betake themselves to the

ways of robbers (instead of being able to enjoy the blessings of

peace)[1857] In the Vedas, the Puranas, the histories, and other

authoritative writings, it is said that Brahmanas, who are the souls of

all creatures, who are the creators of all things, and who are

identifiable with all existent objects, sprang from the mouth of

Narayana. Indeed, it is said that the Brahmans first came at the time

when the great boon-giving god had restrained his speech as a penance and

the other orders have originated from the Brahmanas. The Brahmanas are

distinguished above the deities and Asuras, since they were created by

myself in my indescribable form as Brahma. As I have created the deities

and the Asuras and the great Rishis so I have placed the Brahmanas in

their respective situations and have to punish them occasionally. In

consequence of his licentious assault on Ahalya, Indra was cursed by

Gautama, her husband, through which Indra got a green beard on his face.

Through that curse of Kausika Indra lost, also, his own testicles, which

loss was afterwards (through the kindness of the other deities) made up

by the substitution of the testicles of a ram. When in the sacrifice of

king Sarjiati, the great Rishi Chyavana became desirous of making the

twin Aswins sharers of the sacrificial offerings, Indra objected. Upon

Chyavana insisting, Indra sought to hurl his thunderbolt at him. The

Rishi paralysed Indra's arms. Incensed at the destruction of his

sacrifice by Rudra, Daksha once more set himself to the practice of

severe austerities and attaining to high puissance caused something like

a third eye to appear on the forehead of Rudra for the destruction of

Tripurasura.[1858] When Rudra addressed himself for the destruction of

the triple city belonging to the Asuras, the preceptor of the Asuras,

viz., Usanas, provoked beyond endurance, tore a matted lock from his own

head and hurled it at Rudra. From that matted lock of Usanas sprang many

serpents. Those serpents began to bite Rudra, at which his throat became

blue. During a bygone period, viz., that connected with the Self-born

Manu,[1859] it is said that Narayana had seized Rudra by the throat and

hence did Rudra's throat become blue. On the occasion of churning the

Ocean for raising the amrita, Vrihaspati of Angiras race sat on the

shores of the Ocean for performing the rite of Puruscharana. When he took

up a little water for the purpose of the initial achamana, the water

seemed to him to be very muddy. At this Vrihaspati became angry and

cursed the Ocean, saying,--Since thou continuest to be so dirty

regardless of the fact of my having come to thee for touching thee, since

thou hast not become clear and transparent, therefore from this day thou

shalt be tainted with fishes and sharks and tortoises and other aquatic

animals. From that time, the waters of the ocean have become infested

with diverse kinds of sea-animals and monsters. Viswarupa, the son of

Tashtri, formerly became the priest of the deities. He was, on his

mother's side, related to the Asuras, for his mother was the daughter of

an Asura. While publicly offering unto the deities their shares of

sacrificial offerings, he privately offered shares thereof unto the

Asuras. The Asuras, with their chief Hiranyakasipu at their head, then

repaired to their sister, the mother of Viswarupa, and solicited a boon

from her, saying,--The son Viswarupa by Tashtri, otherwise called

Trisiras, is now the priest of the deities. While he gives unto the

deities their shares of sacrificial offerings publicly, he gives us our

shares of the same privately. In consequence of this, the deities are

being aggrandised, and we are being weakened. It behoveth thee,

therefore, to prevail upon him that he may take up our cause. Thus

addressed by them, the mother of Viswarupa repaired to her son who was

then staying in the Nandana woods (of Indra) and said unto him,--How is

it, O son, that thou art engaged in aggrandising the cause of thy foes

and weakening that of thy maternal uncles? It behoveth thee not to act in

this way.--Viswarupa, thus solicited by his mother, thought that he

should not disobey her words, and as the consequence of that reflection

he went over to the side of Hiranyakasipu, after having paid proper

respects to his mother. King Hiranyakasipu, upon the arrival of Trisiras,

dismissed his old Hotri, viz., Vasishtha, the son of Brahma, and

appointed Trisiras to that office. Incensed at this, Vasishtha cursed

Hiranyakasipu, saying,--Since thou dismissest me and appointest another

person as thy Hotri, this sacrifice of thine shall not be completed, and

some Being the like of whom has not existed before will slay thee!--In

consequence of this curse, Hiranyakasipu was slain by Vishnu in the form

of a man-lion, Viswarupa, having adopted the side of his maternal

relations, employed himself in severe austerities for aggrandising them.

Impelled by the desire of causing him to swerve from his vows, Indra

despatched to him many beautiful Apsaras. Beholding those celestial

nymphs of transcendent beauty, the heart of Viswarupa became agitated.

Within a very short time he became exceedingly attached to them.

Understanding that he had become attached to them, the celestial nymphs

said unto him one day,--We shall not tarry here any longer. In fact, we

shall return to that place whence we came. Unto them that said so, the

son of Tashtri replied,--Where will you go? Stay with me. I shall do you

good. Hearing him say so, the Apsaras rejoined,--We are celestial nymphs

called Apsaras. We chose in days of old the illustrious and boon-giving

Indra of great puissance, Viswarupa then said unto them. This very day I

shall so ordain that all the deities with Indra at their head shall cease

to be. Saying this, Trisiras began to recite mentally certain sacred

Mantras of great efficacy. By virtue of those Mantras he began to

increase in energy. With one of his mouths he began to drink all the Soma

that Brahmanas engaged in Sacrifices poured on their sacred fires with

due rites. With a second mouth he began to eat all food (that was offered

in sacrifices). With his third mouth he began to drink up the energy of

all the deities with Indra at their head. Beholding him swelling with

energy in every part of his body that was strengthened by the Soma he was

drinking, all the deities, then, with Indra in their company, proceeded

to the Grandsire Brahma. Arrived at his presence, they addressed him and

said,--All the Soma that is duly offered in the sacrifices performed

everywhere is being drunk by Viswarupa. We no longer obtain our shares.

The Asuras are being aggrandised, while we are being weakened. It

behoveth thee, therefore, to ordain what is for our good.--After the

deities ceased, the Grandsire replied,--The great Rishi Dadhichi of

Bhrigu's race is now engaged in performing severe austerities. Go, ye

deities, unto him and solicit a boon from him. Do ye so arrange that he

may cast off his body. With his bones let a new weapon be created called

the Thunderbolt. Thus instructed by the Grandsire, the deities proceeded

to that place where the holy Rishi Dadhichi was engaged in his

austerities. The deities with Indra at their head addressed the sage,

saying,--O holy one, your austerities, we hope, are being well performed

and uninterrupted.--Unto them the sage Dadhichi said,--Welcome to all of

you. Tell me what I should do for you. I shall certainly do what you will

say. They then told him,--It behoveth thee to cast off thy body for

benefiting all the worlds. Thus solicited, the sage Dadhichi, who was a

great Yogin and who regarded happiness and misery in the same light,

without being at all cheerless, concentrated his Soul by his Yoga power

and cast off his body. When his Soul left its temporary tenement of clay,

Dhatri, taking his bones, created an irresistible weapon called the

Thunder-bolt. With the Thunder-bolt thus made with the bones of a

Brahmana, which was impenetrable by other weapons and irresistible and

pervaded by the energy of Vishnu, Indra struck Viswarupa the son of

Tashtri. Having slain the son of Tashtri thus, Indra severed his head

from the body. From the lifeless body, however, of Viswarupa, when it was

pressed, the energy that was still residing in it gave birth to a mighty

Asura of the name of Vritra. Vritra became the foe of Indra, but Indra

slew him also with the Thunder-bolt. In consequence of the sin of

Brahmanicide, being thus doubled Indra became overcome with a great fear

and as the consequence thereof he had to abandon the sovereignty of

heaven. He entered a cool lotus stalk that grew in the Manas lake. In

consequence of the Yoga attribute of Anima, he became very minute and

entered the fibres of that lotus stalk.[1860] When the lord of the three

worlds, the husband of Sachi, had thus disappeared from sight through

fear of the sin of Brahmanicide, the universe became lordless. The

attributes of Rajas and Tamas assailed the deities. The Mantras uttered

by the great Rishis lost all efficacy. Rakshasas appeared everywhere The

Vedas were about to disappear. The inhabitants of all the worlds, being

destitute of a king, lost their strength and began to fall an easy prey

to Rakshasas and other evil Beings. Then the deities and the Rishis,

uniting together, made Nahusha, the son of Ayusha, the king of the three

worlds and duly crowned him as such. Nahusha had on his forehead full

five-hundred luminaries of blazing effulgence, which had the virtue of

despoiling every creature of energy. Thus equipt Nahusha continued to

rule heaven. The three worlds were restored to their normal condition.

The inhabitants of the universe once more became happy and cheerful.

Nahusha then said,--Everything that Indra used to enjoy is before me.

Only, his spouse Sachi is not by. Having said this, Nahusha proceeded to

where Sachi was and, addressing her, said,--O blessed lady, I have become

the lord of the deities. Do thou accept me. Unto him Sachi replied,

saying--Thou art, by nature, wedded to righteousness of behaviour. Thou

belongest, again, to the race of Shoma. It behoveth thee not to assail

another person's wife.--Nahusha, thus addressed by her, said,--The

position of Indra is now being occupied by me. I deserve to enjoy the

dominions and all the precious possessions of Indra. In desiring to enjoy

thee there can be no sin. Thou wert Indra's and, therefore, should be

mine. Sachi then said unto him,--I am observing a vow that has not yet

been completed. After performing the final ablutions I shall come to thee

within a few days. Extracting this promise from Indra's spouse, Nahusha

left her presence. Meanwhile Sachi, afflicted with pain and grief,

anxious to find her lord and assailed by her fear of Nahusha proceeded to

Vrihaspati (the chief priest of the celestials). At the first sight

Vrihaspati understood her to be struck with anxiety. He immediately had

recourse to Yoga-meditation and learnt that she was intent upon doing

what was necessary for restoring her husband to his true position.

Vrihaspati then addressed her, saying,--Equipt with penances and the

merit that will be thine in consequence of this vow that thou art

observing, do thou invoke the boon-giving goddess Upasruti. Invoked by

thee, she will appear and show thee where thy husband is dwelling.--While

in the observance of that very austere vow, she invoked with the aid of

proper Mantras the boon-giving goddess Upasruti. Invoked by Sachi, the

goddess presented herself before her and said,--I am here at thy bidding.

Invoked by thee I have come. What cherished wish of thine shall I

accomplish? Bowing unto her with a bend of the head, Sachi said,--O

blessed lady, it behoveth thee to show me where my husband is. Thou art

Truth. Thou art Rita. Thus addressed, the goddess Upasruti took her to

the lake Manasa. Arrived there, she pointed out to Sachi her lord Indra

residing within the fibres of a lotus stalk. Beholding his spouse pale

and emaciated, Indra became exceedingly anxious. And the lord of heaven

said unto himself, Alas, great is the sorrow that has overtaken me. I

have fallen off from the position that is mine. This my spouse, afflicted

with grief on my account, finds out my lost self and comes to me here.

Having reflected in this strain, Indra addressed his dear spouse and

said,--In what condition art thou now? She answered him,--Nahusha invites

me to make me his wife. I have obtained a respite from him, having fixed

the time when I am to go to him. Unto her Indra then said, Go and say

unto Nahusha that he should come to thee on a vehicle never used before,

viz., one unto which some Rishis should be harnessed, and arriving at

thine in that state he should wed thee. Indra has many kinds of vehicles

that are all beautiful and charming. All these have borne thee. Nahusha,

however, should come on such a vehicle that Indra himself had not

possessed. Thus counselled by her lord, Sachi left that spot with a

joyous heart. Indra also once more entered the fibres of that

lotus-stalk. Beholding the Queen of Indra come back to heaven, Nahusha

addressed her saying, The time thou hadst fixed is over. Unto him Sachi

said what Indra had directed her to say. Harnessing a number of great

Rishis unto the vehicle he rode, Nahusha set out from his place for

coming to where Sachi was living. The foremost of Rishis, viz., Agastya,

born within a jar, of the vital seed of Maitravaruna, beheld those

foremost of Rishis insulted by Nahusha in that way. Him Nahusha struck

with his foot. Unto him, Agastya said,--Wretch, as thou hast betaken

thyself to a highly improper act, do thou fall down on the Earth. Be

transformed into a snake and do thou continue to live in that form as

long as the Earth and her hills continue. As soon as these words were

uttered by the great Rishi, Nahusha fell down from that vehicle. The

three worlds once more became master-less. The deities and the Rishis

then united together and proceeded to where Vishnu was and appealed to

him for bringing about the restoration of Indra. Approaching him, they

said,--O holy one, it behoveth thee to rescue Indra who is overwhelmed by

the sin of Brahmanicide. The boon-giving Vishnu replied unto them,

saying,--Let Sakra perform a Horse-sacrifice in honour of Vishnu. He will

then be restored to his former position. The deities and the Rishis began

to search for Indra, but when they could not find him, they went to Sachi

and said unto her,--O blessed lady, go unto Indra and bring him here.

Requested by them, Sachi once more proceeded to the lake Manasa. Indra,

rising from the lake, came to Vrihaspati. The celestial priest Vrihaspati

then made arrangements for a great Horse-sacrifice, substituting a black

antelope for a good steed every way fit to be offered up in sacrifice.

Causing Indra, the lord of the Maruts, to ride upon that very steed

(which was saved from slaughter) Vrihaspati led him to his own place. The

lord of heaven was then adored with hymns by all the deities and the

Rishis. He continued to rule in heaven, cleansed of the sin of

Brahmanicide which was divided into four portions and ordained to reside

in woman, fire, trees, and kine. It was thus that Indra, strengthened by

the energy of a Brahmana, succeeded in slaying his foe (and when, as the

result of that act of his, he had been overpowered by sin, it was the

energy of another Brahmana that rescued him). It was thus that Indra once

more regained his position.

"'In days of yore, while the great Rishi Bharadwaja was saying his

prayers by the side of the celestial Ganga, one of the three feet of

Vishnu, when he assumed his three-footed form, reached that spot.[1861]

Beholding that strange sight, Bharadwaja assailed Vishnu with a handful

of water, upon which Vishnu's bosom received a mark (called

Sreevatsa)[1862]. Cursed by that foremost of Rishis, viz., Bhrigu, Agni

was obliged to become a devourer of all things. Once on a time, Aditi,

the mother of the deities, cooked some food for her sons. She thought

that, eating that food and strengthened by it, the deities would succeed

in slaying the Asuras. After the food had been cooked. Vudha (the

presiding deity of the luminary known by that name), having completed the

observance of an austere vow, presented himself before Aditi and said

unto her,--Give me alms. Aditi, though thus solicited for food gave him

none, thinking that no one should eat of the food she had cooked, before

her sons, the deities, had first taken it. Incensed at the conduct of

Aditi who thus refused to give him alms, Vudha, who was Brahma's self

through the austere vow he had completed, cursed her, saying that as

Aditi had refused him alms she would have a pain in her womb when

Vivaswat, in his second birth in the womb of Aditi, would be born in the

form of an egg. Aditi reminded Vivaswat at that time of the curse of

Vudha, and it is for that reason that Vivaswat, the deity who is adorned

in Sraddhas, coming out of the womb of Aditi, came to be called by the

name of Martanda. The Prajapati Daksha became the father of sixty

daughters. Amongst them, three and ten were bestowed by him upon Kasyapa;

ten upon Dharma; ten upon Mann; and seven and twenty upon Shoma. Although

all the seven and twenty that were called Nakshatras and bestowed upon

Shoma were equal in respect of beauty and accomplishments, yet Shoma

became more attached to one, viz., Rohini, than the rest. The rest of his

spouses, filled with jealousy, leaving him, repaired to their sire and

informed him of this conduct of their husband, saying,--O holy one,

although all of us are equal in point of beauty, yet our husband Shoma is

exclusively attached to our sister Rohini.--Incensed at this

representation of his daughters, the celestial Rishi Daksha cursed Shoma,

saying, that thenceforth the disease phthisis should assail his

son-in-law and dwell in him. Through this curse of Daksha, phthisis

assailed the puissant Shoma and entered into his body. Assailed by

phthisis in this way, Shoma came to Daksha. The latter addressed him,

saying,--I have cursed thee because of thy unequal behaviour towards thy

wives. The Rishi then said unto Shoma,--Thou art being reduced by the

disease phthisis that has assailed thee. There is a sacred water called

Hiranyasarah in the Western ocean. Repairing to that sacred water, do

thou bathe there.--Counselled by the Rishi, Shoma proceeded thither.

Arrived at Hiranyasarah, Soma bathed in that sacred water. Performing his

oblations he 'cleansed himself from his sin. And because that sacred

water was illumined (abhasita) by Shoma, therefore was it from that day

called by the name of Prabhasa. In consequence, however, of the curse

denounced upon him in days of old by Daksha, Shoma, to this day, begins

to wane from the night of the full moon till his total disappearance on

the night of the new moon whence he once more begins to wax till the

night of full moon. The brightness also of the lunar disc from that time

received a stain, for the body of Shoma, since then, has come to present

certain dark spots. In fact, the splendid disc of the moon has, from that

day, come to exhibit the mark of a hare. Once on a time, a Rishi of the

name of Sthulasiras was engaged in practising very severe austerities on

the northern breasts of the mountains of Meru. While engaged in those

austerities, a pure breeze, charged with all kinds of delicious perfumes,

began to blow there and fan his body. Scorched as his body was by the

very severe austerities he was undergoing, and living as he did upon air

alone to the exclusion of every kind of food, he became highly gratified

in consequence of that delicious breeze which blew around him. While he

was thus gratified with the delicious breeze that fanned him, the trees

around him (moved by jealousy) put forth their flowers for making a

display and extorting his praise. Displeased at this conduct of the trees

because it was dictated by jealousy, the Rishi cursed them,

saying,--Henceforth, ye shall not be able to put forth your flowers at

all times.--In days of yore, for doing good to the world, Narayana took

birth as the great Rishi Vadavamukha. While engaged in practising severe

austerities on the breast of Meru, he summoned the Ocean to his presence.

The Ocean, however, disobeyed his summons. Incensed at this, the Rishi,

with the heat of his body, caused the waters of the Ocean to become as

saltish in taste as the human sweat. The Rishi further said.--Thy waters

shall henceforth cease to be drinkable. Only when the Equine-head, roving

within thee, will drink thy waters, they will be as sweet as honey. It is

for this curse that the waters of the Ocean to this day are saltish to

the taste and are drunk by no one else than the Equine-head.[1863] The

daughter, named Uma, of the Himavat mountains, was desired by Rudra in

marriage After Himavat had promised the hand of Uma to Mahadeva, the

great Rishi Bhrigu, approaching Himavat, addressed him, saying,--Give

this daughter of thine unto me in marriage. Himavat replied unto him,

saying,--Rudra is the bridegroom already selected by me for my

daughter.--Angry at this reply, Bhrigu said,--Since thou refusest my suit

for the hand of thy daughter and insultest me thus, thou shalt no longer

abound with jewels and gems. To this day, in consequence of the Rishi's

words, the mountains of Himavat have not any jewels and gems. Even such

is the glory of the Brahmanas. It is through the favour of the Brahmanas

that the Kshatriyas are able to possess the eternal and undeteriorating

Earth as their wife and enjoy her. The power of the Brahmanas, again, is

made up of Agni and Shoma. The universe is upheld by that power and,

therefore, is upheld by Agni and Shoma united together. It is said that

Surya and Chandramas are the eyes of Narayana. The rays of Surya

constitute my eyes. Each of them, viz., the Sun and the Moon, invigorate

and warm the universe respectively. And because of the Sun and the Moon

thus warming and invigorating the universe, they have come to be regarded

as the Harsha (joy) of the universe. It is in consequence of these acts

of Agni and Shoma that uphold the universe that I have come to be called

by the name of Hrishikesa, O son of Pandu. Indeed, I am the boon-giving

Isana, the Creator of the universe.[1864] Through virtue of the Mantras

with which libations of clarified butter are poured on the sacred fire, I

take and appropriate the (principal) share of the offerings made in

sacrifices. My complexion also is of that foremost of gems called Harit.

It is for these reasons that I am called by the name of Hari. I am the

highest abode of all creatures and am regarded by persons conversant with

the scriptures to be identical with Truth or Nectar. I am, for this

reason, called by learned Brahmanas by the name of Ritadhama (abode of

Truth or Nectar). When in days of yore the Earth became submerged in the

waters and lost to the view, I found her out and raised her from the

depths of the Ocean. For this reason the deities adore me by the name of

Govinda. Sipivishta is another name of mine. The word Sipi indicates a

person that has no hair on his body. He who pervades all things in the

form of Sipi is known by the name of Sipivishta. The Rishi Yaksha, with

tranquil soul, in many a sacrifice invoked me by the name Sipivishta. It

is for this reason that I came to bear this secret name. Yaksha of great

intelligence, having adored me by the name Sipivishta, succeeded in

restoring the Niruktas which had disappeared from the surface of the

Earth and sunk into nether regions. I was never born. I never take birth.

Nor shall I ever be born. I am the Kshetrajna of all creatures. Hence am

I called by the name of Aja (unborn).[1865] I have never uttered anything

base or anything that is obscene. The divine Saraswati who is Truth's

self, who is the daughter of Brahma and is otherwise called by the name

of Rita, represents my speech and always dwells in my tongue. The

existent and the non-existent have been merged by me in my Soul. The

Rishis dwelling in Pushkara, which is regarded as the abode of Brahman,

called me by the name of Truth. I have never swerved from the attribute

of Sattwa, and know that the attribute of Sattwa has flowed from me. In

this birth also of mine, O Dhananjaya, my ancient attribute of Sattwa has

not left me, so that in even this life, establishing myself on Sattwa, I

set myself to acts without ever wishing for their fruits. Cleansed of all

sins as I am through the attribute of Sattwa, which is my nature, I can

be beheld by the aid of that knowledge only which arises from adoption of

the attribute of Sattwa. I am reckoned also among those that are wedded

to that attribute. For these reasons am I known by the name of

Sattwata.[1866] I till the Earth, assuming the form of a large

plough-share of black iron. And because my complexion is black, therefore

am I called by the name of Krishna. I have united the Earth with Water,

Space with Mind, and Wind with Light. Therefore ant I called

Vaikuntha.[1867] The cessation of separate conscious existence by

identification with Supreme Brahman is the highest attribute or condition

for a living agent to attain. And since I have never swerved from that

attribute or condition, I am, therefore, called by the name of

Achyuta.[1868] The Earth and the Firmament are known to extend in all

directions. And because I uphold them both, therefore am I called by the

name of Adhokshaja. Persons conversant with the Vedas and employed in

interpreting the words used in those scriptures adore me in sacrifices by

calling upon me by the same name. In days of yore, the great Rishis,

while engaged in practising severe austerities, said,--No one else in the

universe than the puissant Narayana, is capable of being called by the

name of Adhokshaja. Clarified butter which sustains the lives of all

creatures in the universe constitutes my effulgence. It is for this

reason that Brahmanas conversant with the Vedas and possessed of

concentrated souls call me by the name of Ghritarchis.[1869] There are

three well-known constituent elements of the body. They have their origin

in action, and are called Bile, Phlegm, and Wind. The body is called a

union of these three. All living creatures are upheld by these three, and

when these three become weakened, living creatures also become weakened.

It is for this reason that all persons conversant with the scriptures

bearing on the science of Life call me by the name of Tridhatu.[1870] The

holy Dharma is known among all creatures by the name of Vrisha, O

Bharata. Hence it is that I am called the excellent Vrisha in the Vedic

lexicon called Nighantuka. The word 'Kapi' signifies the foremost of

boars, and Dharma is otherwise known by the name of Vrisha. It is for

this reason that that lord of all creatures, viz., Kasyapa, the common

sire of the deities and the Asuras, called me by the name Vrishakapi. The

deities and the Asuras have never been able to ascertain my beginning, my

middle, or my end. It is for this reason that I am sung as Anadi, Amadhya

and Ananta. I am the Supreme Lord endued with puissance, and I am the

eternal witness of the universe (beholding as I do its successive

creations and destructions). I always hear words that are pure and holy,

O Dhananjaya, and never hold anything that is sinful. Hence am I called

by the name of Suchisravas. Assuming, in days of old, the form of a boar

with a single tusk, O enhancer of the joys of others, I raised the

submerged Earth from the bottom of the ocean. From this reason am I

called by the name of Ekasringa. While I assumed the form of mighty boar

for this purpose, I had three humps on my back. Indeed, in consequence of

this peculiarity of my form at that time that I have come to be called by

the name of Trikakud (three-humped). Those who are conversant with the

science propounded by Kapila call the Supreme Soul by the name of

Virincha. That Virincha is otherwise called the great Prajapati (or

Brahman). Verily I am identical with Him, called Virincha, in consequence

of my imparting animation to all living creatures, for I am the Creator

of the universe. The preceptors of Sankhya philosophy, possessed of

definite conclusions (regarding all topics), call me the eternal Kapila

staying in the midst of the solar disc with but Knowledge for my

companion.[1871] On Earth I am known to be identical with Him who has

been sung in the Vedic verses as the effulgent Hiranyagarbha and who is

always worshipped by Yogins. I am regarded as the embodied form of the

Rich Veda consisting of one and twenty thousand verses. Persons

conversant with the Vedas also call me the embodiment of the Samans of a

thousand branches. Even thus do learned Brahmans that are my devoted

worshippers and that are very rare sing me in the Aranyakas.[1872] In the

Adhyaryus I am sung as the Yajur-Veda of six and fifty and eight and

seven and thirty branches.[1873] Learned Brahmans conversant with the

Atharvans regard me as identical with the Atharvans consisting of five

Kalpas and all the Krityas.[1874] All the sub-divisions that exist of the

different Vedas in respect of branches and all the verses that compose

those branches, and all the vowels that occur in those verses, and all

the rules in respect of pronunciation, know, O Dhananjaya, are my work. O

Partha, he that rises (at the beginning of Creation from the Ocean of

Milk at the earnest invocation of Brahmana and all the deities) and who

gives diverse boons unto the diverse deities, is none else than myself. I

am He who is the repository of the science of syllables and pronunciation

that is treated of in the supplementary portions of the Vedas. Following

the path pointed out by Vamadeva, the high-souled Rishi Panchala, through

my grace, obtained from that eternal Being the rules in respect of the

division of syllables and words (for reading the Vedas). Indeed, Galava,

born in the Vabhravya race, having attained to high ascetic success and

obtained a boon from Narayana, compiled the rules in respect of the

division of syllables and words (for reading the Vedas). Indeed, Galava,

born in the Vabhravya race, having attained to the high ascetic success

and obtained a boon from Narayana, compiled the rules in respect of the

division of syllables and words, and those about emphasis and accent in

utterance, and shone as the first scholar who became conversant with

those two subjects. Kundrika and king Brahmadatta of great energy,[1875]

repeatedly thinking of the sorrow that attends birth and death, attained

to that prosperity which is acquired by persons devoted to Yoga, in

course of seven births, in consequence of my favour. In days of yore, O

Partha, I was, for some reason, born as the son of Dharma, O chief of

Kuru's race, and in consequence of such birth of mine I was celebrated

under the name of Dharmaja. I took birth in two forms, viz., as Nara and

Narayana. Riding on the vehicle that helps towards the performance of

scriptural and other duties, I practised, in those two forms, undying

austerities on the breast of Gandhamadana[1876] At that time the great

sacrifice of Daksha took place. Daksha, however, in that sacrifice of

his, refused to give a share unto Rudra, O Bharata, of the sacrificial

offerings. Urged by the sage Dadhichi, Rudra destroyed that sacrifice. He

hurled a dart whose flames blazed up every moment. That dart, having

consumed all the preparations of Daksha's sacrifice, came with great

force towards us (Nara and Narayana) at the retreat of Vadari. With great

violence that dart then fell upon the chest of Narayana. Assailed by the

energy of that dart, the hair on the head of Narayana became green. In

fact, in consequence of this change in the hue of my hair I came to be

called by the name of Munjakesa.[1877] Driven off by an exclamation of

Hun which Narayana uttered, the dart, its energy being lost, returned to

Sankara's hands. At this, Rudra became highly angry and as the result

thereof he rushed towards the Rishis Nara and Narayana, endued with the

puissance of severe austerities. Narayana then seized the rushing Rudra

with his hand by the throat. Seized by Narayana, the lord of the

universe, Rudra's throat changed colour and became dark. From that time

Rudra came to be called by the name of Sitikantha. Meanwhile Nara, for

the purpose of destroying Rudra, took up a blade of grass, and inspired

it with Mantras. The blade of grass, thus inspired, was converted into a

mighty battle-axe. Nara suddenly hurled that battle-axe at Rudra but it

broke into pieces. In consequence of that weapon thus breaking into

pieces, I came to be called by the name of Khandaparasu.'[1878]

"Arjuna said, 'In that battle capable of bringing about the destruction

of the three worlds, who obtained the victory, O Janarddana, do thou tell

me this!'"

"The blessed and holy one said, 'When Rudra and Narayana became thus

engaged in battle, all the universe became suddenly filled with anxiety.

The deity of fire ceased to accept libations of even the purest clarified

butter duly poured in sacrifices with the aid of Vedic Mantras. The Vedas

no longer shone by inward light in the minds of the Rishis of cleansed

souls. The attributes of Rajas and Tamas possessed the deities. The Earth

trembled. The vault of the firmament seemed to divide in twain. All the

luminaries became deprived of their splendour. The Creator, Brahman,

himself fell from his seat. The Ocean itself became dry. The mountains of

Himavat became riven. When such dire omens appeared everywhere, O son of

Pandu, Brahma surrounded by all the deities and the high-souled Rishis,

soon arrived at that spot where the battle was raging. The four-faced

Brahma, capable of being understood with the aid of only the Niruktas,

joined his hands and addressing Rudra, said,--Let good happen to the

three worlds. Throw down thy weapons, O lord of the universe, from desire

of benefiting the universe. That which is unmanifest, indestructible,

immutable, supreme, the origin of the universe, uniform, and the supreme

actor, that which transcends all pairs of opposites, and is inactive,

has, choosing to be manifested, been pleased to assume this one blessed

form, (for though double, the two but represent the same form). This Nara

and Narayana (the displayed forms of Supreme Brahman) have taken birth in

the race of Dharma. The foremost of all deities, these two are observers

of the highest vows and endued with the severest penances. Through some

reason best known to Him, I myself have sprung from the attribute of His

Grace. Eternal as thou art, for thou hast ever existed since all the past

creations, thou too hast sprung from His Wrath. With myself then, these

deities, and all the great Rishis, do thou adore this displayed form of

Brahma, and let peace be unto all the worlds without any delay.--Thus

addressed by Brahma, Rudra forthwith cast off the fire of his wrath, and

set himself to gratify the illustrious and puissant God Narayana.[1879]

Indeed, he soon placed himself at the disposal of the adorable

boon-giving and puissant God Narayana. That boon-giving God Narayana, who

hath his wrath and the senses under control, soon became gratified and

reconciled with Rudra. Well-adored by the Rishis, by Brahma, and by all

the deities, that great God, the Lord of the universe, otherwise called

by the name of Hari, then addressed the illustrious Isana and said these

words:--He that knows thee, knows me. He that follows thee, follows me.

There is no difference between thee and me. Do thou never think

otherwise. The mark made by thy lance on my chest will from this day

assume the form of a beautiful whirl, and the mark of my hand on thy

throat will also assume a beautiful shape in consequence of which thou

shalt, from this day, be called by the name of Sreekantha.'"

"The blessed and holy one[1880] continued. 'Having mutually caused such

marks on each other's person, the two Rishis Nara and Narayana thus made

friends with Rudra. and dismissing the deities, once more set themselves

to the practice of penances with a tranquil soul. I have thus told thee,

O son of Pritha, how in that battle which took place in days of yore

between Rudra and Narayana, the latter got the victory. I have also told

thee the many secret names by which Narayana is called and what the

significations are, O Bharata, of one of those names, which, as I have

told thee, the Rishis, have bestowed upon the great God. In this way, O

son of Kunti, assuming diverse forms do I rove at will through the Earth,

the region of Brahma himself, and that other high and eternal region of

felicity called Goloka. Protected by me in the great battle, thou hast

won a great victory. That Being whom, at the time of all thy battles,

thou beheldest stalking in thy van, know, O son of Kunti, is no other

than Rudra, that god of gods, otherwise called by the name of Kaparddin.

He is otherwise known by the name of Kala,[1881] and should be known as

one that has sprung from my wrath. Those foes whom thou hast slain were

all, in the first instance, slain by him.[1882] Do thou bend thy head

unto that god of gods, that lord of Uma, endued with immeasurable

puissance With concentrated soul, do thou bend thy head unto that

illustrious Lord of the universe, that indestructible deity, otherwise

called by the name of Hari. He is none else than that deity who, as I

have repeatedly told thee, has sprung from my wrath. Thou hast, before

this, heard, O Dhananjaya, of the puissance and energy that reside in

him!'"

SECTION CCCXLIV

Saunaka said, "O Sauti, excellent is this narrative which thou hast

recited. Verily, these ascetics, having heard it have all been filled

with wonder. It is said, O Sauti, that a discourse that has Narayana for

its topic, is more fruitful of merit than sojourns unto all the sacred

retreats and ablutions performed in all the sacred waters on the Earth.

Having listened to this discourse of thine that has Narayana for its

topic, that is sacred and capable of cleansing one of every sin, all of

us have certainly become holy. Adored of all the worlds, that illustrious

and foremost of deities is incapable of being beheld by the deities with

Brahma numbering among them and all the Rishis. That Narada was able to

obtain a sight of the God Narayana, otherwise called Hari, was due, O son

of Suta, to the special grace of that divine and puissant Lord. When,

however, the celestial Rishi Narada had succeeded in obtaining a sight of

the Supreme Lord of the universe, a residing in the form of Aniruddha,

why did he again proceed so quickly (to the retreat of Vadari on the

breast of Himavat) for beholding those two foremost of godly of Rishis

viz., Nara and Narayana? Do you, O Sauti, tell us the reason of such

conduct on the part of Narada."

Sauti said, During the continuance of his snake-sacrifice, Janamejaya,

the royal son of Parikshit, availing himself of an interval in the

sacrificial rites, and when all the learned Brahmanas were resting. O

Saunaka, that king of kings, addressed the grandfather of his

grandfather, viz., the Island-born Krishna, otherwise called Vyasa, that

ocean of Vedic lore, that foremost of ascetics endued with puissance, and

said these words.

Janamejaya said, "After the celestial Rishi Narada had returned from

White Island, reflecting, as he came, on the words spoken to him by the

holy Narayana, what indeed, did the great ascetic next do? Arrived at the

retreat known by the name of Vadari on the breast of the Himvat

mountains, and seeing the two Rishis Nara and Narayana who were engaged

in severe austerities at that spot, how long did Narada dwell there and

what were the topics of conversation between him and the two Rishis? This

discourse on Narayana, that is really an ocean of knowledge, has been

raised by thy intelligent self by churning that vast history called

Bharata which consists of a hundred thousand verses. As butter is raised

from curds, sandal-wood from the mountains of Malaya, the Aranyakas from

the Vedas, and nectar from all the medicinal herbs, after the same

manner, O ocean of austerities, hath this discourse that is like nectar

and that has Narayana for its object, been raised by thee, O Brahmana,

from diverse histories and Puranas existing in the world, Narayana is the

Supreme Lord. Illustrious and endued with great puissance, He is the soul

of all creatures. Indeed, O foremost of regenerate ones, the energy of

Narayana is irresistible. Into Narayana, at the end of the Kalpa, enter

all the deities having Brahman for their foremost, all the Rishis with

the Gandharvas, and all things mobile and immobile. I think, therefore,

that there is nothing holier on earth or in heaven, and nothing higher,

than Narayana. A sojourn unto all the sacred retreats on Earth, and

ablutions performed in all the sacred waters, are not productive of as

much merit as a discourse that has Narayana for its topic. Having

listened from the beginning to this discourse on Hari, the lord of the

universe, that destroys all sins, we feel that we have been cleansed of

all our sins and sanctified entirely. Nothing wonderful was accomplished

by my ancestor Dhananjaya who was the victor in the great battle on

Kurukshetra, for it should be remembered that he had Vasudeva for his

ally. I think that, person could have nothing unattainable in the three

worlds, who had for his ally Vishnu himself, that great Lord of the

universe. Exceedingly fortunate and commendable were those ancestors of

mine, since they had Janarddana himself for looking after their temporal

and spiritual prosperity. Adored of all the worlds, the holy Narayana is

capable of being beheld with the aid of austerities alone. They, however,

succeeded in beholding Narayana, adorned with the beautiful whirl on his

chest. More fortunate than my ancestors was the celestial Rishi Narada,

the son of Pramesthi. Indeed, I thank that Narada, who transcends all

destruction, was endued with an energy that was not little, for repairing

to White-Island he had succeeded in beholding the person of Hari. Indeed,

it is evident that the sight he had obtained of the Supreme Lord was due

to only the grace of that Being. Fortunate was Narada inasmuch as he had

succeeded in beholding Narayana as existing in the form of Aniruddha.

Having beheld Narayana in that form, why did Narada hasten once more to

the retreat of Vadari for the purpose of beholding Nara and Narayana?

What was the reason, O ascetic, of this step taken by Narada? How long

also did Narada the son of Pramesthi, after his return from White Island

and arrival at Vadari and meeting with the two Rishis Nara and Narayana,

live there, and what conversations had he with them? What did those two

high-souled and foremost of Rishis say unto him? It behoveth thee to say

all this unto me!'"

Vaisampayana said,[1883] "Salutations unto the holy Vyasa of immeasurable

energy. Through his grace I shall recite this narrative having Narayana

for its topic. Arrived at White Island, Narada beheld the immutable Hari.

Leaving that spot he quickly proceeded, O king, to the mountains of Meru,

bearing in his mind those weighty words that Paramatma (the Supreme Lord)

had said unto him. Arrived at Meru he became filled with wonder at the

thought, O king, of what he had achieved. And he said unto himself, 'How

wonderful is it! The journey I have performed is a long one. Having

proceeded to such a distance, I have come back safe and sound. From the

mountains of Meru he then proceeded towards Gandhamadana. Traversing

through the skies he quickly alighted upon that extensive retreat known

by the name of Vadari. There he beheld those ancient deities, viz., those

two foremost of Rishis, (called Nara and Narayana), engaged in the

practice of penances, observing high vows, and devoted to the worship of

their own selves. Both of those adorable persons bore on their chests the

beautiful whirls called Sreevatsa, and both had matted locks on their

heads. And in consequence of the effulgence with which they illumined the

world they seemed to transcend the very Sun in energy. The palms of each

bore the mark called the swan's foot. The soles of their feet bore the

mark of the discus. Their chests were very broad; their arms reached down

to their knees. Each of them had four 'Mushkas'.[1884] Each of them had

sixty teeth and four arms.[1885] The voice of each was as deep as the

roar of the clouds. Their faces were exceedingly handsome, their

foreheads broad, their brows fair, their cheeks well-formed, and their

noses aquiline. The heads of those two deities were large and round,

resembling open umbrellas. Possessed of these marks, they were certainly

very superior persons in appearance. Beholding them, Narada became filled

with joy. He saluted them with reverence and was saluted by them in

return. They received the celestial Rishi, saying 'Welcome', and made the

ordinary enquiries. Beholding those two foremost of Beings, Narada began

to reflect within himself,--'These two foremost of Rishis seem to be very

like, in appearance, unto those Rishis respected by all, whom I have seen

in White-island. Thinking in this way, he circumambulated them both and

then sat down on the excellent seat made of Kusa grass that had been

offered unto him. After this, those two Rishis that were the abode of

penances, of famous achievements, and of energy,--and were endued with

tranquillity of heart and self-restraint, went through their morning

rites. They then, with controlled hearts, worshipped Narada with water to

wash his feet and the usual ingredients of the Arghya. Having finished

their morning rites and the observances necessary for receiving their

guest, they sat down on two seats made of wooden planks.[1886] When those

two Rishis took their seats, that place began to shine with peculiar

beauty even as the sacrificial altar shines with beauty in consequence of

the sacred fires when libations of clarified butter are poured upon them.

Then Narayana, seeing Narada refreshed from fatigue and seated at his

ease and well-pleased with the rites of hospitality he had received,

addressed him, saying these words.

"Nara and Narayana said, 'Hast thou seen in white Island the Paramatma

(Supreme Soul), who is eternal and divine, and who is the high source

whence we have sprung?'

"Narada said, 'I have seen that beautiful Being who is immutable and who

has the universe for his form. In Him dwell all the worlds, and all the

deities with the Rishis. Even now I behold that immutable Being, in

beholding you two. Those marks and indications that characterise Hari

himself of undisplayed form, characterise you two that are endued with

forms displayed before the senses.[1887] Verily, I behold both of you by

the side of that great God. Dismissed by the Supreme Soul, I have today

come hither. In energy and fame and beauty, who else in the three worlds

can equal Him than you two that have been born in the race of Dharma? He

has told me the entire course of duties having reference to Kshetrajna.

He has also told me of all those incarnations which he will, in the

future, have in this world. The inhabitants of White Island, whom I have

seen, are all divested of the five senses that are owned by ordinary

persons. All of them are of awakened souls, endued as they are with true

knowledge. They are, again, entirely devoted to the foremost of Beings,

viz., the Supreme Lord of the universe. They are always engaged in

worshipping that great Deity, and the latter always sports with them. The

holy and Supreme Soul is always fond of those that are devoted to him. He

is fond also of the regenerate ones. Always fond of those that are

devoted to Him, He sports with those worshippers of His. Enjoyer of the

universe, pervading everything, the illustrious Madhava is ever

affectionate towards his worshippers. He is the Actor; He is the Cause;

and He is the effect. He is endued with omnipotence and immeasurable

splendour. He is the Cause whence all things spring. He is the embodiment

of all the scriptural ordinances. He is the embodiment of all the topics.

He is possessed of great fame. Uniting Himself with penances, He has

illumined Himself with a splendour that is said to represent an energy

that is higher than (what occurs in) White Island. Of soul cleansed by

penances, He has ordained Peace and Tranquillity in the three worlds.

With such an auspicious understanding, he is engaged in the observance of

a very superior vow which is the embodiment of holiness. That realm where

he resides, engaged in tie austerest penances, the Sun does not warm and

the Moon does not shine. There the wind does not blow. Having constructed

an altar measuring eight fingers' breadth, the illustrious Creator of the

universe is practising penances there, standing on one foot, with arms

upraised, and with face directed towards the East, reciting the Vedas

with their branches, he is engaged in practising the severest

austerities. Whatever libations of clarified butter or meat are poured on

the sacrificial fire according to the ordinances of Brahma, by the

Rishis, by Pasupati himself, by the rest of the principal deities, by the

Daityas, the Danavas, and the Rakshasas, all reach the feet of that great

divinity. Whatever rites and religious acts are performed by persons

whose souls are entirely devoted to him, are all received by that great

Deity on his head. No one is dearer to him in the three worlds than those

persons that are awakened and possessed of high souls. Dearer even than

those persons is one that is entirely devoted to him. Dismissed by him

who is the Supreme Soul, I am coming here. This is what the illustrious

and holy Hari has himself said unto me. I shall henceforth reside with

you two, devoted to Narayana in the form of Aniruddha.'"

SECTION CCCXLV

"Nara and Narayana said, 'Deserving art thou of the highest praise, and

highly favoured hast thou been, since thou hast beheld the puissant

Narayana himself (in the form of Aniruddha). None else, not even Brahma

himself who was sprung from the primal lotus, has been able to behold

him. That foremost of Purushas, endued with puissance and holiness, is of

unmanifest origin and incapable of being seen. These words that we say

unto thee are very true, O Narada. There exists no one in the universe

that is dearer to him than one that adores him with devotion. It is for

this, O best of regenerate ones, that he showed himself unto thee. No one

can repair to that realm where the Supreme Soul is engaged in the

observance of penances, except we two, O foremost of regenerate persons.

In consequence of that spot being adorned by Him, its splendour resembles

the effulgence of a thousands Suns collected together.[1888] From that

illustrious Being, O Brahmana, from Him who is the origin of the Creator

of the universe, O foremost of all persons endued with forgiveness,

springs the attribute of forgiveness which attaches to the Earth.[1889]

It is from that illustrious Being who seek the welfare of all beings,

that Rasa (Taste) hath arisen. The attribute of Rasa attaches to the

waters which are, again, liquid. It is from Him that Heat or Light having

the attribute of form or vision has arisen. It attaches itself to the sun

in consequence of which the Sun becomes able to shine and give heat. It

is from that illustrious and foremost of Beings that Touch also has

arisen. It is attached to the Wind, in consequence of which the Wind

moves about in the world producing the sensation of touch. It is from

that puissant Lord of the entire universe that Sound has arisen. It

attaches to Space, which, in consequence thereof, exists uncovered and

unconfined. It is from that illustrious Being that Mind, which pervades

all Beings, has arisen. It attaches to Chandramas, in consequence of

which Chandramas comes to be invested with the attribute of displaying

all the things. That spot where the divine Narayana, that partaker of the

libations and other offerings made in sacrifices, resides with Knowledge

alone for his companion, has in the Vedas, been called by the name of the

productive cause of all things or Sat.[1890] The path that is theirs, O

foremost of regenerate persons, that are stainless and that are freed

from both virtue and sin, is fraught with auspiciousness and felicity.

Aditya, who is the dispeller of the darkness of all the worlds, is said

to be the door (through which the Emancipate must pass). Entering Aditya,

the bodies of such persons become consumed by his fire. They then become

invisible for after that they cannot be seen by anybody at any time.

Reduced into invisible atoms, they then enter (Narayana in manifested

form and residing in the middle of the region covered by Aditya) into the

form of Aniruddha. Losing all physical attributes and being altogether

and transformed into Mind alone, they then enter into Pradyumna. Passing

out of Pradyumna, those foremost of regenerate persons, including both

those that are conversant with Sankhya philosophy and those that are

devoted to the Supreme deity, then enter Sankarsana who is otherwise

called Jiva. After this, divested of the three primal attributes of

Sattwa, Rajas, and Tamas, those foremost of regenerate beings quickly

enter the Paramatma (Supreme Soul) otherwise called Kshetrajna and which

itself transcends the three primal attributes. Know that Vasudeva is He

when called Kshetrajna. Verily shouldst thou know that, that Vasudeva is

the abode or original refuge of all things in the universe. Only they

whose minds are concentrated, who are observant of all kinds of

restraint, whose senses are controlled, and who are devoted to One,

succeed in entering Vasudeva. We two, O foremost of regenerate ones, have

taken birth in the house of Dharma. Residing in this delightful and

spacious retreat we are undergoing the austerest penances. We are thus

engaged, O regenerate one, being moved by the desire of benefiting those

manifestations of the Supreme Deity, dear to all the celestials, that

will occur in the three worlds (for achieving diverse feats that are

incapable of being achieved by any other Being). In accordance with such

ordinances as are uncommon and as apply to us two only, O best of

regenerate persons, we are duly observing all excellent and high vows

fraught with the austerest penances. Thou, O celestial Rishi, endued with

wealth of penances wert beheld by us in White Island when thou wert

there. Having met with Narayana, thou hast made a particular resolution,

which is known to us. In the three worlds consisting of mobile and

immobile Beings, there is nothing that is unknown to us. Of good or evil

that will occur or has occurred or is occurring, that God of gods, O

great ascetic, has informed thee!'"

Vaisampayana continued, "Having heard these words of Nara and Narayana

both of whom were engaged in the practice of the austerest penances, the

celestial Rishi Narada joined his hands in reverence and became entirely

devoted to Narayana. He employed his time in mentally reciting, with due

observances, innumerable sacred Mantras that are approved by Narayana.

Worshipping the Supreme Deity Narayana, and adoring those two ancient

Rishis also that had taken birth in the house of Dharma, the illustrious

Rishi Narada, endued with great energy, continued to reside, thus

employed, in that retreat, called Vadari, on the breast of Himavat,

belonging to Nara and Narayana, for a thousand years as measured by the

standard of the celestials.'"

SECTION CCCXLVI

Vaisampayana said, "On one occasion, while residing in the retreat of

Nara and Narayana, Narada the son of Pramesthi, having duly accomplished

the rites and observances in honour of the deities, set himself to

perform thereafter the rites in honour of the Pitris. Beholding him thus

prepared, the eldest son of Dharma, viz., the puissant Nara addressed

him, saying, 'Whom art thou worshipping, O foremost of regenerate

persons, by these rites and observances in connection with the deities

and the Pitris? O foremost of all persons endued with intelligence, tell

me this, agreeably to the scriptures. What is this that thou art doing?

What also are the fruits desired by thee of those rites thou hast addrest

thyself in performing?'

"Narada said, "Thou saidst unto me on a former occasion that rites and

observances in honour of the deities should be accomplished. Thou saidst

that the rites in honour of the deities constitute the highest sacrifice

and are equivalent to the worship of the eternal Supreme Soul. Instructed

by that teaching, I always sacrifice in honour of the eternal and

immutable Vishnu, through these rites that I perform in worshipping the

deities. It is from that Supreme Deity that Brahma, the Grandsire of all

the worlds, took his rise in days of yore. That Brahma, otherwise called

Prameshthi, filled with cheerfulness, caused my sire (Daksha) to start

into being. I was the son of Brahma, created before all others, by a fiat

of his will (although I had to take birth afterwards as the son of Daksha

through a curse of that Rishi). O righteous and illustrious one, I am

per-forming these rites in honour of the Pitris for the sake of Narayana,

and agreeable to those ordinances that have been laid down by himself.

The illustrious Narayana is the father, mother, and grandfather (of all

creatures). In all sacrifices performed in honour of the Pitris, it is

that Lord of the universe who is adored and worshipped. On one occasion,

the deities, who were sires, taught their children the Srutis. Having

lost their knowledge of the Srutis, the sires had to acquire it again

from those sons unto whom they had communicated it. In consequence of

this incident, the sons, who had thus to communicate the Mantras unto

their sires, acquired the status of sires (and the sire, for having

obtained the Mantras from their sons, acquired the status of sons).[1891]

Without doubt, what the deities did on that occasion is well known to you

two. Sons and sires (on that occasion) had thus to worship each other.

Having first spread some blades of Kusa grass, the deities and the Pitris

(who were their children) placed three Pindas thereon and in this way

worshipped each other. I wish to know, however, the reason why the Pitris

in days of yore acquired the name of Pindas.'

"Nara and Narayana said, 'The Earth, in days of yore, with her belt of

seas, disappeared from the view. Govinda, assuming the form of a gigantic

boar, raised her up (with his mighty tusk), Having replaced the Earth in

her former position, that foremost of Purushas, his body smeared with

water and mud, set himself to do what was necessary for the world and its

denizens. When the sun reached the meridian, and the hour, therefore,

came for saying the morning prayers, the puissant Lord, suddenly shaking

off three balls of mud from his tusk, placed them upon the Earth, O

Narada, having previously spread thereon certain blades of grass. The

puissant Vishnu dedicated those balls of mud unto his own self, according

to the rites laid down in the eternal ordinance. Regarding the three

balls of mud that the puissant Lord had shaken off from his tusks as

Pindas, he then, with sesame seeds of oily kernel that arose from the

heat of his own body, himself performed the rite of dedication, sitting

with face turned towards the East. That foremost of deities then,

impelled by the desire of establishing rules of conduct for the denizens

of the three worlds, said these words:

"Vrishakapi said, I ant the Creator of the worlds. I am resolved to

create those that are to be called Pitris.--Saying these words, he began

to think of those high ordinances that should regulate the rites to be

gone through in honour of the Pitris. While thus engaged, he saw that the

three balls of mud, shaken off his tusk, had fallen towards the South. He

then said unto himself,--These balls, shaken off my tusk, have fallen on

the Earth towards the southern direction of her surface. Led by this, I

declare that these should be known henceforth by the name of Pitris. Let

these three that are of no particular shape, and that are only round,

come to be regarded as Pitris in the world. Even thus do I create the

eternal Pitris. I am the father, the grandfather, and the great

grandfather, and I should be regarded as residing in these three Pindas.

There is no one that is superior to me. Who is there whom I myself may

worship or adore with rites? Who, again, is my sire in the universe? I

myself am my grandfather. I am, indeed, the Grandsire and the Sire. I am

the one cause (of all the universe).--Having said these words, that God

of gods, Vrishakapi by name, offered those Pindas, O learned Brahmana, on

the breast of the Varaha mountains, with elaborate rites. By those rites

He worshipped His own self, and having finished the worship, disappeared

there and then. Hence have the Pitris come to be called by the name of

Pinda. Even this is the foundation of the designation. Agreeably to the

words uttered by Vrishakapi on that occasion, the Pitris receive the

worship offered by all. They who perform sacrifices in honour of and

adore the Pitris, the deities, the preceptor or other reverend senior

guests arrived at the house, kine, superior Brahmanas, the goddess Earth,

and their mothers, in thought, word, and deed, are said to adore and

sacrifice unto Vishnu himself. Pervading the bodies of all existent

creatures, the illustrious Lord is the Soul of all things. Unmoved by

happiness or misery, His attitude towards all is equal. Endued with

greatness, and of great soul, Narayana has been said to be the soul of

all things in the universe.'"

SECTION CCCXLVII

Vaisampayana said, 'Having heard these words of Nara and Narayana, the

Rishi Narada became filled with devotion towards the Supreme Being.

Indeed, with his whole soul he devoted himself to Narayana. Having

resided for a full thousand years in the retreat of Nara and 'Narayana,

having beheld the immutable Hari, and heard the excellent discourse

having Narayana for its topic, the celestial Rishi repaired to his own

retreat on the breast of Himavat, Those foremost of ascetics viz., Nara

and Narayana, however continued to reside in their delightful retreat of

Vadari, engaged in the practice of the severest austerities. Thou art

born in the race of the Pandavas. Thou art of immeasurable energy. O

perpetuator of the race of the Pandavas, having listened to this

discourse on Narayana from the beginning, thou hast certainly been

cleansed of all thy sins and thy soul has been sanctified. His is neither

this world nor the world hereafter, O best of kings, who hates instead of

loving and reverencing the immutable Hari. The ancestors of that person

who hates Narayana, who is the foremost of deities, and is otherwise

called Hari, sink into hell for eternity. O tiger among men, Vishnu is

the soul of all beings. How, then, can Vishnu be hated, for in hating him

one would hate one's own self. He who is our preceptor, viz., the Rishi

Vyasa, the son of Gandhavati, has himself recited this discourse unto us

on the glory of Narayana, that glory which is the highest and which is

immutable. I heard it from him and have recited it to thee exactly as I

heard it, O sinless one. This cult, with its mysteries and its abstract

of details, was obtained by Narada, O king, from that Lord of the

universe, viz., Narayana himself. Even such are the particulars of this

great cult. I have, before this, O foremost of kings, explained it to

thee in the Hari-Gita, with a brief reference to its ordinances.[1892]

Know that the Island-born Krishna, otherwise called Vyasa, is Narayana on

Earth. Who else than he, O tiger among kings, could compile such a

treatise as the Mahabharata? Who else than that puissant Rishi could

discourse upon the diverse kinds of duties and cults for the observance

and adoption of men? Thou hast resolved upon performing a great

sacrifice. Let that sacrifice of thine proceed as determined by thee.

Having listened to the diverse kinds of duties and cults, let thy

Horse-sacrifice go on."

Sauti continued, That best of kings, having heard this great discourse,

began all those rites that are laid down in the ordinance, for the

completion of his great sacrifice. Questioned by thee, O Saunaka, I have

duly recited to thee and all these Rishis that are denizens of the

Naimisha forest, that great discourse having Narayana for its topic.

Formerly Narada had recited it to my preceptor in the hearing of many

Rishis and the sons of Pandu and in the presence of Krishna and Bhishma

also.[1893] The Supreme deity Narayana is the Lord of all the foremost of

Rishis, and of the three worlds. He is the upholder of Earth herself of

vast proportions. He is the receptacle of the Srutis and of the attribute

of humility. He Is the great receptacle of all those ordinances that

should be practised for attaining to tranquillity of heart, as also of

all those that go by the name of Yama. He is always accompanied by the

foremost of regenerate persons. Let that great deity be thy refuge. Hari

ever does what is agreeable and beneficial to the denizens of heaven. He

is always the slayer of such Asuras (as become troublesome to the three

worlds). He is the receptacle of penances. He is possessed of great fame.

He is the slayer of the Daityas known by the name of Madhu and Kaitabha.

He is the ordainer of the ends that are attained to by persons acquainted

with and observant of scriptural and other duties. He dispels the fears

of all persons. He takes the foremost of those offerings that are

dedicated in sacrifices. He is thy refuge and protection. He is endued

with attributes. He is freed from attributes. He is endued with a

quadruple form. He shares the merits arising from the dedication of tanks

and the observance of similar religious rites. Unvanquished and possessed

of great might, it is He that always ordains the end approachable by the

Soul alone, of Rishis of righteous deeds. He is the witness of the

worlds. He is unborn. He is the one ancient Purusha. Endued with the

complexion of the Sun, He is the Supreme Lord, and he is the refuge of

all. Do all of you bow your heads unto Him since He who sprang from the

waters (viz., Narayana himself) bends his head unto Him.[1894] He is the

origin of the universe. He is that Being who is called Amrita. He is

minute. He is the refuge upon whom all things depend. He is the one Being

to whom the attribute of immutability attaches. The Sankhyas and Yogins,

of restrained souls, hold Him who is eternal in their understandings.

SECTION CCCXLVIII

Janamejaya said, 'I have heard from thee the glory of the divine and

Supreme Soul. I have heard also of the birth of the Supreme Deity in the

house of Dharma, in the form of Nara and Narayana. I have also heard from

thee the origin of the Pinda from the mighty Baraha (Boar) (which form

the supreme Deity had assumed for raising by the submerged Earth). I have

heard from thee about those deities and Rishis that were ordained for the

religion of Pravritti and of those that were ordained for the religion of

Nivritti. Thou hast also, O regenerate one, discoursed to us on other

topics. Thou hast said also unto us of that vast form, with the Equine

head, of Vishnu, that partaker of the libations and other offerings made

in sacrifices,--.the form, viz., that appeared in the great ocean on the

North-East. That form was beheld by the illustrious Brahman, otherwise

known by the name of Parameshthi. What, however, were the exact features,

and what the energy, the like of which among all great objects, had never

appeared before, of that form which Hari, the upholder of the universe,

displayed on that occasion? What did Brahman do, O ascetic, after having

seen that foremost of deities, him whose likeness had never been seen

before, him who was of immeasurable energy, him who had the Equine head,

and him who was Sacredness itself? O regenerate one, this doubt hath

arisen in our mind about this ancient subject of knowledge. O thou of

foremost intelligence, for what reason did he supreme Deity assume that

form and display himself in it unto Brahman? Thou hast certainly

sanctified us by discoursing unto us on these diverse sacred

subjects!'[1895]

Sauti said, I shall recite to thee that ancient history, which is

perfectly consistent with the Vedas, and which the illustrious

Vaisampayana recited unto the son of Parikshit on the occasion of the

great Snake-sacrifice. Having heard the account of the mighty form of

Vishnu, equipt with the horse-head, the royal son of Parikshit too had

entertained the same doubt and put the same questions to Vaisampayana.

Janamejaya said, "Tell me, O best of men, for what reason did Hari appear

in that mighty form equipt with a horse-head and which Brahma, the

Creator, beheld on the shores of the great northern Ocean on the occasion

referred to by yourself?"

Vaisampayana said, "All existent objects, O king, in this world, are the

result of a combination of the five primal elements, a combination due to

the intelligence of the Supreme Lord. The puissant Narayana, endued with

infinity, is the supreme Lord and Creator of the universe. He is the

inner Soul of all things, and the giver of boons. Divested of attributes,

he is again possessed of them. Listen now, O best of kings, to me as I

narrate to thee how the Destruction is brought about of all things. At

first, the element of Earth becomes merged in Water and nothing then is

seen save one vast expanse of Water on all sides. Water then merges into

Heat, and Heat into Wind. Wind then merges into Space, which in its turn,

merges into Mind. Mind merges into the Manifest (otherwise called

Consciousness or Ego). The Manifest merges into the Unmanifest (or

Prakriti). The Unmanifest (or Prakriti) merges into Purusha (Jivatman)

and Purusha merges into the Supreme Soul (or Brahman). Then Darkness

spreads over the face of the universe, and nothing can be perceived. From

that primal Darkness arises Brahma (endued with the principle of

Creation). Darkness is primeval and fraught with immortality. Brahma that

arises from primeval Darkness develops (by its own potency) into the idea

of the universe, and assumes the form of Purusha. Such Purusha is called

Aniruddha. Divested of sex, it is called otherwise by the name of

Pradhana (Supreme or Primary). That is also known by the name of

Manifest, or the combination of the triple attribute, O best of kings. He

exists with Knowledge alone for his companion. That illustrious and

puissant Being is otherwise called by the name of Viswaksena or Hari.

Yielding to Yoga-sleep, he lays himself down on the waters. He then

thinks of the Creation of the Universe of diversified phenomena and

fraught with immeasurable attributes. While engaged in thinking of

Creation, he recollects his own high attributes. From this springs the

four-faced Brahma representing the Consciousness of Anirudha. The

illustrious Brahma, otherwise called Hiranyagarbha, is the Grandsire of

all the worlds. Endued with eyes like lotus petals, he takes birth within

the Lotus that springs from (the navel of) Anirudha. Seated on that

Lotus, the illustrious, puissant, and eternal Brahma of wonderful aspect

saw that the waters were on all sides. Adopting the attribute of Sattwa

Brahma, otherwise called Parameshthi, then commenced to create the

universe. In the primeval Lotus that was endued with the effulgence of

the Sun, two drops of water had been cast by Narayana that were fraught

with great merit. The illustrious Narayana, without beginning and without

end, and transcending destruction, cast his eyes on those two drops of

water. One of those two drops of water, of very beautiful and bright

form, looked like a drop of honey. From that drop sprang, at the command

of Narayana, a Daitya of the name of Madhu made up of the attribute of

Tamas (Dullness). The other drop of water within the Lotus was very hard.

From it sprang the Daitya Kaitabha made up of the attribute of Rajas.

Endued thus with the attributes of Tamas and Rajas, the two Daityas

possessed of might and armed with maces, immediately after their birth,

began to rove within that vast primeval Lotus. They beheld within it

Brahma of immeasurable effulgence, engaged in creating the four Vedas,

each endued with the most delightful form. Those two foremost of Asuras,

possessed of bodies, beholding the four Vedas, suddenly seized them in

the very sight of their Creator. The two mighty Danavas, having seized

the eternal Vedas, quickly dived into the ocean of waters which they saw

and proceeded to its bottom. Seeing the Vedas forcibly taken away from

him, Brahma became filled with grief. Robbed of the Vedas in this way,

Brahma then addressed the Supreme Lord in these words.

"Brahma said, 'The Vedas are my great eyes. The Vedas are my great

strength. The Vedas are my great refuge. The Vedas are my high Brahman.

All the Vedas, however, have been forcibly taken away from me by the two

Danavas. Deprived of the Vedas, the worlds I have created have become

enveloped in darkness. Without the Vedas (beside me), how shall I succeed

in causing my excellent Creation to start into existence? Alas, great is

the grief I suffer in consequence of the loss of the Vedas (through such

agency). My heart is very much pained. It has become the abode of a great

sorrow. Who is there that will rescue me from this ocean of grief in

which I am sunk for the loss I have endured? Who is there that will bring

me the Vedas I have lost? Who is there that will take compassion on

me?--While Brahma was uttering these words, O best of kings, the

resolution suddenly arose in his mind, O foremost of intelligent persons,

for hymning the praises of Hari in these words. The puissant Brahma then,

with hands joined in reverence, and seizing the feet of his progenitor,

sang this highest of hymns in honour of Narayana.'"

"Brahma said, 'I bow to thee, O heart of Brahman. I bow to thee that hast

been born before me. Thou art the origin of the universe. Thou art the

foremost of all abodes. Thou, O puissant one, art the ocean of Yoga with

all its branches. Thou art the Creator of both what is Manifest and what

is Unmanifest. Thou treadest along the path whose auspiciousness is of

inconceivable extent. Thou art the consumer of the universe. Thou art the

Antaralock (Inner Soul) of all creatures. Thou art without any origin.

Thou art the refuge of the universe. Thou art self-born; for origin thou

hest none that is not thyself. As regards myself, I have sprung through

thy Grace. From thee have I derived my birth. My first birth from thee,

which is regarded sacred by all regenerate persons, was due to a fiat of

thy Mind. My second birth in days of yore was from thy eyes. Through thy

Grace, my third birth was from thy speech. My fourth birth. O puissant

Lord, was from thy ears. My fifth birth, excellent in all respects, was

from thy nose. O Lord, My sixth birth was, through thee, from an egg.

This is my seventh birth. It has occurred, O Lord, within this Lotus, and

it is meant to stimulate the intellect and desires of all the beings. At

each Creation I take birth from thee as thy son, O thou that art divested

of the three attributes. Indeed, O lotus-eyed one, I take birth as thy

eldest son, made up of Sattwa the foremost of three attributes. Thou art

endued with that nature which is Supreme. Thou springest from thyself. I

have been created by thee. The Vedas are my eyes. Hence, I transcend Time

itself. Those Vedas, which constitute my eyes, have been taken away from

me. I have, therefore, become blind. Do Thou awake from this Yoga-sleep.

Give me back my eyes. I am dear to thee and thou art dear to me. Thus

praised by Brahma, the illustrious Purusha, with face turned towards

every side, then shook off his slumber, resolved to recover the Vedas

(from the Daityas that had forcibly snatched them away). Applying his

Yoga-puissance, he assumed a second form. His body, equipt with an

excellent nose, became as bright as the Moon. He assumed an equine head

of great effulgence, which was the abode of the Vedas. The firmament,

with all its luminaries and constellations, became the crown of his head.

His locks of hair were long and flowing, and had the splendour of the

rays of the Sun. The regions above and below became his two ears. The

Earth became his forehead. The two rivers Ganga and Saraswati became his

two hips. The two oceans became his two eye-brows. The Sun and the Moon

became his two eyes. The twilight became his nose. The syllable Om became

his memory and intelligence. The lightning became his tongue. The

Soma-drinking Pitris became, it is said, his teeth. The two regions of

felicity, viz., Goloka and Brahmaloka, became his upper and lower lips.

The terrible night that succeeds universal destruction, and that

transcends the three attributes, became his neck. Having assumed this

form endued with the equine head and having diverse things for its

diverse limbs, the Lord of the universe disappeared then and there, and

proceeded to the nether regions. Having reached those regions, he set

himself to high Yoga. Adopting a voice regulated by the rules of the

science called Siksha, he began to utter loudly Vedic Mantras. His

pronunciation was distinct and reverberated through the air, and was

sweet in every respect. The sound of his voice filled the nether region

from end to end. Endued with the properties of all the elements, it was

productive of great benefits. The two Asuras, making an appointment with

the Vedas in respect of the time when they would come back to take them

up again, threw them down in the nether region, and ran towards the spot

whence those sounds appeared to come. Meanwhile, O king, the Supreme Lord

with the equine head, otherwise called Hari, who was himself in the

nether region, took up all the Vedas. Returning to where Brahma was

staying, he gave the Vedas unto him. Having restored the Vedas unto

Brahma, the Supreme Lord once more returned to his own nature. The

Supreme Lord also established his form with the equine head in the

North-Eastern region of the great ocean. Having (in this way) established

him who was the abode of the Vedas, he once more became the equine-headed

form that he was.[1896] The two Danavas Madhu and Kaitabha, not finding

the person from whom those sounds proceeded, quickly came back to that

spot. They cast their eyes around but beheld that the spot on which they

had thrown the Vedas was empty. Those two foremost of mighty Beings,

adopting great speed of motion, rose from the nether region. Returning to

where the primeval Lotus was that had given them birth, they saw the

puissant Being, the original Creator, staying in the form of Aniruddha of

fair complexion and endued with a splendour resembling that of the Moon.

Of immeasurable prowess, he was under the influence of Yoga-sleep, his

body stretched on the waters and occupying a space as vast as itself.

Possessed of great effulgence and endued with the attribute of stainless

Sattwa, the body of the Supreme Lord lay on the excellent hood of a snake

that seemed to emit flames of fire for the resplendence attaching to it.

Beholding the Lord thus lying, the two foremost of Danavas roared out a

loud laugh. Endued with the attributes of Rajas and Tamas, they

said.--'This is that Being of white complexion. He is now lying asleep.

Without doubt, this one has brought the Vedas away from the nether

region. Whose is he? Whose is he? Who is he? Why is he thus asleep on the

hood of a snake: Uttering these words, the two Danavas awakened Hari from

his Yoga-slumber. The foremost of Beings, (viz., Narayana), thus

awakened, understood that the two Danavas intended to have an encounter

with him in battle. Beholding the two foremost of Asuras prepared to do

battle with him, he also set his mind to gratify that desire of theirs.

Thereupon an encounter took place between those two on one side and

Narayana on the other. The Asuras Madhu and Kaitabha were embodiments of

the attributes of Rajas and Tamas. Narayana slew them both for gratifying

Brahma. He thence came to be called by the name of Madhusudana (slayer of

Madhu). Having compassed the destruction of the two Asuras and restored

the Vedas to Brahma, the Supreme Being dispelled the grief of Brahma.

Aided then by Hari and assisted by the Vedas, Brahma created all the

worlds with their mobile and immobile creatures. After this, Hari,

granting unto the Grandsire intelligence of the foremost order relating

to the Creation, disappeared there and then for going to the place he had

come from. It was thus that Narayana, having assumed the form equipt with

the horse-head, slew the two Danavas Madhu and Kaitabha (and disappeared

from the sight of Brahma). Once more, however, he assumed the same form

for the sake of causing the religion of Pravritti to flow in the

universe.'

"Thus did the blessed Hari assume in days of old that grand form having

the equine head. This, of all his forms, endued with puissance, is

celebrated as the most ancient. That person who frequently listens or

mentally recites this history of the assumption by Narayana of the form

equipt with the equine head, will never forget his Vedic or other lore.

Having adored with the austerest penances the illustrious deity with the

equine head, the Rishi Panchala (otherwise known as Galava) acquired the

science of Krama by proceeding along the path pointed out by the deity

(Rudra).[1897] I have thus recited to thee, O king the old story of

Hayasiras, consistent with the Vedas about which thou hadst asked me.

Whatever forms, the Supreme Deity desires to assume with a view to

ordaining the various affairs of the universe, he assumes those forms

immediately within himself by exercise of his own inherent powers. The

Supreme Deity, endued with every prosperity, is the receptacle of the

Vedas. He is the receptacle of Penances also. The puissant Hari is Yoga.

He is the embodiment of the Sankhya philosophy. He is that Para Brahman

of which we hear. Truth has Narayana for its refuge. Rita has Narayana

for its soul. The religion of Nivritti, in which there is no return, has

Narayana for its high abode. The other religion which has Pravritti for

its basis, has equally Narayana for its soul. The foremost of all the

attributes that belong to the element of Earth is scent. Scent has

Narayana for its soul. The attributes of Water, O king, are called the

Tastes (of the various kinds). These Tastes have Narayana for their soul.

The foremost attribute of Light is form. Form also has Narayana for its

soul. Touch, which is the attribute of Wind, is also said to have

Narayana for its soul. Sound, which is an attribute of space, has like

the others, Narayana for its soul. Mind also, which is the attribute of

the unmanifest (Prakriti), has Narayana for its soul. Time which is

computed by the motion of the celestial luminaries has similarly Narayana

for its soul. The presiding deities of Fame, of Beauty, and of Prosperity

have the same Supreme Deity for their soul. Both the Sankhya philosophy

and Yoga have Narayana for their soul. The Supreme Being is the cause of

all this, as Purusha. He is, again the cause of everything, as Pradhana

(or Prakriti). He is Swabhaba (the basis on which all things rest). He is

the doer or agent, and is the cause of that variety that is witnessed in

the universe. He is the diverse kinds of energy that act in the universe.

In these five ways he is that all-controlling invisible influence of

which people speak. Those employed in investigating the several topics of

enquiry with the aid of such reasons as are of wide application, regard

Hari to be identical with the five reasons adverted to above and as the

final refuge of all things. Indeed, the puissant Narayana, endued with

the highest Yoga puissance, is the one topic (of enquiry). The thoughts

of the denizen of all the worlds including Brahma and the high-souled

Rishis, of those that are Sankhyas and Yogins, of those that are Yatis,

and of those, generally, that are conversant with the Soul are fully

known to Kesava, but none of these can know what is thoughts are.

Whatever acts are performed in honour of the gods or the Pitris, whatever

gifts are made, whatever penances are performed, have Vishnu for their

refuge,--who is established upon his own supreme ordinances. He is named

Vasudeva because of his being the abode of all creatures. He is

immutable. He, is Supreme. He is the foremost of Rishis. He is endued

with the highest puissance. He is said to transcend the three attributes.

As Time (which runs smoothly without any sign) assumes indications when

it manifests itself in the form of successive seasons, even so He, though

really divested of attributes (for manifesting Himself). Even they that

are high-souled do not succeed in understanding his motions. Only those

foremost of Rishis that have knowledge of their Souls, succeed in

beholding in their hearts that Purusha who transcends all attributes."

SECTION CCCXLIX

Janamejaya said, "The illustrious Hari becomes gracious unto them that

are devoted to him with their whole souls. He accepts also all worship

that is offered to Him agreeably to the ordinance. Of those persons that

have burnt off their fuel,[1898] and that are divested of both merit and

demerit, that have attained the Knowledge as handed down from preceptor

to preceptor--such persons always attain to that end which is called the

fourth, viz., the essence of the Purushottama or Vasudeva,[1899]--through

the three others. Those persons, however, that are devoted to Narayana

with their whole souls at once attain to the highest end[1900] Without

doubt, the religion of devotion seems to be superior (to that of

Knowledge) and is very dear to Narayana. These, without going through the

three successive stages (of Aniruddha, Pradyumna, and Sankarshana), at

once attain to the immutable Hari. The end that is attained by Brahmanas,

who, attending to due observances, study the Vedas with the Upanishads

according to the rules laid down for regulating such study, and by those

that adopt the religion of Yatis, is inferior, I think, to that attained

by persons devoted to Hari with their whole souls. Who first promulgated

this religion of Devotion? Was it some deity or some Rishi that declared

it? What are the practices of those that are said to be devoted with

their whole souls? When did those practices begin? I have doubts on these

topics. Do thou remove those doubts. Great is nay curiosity to hear thee

explain the several points."[1901]

Vaisampayana said, "When the diverse divisions of the Pandava and the

Kuru armies were drawn up in the array for the battle and when Arjuna

became cheerless, the holy one himself explained the question of what is

the end and what is not the end attained by persons of different

characters. I have before this recited to thee the words of the holy one.

The religion preached by the holy one on that occasion is difficult of

comprehension. Men of uncleansed souls cannot apprehend it at all. Having

created this religion in days of yore, viz., in the Krita age, in perfect

consonance with the Samans, it is borne, O king, by the Supreme Lord,

viz., Narayana, himself. This very topic was raised by the highly blessed

Partha to Narada (for the latter's discourse) in the midst of the Rishis

and in the presence of Krishna and Bhishma. My preceptor, viz., the

Island-born Krishna heard what Narada said. Receiving it from the

celestial Rishis, O best of kings, my preceptor imparted it to me in

exactly the same way in which he had obtained it from the celestial

Rishi. I shall now recite it to thee, O monarch, in the same way as it

has been received from Narada. Listen, therefore, to me. In that Kalpa

when Brahma the Creator, O king, took his birth in the mind of Narayana

and issued from the latter's mouth, Narayana himself performed, O

Bharata, his Daiva and Paitra rites in accordance with this religion.

Those Rishis that subsist upon the froth of water then obtained it from

Narayana. From the froth-eating Rishis, this religion was obtained by

those Rishis that go by the name of Vaikanasas. From the Vaikanasas,

Shoma got it. Afterwards, it disappeared from the universe. After the

second birth of Brahma, viz., when he sprang from the eyes of Narayana, O

king, the Grandsire (that is. Brahma) then received this religion from

Shoma. Having received it thus, Brahma imparted this religion, which has

Narayana for its soul, unto Rudra. In the Krita age of that ancient

Kalpa, Rudra, devoted to Yoga, O monarch, communicated it to all those

Rishis that are known by the name of Valikhilyas. Through the illusion of

Narayana, it once more disappeared from the universe. In the third birth

of Brahma, which was due to the speech of Narayana, this religion once

more sprang up, O king, from Narayana himself. Then a Rishi of the name

of Suparna obtained it from that foremost of Beings. The Rishi Suparna

used to recite this excellent religion, this foremost of cults, three

times during the day. In consequence of this, it came to be called by the

name of Trisauparna in the world. This religion has been referred to in

the Rigveda. The duties it inculcates are exceedingly difficult of

observance. From the Rishi Suparna, this eternal religion was obtained, O

foremost of men, by the God of wind, that sustainer of the lives of all

creatures in the universe. The God of wind communicated it unto such

Rishis as subsist upon what remains of sacrificial offerings after

feeding guests and others. From those Rishis this excellent religion was

obtained by the Great Ocean. It once more disappeared from the universe

and became merged into Narayana. In the next birth of the high-souled

Brahman when he Sprang from the ear of Narayana, listen, O chief of men,

to what happened in that Kalpa. The illustrious Narayana, otherwise

called Hari, when he resolved upon Creation, thought of a Being who would

be puissant enough to create the universe. While thinking of this, a

Being sprang from his ears competent to create the universe. The Lord of

all called him by the name of Brahma. Addressing Brahma, the Supreme

Narayana said unto him,--Do thou, O son, create all kinds of creatures

from thy mouth and feet. O thou of excellent vows, I shall do what will

be beneficial for thee, for I shall impart to thee both energy and

strength sufficient to render thee competent for this task. Do thou

receive also from me this excellent religion known by the name of

Sattwata. Aided by that religion do thou create the Krita age and ordain

it duly. Thus addressed, Brahma bowed his head unto the illustrious Hari,

the god of the gods and received from him that foremost of all cults with

all its mysteries and its abstract of details, together with the

Aranyakas,--viz., that cult, which sprang from the mouth of Narayana.

Narayana then instructed Brahma of immeasurable energy in that cult, and

addressing him, said,--Thou art the creator of the duties that are to be

observed in the respective Yugas. Having said this unto Brahma, Narayana

disappeared and proceeded to that spot which is beyond the reach of

Tamas, where the Unmanifest resides, and which is known by the men of

acts without desire of fruits. After this, the boon-giving Brahma, the

Grandsire of the worlds, created the different worlds with their mobile

and immobile creatures. The age that first commenced was highly

auspicious and came to be called by the name of Krita. In that age, the

religion of Sattwa existed, pervading the entire universe.[1902] With the

aid of that primeval religion of righteousness, Brahma, the Creator of

all the worlds, worshipped the Lord of all the deities, viz., the

puissant Narayana, otherwise called Hari. Then for the spread of that

religion and desirous of benefiting the worlds, Brahman instructed that

Manu who is known by the name of Swarochish in that cult.

Swarochish-Manu, that Lord of all the worlds, that foremost of all

persons endued with puissance, then cheerfully imparted the knowledge of

that cult to his own son, O king, who was known by the name of

Sankhapada. The son of Manu, viz., Sankhapada, communicated the knowledge

of that to his own son Suvarnabha who was the Regent of the cardinal and

subsidiary points of the compass. When, upon the expiration of the Kriti

Yuga, the Treta came, that cult once more disappeared from the world. In

a subsequent birth of Brahman, O best of kings, viz., that which was

derived from the nose of Narayana. O Bharata, the illustrious and

puissant Narayana or Hari with eyes like lotus petals, himself sang this

religion in the presence of Brahma. Then the son of Brahma, created by a

fiat of his will, viz., Sanatkumara, studied this cult. From Sanatkumara,

the Prajapati Virana, in the beginning of the Krita age, O tiger among

Kurus, obtained this cult. Virana having studied it in this way, taught

it to the ascetic Raivya. Raivya, in his turn, imparted it to his son of

pure soul, good vows, and great intelligence, viz., Kukshi, that

righteous Regent of the cardinal and subsidiary points of the compass.

After this, that cult, born of the mouth of Narayana, once more

disappeared from the world. In the next birth of Brahma, viz., that which

he was derived from an egg which sprang from Hari, this cult once more

issued from the mouth of Narayana. It was received by Brahma, O king, and

practised duly in all its details by him. Brahma then communicated it, O

monarch, to those Rishis that are known by the name of Varhishada. From

the Varhishadas it was obtained by a Brahmana well-versed in the

Sama-Veda, and known by the name of Jeshthya. And because he was

well-versed with the Samans, therefore was he known also by the name of

Jeshthya-Samavrata Hari.[1903] From the Brahmana known by the name of

Jeshthya, this cult was obtained by a king of the name of Avikampana.

After this, that cult, derived from the puissant Hari, once more

disappeared from the world. During the seventh birth of Brahma due to the

lotus, O king, that sprang from the navel of Narayana, this cult was once

more declared by Narayana himself, unto the Grandsire of pure soul, the

Creator of all the worlds, in the beginning of this Kalpa. The Grandsire

gave it in days of yore to Daksha (one of his sons created by a fiat of

his will). Daksha, in his turn, imparted it to the eldest of all the sons

of his daughters, O monarch, viz., Aditya who is senior in age to

Savitri. From Aditya, Vivaswat obtained it. In the beginning of the Treta

Yuga, Vivaswat imparted the knowledge of this cult to Manu. Manu, for the

protection and support of all the worlds, then gave it to his son

Ikshaku.[1904] Promulgated by Ikshaku, that cult over-spreads the whole

world. When the universal destruction comes, it will once more return to

Narayana and be merged in Him. The religion which is followed and

practised by the Yatis, has, O best of kings, been narrated to thee

before this in the Hari Gita, with all its ordinances in brief. The

celestial Rishi Narada got it from that Lord of universe, viz., Narayana

himself, O king, with all its mysteries and abstract of details. Thus, O

monarch, this foremost of cults is primeval and eternal. Incapable of

being comprehended with ease and exceedingly difficult of being

practised, it is always upheld by persons wedded to the attribute of

Sattwa. It is by means of acts that are well-performed and accomplished

with a full knowledge of duties and in which there is nothing of injury

to any creature,--that Hari the Supreme Lord becomes gratified. Some

persons adore Narayana as possessed of only one form, viz., that of

Aniruddha. Some adore Him as endued with two forms, viz., that of

Aniruddha and Pradyumna. Some adore Him as having three forms, viz.,

Aniruddha, Pradyumna, and Sankarshana. A fourth class adore him as

consisting of four forms, viz., Aniruddha, Pradyumna, Sankarshana, and

Vasudeva. Hari is Himself the Kshetrajna (Soul). He is without parts

(being ever full). He is the Jiva in all creatures, transcending the five

primal elements. He is the Mind, O monarch, that directs and controls the

five senses. Endued with the highest intelligence. He is the Ordainer of

the universe, and the Creator thereof. He is both active and inactive. He

is both Cause and the Effect. He is the one immutable Purusha, who sports

as He likes, O king. Thus have I recited to thee the religion of

desireless Devotees, O best of kings, incapable of being comprehended by

persons of uncleansed souls but this I acquired through the grace of my

preceptor. Persons are very rare, O king, that are devoted to Narayana

with whole souls. If, O son of Kuru's race the world had been full of

such persons, that are full of universal compassion, that are endued with

knowledge of the soul, and that are always employed in doing good to

others, then the Krita age would have set in. All men would have betaken

themselves to the accomplishment of acts without desire of fruit. It was

even in this way, O monarch, that, that foremost of regenerate persons,

(viz., the illustrious Vyasa), my preceptor, fully conversant with all

duties, discoursed unto king Yudhishthira the just on this religion of

Devotion, in the presence of many Rishis and in the hearing of Krishna

and Bhishma. He had obtained it from the celestial Rishi Narada endued

with wealth of penances. Those persons that are devoted to Narayana with

their whole souls and are desireless succeed in attaining to the region

of that highest of deities, identical with Brahma, pure in complexion,

possessed of the effulgence of the moon and endued with immutability.

Janamejaya said, "I see that those regenerate persons whose souls have

been awakened practise diverse kinds of duties. Why is it that other

Brahmanas instead of practising those duties betake themselves to the

observance of other kinds of vows and rites?"

Vaisampayana said, "Three kinds of disposition, O monarch, have been

created in respect of all embodied creatures, viz., that which relates to

the attribute of Sattwa, that which relates to the attribute of Rajas,

and lastly that which relates to the attribute of Tamas, O Bharata. As

regards embodied creatures, O perpetuator of Kuru's race, that person is

the foremost who is wedded to the attribute of Sattwa, for, O tiger among

men, it is certain that he will attain to Emancipation. It is with the

aid of this very attribute of Sattwa that one endued therewith succeeds

in understanding the person that is conversant with Brahma. As regards

Emancipation, it is entirely dependent upon Narayana. Hence it is that

persons striving after Emancipation are regarded as made up of the

attribute of Sattwa. By thinking of Purushottama the foremost of Beings,

the man that is devoted with his whole soul to Narayana, acquires great

wisdom. Those persons that are endued with wisdom, that have betaken

themselves to the practices of Yatis and the religion of

Emancipation,--those persons of quenched thirst, always find that Hari

favours them with the fruition of their desire.[1905] That man subject to

birth (and death) upon whom Hari casts a kind eye should be known as

endued with the attribute of Sattwa and devoted to the acquisition of

Emancipation. The religion followed by a person that is devoted with his

whole soul to Narayana is regarded as similar or equal in merit to the

system of the Sankhyas. By adopting that religion one attains to the

highest end and attains to Emancipation which has Narayana for its soul.

That person upon whom Narayana looks with compassion succeeds in becoming

awakened.[1906] No one, O king, can become awakened through his own

wishes. That nature which partakes of both Rajas and Tamas is said to be

mixed. Hari never casts a kind eye upon the person subject to birth (and

death) that is endued with such a mixed nature and that has, on that

account, the principle of Pravritti in him. Only Brahma, the Grandsire of

the worlds, looks upon the person that is subject to birth and death

because of his mind being overwhelmed with the two inferior attributes of

Rajas and Tamas.[1907] Without doubt, the deities and the Rishis are

wedded to the attributes of Sattwa, O best of kings. But then they that

are divested of that attribute in its subtile form are always regarded to

be of mutable nature".[1908]

Janamejaya said, "How can one that is fraught with the principle of

change succeed in attaining to that Purushottama (the foremost of

Purusha)? Do tell me all this, which is, no doubt, known to thee. Do thou

discourse to me also of Pravritti in due order."

Vaisampayana said, "That which is the twenty-fifth (in the enumeration of

topics as made in the Sankhya system) viz., when it becomes able to

abstain entirely from acts, succeeds in attaining to the Purushottama

which is exceedingly subtile, which is invested with the attribute of

Sattwa (in its subtile form), and which is fraught with the essences

symbolised by three letters of the alphabet (viz., A, U, and M). The

Sankhya system, the Aranyaka-Veda, and the Pancharatra scriptures, are

all one and the same and form parts of one whole. Even this is the

religion of those that are devoted with their whole souls to Narayana,

the religion that has Narayana for its essence.[1909] As waves of the

ocean, rising from the ocean, rush away from it only to return to it in

the end, even so diverse kinds of knowledge, springing from Narayana,

return to Narayana in the end. I have thus explained to thee, O son of

Kuru's race, what the religion of Sattwa is. If thou beest competent for

it, O Bharata, do thou practise that religion duly. Even thus did the

highly-blessed Narada explain to my preceptor,--the Island-born

Krishna--the eternal and immutable course, called Ekanta, (ending in One)

followed by the Whites[1910] as also by the yellow-robed Yatis. Vyasa

gratified with Dharma's son Yudhishthira, imparted this religion to king

Yudhishthira the just who was possessed of great intelligence. Derived

from my preceptor I have also communicated it to thee! O best of kings,

this religion is for these reasons, exceedingly difficult of practice.

Others, hearing it, become as much confounded as thou hast suffered

thyself to be. It is Krishna who is the protector of the universe and its

beguiler. It is He who is the destroyer and the cause, O monarch."

SECTION CCCL

Janamejaya said, "The Sankhya system, the Pancharatra scriptures, and the

Aranyaka-Vedas,--these different systems of knowledge or religion,--O

regenerate Rishi, are current in the world. Do all these systems preach

the same course of duties, or are the courses of duties preached by them,

O ascetic, different from one another? Questioned by me, do thou

discourse to me on Pravritti in due order!"

Vaisampayana said, "I bow unto that great Rishi who is the dispeller of

darkness, and whom Satyavati bore to Parasara in the midst of an island,

who is possessed of great knowledge and who is endued with great

liberality of soul. The learned say that he is the origin of the

Grandsire Brahma; that he is the sixth form of Narayana; that he is the

foremost of Rishis; that he is endued with the puissance of Yoga; that as

the only son of his parents he is an incarnate portion of Narayana; and

that, born under extraordinary circumstances on an Island, he is the

inexhaustible receptacle of the Vedas. In the Krita age, Narayana of

great puissance and mighty energy, created him as his son. Verily, the

high-souled Vyasa is unborn and ancient and is the inexhaustible

receptacle of the Vedas!"

Janamejaya said, "O best of regenerate persons, it was thou that saidst

before this that the Rishi Vasishtha had a son of the name of Saktri and

that Saktri had a son of the name of Parasara, and that Parasara begot a

son named the Island-born Krishna endued with great ascetic merit. Thou

tellest me again that Vyasa is the son of Narayana. I ask, was it in some

former birth that Vyasa of immeasurable energy had sprung from Narayana?

O thou of great intelligence, do tell me of that birth of Vyasa which was

due to Narayana!"

Vaisampayana said, "Desirous of understanding the meaning of the Srutis,

my preceptor, that ocean of penances, who is exceedingly devoted to the

observance of all scriptural duties and the acquisition of knowledge,

dwelt for some time in a particular region of the Himavat mountains.

Endued with great intelligence, he became fatigued with his penances in

consequence of the great strain on his energies occasioned by the

composition of the Mahabharata. At that time, Sumanta and Jaimini and

Paila of firm vows and myself numbering the fourth, and Suka his own son,

attended on him. All of us, O king, in view of the fatigue our preceptor

felt, waited dutifully upon him, engaged in doing all that was necessary

for dispelling that fatigue of his. Surrounded by these disciples of his,

Vyasa shone in beauty on the breast of the Himavat mountains like the

Lord of all the ghostly beings, viz., Mahadeva, in the midst of those

ghostly attendants of his. Having recapitulated the Vedas with all their

branches as also the meanings of all the Verses in the Mahabharata, one

day, with rapt attention, all of us approached our preceptor who, having

controlled his senses, was at time rapt up in thought. Availing ourselves

of an interval in the conversation, we asked that foremost of regenerate

persons to expound to us the meanings of the Vedas and the Verses in the

Mahabharata and narrate to us the incidents as well of his own birth from

Narayana. Conversant as he was with all topics of enquiry, he at first

discoursed to us on the interpretations of the Srutis and the

Mahabharata, and then set himself to narrate to us the following

incidents relating to his birth from Narayana.

"Vyasa said, 'Listen, ye disciples, to this foremost of narratives, to

this best of histories that relates again to the birth of a Rishi.

Appertaining to the Krita age, this narrative has become known to me

through my penances, ye regenerate ones. On the occasion of the seventh

creation, viz., that which was due to the primeval Lotus, Narayana,

endued with the austerest penances, transcending both good and ill, and

possessed of unrivalled splendour, at first created Brahma, from his

navel. After Brahma had started into birth, Narayana addressed him,

saying; Thou halt sprung from my navel. Endued with puissance in respect

of creation, do thou set thyself to create diverse kinds of creatures,

rational and irrational. Thus addressed by the author of his being,

Brahma with his mind penetrated by anxiety, felt the difficulty of his

task and became unwilling to do what he was commenced to do. Bowing his

head unto the boon-giving and illustrious Hari, the Lord of the universe,

Brahma said these words unto him,--I bow to thee, O Lord of the deities,

but I ask what puissance have I to create diverse creatures? I have no

wisdom. Do thou ordain what should be ordained in view of this. Thus

addressed by Brahma, the Lord of the universe, viz., Narayana,

disappeared there and then from Brahma's sight. The Supreme Lord, the god

of gods, the chief of those endowed with intelligence, then began to

think. The Goddess of Intelligence forthwith made her appearance before

the puissant Narayana. Himself transcending all Yoga, Narayana then, by

dint of Yoga, applied the Goddess of Intelligence properly. The

illustrious and puissant and immutable Hari, addressing the Goddess of

Intelligence who was endued with activity and goodness and all the

puissance of Yoga, said unto her these words:--For the accomplishment of

the task of creating all the worlds do thou enter into Brahma. Commanded

thus by the Supreme Lord, Intelligence forthwith entered Brahma. When

Hari beheld that Brahma had become united with Intelligence. He once more

addressed him, saying--Do thou now create diverse kinds of

creatures.--Replaying unto Narayana by uttering the word 'Yes,' Brahma

reverently accepted the command of his progenitor. Narayana then

disappeared from Brahma's presence, and in a moment repaired to his own

place, known by the name of Deva (Light or Effulgence). Returning to His

own disposition (of Uumanifestness), Hari remained in that state of

oneness. After the task of creation, however, had been accomplished by

Brahma, another thought arose in the mind of Narayana. Indeed, he

reflected in this strain:--Brahma, otherwise called Parameshthi, has

created all these creatures, consisting of Daityas and Danavas and

Gandharvas and Rakshasas. The helpless Earth has become burthened with

the weight of creatures. Many among the Daityas and Danavas and Rakshasas

on Earth will become endued with great strength. Possessed of penances,

they will at diverse times succeed in acquiring many excellent boons.

Swelling with pride and might in consequence of those boons that they

will succeed in obtaining, they will oppress and afflict the deities and

the Rishis possessed of ascetic might. It is, therefore, meet that I

should now and then lighten the burthen of the Earth, by assuming diverse

forms one after another as occasion would require. I shall achieve this

task by chastising the wicked and upholding the righteous. (Thus looked

after by me), the Earth, which is the embodiment of Truth, will succeed

in bearing her load of creatures. Assuming the form of a mighty snake I

myself have to uphold the Earth in empty space. Upheld by me thus, she

will uphold the entire creation, mobile and immobile. Incarnated on the

Earth, therefore, in different forms, I shall have to rescue her at such

times from peril. Having reflected in this way, the illustrious slayer of

Madhu created diverse forms in his mind in which to appear from time to

time for accomplishing the task in view. Assuming the form of a Boar, of

Man-lion, of a Dwarf, and of human beings, I shall quell or slay such

enemies of the deities as will become wicked and ungovernable. After

this, the original Creator of the universe once more uttered the

syllable, Bho, causing the atmosphere to resound with it. From this

syllable of speech (Saraswati) arose a Rishi of the name Saraswat. The

son, thus born of the Speech of Narayana, came to be, also called by the

name of Apantara-tamas. Endued with great puissance, he was fully

conversant with the past, the present, and the future. Firm in the

observance of vows, he was truthful in speech.[1911] Unto that Rishi who,

after birth, had bowed his head unto Narayana, the latter, who was the

original Creator of all the deities and possessed of a nature that was

immutable, said those words: Thou shouldst devote thy attention to the

distribution of the Vedas, O foremost of all persons endued with

intelligence.[1912] Do thou, therefore, O ascetic, accomplish what I

command thee.--In obedience to this command of the Supreme Lord from

whose Speech the Rishi Apantaratamas sprang into existence, the latter,

in the Kalpa named after the Self-born Manu, distributed and arranged the

Vedas. For that act of the Rishi, the illustrious Hari became gratified

with him, as also for his well-performed penances, his vow and

observances, and his restraint of the senses or passions. Addressing

him,--Narayana said,--At each Manwantara, O son, thou wilt act in this

way with respect to the Vedas. Thou shalt, in consequence of this act of

thine, be immutable, O regenerate one, and incapable of being transcended

by any one. When the Kali age will set in, certain princes of Bharata's

line, to be called by the name of Kauravas, will take their birth from

thee. They will be celebrated over the Earth as high-souled princes

ruling over powerful kingdoms. Born of thee, dissensions will break out

among them ending in their destruction at one another's hands excepting

yourself. O foremost of regenerate persons,[1913] in that age also,

endued with austere penances, thou wilt distribute the Vedas into diverse

classes. Indeed, in that dark age, thy complexion will become dark. Thou

shalt cause diverse kinds of duties to flow and diverse kinds of

knowledge also. Although endued with austere penances, yet thou shalt

never be able to free thyself from desire and attachment to the world.

Thy son, however, will be freed from every attachment like unto the

Supreme Soul, through the grace of Madhava. It will not be otherwise. He

whom learned Brahmanas call the mind-born son of the Grandsire, viz.,

Vasishtha endued with great intelligence and like unto an ocean of

penances, and whose splendour transcends that of the Sun himself, will be

the progenitor of a race in which a great Rishi of the name of Parasara,

possessed of mighty energy and prowess, will take his birth. That

foremost of persons, that ocean of Vedas, that abode of penances, will

become thy sire (when thou wilt take birth in the Kali age). Thou shalt

take thy birth as the son of a maiden residing in the house of her sire,

through an act of congress with the great Rishi Parasara. Doubts thou

wilt have none with respect to the imports of things past, present, and

future. Endued with penances and instructed by me, thou wilt behold the

incidents of thousands and thousands of ages long past away. Thou wilt

see through thousands and thousands of ages also in the future. Thou

shalt, in that birth, behold me, O ascetic,--me that am without birth and

death,--incarnated on Earth (as Krishna of Yadu's race), armed with the

discus. All this will happen to thee, O ascetic, through the merit that

will be thine in consequence of thy ceaseless devotion to me. These words

of mine will never be otherwise. Thou shalt be one of the foremost of

creatures. Great shall be thy fame. Surya's son Sani (Saturn) will, in a

future Kalpa, take birth as the great Manu of that period. During that

Manwantara, O son, thou shalt, in respect of merits, be superior to even

the Manus of the several periods. Without doubt, thou shalt be so through

my grace. Whatever exists in the world represents the result of my

exertion. The thoughts of others may not correspond with their acts. As

regards myself, however, I always ordain what I think, without the least

impediment![1914] Having said these words unto the Rishi Apantaratamas,

otherwise called by the name of Saraswat, the Supreme Lord dismissed him,

saying unto him.--Go. I am he that was born as Apantaratamas through the

command of Hari. Once more have I taken birth as the celebrated

Krishna-Dwaipayana, a delighter of the race of Vasishtha.[1915] I have

thus told you, my dear disciples, the circumstances, of my own former

birth which was due to the grace of Narayana in so much that I was a very

portion of Narayana himself. Ye foremost of intelligent persons, I

underwent, in days of yore, the austerest penances, with the aid of the

highest abstraction of the mind. Ye sons, moved by my great affection for

yourselves that are devoted to me with reverence, I have told you

everything relating to what you wished to know from me, viz., my first

birth in days of remote antiquity and that other birth subsequent to it

(viz., the present one)!"

Vaisampayana continued, "I have thus narrated to thee, O monarch, the

circumstances connected with the former birth of our revered preceptor,

viz., Vyasa of unstained mind, as asked by thee. Listen to me once again.

There are diverse kinds of cults, O royal sage, that go by diverse names

such as Sankhya, Yoga, the Pancha-ratra, Vedas, and Pasupati. The

promulgator of Sankhya cult is said to be the great Rishi Kapila. The

primeval Hiranyagarbha, and none else, is the promulgator of the Yoga

system. The Rishi Apantaratamas is said to be the preceptor of the Vedas,

some call that Rishi by the name of Prachina-garbha. The cult known by

the name of Pasupata was promulgated by the Lord of Uma, that master of

all creatures, viz., the cheerful Siva, otherwise known by the name of

Sreekantha, the son of Brahma. The illustrious Narayana is himself the

promulgator of the cult, in its entirety, contained in the Pancharatra

scriptures. In all these cults, O foremost of kings, it is seen that the

puissant Narayana is the one sole object of exposition. According to the

scriptures of these cults and the measure of knowledge they contain,

Narayana is the one sole object of worship they inculcate. Those persons

whose visions, O king, are blinded by darkness, fail to understand that

Narayana is the Supreme Soul pervading the entire universe. Those persons

of wisdom who are the authors of the scriptures say that Narayana, who is

a Rishi, is the one object of reverent worship in the universe. I say

that there is no other being like Him. The Supreme Deity, called by the

name of Hari, resides in the hearts of those that have succeeded (with

the aid of the scriptures and of inference) in dispelling all doubts.

Madhava never resides in the hearts of those that are under the sway of

doubts and that would dispute away everything with the aid of false

dialectics. They that are conversant with the Pancharatra scriptures,

that are duly observant of the duties laid down therein, and that are

devoted to Narayana with their whole souls, succeed in entering into

Narayana. The Sankhya and the Yoga systems are eternal. All the Vedas,

again, O monarch, are eternal. The Rishis, in all these systems of cult,

have declared that this universe existing from ancient times is

Narayana's self. Thou shouldst know that whether acts, good or bad, are

laid down in the Vedas and occurrence in heaven and Earth, between the

sky and the waters, are all caused by and flow from that ancient Rishi

Narayana.

SECTION CCCLI

Janamejaya said, "O regenerate one, are there many Purushas or is there

only one? Who, in the universe, is the foremost of Purushas? What, again,

is said to be the source of all things?"

Vaisampayana said, In the speculations of the Sankhya and the Yoga

systems many Purushas have been spoken of, O jewel of Kuru's race. Those

that follow these systems do not accept that there is but one Purusha in

the universe.[1916] In the same manner in which the many Purushas are

said to have one origin in the Supreme Purusha, it may be said that this

entire universe is identical with that one Purusha of superior

attributes. I shall explain this now, after bowing to my preceptor Vyasa,

that foremost of Rishis, who is conversant with the soul, endued with

penances, self-restrained, and worthy of reverent worship. This

speculation on Purusha, O king, occurs in all the Vedas. It is well known

to be identical with Rita and Truth. The foremost of Rishis, viz., Vyasa,

has thought upon it. Having occupied themselves with reflection on what

is called Adhyatma, diverse Rishis, O king, having Kapila for their

first, have declared their opinions on the topic both generally and

particularly. Through the grace of Vyasa of immeasurable energy, I shall

expound to thee what Vyasa has said in brief on this question of the

Oneness of Purusha. In this connection is cited the old narrative of the

discourse between Brahma, O king, and the Three-eyed Mahadeva. In the

midst of the Ocean of milk, there is a very high mountain of great

effulgence like that of gold, known, O monarch, by the name of

Vaijayanta. Repairing thither all alone, from his own abode of great

splendour and felicity, the illustrious deity Brahma used very often to

pass his time, engaged in thinking on the course of Adhyatma. While the

four-faced Brahma of great intelligence was seated there, his son

Mahadeva, who had sprung from his forehead encountered him one day in

course of his wanderings through the universe. In days of yore, the

Three-eyed Siva endued with puissance and high Yoga, while proceeding

along the sky, beheld Brahma seated on that mountain and, therefore,

dropped down quickly on its top. With a cheerful heart he presented him

before his progenitor and worshipped his feet. Beholding Mahadeva

prostrated at his feet, Brahma took him up with his left hand. Having

thus raised Mahadeva up, Brahma, that puissant and one Lord of all

creatures, then addressed his son, whom he met after a long time, in

these words.

"The Grandsire said, 'Welcome art thou, O thou of mighty arms. By good

luck I see thee after such a long time come to my presence. I hope, O

son, that everything is right with thy penances and thy Vedic studies and

recitations. Thou art always observant of the austerest penances. Hence I

ask thee about the progress and well-being of those penances of thine!'

"Rudra said, 'O illustrious one, through thy grace, all is well with my

penances and Vedic studies. It is all right, again, with the universe. I

saw thy illustrious self a long while ago in thy own home of felicity and

effulgence. I am coming thence to this mountain that is now the abode of

thy feet.[1917] Great is the curiosity excited in my mind by this

withdrawal of thyself into such a lone spot from thy usual region of

felicity and splendour. Great must the reason be, O Grandsire, for such

an act on thy part. Thy own foremost abode is free from the pains of

hunger and thirst, and inhabited by both deities and Asuras, by Rishis of

immeasurable splendour, as also by Gandharvas and Apsaras. Abandoning

such a spot of felicity, thou residest alone in this foremost of

mountains. The cause of this cannot but be grave.

"Brahma said, 'This foremost of mountains, called Vaijayanta, is always

my residence. Here, with concentrated mind, I meditate on the one

universal Purusha of infinite proportions.'

"Rudra said, 'Self-born thou art. Many are the Purushas that have been

created by thee. Others again, O Brahma, are being created by thee. The

Infinite Purusha, however, of whom thou speakest, is one and single. Who

is that foremost of Purushas, O Brahma, that is being meditated by thee?

Great is the curiosity I feel on this point. Do thou kindly dispel the

doubt that has taken possession of my mind.

"Brahma said, 'O son, many are those Purushas of whom thou speakest. The

one Purusha, however, of whom I am thinking, transcends all Purushas and

is invisible. The many Purushas that exist in the universe have that one

Purusha as their basis; and since that one Purushas is said to be the

source whence all the innumerable Purushas have sprung, hence all the

latter, if they succeed in divesting themselves of attributes, become

competent to enter into that one Purusha who is identified with the

universe, who is supreme, who is the foremost of the foremost, who is

eternal, and who is himself divested of and is above all attributes."

SECTION CCCLII

'Brahma said,--'Listen, O son, as to how that Purusha is indicated. He is

eternal and immutable. He is undeteriorating and immeasurable. He

pervades all things.[1918] O best of all creatures, that Purusha cannot

be seen by thee, or me, or others. Those that are endued with the

understanding and the senses but destitute of self-restraint and

tranquility of soul cannot obtain a sight of him. The Supreme Purusha is

said to be one that can be seen with the aid of knowledge alone. Though

divested of body, He dwells in every body. Though dwelling, again, in

bodies, He is never touched by the acts accomplished by those bodies. He

is my Antaratma (inner soul). He is thy inner soul. He is the all-seeing

Witness dwelling within all embodied creatures and engaged in marking

their acts. No one can grasp or comprehend him at any time. The universe

is the crown of his head. The universe is his arms. The universe is his

feet. The universe is his eyes. The universe is his nose. Alone and

single, he roves through all Kshetras (Bodies) unrestrained by any

limitations on his will and as he likes. Kshetra is another name for

body. And because he knows all Kshetras as also all good and bad deeds,

therefore he, who is the soul of Yoga, is called by the name of

Kshetrajna.[1919] No one succeeds in perceiving how he enters into

embodied creatures and how he goes out of them. Agreeably to the Sankhya

mode, as also with the aid of Yoga and the due observance of the

ordinances prescribed by it, I am engaged in thinking of the cause of

that Purusha, but alas, I am unable to comprehend that cause, excellent

as it is. I shall, however, according to the measure of my knowledge,

discourse to thee upon that eternal Purusha and his Oneness and supreme

greatness. The learned speak of him as the one Purusha. That one eternal

Being deserves the appellation of Mahapurusha (the great supreme

Purusha). Fire is an element, but it may be seen to blaze up in a

thousand places under thousand different circumstances. The Sun is one

and single, but his rays extend over the wide universe. Penances are of

diverse kinds, but they have one common origin whence they have flowed.

The Wind is one, but it blows in diverse forms in the world. The great

Ocean is the one parent of all the waters in the world seen under diverse

circumstances. Divested of attributes, that one Purusha is the universe

displayed in infinitude. Flowing from him, the infinite universe enters

into that one Purusha again who transcends all attributes, when the time

of its destruction comes. By casting off the consciousness of body and

the senses, by casting off all acts good and bad, by casting off both

truth and falsehood, one succeeds in divesting oneself of attributes. The

person who realises that inconceivable Purusha and comprehends his

subtile existence in the quadruple form of Aniruddha, Pradyumna,

Sankarshana, and Vasudeva, and who, in consequence of such comprehension,

attains to perfect tranquillity of heart, succeeds in entering into and

identifying himself with that one auspicious Purusha. Some persons

possessed of learning speak of him as the supreme soul. Others regarded

him as the one soul. A third class of learned men describe him as the

soul.[1920] The truth is that he who is the Supreme Soul is always

divested of attributes. He is Narayana. He is the universal soul, and he

is the one Purusha. He is never affected by the fruits of acts even as

the leaf of the lotus is never drenched by the water one may throw upon

it. The Karamta (acting Soul) is different. That Soul is sometimes

engaged in acts and when it succeeds in casting off acts attains to

Emancipation or identity with the Supreme Soul. The acting Soul is endued

with the seven and ten possessions.[1921] Thus it is said that there are

innumerable kinds of Purushas in due order. In reality, however, there is

but one Purusha. He is the abode of all the ordinances in respect of the

universe. He is the highest object of knowledge. He is at once the knower

and the object to be known. He is at once the thinker and the object of

thought. He is the eater and the food that is eaten. He is the smeller

and the scent that is smelled. He is at once he that touches and the

object that is touched. He is the agent that sees and the object that is

seen. He is the hearer and the object that is heard. He is the conceiver

and the object that is conceived. He is possessed of attributes and is

free from them. What has previously, O son, been named Pradhana, and is

the mother of the Mahat tattwa is no other than the Effulgence of the

Supreme Soul; because He it is who is eternal, without destruction and

any end and ever immutable. He it is who creates the prime ordinance in

respect of Dhatri himself. Learned Brahmanas call Him by the name of

Aniruddha. Whatever acts, possessed of excellent merits and fraught with

blessings, flow in the world from the Vedas, have been caused by

Him.[1922] All the deities and all the Rishis, possessed of tranquil

souls, occupying their places on the altar, dedicate to him the first

share of their sacrificial offerings.[1923] I, that am Brahma, the

primeval master of all creatures, have started into birth from Him, and

thou hast taken thy birth from me. From me have flowed the universe with

all its mobile and immobile creatures, and all the Vedas, O son, with

their mysteries. Divided into four portions (viz., Aniruddha, Pradyumna,

Sankarshana, and Vasudeva), He sports as He pleases. That illustrious and

divine Lord is even such, awakened by His own knowledge. I have thus

answered thee, O son, according to thy questions, and according to the

way in which the matter is expounded in the Sankha system and the Yoga

philosophy."

SECTION CCCLIII

"Sauti said, 'After Vaisampayana had explained to king Janamejaya in this

way the glory of Narayana, he began to discourse on another topic by

reciting the question of Yudhishthira and the answer that Bhishma gave in

the presence of all the. Pandavas and the Rishis as also of Krishna

himself. Indeed, Vaisampayana began by saying what follows.[1924]

"Yudhishthira said, 'Thou hast, O grandsire discoursed to us on the

duties appertaining to the religion of Emancipation. It behoveth thee now

to tell us what the foremost duties are of persons belonging to the

several modes of life!'[1925]

"Bhishma said, 'The duties ordained in respect of every mode of life are

capable, if well performed, of leading to heaven and the high fruit of

Truth. Duties which are as so many doors, to great sacrifices and gifts

and none of the practices inculcated by them are futile in respect of

consequence. One who adopts particular duties with steady and firm faith,

praises these duties adopted by him to the exclusion of the rest, O chief

of Bharata's race. This particular topic, however, on which thou wishest

me to discourse was in days of yore the subject of conversation between

the celestial Rishi Narada and the chief of the deities, viz., Indra. The

great Rishi Narada, O king, revered by all the world is a siddha i.e.,

his sadhana has met fulfilment. He wanders through all the worlds

unobstructed by anything, like the all-pervading wind itself. Once upon a

time he repaired to the abode of Indra. Duly honoured by the chief of the

deities, he sat close to his host. Beholding him seated at his ease and

free from fatigue, the lord of Sachi addressed him, saying,--O great

Rishi, is there any thing wonderful that has been beheld by thee, O

sinless one? O regenerate Rishi, crowned with ascetic success, thou

rovest, moved by curiosity, through the universe of mobile and immobile

objects, witnessing all things. O celestial Rishi, there is nothing in

the universe that is unknown to thee. Do thou tell me, therefore, of any

wonderful incident which thou may t have seen or heard of or felt. Thus

questioned, Narada, that foremost of speakers, O king, then commented to

recite unto the chief of the celestials the extensive history that

follows. Listen now to me as I recite that story which Narada told before

Indra. I shall narrate it in the same manner in which the celestial Rishi

had narrated it, and for the same purpose that he had in view!'"

SECTION CCCLIV

"Bhishma said, 'In an excellent town called by the name of Mahapadma

which was situate on the southern side of the river Ganga, there lived,

O, best of men, a Brahmana of concentrated soul. Born in the race of

Atri, he was endued with amiability. All his doubts had been dispelled

(by faith and contemplation) and he was well conversant with the path he

was to follow. Ever observant of the religious duties, he had his anger

under perfect control. Always contented, he was the, complete master of

his senses. Devoted to penances and study of the Vedas, he was honoured

by all good men. He earned wealth by righteous means and his conduct in

all things corresponded with the mode of life he led and the order to

which he belonged. The family to which he belonged was large and

celebrated. He had many kinsmen and relatives, and many children and

spouses. His behaviour was always respectable and faultless. Observing

that he had many children, the Brahmana betook himself to the

accomplishment of religious acts on a large scale. His religious

observances, O king, had reference to the customs of his own

family.[1926] The Brahmana reflected that three kinds of duties have been

laid down for observances. There were first, the duties ordained in the

Vedas in respect of the order in which he was born and the mode of life

he was leading (viz., a Brahmana in the observance of domesticity). There

were secondly, the duties prescribed in the scriptures, viz., those

especially called the Dharmasastras. And, thirdly, there were those

duties that eminent and revered men of former times have followed though

not occurring either in the Vedas or the scriptures.[1927] Which of these

duties should I follow? Which of them, again, followed by me, are likely

to lead to my benefit? Which, indeed, should be my refuge?--Thoughts like

these always troubled him. He could not solve his doubts. While troubled

with such reflections, a Brahmana of concentrated soul and observant of a

very superior religion, came to his house as a guest. The house-holder

duly honoured his guest according to those ordinances of worship that are

laid down in the scriptures. Beholding his guest refreshed and seated at

ease, the host addressed him in the following words."

"The Brahmana said, 'O sinless one, I have become exceedingly attached to

thee in consequence of the sweetness of thy conversation. Thou hast

become my friend. Listen to me, for I wish to say something unto thee. O

foremost of Brahmanas, after making over the duties of a householder to

my son, I wish to discharge the highest duties of man. What, O regenerate

one, should be my path? Relying upon the Jiva soul, I wish to achieve

existence in the one (supreme) soul. Alas, bound up in the ties of

attachment, I have not the heart to actually set myself to the

accomplishment of that task.[1928] And since the best portion of my life

has passed away in the observance of domesticity, I desire to devote the

remnant of my life in earning the means of defraying the expenses of my

journey in respect of the time to come. The desire has arisen in my mind

of crossing the ocean of the world. Alas, whence shall I get the raft of

religion (with which to accomplish my purposes)? Hearing that even the

very deities are persecuted and made to endure the fruits of their acts,

and beholding the rows of Yama's standards and flags floating over the

heads of all creatures, my heart fails to derive pleasure from the

diverse objects of pleasure with which it comes into contact. Beholding

also that the Yatis depend for their sustenance upon alms obtained in

course of their rounds of mendicancy, I have no respect for the religion

of the Yatis as well. O my reverend guest, do thou, aided by that

religion which is founded upon the basis of intelligence and reason, set

me to the observance of a particular course of duties and

observance![1929]'

"Bhishma continued, 'Endued with great wisdom, the guest, hearing this

speech of his host which was consistent with righteousness, said these

sweet words in a melodious voice.'

"The guest said, 'I myself also am confounded with respect to this topic.

The same thought occupies my mind. I am unable to arrive at definite

conclusions. Heaven has many doors. There are some that applaud

Emancipation. Some regenerate persons praise the fruits attainable by the

performance of sacrifices. Some there are that take refuge in the forest

mode of life. Some, again, betake themselves to the domestic mode of

life. Some rely upon the merits attainable by an observance of the duties

of kings. Some rely upon the fruits of that culture which consists in

restraining the soul. Some think that the merits resulting from a dutiful

obedience to preceptors and seniors are efficacious. Some betake

themselves to restraints imposed on speech. Some by waiting dutifully

upon their mothers and fathers, have gone to heaven. Some have ascended

to heaven by practising the duty of compassion, and some by practising

Truth. Some rush to battle, and after laying down their lives, have

attained to heaven. Some, again, attaining to success by practising the

vow called Unccha, have betaken themselves to the path of heaven. Some

have devoted themselves to the study of the Vedas. Endued with

auspiciousness and wedded to such study, these men, possessed of

intelligence, with tranquil souls, and having their senses under complete

control, attain to heaven. Others characterised by simplicity and truth,

have been slain by men of wickedness. Endued with pure souls, such men of

truth and simplicity, have become honoured denizens of heaven. In this

world, it is seen, that men betake themselves to heaven, through a

thousand doors of duty, all standing wide open. My understanding has been

troubled by thy question, like a fleecy cloud before the wind.'"

SECTION CCCLV

"The guest continued, 'For all that, O Brahmana, I shall endeavour to

instruct thee duly. Listen to me as I recite to thee that which I have

heard from my preceptor. In that place whence, in course of a former

creation, the wheel of righteousness was set in motion, in that forest

which is known by the name of Naimisha, and which is situate on the banks

of the Gomati, there is a city called after the Nagas. There, in that

region, all the deities, being assembled together, had in days of old

performed a grand sacrifice. There the foremost of earthly kings,

Mandhatri, vanquished Indra, the chief of the celestials. A mighty Naga,

of righteous soul, dwells in the city that stands in that region. That

great Naga is known by the name of Padmanabha or Padma. Walking in the

triple path (of acts, knowledge, and adoration) he gratifies all

creatures in thought, word, and deed. Reflecting upon all things with

great care, he protects the righteous and chastises the wicked by

adopting the quadruple policy of conciliation, provoking dissensions,

making gifts or bribes, and using force. Repairing thither, thou shouldst

put to him the questions thou wishest. He will show thee truly what the

highest religion is. That Naga is always fond of guests. Endued with

great intelligence, he is well conversant with the scriptures. He is

possessed of all desirable virtues the like of which are not to be

noticed in any other person. By disposition he is always observant of

those duties which are performed with or in water.[1930] He is devoted to

the study of the Vedas. He is endued with penances and self-restraint. He

has great wealth. He performs sacrifice, makes gifts, abstains from

inflicting injury and practises forgiveness. His conduct in all respects

is excellent. Truthful in speech and freed from malice, his behaviour, is

good and his senses are under proper control. He eats after feeding all

his guests and attendants. He is kind of speech. He has knowledge of what

is beneficial and what is simple and right and what is censurable. He

takes stock of what he does and what he leaves undone. He never acts with

hostility towards any one. He is always engaged in doing what is

beneficial to all creatures. He belongs to a family that is as pure and

stainless as the water of a lake in the midst of the Ganges.'"

SECTION CCCLVI

"The host replied, 'I have heard these words of thine, that are so

consoling, with as much gratification as is felt by a person heavily

loaded when that load is taken off his head or shoulders. The

gratification that a traveller who has made a long journey on foot feels

when he lies down on a bed, that which a person feels when he finds a

seat after having stood for a long while for want of room, or that which

is felt by a thirsty person when he finds a glass of cool water, or that

which is felt by a hungry man when he finds savoury food set before him,

or that which a guest feels when a dish of desirable food is placed

before him at the proper time, or that which is felt by an old man when

after long coveting he gets a son, or that which is experienced by one

when meeting with a dear friend or relative about whom one had become

exceedingly anxious, resembles that with which I have been filled in

consequence of these words uttered by thee.[1931] Like a person with

upturned gaze I have heard what has fallen from thy lips and am

reflecting upon their import. With these wise words of thine thou hast

truly instructed me! Yes, I shall do what thou hast commanded me to do.

Thou mayst go tomorrow at dawn, passing the night happily with me and

dispelling thy fatigue by such rest. Behold, the rays of the divine Surya

have been partially dimmed and the god of day is proceeding in his

downward course!"

"Bhishma continued, 'Hospitably waited upon by that Brahmana, the learned

guest, O slayer of foes, passed that night in the company of his host.

Indeed, both of them passed the night happily, conversing cheerfully with

each other on the subject of the duties of the fourth mode of life, viz.,

Sannyasa (Renunciation). So engrossing was the nature of their

conversation that the night passed away as if it were day. When morning

came, the guest was worshipped with due rites by the Brahmana whose heart

had been eagerly set upon the accomplishment of what (according to the

discourse of the guest) was regarded by him to be beneficial for himself.

Having dismissed his guest, the righteous Brahmana, resolved to achieve

his purpose, took leave of his kinsmen and relatives, and set out in due

time for the abode of that foremost of Nagas, with heart steadily

directed towards it.'"

SECTION CCCLVII

"Bhishma said, 'Proceeding by many delightful forests and lakes and

sacred waters, the Brahmana at last arrived at the retreat of a certain

ascetic. Arrived there, he enquired of him, in proper words, about the

Naga of whom he had heard from his guest, and instructed by him he

pursued his journey. With a clear idea of the purpose of his journey, the

Brahmana then reached the house of the Naga. Entering it duly, he

proclaimed himself in proper words, saying,--Ho! who is there!' I am a

Brahmana, come hither as a guest!--Hearing these words, the chaste wife

of the Naga, possessed of great beauty and devoted to the observance of

all duties, showed herself. Always attentive to the duties of

hospitality, she worshipped the guest with due rites, and welcoming him,

said, 'What can I do for you?'

"The Brahmana said, 'O lady, I am sufficiently honoured by thee with the

sweet words thou hast said unto me. The fatigue of my journey has also

been dispelled. I desire, O blessed lady, to see thy excellent lord. This

is my high object. This is the one object of my desire. It is for this

reason that I have come today to the residence of the Naga, thy husband.'

"The wife of the Naga said, 'Reverend sir, my husband has gone to drag

the car of Surya for a month. O learned Brahmana, he will be back in

fifteen days, and will, without doubt show himself unto thee. I have thus

told thee the reason of my husband's absence from home. Be that as it

may, what else is there that I can do for thee? Tell me this!'

"The Brahmana said, 'O chaste lady, I have come hither with the object of

seeing thy husband. O reverend dame, I shall dwell in the adjacent

forest, waiting for his return. When thy husband comes back, do kindly

tell him that I have arrived at this place impelled by the desire of

seeing him. Thou shouldst also inform me of his return when that event

occurs. O blessed lady, I shall, till then, reside on the banks of the

Gomati, waiting for his return and living all the while upon frugal fare.

Having said this repeatedly unto the wife of the Naga, that foremost of

Brahmanas proceeded to the banks of the Gomati for residing there till

the time of the Naga's return.'"

SECTION CCCLVIII

"Bhishma continued, 'The Nagas of that city became exceedingly distressed

when they saw that that Brahmana, devoted to the practice of penances,

continued to reside in the forest, entirely abstaining all the while from

food, in expectation of the arrival of the Naga chief. All the kinsmen

and relatives of the great Naga, including his brother and children and

wife, assembling together, repaired to the spot where the Brahmana was

staying. Arrived on the banks of the Gomati, they beheld that regenerate

person seated in a secluded spot, abstaining from food of every kind,

observant the while of excellent vows, and engaged in silently reciting

certain Mantras. Approaching the presence of the Brahmana and offering

him due worship, the kinsmen and relatives of the great Naga said unto

him these words fraught with candour:--O Brahmana, endued with wealth of

asceticism, this is the sixth day of thy arrival here, but thou sayest no

word about thy food, O regenerate one, thou art devoted to righteousness.

Thou hast come to us. We two are here in attendance upon thee. It is

absolutely necessary that we should do the duties of hospitality to thee.

We are all relations of the Naga chief with whom thou hast business.

Roots or fruits, leaves, or water, or rice or meat, O best of Brahmanas,

it behoveth thee to take for thy food. In consequence of thy dwelling in

this forest under such circumstances of total abstention from food, the

whole community of Nagas, young and old, is being afflicted, since this

thy fast implies negligence on our part to discharge the duties of

hospitality. We have none amongst us that has been guilty of

Brahmanicide. None of us has ever lost a son immediately after birth. No

one has been born in our race that has eaten before serving the deities

or guests or relatives arrived at his residence.

"The Brahmana said, 'In consequence of these solicitations of you all, I

may be regarded to have broken my fast. Eight days are wanting for the

day to come when the chief of the Nagas will return.[1932] If, on the

expiry of the eighth night hence, the chief of the Nagas does not come

back, I shall then break this fast by eating. Indeed, this vow of

abstaining from all food that I am observing is in consequence of my

regard for the Naga chief. You should not grieve for what I am doing. Do

you all return to whence you came. This my vow is on his account. You

should not do anything in consequence of which this my vow may be

broken.--The assembled Nagas, thus addressed by the Brahmana, were

dismissed by him, whereupon, O foremost of men, they returned to their

respective residences.'"

SECTION CCCLIX

"Bhishma said, 'Upon the expiry of the period of full fifteen days, the

Naga chief (Padmanabha), having finished his task of dragging the car of

Surya and obtained the latter's permission, came back to his own house.

Beholding him come back, his spouse approached him quickly for washing

his feet and dutifully discharging other tasks of a similar nature.

Having gone through these tasks, she took her seat by his side, The Naga

then, refreshed from fatigue, addressed his dutiful and chaste wife,

saying, I hope, my dear wife, that during my absence thou hast not been

unmindful of worshipping the deities and guests agreeably to the

instructions I gave thee, and according to the ordinances laid down in

the scriptures. I hope, without yielding to that uncleansed understanding

which is natural to persons of thy sex, thou hast, during my absence from

home, been firm in the observance of the duties of hospitality. I trust

that thou hast not transcended the barriers of duty and righteousness.'

"The wife of the Naga said, 'The duty of disciples is to wait with

reverence upon their preceptor accomplishing his bidding; that of

Brahmanas is to study the Vedas and bear them in memory; that of servants

is to obey the commands of their masters; that of the king is to protect

his people by cherishing the good and chastising the wicked. It is said

that the duties of a Kshatriya embrace the protection of all creatures

from wrong and oppression. The duty of the Sudra is to serve with

humility persons of the three regenerate orders, viz., Brahmanas,

Kshatriyas and Vaisyas. The religion of the house-holder, O chief of the

Nagas, consists in doing good to all creatures. Frugality of fare and

observance of vow in due order, constitute merit (for persons of all

classes) in consequence of the connection that exists between the senses

and the duties of religion.[1933] Who am I? Whence have I come? What are

others to me and what am I to others?--these are the thoughts to which

the mind should ever be directed by him who leads that course of life

which leads to Emancipation. Chastity and obedience to the husband

constitute the highest duty of the wife. Through thy instruction, O chief

of the Nagas, I have learnt this well. I, therefore, that am well

conversant with my duty, and that have thee for my husband--thee that art

devoted to righteousness,--O, why shall I, swerving from the path of

duty, tread along the path of disobedience and sin? During thy absence

from home, the adorations to the deities have not fallen off in any

respect. I have also, without the slightest negligence, attended to the

duties of hospitality towards persons arrived as guests in thy abode.

Fifteen days ago a Brahmana has come here. He has not disclosed his

object to me. He desires to have an interview with thee. Dwelling the

while on the banks of the Gomati he is anxiously expecting thy return. Of

rigid vows, that Brahmana is sitting there, engaged in the recitation of

the Vedas. O chief of the Nagas, I have made a promise to him to the

effect that I would despatch thee to him as soon as thou wouldst come

back to thy abode. Hearing these words of mine, O best of Nagas, it

behoveth thee to repair thither. O thou that hearest with thy eyes, it

behoveth thee to grant unto that regenerate person the object that has

brought him hither!'"[1934]

SECTION CCCLX

"The Naga said, 'O thou of sweet smiles, for whom hast thou taken that

Brahmana? Is he really a human being or is he some deity that has come

hither in the disguise of a Brahmana? O thou of great fame, who is there

among human beings that would be desirous of seeing me or that would be

competent for the purpose? Can a human being, desiring to see me, leave

such a command with thee about dispatching me to him for paying him a

visit at the place where he is dwelling? Amongst the deities and Asuras

and celestial Rishis, O amiable lady, the Nagas are endued with great

energy. Possessed of great speed, they are endued again with excellent

fragrance. They deserve to be worshipped. They are capable of granting

boons. Indeed, we too deserve to be followed by others in our train. I

tell thee, O lady, that we are incapable of being seen by human

beings.'[1935]

"The spouse of the Naga chief said, 'Judging by his simplicity and

candour I know that that Brahmana is not any deity who subsists on air. O

thou of great wrath, I also know this, viz., that he reveres thee with

all his heart. His heart is set upon the accomplishment of some object

that depends upon thy aid. As the bird called Chataka, which is fond of

rain, waits in earnest expectation of a shower (for slaking its thirst),

even so is that Brahmana waiting in expectation of a meeting with

thee.[1936] Let no calamity betake him in consequence of his inability to

obtain a sight of thee. No person born like thee in a respectable family

can be regarded to remain respectable by neglecting a guest arrived at

his house.[1937] Casting off that wrath which is natural to thee, it

behoveth thee to go and see that Brahmana. It behoveth thee not to suffer

thyself to be consumed by disappointing that Brahmana. The king or the

prince, by refusing to wipe the tears of persons that come to him from

hopes of relief, incurs the sin of foeticide. By abstaining from speech

one attains to wisdom. By practising gifts one acquires great fame. By

adhering to truthfulness of speech, one acquires the gift of eloquence

and comes to be honoured in heaven. By giving away land one attains to

that high end which is ordained for Rishis leading the sacred mode of

life. By earning wealth through righteous means, one succeeds in

attaining to many desirable fruits. By doing in its entirety what is

beneficial for oneself, one can avoid going to hell. That is what the

righteous say.

"The Naga said, 'I had no arrogance due to pride. In consequence,

however, of my birth, the measure of my arrogance was considerable. Of

wrath, which is born of desire, O blessed lady, I have none. It has all

been consumed by the fire of thy excellent instructions. I do not behold,

O blessed dame, any darkness that is thicker than wrath. In consequence,

however, of the Naga having excess of wrath, they have become object of

reproach with all persons.[1938] By succumbing to the influence of wrath,

the ten-headed Ravana of great prowess, became the rival of Sakra and was

for that reason slain by Rama in battle. Hearing that the Rishi Rama of

Bhrigu's race had entered the inner apartments of their palace for

bringing away the calf of the Homa cow of their sire, the sons of

Karttaviryya, yielding to wrath, took such entry as an insult to their

royal house, and as the consequence thereof, they met with destruction at

the hands of Rama. Indeed, Karttaviryya of great strength, resembling the

Thousand-eyed Indra himself, in consequence of his having yielded to

wrath, was slain in battle by Rama of Jamadagni's race. Verily, O amiable

lady at thy words I have restrained my wrath, that foe of penances that

destroyer of all that is beneficial for myself. I praise my own self

greatly since, O large-eyed one, I am fortunate enough to own thee for my

wife,--thee that are possessed of every virtue and that hast

inexhaustible merits. I shall now proceed to that spot where the Brahmana

is staying. I shall certainly address that Brahmana in proper words and

he shall certainly go hence, his wishes being accomplished."

SECTION CCCLXI

"Bhishma said, 'Having said these words unto his dear spouse, the chief

of the Nagas proceeded to that place where the Brahmana was sitting in

expectation of an interview with him. As he proceeded, he thought of the

Brahman and wandered as to what the business could be that had brought

him to the Naga city. Arrived at his presence, O chief of men, that

foremost of Nagas devoted by his nature to righteousness, addressed his

guest in sweet words, saying, O Brahmana do not yield to wrath. I address

thee in peace. Do not be angry. After whom hast thou come hither? What is

thy object? Coming to thee, I ask thee in affection, O regenerate one

whom dost thou adore in this retired spot on the banks of the Gomati!'

"The Brahmana said, 'Know that my name is Dharmaranya, and that I have

come hither for obtaining a sight of the Naga Padmanabha, O foremost of

all regenerate persons. With him I have some business. I have heard that

he is not at home and that, therefore, I am not now near his present

quarters. Like a Chataka waiting in expectation of the clouds, I am

waiting for him whom I regard as dear to me. For dispelling all evil from

him and bringing about what is beneficial to him, I am engaged in

reciting the Vedas till he comes and am in Yoga and passing my time

happily.'

"The Naga said, 'Verily, thy conduct is exceedingly good. Pious thou art

and devoted to the good of all righteous persons. O highly blessed

Brahmana, every praise is due to thee. Thou beholdest the Naga with eyes

of affection. I am that Naga, O learned Rishi, whom thou seekest. Do thou

command me, as thou wishest, in respect of what is agreeable to thee and

what I should do for thee. Having heard from my spouse that thou art

here, I have approached this spot, O regenerate one, for beholding thee.

When thou hast come hither, thou art certain to return hence with thy

object fulfilled. It behoveth thee, O foremost of regenerate persons, to

employ me to any task with all confidence. All of us have certainly been

purchased by thee with thy merits,[1939] since thou, disregarding what is

for thy own good, hast employed thy time in seeking the good of

ourselves.'

"The Brahmana said, 'O highly blessed Naga, I have come hither, moved by

the desire of obtaining a sight of thee. I have come here, ignorant as I

am with all things, for asking thee about something, O Naga, relying on

the Jiva-soul, I desire to attain to the Supreme Soul which is the end of

the Jiva-soul. I am neither attached to, nor dissociated from, the

world.[1940] Thou shinest with the effulgence of thy own merits covered

by pure fame,--with an effulgence that is as agreeable as that of the

moon. O thou that livest on air alone, do thou first answer a question

that I wish to put to thee. Afterwards I shall inform thee of the object

that has brought me hither!'"

SECTION CCCLXII

"The Brahmana said, 'Thou goest away for dragging the one-wheeled car of

Vivaswat according to thy turn. It behoveth thee to describe to me

anything wonderful that thou mayst have noticed in those regions through

which thou sojournest!'

"The Naga said, 'The divine Surya is the refuge or home of innumerable

wonders. All the creatures that inhabit the three worlds have flowed from

Surya. Innumerable Munis, crowned with ascetic success, together with all

the deities, reside in the rays of Surya like birds perching on the

branches of trees. What, again, can be more wonderful than this that the

mighty Wind, emanating from Surya, takes refuge in his ray and thence

yawns over the universe? What can be more wonderful than this, O

regenerate Rishi, that Surya, dividing the Wind into many portions from

desire of doing good to all creatures, creates rain that falls in the

rainy season? What can be more wonderful than this that the Supreme Soul,

from within the solar disc, himself bathed in blazing effulgence, looketh

upon the universe? What can be more wonderful than this that Surya has a

dark ray which transforms itself into clouds charged with rain and pours

showers of rain when the season comes? What can be more wonderful than

this that drinking up for eight months the rain he pours down, he pours

it down once again in the rainy season? In certain rays of Surya, the

Soul of the universe is said to reside. From Him is the seed of all

things, and it is He that upholds the Earth with all her mobile and

immobile creatures. What can be more wonderful, O Brahmana, than this,

that the foremost of Purushas, eternal and mighty-armed, endued with

exceeding effulgence, eternal, and without beginning and without end,

resides in Surya? Listen however, to one thing I shall tell you now. It

is the wonder of wonders. I have seen it in the clear sky, in consequence

of my adjacence to Surya. In former times, one day at the hour of noon,

while Surya was shining in all his glory and giving heat to everything we

beheld a Being coming towards Surya, who seemed to shine with effulgence

that was equal to that of Surya himself. Causing all the worlds to blaze

up with his glory and filling them with his energy, he came, as I have

already told thee, towards Surya, rending the firmament, as it were, for

making his path through it. The rays that emanated from his body seemed

to resemble the blazing effulgence of libations of clarified butter

poured into the sacrificial fire. In consequence of his energy and

splendour he could not be looked at. His form seemed to be indescribable.

Indeed, he appeared to us to be like a second Surya. As soon as he came

near, Surya extended his two hands (for giving him a respectful

reception). For honouring Surya in return, he also extended his

right-hand. The latter then, piercing through the firmament, entered into

Surya's disc. Mingling then with Surya's energy, he seemed to be

transformed into Surya's self. When the two energies thus met together,

we were so confounded that we could not any longer distinguish which was

which. Indeed, we could not make out who was Surya whom we bore on his

car, and who was the Being that we had seen coming through the sky.

Filled with confusion, we then addressed Surya, saying,--'O illustrious

one who is this Being that has mixed himself with thee and has been

transformed into thy second self?'

SECTION CCCLXIII

"Surya said, 'This Being is not the god of fire, he is not an Asura. Nor

is he a Naga. He is a Brahmana who has attained to heaven in consequence

of his having been crowned with success in the observance of the vow

called Unccha.[1941] This person had subsisted upon fruits and roots and

upon the fallen leaves of trees. He had sometimes subsisted upon water,

and sometimes upon air alone, passing his days with concentrated soul.

The deity Mahadeva had been gratified by him with constant recitation of

the Samhitas. He had endeavoured to accomplish those acts that lead to

heaven. Through the merits of those acts he hath now attained to heaven.

Without wealth and without desire of any kind, he had observed the vow

called Unccha in the matter of his sustenance. This learned Brahmana, ye

Nagas, had been devoted to the good of all creatures. Neither deities,

nor Gandharvas, nor Asuras, nor Nagas, can be regarded as superior to

those creatures that attain to this excellent end of coming into the

solar disc?--Even such, O regenerate one, was the wonderful incident that

I beheld on that occasion. That Brahmana, who was crowned with success by

the observance of the Unccha vow and who thus obtained an end that

persons crowned with ascetic success acquire, to this day, O regenerate

one, goes round the Earth, staying in the disc of Surya!'"

[NOTE: There was no section CCLXIV in the source edition.--JBH]

SECTION CCCLXV

"The Brahmana said, 'Without doubt, this is very wonderful, O Naga, I

have been highly gratified by listening to thee. By these words of thine

that are fraught with subtile meaning, thou hast shown me the way I am to

follow. Blessed be thou, I desire to depart hence O best of Nagas, thou

shouldst recollect me now and then and enquire after me by sending thy

servant.'

"The Naga said, 'The object that brought thee higher is still in thy

breast, for thou hast not as yet disclosed it to me. Where then wilt thou

go? Tell me, O regenerate one, what should be done by me, and what that

object is which brought thee hither. After the accomplishment of thy

business, whatever it is, expressed or unexpressed in speech, thou mayst

depart, O foremost of regenerate persons, saluting me and dismissed by me

cheerfully, O thou of excellent vows. Thou hast conceived a friendship

for me. O regenerate Rishi, it behoveth thee not to depart from this

place after having only seen me, thyself sitting under the shade of this

tree. Thou hast become dear to me and I have become dear to thee, without

doubt. All the persons in this city are thine. What objection then is

there, O sinless one, to pass some time in my house?--'

"The Brahmana said, 'It is even so, O thou of great wisdom, O Naga that

hast acquired a knowledge of the soul. It is very true that the deities

are not superior to thee in any respect. He that is thyself, is verily

myself, as he that is myself is truly thyself. Myself, thyself, and all

other creatures, shall all have to enter into the Supreme Soul. Doubt

penetrated my mind, O chief of Nagas, in the matter of the best means for

winning righteousness or merit. That doubt has been dispelled by thy

discourse, for I have learnt the value of the Unccha vow. I shall hence

follow that which is so very efficacious in the matter of beneficial

consequences. That, O blessed one, has become my certain conclusion now,

based on excellent reasons. I take thy leave. Blessings to thee. My

object has been accomplished, O Naga.'"

"Bhishma said, 'Having saluted that foremost of Nagas in this way, the

Brahmana (named Dharmaranya), firmly resolved to follow the Unccha mode

of life, proceeded to the presence, O king, of Chyavana of Bhrigu's race,

from desire of being formally instructed and initiated in that vow.[1942]

Chyavana performed the Samskara rites of the Brahmana and formally

initiated him into the Unccha mode of life. The son of Bhrigu, O monarch,

recited this history to king Janaka in his place. King Janaka, in his

turn, narrated it to the celestial Rishi Narada of high soul. The

celestial Rishi Narada too, of stainless acts, repairing on one occasion

to the abode of Indra, the chief of the deities, gave to Indra this

history upon being asked by him. The chief of the celestials, having

obtained it thus from Narada, recited this blessed history to a conclave

consisting of all the foremost Brahmanas, O monarch. On the occasion,

again, of my dreadful encounter with Rama of Bhrigu's race (on the field

of Kurukshetra), the celestial Vasus, O king, recited this history to

me.[1943] Asked by thee, O foremost of righteous men, I have recited this

history that is excellent and sacred and fraught with great merit. Thou

hadst asked me about that constitutes the highest duty, O king. This

history is my answer to thy query. A brave man he was, O monarch, that

betook himself to the practice of the Unccha vow in this way, without

expectation of any fruit. Firmly resolved, that Brahmana, instructed, by

the chief of Nagas in this way about his duty, betook himself to the

practice of Yama and Niyama, and subsisting the while upon such food as

was allowed by the Unccha vow, proceeded to another forest.'"

The end of Santi Parva.

FOOTNOTES

1. Literally, the period of impurity. The period of mourning is the

period of impurity, according to the Hindu scriptures. By performing the

Sraddha rite, one becomes pure again. Till then, one can perform no

religious rites.

2. Literally, "shall not appear to thee by inward light."

3. The meaning is this, "This weapon shall not dwell with thee up to thy

last moments. Thou shalt forget it or it shall not appear at thy bidding,

when thy death becomes nigh, though at other times, thou mayst be master

of it."

4. The Kurus, our foes, having fallen in battle, have all gone to heaven,

while grief has become our lot.

5. Sanjata Valaratnesu is the true reading.

6. The Bombay reading Jayaphalam is correct. The Bengal reading

Jammaphalam, however, is not unmeaning.

7. What Yudhishthira says here is this: all the warriors that have been

slain in this battle have perished, they have not attained to heaven; if,

indeed, heaven has been theirs, then the slayers too would obtain heaven,

the scriptural ordinance having said so. It is impossible, however, too

suppose that men of wrath who have done such wicked deeds should obtain

such regions of bliss hereafter.

8. Pairs of opposites, such as heat and cold, joy and grief, etc. Comp.

Gita.

9. Because wealth enables its possessor to practise the rites of religion.

10. The sense is that when I will not wrong the denizens of even the

woods, there is little chance of my wronging men of the world.

11. There is a class of recluses who support life by gathering the fallen

fruits of trees. Taking the tree for a living person, they walk under its

shade and beg of it its fruits. Those fruits that fall down on such

occasions are regarded as the alms granted by the tree to its mendicant

guest.

12. All the possessions of a man depend upon the acts of a previous life.

Wives, children and kinsmen, therefore, as agents of happiness or the

reverse, depend upon one's past acts. They are effects of pre-existing

causes. Then again, they may be causes of effects to be manifested in the

next life, for their acts also are supposed to affect the next life of

him to whom they belong.

13. i.e., they for whom he acts do not take the consequences of his acts.

14. Bhagena is explained by Nilakantha as swargaisysaryena.

15. The sense is that as the Ordainer cannot be censured, therefore, that

which He has ordained for the Kshatriyas cannot be deserving of censure.

16. The meaning is that they who perform sacrifice and partake of the

sacrificial food after offering it unto gods and guests, acquire such

religious merit that the like of it cannot be acquired by other men.

Sacrifice, therefore, is the highest act in life and the most meritorious

that man call do.

17. The iti after vadi is really eti, the absence of sandhi in the proper

form is Arsha. Literally rendered, the line becomes,--According to the

manner in which the person of firm conviction approaches the Soul, is the

success that he gets here. As the Srutis declare, if one firmly regards

oneself to be Siva, the success one attains here and hereafter is after

the kind of that deity.

18. The brevity of such passages is the chief obstacle to their clear

comprehension. Fortunately the allusions are very plain. What is meant is

that those who die during the lighted fortnights of the summer solstice

attain to solar regions of bliss. Those that die during the dark

fortnights of the winter solstice, attain to lunar regions. These last

have to return after passing their allotted periods of enjoyment and

happiness. While those that are freed from attachments, whatever the time

of their Death, go to Stellar regions which are equal to that of Brahma.

19. Without attaining to the companionship of the gods and Pitris, and

without obtaining Brahma, they sink in the scale of being and become

worms and vermin.

20. The sense is that the gods themselves have become so by action.

21. The first word is compounded of an and astika.

22. Deva-yana is the Yana or way along which the deities have gone, the

strict observance of the Vedic rites.

23. Renouncer of his own self, because he dries up his very body by

denying himself food.

24. Such a person also is not a true renouncer. For a Kshatriya, again,

such a mode of life would be sinful.

25. Nilakantha thinks that the object of this verse is to show that even

such a life properly appertains to a Brahmana and not to a Kshatriya.

Therefore, if Yudhishthira would, without reigning, live quietly in the

kingdom governed by some brother of his, he would then be equally sinning.

26. Acts done from vanity, i.e., with the bragging consciousness of one

being himself the actor and the arranger of everything, Acts done from a

spirit of renunciation, i.e., without hope of reaping their fruits.

27. The threefold aims, i.e., Religion, Pleasure and Profit.

28. Antarala is thus explained by Nilakantha.

29. Sariram is contra-distinguished from Vahyam. The first is explained

as appertaining to or encased in Sarira, i.e., the mind.

30. What Sahadeva wishes to say is that everything proceeds from

selfishness is productive of death, while everything proceeding from an

opposite frame of mind leads to Brahma or immortality.

31. The meaning entirely depends upon the word Swabhavam, manifestation

of self. In the second line, if Vrittam be read for Bhutam the sense

would remain unaltered.

32. The three kinds of angas referred to, as explained by Nilakantha are

(1) the strength that depends on the master, (2) that depending on good

counsels, and (3) that depending on the perseverance and the courage of

the men themselves.

33. Literally, "crushed with the rod of chastisement."

34. Censure is the only punishment for a Brahmana offender. A Kshatriya

may be punished by taking away all property, but care should be taken to

give him food sufficient for maintaining life. A Vaisya should be

punished by forfeiture of possessions. There is practically no punishment

for a Sudra, for being unable to possess wealth, dispossession of wealth

cannot be a punishment in his case; again, service being his duty, the

imposition of labour on him cannot be a punishment. For all that, hard

work may be imposed upon him.

35. A fisherman who would not slay fish would go without food.

36. The sense is that if in supporting life one kills these creatures, he

does not in any way commits sin.

37. Bhoga is explained by Nilakantha as Palanaya (maryyadaya).

38. The meaning seems to be that the milch cow suffers herself to be

milked, only through fear of chastisement, and maidens also marry,

without practising free love, through fear of chastisement by the king,

society, or Yama in the next world.

39. If this does not come up to the grossness of the doctrine--spare the

rod and ruin the child,--it at least is plain that the fear of being

regarded a dunce and a fool and incurring the ridicule or displeasure of

the tutor and class-mates, induces one to acquire knowledge.

40. The illustration used by the commentator is that it is better to kill

the tiger that has invaded the fold that remain quiet for fear of

injuring that beast of prey and commit sin. For that slaughter there is

merit, for if not slaughtered, the beast will slaughter the kine before

the spectator's eyes and the latter would incur sin by passively

witnessing the sight. At any rate, to be more general, it is better to

injure, says Arjuna, from righteous motives than not to injure from fear

of sin.

41. Otherwise named phlegm, bile and wind.

42. The sense is that thou wert ever superior to joy and grief and never

sufferedst thyself, to be elated with joy or depressed with grief.

43. The argument seems to be this: if it is thy nature to call back thy

woes even when happiness is before thee, why dost thou not then recollect

the insult to your wife? The recollection of this insult will fill thee

with wrath and convince thee that in slaying thy foes,--those insulters

of thy wife--thou hast acted very properly.

44. The meaning is that in consequence of thy abandonment of prosperity

and kingdom and, therefore, of the means of effecting thy salvation by

sacrifice and gifts and other act, of piety, thou shalt have to he

re-born and to renew this mental battle with thy doubts.

45. This is a difficult verse, and I am not sure that I have understood

it correctly. Gantavyam is explained by Nilakantha as connected with

paramavyaktarupasya. According to Nilakantha, this means that thou

shouldst go to, i.e. conquer, and identify thyself with, the param or foe

of that which is of unmanifest form, the mind; of course, this would mean

that Yudhishthira should identify himself with his own soul, for it is

the soul which is his foe and with which he is battling. Such conquest

and identification implies the cessation of the battle and, hence, the

attainment of tranquillity.

46. The condition of Draupadi's lock,--i.e., thou hast been restored to

the normal condition. Draupadi had kept her locks dishevelled since the

day they had been seized by Duhsasana. After the slaughter of the Kurus,

those locks were bound up as before, or restored to their normal

condition.

47. The Bengal tiger acts as a fisher to both animals and men. When the

tiger goes on a fishing expedition, what it usually does is to catch

large fishes from shallow streams and throw them landwards far from the

water's edge. The poor beast is very often followed, unperceived, by the

smaller carnivorous animals, and sometimes by bands of fishermen. I have

seen large fishes with the claw-marks of the tiger on them exposed for

sale in a village market.

48. The sense seems to be that unless kings perform such penances they

cannot escape hell. Such penances, however, are impossible for them as

long as they are in the midst of luxuries. To accept wealth and not use

it, therefore, is impracticable.

49. i.e., Thou art not liberated from desire.

50. The false speech, in this instance, consists in professing one's self

to be really unattached white enjoying wealth and power, i.e., the

hypocritical profession of renunciation in the midst of luxuries. As

already said by Yudhishthira, such renunciation is impracticable.

51. The path of the Pitris means the course of Vedic rites by which one

attains to bliss hereafter. The path of the gods means the abandonment of

religious rites for contemplation and pious conduct.

52. This truth has been expressed in various forms of language in various

passages of the Mahabharata. The fact is, the unification of infinite

variety and its identification with the Supreme Soul is attainment of

Brahma. One, therefore, that has attained to Brahma ceases to regard

himself as separate from the rest of the universe. Selfishness, the root

of sin and injury, disappears from him.

53. i.e., Sacrifice.

54. Literally, 'thy resolution is of one kind, while thy acts are of

another kind!'

55. Paratantreshu is explained by Nilakantha as "dependent on destiny."

If this means the fate that connects one's present life with the acts of

a former one, the explanation is not incorrect. The more obvious meaning,

however, is "dependent on action."

56. A wedded wife is the companion of one's religious acts.

57. Thou shouldst not, therefore, abandon action.

58. The meaning seems to be this: if a person can truly act up to his

resolution of complete renunciation of everything, then that person

stands alone in the midst of the world, and he is nobody's, and nobody is

his. Hence, he can neither be pleased nor displeased with any one. King

Janaka's abandonment, therefore, of wife and kingdom, is inconsistent

with that Perfect renunciation or withdrawal of self within self. He

might continue to enjoy his possessions without being at all attached to

or affected by them.

59. Such libations, to be efficacious, ought to be poured upon fires

properly kindled with mantras.

60. Therefore, Janaka should resume his kingdom and practise charity;

otherwise, religious mendicants would be undone.

61. Such an man might rule even a kingdom without forfeiting his title to

be regarded a mendicant, for he might rule without attachment.

62. Refers to the well-known definition of the soul or mind in the Nyaya

philosophy, which says that it is distinguished by the attributes of

desire, aversion, will, pleasure and pain, and the cognitive faculties.

63. The soul, though really bereft of attributes, nevertheless revolves

in a round among creatures, i.e., enters other bodies on the dissolution

of those previously occupied. The reason of this round or continual

journey is Avidya or illusion, viz., that absence of true knowledge in

consequence of which men engage themselves in action. When the soul is

freed from this Avidya, action ceases, and the soul becomes revealed in

its true nature, which consists in the absence of all attributes.

64. Hetumantah Panditah means--learned in the science of reasoning;

Dridhapurve is explained by Nilakantha as persons endued with strong

convictions of a past life: Suduravartah means difficult of being made to

understand.

65. The sense is that instead of performing sacrifices after acquisition

of wealth, it is better not to perform sacrifices if they cannot be

performed without wealth. Nilakantha, by interpreting Dhanahetu as

sacrifices which have wealth for the means of their accomplishment, would

come to this meaning directly.

66. Atmanam is explained by Nilakantha as meaning something that is

regarded as dear as self, i.e., wealth. Such a person incurs the sin of

killing a foetus, because that sin proceeds from killing one's own self.

Improper use of wealth is, of course, regarded as killing one's ownself.

67. The Srutis declare that he who frightens others is frightened

himself; while he who frightens not, is not himself frightened. The

fruits won by a person correspond with his practices. Yudhishthira is,

therefore, exhorted to take the sovereignty, for sovereignty, righteously

exercised and without attachment, will crown him with bliss hereafter.

68. Naikam na chapare is explained by Nilakantha thus. Literally, this

means that it is not that others do not (praise) ekam or contemplation,"

i.e., some there are that praise contemplation or meditation.

69. Literally, the absence of contentment with present prosperity.

70. Adadana is explained as a robber or one who forcibly takes other

people's property. Some texts read nareswarah. The sense should remain

unaltered.

71. Manu also mentions a sixth of the produce as the king's share.

72. Santyakatatma is explained by Nilakantha as without pride or resigned

self.

73. Yoga is explained as vigour in action, nyasa as the abandonment of

pride.

74. And that have, by their death, escaped from all grief.

75. Murcchitah is explained by Nilakantha as Vardhitah.

76. True knowledge is knowledge of Brahma. What is said here is that our

conduct (acts) should be framed according to the opinion of persons

possessed of such knowledge.

77. What the poet says here is this: it is better not to wish for or

covet wealth as a means for the performance of sacrifices than to covet

it for performing sacrifices. A poor man will act better by not

performing sacrifices at all than by performing them with wealth acquired

by the usual means.

78. The. meaning is that I must undergo such a severe penance in order

that in order that in my next life I may not be born as an inferior

animal but succeed in taking birth among men.

79. Even such i.e., spring from such causes.

80. Man covets freedom from decay and immortality, but instead of

obtaining what he covets for, decay and death become his portion on Earth.

81. i.e., these appear and disappear in the course of Time.

82. Literally, the science of Life.

83. This inevitable and broad path is the path of Life. What is said here

is that every creature is subject to birth.

84. The first line of this verse refers to the disputed question of

whether the body exists independent of life, or the creature exists

independent of the body. This is much disputed by Hindu philosophers. The

gross body may be dissolved, but the linga sarira (composed of the

subtlest elements) exists as a cause for the unborn Soul. This is

maintained by many.

85. Param here is explained by Nilakantha as Paramatma. Pay court i.e.,

seek to obtain and enjoy them.

86. This sacrifice is one in which the performer parts with all his

wealth.

87. Vasumati means possessed of wealth (from Vasu and the syllable mat).

88. The Bengal reading chainam in the first line of 31 is better than the

Bombay reading chetya, which, Nilakantha explains, means chetanavan bhava.

89. These seven sacrifices were the Agnishtoma, the Atyagnishtoma, the

Ukthya, the Shodashi, the Vajapeya, the Atiratra, and the Aptoryama. Each

of these required the consecration of the Soma.

90. The expression used is "He caused one umbrella only to be set up."

The custom is well-known that none but kings could cause umbrellas to be

held over their heads.

91. Kanwa had brought up in his retreat Bharata's mother Sakuntala who

had been deserted, immediately after her birth, by her mother, Menaka,

Bharata himself was born in Kanwa's retreat.

92. Jaruthyan is explained by Nilakantha as Stutyan. It may also mean

Triguna-dakshinan.

93. The legend about the bringing down of Ganga is very beautiful. Ganga

is nothing else than the melted form of Vishnu. For a time she dwelt in

the pot (Kamandalu) of Brahman. The ancestors of Bhagiratha having

perished through Kapila's curse, Bhagiratha resolved to rescue their

spirits by calling down Ganga from heaven and causing her sacred waters

to roll over the spot where their ashes lay. He succeeded in carrying out

his resolution after conquering many difficulties. Urvasi literally means

one who sits on the lap.

94. Triple-coursed, because Ganga is supposed to have one stream in

heaven, one on the earth, and a third in the nether regions.

95. The sense, I think, is that such was the profusion of Dilipa's wealth

that no care was taken for keeping gold-decked elephants within guarded

enclosures.

96. Satadhanwan is explained by Nilakantha as one whose bow is capable of

bearing a hundred Anantas.

97. Literally, "Me he shall suck."

98. The Burdwan translators take Asita and Gaya as one person called

Asitangaya, and K.P. Singha takes Anga and Vrihadratha to be two

different persons. Of course, both are wrong.

99. Samyapat is explained as hurling a heavy piece of wood. What it meant

here is that Yayati, having erected an altar, took up and hurled a piece

of wood forward, and upon the place where it fell, erected another altar.

In this way he proceeded till he reached the very sea shore.

100. Dakshinah is explained by Nilakantha as men possessed of Dakshya. It

may mean liberal-minded men.

101. Literally, 'there was but one umbrella opened on the earth in his

time.'

102. The word in the original is nala. Nilakantha supposes that it has

been so used for the sake or rhythm, the correct form being nalwa,

meaning a distance of four hundred cubits.

103. Literally, one whose excreta are gold.

104. A Kshatriya should protect a Brahmana in respect of his penances and

a Vaisya in respect of the duties of his order. Whatever impediments a

Brahmana or a Vaisya might encounter in the discharge of his duties, must

be removed by a Kshatriya.

105. i.e., thou shouldst think that the consequences of all acts must

attach to the Supreme Being himself, he being the urger of us all.

106. Na Para etc., i.e., there is no Supreme Being and no next world.

107. No one being free in this life, all one's acts being the result of

previous acts, there can be no responsibility for the acts of this life.

108. The manner in which this great battle has been brought about shows

evidence of design and not mere Chance. Nilakantha reads hatam which is

evidently wrong. There can be no doubt that the correct reading is hatham.

109. Nilakantha explains this in a different way. He thinks that the

expression Kritantavidhisanjuktah means,--'through their own faults.'

110. The performer of a hundred sacrifices.

111. i.e., charges his pupils a fee for teaching them the scriptures.

112. i.e., not in a sacrifice.

113. Jighansiat is Jighansi and iat, i.e., may proceed with intention to

slay.

114. i.e., one who knows that the Soma is used in sacrifices for

gratifying the gods.

115. The rule laid down is that he should eat in the morning for the

first three days, in the evening for the second three days, eat nothing

but what is got without soliciting, for the next three days, and fast

altogether for the three days that follow. This is called

Krischara-bhojana. Observing this rule for six years, one may be cleansed

of the sin of slaying a Brahmana.

116. The harder rule referred to is eating in the morning for seven days;

in the evening for the next seven days; eating what is got without

soliciting, for the next seven days; and fasting altogether for the next

seven.

117. These are the five products of the cow, besides earth, water, ashes,

acids and fire.

118. Appropriation etc., as in the case of the king imposing fines on

offenders and appropriating them to the uses of the state. Untruth, as

that of the loyal servant or follower for protecting the life of his

master. Killing, as that of an offender by the king, or in the exercise

of the right of self-defence.

119. There were, as now, persons with whom the reading or recitation of

the scriptures was a profession. The functions of those men were not

unlike those of the rhapsodists of ancient Greece.

120. i.e., one possessed of a knowledge of the Vedas.

121. With very slight verbal alterations, this verse, as also the first

half or the next, like many others, occurs in Manu, Vide Manu, Ch. II, V,

157-58.

122. Pratyasanna-vyasaninam is explained by Nilakantha as 'I stand near

these distressed brothers of mine' (for whose sake only I am for

accepting sovereignty). This is certainly very fanciful. The plain

meaning is, 'I am about to lay down my life.'

123. The priest of the Kauravas.

124. Sami is the Acacia suma; Pippala is the Piper longum; and Palasa is

the Butea frondosa. Udumvara is the Ficus glomerata.

125. These are peace, war, marching, halting, sowing dissensions, and

defence of the kingdom by seeking alliances and building forts, &c.

126. For if he had acted otherwise, he would have been called ungrateful.

127. The literal meaning of Purusha, as applied to the Supreme Being, is

'One that pervades all forms in the Universe.'

128. i.e., Aditi and of Aditi's self as born in different shapes at

different times.

129. Yugas may mean either the three ages Krita, Treta and Dwapara, or,

the three pairs such as Virtue and Knowledge, Renunciation and Lordship,

and Prosperity and Fame.

130. Virat is one superior to an Emperor and Swarat is one superior to a

Virat.

131. Vishnu, assuming the form of a dwarf, deluded the Asura Vali into

giving away unto him three worlds which he forthwith restored to Indra.

132. The son of Uttanapada, who in the Krita age had adored Vishnu at a

very early age and obtained the most valuable boons.

133. Sudharman was the priest of the Kurus. How came Dhaumya, who was the

priest of the Pandavas, to have from before an abode in the Kuru capital?

134. This is an allusion to Krishna's having covered the three worlds

with three of his steps for deluding the Asura Vali and depriving him of

universal sovereignty.

135. There are three states of consciousness in the case of ordinary men,

viz., waking, dream, and sound sleep. The fourth state, realisable by

Yogins alone, is called Turiya. It is the state of perfect

unconsciousness of this world, when the soul, abstracted within itself,

is said to be fixed upon the Supreme Being or some single object.

136. Mind, as used generally in Hindu philosophy, is the seat of the

senses and the feelings. Buddhi is the Understanding or the cognitive

faculties of the Kantian school. The Bombay reading of the second line is

correct. It is Gunadevah Kshetrajne etc. Nilakantha correctly explains it

as Savdadiguna-bhajodevah, i.e., the senses.

137. The Supreme Being is called here and elsewhere Hansa, i.e., swan,

because as the swan is supposed to transcend all winged creatures in the

range of its flight, so the Supreme Being transcends all creatures in the

universe. He is called That, as in the Vedic formula of Praise, "Thou art

That," meaning, "Thou art inconceivable and incapable of being described

in words."

138. Created things have attributes. It is Brahma only that has no

attributes, in the sense that no attributes with which we are familiar

can be affirmed of him.

139. The Vaks are the mantras; the Anuvaks are those portions of the

Vedas which are called Brahmanas; the Nishads are those portions of the

Vedic ritual which lead to an acquaintance with the gods. The Upanishads

are those portions which treat exclusively of the knowledge of the Soul.

140. Quadruple soul, i.e., Brahma, Jiva, Mind, and Consciousness. The

four names under which the Supreme Being is adored by the faithful are

Vasudeva, Sankarsana, Pradyumna, and Aniruddha.

141. Penances are ever present in thee, in the sense thou art never

without them, penances constituting thy essence. Performed by creatures,

they live in thy limbs, in the sense that penances performed are never

lost.

142. In ancient India, the Rishis living in the woods got their fire by

rubbing two sticks together. These they called Arani. Brahma on earth is

explained by Nilakantha to mean the Vedas, the Brahmanas, and the

Sacrifices.

143. These are the twelve Adityas or chief gods.

144. Thou art pure Knowledge and resident beyond the darkness of

ignorance. I bow to thee not in any of those forms in which thou art

ordinarily adored but in that form of pure light which Yogins only can

behold by spiritual sight.

145. The five libations are Dhana, Karambha, Parivapa, and water. The

seven woofs are the seven mantras (Cchandas) predominating in the Vedic

hymns, such as Gayatri, etc.

146. The Prajapatis who are the creators of the universe performed a

sacrifice extending for a thousand years. The Supreme Being appeared in

that sacrifice as an act of grace to the sacrificers.

147. Sandhis are those changes of contiguous vowels (in compounding two

words) that are required by the rules of euphony. Akshara is literally a

character or letter; word made up of characters or letters.

148. The manifest is the body. The Rishis seek thy unmanifest self within

the body, in their own hearts. Kshetra is buddhi or intelligence. The

Supreme Being is called Kshetrajna because he knows every mind.

Intelligence or mind is one of his forms.

149. The sixteen attributes are the eleven senses and the five elements

in their subtle forms called Mahabhutas. Added to this is Infinity. The

Supreme Being, according to the Sankhya doctrine, is thus the embodiment

of the number seventeen. Thy form as conceived by the Sankhyas, i.e., thy

form as Number.

150. In cases of those that are reborn, there is always a residuum of sin

and merit for which they have, in their earthly life, to suffer and

enjoy. In the case, however, of those that have betaken themselves to a

life of renunciation the great endeavour is to exhaust this residuum.

151. i.e. that which is chewed, that which is sucked, that which is

licked, and that which is drunk.

152. All creatures are stupefied by love and affection. The great end

which the Yogins propose to themselves is to tear those bonds rising

superior to all the attractions of the flesh to effect their deliverance

or emancipation from rebirth.

153. i.e. Brahmacharin.

154. Linum usitatissimun.

155. Samsara is the world or worldly life characterised by diverse

attachments. Reflection on Hari frees one from those attachments. Or,

Samsara may mean the repeated deaths and births to which the

unemancipated soul is subject. Contemplation of the divine Being may

prevent such repeated births and deaths by leading to emancipation.

156. i.e. One that goes thither is not subject to rebirth.

157. The Vedas constitute the speech of the Supreme Being. Everything

about morality occurs in them.

158. Literally, 'Everything thou knowest shall appear to thee by inward

light.'

159. The sense is, I who have already the full measure of fame can

scarcely add to my fame by doing or saying anything.

160. Literally,--'the eternal bridge of virtue.'

161. In the sense of being liberal. A king should not too minutely

enquire into what is done with the things belonging to him.

162. Literally, 'worthy of being used by the king.'

163. Literally 'the Brahmana that would not leave his home.' The verse

has been quoted in this very Parvan previously.

164. These seven limbs are the king, army, counsellors, friends,

treasury, territory, and forts.

165. These six are peace (with a foe that is stronger), war (with one of

equal strength), marching (to invade the dominions of one who is weaker),

halting, seeking protection (if weak in one's own fort), and sowing

dissensions (among the chief officers of the enemy).

166. Asambhayan is explained by Nilakantha as 'incapable of being

overreached by foes.'

167. In the sense that without royal protection, the world soon comes to

grief.

168. The duties of the cow-herd should lead him to the fields. If without

manifesting any inclination forgoing to the fields he likes to loiter

within the village he should not be employed. Similarly the barber's

duties require his presence within the village. If without being present

there he likes to wander in the woods, he should never be employed, for

it may then be presumed that he is wanting in that skill which experience

and habit bring. These two verses are often quoted in conversation by

both the learned and unlearned equally.

169. Eloquent Brahmanas learned in the scriptures are heroes of speech,

Great Kshatriya kings are heroes of exertion.

170. Men, by pouring libations of clarified butter on sacrificial fires,

feed the gods. The latter, fed by those libations, pour rain on the earth

whence men derive their sustenance. Men. therefore are said to pour

upwards and the gods pour downwards.

171. Conversation in respect of the wealth of traders and merchants;

Growth in respect of the penances of ascetics; and Destruction in respect

of thieves and wicked men. All these depend upon Chastisement.

172. The Burdwan Pundits have been very careless in translating the Santi

Parva. Their version is replete with errors in almost every page. They

have rendered verse 78 in a most ridiculous way. The first line of the

verse merely explains the etymology of the word Dandaniti, the verb ni

being used first in the passive and then in the active voice. The idam

refers to the world, i.e., men in general. K.P. Singha's version of the

Santi is better, and, of course, gives the correct sense of this verse.

173. Literally, rose above the five in the sense of having renounced the

world. The Burdwan Pundits erroneously render it "died."

174. A Manwantara is a very long period of time, not unequal to a

geological age.

175. "Numbered among human gods," i.e., among kings.

176. The correct reading is charanishpanda as given in the Bombay edition.

177. In both the vernacular versions the second line of 130 has been

rendered wrongly. The two lines are quite unconnected with each other.

Nilakantha rightly supposes that Karyam is understood after Mahikshitah.

Karana, however, is not kriya as explained by Nilakantha but

opportunities and means.

178. Nilakantha explains this verse erroneously. He thinks that the

meaning is--"The king becomes obedient to that person who beholds his

face to be amiable, etc., etc." It should be borne in mind that Bhishma

is answering Yudhishthira's query as to why the whole world adores one

man. One of the reasons is a mysterious influence which induces every man

who beholds the amiable face of the king to render him homage.

179. The difference between a Ritwija and a Purohita is that the former

is engaged on special occasions, while the services of the latter are

permanent and constant.

180. viz., returning unwounded from battle.

181. For without battle, he cannot extend his kingdom and acquire wealth

to give away and meet the expenses of sacrifices.

182. A Beshtana is literally a cloth tied round (the head); hence, a

turban or pagree. The word Ousira is applied to both beds and seats. The

Hindu Upanaha had wooden soles.

183. The Burdwan Pundits understand this verse to mean that the Sudra

should offer the funeral cake unto his sonless master and support masters

if old and weak. There can be little doubt that they are wrong.

184. Atirekena evidently means 'with excessive zeal.' Nilakantha explains

it as 'with greater zeal than that which is shown in supporting his own

relations.' It cannot mean, as K.P. Sinha puts it, 'with the surplus left

after supporting his own relations.'

185. A Paka-yajna is a minor sacrifice, such as the propitiation of a

planet foreboding evil, or worship offered to the inferior deities called

Viswadevas. A Purnapatra is literally a large dish or basket full of

rice. It should consist of 256 handfuls. Beyond a Purnapatra, the Sudra

should not give any other Dakshina in any sacrifice of his.

186. This ordinance lays down that the Dakshina should be a hundred

thousand animals such as kine or horses. In the case of this particular

Sudra, that ordinance (without its mantras) was followed, and a hundred

thousand Purnapatras were substituted for kine or horses of that number.

187. Hence the Sudra, by devotion to the members of the three other

classes, may earn the merit of sacrifices though he is not competent to

utter mantras.

188. For this reason the Sudra earns the merit of the sacrifices

performed by their Brahmana masters and progenitors.

189. The Brahmana conversant with the Vedas is himself a god. The Sudra,

though incompetent to read the Vedas and utter Vedic mantras, has

Prajapati for his god whom he can worship with rites other than those

laid down in the Vedas. The Brahmanas have Agni for their god, and the

Kshatriyas, Indra. Upadravah means a servant or attendant, hence, a Sudra.

190. Sacrifices are performed by the body, by words, and by the mind. The

Brahmana can perform sacrifices by all the three. The Kshatriya and the

Vaisya cannot perform sacrifices by means of their bodies. They must

employ Brahmanas in their sacrifices. These two orders, however, can

utter mantras and perform mental sacrifices. The Sudra alone cannot

employ his body or utter mantras in sacrifices. The holy sacrifice in his

case is the mental sacrifice. A mental sacrifice is a resolve to give

away in honour of the gods or unto the gods without the aid of the Vedic

ritual. The resolve must be followed by actual gifts.

191. i.e.. for the Sudras also.

192. All sacrificial fires, as a rule, are procured front the houses of

Vaisyas. The sacrificial fire of the Sudra is called Vitana.

193. Though originally one, the Vedas have become diverse. Similarly,

from the Brahmana, who created first, all the rest have sprung.

194. Literally, 'with eyes, head, and face on all sides.'

195. The sense seems to be that influenced by past acts everyone acts in

subsequent lives. If he is a hunter in this life, it is because the

influence of many cruel acts of a past life pursues him even in this.

196. Men, therefore, have not always balances of good acts to their

credit. These are, however, free agents; the new acts they do determine

the character of their next lives.

197. i.e., Their services as priests should not be taken.

198. Although I adopt Nilakantha's explanation of Susrushu here, yet I

think that word may be taken here, as elsewhere, to have been used in the

sense of one doing (menial) service.

199. The king is entitled to a sixth of the merits acquired by his

subjects. The total merit, therefore, of the king, arising from

renunciation, is very great. Besides, the merit of every kind of

renunciation belongs to him in that way.

200. i.e., for ascertaining whether kingly duties are superior to those

laid down for the several modes of life.

201. Probably, in the sense of there being exceptions and limitations in

respect to them.

202. i.e., 'spread confusion on earth.'

203. The sense seems to be that having failed, after such comparison, to

resolve their doubts, they waited upon Vishnu.

204. The Bengal reading satwatah seems to be an error. The Bombay text

has saswatah.

205. Yama is explained by Nilakantha to mean Kshatriya dharmena.

206. Nilakantha thinks that Lingantargatam means omniscient. He is for

taking this verse to mean--'Listen now to those duties about which thou

askest my omniscient self.' Bhishma having acquired omniscience through

Krishna's boon, refers to it here. The interpretation seems to be very

far-fetched.

207. That object is Brahma.

208. i.e.. such a man acquires the merits of all the modes of life.

209. Dasadharmagatam is explained by Nilakantha as 'overcome with fear,

etc." Keeps his eye on the duties of all men,' i.e., protects all men in

the discharge of their duties.

210. If this verse has a reference to kings, nyastadandah would mean one

who punishes without wrath.

211. In this and the preceding verse, Sattwa, without being taken as used

for intelligence, may be taken to mean 'the quality of goodness' as well.

212. Anidram is explained by Nilakantha as a kingdom where anarchy

prevails, sleeplessness being its certain indication.

213. The sense seems to be that men patiently bear the injuries inflicted

upon them by others, without seeking to right themselves by force,

because they can invoke the king to punish the offenders. If there were

no kings, immediate vengeance for even the slightest injuries would be

the universal practice.

214. i.e., becoming foremost and happy here, attains to blessedness

hereafter.

215. The Wind is said to be the charioteer of Fire, because whenever

there is a conflagration, the Wind, appearing aids in extending it.

216. i.e., no one should covet the possessions of the king.

217. Kalya means able or strong; anakrandam is 'without allies';

anantaram means, 'without friends'; and Vyasaktam is 'engaged at war with

another.'

218. Tatparah is explained by Nilakantha as Karshanaparah.

219. I follow Nilakantha in reading this verse.

220. Chaitya trees are those that are regarded holy and unto which

worship is offered by the people.

221. Nilakantha thinks that ucchvasa means breath or air. The small

doors, he thinks, are directed to be kept for the admission of air.

222. The tirthas are eighteen in number, such as the council-room etc.

223. Pays off his debt, i.e., discharges his obligations to the subjects.

224. The ablative has here the sense of "towards."

225. The correct reading seems to be sreshtham and not srishtam. If the

latter reading be preferred, it would mean "the age called Krita that

comes in Time's course."

226. i.e., these are the true sources of the royal revenue.

227. The meaning is that if a king attends only to the acquisition of

wealth, he may succeed in acquiring wealth, but he will never succeed in

earning religious merit.

228. Literally, 'never flourishes.'

229. The charcoal-maker uproots trees and plants, and burns them for

producing his stock-in-trade. The flowerman, on the other hand, waters

his trees and plants, and gathers only their produce.

230. Dharmakosha literally means the 'repository of all duties.'

231. Children is a euphemism for subjects, suggested by the word pitris

to which it is antithetical.

232. Mahapathika is believed to mean a person making a voyage by the sea

or the ocean, The literal meaning seems to be 'a person making a long or

distant voyage.'

233. A Ritwij is a priest employed on a special occasion. A Purohita is

one who always acts as a priest.

234. Ama is raw food, such as paddy or uncooked rice, or fruits, etc.

235. The allusion is to such men as Utanka and Parasara, who although

they performed such cruel acts as the snake-sacrifice and the Rakshasa

sacrifice, were none-the-less entitled to heaven. So Kshatriya kings, by

invading the kingdoms of their foes and slaying thousands of Mali and

animals, are nevertheless regarded to be righteous and ultimately go to

heaven.

236. Kshatrarthe, i.e., for protecting the subjects. Anya means someone

who is not a Kshatriya. Abhibhavet means 'subdues.'

237. Idam sastram pratidhanam na is thus explained by Nilakantha. In

cases of incapacity, again, to give the prescribed Dakshina, the

sacrificer is directed to give away all he has. This direction or command

is certainly terrible, for who can make up his mind to part with all his

wealth for completing a sacrifice?

238. The falsehood consists in finding substitutes for the Dakshina

actually laid down. They are morsels of cooked food for a living cow, a

grain of barley for a piece of cloth; a copper coin for gold; etc.

239. The fact is that although the sacrificer may not be able to give the

Dakshina actually laid down in the Vedas, yet by giving its substitute he

does not lose any merit, for a single Purnapatra (256 handfuls of rice)

is as efficacious if given away with devotion, as the richest Dakshina.

240. i.e., such a sacrifice, instead of producing no merit, becomes the

means of extending the cause of sacrifices. In other words, such a

sacrifice is fraught with merit.

241. A Pavitra is made by a couple of Kusa blades for sprinkling

clarified butter upon the sacrificial fire.

242. The fact is that Ahuka and Akrura were bitterly opposed to each

other. Both of them, however, loved Krishna. Ahuka always advised Krishna

to shun Akrura, and Akrura always advised him to shun Ahuka. Krishna

valued the friendship of both and could ill dispense with either. What he

says here is that to have them both is painful and yet not to have them

both is equally painful.

243. The belief is still current that a wounded snake is certain to seek

vengeance even if the person that has wounded it places miles of distance

between himself and the reptile. The people of this country, therefore,

always kill a snake outright and burn it in fire if they ever take it.

244. i.e., as long as they are paid and have in their hands what has been

given to them.

245. i.e., shows these virtues in his conduct.

246. Tryavarah is explained by Nilakantha as "not less than three." The

number laid down generally is five. In no case it should be less than

three.

247. Water-citadels are those that are surrounded on all sides by a river

or rivers, or the sea. Earth-citadels are those that are built, on plains

fortified with high walls and encircled with trenches all around.

Human-citadels are unfortified cities properly protected by guards and a

loyal population.

248. Nilakantha says that this has reference to the second variety of

citadels mentioned in the previous verse.

249. Such as banian, peepul, etc. These afford refreshing shade to

sunburnt travellers.

250. 'Take wisdom,' i.e., consult with them. 'Should not always wait upon

them, etc.' lest robbers should kill them, suspecting them to be

depositories of the king's wealth.

251. The sense seems to be that if a sufficient margin of profit, capable

of maintaining one at ease, be not left, one would refrain absolutely

from work. The king, therefore, in taxing the outturns of work, should

leave such a margin of profit to the producers.

252. The sense is that the subjects then, on occasions of their

sovereign's want, hasten to place their resources at his disposal.

253. i.e., without injuring the source.

254. The Bengal reading of the first I me of this verse is vicious. The

Bombay reading kinchidanapadi (for Kasyanchidpadi) is the correct one.

The commentator explains that this has reference to alms, loans, and

taxes. Both the Bengal translators have made nonsense of this and the

following verse.

255. Karmabhedatah is explained differently by Nilakantha. He thinks that

it means 'lest those acts suffer injury.'

256. Anga is literally a part. The idea, however, is that the wealthy

form an estate in the realm. Kakud is the hump of the bull. The meaning,

of course, is that the man of wealth occupies a very superior position.

257. i.e., before the Brahmanas get their fill.

258. The Brahmanas are authorities for guiding other men. When,

therefore, a particular Brahmana leaves the kingdom, the people lose in

him a friend, teacher, and guide.

259. The king should dissuade in the manner indicated in verse 4. If that

does not suffice, and if the person intending to leave refers to the

king's previous neglect, the king should ask forgiveness and, of course,

assign to him the means of maintenance.

260. The original is elliptical in construction. The etat of the first

line has been supplied in the translation. In rendering the second line,

the second half should come first. The Burdwan version, as usual, is

erroneous. K.P. Singh's also is incomplete and inaccurate.

261. The word used is Dasyus, literally, robbers; here, enemies of

society and order.

262. Some texts read Yoddhyavyam for Boddhyavyam, and bhunjita for

yunjita.

263. i.e., thou shouldst care for such opinion, without being angry with

those that censure or blame thee.

264. i.e., they who have to undergo such privations in carrying on their

useful occupation should not be taxed heavily.

265. The correct reading is bharanti. Taranti also may give the same

meaning. K. P. Singh has erroneously rendered the second line.

266. i.e., goes to heaven.

267. Bhishma says that this discourse is very old. Probably this verse

has reference to the writer's idea of the motives that impelled the

Rishis of Brahmavarta when they devised for their Indian colony the

kingly form of government.

268. This verse gives the etymology of the word Rajan and Vrishala. He in

whom righteousness, shines (rajate) is a Rajan; and he in whom

righteousness, called Vrisha, disappear, is a Vrishala. Vide next verse.

269. The address Bharatarshabha is misplaced, seeing that it is Utathya

who is speaking and Mandhatri who is listening. The sense of the verse is

that it is the king who causes the age, for if he acts righteously, the

age that sets in is Krita; if, on the other hand, he acts sinfully, he

causes the Kali age to set in; etc. etc.

270. He who protects Weakness wins heaven, while he who persecutes it

goes to bell. Weakness, thus, is a great thing. Its power, so to say, is

such that it can lead to heaven and hell everyone with whom it may come

into contact.

271. The keeper of a cow has to wait, till it calves, for milk.

272. The sense is, I suppose, that if the king be overtaken by

destruction, his officers also do not escape.

273. Rajnah, Nilakantha thinks, is an accusative plural.

274. Some texts read Saranikan, meaning traders that make journeys and

voyages.

275. The king is God (incarnate) unto all righteous men, because they may

expect everything from him. As regards the second line, the meaning

depends upon bharati, which as the commentator explains means, "obtains

affluence or prosperity." For Patukah some texts read Pavakah. The

meaning then would be "becomes as a fire," i.e., destroys his own roots,

or, probably, becomes destructive to others."

276. K.P. Singh, I think, translates this verse erroneously. The Burdwan

version is correct. The speaker, in this verse, desires to illustrate the

force of righteous conduct. Transcribers' note: There was no

corresponding footnote reference in the text, so I have assigned this

footnote to an arbitrary location on the page--JBH.

277. Teshu i.e., unto the ministers already spoken of.

278. The sense of the passage is that the king should not ride vicious

elephants and horses, should guard himself against poisonous reptiles and

the arts of women, and should take particular care while ascending

mountains or entering inaccessible regions such as forests and woody

valleys.

279. The sense is that although it is laid down that kings should fight

with those only that are of the kingly order, yet when the Kshatriyas do

not arm themselves for resisting an invader, or other orders may fight

for putting down those that so arm themselves against the kings.

280. The Bengal reading of this verse, which I adopt, is better than the

Bombay reading. The Bengal reading is more consistent with what follows

in verse 8. If the Bombay reading be adopted, the translation would run

thus:--"One should not fight a Kshatriya in battle unless he has put on

armour. One should fight with one, after challenging in those

words--'Shoot, for I am shooting at thee." K.P. Singh's rendering is

substantially correct. The Burdwan version, as usual, is wrong.

281. The distress referred to here is of being unhorsed or deprived of

car or of weapons, etc.

282. The original is wry elliptical. I, therefore, expand it after the

manner of the commentator. Regarding the last half of the second line, I

do not follow Nilakantha in his interpretation.

283. This verse also is exceedingly elliptical in the original.

284. The sense seems to be that in fighting with the aid of deceit the

enemy should not be slain outright, such slaughter being sinful. Slaying

an enemy, however, in fair fight is meritorious.

285. This verse is not intelligible, nor does it seem to be connected

with what goes before.

286. The meaning is that king Pratardana took what is proper to be taken

and hence he incurred no sin. King Divodasa, however, by taking what he

should not have taken, lost all the merit of his conquests.

287. Nilakantha takes Mahajanam to mean the Vaisya traders that accompany

all forces. Following him, the vernacular translators take that word in

the same sense. There can belittle doubt, however, that this is

erroneous. The word means "vast multitudes." Why should Yudhishthira,

refer to the slaughter of only the Vaisyas in the midst of troops as his

reason for supposing Kshatriya practices to be sinful? Apayana mean,

"flight." I prefer to read Avayana meaning 'march.'

288. The protection of subjects is likened here to the performance of a

sacrifice that has the merit of all sacrifices. The final present in that

sacrifice is the dispelling of everybody's fear.

289. i.e., not at the weapon's edge, but otherwise.

290. Ajya is any liquid substance, generally of course clarified butter,

that is poured upon the sacrificial fire.

291. Sphis is the wooden stick with which lines are drawn on the

sacrificial platform.

292. The van of the hostile army is the place of his wives, for he goes

thither as cheerfully as he does to such a mansion. Agnidhras are those

priests that have charge of the celestial fires.

293. To take up a straw and hold it between the lips is an indication of

unconditional surrender.

294. I do not understand how this is an answer to Yudhishthira's

question. Nilakantha thinks that truth, in the above, means the

ordinances in respect of Kshatriya duties; that Upapatti, which I

understand means reasoning (or conclusion), indicates a disregard for

life, for those ordinances lead to no other conclusion. Good behaviour,

according to him, means encouraging the soldiers, speaking sweetly to

them, and promoting the brave, etc. Means and contrivances consist in

punishing desertion and cowardliness, etc. If Nilakantha be right, what

Bhishma says is that battles (which, of course, are intended for the

protection of righteousness) become possible in consequence of these four

causes.

295. The seven stars of this constellation are supposed to be the seven

great Rishis, viz., Marichi, Atri, Angira, Pulastya, Pulaha, Kratu, and

Vasishtha.

296. Venus.

297. Like Bhurisravas on the field of Kurukshetra.

298. Probably, one that has begun a sacrifice extending for a long

period. The Yadava hero Akrura avoided challenges to battle by beginning

a sacrifice. See Harivansa, the sections on the Syamantaka stone.

299. A form of expression meaning shameless.

300. This refers to death and physical pain, as explained by Nilakantha.

301. Skandha, Nilakantha thinks, means Samuha here.

302. i.e., the soldiers should be drawn up as to form a wedge-like

appearance with a narrow head.

303. Kulinja has many meaning. Nilakantha think that the word, as used

here, means 'snake.'

304. The object of these two verses is to indicate that a learned

astrologer and a learned priest are certain means for procuring victories

by warding off all calamities caused by unpropitious fate and the wrath

of the gods.

305. If a single deer takes fright and runs in a particular direction,

the whole herd follows it without knowing the cause. The simile is

peculiarly appropriate in the case of large armies, Particularly of

Asiatic hosts, if a single division takes to flight, the rest follows it.

Fear is very contagious. The Bengal reading jangha is evidently

incorrect. The Bombay reading is sangha. The Burdwan translators have

attempted the impossible feat of finding sense by adhering to the

incorrect reading. The fact is, they did not suspect the viciousness of

the text.

306. I have endeavoured to give the very construction of the original. It

is curious to see how the Burdwan Pundits have misunderstood the simple

verse.

307. Samiti is explained by Nilakantha to mean battle, and vijasyasya as

vijigishamanasya. Unless it be an instance of a cruce, vijasyasya can

scarcely be understood in such a sense.

308. i.e., the king should try conciliation, sending at the same time an

invading force, or making an armed demonstration. Such politic measures

succeed in bringing about peace.

309. i.e., ascertaining everything regarding him.

310. The French had taken Alsace and Lorraine. That was an impolitic

step, though, perhaps, Germany also, by taking back those provinces after

they had been completely Frenchified, has committed the same mistake.

Such injuries rankle in the heart and are never forgotten.

311. i.e., ruin him outright.

312. Brahma-dandah is the chastisement through the gods. When foes are

not seen, i.e., when they are at a distance, the king should employ his

priest to perform the rites of the Atharvan for bringing destruction upon

them. In the case, however, of foes being seen, i.e., when they are near,

he should move his troops without depending upon Atharvan rites.

313. Nipunam is explained by Nilakantha as Kusalam; and after drabhet

pestum is understood.

314. The sixfold forces are foot, horse, elephants, cars, treasury, and

traders following the camp.

315. I adopt Nilakantha's explanation of this verse. Loss of crops, etc.

are the inevitable consequences of expeditions. The king, on such

occasions, is obliged also to take particular care of the seven branches

of administration. As these are all unpleasant, they should be avoided.

316. i.e., starts such subjects for conversation as do not arise

naturally, for what he has in view is the proclaiming of the faults of

other people, a topic in which he alone is interested and not his hearers.

317. In the Bengal texts there is an error of reading viz., Satru for

Yatra in the first line of verse 3. The Burdwan Pundits repeat the error

in their vernacular version. K.P. Singha, of course, avoids it.

318. The Bengal texts, in the second line of verse 7, contain an error,

Saktincha is evidently a misreading for Sokancha. The Burdwan version, as

a matter of course, repeats the error, While K.P. Singha avoids it.

319. i.e., though dispossessed of my kingdom, I cannot yet cast off the

hope of recovering it.

320. i.e., he should think that his wealth has been given to him for the

sake of friends and relatives and others. He will then succeed in

practising charity.

321. Nilakantha explains Kusalah as niamatsarah and anyatra as Satrau. I

do not follow him.

322. The Bengal texts read Vidhitsa dhanameva cha. This is evidently

erroneous. The correct reading, as given in the Bombay text, is

Vidhitsasadhanena cha. Both the Bengali versions are incorrect.

323. The Vilwa is the fruit of the Egle marmelos.

324. The sense seems to be that by causing thy foe to be attached to

these things, the treasury of thy foe is likely to be exhausted. If this

can be brought about, thy foe will soon be ruined.

325. i.e., for the ruler of Videhas.

326. Jitavat is explained by Nilakantha as prapta jaya.

327. The word is Gana. it literally means an assemblage. There can be no

doubt that throughout this lesson the word has been employed to denote

the aristocracy of wealth and blood that surround a throne.

328. If the king, moved by avarice, taxes them heavily, the aristocracy

resent it and seek to pull down the king.

329. i.e., learned men of humility.

330. Probably, with the king.

331. The Burdwan Pundits make a mess of the last two verses. In 31, there

is an incorrect reading in the Bengal texts. It is Pradhanaccha for

pradanaccha. The Burdwan version repeats the error. K.P. Singha, of

course, avoids it, but his version is rather incomplete.

332. Literally, "One should not follow that course of duty which they do

not indicate. That again is duty which they command. This is settled."

333. Pratyasannah is explained by Nilakantha in a different way. I think,

his interpretation is far-fetched.

334. i.e., who knows when truth becomes as harmful as untruth, and

untruth becomes as righteous as truth.

335. Vide ante, Karna Parva.

336. Alludes to ante, Karna Parva. The Rishi, by pointing out the place

where certain innocent persons had concealed themselves while flying from

a company of robbers, incurred the sin of murder.

337. The allusion is to the story of an owl going to heaven for having,

with his beaks, broken a thousand eggs laid by a she-serpent of deadly

poison. The Burdwan Pundits have made nonsense of the first line of verse

8. There is no connection between the first and the second lines of this

verse. K.P. Singha has rendered it correctly.

338. This refers to the well-known definition of Dharma ascribed to

Vasishtha, viz., "That which is laid down in the Srutis and Smritis is

Dharma." The defect of this definition is that the Srutis and the Smritis

do not include every duty. Hence Vasishtha was obliged to add that where

these are silent, the examples and practices of the good ought to be the

guides of men, etc.

339. The Burdwan translator has made a mess of verse 21. K.P. Singha

quietly leaves it out. The act is, Swakaryastu is Swakariastu, meaning

'let the appropriator be.'

340. The construction is elliptical. Yah samayam chikrashet tat kurvit.

341. The meaning is that though born in a low race, that is no reason why

I should act like a low person. It is conduct that determines the race

and not the race that determines conduct. There may be pious persons

therefore, in every race. The Burdwan version of this line is simply

ridiculous,

342. Yatram means, as explained by the commentator, the duties of

government.

343. Nilakantha explains aparasadhanah as aparasa adhanah, i.e., without

rasa or affection and without dhana or wealth. This is very far-fetched.

344. Perhaps the sense is that men of vigorous understanding think all

states to be equal.

345. The true policy, therefore, is to wait for the time when the foe

becomes weak.

346. Mridustikshnena is better than Mridutikshnena.

347. A bird that is identified by Dr. Wilson with the Parra Jacana.

348. In India, the commonest form of verbal abuse among ignorant men and

women is 'Do thou meet with death,' or, 'Go thou to Yama's house.' What

Bhishma says is that as these words are uttered in vain, even so the

verbal accusations of wicked men prove perfectly abortive.

349. The Burdwan Pundits have totally misunderstood the first line of

this verse. K.P. Singha has rendered it correctly.

350. A dog is an unclean animal in Hindu estimation.

351. The antithesis consists, as pointed out by Nilakantha, is this,

viz., the man of high birth, even if ruined undeservedly, would not

injure his master. The man however, that is of low birth, would become

the foe of oven a kind master if only a few words of censure be addressed

to him.

352. Nilakantha explains that na nirddandvah means na nishparigrahah.

353. i.e., 'speak in brief of them, or give us an abridgment of thy

elaborate discourses.'

354. i.e., as the commentator explains, keenness, when he punishes and

harmlessness when he shows favour.

355. i.e., 'should assume the qualities (such as keenness, etc.),

necessary for his object.' K.P. Singha's version of the last line of 8 is

erroneous. The Burdwan version is right.

356. Vrihadvrikshamivasravat is explained by Nilakantha as Vrihantak

Vrikshah Yatra; asravat is explained as rasamprasravat. I think

Vrihadvriksham may be taken as a full-grown Palmyra (1) tree. The sense

is that as men always draw the juice from a full-grown tree and 'lot from

a young one, even so the king should take care as to how taxes should be

laid upon subjects that are unable to bear them.

357. i.e., by tempering with the governors of the citadels and the

garrisons of his foes, as the commentator explains.

358. i.e., that king who is vain and covetous.

359. Whether it belongs to himself or to any other person.

360. The sense seems to be that a king should always be guided by the

precepts of the science of king-craft without depending upon chance.

361. i.e., he who earns religious merit is sure to obtain such regions;

and as great merit may be acquired by properly discharging kingly duties

one may, by such conduct, win much felicity hereafter.

362. Vyavahara is vi and avahara, hence that through which all kinds of

misappropriation are stopped. It is a name applied to Law and

administration of justice.

363. The commentator, in a long note, gives very fanciful explanations

touching every one of these peculiarities of form. He understands

Mrigaraja to mean the black antelope. I cannot reject the obvious meaning

of the word. The object of the poet is simply to create a form that is

frightful.

364. These are Righteousness, Law, Chastisement, God, and Living Creature.

365. The nearest approach in English to what is meant here by Vyavahara

is Law. Three kinds of Vyavahara or Law are here spoken of. The first is

the ordinary Law, according to which the disputes of litigants are

decided, it includes booth civil and criminal law, it is quaintly

described here as Vattripratyayalakskana, i.e., 'characterised by a

belief in either of two litigant parties.' When a suit, civil or

criminal, is instituted, the king or those that act in the king's name

must call for Evidence and decide the matter by believing either of the

two parties. Then follows restoration or punishment. In either case, it

is a form of Chastisement The second kind of Vyavahara or Law is the

ecclesiastical law of the Vedas. These are the precepts or injunctions

laid down in those sacred books for regulating every part of human duty.

The third kind of Vyavahara or Law is the particular customs of families

or races. It is also called kulachara. Where Kulachara is not

inconsistent or in open variance with the established civil or criminal

Law, or is not opposed to the spirit of the ecclesiastical law as laid

down in the Vedas, it is upheld. (Even the British courts of law uphold

Kulachara, interpreting it very strictly). What Bhishma says here is that

even Kulachara should not be regarded as inconsistent with the scriptures

(Vedas and Smritis).

366. In the verse 52 Bhishma says that the first kind of Vyavahara or

Law, i.e., the ordinary civil and criminal law of a realm, must be

regarded as resting on the king. But as this kind of law has the Veda for

its soul and has originally flowed from Brahman, a king incurs no sin by

administering it and by inflicting chastisement in its administration.

The purport in brief, of verse 54 is that Manu and others, in speaking of

Morality and duty have said that it is as binding as the ordinary law

that is administered by kings.

367. Jataharamadisat may also mean 'ordered the removal of his matted

locks'--in other words, 'had a shame.'

368. i.e., to acknowledge thee as a tutor.

369. The sense is that inasmuch as the Grandsire, who was the governor of

the universe, assumed the mild and peaceful aspect of a sacrificer,

Chastisement which had dwelt in his furious form could no longer exist.

370. Though Sula is mentioned, yet it is Vishnu and not Mahadeva, that is

implied. Generally the word means any weapon.

371. The whole account contains more than one inconsistency. The

commentator is silent. I think the inconsistencies are incapable of being

explained. It is very probable that there have been interpolations in the

passage. Verse 34 is probably an interpolation, as also verse 36.

372. i.e., Self-denial or discipline.

373. I have not the faintest idea of what is intended by these verses,

viz., 43 and 51. Nilakantha is silent. It is very doubtful if they have

really any meaning.

374. The commentator illustrates this by the action of a virtuous husband

seeking congress with his wedded wife in the proper season. There is

religious merit in the performance of the rites known by the name of

Garbhadhana; there is pleasure in the act itself; and lastly, wealth or

profit in the form of a son is also acquired.

375. There are three qualities or attributes that characterise human

acts, viz., Goodness, Passion, and Darkness. Vide the latter sections of

the Bhagavadgita. Such Virtue and Wealth and Pleasure, therefore, are not

very high objects of pursuit. Things possessing the, attribute of

Goodness only are worthy of pursuit.

376. i.e., one should seek virtue for only compassing purity of soul;

Wealth in order that one may spend it in acts undertaken without desire

of fruit; and Pleasure for only supporting the body.

377. Dharmadinkamanaishthikan, i.e., having Dharma for the first and

Karna for the last, hence Virtue, Wealth and Pleasure.

378. Pisitaudanam is food mixed with pounded meat; a kind of Pilau, or,

perhaps, Kabab.

379. Vagagravidyanam is explained by Nilakantha to mean persons whose

learning is at the end of their tongues and not buried in books; hence,

persons of sharp memory.

380. The asker wishes to rob Prahlada of his conduct.

381. This lake is at a great height on the Himalayas.

382. The spirits of those two immortal sages are supposed to dwell for

ever, in that retreat in the enjoyment of true happiness.

383. i.e., Hope is slender; while things unconnected with Hope are the

reverse.

384. The sense is that such persons should always be distrusted. Yet

there are men who hope for good from them. Such hope, the sage says, is

slenderer than his slender body.

385. The word maya repeated in verses 14 to 18 is explained by Nilakantha

as having the sense of mattah. The meaning, of course, is very plain. Yet

the Burdwan translator has strangely misunderstood it. K.P. Singha, of

course, gives an accurate version.

386. For the king's disregard of the sage in former days.

387. The distress, which Yudhishthira felt at the thought of the

slaughter in battle.

388. i.e., this is not a subject upon which one can or should discourse

before miscellaneous audiences.

389. i.e., by ingenious contrivances a king may succeed in filling his

treasury, or his best ingenuity and calculations may fail.

390. i.e., with a pure heart.

391. i.e., when the season of distress is over.

392. i.e., under ordinary situations of circumstances.

393. i.e., he should perform expiations and do good to them whom he has

injured, so that these may not remain discontented with him.

394. He should not seek to rescue the merit of other or of himself, i.e.,

he should not, at such times, refrain from any act that may injure his

own merit or that of others; in other words, he may disregard all

considerations about the religious merits of others and of himself His

Sole concern at such a time should be to save himself, that is, his life.

395. Sankhalikhitam, i.e., that which is written on the forehead by the

Ordainer.

396. Literally, "cause to be removed."

397. The army and the criminal courts.

398. The commentator explains it in the following way. The ordinary

texts, without exceptions of any kind, laid down for seasons of distress,

permit a king to fill his treasury by levying heavy contributions on both

his own subjects and those of hostile kingdoms. An ordinary king, at such

a time, acts in this way. A king, however, that is endued with

intelligence, while levying such contributions, takes care to levy them

upon those that are wicked and punishable among his own subjects and

among the subjects of other kingdoms, and refrains from molesting the

good. Compare the conduct of Warren Hastings in exacting a heavy tribute,

when his own treasury was empty, from Cheyt Singh, whose unfriendliness

for the British power was a matter of notoriety.

399. The sense seems to be that there are persons who hold that priests

and Brahmanas should never be punished or taxed. This is the eternal

usage, and, therefore, this is morality. Others who approve of the

conduct of Sankha towards his brother Likhita on the occasion of the

latter's appropriating a few fruits belonging to the former, are of a

different opinion. The latter class of persons Bhishma says, are as

sincere as the former in their opinion. They cannot be blamed for holding

that even priests and Brahmanas may be punished when offending.

400. Duty depending on all the four foundations, i.e., as laid down in

the Vedas; as laid down in the Smritis; as sanctioned by ancient usages

and customs; and as approved by the heart or one's own conscience.

401. i.e., yield with ease.

402. Grammatically, the last line may mean,--'The very robbers dread a

king destitute of compassion.'

403. Their wives and children ought to be saved, and their habitations

and wearing apparel and domestic utensils, etc., should not be destroyed.

404. i.e., 'he that has wealth and forces.'

405. The sense seems to be that a poor man can have only a little of all

earthly things. That little, however, is like the remnant of a strong

man's dinner.

406. It is always reproachful to accept gifts from persons of

questionable character.

407. The king should similarly, by punishing the wicked, cherish the good.

408. The sense seems to be that sacrifice proceeds more from an internal

desire than from a large sum of money lying in the treasury. If the

desire exists, money comes gradually for accomplishing it. The force of

the simile consists in the fact that ants (probably white ants) are seen

to gather and multiply from no ostensible cause.

409. The meaning is that as regards good men, they become friends in no

time. By taking only seven steps in a walk together, two such men become

friends.

410. Virtue prolongs life, and sin and wickedness always shorten it. This

is laid down almost everywhere in the Hindu scriptures.

411. i.e., if ex-casted for irreligious practices.

412. The correct reading is Jatakilwishat.

413. The sense, of course, is that such a man, when filled with fear,

becomes unable to ward off his dangers and calamities. Prudence requires

that one should fear as long as the cause of fear is not at hand. When,

however, that cause has actually presented itself, one should put forth

one's courage.

414. The hostility between Krishna and Sisupala was due to the first of

these causes; that between the Kurus and the Pandavas to the second; that

between Drona and Drupada to the third; that between the cat and the

mouse to the fourth; and that between the bird and the king (in the

present story) to the fifth.

415. The sense seems to be that the act which has led to the hostility

should be calmly considered by the enemy before he gives way to anger.

416. If it is Time that does all acts, there can be no individual

responsibility.

417. i.e., they are indifferent to other people's sorrow.

418. Honey-seekers direct their stops through hill and dale by marking

intently the course of the flight of bees. Hence they meet with frequent

falls.

419. Everything decays in course of time. Vide the characteristics of the

different Yugas, ante.

420. i.e., do any of these or all as occasion may require.

421. The king should imitate the cuckoo by causing his own friends or

subjects to be maintained by others; he should imitate the boar by

tearing up his foes by their very roots; he should imitate the mountains

of Meru by presenting such a front that nobody may transgress him he

should imitate an empty chamber by keeping room enough for storing

acquisitions he should imitate the actor by assuming different guises;

and lastly, he should imitate devoted friend in attending to the

interests of his loving subjects.

422. The crane sits patiently by the water side for hours together in

expectation of fish.

423. i.e., if he passes safely through the danger.

424. The triple aggregate consists of Virtue, Wealth, and Pleasure. The

disadvantages all arise from an injudicious pursuit of each. Virtue

stands as an impediment in the way of Wealth; Wealth stands in the way of

Virtue; and Pleasure stands in the way of both. The inseparable adjuncts

of the three, in the case of the vulgar, are that Virtue is practised as

a Means of Wealth, Wealth is sought as a means of Pleasure; and Pleasure

is sought for gratifying the senses. In the case of the truly wise, those

adjuncts are purity of the soul as the end of virtue, performance of

sacrifices as the end of Wealth; and upholding of the body as the end of

Pleasure.

425. Literally, 'preservation of what has been got, and acquisition of

what is desired.'

426. These depend on the king, i.e., if the king happens to be good,

prosperity, etc., are seen. On the other hand, if the king becomes

oppressive and sinful, prosperity disappears, and every kind of evil sets

in.

427. In India, during the hot months, charitable persons set up shady

thatches by the sides of roads for the distribution of cool water and raw

sugar and oat soaked in water. Among any of the principal roads running

through the country, one may, during the hot months, still see hundreds

of such institutions affording real relief to thirsty travellers.

428. Such as Rakshasas and Pisachas and carnivorous birds and beasts.

429. Abandoning his Homa fire.

430. i.e., flowers already offered to the deities.

431. No one of the three regenerate orders should take dog's meat. It

thou takest such meat, where would then the distinction be between

persons of those orders and men like Chandalas?

432. Agastya was a Rishi. He could not do what was sinful.

433. The idea that man comes alone into the world and goes out of it

alone. Only the wife is his true associate for she alone is a sharer of

his merits, and without her no merit can be won. The Hindu idea of

marriage is a complete union. From the day of marriage the two persons

become one individual for the performance of all religious and other acts.

434. The sense seems to be that our strength, though little, should be

employed by us in attending to the duties of hospitality in our own way.

435. Literally, 'thou art at home,' meaning I will not spare any trouble

in making thee feel and enjoy all the comforts of home in this place.

436. Mahaprasthana is literally an unreturning departure. When a person

leaves home for wandering through the world till death puts a stop to his

wanderings, he is said to go on Mahaprasthana.

437. The theory is that all distresses arise originally from mental error

which clouds the understanding. Vide Bhagavadgita.

438. Making gifts, etc.

439. Here amum (the accusative of adas) evidently means 'that' and not

'this.' I think the reference, therefore, is to heaven and not to this

world.

440. These are Mleccha tribes of impure behaviour.

441. i.e., for my instructions.

442. So great was the repugnance felt for the slayer of a Brahmana that

to even talk with him was regarded a sin. To instruct such a man in the

truths of the Vedas and of morality was to desecrate religion itself.

443. The version of 5 is offered tentatively. That a person possessed of

affluence should become charitable is not wonderful. An ascetic, again,

is very unwilling to exercise his power. (Witness Agastya's unwillingness

to create wealth for gratifying his spouse.) What is meant by these two

persons not living at a distance from each other is that the same cause

which makes an affluent person charitable operates to make an ascetic

careful of the kind of wealth he has.

444. That which is asamikshitam is samagram karpanyam.

445. Nilakantha explains that vala here means patience (strength to bear)

and ojas (energy) means restraints of the senses.

446. Both the vernacular translators nave rendered the second line of

verse 25 wrongly. They seem to think that a person by setting out for any

of the sacred waters from a distance of a hundred yojanas becomes

cleansed. If this meaning be accepted then no man who lives within a

hundred yojanas of any of them has any chance of being cleansed. The

sense, of course, is that such is the efficacy of these tirthas that a

man becomes cleansed by approaching even to a spot within a hundred

yojanas of their several sites.

447. These mantras form a part of the morning, noon and evening prayer of

every Brahmana. Aghamarshana was a Vedic Rishi of great sanctity.

448. In the first line of 26 the correct reading is Kutah not Kritah as

adopted by the Burdwan translators.

449. i.e., beasts and birds. The vernacular translators wrongly render

it--'Behold the affection that is cherished by those that are good

towards even the beasts and birds!'

450. The correct reading is Murtina (as in the Bombay text) and not

Mrityuna. The Burdwan version adopts the incorrect reading.

451. The allusion is to the story of Rama having restored a dead Brahmana

boy. During Rama's righteous reign there were no premature deaths in his

kingdom. It happened, however, one day that a Brahmana father came to

Rama's court and complained of the premature death of his son. Rama

instantly began to enquire after the cause. Some sinful act in some

corner of the kingdom, it was suspected, had caused the deed. Soon enough

Rama discovered a Sudra of the name of Samvuka engaged in the heart of a

deep forest in ascetic penances. The king instantly cut off the man's

head inasmuch as a Sudra by birth had no right to do what that man was

doing. As soon as righteousness was upheld, the deceased Brahmana boy

revived. (Ramayana, Uttarakandam).

452. Literally, 'by giving up their own bodies'.

453. i.e., he is sure to come back to life.

454. The word sramana is used in Brahmanical literature to signify a

certain order of ascetics or yatis that have renounced work for

meditation. It is also frequently employed to mean a person of low life

or profession. It should be noted, however, that in Buddhistic literature

the word came to be exclusively used for Buddhist monks.

455. This is how Nilakantha seems to explain the line, Bhishma is anxious

about the effect of his instructions. He says that those instructions

would bear fruit if the gods will it; otherwise, his words would go for

nothing, however carefully he might speak.

456. The commentator explains that including the first, altogether 12

questions are put by Yudhishthira.

457. This is an answer to the first question viz., the general aspect of

ignorance.

458. The word Sreyas has a peculiar meaning. It implies, literally, the

best of all things; hence, ordinary, in such passages, it means beatitude

or the highest happiness that one may acquire in heaven. It means also

those acts of virtue by which that happiness may be acquired. It should

never be understood as applicable to anything connected with earthly

happiness, unless, of course, the context would imply it.

459. The sense is that such a man never sets his heart upon things of

this world, and accordingly these, when acquired, can never satisfy him.

His aspirations are so great and so high above anything this world can

give him that the attainment of even the region of Brahma cannot, as the

commentator explains, gratify him. At first sight this may look like want

of contentment, but in reality, it is not so. The grandeur of his

aspirations is sought to be enforced. Contentment applies only to

ordinary acquisitions, including even blessedness in heaven.

460. i.e., such a man is sure of attaining to a blessed end.

461. Such as distinctions of caste, of dress, of food, etc., etc.

462. A reference to the region of Brahma, which is supposed to be located

within every heart. One reaches that region through penances and

self-denial. The sense, of course, is that his is that pure felicity of

the heart who has succeeded in driving off all evil passions therefrom.

463. The word used here is Buddhasya (genitive of Buddha.) May not this

verse be a reference to the Buddhistic idea of a Buddha?

464. i.e., both are equally efficacious.

465. In the Bengal texts, verse 9 is a triplet. In the second line the

correct reading is nirvedat and not nirdesat. Avadya is fault.

Vinivartate is understood at the end of the third line, as suggested by

Nilakantha. Both the Bengali versions of 9 are incomplete, the Burdwan

one being also incorrect.

466. The commentator explains that compassion, like the faults enumerated

above, agitates the heart and should be checked for the sake of

individual happiness or tranquillity of soul.

467. In India, from the remotest times, preceptors are excluded from

charging their pupils any fees for the instruction they give. No doubt, a

final fee, called Gurudakshina, is demandable, but that is demandable

after the pupil has completed his studies. To sell knowledge for money is

a great sin. To this day in all the indigenous tols of the country,

instruction is imparted free of all charges. In addition to this, the

pupils are fed by their preceptors. The latter, in their turn, are

supported by the charity of the whole country.

468. Dakshina is the present or gift made in sacrifices.

469. Vahirvyedichakrita, etc., is the correct reading.

470. i.e., such a person may perform a grand sacrifice in which Soma is

offered to the gods and drunk by the sacrificer and the priests.

471. The Burdwan translator, misled by the particle nah, supposes that

this verse contains an injunction against the spoliation of a Sudra. The

fact is, the nah here is equal to 'ours'.

472. Who has fasted for three whole days.

473. Aswastanavidhana is the rule of providing only for today without

thinking of the morrow.

474. The sense, of course, is that if a Brahmana starves, that is due to

the king having neglected his duty of providing for him.

475. I follow Nilakantha in rendering abrahmanam manyamanah. It may also

mean 'regarding himself to be a fallen Brahmana (for the time being)'.

476. It should be noted that the word foeticide used in such texts

frequently means all sins that are regarded as equivalent to foeticide.

Hence, killing a Brahmana is foeticide, etc.

477. There is a material difference of reading in this verse. Following

the Bengal texts, the above version is given. The Bombay text runs as

follows: 'upon his body being burnt therewith, or by death, he becomes

cleansed.' The Bombay text seems to be vicious. Drinking is regarded as

one of the five heinous sins. The severer injunction contained in the

Bengal texts seems therefore, to be the correct reading.

478. The true reading is nigacchati and not niyacchati. The Burdwan

translator has misunderstood the word papam in this verse.

479. Nilakantha correctly explains the connection of Susamsitah.

480. Nilakantha explains that the question of Nakula excited the heart of

Bhishma and caused a flow of blood through his wounds. Hence Bhishma

compares himself to a hill of red-chalk.

481. Durvarani, Durvaradini, Durvachadini, are some of the readings of

the first line.

482. Literally, family or clan; here origin.

483. The second line of 19 is unintelligible.

484. Taddhitwa is tat hi twa. Nilakantha thinks that twa here is twam.

485. In the Bengal texts, 41 is made a triplet, and 42 is made to consist

of a single line; 42 is represented as Vaisampayana's speech. This is

evidently an error; 41 a couplet. 42 also is so. Rajna etc., refer to

Bhima. K.P. Singha avoids the error; the Burdwan translator, as usual,

makes a mess of 41 by taking it to be a triplet.

486. There can be very little doubt that the second line has a distinct

reference to the principal article of faith in Buddhism. Emancipation

here is identified with Extinction or Annihilation. The word used is

Nirvana. The advice given is abstention from attachments of every kind.

These portions of the Santi are either interpolations, or were written

after the spread of Buddhism.

487. The doctrine set forth in 48 is the doctrine of either Universal

Necessity as expounded by Leibnitz, or that of Occasional Causes of the

Cartesian school. In fact, all the theories about the government of the

universe are strangely jumbled together here.

488. i.e., they that have wives and have procreated children.

489. Raktamivavikam and not Raktamivadhikam, is the correct reading. The

Burdwan translator accepts the incorrect reading.

490. The true reading is Brahmavarjitah and not that word in the

accusative. Both the Bengali versions have adhered to the incorrect

reading of the Bengal texts.

491. i.e., it was not a piece torn off from a full piece, but both its

dasas or ends were there.

492. To this day there are many Brahmanas in India who are

asudra-pratigrahins, i.e., who accept no gift, however rich, from a Sudra.

493. Kimpurusha is half-man and half-horse. The body is supposed to be

that of a horse, and the face that of a man.

494. Literally, 'for obtaining goods'.

495. At such entertainments, Hindus, to this day, sit on separate seats

when eating. If anybody touches anybody else's seat, both become impure

and cannot eat any longer. Before eating, however, when talking or

hearing, the guests may occupy a common seat, i.e., a large mat or

blanket or cloth, etc., spread out on the floor.

496. Agni or fire is a deity that is said to have Vayu (the wind-god) for

his charioteer. The custom, to this day, with all travellers in India is

to kindle a large fire when they have to pass the night in woods and

forests or uninhabited places. Such fires always succeed in scaring off

wild beasts. In fact, even tigers, raging with hunger, do not approach

the place where a blazing fire is kept up.

497. Surabhi is the celestial cow sprung from the sage Daksha.

498. Whether the word is chirat or achirat is difficult to make out.

499. In Sanskrit the ablative has sometimes the sense of 'through'. Here,

mitrat means both from and through. What is said is that wealth, honours,

etc., may be acquired through friends, i.e., the latter may give wealth

or be instrumental in its acquisition, etc.

500. It is very difficult to literally translate such verses. The word

Dharma is sometimes used in the sense of Religion or the aggregate of

duties. At other times it simply means a duty or the course of duties

prescribed for a particular situation. Tapah is generally rendered

penance. Here, however, it has a direct reference to sravana (hearing),

manana (contemplation), and nididhyasana (abstraction of the soul from

everything else for absolute concentration). The Grammar of the second

half of the first line is Sati apretya etc., Sat being that which is

real, hence, the Soul, or the Supreme Soul, of which every individual

Soul is only a portion.

501. And not the Soul, as the commentator explains. With the death of the

body joy and grief disappear.

502. The art by which the body could, as in Egypt, be preserved for

thousands of years was not known to the Rishis.

503. The commentator explains the sense of this as follows; The cow

belongs to him who drinks her milk. Those who derive no advantage from

her have no need for showing her any affection. One should not covet what

is above one's want, It has been said, that (to a thirsty or hungry or

toil-worn man), a little quantity of vaccine milk is of more use than a

hundred kine; a small measure of rice more useful than a hundred barns

filled with grain; half a little bed is of more use than a large mansion.

504. I follow Nilakantha in rendering this verse. His interpretation is

plausible. Mudatamah, according to him, are those who are in deep sleep.

There are four stages of consciousness. These are (1) wakefulness, (2)

dream, (3) dreamless or deep slumber, and (4) Turiya or absolute Samadhi

(which the Yogin only can attain to).

505. The two extremes, of course, are dreamless slumber and Turiya or

Samadhi. The two intermediate ones are wakefulness and sleep with dream.

506. Pride in consequences of having insulted or humiliated others; and

success over others such as victories in, battle and other concerns of

the world.

507. The first half of the second line is read variously. The sense,

however, in effect, remains unaltered. What is said here is that man who

succeeds in attaining to a state of Brahma by true Samadhi or abstraction

from the world, can never be touched by grief.

508. In all treatises on Yoga it is said that when the first stage is

passed, the neophyte succeeds in looking at his own self. The meaning

seems to be that he experiences a sort of double existence so that he

succeeds in himself looking at his own self.

509. This is the same as 46. The Bombay edition does not repeat it.

510. The house referred to is the body. The single column on which it is

supported is the backbone, and the nine doors are the eyes, the ears, the

nostrils, etc. etc.

511. The sense is that women always regard their human lovers as dear

without regarding the Supreme Being to be so, although He is always with

them.

512. i.e., coursing on, without waiting for any one.

513. Literally, intelligent.

514. The true reading is Jnanena and not ajnanena. Then, in the last

foot, the word is a-pihitah and not apihitah. The words with ava and api

frequently drop the initial a, Hence a-pihitah means not covered.

515. The word used in the text is Devanam (of the gods). There can be no

doubt however, that the word deva is here used for implying the senses.

516. i.e., wild beasts and lawless men.

517. Asatyajyam and Asatyadyam are both correct. The sense is the same.

The first means 'having untruth for the libation (that it eats up).' The

second means 'having untruth for the food (it devours)'.

518. Santi is tranquillity. The Santi-sacrifice is the endeavour to

practise self-denial in everything; in other words, to restrain all sorts

of propensities or inclinations. The Brahma-sacrifice is reflection on

truths laid down in the Upanishads. The Word-sacrifice consists in the

silent recitation (japa) of the Pranava or Om, the initial mantra. The

Mind-sacrifice is contemplation of the Supreme Soul. The Work-sacrifice

consists in baths, cleanliness, and waiting upon the preceptor.

519. Both readings are correct, viz., Kshetrayajna and Kshetrayajna.

Kshetra is, of course, the body. If the latter reading be accepted, the

meaning will be 'a sacrifice like that of a Kshatriya, i.e., battle.'

Hence, all kinds of acts involving cruelty.

520. or, seek Brahma in thy understanding. The word Atman is often

synonymous with Supreme Self.

521. The commentator explains that the object of Yudhishthira's question

is this: in the preceding section or lesson it has been inculcated that

one may seek the acquisition of the religion of moksha or emancipation

even when he is young. Yudhishthira enquires whether wealth (so necessary

for the performance of sacrifices) is needed for the acquisition of that

religion. If wealth be necessary, the poor then would not be able to

acquire that religion. Hence the enquiry about the way in which joy and

sorrow come to the wealthy and to the poor.

522. The verses are said to be old. Nilakantha accordingly supposes that

it was not Sampaka who recited them to Bhishma, but some one else. I

follow the commentator; but the grammar of the concluding verse of this

section must have to be twisted for supporting him.

523. Kakataliyam is, literally, 'after the manner of the crow and the

palmyra fruit.' The story is that once when a crow perched upon a palmyra

tree a fruit (which had been ripe) fell down. The fruit fell because of

its ripeness. It would be a mistake to accept the sitting of the crow as

the cause of the fall. The perching was only an accident. Yet men very

frequently, in tracing causes, accept accidents for inducing causes. Such

men are said to be deceived by 'the fallacy of the crow and the palmyra

fruit.'

524. Exertion to be successful must depend on circumstances. The

combination of circumstances is destiny.

525. It is difficult to resist the belief that many of the passages of

the Santi are later additions. Suka was the son of Vyasa. To quote a

saying of Suka (or, as he was called Sukadeva Goswamin), if Vyasa was the

real writer of this passage, is rather suspicious.

526. i.e., arrive at such a point that nothing was left for him to desire.

527. i.e., with, the view of doing thee good, I shall emancipate myself

from all attachments and enjoy the blessedness of tranquillity.

528. Here the theory of desire seems to be reversed. Desire is mere wish

after anything. When its gratification is sought, the form it assumes is

that of determination or will. If, however, Kama be taken as the

formulated desire after specific objects, then, perhaps, the Will may be

regarded as its foundation, at least, in respect of the distress and

difficulties that come in its train.

529. I think the Bombay reading of this verse is incorrect. Bhuttagramah

(nom. sing.) should be Bhutagramam (accusative sing.). The Yah is Kamah.

It is Desire that is exhorted to go away whithersoever it chooses. If the

elements be thus exhorted, then it is death that the speaker desires.

This would be inconsistent with the spirit of the passage.

530. The use of the plural Yushmashu might lead at first sight to take it

as standing for the elements. It is plain, however, that it refers to all

attributes that are founded on Rajas and Tamas.

531. Beholding all creatures in my own body and mind i.e., identifying

myself with all creatures or never taking them as distinct and separated

from me: in other words, professing and practising the principle of

universal love.

532. The two lines are antithetical. What is said here is that though

there is misery in property, there is no real happiness in affluence.

Hence Nilakantha is right in supposing that the last word of the first

line is not dhane but adhane the Sandhi being Arsha.

533. Nilakantha explains that by Saranga here is meant the bee. The

anweshanam following it is 'going behind.' The whole compound means

'imitation of the bee in the forest.'

534. The allusion is to the story of Pingala, in Section 74 ante.

535. The story, evidently a very ancient one, is given in full in the

Bhagavat. Once on a time, a maiden, residing in her father's house,

wished to feed secretly a number of Brahmanas. While removing the grain

from the barn, her anklets, made of shells, began to jingle. Fearing

discovery through that noise, she broke all her anklets except one for

each hand.

536. Animittatah is explained by Nilakantha as one that has no cause,

i.e., Brahma. The commentator would take this speech as a theistic one. I

refuse to reject the plain and obvious meaning of the word, All phases of

speculative opinion are discussed in the Santi. It is very Possible that

a religious indifferentism is preached here.

537. The sense of the passage is that as everything depends upon its own

nature, it cannot, by its action, either gladden or grieve me. If a son

be born to me I am not delighted. If he dies, I am not grieved. His birth

and death depend upon his own nature as a mortal. I have no Power to

alter that nature or affect it in any way.

538. The word Ajagara implies 'after the manner of a big snake that

cannot move.' it is believed that such snakes, without moving, lie in the

same place in expectation of prey, eating when anything comes near

famishing when there is nothing.

539. The meaning is that even copious drafts do not slake thirst

permanently, for after being slaked, it is sure to return.

540. In the Bengal texts, 44 is made a triplet. The correct reading,

however, is to take 44 as a couplet and 45 as a triplet. Nilakantha

points out that Icchantaste, etc., is grammatically connected with 45.

541. The auspicious constellations are such as Pushya and others; the

inauspicious are Mula Aslesha, Magha, etc; yajnaprasava may also mean the

fruits of sacrifices.

542. Anwikshikim may also mean 'microscopic'.

543. The word dattam, generally rendered 'gifts' or 'charity,' means and

includes protection of suppliants, abstention from injury as regards all

creatures, and actual gifts made outside the sacrificial altar.

Similarly, the maintenance of the sacred fire, penances, purity of

conduct, the study of the Vedas, hospitality to guests, and offer of food

to the Viswedevas, are all included in the word Ishta which is ordinarily

rendered 'sacrifice.'

544. i.e., even if he seeks to avoid it.

545. i.e., becomes his inseparable associate.

546. What is meant is that if once the consequences of the acts of a past

life are exhausted, the creature (with respect to whom such exhaustion

takes place), is freed from all vicissitudes of life. Lest, however, such

creatures become emancipated, the orthodox view is that a balance is

always left of both merit and demerit, so that a new birth must take

place and the consequences of what is thus left as a balance must begin

to be enjoyed or suffered. This is not referred to here, but this is the

view of all orthodox Hindus.

547. The first word of this verse is diversely read. The reading I adopt

is samunnam meaning drenched in water. If it be samjuktam it would mean

united, with filth, of course. Another reading is samswinnam, meaning

'drenched with sweat.' Nilakantha explains upavasah here as equivalent to

the renunciation of all earthly possessions. Ordinarily it means 'fasts.'

548. This verse occurs in the Santi Parva. It is difficult to understand

in what sense it is said that the track of the virtuous cannot be marked.

Perhaps, it is; intended that such men do not leave any history or record

behind them, they having abstained from all kinds of action good or bad.

549. Manasa means 'appertaining to the mind,' or rather, the Will. Mahat

literally means great.

550. Veda is here used in the sense of Knowledge and Power.

551. Sarvabhutatmakrit is explained by Nilakantha thus. He who is

Sarvabhutatman is again bhutakrit. On the authority of the Srutis the

commentator adds,--ye ete pancha akasadayodhatavo-dharana-karmanah sa eva

Brahma.

552. The word Devah here is evidently used in the sense of luminous or

shining ones and not in that of gods or deities.

553. The Rishis supposed that the pouring of water created the air

instead only of displaying it.

554. All created things are called Bhutas, but the five principal

elements, viz., fire, air, earth, water, and space, are especially called

Bhutas or Mahabhutas.

555. This is certainly curious as showing that the ancient Hindus knew

how to treat diseased plants and restore them to vigour.

556. K.P. Singha wrongly renders this verse. The Burdwan translator is

right.

557. Both the Bengal and the Bombay texts read bhutani. The correct

reading, however, appears to be bhutanam.

558. The word for duct is Srotas. It may also be rendered 'channel.' Very

like the principal artery or aorta.

559. Notwithstanding much that is crude anatomy and crude physiology in

these sections, it is evident, however, that certain glimpses of truth

were perceived by the Rishis of ancient times. Verse 15 shows that the

great discovery of Harvey in modern times was known in ancient India.

560. In works on yoga it is laid down that the main duct should be

brought under the control of the will. The soul may then, by an act of

volition, be withdrawn from the whole physical system into the

convolutions of the brain in the head. The brain, in the language of

yogins, is a lot us of a thousand leaves. If the soul be withdrawn into

it, the living creature will then be liberated from the necessity of food

and sleep, etc., and will live on from age to age, absorbed in

contemplation of divinity and in perfect beatitude.

561. It is often said that in an advanced stage of yoga, one is enabled

to behold one's Soul, or, a sort of double existence is realised in

consequence of which the Soul becomes an object of internal survey to the

Soul itself. Very probably, writers on yoga employ this language in a

figurative sense.

562. The commentator explains that the words expressive of hue or colour

really mean attributes. What is intended to be said is that the Brahmanas

had the attribute of Goodness (Sattwa); the second order had the

attribute of Passion (Rajas); the third got a mixture of the two, i.e.,

both goodness and passion (Sattwa and Rajas); while the lowest order got

the remaining attribute, viz., Darkness (Tamas).

563. The distinction here laid down seems to be this: the eternal

creation is due to the yoga or mental action of the Primeval Deity. That

creation which we behold is the result of the penances of those sages who

were first created. Perhaps, what is intended to be said is that the

principle of life, of life proceeding from life, and primal matter with

space, etc., are all due to the fiat of God; while all visible and

tangible objects, resulting from the action of those principles and from

primal matter and space, are attributable to the ancient sages.

564. The word Ghrina may also mean aversion. Of course, here it would

mean, if used in that sense, aversion for all unrighteous acts.

565. The first half of the first line of 6 is differently read in the

Bombay edition. Both readings are noticed by Nilakantha. I have adhered

to the Bengal reading, though the Bombay reading is clearer in sense.

Visati is a transitive verb having Pratishtha or some such noun for its

object. The literal meaning is He who acquires fame, etc.

566. Here the speaker describes the character of Karma-sannyasa

(renunciation of acts). Samarambha generally means all kinds of acts.

Here, however, only sacrifices and other scriptural rites are intended. I

follow Nilakantha in rendering the second line, although the plain

meaning would seem to be "who poureth everything in gift."

567. The gross world is perceivable by the ordinary senses. Behind the

gross world is a subtile one which the subtile senses i.e., the senses

when sharpened by yoga, can perceive. With death, the gross body alone is

dissolved The subtile body or form, called the Linga-sarira, and made up

of what is called the Tanmatras of the primal elements, remains. Even

that retains all the characteristics of the world in an incipient form.

The Linga-sarira also must be destroyed before absorption into Brahma can

take place.

568. The felicity that is obtained in heaven is not everlasting, being

limited in point of duration by the degree or measure of merit that is

achieved here.

569. The Pauranic theory of both the solar and the lunar eclipse is that

the Sun and the Moon are sought to be devoured by the Daitya, Rahu.

570. The sense seems to be that Vedas declare those fruits in order that

men may strive for them when they lead to happiness.

571. Nearly the whole of this section is prose.

572. It is difficult to understand in what senses the word Dharma is used

in the three successive questions here.

573. In the first line the correct reading is Brahmana and not

Brahmarshi. The answer attributed to Bhrigu settles this.

574. A pupil should never solicit his preceptor for instruction. He

should attend only when the preceptor calls him. To this day, the rule is

rigidly observed in all Tols throughout India. It should be added to the

credit of those engaged in teaching that they very seldom neglect their

pupils. The story is authentic of the grandfather of the great Baneswar

Vidyalankar of Nuddea, himself as great a professor as Baneswar, of

continuing to teach his pupils in the outer apartments even after

receiving intelligence of his son's death within the inner apartments of

the family dwelling. The fact is, he was utterly absorbed in his work,

that when his good lady, moved by his apparent heartlessness, came out to

tax him he answered her, in thorough absence of mind, saying, 'Well, do

not be disturbed. If I do not weep for my son, I will do so for that

grandchild in your arms.' The pupils at last recalled him to the

realities of the hour.

575. i.e., by picking up fallen grains from the field after the crop has

been cut away and removed by the owner.

576. Upaskara means renunciation.

577. It is generally said that by procreating offspring, one gratifies

the Pitris or pays off the debt one owes to one's deceased ancestors.

Here Bhrigu says that by that act one gratifies the Creator. The idea is

the same that forms the root of the command laid on the Jews,--Go and

multiply.

578. The end of these attributes is Moksha or Emancipation.

579. Sishta is explained by Nilakantha as one who has been properly

instructed by wise Preceptors.

580. Niyama is explained by the commentator as a rite; upayoga as a vow

about food; charyya as an act like visiting sacred waters; vihita is

vidhana.

581. The Hindus had no poor laws. The injunctions of their scriptures

have always sufficed to maintain the poor, particularly their religious

mendicants. The mendicants themselves are restrained from disturbing the

householders often. None again save the well-to-do were to be visited by

the mendicants, so that men of scanty means might not be compelled to

support the recluses.

582. The words used by Bharadwaja in the question are capable of being

construed as an enquiry after the next world. Bhrigu also, in his answer,

uses the word Paro lokah. The reference to Himavat, therefore, is

explained by the commentator as metaphorical. The whole answer of Bhrigu,

however, leaves little room for doubt that the sage speaks of a region on

earth and not in the invisible world after death.

583. Nilakantha would read amritya for mritya. It is a forced correction

for keeping up the metaphorical sense.

584. All knowledge there is certain.

585. i.e., to practise yoga. The Bengal reading is dharanam. The

commentator goes or explaining all the verses as metaphorical.

Considerable ingenuity is displayed by him, and he even cites the Srutis

in support.

586. This at least is a verse that evidently refers to the other or the

next world, and, therefore, lends colour to the supposition that

throughout the whole passage, it is the next world and no fictitious

region north of the Himalayas that is described. Some western scholars

think that a verbal translation is all that is necessary. Such passages,

however, are incapable of being so rendered. The translator must make his

choice of, either taking the verses in a plain or a metaphorical sense.

If he inclines towards the latter, he cannot possibly give a verbal

version. The genius of the two tongues are quite different.

587. Pushkara in Rajputanah is supposed to be the spot where Brahman

underwent his penances.

588. The Burdwan translator makes a mess of this verse 21 runs into 22 as

explained by the commentator. K.P. Singha avoids the blunder, although in

rendering the last line of 22 he becomes rather inaccurate.

589. The five limbs which should be washed before eating are the two

feet, the two hands, and the face.

590. This may be a general direction for washing one's hand after eating;

or, it may refer to the final Gandusha, i.e., the act of taking a little

water in the right hand, raising it to the lips, and throwing it down,

repeating a short formula.

591. The Burdwan translator has misunderstood this verse completely.

592. It is difficult to understand what this verse means. Nilakantha

proposes two different kinds of interpretation. What then is Sankusuka or

Sanku cuka? The above version is offered tentatively. The commentator

imagines that the true sense of the verse is that it declares such men to

be unable to attain to Mahadayu which is Brahma and not long life.

593. Prishtamangsa is explained by the commentator as 'the meat forming

the remnant of a Sraddha offering.' I do not see the necessity of

discarding the obvious meaning.

594. in the sense of being moved or used. The commentator adds that the

sacred thread also should be wound round the thumb, as the Grihyasutras

declare.

595. In every instance, the person who receives should

say--'All-sufficient' 'Gratify to the fill', and 'Has fallen copiously'

or words to that effect. Krisara or Kricara is food made of rice and

pease, or rice and sesame; probably what is now called Khichree.

596. The polite form of address is Bhavan. It is in the third person

singular. The second person is avoided, being too direct.

597. It is not plain in what way the sinful acts come to the sinner. The

Hindu idea, of course, is that the consequences of those deeds visit the

doer without fail. This verse, however, seems to say that the

recollection of those sins forces itself upon the sinner and makes him

miserable in spite of himself.

598. The Hindu moralist, in this verse, declares the same high morality

that Christ himself preached. Merit or sin, according to him, does not

depend on the overt act alone. Both depend on the mind. Hence the

injunction against even mentally harming others.

599. The sense seems to be that if one succeeds in ascertaining the

ordinances about virtue or Piety, but if the mind be sinful, no associate

can be of any help. The mind alone is the cause of virtue and piety.

600. Adhyatma is anything that depends on the mind. Here it is, as

explained by the commentator, used for yoga-dharma as depending upon or

as an attribute of the mind. Generally speaking, all speculations on the

character of the mind and its relations with external objects are

included in the word Adhyatma.

601. After Bhrigu's discourse to Bharadwaja this question may seem to be

a repetition. The commentator explains that it arises from the

declaration of Bhishma that Righteousness is a property of the mind, and

is, besides, the root of everything. (V 31, sec. 193, ante). Hence the

enquiry about Adhyatma as also about the origin of all things.

602. The word rendering 'perceptions' is Vijnanani. 'Cognitions' would

perhaps, be better.

603. Generally, in Hindu philosophy, particularly of the Vedanta school,

a distinction is conceived between the mind, the understanding, and the

soul. The mind is the seat or source of all feelings and emotions as also

all our perceptions, or those which are called cognitions in the Kantian

school, including Comparison which (in the Kantian school) is called the

Vernuft or Reason. This last is called the Understanding or buddhi. The

soul is regarded as something distinct from both the body and the mind.

It is the Being to whom the body and the mind belong. It is represented

as inactive, and as the all-seeing witness within the physical frame. It

is a portion of the Supreme Soul.

604. Goodness includes all the higher moral qualities of man. Passion

means love, affection, and other emotions that appertain to worldly

objects. Darkness means anger, lust, and such other mischievous

propensities.

605. I follow Nilakantha in his grammatical exposition of this verse. The

meaning, however, is scarcely clear. The identity of the Understanding or

intelligence with the senses and the mind may be allowed so far as the

action of the three qualities in leading all of them to worldly

attachments is concerned. But what is meant by the identity of the

Understanding with all the objects it comprehends? Does Bhishma preach

Idealism here? If nothing exists except as it exists in the

Understanding, then, of course, with the extinction of the Understanding,

all things would come to an end.

606. Brown and other followers of Reid, whether they understood Reid or

not, regarded all the perceptions as only particular modifications of the

mind. They denied the objective existence of the world.

607. The commentator explains this verse thus, although as regards the

second line he stretches it a little. If Nilakantha be right, K.P. Singha

must be wrong. Generally, however, it is the known incapacity of the

ocean to transgress its continents that supplies poets with

illustrations. Here, however, possibly, the rarity of the phenomenon,

viz., the ocean's transgressing its continents, is used to illustrate the

rare fact of the intelligence, succeeding by yoga power, in transcending

the attributes of Rajas, Tamas and Sattwa.

608. on the other hand, directing one's thoughts boldly to it, one should

ascertain its cause and dispel that cause, which, as stated here, is

Passion.

609. The first two words of the second line are those of verse 5 of See,

I, Manu.

610. Kathanchit is explained by Nilakantha as 'due to great ill-luck.'

611. I do not follow Nilakantha in rendering this verse.

612. The soul is said to be only a witness or spectator and not an actor.

The Rishis understood by the soul the being to whom the mind, the senses,

etc., all belong. Could the idea of the inactive and unsinning Soul have

arisen from observation of the moral principle of Conscience which

discriminates between right and wrong, and acts, therefore, as an

impartial judge, or watches everything like an uninterested spectator?

European moralists generally attribute two other functions to the

Conscience, viz., impelling us to do the right and avoid the wrong, and

approving when right is done and wrong avoided. But these functions may

easily be attributed to some other principle. At any rate, when the

question is one of nomenclature only, the last two functions may be taken

away and the word Soul applied to indicate the Conscience as the faculty

of discrimination only.

613. The qualities here referred to are those of Sattwa (goodness), Rajas

(passion), and Tamas (darkness). What is meant by this verse is that such

a person transcends the qualities instead of the qualities transcending

him and his acts.

614. Nilakantha takes the third line as elliptical and is for supplying

te labhante.

615. I follow the commentator in his exposition of this verse.

Anavisandhipurvakam is explained as nishkamam. Ubhayam is

prachinamaihikam cha karmam. Apriyam is equivalent to vadham. The

substance of priyam, etc., is thus given: Moksham prati tu karmanah

karanatwam duranirastam.

616. Aturam is explained as pierced by lust, wrath, etc. Asuyate is

equivalent to dhikkaroti. Janah is explained by the commentator as

parikshakah but it would be better to take it as standing for people

generally. Tasya is an instance of the genitive for the accusative. Tat

refers to nindyam karma, sarvatah means sarvashu yonishu. Janayati Janena

dadati. The object of the verse is to show that sinful acts produce fear

both here and hereafter.

617. Loka is in the locative case, the final vowel indicating to the

locative having been dropped for sandhi. Niravishan is an adverb,

equivalent to samyak-abhinivesam kurvan. Tattadeva means "those and

those" i.e., possessions, such as putradaradikam. Kusalan is

sarasaravivekanipunan. Ubhayam is explained as karma-mukhin and

sadyomuktim. Bhisma here points out the superiority of the latter kind of

Emancipation over the former; hence Vedic acts or rites must yield to

that yoga which drills the mind and the understanding and enables them to

transcend all earthly influences.

618. The soul-state is the state of purity. One falls away from it in

consequence of worldly attachments. One may recover it by yoga which aids

one in liberating oneself from those attachments.

619. The three words used here are vichara, viveka, and vitarka. They are

technical terms implying different stages of progress in yoga. The

commentator explains them at length.

620. Everything that man has is the product of either exertion or

destiny; of exertion, that is, as put forth in acts, and destiny as

dependent on the acts of a past life or the will of the gods or pure

chance. Yoga felicity is unattainable through either of these two means.

621. Sankhya is understood by the commentator as implying Vedanta-vichara.

622. This verse is a triplet. The commentator explains that Vedanta in

the second line means Sankhya. I think, this is said because of the

agreement between the Vedanta and the Sankhya in this respect

notwithstanding their difference in other respects. The object of the

verse is to say that according to the Sankhya, there is no necessity for

silent recitation of mantras. Mental meditation, without the utterance of

particular words, may lead to Brahma.

623. Both declare, as the commentator explains, that as long as one does

not succeed in beholding one's Soul, one may silently recite the Pranava

or the original word Om. When, however, one succeeds in beholding one's

Soul, then may one give up such recitation.

624. There are two paths which one in this world may follow. One is

called Pravritti dharma and the other Nrivritti dharma. The first is a

course of actions; the second of abstention from actions. The attributes

indicated in 10 and 11 belong to the first course or path. They are,

therefore, called Pravartaka yajna or Sacrifice having its origin in

Pravritti or action.

625. i.e., he should first cleanse his heart by observing the virtues

above enumerated.

626. Samadhi is that meditation in which the senses having been all

withdrawn into the mind, the mind, as explained previously, is made to

dwell on Brahma alone.

627. The end declared by Bhishma in the previous section is the success

of yoga, or freedom from decrepitude and death, or death at will, or

absorption into Brahma, or independent, existence in a beatific condition.

628. It should be noted that 'hell,' as here used, means the opposite of

Emancipation. Reciter may attain to the joys of heaven, but compared to

Emancipation, they are hell, there being the obligation of rebirth

attached to them.

629. Even this is a kind of hell, for there is re-birth attached to it.

630. Aiswvarya or the attributes of godhead are certain extraordinary

powers attained by yogins and Reciters. They are the power to become

minute or huge in shape, or go whither soever one will, etc. These are

likened to hell, because of the obligation of re-birth that attaches to

them. Nothing less than Emancipation or the absorption into the Supreme

Soul is the end that should be striven for.

631. in the Bengal texts there is a vicious line beginning with Prajna,

etc, The Bombay text omits it, making both 10 and 11 couplets, instead of

taking 11 as a triplet.

632. Na samyuktah is explained by the commentator as aviraktopi hathena

tyaktabhogah.

633. For there no forms exist to become the objects of such functions.

All is pure knowledge there, independent of those ordinary operations

that help created beings to acquire knowledge.

634. The six Angas are Siksha, Kalpa, Vyakarana, Nirukta, Chhandas,

Jyotish.

635. i.e., an insight not obtained in the ordinary way but by intuition.

636. K.P. Singha mistranslates the word sadhaye. It means 'I go', and not

'I will strive etc.' The Burdwan translator is correct.

637. Work and Abstention from work are the two courses of duty prescribed

or followed.

638. It seems that Vikrita had given away a cow. He had then made a gift

to Virupa of the merit he had won by that righteous act.

639. Picking solitary grains from the crevices in the fields after the

crops have been gathered and taken away.

640. He gave me the merit he won by giving away one cow. I wish to give

him in return the merit I have won by giving away two cows.

641. Verses 107 and 108 are rather obscure. What the king says in 107

seems to be that you two have referred your dispute to me who am a king.

I cannot shirk my duty, but am bound to judge fairly between you. I

should see that kingly duties should not, so far as I am concerned,

become futile. In 108 he says, being a king I should discharge the duties

of a king, i.e., I should judge disputes, and give, if need be, but never

take. Unfortunately, the situation is such that I am obliged to act as a

Brahmana by taking what this particular Brahmana is desirous of offering.

642. This verse also seems to be very obscure. The king's natural

inclination, it seems, prompts him to oblige the Brahmana by accepting

his gift. The ordinances about kingly duties restrain him. Hence his

condemnation of those duties. In the second line, he seems to say that he

is morally bound to accept the gift, and intends to make a gift of his

own merits in return. The result of this act, he thinks, will be to make

both courses of duty (viz., the Kshatriya, and the Brahmana's) produce

the same kind of rewards in the next world.

643. This is not Emancipation, but merely terminable felicity.

644. Attains to Emancipation or Absorption in-to the essence of Brahma.

645. These are Direct knowledge (through the senses), Revelation,

Inference, and Intuition.

646. The first six are Hunger, Thirst, Grief, Delusion, Disease, and

Death. The other sixteen are the five breaths, the ten senses, and the

mind.

647. I think, K.P. Singha misunderstands this verse. Three different ends

are spoken of. One is absorption into Brahma; the other's enjoyment of

ordinary felicity, which, of course, is terminable, and the last is the

enjoyment of that felicity which is due to a freedom from desire and

attachments; 126 speaks of this last kind of felicity.

648. In the second line saraddham is not an indeclinable; or, if it be

taken as such, the sense may still remain unaltered. What the monarch

does is to call upon the Brahmana to share with the monarch the rewards

that the monarch had won.

649. The sense seems to be that yogins attain to Brahma even here;

whereas Reciters attain to him after death.

650. The fact is, I do not know anything of Him, but still I profess to

worship him. This is false behaviour. How shall I be rescued from such

falsehood? This is what Vrihaspati says.

651. The Chhandas are the rules of Prosody as applicable to the Vedic

hymns. Jyotish is astronomy. It forms an Anga of the Vedas. Nirukta

furnishes rules for interpreting obscure passages of the Vedas, and also

gives the meanings of technical or obscure words used therein. Kalpa is

the description of religious rites. Siksha is the science of

Pronunciation as applied to Vedic hymns and mantras.

652. They who believe that happiness is not eternal and that, therefore,

they should not Pursue it, withdraw themselves from pious acts which lead

to that happiness. They seek Knowledge as the best means for avoiding all

that is transitory and changeful. They seek moksha or complete

Emancipation which has been described in the previous sections.

653. The meaning of 'hell' as applied in such passages has been explained

before.

654. This is a highly aphoristic line. I give the sense by expanding the

words. By 'acts' here is meant 'sacrifices and other religious

observances.' The intention of Vrihaspati is to enforce the Propriety of

acts, for without acts, the ends of life cannot, he maintains, be secured.

655. The sense is that one should devote oneself to acts as a sort of

preparation. Afterwards one should abandon them for obtaining the higher

end. Acts, therefore, have their use, and help one, though mediately, in

the acquisition of Brahma.

656. The mind and acts have created all things. This has been explained

in the last verse of section 190 ante. Both are good paths, for by both,

good end maybe attained, viz., the highest, by drilling the mind, as also

(mediately) by acts (as explained in verse 14 above). The fruits of

actions must be mentally abandoned if the highest end is to be attained;

i.e., acts may be gone through, but their fruits should never be coveted.

657. Nilakantha explains the grammar of the first line differently. His

view is yatha chakshurupah praneta nayako, etc. A better construction

would be yatha chaksha pranetah (bhavati) etc.

658. This verse may be said to furnish the key of the doctrine of karma

or acts and why acts are to be avoided by persons desirous of Moksha or

Emancipation. Acts have three attributes: for some are Sattwika (good),

as sacrifices undertaken for heaven, etc., some are Rajasika (of the

quality of Passion), as penances and rites accomplished from desire of

superiority and victory; and some are Tamasika (of the quality of

Darkness), as those undertaken for injuring others, notably the Atharvan

rites of Marana, Uchatana, etc.: this being the case, the Mantras,

without acts, cannot be accomplished, are necessarily subject to the same

three attributes. The same is the case with rituals prescribed. It

follows, therefore, that the mind is the chief cause of the kind of

fruits won, i.e., it is the motive that determines the fruits, viz., of

what kind it is to be. The enjoyer of the fruit, of course, is the

embodied creature.

659. There can be no doubt that Nilakantha explains this verse correctly.

It is really a cruce. The words Naro na samsthanagatah prabhuh syat must

be taken as unconnected and independent. Na samsthana gatah is before

death. Prabhuh is adhikari (jnanphale being understood). K.P. Singha

gives the sense correctly, but the Burdwan translator makes nonsense of

the words.

660. The subject of this verse as explained by the commentator, is to

inculcate the truth that the result of all acts accomplished by the body

is heaven where one in a physical state (however subtile) enjoys those

fruits. If Emancipation is to be sought, it must be attained through the

mind.

661. The sense depends upon the word acts. If acts are accomplished by

the mind, their fruits must be enjoyed by the person in a state in which

he will have a mind. Emancipation cannot be achieved by either recitation

(japa) or Dhyana (meditation), for both these are acts. Perfect

liberation from acts is necessary for that great end.

662. viz., Taste. etc.

663. Existent, line atom; non-existent, line space; existent-nonexistent,

line Maya or illusion.

664. Aswabhavam is explained by the commentator as Pramatri-twadi vihinam.

665. i.e., one sees one's own soul.

666. i.e., which, though one, divides itself into a thousand form like

the image of the moon in a quantity of agitated water.

667. The analogy consists in this: good and evil fruits, though

incompatible, dwell together; similarly, knowledge, though not material,

resides in the material body. Of course, knowledge is used here in the

sense of the mind or the understanding.

668. It is difficult to understand why the idea of lamps set on trees is

introduced here.

669. The analogy is thus explained. Fire, when fed, bursts into flames.

When not fed, it dies out, but is not destroyed, for with new fuel the

flames may be brought back. The current of the wind ceases, but does not

suffer extinction; for if it did, there would be no current again. The

same is the case with the rays of the Sun. They die in the night, to

reappear in the morning. The rivers are dried up in summer and refilled

during the rains. The body, once dissolved, appears in another form. It

will be seen that the weakness of the reasoning is due only to incorrect

notions about the objects referred to.

670. Exists in its own nature, i.e., unaffected by attributes and

qualities and accidents.

671. Some of the Bengal texts read sumahan and subuddhih in the second

line. Of course, this is incorrect. The true reading is samanah and

sabuddhih, meaning 'with mind and with understanding.' In the Bombay

edition occurs a misprint, viz., sumanah for samanah. Nilakantha cites

the correct readings.

672. The Burdwan translator misunderstands the word Linga as used in both

14 and 15. K.P. Singha also wrongly renders that word as it occurs in 15.

The commentator rightly explains that Linga has no reference to

Linga-sarira or the invisible body composed of the tanmatra of the primal

elements, but simply means the gross body. In 14, he says, Lingat

sthuladehat, Lingam tadeva dehantaram. In 15, anena Lingena Savibhutena.

Adristhah means alakshitah. A little care would have removed such

blunders.

673. The commentator cites the Gita which furnishes a parallel passage,

viz., Indriyani paranyahurindriyebhyah param manah, etc.

674. This verse seems to show that the Rishis had knowledge of

spectacles, and probably also, of microscopes. The instrument that shewed

minute objects must have been well known, otherwise some mention would

have been made of it by name. The commentator calls it upanetra.

675. By death on sleep.

676. Yugapat means simultaneous: atulyakalam means differing in point of

time in respect of occurrence: kritsnam qualifies indriyartham; Vidwan

means Sakshi; and ekah, independent and distinct. What is intended to be

said here is that when the soul, in a dream, musters together the

occurrences and objects of different times and places, when, in fact,

congruity in respect of both time and place does not apply to it, it must

be regarded to have an existence that is distinct and independent of the

senses and the body.

677. The object of this is to show that the Soul has only knowledge of

the pleasures and pains arising in consequence of Sattwa and Rajas and

Tamas and in connection with the three states of the understanding due to

the same three attributes. The Soul, however, though knowing them, does

not enjoy or suffer them. He is only the silent and inactive Witness of

everything.

678. The object of the simile is to show that as wind is a separate

entity although existing with the fire in a piece of wood, so the Soul,

though existing with the senses is distinct from them.

679. The Bengal texts read indriyanam which I adopt. The Bombay edition

reads indriyendriyam, meaning the sense of the senses, in the same way as

the Srutis declare that is the Prana of Prana, the eye of the eye, the

ear of the ear, etc., Sravanena darsanam tatha kritam is 'apprehended by

the ear,' i.e., as rendered above, 'apprehended through the aid of the

Srutis.'

680. The commentator uses the illustration of a tree. Before birth the

tree was not; and after destruction, it is not; only in the interim, it

is. Its formlessness or nothingness is manifest from these two states,

for it has been said that which did not exist in the past and will not

exist in the future cannot be regarded as existing in the present.

Tadgatah is explained by the commentator as udayastamanagatah or

taddarsinah.

681. Both the vernacular translators render the second line incorrectly.

The first line is elliptical, and would be complete by supplying asannam

pasyanti. The paraphrase of the second line is Pratyayannam Jneyam

Jnanabhisamhitam(prati)ninisante. Jneyam is explained by the commentator

as prapancham. Jnanabhisamhitam means that which is known by the name of

Knowledge, i.e., Brahma, which has many similar names some of which the

commentator quotes such as Satyam (truth), Jananam (knowledge), Anantam

(infinite), Vijnanam (true knowledge), Anandam (joy or happiness).

682. Tamas is another name for Rahu. The first line, therefore, refers to

the manner in which an eclipse occurs. There is no absolute necessity,

however, for taking it as an allusion to the eclipse. The meaning may be

more general. Every day, during the lighted fortnight, the moon gains in

appearance, as, indeed, every day, during the dark fortnight, it loses in

appearance. It may, therefore, be said that darkness approaches it or

leaves it for eating it away or discovering it more and more. The actual

process of covering and discovering cannot be noticed. This circumstance

may be taken as furnishing the simile. In verse 21, similarly, tamas is

capable of a wider meaning. In 22, the word Rahu is used. It should be

explained, however, that Rahu is no imaginary monster as the Puranas

describe but the descending node of the moon, i.e., a portion of space in

and about the lunar orbit.

683. This is a very difficult verse and the distinction involved in it

are difficult to catch. Of course, I follow the commentator in rendering

it. What is said here is that in a dream, Vyakta (manifest body) lies

inactive, while the Chetanam (the subtile form) walks forth. In the state

called Sushupti (deep slumber which is like death) the indriyasamyuktam

(the subtile form) is abandoned, and Jnanam (the Understanding), detached

from the former, remains. After this manner, abhava (non-existence, i.e.,

Emancipation) results from destruction of bhavah or existence as subject

to its known conditions of dependence on time, manner of apprehension,

etc., for Emancipation is absorption into the Supreme Soul which is

independent of all the said conditions. The commentator explains that

these observations become necessary to show that Emancipation is

possible. In the previous section the speaker drew repeated illustrations

for showing that the soul, to be manifest, depended on the body. The

hearer is, therefore, cautioned against the impression that the soul's

dependence on the body is of such an indissoluble kind that it is

incapable of detachment from the body, which of course, is necessary for

Emancipation or absorption into the Supreme Soul.

684. Caswasasya is an instance of Bhavapradhananirdesa, i.e., of a

reference to the principal attribute connected by it.

685. Indriaih rupyante or nirupyante, hence Indriyarupani.

686. The objects to be abandoned are those which the senses apprehend and

those which belong to primordial matter. Those last, as distinguished

from the former, are, of course, all the linga or subtile forms or

existents which are made up of the tanmatras of the grosser elements.

687. Or, regains his real nature.

688. I adopt the Bombay reading aptavan instead of the Bengal reading

atmavit. Pravrittam Dharmam, as explained previously, is that Dharma or

practice in which there is pravritti and not nivritti or abstention.

689. The sense is this: by abstaining from the objects of the senses one

may conquer one's desire for them. But one does not succeed by that

method alone in totally freeing oneself from the very principle of

desire. It is not till one succeeds in beholding one's soul that one's

principle of desire itself becomes suppressed.

690. The separate existence of an objective world is denied in the first

clause here. All objects of the senses are said here to have only a

subjective existence; hence the possibility of their being withdrawn into

the mind. The latest definition of matter, in European philosophy, is

that it is a permanent possibility of sensations.

691. Te is explained by the commentator as Brahmabhigatah. K.P. Singha

wrongly renders the last foot of the second line. The Burdwan version is

correct.

692. Te in the first line is equal to tava.

693. I follow the commentator in so far as he is intelligible. It is

evident that the words Jnanam and Jneyam are used in the original not

consistently throughout.

694. The meaning seems to be this: ordinary men regard all external

objects as possessing an independent existence, and their attributes also

as things different from the substances which own them. The first step to

attain to is the conviction that attributes and substances are the same,

or that the attributes are the substances. This accords with the European

Idealism. The next stage, of course, is to annihilate the attributes

themselves by contemplation. The result of this is the attainment of

Brahma.

695. Antaratmanudarsini is explained by the commentator as "that which

has the Antaratman for its anudarsin or witness. The Burdwan translator

is incorrect in rendering the second line.

696. The first 'knowledge' refers to the perception of the true

connection between the Soul and the not-Soul. 'Fruits' mean the physical

forms that are gained in new births. The destruction of the understanding

takes place when the senses and the mind are withdrawn into it all of

them, united together, are directed towards the Soul. Jneyapratishthitam

Jnanam means, of course, knowledge of Brahma.

697. The commentator explains that sorrow arises from the relation of the

knower and the known. All things that depend upon that relation are

transitory. They can form no part of What is eternal and what transcends

that relation.

698. I take the obvious meaning, instead of the learned explanation

offered by Nilakantha.

699. The very Yogins, if led away by the desire of acquiring

extraordinary powers and the beatitude of the highest heaven do not

behold the Supreme.

700. Gunam, literally, attributes; hence objects possessed of attributes.

701. That which is called the external world has no objective existence.

It is purely subjective. Hence, it is the mind that sees and hears and

touches the mind itself.

702. This verse is a cruce. There can be no doubt that Nilakantha's

explanation is correct. Only, as regards budhyavara I am disposed to

differ from him very slightly. The grammar of the first line is this;

'Gunadane manah sada budhiyaraya; viprayoge cha tesham budhyavaraya.' Now

'Gunadana' means the 'adana' (destruction) of 'guna'. (This root da means

to cut). What is meant by the destruction of 'guna' or attribute or

earthly objects is merging them in the buddhi by yoga; in other words, a

withdrawal of the senses into the mind, and the senses and the mind into

the understanding. "Viprayoga cha tesham" means 'in their separation,'

i.e., when these objects are believed to be real and as existing

independently of the mind. The result of this would be the acquisition of

'budhyavara,' implying the acquisition of those very objects. In the case

of yogins, whose minds may be in such a frame, the powers called

'asiswaryya' are acquired. There is no especial necessity, however, for

taking the case of yogins.

703. What is said here is that Happiness and Sorrow have an end, though

it may not be seen, and the Soul will surely come to its final resting

place. This accords with the doctrine of infinite spiritual improvement.

704. Rishavam sarvattwam literally means 'the bull of Sattwatas'.

Ordinarily, it is an appellation of Krishna, the prince of the Sattwatas

or Yadavas. Here, however, the word is used to signify persons prizing

the attribute of Goodness; hence righteous persons.

705. Prajapati literally means 'lord of creatures.' It is a name applied

to those sons of Brahman who begat children.

706. Samavartin is another name for Yama the punisher of the wicked.

707. Nirapekshan is explained by Nilakantha as nirayameva ikshante tan,

i.e., those who have their gaze directed towards hell alone. The Burdwan

translator takes it as indicative of houseless or nomadic habits, upon

what authority, it is not plain.

708. K.P. Singha takes Naravara as the name of a tribe. Of course, it is

a careless blunder.

709. I think K.P. Singha misunderstands this verse. All the texts agree

in reading it in the same way. To take it, therefore, as implying that

the sinful races, by warring with one another, suffered destruction is

doing violence to the word Rajanath. There can be no doubt that

Sandhyakala means the period of junction between the two ages (Treta and

Dwapara). It is called terrible. It was at this time that, that dreadful

famine occurred which compelled the royal sage Viswamitra to subsist on a

canine haunch. Vide Ante.

710. The correct reading is Mahatmana (instrumental) implying Krishna.

The Bengal reading Mahatmavan is vicious. K.P. Singha has rendered the

verse correctly. The Burdwan translator, with Nilakantha's note before

him (for he uses the very words of the commentator), adheres to the

vicious reading and mistranslates the verse.

711. This verse evidently shows that there was dispute about Krishna's

supremacy, as Professor Weber guesses The Krishna-cult was at first

confined among a small minority, Sisupala's and Jarasandha's

unwillingness to admit the divinity of Krishna distinctly points to this.

712. This is certainly a very fanciful etymology of the word Sanatana

which ordinarily implies eternal.

713. Atma Atmanah is explained by Nilakantha as jivasya paramarthikam

swarupam.

714. Swamatmanam is Pratyathatmyam.

715. The sense is that when all men are equal in respect of their

material cause, why are such differences in the srutis and the smritis

about the duties of men?

716. The meaning seems to be this: in the beginning of every celestial

yuga, i.e., when the Supreme Being awaking from sleep desires to create

creatures anew, an creatures or beings start again into life. With such

starting of every being, the rules that regulate their relations and acts

also spring up, for without a knowledge of those rules, the new creation

will soon be a chaos and come to an end. Thus when man and woman start

into life, they do not eat each other but combine to perpetuate the

species. With the increase of the human species, again, a knowledge

springs up in every breast of the duties of righteousness and of the

diverse other practices, all of which help to regulate the new creation

till the Creator himself, at the end of the yuga, once more withdraws

everything into himself.

717. i.e., the body.

718. What is meant seems to be this: there can be no river without water.

A river cannot exist without water. When a river is mentioned, water is

implied. The connection between a river and water is not an accident but

a necessary one. The same may be said of the sun and its rays. After the

same manner, the connection between the Soul and the body is a necessary

one and not an accident. The Soul cannot exist without a body. Of course,

the ordinary case only is referred to here, for, by yoga, one can

dissociate the Soul from the body and incorporate it with Brahma.

719. The mind his no existence except as it exists in the Soul. The

commentator uses the illustration of the second moon seen by the eye in

water, etc., for explaining the nature of the Mind. It has no real

existence as dissociated from the Soul.

720. Swabhavahetuja bhavah is explained by the commentator as the

virtuous and vicious propensities. (Swabhava purvasamskara; sa eva

heturyesham karmanam layah bhavah). 'All else,' of course, means Avidya

or Maya, which flows directly from Brahma without being dependent on past

acts. The meaning, then, is this: as soon as the Soul takes a new form or

body, all the propensities and inclinations, as dependent on its past

acts, take possession of it, Avidya or Maya also takes possession of it.

721. Both the vernacular translators have wrongly rendered this verse,

notwithstanding the help they have derived from Nilakantha's gloss. The

fact is, the gloss itself sometimes requires a gloss. Verses 3 and 4 and

connected with each other. In verse, 3, the speaker mentions two

analogies viz., first, that of iron, which is inanimate, following the

loadstone, and, second, of Swabhavahetuja bhavah (meaning, as already

explained, all such consequences as are born of the acts of previous

lives), as also anyadapi, i.e., all else of a similar nature, meaning, of

course, the consequences of 'Avidya' or 'Maya' which flow directly from

Brahma instead of former acts. In verse 4, reference is again made to

avyaktajabhavah, meaning propensities and possessions born of 'Avidya' or

'Maya'. This is only a repetition, in another form, of what has already

been stated in the second line of verse 3. The commentator explains this

very clearly in the opening words of his gloss. After this comes the

reference to the higher propensities and aspirations that are in the

Soul. The grammar of the line is this: Tadvat Kartuh karanalakshanah

(bhavah) karanat abhisanghathah. The plain meaning, of course, is that

like all the darker and indifferent propensities and possessions that

come to the Soul in its new life, born of the acts of past lives, all the

higher aspirations also of the Soul come to it from Brahma direct. The

word karana is used in both instances for Brahma as the Supreme Cause of

everything.

722. The sense is this: In the beginning there was nothing save the

Chit-Soul. Existent objects exist only because of Ignorance having

defiled the Soul. Their connection again with the Soul is not absolute

and necessary, That connection may be destroyed without the Soul losing

anything. What is intended to be conveyed by this verse is that at first,

i.e., before the creation, there was nothing, except jiva or the Soul

with Knowledge alone for its indicating attribute. The things mentioned,

viz., earth, etc., were not. Nor do they inhere to jiva with even

Ignorance or Delusion for its indicating attribute, i.e., to the born,

Soul. The born Soul may seem to manifest all those attributes, but it is

really independent of or separate from them. Their connection with the

Soul, as already said, is neither absolute nor eternal. In the next

verse, the speaker explains the nature of those manifestations.

723. The connection between earth, etc., with the Soul has before been

said to be neither absolute nor eternal. Whence then that connection? In

6, it is said that all the apprehensions of the Soul with regard to

earth, etc., are due to Ignorance or Delusion flowing directly from

Brahma and assailing it thereafter. The apprehension of the Soul that it

is a man or an animal, that it has a body, that it is acting, etc., are

to borrow the commentator's illustration, just like that of one's being a

king in a dream who is not, however, really a king, or of one's being a

child who is not, however, really a child. Being eternal or without

beginning its first existence under the influence of Delusion is

untraceable. As long, again, as it has Knowledge alone for its attribute,

it remains indestructible, i.e., free from the mutations of existence. It

occurs in every creature, i.e., in man and beast.

724. The sense seems to be this: In consequence of desires the Soul

manifests itself in some form of existence. In that state it acts. Those

acts again lead to desires anew, which, in their turn, bring on new forms

or states of existence. The circle of existence or life thus goes on,

without beginning and without end.

725. The Cause is ignorance. The Effect is the body and the senses of a

particular form of existence. When the creature, in consequence of this

union, engages in acts, these latter become causes for new states of

existence.

726. The object of this verse is to reiterate the doctrine that the

possession of the body and the senses, etc., does not after the state of

the Soul. The Soul is really unattached to these though it may apparently

exist in a state of union with them, like the wind, which existing in a

state of apparent union with the dust it bears away is even at such times

pure by itself and as a substance, exists separately.

727. The Vedas contain declarations of both kinds, ix., they urge to

action as also to abstention from action. The former is necessary as a

stepping stone to the latter. Such men are rare as understand the

declarations of the Vedas in this way and as conform by their conduct to

those declarations thus. What is seen, on the other hand, is that some

betake themselves to acts and some to abstention from acts. The second

line of the verse has been expanded a little in the translation,

following Nilakantha's gloss.

728. Deha-yapanam means destruction of the connection the body has with

the soul. In the second line, the performance of acts is prescribed only

as a preparation, for act contribute to purity of the Soul. Acts should

not, the speaker says, be performed from desire of fruit, viz., heaven,

by one desirous of Emancipation. K.P. Singha omits the first line of the

verse, but gives the sense of the second line correctly. The Burdwan

translator mis-understands the gloss he quotes and makes nonsense of the

verse.

729. Vipakram is explained by Nilakantha as pakahinam; and

apakvakashayakhyam as apakva-kashaye pumsi akhya upadesah yasya lam etc.

730. Anuplavan is anusaran; akramya means upamridya.

731. Vijnana here means the loss or absence of knowledge.

732. Yathartham, i.e., for the true objects of life, viz., for acting

righteously and accomplishing emancipation.

733. At first there was only jiva or the Soul having knowledge alone for

its attribute. When it became clothed with Ignorance, the universe sprang

up around it. Consciousness is due to that union of the Soul with

Ignorance. Hence, all things rest on Consciousness, and Consciousness is

the root of all sorrow.

734. The sense of this verse seems to be this: if all things rest on

Consciousness which is an attribute of Ignorance or Delusion, why then

this uniformity instead of the irregularity that characterises all

perceptions in dreams? The answer is that the uniformity is the result of

Past acts, of acts which are due to Consciousness. These produce

uniformity of perceptions even as time, subject to its own laws, produces

the phenomena of the seasons with uniformity.

735. I have expanded the last line for bringing out the meaning of the

word nasyati clearly. Of course, I follow Nilakantha's explanation of the

simile.

736. In the Srutis it is said that Brahma has two attributes, Vidya

(Knowledge), and Avidya (Ignorance) with Maya (delusion). it is in

consequence of this Maya that chit-souls or jivas become attached to

worldly things. It is in consequence of this Maya that persons, even when

they understand that all is nought, cannot totally dissociate themselves

from them.

737. Mana is explained by the commentator as worship of one's own self;

Darpa is freedom from all restraints; and Ahankara is a complete

disregard of others and centering all thoughts on ones own self. Here

Ahankara is not Consciousness.

738. Kritalakshanah is explained by the Commentator as Kritaswikarah.

739. The force of the simile lies in this: Prakriti binds Kshetrajna or

the Soul and obliges it to take birth, etc. Women are Prakriti, men are

Souls. As the Soul should seek to avoid the contact of Prakriti and

strive for emancipation, even so should men seek to avoid women. It

should be added that women, in almost all the dialects of India derived

from Sanskrit, are commonly called Prakriti or symbols of Prakriti, thus

illustrating the extraordinary popularity of the philosophical doctrine

about Prakriti and Purusha.

740. Kritya is mantra-power or the efficacy of Atharvan rites. What is

said here is that women are as frightful as Atharvan rites which can

bring destruction upon even unseen foes. Rajasi antarhitah means that

they are sunk so completely in that attribute as to become invisible,

i.e., completely enveloped by that attribute.

741. The sense is this: parasitical vermin spring from sweat and other

filth emitted by the body. Children spring from the vital seed. In the

former case, it is Swabhava (nature) that supplies the active energy. In

the latter, the undying influence of previous acts and propensities

supply the active force. One's offspring, therefore, are like parasitical

vermin on one's body. Wisdom should teach disregard or indifference for

either.

742. This is a repetition of what has been asserted in various forms

before. Rajas (passion) is the cause of Pravritti or propensity for acts.

Sattwa (goodness) is enlightenment or the higher aspirations that lead to

Brahma. Both rest on Tamas (Darkness), the first immediately, the last

mediately. Chit or Jiva is pure Knowledge. When overtaken by Tamas or

Avyakta, it becomes clothed with that existence which is called life or

which we realise in the world, the conditions of that life being

Consciousness and Intelligence.

743. The Chit or Soul is all-Knowledge. When overspread with Ignorance or

Darkness, it becomes manifested by Intelligence and Consciousness, i.e.,

assumes a form or body. Knowledge overspread by Darkness, therefore, or

Knowledge with the attributes of Intelligence and Consciousness, is the

cause of Chit or soul or Jiva assuming a body. Such knowledge, therefore,

is called the seed of the body. Then, again, the tadvijam (the second

expression), i.e., the foundation on which knowledge overspread by

ignorance (or knowledge with the attributes of intelligence and

consciousness) rests, is, of course, pure Knowledge or chit or jiva or

Soul as it existed before life. It is only another form of repeating a

statement made several times before. Both the vernacular translators have

misunderstood the last half of the second line.

744. The meaning, of course, is that while in the mother's womb, the Soul

remembers the acts of past lives, and those acts influence and determine

the growth of its senses as also the character it will display in its new

life.

745. I do not follow Nilakantha in his grammatical exposition of the

second line. That exposition seems to be very far-fetched. Besides

tebhyah tyagat for tesham tyagat is no violence to grammar, the use of

the ablative in this sense not being infrequent in these writings.

746. Women have before (vide verse 9 of this section) been said to be the

embodiment of the senses and as antarhitah in Rajas or Passion. The

senses, therefore, are, it is concluded here, originated in Rajas. By the

destruction, again, of Rajas, they may be destroyed. What is wanted,

therefore, is the conquest of Rajas or Passion. This may be effected with

the aid of the eye whose vision has been sharpened by scriptural

knowledge.

747. After indriyartham, as explained by the commentator, prapyapi is

understood. There are two classes of indriyas, viz., those of knowledge

and those for the performance of acts. Escapes the obligation of rebirth,

i.e., attains to Emancipation.

748. Arthasamanyam is explained by Nilakantha as Phalasamyam Mokshakhyam

niratisayam. The Burdwan translator, while using the very words of the

commentator, mistranslates this verse: The speaker desires to show the

difference between the religion of Pravritti or acts and that of Nivritti

or abstention from acts. Those that follow the former cannot attain to

Emancipation. What they gain are certain good qualities mentioned in the

next verse, which, however, are equally gained by the followers of the

religion of Nivritti.

749. The vow of Krichcchra consists of certain fasts. Pass three days in

water, i.e., stand in tank or stream with water up to the chin.

750. The three Riks begin with Ritancha, Satyancha etc. Every Brahmana

who knows his morning and evening prayers knows these three Riks well.

751. "With the aid of the mind" means yoga Dehakarma means one whose acts

are undertaken only for the purpose of sustaining the body, i.e., one who

does no act that is not strictly necessary for supporting life; hence, as

the commentator explains, one who is free from all propensities leading

to external objects. Manovaham Pranan nudan, i.e., bringing to sending

the vital breaths to the duct called Manovaha or Sushumna. Though a

physical act, its accomplishment becomes possible only by a long course

of penances consisting in the withdrawal of the mind from external

objects. "Reducing the (three) attributes to a state of uniformity," as

explained by the commentator, means arriving at Nirvikalpa, i.e., at that

state of knowledge which is independent of the senses.

752. The Knowledge here spoken of is that knowledge which is independent

of the senses. What the speaker says is that such Knowledge is no myth

but is sure to arise. When it arises, its possessor comes to know that

the external world, etc., is only the mind transformed, like the sights

seen and sounds heard and thoughts cherished in a dream. In the second

line the results of that knowledge are declared. The mind of a Mahatma is

mantra-siddha, i.e., has won success by the meditation of the initial

mantra, or om; it is nitya, i.e., eternal, meaning probably that though

the result of Maya or Avidya, it is no longer subject to rebirth; it is

virajas, i.e., free from desire and passion, and lastly it is Jyotishmat

or luminous, meaning Omniscient and Omnipotent. The commentator cites a

passage from Vasishtha's treatise on yoga which declares the same results

as consequent on the attainment of Knowledge. It is, of course, implied

that in attaining to such a state, the mind as mind must be destroyed or

merged into the Soul and the Soul, with knowledge only for its attribute,

must exist. In the previous verse emancipation after death has been

spoken of. In this jivan-mukti or emancipation in life is referred to.

753. "Freeing oneself from the attributes of Passion and Darkness", i.e.,

by practising the religion of abstention from acts.

754. Adatte from da meaning to cut or destroy. Manasam volam as explained

by the commentator, is sankalpam, i.e., desires or purposes. The man of

ripe understanding, by doing this, attains to that knowledge which is not

subject to decay with age. Hence, such knowledge is superior to knowledge

acquired in the ordinary way.

755. Compassion may sometimes lead to excess of attachment, as in the

case of Bharata towards his little deer. The universe is the result of

acts because acts determine the character of the life the soul assumes.

In the case of Bharata, he was obliged to take birth as a deer in his

next life in consequence of all his thoughts in the previous life having

been centred on a deer.

756. K.P. Singha wrongly translates this verse. Tat should be supplied

before asnute; there is redundant va in the first line. The Burdwan

translator renders it correctly.

757. The buddhi here referred to is intelligence cleansed by scriptures.

Samahitam manak is, as explained by the commentator, mind freed from

anger and malice, etc., i.e., properly trained.

758. One should not covet, etc., like kingdoms and thrones in the case of

ordinary men. "Non-existent objects," such as sons and wives that are

dead or that are unborn or unwed.

759. Samsara, as explained by the commentator, means both this and the

other world. It is bound in speech in this sense, viz., that whatever is

spoken is never destroyed and affects permanently both the speaker and

the listener, so that not only in one life, but in the infinite course of

lives, the speaker will be affected for good or for evil by the words

that escape his lips. This fully accords with the discovery of modern

science, so eloquently and poetically enunciated by Babbage, of the

indestructibility of force or energy when once applied. How appalling is

the sanction (which is not a myth) under which evil speaking is forbidden.

760. Such self-disclosure destroys the effects of those acts and prevents

their recurrence.

761. Robbers laden with booty are always in danger of seizure. Even so

unintelligent men bearing the burdens of life are always liable to

destruction.

762. Nishpraiharena means Niruddhena as explained by the commentator.

763. I adopt the reading prakasela and the interpretation that Nilakantha

puts upon it.

764. K.P. Singha translates these words very carelessly. The Burdwan

translator, by following the commentator closely, has produced a correct

version. Kulmasha means ripe grains or seeds of the Phaselous radiatus.

Pinyaka is the cake of mustard seed or sesamum after the oil has been

pressed out. Yavaka means unripe barley, or, as the commentator explains,

raw barley powdered and boiled in hot water.

765. What is meant by the first line of the verse is this. The Soul had,

before the creation, only Knowledge for its attribute. When Ignorance or

Delusion, proceeding from Supreme Brahma, took possession of it, the Soul

became an ordinary creature, i.e., consciousness, mind, etc., resulted.

This Ignorance, therefore, established itself upon Knowledge and

transformed the original character of the Soul. What is stated in the

second line is that ordinary knowledge which follows the lead of the

understanding is affected by ignorance, the result of which is that the

Soul takes those things that really spring from itself to be things

different from itself and possessing an independent existence.

766. The correct reading, I apprehend, is upagatasprihah and not

apagatasprihah. Nilakantha is silent. All that he says is that the first

verse has reference to 'yogins,' the second to yogins and 'non-yogins'

alike. Both the vernacular translators adhere to apagatasprihah.

767. I expand verse 8 a little for giving its meaning more clearly than a

literal version would yield. All the impressions, it is said here, in

dreams, are due either to the impressions of this life or those received

by, the mind in the countless lives through which it has passed. All

those impressions, again, are well-known to the Soul though memory may

not retain them. Their reappearance in dreams is due to the action of the

Soul which calls them up from the obscurity in which they are concealed.

Avisena's theory of nothing being ever lost that is once acquired by the

mind and the recollection of a past impression being, due to a sudden

irradiation of the divine light, was, it seems, borrowed from Hindu

philosophy.

768. The sense is this: a particular attribute among the three, viz.,

Goodness or Passion or Darkness, is brought to the mind by the influence

of past acts of either this or any previous life. That attribute

immediately affects the mind in a definite way. The result of this is

that the elements in their subtile forms actually produce the images that

correspond with or appertain to the affecting attribute and the manner in

which it affects the mind.

769. Nothing less than yoga can discard or destroy them, for they really

spring from desires generated by past acts.

770. The Bombay reading Manohrishyan is better.

771. Both the external and the internal worlds are due to Consciousness,

which, in its turn, arises from delusion affecting the Soul. That which

is called the Mind is only a product of the Soul. The world both external

and internal, is only the result of Mind as explained in previous

sections. Hence the Mind exists in all things. What is meant by all

things existing in the Soul is that the Soul is omniscient and he who

succeeds in knowing the Soul wins omniscience.

772. The body is called the door of dreams because the body is the result

of past acts, and dreams cannot take place till the Soul, through past

acts, becomes encased in a body. What is meant by the body disappearing

in the mind is that in dreamless slumber the mind Mo longer retains any

apprehension of the body. The body being thus lost in the mind, the mind

(with the body lost in it) enters the Soul, or becomes withdrawn into it.

Nidarsanam is explained as Nischitadarsanam Sakshirupam. The sense of the

verse is that in dreamless slumber the senses are withdrawn into the

mind; the mind becomes withdrawn into the Soul. It is the Soul alone that

then lives in its state of original purity, consciousness and all things

which proceed from it disappearing at the time.

773. i.e., the mind becoming pure, he gains omniscience and omnipotence.

774. The Burdwan translator, using the very words of Nilakantha, jumbles

them wrongly together and makes utter nonsense of both the original and

the gloss.

775. Brahma cannot, as the commentator properly explains, be seized like

a creature by the horns. All that one can do is to explain its nature by

reason and analogy. It can be comprehended only in the way indicated,

i.e., by Pratyahara.

776. The commentator thinks that the Rishi alluded to in this verse is

Narayana, the companion and friend of Nara, both of whom had their

retreat on the heights of Vadari where Vyasa afterwards settled himself.

Tattwa here does not, the commentator thinks, mean a topic of discourse

but that which exists in original purity and does not take its colour or

form from the mind. Anaropitam rupam yasya tat.

777. The religion of Pravritti consists of acts. It cannot liberate one

from rebirth. The whole chain of existences, being the result of acts,

rests upon the religion of Pravritti. The religion of Nivritti, on the

other hand, or abstention from acts, leads to Emancipation or Brahma.

778. Nidarsarkah is explained by the commentator as equivalent to

drashtum ichcchan.

779. Avyakta or Unmanifest is Prakriti or primordial matter both gross

and subtile. That which transcends both Prakriti and Purusha is, of

course the Supreme Soul or Brahma. Visesham, is explained by the

commentator as 'distinguished from everything else by its attributes.'

780. i.e., as the commentator explains, Purusha is non-creating and

transcends the three attributes.

781. Asamhatau is explained by the commentator as atyantaviviktau.

Purushau implies the two Purushas, i.e., the 'Chit-Soul' and the Supreme

Soul.

782. The four topics are these: the points of resemblance between

Prakriti and Purusha, the points of difference between them: the points

of resemblance between Purusha and Iswara; and the points of difference

between them. The four considerations that cover these topics are absence

of beginning and end, existence as chit and in animation, distinction

from all other things, and the notion of activity.

783. Yoginastam prapasyanti bhagavantam santanam--even this is what

people always say to yoga and yogins.

784. The commentator in a long note explains that what is really implied

by this verse is that one should betake oneself to some sacred spot such

as Kasi for casting off one's life there. Death at Kasi is sure to lead

to Emancipation, for the theory is that Siva himself becomes the

instructor and leads one to that high end.

785. When divested of Rajas', i.e., freed from the senses and the

propensities derived from their indulgence.

786. Adehat is explained by the commentator as Dehapatat. Dehantat

applies to the destruction of all the three bodies. By the destruction

(after death) of the gross body is meant escape from the obligation of

rebirth. The karana body is a subtiler form of existence than the

Linga-sarira: it is, of course, existence it; Prakriti as mentioned in

verso 21.

787. Paropratyasarge means on the rise of a knowledge of Brahma. Niyati

is Necessity, in consequence of which jiva goes through an endless wheel

of existences; Bhavantaprabhavaprajna is

bhavanamanta-prabhavayorevaprajna yesham. The object of the verse is to

show that such mistaken persons as take the body, the senses, etc., and

all which are not-Self, to be Self, are always taken up with the idea

that things die and are born, but that there is nothing like emancipation

or a complete escape from rebirth.

788. 'By the aid of patience' is explained by the commentator as without

leaving their seats and changing the yoga attitude, etc. 'Withdrawing

themselves from the world of senses' means attaining to a state that is

perfectly independent of the senses and, therefore, of all external

objects. 'Adore the senses in consequence of their subtility,' as

explained by the commentator, is thinking of Prana and the Indriyas as

Self or Soul. I do not understand how this amounts to the statement that

such yogins attain to Brahma.

789. 'Proceeding according to (the stages indicated in) the scriptures'.

alludes to the well-known verses in the Gita, beginning with Indriyebhyah

parahyartha, etc. The several stages, as mentioned in those verses, are

as follows: Superior to the senses are their objects. Superior to the

objects is the mind. Superior to the mind is the understanding. Superior

to the understanding is the Soul. Superior to the Soul is the Unmanifest.

Superior to the Unmanifest is Purusha (Brahma). There is nothing above

Purusha. Dehantam is explained as that which is superior to Avyakta or

Unmanifest, hence Brahma or Purusha.

790. A flash of lightning repeatedly realised becomes a mass of blazing

light. Perhaps this is intended by the speaker.

791. In the Bengal texts, verse 28 is a triplet. In the second line the

correct reading is Dehantam.

792. Mara, Prakriti, and Purusha, or Effects, their material Cause, and

the Supreme Soul.

793. Nanapashandavashinah is another reading which is noticed by the

commentator. It is explained as 'censurers of diverse sects of

Lokayatikas.'

794. Panchasrotas implies the mind which is said to have five currents.

795. These are the annamaya, the pranamaya, the manomaya, the

vijnanamaya, and the anandamaya. For particulars, vide Wilson's Dict.

796. The verb used is nyavedayat, literally, 'represented,' i.e.,

'started' for discourse, or enquired into. The Burdwan translator renders

it 'exposed' or 'promulgated,' which, I think, is incorrect.

797. The Burdwan translator makes a ridiculous blunder by supposing that

Asuri obtained this knowledge in consequence of the questions of his

disciple. The fact is, samprishtah, as correctly explained the

commentator, means samyak prishta prasno yasya. K.P. Singha avoids the

error.

798. Kutumvini means at matron or the wife of a house-holder.

799. Either Markandeya or Sanatkumara, according to the commentator.

800. I slightly expand Sarvanirvedam according to the explanation given

by Nilakantha. The Sankhya doctrine proceeds upon the hypothesis that all

states of life imply sorrow. To find a remedy for this, i.e., to

permanently escape all sorrow, is the end of that philosophy.

801. These are the characteristics of that Delusion under which man takes

birth in this world and goes on living till he can permanently conquer

all sorrow.

802. The construction of the first foot is Atmano mrityuh Anatma, meaning

the Soul's death (or that which is called death) is the Soul's

extinction. Verse 24 recites the opinion of the Sceptics, not that of the

speaker. K.P. Singha mistranslates the verse. The Burdwan translator

renders it correctly.

803. This and all the following verses are statements of the sceptic's

arguments.

804. Verse 29 is highly terse. The words are grammatically unconnected

with one another. Only a few substantives have been used. These represent

the heads of the different arguments urged by sceptics for showing the

non-existence of anything besides the body which is seen and felt. I

have, of course, followed the commentator in his elaboration of the sense

of the verse. There can be no doubt that the commentator is right.

805. Some idea may be formed by the English reader of the extreme

terseness of these verses by attending to the elaborations contained

within the parentheses above. The exigencies of English grammar as also

of perspicuity have obliged me to use, even in the portions unenclosed,

more words than what occur in the original Sanskrit. All these verses are

cruces intended to stagger Ganesa.

806. Both the vernacular translators have rendered this verse wrongly.

This fact is, without clearly understanding either the text or the gloss,

they have used bits of the gloss without being able to convey any

intelligible idea. The gloss sometimes requires gloss to make it

intelligible. The commentator says that the theory of rebirth mentioned

in verse 34 is that Of the Sugatas or Buddhists. That theory is refuted

inverse 35. The objection to the Buddhistic theory is that mere ignorance

and karma cannot explain rebirth. There must be an indestructible Soul.

This the Buddhists do not allow, for they believe that Nirvana or

annihilation is possible. The argument, as sketched, proceeds in this

way: the being that is the result of the rebirth is apparently a

different being. What right have we to assert its identity with the being

that existed before? Ignorance and karma cannot _create_ a Soul though

they may affect the surroundings of the Soul in its new birth. The

objections to the Buddhistic theory became clear in the verses that

follow.

807. The sense is this: it is never seen in the world that the acts of

one person affect for good or for evil another person. If Chaitra exposes

himself to the night air, Maitra never catches cold for it. This direct

evidence should settle the controversy about the unseen, viz., whether

the acts of one in a previous life can affect another in a subsequent

life if there be no identity between the two beings in two lives.

808. It is needless to say that I have considerably elaborated the second

line of the verse, as a literal rendering would have been entirely

unintelligible. For example's sake I give that rendering; "That which is

separate Consciousness is also different. That from which it is, does not

recommend self."

809. If (as has already been said) the second Consciousness be the

resulting effect of the loss or destruction itself of the previous

Consciousness, then destruction is not annihilation, and, necessarily,

after Nirvana has been once attained, there may be a new Consciousness or

new birth, and, thus, after having again attained to Nirvana the same

result may follow. The Buddhistic Nirvana, therefore, cannot lead to that

final Emancipation which is indicated into the Brahmanical scriptures.

810. The Buddhists then, according to this argument, are not at all

benefited by asserting the existence of a permanent Soul unto which each

repeated Consciousness may inhere. The Soul, according to the Brahmanical

scriptures, has no attributes or possessions. It is eternal, immutable,

and independent of all attributes. The affirmance of attributes with

respect to the Soul directly leads to the inference of its

destructibility, and hence the assertion of its permanency or

indestructibility under such conditions is a contradiction in terms,

according to what is urged in this verse.

811. The commentator explains that the object of this verse is to point

out that the senses, when destroyed, merge into their productive causes

or the substances of which they are attributes. Of course, those causes

or substances are the elements or primordial matter. This leads to the

inference that though attributes may meet with destruction, yet the

substances (of which they are attributes) may remain intact. This may

save the Buddhist doctrine, for the Soul, being permanent and owing

consciousness, etc., for its attributes, may outlive, like primordial

matter, the destruction of its attributes. But the speaker urges that

this doctrine is not philosophical and the analogy will not hold.

Substance is conjunction of attributes. The attributes being destroyed,

the substance also is destroyed. In European philosophy too, matter, as

an unknown essence to which extension, divisibility, etc., inhere, is no

longer believed in or considered as scientific.

812. Here the speaker attacks the orthodox Brahmanical doctrine of the

character of the Soul.

813. Possibly because they art based on Revelation.

814. The first five are the effects of intelligence; the vital breaths,

of wind; and the juices and humours, of stomachic heat.

815. Intelligence is called avyaya because it leads to Emancipation which

is such. It is also called mahat because of its power to lead to Brahma

which is mahat. Tattwanischaya is called the seed of Emancipation because

it leads to Emancipation.

816. That path consists of yoga.

817. By casting off the mind one casts off the five organs of action. By

casting off the understanding, one casts off the organs of knowledge with

the mind.

818. i.e., in each of these operations three causes must exist together.

819. The inference is that the functions being destroyed, the organs are

destroyed, and the mind also is destroyed, or, the mind being destroyed,

all are destroyed.

820. The commentator correctly explains that na in nanuparyeta is the

nom. sing. of nri (man), meaning here, of course, the dreamer.

Nilakantha's ingenuity is certainly highly commendable.

821. Uparamam is yugapadbhavasya uchcchedam or extinction of the state of

association of the Soul with the understanding, the mind, and the senses.

This dissociation of the Soul from the understanding, etc., is, of

course, Emancipation. Emancipation, however, being eternal, the temporary

dissociation of the soul from the understanding, etc., which is the

consequence of dreamless sleep, is the result of Tamas or Darkness. That

dissociation is certainly a kind of felicity, but then it differs from

the felicity of Emancipation, which is everlasting, and which I is not

experienced in the gross body.

822. In this verse the speaker points out that the felicity of

Emancipation may at first sight seem to be like the felicity of dreamless

sleep, but that is only an error. In reality, the former is untouched or

unstained by darkness. Na krichechramanupasyati is the reading I take,

meaning "in which no one sees the slightest tincture of sorrow." The kind

of sorrow referred to is the sorrow of duality or consciousness of knower

and known. In Emancipation, of course, there cannot be any consciousness

of duality. Both the vernacular versions are thoroughly unmeaning.

823. In this verse the speaker again points out the similarity between

dreamless sleep and Emancipation. In both swakarmapratyayah Gunah is

discarded. Gunah, as explained by Nilakantha, means here the whole range

of subjective and objective existences from Consciousness to gross

material objects, swakarmapratyayah means karmahetu kavirbhava, i.e.,

having acts for the cause of their manifestation; this refers to the

theory of rebirth on account of past acts.

824. The sense of the verse is this: all creatures are perceived to

exist. That existence is due to the well-known cause constituted by

Avidya and desire and acts. They exist also in such a way as to display a

union between the body and Soul. For all common purposes of life We treat

creatures that we perceive to be really existing. The question then that

arises is--which (the body or the Soul) is destructible?--We cannot

answer this question in any way we like, like for swaswato va katham

uchcchedavan, bhavet (i.e., how can the Soul, Which is said by the

learned to be Eternal, be regarded as destructible?) Vartamaneshu should

be treated as, Laukikavyavareshu. Uchcchedah is, of course, equivalent to

Uchcchedavan.

825. i.e., the gross body disappears in the subtile; the subtile into the

karana (potential) form of existence; and this last into the Supreme Soul.

826. Merit and sin, and with them their effects in the form of happiness

and misery both here and hereafter, are said to be destroyed when men

become unattached to everything and practise the religion of abstention

or nivritti. The paraphrase of the second line is asaktah alepamakasam

asthaya mahati alingameva pacyanti. Alepamakasam asthaya is explained by

the commentator as Sagunam Brahma asthaya.

827. Urnanabha is generic term for all worms that weave threads from

within their bellies. It does not always mean the spider. Here, it

implies a silk-worm. The analogy then becomes complete.

828. Nipatatyasaktah is wrongly rendered by the Burdwan translator. K.P.

Singha gives the sense correctly but takes nipatali for utpatati.

829. Samudayah is explained by the commentator as equivalent to hetu.

830. Giving food and clothes to the poor and needy in times of scarcity

is referred to.

831. The reading I adopt is Vrataluvdhah. If, however, the Bengal reading

vrataluplah be adopted, the meaning would be "such men are deceived by

their vows," the sense being that though acquiring heaven and the other

objects of their desire, yet they fall down upon exhaustion of their

merit and never attain to what is permanent, viz., emancipation, which is

attainable by following the religion of nivritti only.

832. The object of Bhishma's two answers is to show that the giving of

pain to others (sacrificing animals) is censurable, and the giving of

pain to one's own self is equally censurable.

833. Existence comes into being and ceases. Non-existence also comes into

being and ceases. This is the grammatical construction. The words, of

course, imply only the appearance and disappearance of all kinds of

phenomena.

834. This refers to the theory set forth in the previous sections about

the Soul's real inactivity amidst its seeming activity in respect of all

acts.

835. The Burdwan translator renders the second line as "six thousand

Gandharvas used to dance before thee seven kinds of dance."

836. Both the vernacular translators have misunderstood this verse. A

samya is explained as a little wooden cane measuring about six and thirty

fingers breadth in altitude. What Vali did was to go round the Earth

(anuparyagah, i.e., parihrityagatavan) throwing or hurling a samya. When

thrown from a particular point by a strong man, the samya clears a

certain distance. This space is called a Devayajana. Vali went round the

globe, performing sacrifices upon each such Devayajana.

837. Pravyaharaya is explained by the commentator as prakrishtokaye.

838. I follow Nilakantha's gloss in rendering this verse. Hatam is

explained as nirjivam deham, i.e., the body divested of Soul. He who

slays another is himself slain, means that a person who regards his own

self as the slayer is steeped in ignorance, for the Soul is never an

actor. By thinking that he is the actor a person invests his Soul with

the attributes of the body and the senses. Such a man (as already said)

is Hatah or slain (i.e., steeped in ignorance). Comparing this with verse

19 of Sec. 11 of the Gita, we find that the same thing is asserted

therein a slightly different way. 'He who regards the Soul as the slayer

and he who regards it as slain are both mistaken. The Soul does not slay

nor is slain.'

839. Compare this with the saying usually credited to Napoleon that St.

Helena was written in the book of Fate.

840. The original, if literally rendered, would be 'Time cooks

everything.'

841. Bhujyante is explained by the commentator as equivalent to palyante

or samhriyante.

842. Brahma is indestructible as jiva or Soul, and is destructible as

displayed in the form of not-Self.

843. I expand verse 50 for giving its sense as a literal version would be

unintelligible.

844. One that is borne with great difficulty.

845. Literally, the desire for action; hence abundance or plenty that is

the result of action or labour.

846. All these names imply plenty and prosperity.

847. i.e., with hands not washed after rising from his meals or while

going on with his meals.

848. The commentator explains that according to the Pauranic theory, the

world stands all around the mountains of Meru. The region of Brahman

stands on its top. The Sun travels round Meru and shines over all the

directions or points of the compass. This happens in the age called the

Vaivaswata Manwantara (the age or epoch of Manu the son of Vivaswat). But

after the lapse of this age, when the Savarnika Manwantara comes, the sun

will shine upon only the region on the top of Meru, and all around there

will be darkness.

849. i.e., all things are destructible instead of being eternal.

850. The commentator explains that Hridyam means Hritstham swarupam. By

Kalyanam, of course, Moksha or Emancipation is intended.

851. As explained in previous verses, one striving to attain Emancipation

must set himself to yoga. As a consequence of yoga, one acquires (without

wishing for them) many wonderful powers. The accomplishment of one's

objects then follows as a matter of course.

852. The sense is this: a wise man never regards himself as the actor;

and hence never feels sorrow. Whatever sorrow overtakes him he views

unmoved and takes it as the result of what had been ordained. Not so the

foolish man. He deems himself to be the actor and looks upon sorrow as

the result of his own acts. Hence, he cannot view it unmoved. Sorrow,

therefore, lies in one's regarding oneself as the actor; the true view

being that one instead of being an actor is only an instrument in the

hands of the great Ordainer.

853. The object of this verse is to show that right conclusions in

respect of duties are very rare.

854. This is a hard hit, The listener, viz., Indra, had violated, under

circumstances of the most wicked deception, the chastity of Gautama's

spouse Ahalya. Gautama had to punish his wife by converting her into a

stone. This punishment, however, reacted upon Gautama inasmuch as it put

a stop to his loading any longer a life of domesticity. In spite of such

a dire affliction Gautama did not suffer his cheerfulness to depart from

his heart. The effect of the allusion is to tell Indra that the speaker

is not like him but like Gautama, i.e., that Namuchi was not the slave of

his passions but that he was the master of his senses and the how.

855. The we here is the pronoun of dignity, applying to the speaker only

and not to both the speaker and the listener.

856. The sentence is an interrogative one. The Burdwan translator

mistakes the Meaning. K.P. Singha is correct.

857. These things had not happened for many days in consequence of the

wickedness of the Asuras. With the victory of Indra. sacrifices returned.

and with them universal peace.

858. The words are Dhruvadwarabhavam. The commentator is silent. Probably

a Himalayan Pass. The vernacular translators think it is the region of

the Pole-star that is intended. Dhruva is a name of Brahman the Creator.

It may mean, therefore, the river as it issues out of Brahman's loka or

region. The Pauranic myth is that issuing from the foot of Vishnu, the

stream enters the Kamandalu of Brahman and thence to the earth.

859. The reader of Lord Lytton's works may, in this connection, be

reminded of the discourse between Mejnour and the neophyte introduced to

him by Zanoni, in course of their evening rambles over the ridges of the

Appenines.

860. K.P. Singha wrongly translates this verse.

861. It is difficult to give to non-Hindu people the idea of what is

uchchhishta. The hand becomes uchchhishta when set to food that is being

eaten. Without washing that hand with pure water, it is never used by a

Hindu for doing any work. The food that remains in a dish after some

portion of it has been eaten is uchchhishta. The idea is particular to

Hinduism and is not to be seen among other races or peoples in the world.

862. Yavasa is pasture grass.

863. Payasa is a kind of pudding prepared of rice boiled in sugared milk.

Krisara is milk, sesamum, and rice. Sashkuli is a sort of pie, made of

rice or barley boiled in sugared water.

864. No merit attaches to the act of feeding an illiterate person.

865. The correct reading is Vyabhajat. The Bengal reading vyabhayat would

imply a tautology, for the second line would then give the same meaning

as the first.

866. Everything else liable to be affected by primordial nature. Only the

Supreme Soul cannot be affected. Hence, Brahma is often said to be "above

Prakriti." Prakriti, here, is of course used in its largest sense.

867. The second line of verse 8, and the last clause of the first line of

verse 9, are wrongly rendered by both the Vernacular translators. K.P.

Singha omits certain portions, while the Burdwan translator, as usual,

writes nonsense. The verb is nihnuvanti, meaning 'conceal: i.e., 'do not

brag of.' The verb vadishyanti is to be repeated after ahite hitam. For

hitam ahitam may be read by way of antithesis.

868. K.P. Singha mistranslates this verse.

869. The Burdwan translator misunderstands the word anavajnata. K.P.

Singha skips over it.

870. The sense is this: though really unattached, he seems to be

attached. In this there is especial merit. A man doing the duties of a

householder, without, however, being attached to wife and children and

possessions, is a very superior person. Such a one has been compared to a

lotus leaf, which, when dipped in water, is never soaked or drenched by

it. Some, seeing the difficulty of the combat, fly away. In this there is

little merit. To face all objects of desire, to enjoy them, but all the

while to remain so unattached to them as not to feel the slightest pang

if dissociated from them, is more meritorious.

871. Kalajnanena nishthitam are the words of the original. Vyasa's answer

is taken up with assigning limits to the successive periods of Creation

and Non-existence, or the durations of Brahman's wakeful and sleeping

periods.

872. Agre is explained by the commentator as srishteh prak.

873. The Krita extends in all for 4,800 years. The Treta for 3,600; the

Dwapara for 2,400; and the Kali for 1,200. These are, however, the years

of the deities. Verses 15-17 and 20-21 occur in Manusmriti, Chapter I.

874. This verse occurs in Manusmriti, corresponding with 81 of Chapter 1.

The reading, however, in Manusmriti, is slightly different, for the last

clause is Manushyanpavartate. In rendering verse 23, I take this reading

and follow Medhatithi's gloss. If Nilakantha's gloss and the reading in

both the Bengal and the Bombay texts be followed, the passage would run

thus,--"No instruction or precept of that age ran along unrighteous ways,

since that was the foremost of all ages." Nilakantha explains parah as sa

cha parah. K.P. Singha skips over the difficulty and the Burdwan

translator, as usual, gives an incorrect version.

875. The total comes up to 12,000 years. These constitute a Devayuga. At

thousand Devayugas compose a day of Brahman. Verse 28 occurs in

Manusmriti, Chapter 1.

876. The reader who has gone through the previous Sections can have no

difficulty in understanding: this. The external world is nothing but Mind

transformed. Mind, therefore, is spoken of here as Vyaktatmaka or that

which is the soul of the vyakta or that is manifest, or that which is the

vyakta, or between which and the vyakta there is no difference whatever.

Some of the Bengal texts do not conclude Section 231 with the 32nd verse

but go on and include the whole of the 232nd Section in it. This,

however, is not to be seen in the Bombay texts as also in some of the

texts of Bengal that I have seen.

877. Tejomayam is explained by the commentator as Vasanamayam or having

the principle of desire or wish within it, otherwise Creation could not

take place. Yasya is used for yatah.

878. By Mahat is meant Pure or Subtile Intelligence. The Manifest starts

into existence from Mind or has Mind for its soul. Hence, as explained in

previous Sections, Mind is called Vyaktatmakam.

879. These seven great Beings or entities are Mahat, the same speedily

transformed into Mind, and the five elemental entities of Space, etc.

880. Verses 4, 5, 6 and 7 occur in Manusmriti, corresponding with the

latter's 75, 76, 77 and 78 of Chapter 1.

881. Chit or Jiva is called Purusha or resider in body, because when

overlaid with Avidya by the Supreme Soul, it is not possible for it to

exist in any other way than by being invested with a covering or case

made of primordial matter determined by the power of acts. Here, however,

it means limbs or avayavam.

882. What is stated in verse 10, 11 and 12 is this: the seven great

entities, in their gross form, are unable, if separate, to produce

anything. They, therefore, combine with one another. Thus uniting, they

first form the asrayanam of sarira i.e., the constituent parts of the

body. They, at this stage, must be known by the name of Purusha of

avayava, i.e., mere limbs. When these limbs again unite, then murtimat

shodasatmakam sartram bhavati, i.e., the full body, possessed of form and

having the six and ten attributes, comes into existence. Then the subtile

Mahat and the subtile bhutas, with the unexhausted residue of acts, enter

it. The plural form 'mahanti' is used because, as the commentator

explains, 'pratipurusham mahatadinam bhinnatwapratipadanertham,' i.e.,

the same 'mahat,' by entering each different form apparently becomes

many. Thus there are two bodies, one gross, and the other subtile called

'linga-sarira.' The residue of acts is thus explained: all creatures

enjoy or suffer the effects of their good and bad acts. If, however, the

consequences of acts, good and bad, be all exhausted, there can be no

rebirth. A residue, therefore, remains in consequence of which rebirth

becomes possible. Creation and destruction, again, are endlessly going

on. The beginning of the _first_ Creation is inconceivable. The Creation

here described is one of a series. This is further explained in the

verses that follow.

883. The six and ten parts are the five gross bhutas, and the eleven

senses of knowledge and action including mind. The great creatures are

the tan-mantras of the gross elements, i.e., their subtile forms. At

first the gross body (with the principle of growth) is formed, into it

enters the subtile body or the linga-sarira. At first (as already said)

the gross elements come together. Then the subtile ones with the residue

of acts. Then enters the Soul which is Brahma itself. The Soul enters

into the subtile form for witnessing, or surveying. All creatures are

only manifestations of that Soul due to the accident of Avidya or Maya.

Tapas means, as the commentator explains, alochana.

884. i.e., this variety of Being and this variety of relations.

885. Anubhe is explained as ubhayavyatiriktam. Sattwasthas are those that

depend upon the really existent, i.e., those that regard Brahma as the

sole cause competent for the production of all effects.

886. It is exceedingly difficult to understand the true meaning of these

verses. A verbal translation is not calculated to bring out the sense.

Apparently, the statement that all things are contained in the Vedas is

nonsense. In reality, however, what is intended to be said is that as the

Vedas are Speech or Words, the Creator had to utter words symbolizing his

ideas before creating anything. It is remarkable that there is a close

resemblance between the spirit of the first chapter of Genesis with what

is contained in the Srutis on the subject of Creation. Let there be

Earth, and there was Earth, says the inspired poet of Genesis. Nilakantha

cites exactly similar words from the Srutis as those which Brahman

uttered for creating the Earth, such as, Bhuriti vyaharau as

Bhumimasrijat. Then the four modes of life with the duties of each, the

modes of worship, etc., were also indicated, hence, all acts also are in

the Vedas which represent the words of Brahma.

887. All things are Sujata or well-made by him. In Genesis it is said

that God uttered particular words and particular objects sprang into

existence, and He saw that they were good.

888. The first line contains only technical terms. Nama means Rigveda.

Hence, it stands for study of all the Vedas. Bheda stands for half, i.e.,

for the wife, who must be associated with her husband in all religious

acts. Tapah is penance; hence it stands for all kinds of observances like

chandrayana, and modes of life, vanaprastha, etc. Karma means such acts

as the saying of morning and evening prayers, etc. Yama is sacrifice like

jyotishtoma etc. Akhya means such acts as lead to good fame, like the

digging of tanks, the making of roads, etc. Aloka, meaning meditation, is

of three kinds. Lastly, comes Siddhi, meaning that emancipation which is

arrived at by one during this life. The instrumental plural kramaih

should be construed as dasabhih karmaih namadibhi sahita Vedeshu

prechate. K.P. Singha has correctly rendered the verse, omitting

reference to Siddhi. The Burdwan translator has totally misunderstood it.

889. Gahanam is explained by the commentator as duravagaham Brahma;

vedavadeshu means, according to him, the rites and observances laid down

in the Vedas. It is better, however, to take it literally, i.e., for the

words of the Vedas. Vedanteshu means 'in the Upanishads,' which come

_after_ the Vedas, Both the Vernacular translators have misunderstood

this verse.

890. This verse is, no doubt, pleonastic. The commentator interprets it

in the way I have rendered it. Yathadharmam, according to him, means

'without transgressing acts and duties consistent with virtue';

yathagamam means 'following the authority of the scriptures'; vikriyate

implies 'do from motives of advantage and gain.' The sense seems to be

that in the three other yugas, men, without absolutely abandoning virtue,

perform good acts and Vedic sacrifices and rites and scriptural vows and

observances, from motives of low gain and not as a Preparation for

Emancipation. Thus even in the Kali age, Vedic rites are not absolutely

unknown. The motive, however, from which these are undertaken is

connected with some low or sordid gain.

891. Samayah sthanam matam; sa eva bhutani bhavati; sa eva tan dadhati.

This is the construction, as explained by the commentator.

892. From what has been said in the previous Sections, the reader will

have no difficulty in understanding what is meant by abhivyaktatmakam

manah. It is mind that is the essence of all that is abhivyakta or

manifest. That mind swallows up the attribute of Space. Hence it is

avyaktam, that swallows up the manaso vyaktam. This swallowing up is

Brahmah sampratisancharah or destruction of the outward universe in its

manifest vastness. The commentator gives the substance of the verse in

these words: manahkalpito virat manasi eva liyate. From the verses that

follow it would seem that the object of this section is to describe the

yogin's pratyahara and not the actual dissolution of the universe.

893. Verses 16 and 17 are exceedingly difficult. The commentator has

shown great learning in expounding them. Unfortunately, the subject is a

yoga mystery, and the explanation and illustrations of the commentator

refer to things beyond the reach of ordinary experience and intelligence.

The words Chandramas, Kala, and Valam, and Akasa also and Ghosa (in verse

17), are technical terms of yoga. I referred the passage to more than one

learned Pundit. My referees are of opinion that a yoga mystery is here

expounded, which yogins alone can understand. European scholars will

probably smile at the statement that there is a hidden meaning in these

words. Most readers will take the verses for nonsense. Reflection,

however, has convinced me that yoga is not nonsense. One who has not

studied the elements of Geometry or Algebra, cannot, however intelligent,

hope to understand at once a Proposition of the Principia or the theorem

of De Moivre. Failing to give the actual sense, I have contented myself

with giving a verbal translation.

894. Jatakarma is the ceremony that is performed with certain Vedic

mantras immediately after a child's birth. There are many such ceremonies

to be performed till Samavartana or return from the preceptor's home

after completion of the period of pupilage. These ceremonies are

necessarily such that they must be performed by the child's father or

somebody else whom the latter might call in.

895. In this country, no fees are charged for tuition. The pupil,

however, after completing his studies, may give his preceptor a final fee

which is determined by the choice of the preceptor himself and which

varies according to the means of the pupil leaving the preceptor's home

for his own.

896. By begetting children, one pays off one's debt to ancestors; by

studying the Vedas, one pays off one's debt to the Rishis; and by

performing sacrifices one pays off one's debt to the deities.

897. It is a deadly sin to take anything from the father-in-law or other

relatives (by marriage) of a daughter. What is got from such sources is,

to this day, spent freely. Those persons that sell their daughters in

marriage are universally reckoned as fallen.

898. The fact is, the duty of the householder obliges him to worship the

deities and the Pitris, and to become hospitable to the others named. The

Brahmana, however, has no ostensible means for discharging this duty. The

only means open to him is acceptance of gifts. In this case, acceptance,

therefore, for such ends is not productive of demerit.

899. Kritadapi is explained by the commentator as pakvannadapi.

900. The sense is that there is no gift which is too valuable for such

persons.

901. The first and the fourth verses are triplets in the Bengal texts.

902. These are, of course, religious acts.

903. In the Bengal texts verse 12 consists of on, line. This, I think, is

correct. Verses 13, 14, 15, and 16 form one sentence. Verse 12 is

complete by itself. The udaka in kalodaka should be taken as meaning

stream or river otherwise ahoratrajalena would be pleonastic. Again

arthakamajalena, to avoid, redundancy, should be taken as implying the

springs that supply the water. Vihinsa-taruvahina is, 'having benevolence

for the trees that float on its water.' This idea is beautiful. Creatures

that are being home away in, the stream of Time may catch these trees of

benevolence for saving themselves. The Burdwan translator misunderstands

vihinsa and makes nonsense of the idea. Altogether, though highly ornate,

the metaphors are original. Of course, the idea is eminently oriental.

Eastern rhetoric being fond of spinning out metaphors and similes, which,

in the hands of Eastern poets, become highly elastic.

904. K.P. Singha misunderstands this verse. The Burdwan translator is

also inaccurate.

905. The place should be a level spot, not impure (such as a crematorium,

etc.), free from kankars, fire, and sand, etc.; solitary and free from

noise and other sources of disturbance. Acts include abstention from food

and sports and amusements, abstention from all kinds of work having only

worldly objects to accomplish, abstention also from sleep and dreams.

Affection means that for good disciples or for progress in yoga. Objects

refer to sacred fuel, water, and suppression of expectancy and anxiety,

etc. Means refer to the seat to be used, the manner of sitting, and the

attitude of the body. Destruction refers to the conquest of desire and

attachments, i.e., renunciation of all attractive things. Certainty means

the unalterable belief that what is said about yoga in the Vedas and by

preceptors is true. The nom. sing. inflection stands for the instrumental

plural. Eyes include the other senses. All these should be restrained.

Food means pure food. Suppression refers to the subjugation of our

natural inclination towards earthly objects. Mind here has reference to

the regulation of the will and its reverse, viz., irresolution. Survey

means reflection on birth, death, decrepitude, disease, sorrow, faults,

etc. In giving these meanings, I, of course, follow Nilakantha.

906. Notwithstanding Nilakantha's gloss which shows great ingenuity and

which has been apparently followed by both of them, the Vernacular

translators have misunderstood Portions of these verses which sketch out

the course of life which one desirous of attaining to Emancipation or

Brahma is to follow. Particular virtues or attributes have been

represented as particular limbs of the car. It does not appear that there

is (except in one or two instances), any especial aptitude in any of

those virtues or attributes for corresponding with One instead of with

another limb of the figurative car. Upastha is that part of the car on

which the driver sits. Varutha is the wooden fence round a car for

protecting it against the effects of collision. Shame is the feeling that

withdraws us from all wicked acts. Kuvara is the pole to which the yoke

is attached. Upaya and Apaya, which have been called the kuvara, are

'means' and destruction'--explained in verse above. Aksha is the wheel.

Yuga is the yoke. Vandhura is that part of yuga where it is attached to

the pole, i.e., its Middle, about which appears something like a

projecting knob. Nemi is the circumference of the wheel. Nabhi is the

central portion of the car upon which the rider or warrior is seated.

Pratoda is the goad with which the driver urges, the steeds. The

commentator explains that jiva-yuktah means having such a jiva as is

desirous of attaining to Emancipation or Moksha. Such elaborate figures

are favourite conceits of Oriental poets.

907. Adopting the Kantian distribution of the mental phenomena, viz., the

three great divisions of Cognitive faculties, Pleasure and Pain, and

Desire and Will, Sir William Hamilton subdivides the first (viz., the

Cognitive faculties), into the acquisitive faculty, the retentive

faculty, the reproductive faculty, the representative faculty, and reason

or judgment by which concepts are compared together. Dharana corresponds

with the exercise of the Representative faculty or the power by which the

mind is held to or kept employed upon a particular image or notion. It is

this faculty that is especially trained by yogins. Indeed, the initial

stop consists in training it to the desirable extent.

908. The seven kinds of Dharanas appertain respectively to Earth, Wind,

Space, Water, Fire, Consciousness and Understanding.

909. All these have been explained lower down.

910. The construction of both these lines is difficult to understand. The

prose order of the line is 'yogatah yuktesu (madhye) yasya yatha, etc.,

vikrama (tatha vakshyami); atmani pasyatah (janasya) yuktasya yogasya

(yatha) siddhi (tatha vakshyami).' Yogatah means upayatah, i.e.,

according to rules and ordinances. Vikrama is used in a peculiar sense,

viz., anubhavakramah, i.e., the order of conception or conceptions in

other order Atmani pasyatah means 'of him who looks into himself,' i.e.,

who withdraws his mind from the outer world and turns it to view his own

self. Without Nilakantha's aid, such verses would be thoroughly

unintelligible.

911. Pasyatah means 'of that which sees,' i.e., of the Atman or Soul.

912. The Understanding is called the _soul_ of the five elements and of

the consciousness of individuality because these six things rest on it or

have it for their refuge. The reader will easily understand this from

what has been said in the previous Sections.

913. It is from the Unmanifest or the Supreme Soul that the world or all

that is Manifest, springs or emanates. The Yogin, in consequence of his

superior knowledge, apprehends all that is Manifest to be but the

Unmanifest Supreme Soul.

914. Na kritina, i.e., kriti eva. 'Nirakriti' is regardless of dress and

appearance. K.P. Singha wrongly translates both these words.

915. i.e., who has neither friend nor foe. This means that he regards all

creatures with an equal eye, showing particular favour to none, and

having no dislike for any. Coldness of heart is not implied, but

impartial and equal benevolence for all. Taking praise and blame equally,

i.e., never rejoicing at praise nor grieving at blame.

916. It is said that with the practice of Yoga, during the first stages,

certain extraordinary powers come to the Yogin whether he wishes for them

or not. In a previous Section it has been said that that Yogin who

suffers himself to be led away by these extraordinary acquisitions, goes

to hell, i.e., fails to attain to Emancipation beside which heaven itself

with the status of Indra is only hell. Hence, he who transcends the

puissance that Yoga brings about becomes Emancipate.

917. Dhirah is explained as dhyanavan. Santi has reference to

Emancipation, for it is Emancipation alone that can give tranquillity or

final rest. The commentator points out that in this verse the speaker

shows a decided preference for the Sankhya philosophy.

918. Vide Gita, verses 4 and 5, Chapter V.

919. Brahmanam is arsha for Brahmam.

920. I follow Nilakantha's gloss in rendering the words Vidya, Pravritti

and Nivritti, as used in this verse. By the first, the commentator

thinks, is meant that course of instruction in consequence of which error

may be dispelled and truth acquired. The usual illustration of the cord

and the snake is given. The former maybe mistaken for the latter, but

when the mistake ceases, correct apprehension follows. Pravritti has been

sufficiently indicated in the text in which the words of the gloss has

been incorporated. By Nivritti is meant the doctrine of the Sunyavadins

and Lokayatikas (evidently the Buddhists) who seek annihilation or

extinction as the only true Emancipation. Both the Vernacular translators

are wrong. The Burdwan translator, as usual, citing the very words of the

gloss, misunderstands them completely.

921. The construction of the first line is 'yastu achetanah bhavam vina

swabhavena (sarvam bhati iti) pasyan, etc., etc., pushyate (sa na

kinchana labhate).' Bhavan is explained as 'adhishthanasattam.' The

commentator is of opinion that the speaker refers in this verse to the

Sunyavadins.

922. The Bombay text reads Putwatrinamishikamva.

923. Enam is singular. The commentator thinks it should be taken

distributively. In verse 3, the doctrine of the Nihilists (Sunyavadins)

has been referred to. In verse 4, that of the Lokayatikas. In both,

Nature is spoken of as the cause, with this difference that the former

regard the universe to be only an erroneous impression of an existent

entity, while the latter regard it as a real entity flowing from and

manifesting itself under its own nature. Both doctrines, the speaker

says, are false.

924. Both the Vernacular translators skip over the word paribhava in the

second line of verse 6. The commentator correctly explains that swabhava

in 6 means swasyaiva bhavah sattakaranam iti, ekah pakshah. Paribhava, he

explains is paritah swasya itaresham bhavah. The first refers to the

Nihilists, the second to the Lokayatikas or to verses 3 and 4

respectively.

925. It is by the wisdom that all these results are achieved. Wisdom is

the application of means for the accomplishment of ends. Nature, never

rears palaces or produces vehicles and the diverse other comforts that

man enjoys. He that would rely upon Nature for these would never obtain

them however long he might wait. The need for exertion, both mental and

physical, and the success which crowns that exertion furnish the best

answer, the speaker thinks, to both the Nihilist sand the Lokayatikas.

The word tulyalakshanah is skipped over by both the Bengali translators.

926. By para is meant the Chit or Soul, by avara, all else, i.e., non-ego

or matter. The words Prajna, Jnana, and Vidya are all as used here,

equivalent. The second line of this verse is wrongly rendered by both the

Bengali translators, the Burdwan translator, as usual, not understanding

the words of the gloss he quotes.

927. It is difficult to render the word cheshta as used here. Ordinarily

it implies effort or action. It is plain, however, that here it stands

for intelligent energy, implying both mental and physical effort or

action, for its function is to distinguish or differentiate.

928. The itarani do not refer to Pisachas as rendered by K.P. Singha, but

to birds which are called Khechare or denizens of the sky or air.

Khechara may include Pisachas, but these are also Bhuchara or denizens of

the surface of the earth.

929. The commentator explains that for ascertaining who are uttama or

foremost, the middling, or intermediate ones are first spoken of and

their distinctions mentioned in the following verses. Of course, the

foremost are foremost, and the intermediate ones can never be superior to

them. For all that, intermediate ones are observers of the duties of

caste; the foremost ones are not so, they having transcended such

distinctions; hence, tentatively, the ignorant or popular opinion is

first taken, to the effect that the observers of caste are superior to

those who do not observe Jatidharma.

930. This probably means that as the Vedas had not been reduced to

writing, their contents rested or dwelt in memories of men versed in them.

931. To understand what is birth and what is death, and to avoid birth

(add, therefore, death), are the highest fruits of knowledge of the Soul.

Those that have no knowledge of the Soul have to travel in a round of

repeated rebirths.

932. i.e., of power that comes of Yoga.

933. The word para (the locative form of which is used here) always means

that which is high or foremost. It is frequently employed to mean either

Brahma or the Soul, and as Soul is regarded to be apart of Brahma, para

has but one and the same meaning. The Burdwan translator takes it for

'Scriptures other than the Vedas.' K.P. Singha skips over it. Of course,

savda-Brahma stands for the Vedas.

934. To look upon everything in the universe as one's own. Soul is the

highest aspiration of a righteous person. It is yoga that enables one to

attain to this highest ideal of existence. One who realises this is said

to be a true Brahmana, a really regenerate person, in fact, a god on

Earth. Adhiyajna and Adhidaivata are words that signify the Soul.

935. What the distinction is between anta and nidhan is not obvious. The

commentator is silent. K.P. Singha translates the verse correctly. The

Burdwan translator makes utter nonsense of the words in the second line.

936. Whether karma is swabhava or jnanam means (as the commentator

explains) whether it is obligatory or optional. Jnanam, of course, means

here jnana-janakam, i.e., leading to knowledge. Knowledge is essential to

success or emancipation. If acts become necessary for leading to

knowledge, the doubt may then arise that they cease to be obligatory, for

knowledge may be supposed to be attainable otherwise than by acts. K.P.

Singha translates this verse correctly, the Burdwan translator

incorrectly, and, as usual, misunderstands the gloss completely.

937. The first line of this verse is exceedingly terse. The construction,

as explained by the commentator, is Tatra (samsaye) purusham prati Jnanam

(jnanajanakam) chet (karma) syat, (tarhi) sa (eva) Vedavidhih. One cannot

help admiring Nilakantha for his patience and ingenuity.

938. Daiva is explained by the commentator as Grahah or Kalah. I think,

it is used to signify some kind of blind force whose origin is

untraceable. Hence, I render it necessity. Vritti in verse 5 is evidently

Exertion, for the word implies course, of conduct, Avivekam is

samuchchayam or a combination of all the three.

939. Inspired with doubt,' with reference to the declarations of the

Srutis. 'Possessed of tranquil souls,' i.e., not penetrated by doubts of

any kind.

940. In the Treta and the other Yugas people are seen professing

attachment or devotion to one only of the Vedas and not to the others, be

it the Richs, the Samans, or the Yajuses. The speaker, dissatisfied with

this refers to the Krita age as one in which such difference of faith

were not observable. The men of that age regarded all the Vedas equally,

and, in fact, as even identical.

941. Jiva or Chit becomes puissant and succeeds in creating the universe

by means of penance. By penance one attains to Brahma, and, therefore,

universal puissance. This has been sufficiently explained in the previous

Sections.

942. This is one of the most important verses in this section, for, as

the commentator explains, this furnishes the answer to the question

proposed in the previous section, viz., 'what is that knowledge?' In the

Vedas both acts and knowledge have been spoken of. In the province of

acts, Brahma has been represented as Indra and the other gods. Brahma,

therefore, as spoken of there, is 'gahana', or hidden to (or

inconceivable by) even those that are conversant with that province or

sphere of the Vedas. In the Vedanta, again, knowledge or Vidya has been

spoken of as the means by which to attain to Brahma. The knowledge or

Vidya, therefore, which is the subject of the question, is not what is

implied by Pravritti dharma or by Nivritti as used in the previous

section.

943. The second line of this verse corresponds with the second line of

verse 87 of Chapter II of Manusmriti.

944. They are seen and not seen is an idiomatic expression for 'becoming

invisible.'

945. i.e., kine do not yield copious and sweet milk; the soil ceases to

be fertile; water ceases to be sweet; and the medicinal and edible herbs

lose their virtues of healing as also their flavour.

946. The commentator thinks that Swadharmasthah is connected with asramah

in the first line. I prefer the more obvious construction.

947. Varshati means pushnati. Angani means the observances necessary for

the practice of Yoga as also all kinds of rites and vows. The Vedas cause

these to grow, and they, in their turn, aid all students of the Vedas in

achieving their purposes.

948. Prabhavah is uttpattih, or origin; sthanam is poshanam. Both the

Vernacular translators skip over the last word, thinking that

prabhavasthanam, is one word. The commentator notices them as separate.

In the beginning of the second line, yatra is understood, Swabhavena, is

explained by the commentator as Brahmabhavena, natu vikritena rupena. I

think the explanation is correct, and have adopted it accordingly in the

text.

949. Yatha in the first line of verse means, as the commentator explains,

yat prakarakam.

950. The commentator points out that by these four words the four modes

of life are indicated.

951. The commentator explains that this means that amongst embodied

creatures they that are ignorant take those great entities which are

really non-ego for either the ego or its Possessions.

952. The commentator explains that the object of this verse is to show

that the Yoga view of the Soul being only the enjoyer but not the actor,

is not correct. On the other hand, the Sankhya view of the Soul being

neither the enjoyer nor the actor, is true. The deities, remaining in the

several senses, act and enjoy. It is through ignorance that the Soul

ascribes to itself their enjoyments and their actions.

953. I render Bhutatma by knowledge, following the commentator who uses

the words buddhyupadhirjivah for explaining it.

954. Niyama and Visarga are explained by the commentator as 'destruction'

and 'creation.' I prefer to take them as meaning 'guiding or

restraining,' and 'employing.' Practically, the explanations are

identical.

955. What is meant by the objects of the senses residing within the

bodies of living creatures is that (as the commentator explains) their

concepts exist in 'the cavity of the heart' (probably, mind) so that when

necessary or called for, they appear (before the mind's eye). Swabhava is

explained as 'attributes' like heat and cold, etc.

956. This is a very difficult verse. I have rendered it, following

Nilakantha's gloss. In verse the speaker lays down what entities dwell in

the body. In the rest he expounds the nature of Sattwa which the

commentator takes to mean buddhi or knowledge. He begins with the

statement that Sattwasya asrayah nasti. This does not mean that the

knowledge has no refuge, for that would be absurd, but it means that the

asraya of the knowledge, i.e., that in which the knowledge dwells, viz.,

the body, does not exist, the true doctrine being that the body has no

real existence but that it exists like to its image in a dream. The body

being non-existent, what then is the real refuge of the knowledge? The

speaker answers it by saying Gunah, implying that primeval Prakriti

characterised by the three attributes is that real refuge. Then it is

said that Chetana (by which is implied the Soul here) is not the refuge

of the knowledge for the Soul is dissociated from everything and

incapable of transformation of any kind. The question is then mentally

started,--May not the Gunas be the qualities of the knowledge (instead of

being, as said above, its refuge)? For dispelling this doubt, it is

stated that Sattwa is the product of Tejas (Desire). The Gunas are _not_

the product of Tejas. Hence the Gunas, which have a different origin

cannot be the properties of Sattwa. The Gunas exist independently of

Desire. Thus the knowledge, which has Desire for its originating cause,

rests on the Gunas or has them for its refuge. In this verse, therefore,

the nature of the body, the knowledge, and the Gunas, is expounded. The

grammatical construction of the first line is exceedingly terse.

957. Such men behold Brahma in all things. Abhijanah is explained by the

commentator as sishyakuladih. This seems to be the true meaning of the

word here.

958. In rendering this word tatam (where it occurs in the Gita), it has

been shown that to take it as equivalent to 'spread' is incorrect. In

such connections, it is evident that it means 'pervaded!

959. If I have understood the gloss aright, this is what the first line

of 21 means. Vedatma is explained as Vedic sound, i.e., the instructions

inculcated in the Vedas. The word atma in the second clause means simply

oneself or a person or individual. The sense then is this. The Vedas

teach that all is one's soul. The extent to which one succeeds in

realising this is the measure of one's attainment of Brahma. If one can

realise it fully, one attains to Brahma fully. If partially, one's

attainment of Brahma also is partial.

960. The track of such a person, it is said, is as invisible as the

skies. The commentator explains that the very gods become stupefied in

respect of the object which such a man seeks, the object, of course,

being Brahma.

961. That, of course, in which Time is cooked, is Brahma.

962. By this the speaker says that Brahma is not to be found in any

particular spot however holy.

963. Because Brahma is infinite.

964. 'Niyatah' is explained by the commentator as achanchalah, and vasi

as without the fault of upadhi. 'Hansati, i.e., gachechati ite,' hence

gatimati.

965. The sense is that the Soul residing within the body is identical

with the Supreme Soul, and men of wisdom only know it.

966. The construction is Hansoktancha yat aksharam tat (eva) kutastham

aksharam, meaning that there is no difference between Jivatman and

Paramatman. Both are identical.

967. Sattwena is explained as 'by intelligence or the knowledge.'

968. The construction, as explained by the commentator, is Brahma

tejomayam sukram; yasya sukrasya sarvam idam tasyapi Brahma rasah. The

last word means sarah.

969. Both the Vernacular translators have skipped over this line. The

meaning is this: Brahma opened his eyes for becoming many, as the Srutis

declare, and thereupon he became many. This, as the commentator explains,

Ikshana-kartritvena sarvatmakatwam gatam, or by a glance Brahma became

the Soul of all things mobile and immobile.

970. The commentator explains that Brahmanah padam means prakritim. He

thinks, therefore, that the last clause of the second line means 'should

seek to subdue prakriti which is the layasthanam of mahattattwa.' I

prefer the obvious sense of the words.

971. Parimitam Kalam is explained by the commentator as equivalent to six

months as the srutis declare.

972. These two verses set forth the Yoga ideal. By the practice of Yoga

all these are capable of being acquired or attained. But then the Yogin

who suffers himself to be led away by those valuable possessions is said

to fall in hell, for the enjoyment of this kind is nothing but hell

compared to the high object for which Yogins should strive. Pramoha,

Brahma, and Avarta, are technical terms. Equality with the wind means

speed of motion, power to disappear at will, and capacity to move through

the skies.

973. A chaitya is a sacred or a large tree which stands firm on its roots

and about which all round a platform of earth is raised. Vrikshagra means

'in the front of a tree,' probably implying 'under the shade of its

spreading branches.'

974. The commentator explains that he should imitate the wind by becoming

asangah, i.e., unattached to all things. Aniketah means without a house

or fixed abode.

975. It is difficult to understand what is meant by

Savda-Brahmativartate. I follow the commentator. 'Brahma as represented

by sound, is, of course, Pranavah or Om, the mystic monosyllable standing

for the trinity.' K.P. Singha, taking Savda-Brahma for an accusative,

regards it as implying,--'such a man transcends all Vedic rites.' This is

precisely the meaning attached to it by the commentator where it occurs

in verse 7 of section 236 ante.

976. The inferior order here referred to is, of course, the Sudra order.

The commentator points out that whereas only the three superior orders

axe regarded to be eligible for the study of Sankhya and for inculcation

of such Srutis as Tattwamasi (That thou art), here Vyasa lays down that

as regards the Yoga path, _all_ are eligible to betake themselves to it.

977. 'Fixed senses,' i.e., when the senses are fixed on the mind and the

mind on the understanding. Ajaram is immutable or unchanging, or that in

which there is no change for the worse (or for the better). By subtility

is indicated the incapacity of being apprehended, and by mahattaram is

meant infinity.

978. The anu anudrisya is explained as Guruvachanamanu. Thus seems to be

the true meaning, otherwise avekshya would be pleonastic, abhutagatim is

bhutasamplavaparyantam, i.e., till the destruction of all beings. Imam is

sastraprasiddham.

979. The Vedas proclaim the efficacy of both acts and knowledge. Acts are

not laid down for those that have knowledge.

980. Subhashita is explained by the commentator as ayam tu paramo dharma

yat yogena atmadarsanam.

981. Na vartate does not mean annihilated but, as the commentator

explains, aham asmi iti na jana atmanam.

982. Manasena karmana is explained by the commentator as sankalpena.

983. The meaning is this: the man of acts is like the new-born moon,

i.e., subject to growth and decay.

984. This has been explained in a previous section.

985. The soul resides in the body without partaking of any of the

attributes of the body. It is, therefore, likened to a drop of water on a

lotus leaf, which, though on the leaf, is not yet attached to it, in so

much that it may go off without at all soaking or drenching any part of

the leaf. Yogajitatmakam is yogena jito niruddha atma chittam yena tam,

as explained by the commentator.

986. Literally, 'Tamas and Rajas and Sattwa have the attribute of Jiva

for their essence.' The particular attribute of Jiva here referred to is

the Jnanamaya kosha. Jiva, again, is all accident of the Soul. The Soul

comes from the Supreme Soul. Thus the chain of existence is traced to the

Supreme Soul. In verse 20 again it is said that the body, which by itself

is inanimate, when it exists with the Soul, is an accident of Jiva as

uninvested with attributes.

987. I follow Nilakantha substantially in his interpretation of this

verse. Two kinds of creation are here referred to as those of which Vyasa

has spoken in the previous Sections. The first is Ksharat prabhriti yah

sargah, meaning that creation which consists of the four and twenty

entities commencing with Kshara or Prakriti. The other creation,

consisting of the senses with their objects, represents buddhaiswarya or

the puissance of the buddhi, these being all buddhikalpitah. This second

creation is also atisargah which means, according to the commentator,

utkrishtah and which is also pradhanah or foremost, the reason being

bandhakatwam or its power to bind all individuals. I take atisargah to

mean 'derivative creation,' the second kind of creation being derived

from or based upon the other, or (as I have put it in the text)

transcends or overlies the other.

988. It is explained in previous sections how the course of righteousness

is regulated by the character of the particular Yuga that sets in.

989. Vyasa has already explained the character of the two apparently

hostile declarations. The meaning of Suka's question, therefore, is that

if two declarations are only apparently hostile,--if, as explained in the

Gita, they are identical,--how is that identity to be clearly

ascertained? The fact is, Suka wishes his sire to explain the topic more

clearly.

990. The course of conduct of human beings,' i.e., the distinctions

between right and wrong. Vimuktatma is taken by the commentator to imply

tyaktadehah. The second line may also mean 'having cast off (by Yoga) the

consciousness of body, I shall behold my own Soul.'

991. I do not follow the commentator in his interpretation of this line.

992. 'When the huts become smokeless,' i.e., when the cooking and the

eating of the inmates are over. 'When the sound of the husking rod is

hushed,' i.e., when the pestle for cleaning rice no longer works, and

consequently when the inmates are not likely to be able to give much to

the mendicant.

993. There is an apparent conflict between the two declarations. If both

are authoritative, they cannot be regarded to be scriptural declarations

in consequence of their conflict.. if one is so and the other not so, the

scriptural character of the latter at least is lost. The scriptures

cannot but be certain and free from fault. How then (the question

proceeds) is the scriptural character of both to be maintained?

994. The Burdwan translator makes a ridiculous blunder in rendering

Jaghanyasayi, which he takes to mean 'sleeping on a wretched bed.'

Jaghanya implies, here as elsewhere, subsequence in point of time.

995. Both the Vernacular translators have misunderstood the last part of

the second line., It does not mean that the disciple should approach the

preceptor when summoned, implying that he should be prompt to answer the

summons, but that he should not disturb his Preceptor by clamouring for

lessons or instruction. He should go to his preceptor for taking lessons

only when his preceptor summons him for it.

996. Meaning, he should cast submissive or humble glances instead of

staring boldly or rudely.

997. Learning was never sold in this country in ancient times. The final

fee is not a return for the services of the preceptor but a token of

gratitude from the pupil. Its value depended upon the ability of the

disciple, though there are stories in the scriptures of disciples coming

to grief on account of their persistent forwardness in pressing the

acceptance of this fee. Vide the story of Galava in the Udyoga Parva.

998. The fourth kind of conduct, called kapoti is also called unchha. It

consists of collecting such seeds of grain as have fallen down from the

ears and as have been abandoned by the reapers.

999. Thus the second is more meritorious than the first, the third than

the second, and the fourth than the third. The fourth or last, therefore,

is the first in point of merit.

1000. It is said that the householder who cooks must give a share of the

cooked food to a Brahmacharin or Yati or any one who comes as a guest. If

he does not do it but eats the whole of what has been cooked, he is

regarded as eating what belongs to a Brahmana. This, of course, is a high

sin.

1001. The commentator supposes that these relatives and kinsmen are named

because of the great likelihood there is of disputes arising with them on

account of shares of inheritance.

1002. The sense is this: these various persons, if duly reverenced by the

householder, are able to send the latter to the places indicated or make

him comfortable in those places.

1003. Vide verses 2 and 3 of this Section. Of the four courses, the first

or Kusaladhanya, is left out here. The three others, of course, are the

Kumbhadhanya, the Aswastana (otherwise called Unchhasila), and the

Kapoti. The Burdwan translator makes a blunder in enumerating the three

kinds of domesticity here referred to.

1004. The Burdwan version of this verse is incorrect.

1005. The cow is a sacred animal and there is merit in feeding and

properly tending a cow. Forest recluses kept kine for merit as also for

homa or sacrifice with the ghee obtained from them. The story of

Vasishtha's cow is well-known.

1006. These five are Agnihotra, Darsapurnamasi, Chaturmasya, Pasu

sacrifice and Soma sacrifice.

1007. The Burdwan translator misunderstands the words abhravakasah. It is

a well-known word occurring in almost every lexicon. Wilson explains it

correctly.

1008. i.e., They do not use a regular husking or cleaning apparatus for

cleaning the grain they use as food.

1009. So that very small portion of the grain comes out for drink or

mixes with the water.

1010. i.e., who had no fixed residence and who never sought with any

effort for the necessaries of life. The Burdwan translator takes both

yathavasah and akritacramah for two independent names of Rishis instead

of taking them as adjectives of Sudivatandi.

1011. i.e., whose wishes were immediately crowned with success, in

respect of both blessings and curses, etc.

1012. Niranandah is explained as krichcchrachandrayanadiparatwat.

1013. Anakstrah is explained by the commentator as 'different from stars

and planets but still freed from darkness' and, therefore, effulgent or

luminous. Anadhrishyah is fearless.

1014. Atmayaji is explained as one who performs his own sraddha or

obsequial rites. The Sandhi in the next word is arsha; atmakrida is one

who does not take pleasure in wife or children but whose source of

pleasure is his own self: Similarly, atmasraya is one who without

depending upon kings or others takes refuge in himself.

1015. Such sacrifice, for example, as those called Brahma-yajna, etc.

1016. Yajinam yajna is the sacrifice of ordinary sacrifices, i.e., the

usual sacrifices consisting of tangible offerings unto the deities, and

performed with the aid of Vedic mantras. The ablative implies cause.

Atmani ijya is sacrifice in Self, i.e., Yoga. The meaning of the first

line, therefore, is when through performance of ordinary sacrifices and

rites, the mind becomes pure and the sacrificer is enabled to practise

yoga. Unto the three fires he should duly sacrifice on his own self.

means, of course, that without any longer adoring his fires by visible

rites and actual recitation of mantras, he should, for the sake of

emancipation, worship in his own self or seek the extinction of mind and

knowledge in Yoga.

1017. To this day every orthodox Brahmana or Kshatriya or Vaisya never

eats without offering at the outset five small mouthfuls unto the five

vital breaths, i.e., Prana, Apana, Samana, Udana, and Vyana.

1018. Vapya or Vapayitwa means causing or obtaining a shave. The Burdwan

translator makes a blunder by supposing it to mean parivyapta. The

Sannyasa mode of life, as well-known, can never be entered without a

previous shave. K.P. Singha gives the correct version.

1019. It is difficult to render the word abhaya into English. 'To give

abhaya to all creatures' is to pledge oneself to a life of total

harmlessness, or to practise universal compassion or benevolence.

Abstention from every kind of injury is the great duty of the fourth mode

of life.

1020. The duties included in yama (as explained by the commentator) are

universal benevolence, truthfulness, faith, Brahmacharya, and freedom

from attachment. Those that are included in niyama are purity (of body

and mind), contentment, study of the Vedas, meditation on the Supreme,

etc. Swasastra sutra means the sutras of his own sastras--i.e., the

duties laid down in respect of that Sannyasa which he has adopted; the

chief of which is enquiry after the Soul or Self: Bhutimanta implies

Vedic recitation and the sacred thread. He who has taken to Sannyasa

should display energy in these, i.e., persistently enquire after the Soul

and throw away all caste-marks, and other indications. 'The desirable

end' is of course, gradual Emancipation of that obtained at once.

Following the commentator, K.P. Singha gives the correct version. The

Burdwan version, containing the very words of the gloss, is based upon a

complete misconception of their meaning.

1021. The commentator correctly explains that by the first line of this

verse, Vyasa answers his son's question. The two modes referred to are

the first and the second, and not the second and the third as K.P. Singha

in his vernacular version wrongly states. Having answered the question,

the speaker (in the second line) proceeds to indicate the simple or

straight path for reaching the highest object of men's endeavour, viz.,

Paramartham or Brahma.

1022. Bhava-samahitah is explained as chitta-samadhanavan.

1023. The skull is to be used as a drinking vessel. Kuchela, which I

render 'rags', is supposed by the commentator to signify reddish or brown

cloth which has, from age, lost its colour.

1024. Elephants, when hurled into a well, become utterly helpless and

unable to come out. That person, therefore, into whom words enter like

elephants into a well, is he who answers not the evil speeches of others.

What is said here is that only a person of such forbearance should betake

himself to mendicancy or Sannyasa.

1025. I have given a closely literal version of this verse. The

commentator explains that first fine refers to the person who deems

himself to be everything and everything to be himself. The second line

refers to the same individual who, by Yoga, can withdraw his senses and

the mind and consequently make the most populous place appear as totally

solitary or unoccupied. This is the Yoga process called Pratyahara and is

described in section 233 ante. The Burdwan translator gives an incorrect

version. K.P. Singha follows the commentator.

1026. Suhitya, whence sauhitya, means no satiety but the full measure of

gratification from eating. The speaker wishes to lay down that a

mendicant or renouncer should never take food to the full measure of

gratification. He should eat without completely appeasing his hunger.

1027. I follow the commentator in his exposition of kaunjara which he

derives as kun (earth or the body which is made of earth) jaravati iti

kunjarah, i.e., a Yogin in Samadhi. The sense seems to be that the fruits

of Yoga include or absorb the fruits of every other act. The rank and

status of Indra himself is absorbed within what is attained to by Yoga.

There is no kind of felicity that is not engulfed in the felicity of

Emancipation, which Yoga alone can confer.

1028. The commentator thinks that by the 'one duty of abstention from

injury' is implied the fourth mode of life or Sannyasa. What is said,

therefore, is that the observance of the single duty of harmlessness

includes that of every other duty; or, what amounts to the same thing,

the fourth mode of life is singly capable of giving merit which all the

others may give together.

1029. Haryartham means 'for the sake of Hari.' i.e., one who takes away

merit, implying a disciple or attendant. Some texts read Ratyrtham,

meaning 'for the happiness (of others).'

1030. Because all acts are fraught with injury to others. Whether 'acts'

betaken in its general sense or in the particular sense of 'religious

acts,' their character is such.

1031. Both the vernacular translators have completely misunderstood the

second line of this Verse. The commentator correctly explains that

Tikshnam tanum means the religion of injury, i.e., the religion of

sacrifices and acts. 'So' for 'sa' is arsha; as also anantyam for

anantyam which, of course, implies moksham or Emancipation. The

commentator correctly supplies yatah after apnoti and shows that

prajabhyah is equivalent to prajanam. The last clause of the second line,

therefore, means sa moksham apnoti, yatah prajabhyah (or prajanam)

abhayam. The dative, not ablative as the vernacular translators take it,

is not bad grammar, although the genitive is more agreeable with usage.

1032. A tentative version is offered here, following the actual words

used in the original.

1033. All these expressions apply to the Supreme Soul. Immeasurable in

the firmament implies that the Supreme Being is vaster than the

firmament. 'Made of gold' means, as the commentator explains, Chit having

knowledge only for its attribute.' 'Born of the egg,' i.e., belonging to

the universe. 'Within the egg' means 'capable of being apprehended in the

heart.' 'Equipped with many feathers,' i.e., having many limbs each of

which is presided over by a particular deity. The two wings are absence

of attachment or complete dissociation from everything, and joy and

gladness and aptitude for enjoyment. 'Rendered effulgent by many rays of

light,' i.e., transformed into a living and active agent by means of

eyes, cars, etc.

1034. The sense is that he who understands the wheel of Time is a person

worthy of universal regard. The excellent joints of that wheel are the

parva days, viz., those sacred lunations on which religious rites are

performed.

1035. I give a little version of verse 33, following the commentator as

regards the meaning of samprasadam. The sense, however, of the verse is

this: Brahma, in the previous sections, has often been spoken of as

Sushupti or the unconsciousness of dreamless slumber. The universe flows

from Brahma. Unconsciousness, therefore, is the cause or origin or body

of the universe. That unconsciousness, therefore, pervades all things,

viz., gross and subtile. Jiva, finding a place within that

unconsciousness existing in the form of gross and subtile, gratifies the

deities, prana and the senses. These, thus gratified by jiva, at last

gratify the open mouth of the original unconsciousness that waits to

receive or swallow them. All these verses are based upon the figurative

ideas that find expression in the Upanishads.

1036. Smriti is memory. One whose smriti, is lost means one whose

conceptions of right and wrong are confounded. Atmanah sampradanena is

'by the surrender of oneself' to one's own passions or Kamadibhyah as the

commentator explains.

1037. Chittam is explained by the commentator as the gross understanding,

and Sattwa as the subtile understanding.. The understanding that is

concerned with the images brought by the mind or the senses is called

gross; while that which is concerned with ideas about Brahma is called

subtile. Kalanjara is explained by the commentator either as standing for

the mountain of that name, i.e., irremovable as the mountain so called;

or, as one who destroys the effect of Time, i.e., one who subdues Time

instead of being subdued by that universal conqueror.

1038. The purification here referred to consists in transcending the

consciousness of duality. Righteousness should be avoided because of its

incapacity to lead to Emancipation which is much higher than heaven.

Atmani sthitwa means living in one's real or true nature, i.e., merging

everything into the Soul. This is attained when the consciousness of

duality is transcended.

1039. Atmanam in the first line is the Jiva-soul, and atmani is the

Supreme Soul. In the second line also, the same distinction is observed

between the two words.

1040. Brahmanas, who having completed the study of the Vedas have betaken

themselves to the domestic mode of life, are so called. Here, probably,

the reference is to persons having faith in the Vedas and of pure conduct.

1041. Adhyatma is topic bearing on the Soul. Here it signifies the seven

and twenty usual topics of philosophical discourse, viz., the five organs

of action, the five organs of knowledge, the mind and three others called

Chitta, etc., the five vital breaths, the five elementary substances,

Desire. Acts, and Avidya.

1042. The second clause of the second line is explained by the

commentator as yasmin kamani nimitte sati yat anupasyati.

1043. The grammatical construction is Gunebhyah paramagatah gunan na

ativartante. The meaning is this: Mind, Understanding, and Nature (or

individual disposition of man or animal or vegetable, etc) are all due to

their own previous states. Nature in particular being the result of the

desires of a past state of existence. Such being their origin, they too

are due to the five entities named. As regards their functions, it is

said that having reached to that which is Gunebhyah parama, i.e.,

Srotradikaryam swarupam, they do not transcend the gunas themselves; or

in other words having become endued with the faculty or power of seizing

particular attributes (such as scent, form, etc)., they actually seize or

apprehend them.

1044. In other words, the senses and the mind are nothing but the

understanding displayed in a particular shape or form. The principal

function of the mind is to cherish and discard impressions. The

understanding is nischayatmika or engaged in arriving at certainty of

conclusions.

1045. Everything above the soles of, the feet and below the crown of the

head, is, of course, the whole body or self or the person. Asmin kritye

is, aham iti yat darsanam tasmin karaniye. There can be no doubt that the

commentator correctly explains the meaning.

1046. Neniyate is as the commentator explains, an instance of

karmakartari prayogah. Hence, the meaning is that both the attributes of

form etc., and the senses with mind which apprehend those attributes, are

the understanding itself, so that when the understanding is not, these

also are not. The object of this verse is to establish the identity of

the understanding with the senses, the mind, and the attribute with the

senses and the mind apprehend. Both the vernacular versions are

inaccurate.

1047. The three attributes of Rajas, Tamas, and Sattwa do not spring

front any different thing but from their own counterparts existing in a

previous state of existence or life. They arise from their respective

states as they existed with the Chitta or understanding in a previous

life. Hence Chitta, and the objects of the senses and the senses also

arising from it, are all affected by these three Gunas.

1048. The last word in the first line is not prabodhita but aprabodhita.

1049. In the original, the word atman is used in various senses.

Sometimes it stands for the Jiva-soul, sometimes for the Supreme Soul,

sometimes for essence or the principal portion of anything, sometimes for

one's own self, and sometimes even for the person or body. It is not

difficult to distinguish in which sense the word is used in what place.

1050. Vela is tide or current. The Understanding, although it exists with

the three states of Sattwa, Rajas, and Tamas, can yet transcend them by

Yoga. The ordinary and extraordinary states of the understanding are

spoken of in this verse.

1051. The Bengal texts make this a verse of one line. In the Bombay text,

verse 9 is made a triplet, so that this line is included in it. Medhyani

is explained as medha, rupadi jnanam, tatra tani.

1052. If I have understood this verse correctly, the theory of perception

laid down is a sort of idealism which has not, perhaps, its counterpart

in European metaphysics. The senses are first said to be only

modifications of the understanding. The mind also is only a modification

of the same. A particular sense, say the eye, becomes subservient to the

understanding at a particular moment. As soon as this happens, the

understanding, though in reality it is only the eye, becomes united with

the eye, and entering the mind raises an image there, the consequence of

which is that that image is said to be seen. External world there is, of

course, as independent of mind and understanding. That which is called a

tree is only an idea or image created in the mind by the understanding

with the aid of the sense of vision.

1053. The speaker here combats the theory that the qualities of Sattwa,

Rajas, and Tamas inhere to the objects themselves of the senses. His own

view is that they inhere to the Mind, the Understanding, and

Consciousness. The qualities may be seen to exist with objects, but in

reality they follow objects in consequence of their permanent connection

with the mind, the understanding, and consciousness which have agency in

the production of objects. The commentator cites the instance of a wife's

beautiful and symmetrical limbs. These excite pleasure in the husband,

envy in a co-wife, and desire (mixed with pain at its not being

gratified) in a weak-hearted gazer. All the while the limbs remain

unchanged. Then again, the husband is not always pleased with them, nor

is the co-wife always filled with envy at their sight, nor is the gazer

always agitated. Like the spokes of a wheel which are attached to the

circumference and which move with circumference, the qualities of Sattwa,

etc., attached to the mind, understanding and consciousness, move along

with them, i.e., follow those objects in the production of which the

mind, etc., are causes.

1054. This version of verse is offered tentatively. I give the substance

without following the exact order of the original. Compare this verse

with 42 of section 194 ante.

1055. As soon as the darkness of the understanding is dispelled and true

knowledge succeeds, the Soul becomes visible.

1056. i.e., who adopts the Sannyasa or the last mode of life after having

duly gone through the preceding modes.

1057. Gunan in the first line means Vishayan, in the second line it means

Sattivadin, Vikriyatah is vikram bhajamanan. How the understanding

creates objects has been explained in previous sections.

1058. Na nivartante is explained by the commentator as na ghatadivat

nasyanti kintu rajjuragadiva badha eva, etc., and he concludes by saying

that according to this theory niranvayanasa eva gunanam, or, in other

words, that the Gunas are not so destroyed by knowledge that they do not

return.

1059. According to the speaker then, there is not much practical

difference between the two opinions here adverted to, and one's course of

conduct will not be much affected by either of the theories that one may,

after reflection, adopt.

1060. Janmasamartham is explained as certain to be acquired by virtue of

birth or of the practice of the duties laid down for one's own order.

Parayanam is moksha-prapakam.

1061. The Bengal reading buddhah is preferable to the Bombay reading

Suddhah which would be pleonastic in view of what follows in the second

line.

1062. Lokam is explained as lokyate iti lokah, i.e., objects of enjoyment

such as wife, etc., aturam, is afflicted with faults or defects. Ubhayam

kritakritam is as the commentator explains, sokasokarupam or aropitam and

anaropitam.

1063. Many of the verses of this and the previous section correspond with

those of section 194 ante. Many verbal changes, however, are noticeable.

In consequences of those changes, the meaning sometimes becomes lightly

and sometimes materially different.

1064. Gocharaebhyah, literally, pastures, is used here to signify all

external and internal objects upon which the senses and the mind are

employed. Their proper home or abode is said to be Brahma.

1065. The absence of anything like precision in the language employed in

such verses frequently causes confusion. The word atma as used in the

first line is very indefinite. The commentator thinks it implies

achetanabuddhi, i.e., the perishable understanding. I prefer, however, to

take it as employed in the sense of Chit as modified by birth. It conies,

I think, to the same thing in the end. The 'inner Soul' is, perhaps, the

Soul or Chit as unmodified by birth and attributes.

1066. Abhavapratipattyartham is explained by the commentator as 'for the

attainment of the unborn or the soul.'

1067. The commentator explains the first line thus: yatha sarvani matani

tatha etani vachansi me. He takes the words: yatha tatha kathitani maya

as implying that 'I have treated of the topic yathatathyena.'

1068. The commentator explains that tasya tasya has reference to

gandhadeh. Pracharah means vyavahara. Pasyatah is Vidushah.

1069. i.e., one that only knows the Vedas and has observed the vow of

Brahmacharya is not a superior Brahmana. To become so requires something

more.

1070. I follow the commentator closely in rendering this verse. Sarvavit

is taken in the sense of Brahmavit. Akamah is one contented with

knowledge of Self. Such a man, the Srutis declare, never dies or

perishes. The two negatives in the last clause nullify each other. The

Burdwan translator, with the gloss before him, for he cites copiously

from it, misunderstands the negatives. K.P. Singha is correct.

1071. Avidhanat is explained as dayanaishkainyayorananusaranat.

1072. Kamakantah is explained as kamaih kantah, i.e., manoharah.

1073. Heaven is Brahma invested with attributes. Tranquillity of soul is

Brahma uninvested with attributes. Upanishat is explained as rahasyam.

This 'render 'recondite object'. The sense of the verse is that each of

the things mentioned is useless without that which comes next; and as

tranquillity or Brahma uninvested with attributes is the ultimate end,

the Vedas and truth, etc., are valuable only because they lead to

tranquillity.

1074. Both the Vernacular translators have rendered this verse wrongly.

In the first place, ichcchasi is equivalent to ichccheta. Santoshat is

'for the sake of santosha. Sattwam is buddhiprasadam. Manas is explained

as sankalpa or samsaya. The grammatical order is sokamanasoh santapya

kledanam. The commentator adds santapamiti namulantam, i.e., formed by

the suffix namul.

1075. Samagrah is literally 'full or complete,' implying that such a man

becomes jnana-triptah. Only five attributes are mentioned in this verse

but santosha mentioned in verse 13 should be taken to make up six.

1076. Both the vernacular translators have rendered this verse

incorrectly. In the first place shadbhih has reference to the six things

mentioned in verse 11 and 12 above. These six again should be

satwagunopetaih, i.e., destitute of the attributes of Rajas and Tamas.

Unless freed from those two, even the six, of themselves, will not lead

to knowledge of the Soul. Tribhih has reference to Sravana, manana, and

nididhyasana. Ihastham is 'residing within the body.' Pretya implies

transcending consciousness of body or jivati eva dehe

dehabhimanadutthaya. Tam gunam is muktalakshanam. The sense, in simple

words, is this: transcending all consciousness of body they that succeed

in knowing the Soul which resides within the body become emancipated. The

first line of the verse simply points out how the Soul may be known.

1077. Anweti is explained as vardhate.

1078. The reading I adopt is saviseshani, and not aviseshani although the

latter is not incorrect. In treatises on yoga, viseshah imply the gross

elements and the eleven senses including the mind. Aviseshah imply the

five subtile elements (tanmatrani) and buddhi. By Gunan is meant Mahat

and Avyakta or Prakriti. If aviseshani be taken, the reference to the

subtile elements would imply that the grosser once have already been

transcended.

1079. Atikrantaguna-kshayam, i.e., one who has transcended disregards the

very puissance that the destruction of the gunas is said to bring about.

1080. Karyyatam is Prakriti which alone is active, Purusha being

inactive. Paramam karanam is, of course, Brahma uninvested with

attributes.

1081. Dwandwani is governed by anushthitah. Mahat here is elaborate. The

speaker, having first discussed the subject elaborately, intends to speak

of it in brief in this Section.

1082. Panchasu is explained by the commentator as Panchatmakeshu. Hence,

he properly points out that bhava and abhava and kala are included by the

speaker within bhutas or primary elements. Bhava implies the four

entities called karma, samanya, visesha and samavaya. By abhava is meant

a negative state with respect to attributes not possessed by a thing. We

cannot think of a thing without thinking of it as uninvested with certain

attributes whatever other attributes it may possess.

1083. Enlarged, the constructions of the original becomes thus:

'uttareshu (bhuteshu) (purvabhuta) gunah (santi).'

1084. Uttarah imply the three entities known by the names of Avidya

(Ignorance), Kama (desire), and Karma (acts). This part of the verse is

skipped over by the vernacular translators.

1085. i.e., the soul when invested with Avidya and desire becomes a

living creature and engages in acts. It is through consequences then that

are derived from acts that the infinite Soul (or Chit) becomes Jivatman.

1086. This is a very difficult verse and no wonder that both the

vernacular versions are defective. K.P. Singha gives the substance,

skipping over many of the words. The Burdwan translator, though citing

largely from the gloss, misunderstands both verse and gloss completely.

The grammatical construction is this: Ebhih sarvaih kalatmakaih bhavaih

anwitam sarvam yah akalushiam pasyati (sah) samoham karma nanuvartate.

Sarvam here refers to pranijatam or the entire assemblage of living

creatures. Kalatmakaih bhavaih is punyapapadi samskaratmabhih. Bhavaih is

taken by the commentator as equivalent to bhavanabhih. I prefer to take

it in the sense of entity. He who looks upon these as akalusham, i.e., as

unstained Chit (that is, he who has a knowledge of the Soul), becomes

freed from samoham karma, i.e., succeeds in becoming nishkamah in

consequence of his acquaintance with atmatattwa.

1087. 'Conversant with the scriptures,' i.e., Yogin; 'acts laid down in

the scriptures' are the practices connected with Yoga. Saririnam, the

commentator takes, implies the Soul as invested with a subtile body; of

course, Saririn as distinguished from Sariram generally means the Soul or

the owner of the Sariram without reference to the body. Hence, the word

cannot be taken as referring to the Soul as uninvested with the

lingasarira.

1088. I follow the commentator in his exposition of this verse. Sahitah

is nividah; drisyamanah is explained as 'though unseen by the eye is yet

realised through instruction and by the aid of reason.'

1089. Tapah is rasmi-mandalam. Prati-rupam is pratyupa-dhi. Sattwam is

sattwapradhanalingam. The sense, in simple words, seems to be that the

Yogin beholds within his own body and those of others the Souls or Chits

residing there as invested in subtile forms.

1090. Both atmachintitam and karmajam rajas are governed by Jahatam. The

first means all that is: 'kalpitah in self' i.e., the creations of the

understanding or the mind, implying, of course, the objects of the senses

or the external world. The second means kamadi vyasanam, i.e., the

calamities constituted by desire, etc. Pradhanadwaidhamuktah is one who

is freed from identity with Pradhana or the Universal cause; hence, the

puissance that Yoga brings about. Such Yogins have their subtile forms

under complete control under all conditions and at all times. They can

enter at will into other forms. Sattwatma is linga-dehah.

1091. Satatam qualifies anwitah. Nityam qualifies charishnuh. Sadanityah

is explained by the commentator as in reality terminable, though the

words always etc., have been used. The plain meaning of the verse is that

Yogins, in their linga body, rove everywhere, not excluding the most

blissful regions in heaven itself.

1092. The meaning is this: like Yogins, ordinary men even have the

linga-sariram. In dreams, the gross body is inactive. Only the subtile

body acts and feels. The Burdwan translator misunderstands this verse

completely.

1093. Atikramanti is understood at the end of the verse. Vajropamani is

explained by the commentator as 'so undying that they are not destroyed

at even the universal destruction; hence, of course, the karana bodies.'

The karana bodies are the potentialities, existing in the tanmatra of the

elemental substances, of forming diverse kinds of linga bodies in

consequence of the acts of Jiva in previous periods of existence.

1094. Etat is: maduktam vakyam; yogam implies yogapradhanam. Samadhau

samam has reference to 'yogam.' What are the speaker wishes to say in

this verse is that dhyana is not laid down for Sannyasins alone but it is

laid down for all others as well.

1095. Pradhanam is Avidya or Ignorance. Viniyoga is Viparinama. The

particle anu always interpreted as 'following' the scriptures or some

special branch of knowledge that treats of the subject spoken of.

1096. The correct reading is ayasaih meaning 'made of iron,' and not

'ayasaih.' K.P. Singha adheres to the incorrect reading. The chains of

iron here are either the diverse longings cherished by worldly men, or,

perhaps, the bodies with which men are invested.

1097. The dual genitive duhkhayoh is used because worldly sukha also is

regarded as duhkha. 'Tyajamannah' is equivalent to 'tyaktum ichccha.' It

is an instance of hetau sanach.

1098. Yena is explained as Stryadina hetuna. 'Sah' is: Stryadih:

Samrohati is: Vardhayati. 'Tam' is: Vardhakam.

1099. 'Uddhriyate' is literally 'tears up.' The use of the word 'asina'

suggests also 'cutting.' The root of the tree, of course, is Avidya or

Ignorance.

1100. K.P. Singha wrongly translates the first line. The Burdwan

translator quotes the gloss without understanding it. The first half of

the first line, literally rendered, is 'the senses are the

mind-citizens,' meaning, as the commentator rightly explains, that they

are citizens under the lead of the mind. 'Tadartham' means 'for the sake

of the senses,' i.e., 'for cherishing them.' Prakritih is mahati kriya

pravrittih, Tadartham is kriyaphalam, i.e., happiness or misery. The

meaning, in brief, is this: the body is a city. The understanding is its

mistress. The mind is her principal servitor. The senses are the citizens

under the lead of the mind. In order to cherish the senses the mind

engages in acts productive of visible and invisible fruits i.e.,

sacrifices and gifts, and the acquisition of houses and gardens, etc.

Those acts are liable to two faults, viz., Rajas and Tamas. The senses

(both in this life and the succeeding ones) depend upon the fruits

(happiness or misery) of those acts.

1101. The meaning is this: the senses, the mind, the understanding, etc.,

are all due to acts. These, therefore, are said to rest upon acts and

draw their sustenance therefrom.

1102. I expand the first line of 14 for giving the meaning clearly.

1103. The sense is that the understanding, being stained or afflicted,

the Soul also becomes stained or afflicted. Enam is atmanam. Vidhritam is

'placed like an image upon a mirror.'

1104. Because the son had not yet obtained the light of full knowledge.

1105. It is curious to note how carelessly this verse is rendered in the

Burdwan version. In the Bengal texts there is a misprint, viz., tatha for

rasah. The Burdwan translator does not notice it, but gives just eight

qualities instead of ten. Capacity to be congealed is to be inferred from

cha. K.P. Singha is correct.

1106. The Rishis, it is evident, regarded an entity not as an unknown

substance in which certain known properties inhered, but as the sum total

of those properties themselves. So far as the human mind is concerned,

there is no warrant for the proposition that matter is an unknown

substance in which extension, and divisibility etc., inhere; on the other

hand, matter, as it appears to us, is only extension, divisibility, etc.,

existing in a combined state.

1107. The elements are five in number. Their properties number fifty. The

five especial properties of the understanding should be added to those

five and fifty. The total, therefore, of the properties of the

understanding comes up to sixty.

1108. This is a difficult verse. Anagatam is agama-viruddham. The

grammatical construction, as explained by the commentator, is this: tat

(tasmin or purvaslokokokte vishaya yat) anagatam tava uktam tat

chintakalilam. (Twam tu) samprati iha (loke) tat (maduktam)

bhutarthatattwamsarvam avapya bhuta-prabhavat santabuddhi bhava.

Bhutarthah is Brahma, and bhutaprabhavat is Brahmaiswaryat. (This is an

instance of the ablative with 'lyap' understood). What Bhishma wishes

Yudhishthira to do is not so much to attend to the various theories about

the origin of the universe but to carefully attend to the method of

attaining to Brahma. To be of tranquil heart, of course, implies the

possession of a nirvrittika buddhi.

1109. i.e., they could be slain by only their equals who were engaged

with them, meaning that all those warriors were very superior men. They

could not possibly be slain by others than those with whom they fought.

1110. In the case of gods and Rishis, thinking and summoning are the same.

1111. The commentator explains that the accusatives in the first line of

verse 5 governed by hareyam in the previous verse.

1112. A Padmaka consists of ten digits, i.e., a thousand millions or a

billion according to the French method of calculation.

1113. To lead a life in the woods with the deer and after the manner of

the deer confers great merit. Vide the story of Yayati's daughter Madhavi

in the Udyoga Parvam ante.

1114. The commentator explains that this means that Death would attain to

the status of all-pervading Brahma. Even this is the boon that the

Self-born grants her for protecting her against iniquity and allaying her

fears.

1115. i.e., being freed from wrath and aversion.

1116. Vasishtha's work commences with the query--What is dharmah? The

first answer is 'anything consistent with the Srutis and the Smritis.'

Then comes Sishtacharah or the conduct of those called Sishta or the good.

1117. However casuists may argue and moralists pretend, a lie like that

of Sir Henry Lee for saving his prince from the hands of Cromwell (vide

Woodstock), or like that of the goldsmith's son, even when he was dying,

for saving the prince Chevalier from the hands of his would-be captors,

is excusable in the estimation of many and even meritorious according to

some. The world again is agreed that if an adulterer be called into the

witness box, perjury would be a venal offence compared with the meanness

of betraying the honour of a confiding woman. Hence, the exclusion of

such a witness (according to almost every system of law) in trials for

adultery. The Rishis wrote for men and not angels. The conduct referred

to is that of the good and pious.

1118. In explaining verse 7, the commentator uses the words that I have

enclosed within parenthesis. According to him, verse 9 hath reference to

the robbed thief while he goes to the king for invoking justice.

1119. There is another reason why one should not give way to intoxication

of might and should not set at naught the eternal injunction against

taking what belongs to another K.P. Singha incorrectly translates this

line.

1120. Implying that such a man is always alive to his own faults. He

never thinks that others are guilty of an offence which he, in a moment

of temptation, may have committed.

1121. K.P. Singha wrongly translates this line.

1122. The construction is not at all difficult; yet both the vernacular

translators have misunderstood it, the Burdwan version being thoroughly

unintelligible. This is only another form of the well-known saying--'do

to others as you would that they should do to you.'

1123. The Burdwan translator gives an incorrect version of the second

line: yad is equivalent to yadi: anyasya stands for anyam. The genitive

inflection is used for the accusative. Tatah stands for tasmin implying

aupapatye vishaye. Kuryat is driggochari-kuryat.

1124. The surplus should not be coveted for its own sake but for such use.

1125. The second line is incorrectly rendered by K.P. Singha.

1126. Priyabhyupagatam is priyena praptam and not hinsaya.

1127. I am not sure that I have understood the original correctly.

Nilakantha says that the sense intended to be conveyed is that

Yudhishthira finds fault with Bhishma's previous course on the

indications of righteousness.

1128. The argument, as explained by the commentator is this: Bhishma has

said that righteousness and its reverse arise from one's acts producing

happiness or misery to others, and that they both affect one's future

life in respect to the happiness and misery enjoyed or endured therein.

But living creatures, says Yudhishthira, are seen to take their births,

exist, and die, of their own nature. Nature, therefore, seems to be the

efficient cause of birth, existence, and death, and not the declarations

in the Srutis, consistent though those declarations be with

considerations of felicity or the reverse. The study of the Vedas,

therefore, cannot alone lead to a knowledge of righteousness and its

reverse.

1129. Distress may be of infinite variety. Derogation also from duty may,

therefore, be of infinite variety. It is impossible to note these

derogations (justifiable in view of the degree of distress felt) in any

code of morals, however comprehensive.

1130. The commentator cites the example of Sudras listening to forbidden

scriptures in expectation of merit. They commit sin by such acts. Then

again high Brahmanas like Agastya, by cursing the denizens of the Dandaka

forest, achieved great merit. In persons universally called ordinary or

even low, indications are observable of good behaviour, and in those

acknowledged to be good and respectable, acts may be noticed that are not

good. That therefore, which is called the conduct of the good is

extremely unascertainable.

1131. The commentator cites the instance of the stoppage of the

Horse-sacrifice in consequence of the interference of Indra with

Janamejaya while the latter was bent upon celebrating one for the

acquisition of merit.

1132. The vapoury edifices and forms seen in the distant sky are called

Gandharva-nagara from the peculiar belief that they are cities or towns

inhabited by the Gandharvas, a class of beings superior to men. They

appear to the view only to disappear very soon. What the speaker wishes

to say is that sacrifices and religious acts at first appear romantic and

delightful in consequence of the fruits they hold forth, viz., heaven and

felicity. But when they are examined by the light of philosophy, they

disappear or shrink into nothingness, for as acts, they are transitory

and their consequences too are of the same character.

1133. The object of this verse is to show that it is extremely difficult

to ascertain who the good are whose conduct should be taken as the

standard of righteousness.

1134. The commentator cites the instance of Drona and others of that

class. These men must be regarded as Mahajanas and Sadhus, but how can

their conduct be regarded as righteous? What Yudhishthira means to say is

that the standards of righteousness or that by which a good man may be

known, is difficult of ascertainment.

1135. The example of Viswamitra, Jamadagnya, and Vasishtha are cited by

the commentator. The first won pre-eminence by his mastery over weapons.

The second lost his character as a Brahmana by the profession of arms.

The third lost nothing although he punished Viswamitra's insolence by

using even carnal weapons.

1136. What Yudhishthira says here is that righteousness or virtue or duty

does not depend upon the Srutis or the Smritis, nor upon considerations

of happiness or misery. On the other hand, righteousness is arbitrary in

respect of its standard, that being called righteous which was called so

by the learned of ancient times. As regards happiness or misery, its

cause is eternal nature.

1137. In this connection,' i.e., the subject of the true cause to which

is to be ascribed the dispensation of happiness or its reverse.

1138. His gross body was within the water. Nevertheless, by Yoga power,

he was able to rove over the world in his subtile body and beheld

everything he wished to see.

1139. Criya is explained by the commentator as implying the possession of

Vedic lore.

1140. This was a new vow that Jajali began to observe, the vow, viz., of

travelling over the entire earth, sleeping there where evening overtook

him.

1141. A Beniya's shop is a miscellaneous depot. It contains chiefly

spices and drugs, but there is no article for domestic use that may not

be found in such a shop.

1142. Bhandajivanah is one who lays out capital and lives upon its

profits.

1143. Charin is sancharanam for food.

1144. In some of the Bengal texts, verse consists of 3 lines. The 3rd

line, however, is omitted in the Bombay edition.

1145. The commentator observes that in the second line the speaker

explains what morality with its mysteries is.

1146. Padmaka or Padma-kashta is the rootstock of Nymphoea lotus. A kind

of medicinal wood also is indicated by it, which is brought from Malwa

and Southern India. To this day, it enters into the composition of many

drugs used by Hindu Physicians. Tunga is either the filaments of the

lotus, or the tree called Punnaga which is identified with the

Calophyllum inophyllum of the Linnean genera. The Bombay reading

parichcchinnaih for parachcchinnaih does not seem to be correct.

1147. In the Bengal editions, verse consists of one line. In the Bombay

text, it is included with the 10th verse which is made a triplet. The

meaning is that weighing creatures I regard all of them as equal. In my

scales a Brahmana does not weigh heavier than a Chandala, or an elephant

heavier than a dog or cat.

1148. The sense is this: there is variety in this world. It is, however,

like the variety of aspects which the sky shows. It is the same Godhead

that manifests itself in diverse forms even as it is the same sky that

puts forth various aspects in consequence of the appearance and

disappearance of clouds.

1149. Devairapihita-dwarah means persons whose doors (senses) have been

closed by the deities, i.e., men with senses that are defective or lost.

1150. That state is Brahma, and there is no fear of return from it.

Hence, it is called abhayam padam.

1151. The commentator explains that the mention of putra-pautrinam

indicates that kulachara or family practices (if not very cruel) are

authoritative.

1152. The correct reading seems to be vimuchyate.--The sense is this:

there is an eternal course of righteousness as laid down in the Vedas.

That which is called the conduct of the good may sometimes be stained by

some errors. Fools, led by this, give up righteousness itself. On the

other hand, wise men, avoiding those errors, take what is good and are

saved. An old saying is cited by the commentator to the effect that when

all is threatened, a wise man gives up half for saving the remainder. A

fool, however, gives up the whole when only half is threatened with

destruction.

1153. The word iha in verse is the only indication of the speaker's

desire to allude to the union of relatives in this world.

1154. K.P. Singha. quietly omits the second half of the second line. The

Burdwan translator, as usual, blunders in rendering it. The fact is,

krosatah is not an adjective of vrikat, but stands for the roaring Vadava

fire. The commentator distinctly mentions drishtante Vadavagnih.

1155. Both the Vernacular translators have misunderstood this verse.

1156. Alpahrillekhah is explained by the commentator as alpam vahyasukham

hridilekheva pratishthitam yesham; hence, men who seek ordinary felicity,

viz., that which has a termination. The patavah are of course, the truly

wise, i.e., those that seek felicity that is unending. Kritsna is Brahma;

tadartham abhayadanamitinirnaya yesham, i.e., the truly wise practice it

for the sake of Brahma. It is almost impossible to understand verses such

as these without the aid of the commentator.

1157. Padashinah has reference to Devah. The sandhi in Devapi is arsha.

The deities become stupefied in his _track_, i.e., fail to see or find it

out, for such a man is apadah, i.e., transcends the highest regions of

felicity, such as even the region of Brahman, because of their

non-eternity. Such a man attains to Brahma, which is infinite and eternal.

1158. Bhuta is explained by the commentator as Brahma, and Bhavya, as

heaven or the regions of felicity in the next world. In the Vedas both

kinds of duties occur, such as Samah, etc., for Brahma, and sacrifices,

&c., for heaven.

1159. The commentator cites some conflicting ordinances about the

slaughter of kine. The subject of duty, is thus confused, contradictory

declarations being noticeable in the Vedas.

1160. Badha here means striking or beating. If taken in the sense of

'death' the meaning would be putting some to death so that others may be

frightened. These verses are a noble protest against the institution of

slavery.

1161. Some texts read Prishadhro-gamlavanniva, meaning Prishadhara

perpetrated a great sin by killing a cow (mistaking it for a tiger, as

the story goes).

1162. The cow is called the mother because of the use to which she is

subservient. Her milk nourishes every infant as much as the mother's

bosom. The bull, again, is Prajapati, because like Prajapati he creates

offspring and assists man in the production of food.

1163. Nahusha had killed a cow and a bull for honouring the Rishis. The

latter, however, expressed their dissatisfaction at the act, and cleansed

him of the sin in the manner indicated in the text. The commentator cites

the instance of how Indra was cleansed of the sin of Brahmanicide. The

Rishis, in compassion, distributed the sin among all beings of the

feminine sex. That sin manifests itself in their periodical flows and the

consequent impurity.

1164. The commentator explains that the Rishis addressed Nahusha in that

style even when they knew that he had not intentionally slain the cow and

the bull. The object of the speaker is to show the enormity of the act

when done intentionally.

1165. The fact is, all Sacrifices, in which injury is done to animal and

vegetable life are Sacrifices for Kshatriyas. The only Sacrifice that

Brahmanas should perform is Yoga.

1166. Sacrifices are always attractive for the fame they bring. Their

performance depends upon wealth. The acquisition of wealth leads to the

commission of many evil acts.

1167. The sense is that in former days when the true meaning of Sacrifice

was understood and all men performed them without being urged by the

desire of fruit, the beneficial consequences that flowed were the

production of crops without tillage (and without injury to animals that

live in holes and burrows). The good wishes the Rishis cherished for all

creatures were sufficient to produce herbs and plants and trees. May not

this be taken as an indication of the traditional idea of the happiness

of Eden before the fall of man?

1168. 'Bereft of wisdom' is explained by the commentator as implying the

non-attainment of emancipation.

1169. This verse is exceedingly terse and condensed. In the second line,

the words Brahmana vartate loke, literally rendered, mean 'who believes

that only Brahma exists in the world.' The commentator takes these words

as implying 'who regards every essential of Sacrifice as Brahma.'

Although I have followed the commentator, yet I think his interpretation

to be rather far-fetched. Why may not the words be taken in a literal

sense? He who takes Brahma to be all things and all things to be Brahma,

becomes sinless and deserves to be called a Brahmana. The last word of

the second tine simply means 'who does not regard his own self as the

actor.' The view expressed in the Gita is that we should do all acts

believing ourselves to be only agents or instruments of the Supreme

deity. Acts are His, we are only His tools. Such a conviction is sure to

guard us against all evil acts.

1170. What is said in verse 17 is that when Sacrifices are done from a

sense of duty, notwithstanding their incompleteness, they become

efficacious. It is only when they are performed from desire of fruit that

expiation becomes necessary if their completion be obstructed by any

cause. Having thus applauded the Sacrifices (represented by acts) of the

truly wise, other kinds of Sacrifices are indicated in verse 18. K.P.

Singha translates 18 correctly. The Burdwan version is erroneous.

1171. Swayajna is literally 'sacrifice in one's own self'; hence, Yoga,

Brahmam vedam is Pranava or Om.

1172. K.P. Singha erroneously translates this verse. The Burdwan version,

so far as it goes, is correct. Sarvam Brahma is explained as Pranava,

which is akhilam daivatam, for the Srutis declare that Omkarah

sarvadaivatyah, Brahmani is Brahmavidi. What is intended to be said in

this verse is that when such a man eats and is gratified, the whole

universe becomes gratified. In the Vana Parvam, Krishna, by swallowing a

particle of pottage gratified the hunger of thousands of Durvasa's pupils.

1173. Such a man regards all things as Brahma, and himself as Brahma.

1174. K.P. Singha blunders in rendering the second half of the first

line. Yasah, the commentator explains, is Mahadyasah or Brahma. 'The path

of the righteous,' the commentator thinks, is Yoga.

1175. i.e., they perform mental Sacrifices.

1176. 'For the reason,' i.e., because they cannot officiate at the

Sacrifices of those that are truly good. In the second line (28 is a

triplet), the nominative sadhavah is understood. The meaning is that such

men, that is, the truly good, accomplish their own duties not for

benefiting their own selves but for the good of others. What is said in

the third line is that observing both kinds of behaviour, i.e., that of

the good and that of the misguided, I follow the path of the former by

abstaining from every kind of injury.

1177. Yajneshu is 'among Sacrifices.' Yani has reference to the different

kinds of the Sacrifices, viz., those performed from desire of fruit and

consequently productive of Return, and those not performed from desire of

fruit and consequently leading to Emancipation. Tena stands for tena

Yajnena. What the speaker wishes to lay down is that only a certain class

of sacrificers succeed in attaining to an end whence there is no return.

1178. The sense seems to be that they perform mental Sacrifices, and not

actual sacrifices after having created by Yoga-power all the necessary

articles.

1179. The sin of slaughtering a cow will not touch such a person, his

soul being above the influence of acts.

1180. i.e., I have for this reason spoken in praise of Renunciation and

not that frame of mind in which one acts from desire of fruit.

1181. These are, of course, the indications of complete Renunciation.

Such a man never bends his head to another and never flatters another,

for he is above all want.

1182. Verse 35 is a triplet. In the first two lines the speaker says that

one who does not accomplish the acts specified, fails to attain to a

desirable end. In the last line, idam, refers to the duties of a true

Brahmana or the indications of the Renunciation as laid down in verse 34.

Daivatam kritwa, is explained by the commentator as Daivatamiva sevaniyam

kritwa, Yajnam is Vishnu or Brahma as the Srutis declare.

1183. The Munis referred to in the first line are those mentioned in

verse 31 above. They are the atmayajins or mental sacrificers. Kashtam is

gahanam. Asya in the second line refers to the particular Yoga of those

Munis. Lest the Yoga propounded by Tuladhara be regarded as altogether

new, a circumstance that would detract from their merit, the commentator

explains the words natah as preceded by Avekshamana api understood.

1184. Yasmin here is equivalent to Yadi, it being, as the commentator

explains, Vibhaktipratirupakam avyayam. Eva is equivalent to Evam,

meaning Twaduktaprakarena; atmatirtha means atmaiva tirtham or

Yajnabhumistatra. Prapnuyat in the second line stands for prapnuyuh. The

use of the singular for the plural is arsha.

1185. What is said here is this: the sacrifices of some men become lost

through absence of faith. These men, it is plain, are not worthy of

performing any kind of sacrifice internal or external. The performance of

sacrifice, however, is easy. The cow and her products can minister to all

sacrifices. In the case of those that are able, full libations of

clarified butter, of milk, and of curds, are sufficient to enable them to

perform whatever sacrifice they wish. As regards those that are poor, the

dust of a cow's hoof and the water in which a cow's tail and horns have

been washed, are quite sufficient to enable them to perform their

sacrifices. Purnahuti should not, I think, be taken as different from

clarified butter, etc.

1186. All these verses are exceedingly terse. Anena vidhina is the mode

which the speaker himself advocates, viz., the performance of sacrifices

without slaughter of animals. Niyojayan is an instance hetau satri. After

prakaroti Sraddham is understood. Ishtam here means Yagam. Yajunam (as in

verse 35 above) is Brahma.

1187. The soul is itself a tirtha. A tirtha, of course, is a spot

containing sacred water. One should seek the acquisition of merit in the

soul instead of going to places called sacred and lying in different

parts of the earth. 'According to his own ability' means 'according to

the best of his power.' If one can perform a sacrifice with clarified

butter, one should not do it with the dust of a cow's hoofs.

1188. Dharmasya vachanat kila is explained by the commentator as

Dharmasya ahinsatmakasya samvandhino vachanat. I think the words may also

mean, 'obeying the voice of Dharma.'

1189. The two negatives in the second line amount to an affirmative

assertion.

1190. Vaivaswati is 'appertaining to Vivaswat or prakasarapachidatma',

hence 'Brahma-vishayini. 'Daughter of Surya' means Sattwiki. Faith is

vahirvangamanasi, i.e., is 'the outward form of speech and mind,'

implying that it 'transcends (the merit born of) speech (recitation) and

mind (meditation).'

1191. 'Defects of speech' are the incorrect utterance of mantras.

'Defects of mind' are such as listlessness, haste, etc.

1192. Kadarya is explained by the commentator as 'miserly.' I think it

may be taken also in a more extended sense. Then again vardhushi is a

usurer and not necessarily a dealer in corn.

1193. The commentator is entirely silent upon this verse. The two Bengali

versions have proceeded in two different ways. The four classes of

persons indicated in the previous verses are (1) he that is destitute of

faith but is (outwardly) pure, (2) he that has faith but is not

(outwardly) pure, (3) a miserly person possessed of learning, and (4) a

usurer endued with liberality. The answer of Brahman, without touching

other points, refers particularly to faith. The liberal man's food is

sanctified by faith. The food of him that has no faith is lost. For this

reason, the liberal man's food, even if he happens to be a usurer, is

worthy of acceptance, and not so the food of the miser even though he may

be possessed of Vedic lore.

1194. The commentator takes the word divam as implying hardakasam. They

sported (not in the ordinary felicity of heaven but) in the puissance of

Yoga.

1195. Gograhe is explained by the commentator as 'a sacrifice in which

kine are stain.' Yajnavatasya is an instance of the genitive for the

accusative. It means Yajnavatsthan nirdayan Brahmanan. The expression may

also mean 'in the cow-pen within the sacrificial enclosure.'

1196. Avyaktaih is explained by the commentator as Yajnadi-dwaraiva

khyatimichchhadbhih.

1197. Kamakara may also mean recklessness, Vahirvedyam is 'on the outer

Vedi or altar.' The actual slaughter takes place on this vedi. The

Burdwan translator misunderstands the word.

1198. Upasya, is explained by the commentator as 'living near an

inhabited place.' Vedakritah Srutih are the fruits indicated in the Vedas

of the acts laid, down in them. Acharah has reference to the duties of

the domestic mode of life. Acharah should be made anacharah, i.e., should

not be followed. The Sannyasa mode of life is thus recommended.

1199. The meaning is this: ordinary men abstain from tainted meat,

regarding all meat as tainted which is obtained from animals that are not

killed in sacrifices and in course of religious acts. The speaker,

however, holds that this practise is not worthy of applause, for all meat

is tainted, including that of animals slain in sacrifices. K.P. Singha

gives the sense correctly though his rendering is not literal. The

Burdwan translator, misunderstanding text and commentary, jumbles them

together and gives an incorrect rendering.

1200. Hence there is no need for sacrifices with slaughter of animals,

and alcohol, etc.

1201. The sense is this: dangers are always seeking to destroy the body.

The body is always seeking to destroy those destroyers. This perpetual

war or struggle implies the desire to injure. How then, asks

Yudhishthira, is it possible for any man to lead a perfectly harmless

life, harm being implied in the very fact of continued existence?

1202. The sense, of course, is that one should acquire religious merit

without wasting one's body; one should not, that is, cause one's body to

be destroyed for the sake of earning merit.

1203. On the occasion of the Jata-karma the sire says 'be thou as hard as

adamant,' 'be thou an axe (unto all my foes).' The upakarma or subsidiary

rite is performed on the occasion of the samavartana or return from the

preceptor's abode. It is called subsidiary because it does not occur

among the rites laid down in the Griha Sutras. The words uttered on that

occasion are, 'Thou art my own self, O Son.'

1204. Bhogya implies such articles as dress,--etc. Bhojya implies food,

etc. Pravachana is instruction in the scriptures. Garbhadhana is the

ceremonial in connection with the attainment of puberty by the wife.

Simantonnayana is performed by the husband in the fourth, sixth or eighth

month of gestation, the principal rite being the putting of the minimum

mark on the head of the wife. The mark is put on the line of partition of

her locks.

1205. In India in every house two sticks were kept for producing fire by

rubbing. These were replaced by the flint-stone and a piece of steel. Of

course, Bryant and May's matches have now replaced those primitive

arrangements almost everywhere, and in the hands of children have become

a source of great danger to both life and property.

1206. Prana is the organ of generation. Samslesha is union. The desires

cherished are indicated in the Griha Sutras. 'Let our child be fair of

complexion.' 'Let him be long-lived! Though both parents cherish such

wishes, yet their fruition depends more on the mother than the father.

This is a scientific truth.

1207. The sense seems to be this. The mother only has correct knowledge

of who the father is. The commands of the father, therefore, may be set

aside on the ground of the suspicion that attaches to his very status as

father. Then, again, if the father be adulterous, he should not be

regarded on account of his sinfulness. Chirakarin asks, 'How shall I know

that Gautama is my father? How again shall I know that he is not sinful?'

1208. The object of this verse is to indicate that when Gautama had

ceased to protect his wife he had ceased to be her husband. His command,

therefore, to slay her could not be obeyed.

1209. The commentator argue that 'man being the tempted, takes the guilt

upon himself woman, being the tempted, escapes the guilt.'

1210. The sense is this: the sire is all the deities together, for by

reverencing the sire, all the deities are pleased. The mother, however,

is all mortal and immortal creatures together, for by gratifying her one

is sure to obtain success both here and hereafter.

1211. Dharmasya is explained by the commentator as Yogadharma-sambandhi.

Probably, Gautama blames his own carelessness in not having provided, by

Yoga-puissance, against the commission of the offence. The commentator

observes that the Rishi's exculpation of Indra himself is due to his own

purity of nature and the entire absence of a desire to wrong other

people. In reality, however, there can be no doubt that it was Indra who

was to blame.

1212. i.e., prince Satyavat said that the persons brought out for

execution should not be executed. The power of kings did not extend over

the lives of their subjects. In other words the prince argued against the

propriety of inflicting capital punishment upon even grave offenders.

1213. Verse 10 is a triplet.

1214. The Burdwan translator gives a very incorrect version of this

verse. He misunderstands both text and commentary completely. K.P. Singha

is correct.

1215. The commentator explains that the object of this line is to show

that the very Sannyasin, when he offends, deserves to be chastised. K.P.

Singha misunderstands the line completely. The Burdwan version is correct.

1216. Both the vernacular versions of this verse are incorrect. The first

half of the first line should be taken independently. The commentator

explains that after gariyamsam the words api sasyu should be supplied.

Aparadhe tu punah punah, etc., is said of offenders in general, and not

eminent offenders only.

1217. i.e., punishments were not necessary in former times, or very light

ones were sufficient. The Burdwan version of this verse is thoroughly

ridiculous.

1218. Hence extermination is the punishment that has become desirable.

1219. Hence, by slaying them no injury is done to any one in this or the

other world.

1220. Padma means, the ornaments of corpses. Grave-stealers that were in

every country. Pisachat is Pisachopahatat. Evidently, idiots and mad men

were the persons who were regarded to have been possessed by evil

spirits. Daiyatam is an accusative which, like, Samayam is governed by

the transitive verb Kurvita. Yah kaschit means yah kaschit mudyhah, na tu

prajnah. The Burdwan version of this verse shows that the person

entrusted with this portion of the Canti was altogether incompetent for

the task. K.P. Singha gives the meaning correctly.

1221. The commentator supposes that after sadhun the word kartum is

understood. The line may also be taken as meaning,--'If thou dost not

succeed in rescuing the honest without slaying (the wicked).' Bhuta

bhavya is sacrifice. The prince speaks of exterminating the rogues by

slaying them as animals in a sacrifice because of the declaration in the

Srutis that those killed in sacrifices ascend to heaven, purged of all

their sins. Such acts, therefore, seem to be merciful to the prince,

compared to death by hanging or on the block.

1222. The world thus improves in conduct and morality through the king

only behaving in a proper way. Cruel punishments are scarcely needed to

reform the world.

1223. The period of human life decreases proportionately in every

succeeding age, as also the strength of human beings. In awarding

punishments, the king should be guided by these considerations.

1224. The word satya is used here for Emancipation. Mahaddahrmaphalam is

true knowledge, so called because, of its superiority to heaven, etc. The

way pointed out by Manu is, of course, the religion of harmlessness. In

verse 35, there is an address to prince Satyavat. It seems, as I have

pointed out, that verses 32 to 35 represent the words of the grandsire to

whom the prince refers in verse 31.

1225. The redundant syllable is arsha.

1226. Both acts and knowledge have been pointed out in the Vedas. The

Vedas, therefore, being authority for both, one or the other cannot be

censured or applauded.

1227. Arsha means here Vedic injunctions declared through the mouths of

inspired Rishis and compiled by Rishis. Viditatmanah is the Supreme Being

himself. The object of the speaker is to show that no part of the Vedas

can be censured, for every word in them is equally authoritative, all

being God's own.

1228. Deva-yanah is explained by the commentator as Devam atmanam janti

ebhiriti, i.e., those by which the Soul is reached. The relative strength

or weakness of the four modes of life hath been thus indicated. The

Sannyasin attains to Moksha or Emancipation; the forest recluse to the

region of Brahman; the house-holder attains to heaven (region of the

deities presided over by Indra) and the Brahmacharin attains to the

region of the Rishis.

1229. The commentator explains that having commenced with the assertion

that men should sacrifice from desire of heaven, the speaker fears that

the hearer may deny the very existence of heaven. Hence, he takes a surer

ground for justifying slaughter, viz., the ground that is connected with

the consideration of food. Living creatures must eat in order to live.

The very support of life requires the slaughter of life. Slaughter,

therefore, is justified by the highest necessity.

1230. i.e., there are the essential requisites of sacrifice.

1231. The seven domestic animals are cow, goat, man, horse, sheep, mule,

and ass. The seven wild ones are lion, tiger, boar, buffalo, elephant,

bear, and monkey.

1232. 'Vichinwita is Vivechayet with alamvartham understood: atmanah is

equivalent to jivat.

1233. All the products of the cow that are named here are not required in

all sacrifices. Some are required in some, others in others. Those then

that _are_ required, when coupled with Ritwijas and Dakshina, complete

the respective sacrifices or uphold or sustain them.

1234. Samhritya means Ekikritya and not 'destroying' as the Burdwan

translator wrongly takes it.

1235. The Burdwan translator, notwithstanding the clear language of both

the text and commentary, wrongly connects the first line of verse 31 with

the last line of 30, and makes nonsense of both verses.

1236. By taking the two lines of 32 with the last line of 30, the Burdwan

translator makes nonsense of the passage.

1237. 'Brahmanas' here means that part of the Vedas which contains the

ritual.

1238. Each constitutes the refuge of the other.

1239. There are many such expletives, such as hayi, havu, etc.

1240. For, as the commentator explains, one who has acquired an empire

does not seek the dole of charity. In view of the high end that

Renunciation is certain to bring, what need has a person of the domestic

mode of life which leads to rewards that are insignificant compared to

the other.

1241. Varhi is grass or straw. Oshadhi here implies paddy and other

grain. Vahiranya adrija implies 'other kinds of Oshadhi born on

mountains,' i.e., the Soma and other useful hill plants and shrubs.

Teshamapi mulam garhastyam should be supplied after the first line.

Domesticity is the root of these, because these are cultivated or

collected by persons leading the domestic mode of life. The argument in

the second line is this: Oschadhibhyah pranah, pranat vahihna kinchit

drisyate, atah viswasyapi mulam garhastyam.

1242. Literally rendered, the words are,--'Without doubt, Vedic mantras

enter into persons of the regenerate classes in respect of acts whose

effects are seen and acts whose effects instead of being seen depend upon

the evidence of the scriptures.' Practically, what is said here is that

all the acts of a Brahmana are performed with the aid of Vedic mantras.

1243. Mantras are necessary in cremating a Brahmana's dead body. Mantras

are needed for assisting the dead spirit to attain to a brilliant form

(either in the next world or in this if there be rebirth). These mantras

are, of course, uttered in Sraddhas. After the dead spirit has been

provided, with the aid of mantras, with a body, food and drink are

offered to him with the aid of mantras. Kine and animals are given away

by the representatives of the dead for enabling the dead ancestor to

cross the Vaitarani (the river that flows between the two worlds) and for

enabling him to become happy in heaven. The funeral cake, again,

according to the ordinance, is sunk in water for making it easily

attainable by him to whom it is offered. By becoming a human being one

inherits three debts. By study he pays off his debt to the Rishis: by the

performance of sacrifices he pays off his debt to the gods, and by

begetting children he frees himself from the debt he owes to the Pitris.

The argument then is this: when the Vedas, which are the words of Supreme

Godhead, have laid down these mantras for the attainment of such objects

in the next world, how can Emancipation, which involves an incorporeal

existence transcending the very Karana (form) be possible? The very

declarations of the Vedas in favour of acts are inconsistent with

incorporeal existence or with the negation of existence with dual

consciousness of knower and known.

1244. The mention of 'Devan' as the commentator points out--Rishis and

also Pitris. The amrita here that these covet is, of course, the

Sacrificial libation. 'Brahma-sanjnitah' implies 'conversant with

Brahma,' for the Srutis say that 'Brahmavid Brahmaiva bhavati.'

1245. The terseness of the original has not been removed in the

translation. Enam is the universal Soul dwelling within this physical

frame. It refers to the person who constitutes himself to be the soul of

all creatures or one who is conversant with Brahma or has become Brahma

itself. That soul is said to have a fourfold nature, viz., it is virat

(all-embracing), sutra (fine as the finest thread and pervading

everything), antaryamin (possessed of omniscience), and suddha

(stainless). Its four mouths, by which are meant the four sources of

enjoyment or pleasure, are the body, the senses, the mind, and the

understanding. What the speaker wishes to point out by this is the

Bhotkritwa (power of enjoyment) of the Soul. The Kartritwa (power of

action) is then pointed out by the mention of the doors which are the two

arms, the organ of speech, the stomach and the organ of the pleasure

(generation). These last operate as doors for shutting or confining the

soul within its chamber. They are the screens or avaranas that conceal

its real nature. The very gods feel their force, being unable to

transcend them or their demands. He who would transcend them and shine in

his own stainless nature should seek to control or restrain them.

Practically, it is Yoga that is recommended for enabling one to attain to

the position of the universal Soul.

1246. 'One who has cast off his upper garment' is one who clothes himself

very scantily only for the sake of decency and not for splendour.

1247. Dwandwarama very likely means here the joys of wedded couples and

not 'the pleasures derived from pairs of opposites'. The sense seems to

be this that man is a Brahmana who, without marrying succeeds in enjoying

singly all the felicity that attaches to married life.

1248. In reality all things are, of course, Brahma. Their external

aspects are only transformations. The end of all creatures is death and

rebirth till absorption takes place into Brahma by means of Yoga.

1249. The original is very terse. I have expanded it, following the

commentator. Dana-yajna kriya phalam is chitta suddhi of purity or heart;

antarena is equivalent to vina; anujananti governs Brahmanyam understood.

Anyat phalam in the second line implies heaven and its joys (which

satisfy ordinary men). The practice anu before jananti is taken to imply

gurum anu, i.e., following the instructions of preceptors.'

1250. These three verses run together and are extremely abstruse. There

can be no doubt that the commentator is right. The construction is this:

Yam sadacharam asritya samsritanam swakarmabhih (sahitam) tapah ghoratwam

agatam, tam (sadacharam) puranam puranam saswatam dhruvam dharmeshu cha

sutritamkitichit charitum asaknuvantah phalavanti vyushtimanti dhruvam

cha karmani (mudah) vigunani, etc., pasyanti. The second line of 36

stands by itself as an explanatory sentence referring to some of the

characteristics of the sadachara that is spoken of. Samsritanam, refers

to men observing the different modes of life; ghoratwam agatam is

samsarandhakaranasakam bhavati. What is meant by this is that the

penances of such men, along with the duties they are called upon to

observe by the particular mode of life they follow, become a terrible

weapon, in consequence of their sadacharah, for destroying the evils of

worldliness. The sadacharah spoken of here is nishkamadharmah. The latter

is no new-fangled theory of men of learning but is puranam saswatam, and

dhruvam. The phalavanti vyushtimanti, and dhruva karmani which fools

regard to be vigyunani and anaikatitikani are, of course, those acts

which are included within the word 'Yoga.' In brief, the speaker, in

these three verses, wishes to inculcate that wise men, whatever their

mode of life, observe its duties. But by virtue of the nishkama dharma

they follow, they convert those duties and their penances into efficient

means for dispelling the darkness of ignorance. Fools, on the other hand,

unable to practise that nishkama dharma, look upon it and Yoga itself as

fruitless and valueless although the rewards these confer are visible.

1251. The sciences that have disputation only for their foremost object,

are, according to the commentator, the sciences of the Lokayatikas, the

Saughatas (or Buddhists), the Kapalikas, etc. The other sciences based on

Logic that are included within the word Agama are the two Mimamsas,

Sankhya, and Patanjala.

1252. Aikatmyam is explained by the commentator as Eka eva dwaita darsana

hina atma yatra bhavati. Practically, it is that state of the mind in

which one perceives one's identity with everything in the universe. This

is that true knowledge which brings about Emancipation or is Emancipation

itself.

1253. They are called 'robbers of the scriptures' because they always

seek to rob the scriptures of their true meaning. They are 'depredators

of Brahma' because they deny the very existence of Godhead. Nirarambhah

is Camadyarambha-sunyah.

1254. The particle anu means 'following the instructions of preceptors.'

Samyame refers to Dharana, Dhyana and Samadhi. Some texts read Siddhante

for samyame.

1255. What is intended to be said here is that only a life of

Renunciation, so hard to follow, can lead to Emancipation. The Burdwan

translator makes nonsense of the second line of 64 by connecting it with

the first line of 65, K.P. Singha omits it entirely.

1256. The Vedas are Savda-Brahma or Brahma as represented by sound.

1257. I have expanded this verse, following the lead of the commentator.

Some idea may be given of the extreme terseness of such verses by

offering a literal rendering: 'That lump of matter which is made a

(human) body by what is contained in the Veda, is (afterwards) made (a

body by the same means).' One approaches one's wife after performing the

rite of Garbhadhana. In this rite, different deities are invoked to

develop different organs and parts of the body of the child to be

begotten. Thus begotten, the body of the child is, subsequent to birth,

cleansed or purified. All this requires the aid of the Vedic mantras.

What Kapila wishes to teach is that commencing with acts, knowledge

should finally be acquired.

1258. Yoga is the only way to true knowledge, hence Jnana-nishthah is

Yoga-nishthah.

1259. These and men like these are pointed out as persons deserving of

gifts.

1260. i.e., in Brahma as possessed of attributes and as freed from

attributes.

1261. Matra is explained as miyante vishya anya i.e., the understanding.

What is meant by guile in the practice of righteousness may be

exemplified as follows. Individual grains of barley may be given away

instead of cloths by one unable to obtain clothes for gift. But one

giving away barley grains when perfectly able to give away clothes would

be guilty of guile.

1262. The scriptures frequently lay down ordinances in the alternative.

The absolute or substantive provisions are for the able. Those in the

alternative are for them that are unable.

1263. What is meant by the sacrifices, etc., of such men being identical

with infinite Brahma is that these men were identical with Brahma and

whatever they did was Brahma. They had no consciousness of self, or they

did nothing for self. They were the Soul of the universe.

1264. What is said here in effect is that at first there was only one

course of duties, called sadachara or good conduct, for all men. In

progress of time men became unable to obey all its dictates in their

entirety. It then became necessary to distribute those duties into four

subdivisions corresponding with the four modes of life.

1265. Both K.P. Singha and the Burdwan translator have completely

misunderstood verse 23 and the first line of 24, which, as the

commentator explains, should be construed together. The construction is

Tam (sadacharam) santah grihebhyah nishkramya eva (sannyasam kritwaiva)

vidhivatprapya paramam gatim gachcchanti. Anye santo vanamasritah tam

vidhivat prapya, etc. Similarly, Grihameva bhisamsritya anye santah,

etc.' Jato-anye, etc. Thus, all the four modes, commencing with the last,

are spoken of.

1266. It is impossible for any one to read the Burdwan version of such

verses without pitying the Pandit responsible for its accuracy. Without

understanding the commentary in the least, the words of the great

commentator have been reproduced in the Burdwan version in a strange

order, rejecting some of the connecting links without any excuse, and

making the Collocation utterly unintelligible. K.P. Singha gives the

substance very briefly without endeavouring to translate the words. And

yet the verse presents almost no difficulty. The last line of 29 and the

first line of 30 make one sentence. Chaturthopanishaddharmah is explained

by the commentator as implying paramatma-vishayini vidya, tadartham

dharmah. There are four states of consciousness: 1st, wakefulness; 2nd,

dream; 3rd, dreamless slumber (sushupti); and 4th, Turiya, which is

reached by Samadhi (abstraction of Yoga-meditation), and in which Brahma

becomes realisable. What is said in these two lines is simply this: the

duties (dharmah), relating to the Chaturthopanishat or, the Knowledge of

Paramatman, are sadharanah or common to all the four orders of men and

modes of life. Those duties, of course, are sama, dama, uparama,

titiksha, sraddha, samadhi. What is said in the last line of 30 is that

Brahmanas of pure hearts and restrained souls always succeed (by the help

of those duties) in acquiring or attaining to that Turiya or

consciousness of Brahma.

1267. Apavargamiti is explained by the commentator as apavargaprada vidya

or Brahmasakshatkararupa vrittiryasmin iti. Nityin is avasyakah.

Yatidharmah is a life of Renunciation. What is meant by sanatanah is

sampradayagatah.

1268. Sadharana is opposed to kevala. Yathavalam implies yathavaira-gyam,

Gachcchatam Gachcchatam means purushamatrasyavanigvya-dhadeh. The Burdwan

translator misses the sense altogether and K.P. Singha quietly passes

over the entire second line of this triplet. Durvala means he who is

wanting in vairagya.

1269. The commentator explains that the object of this verse is to show

that even if there be equality in respect of the end that is attained in

next life, there is more of real felicity in a life of Renunciation than

in a life of enjoyment. The Burdwan translator misses the sense entirely.

1270. The Burdwan translator gives a very erroneous version of this verse.

1271. For by Knowledge Emancipation is obtained.

1272. Vatarechaka is bhastra or a bellows. What is implied is, perhaps,

that such a man breathes or lives in vain.

1273. Nasti is explained by the commentator as the past and the future.

Nishtha is swarupam. Literally, what is said is that everything is the

Vedas, or the Vedas are everything, This is, perhaps, only an exaggerated

mode of saying that the Vedas deal with everything.

1274. The sense seems to be that while they that are ignorant regard the

universe to be as existent and durable as the thunder or adamant, the man

of knowledge regards it to be truly non-existent though it puts forth the

appearance of existence.

1275. I have endeavoured to give a literal version of verse 45. It is

difficult, however, to seize the meaning from such versions. The word

used in the first line is Tyaga implying Renunciation. The commentator

correctly explains that this is that complete Renunciation which takes

place in Samadhi or the perfect abstraction of Yoga. Samaptam is samyak

aptam (bhavati). This samyak is Brahma. Similarly, santosha is not

ordinary contentment but Brahmananda or the Supreme felicity of one who

has attained to Brahma. The meaning, then, is this: in the complete

abstraction of Yoga (i.e., Samadhi) is Brahma. This all the Vedas teach.

In Emancipation again is the Supreme felicity of Brahma. Apavargah is not

annihilation but Emancipation, which is existence in Brahma without the

dual consciousness of knower and known.

1276. I have followed the commentator in his exposition of almost all the

adjectives in the text.

1277. The grammatical construction of this verse is very difficult to

catch. There can be no doubt that the commentator is right. Tehjah,

kshama, santih,--these are anamayam subham, i.e., nirdukhasya

sukhasyapraptau hetuh. Tatha, separates these from what follows. Abidham

Vyoma Santanam, and dhruvam are governed by gamyate, Etaih sarvaih refers

to Tejah and the two others. Abidham is explained as akittrimam; vyoma as

jagatkaranam. The Burdwan translator gives a correct version, although

his punctuation is incorrect. He errs, however, in not taking anamayam

subham as one and the same. K.P. Singha errs in connecting anamayam with

what follows tatha.

1278. Nishkriti is literally escape. There is escape for those referred

to; of course, the escape is to be sought by expiation. There is none for

an ingrate, for ingratitude is inexpiable.

1279. Asubheshu is explained as asubheshu karmashu upasthiteshu.

1280. The Brahman evidently refers to the indifference of Kundadhara

towards him. He had thought that Kundadhara would, in return for his

adorations, grant him wealth. Disappointed in this, he says, when

Kundadhara does not mind my adorations, who else will? I had, therefore,

better give up all desire for wealth and retire into the woods. The

passage, however, seems to be inconsistent with the Brahmana's

indifference to the fine fabrics of cloth lying around him.

1281. Persons who have won ascetic success utter a wish and it is

immediately fulfilled. 'I give thee this,' and forthwith what is given in

words appears bodily, ready to be taken and appropriated. The words of

such persons do not follow their meanings, but meanings follow their

words.

1282. The Burdwan translator makes nonsense of this verse. He forgets his

grammar so completely as to take etaih as qualifying lokah.

1283. The verse is not difficult; the commentator, again, is very clear.

The Burdwan translator, however, while citing the very words of the

commentary, totally misunderstands them and makes utter nonsense of them.

Ekarthanam is explained as Ekam chitiasuddhih Iswarapritirva tadarthanam

madhya. The question asked is dharmartham yo yajnah samahitah

(viniyuktah) tadeva vruhi and not that Yajna which sukhartham (bhavati).

1284. One that subsists upon grains of corn picked up from the fields

after the reapers have abandoned them is called a person leading the

unchha mode of life. The Burdwan translator commits the ridiculous error

of taking unchhavrittih as the _name_ of the Brahmana. The commentator

supposes that Yajna here implies Vishnu, as expounded in the Srutis.

1285. Syamaka is a variety of paddy called Panicum frumentaceum.

'Suryaparni' is otherwise called 'Mashaparni' (Ayurvedhartha chandrika).

It is identified with Tiramus labialis, syn.--Glycine deblis.

'Suvarchala' is a name applied to various plants. Here, very probably,

'Brahmisaka,' or Herpestes Monnjera (syn.--Gratiola Monniera, Linn) is

intended.

1286. i.e., he never slaughtered living animals for offering them in

sacrifices because of his inability to procure them. He, therefore,

substituted vegetable products for those animals. His sacrifices,

intended to take him to heaven, were really cruel in intention.

1287. Following the Bombay text I read the last line of 8 as Sukrasya

punarajatih Parnadonamadharmavit, or Sukrasya punarjnabhih, etc.; ajatih

is a 'descendant.' If ajnabhih be taken as the reading it would mean 'at

the repeated commands of Sukra.' The Bengal reading apadhyanat adharmavit

seems to be vicious. Both the vernacular versions are incorrect; K.P.

Singha supplying something of his own will for making sense of what, he

writes, and the Burdwan translator writing nonsense as usual.

1288. K.P. Singha wrongly translates this verse; for once, the Burdwan

translator is correct.

1289. Both the vernacular versions of this verse were incorrect. The

commentator explains that the grammar is rasatalam didrikshuh sa

Yajna-pavakam pravishtah. Yajne duscharitam kinnu, samipavarti mudo janah

i.e., fearing to see many other defects in the sacrifice which was being

celebrated by an ignorant person.

1290. Vaddhanjalim is an adverb, qualifying ayachata. The Burdwan

translator wrongly takes it as an adjective of Satyam.

1291. In verse 8, it is said that it was a descendant of Sukra, viz., the

virtuous Parnada, who had become a deer and lived in those woods as the

Brahmana's neighbour. Here it is said that it was the deity Dharma who

had become so. The two statements may be reconciled supposing that Dharma

first became the Rishi Parnada and then, as Parnada, was metamorphosed

into a deer. Tasya nishkritim adhatta is explained by the commentator in

a very far-fetched way. He takes these words to mean that Dharma, who had

become a deer, provided at this juncture for his liberation from that

metamorphosis. I think tasya has reference to the misled Brahmana.

1292. Yajnia is explained as yajnaya hita.

1293. Samadhanam is the absorption of meditation, or that state of mind

in which one has no longer any affection for the world, Bharyayh is

genitive, but the Burdwan translator takes it for the instrumental

singular.

1294. Yo dhamah is the reading I take, and not no dharmah.

1295. The commentator explains the grammar as panchanam (madhya ekam)

artham prapya, etc.

1296. This is the mastery or puissance that is brought by Yoga, so that

the person succeeds, flats of the will, in creating whatever he desires.

1297. The Burdwan translator gives a ridiculous version of this verse. He

cites the commentator's words without understanding them aright.

1298. What he does is to abandon sakamah dharmah for betaking himself to

nishaamah dharmah or the practice of duties without desire of fruit, for

only such a course of conduct can lead to Emancipation.

1299. By dharma here is meant nishkama dharma, for the fruits of sakama

dharma are not eternal, heaven like all things else having an end.

1300. What is said in this verse is this: when a man wants an earthen

jar, he works for creating one. When he has got one, he no longer finds

himself in the same state of mind, his want having been satisfied.

Similarly, with men desirous of heaven and earthly prosperity as the

reward of virtue, the means is Pravritti or acts. This or these cease to

operate with those who having acquired such virtue set themselves for the

achievement of Emancipation, for with them the religion of Nivritti is

all in all.

1301. i.e., by abandoning all kinds of idleness, as explained by the

commentator.

1302. i.e., by Yoga-meditation one should regulate and finally suspend

one's breath. The Yogin can suspend all physical functions and yet live

on from age to age.

1303. Nidra here is explained as ananusandhana or the absence of

inquisitiveness or curiosity. By pratibha is meant inquiry after improper

things or things that are of no interest.

1304. The truth is that the world is unreal and has no end.

1305. Hunger is to be subdued by Yoga, i.e., by regulating the wind

within the body. Doubt is to be dispelled by certainty; this implies that

certain knowledge should be sought for by driving off doubt. The

commentator thinks that this means that all sceptical conclusions should

be dispelled by faith in the scriptures. By 'fear,' in this verse, is

meant the source of fear, or the world. That is to be conquered by the

conquest of the six, i.e., desire, wrath, covetousness, error, pride, and

envy.

1306. What is laid down here is the same course of training that is

indicated for Yoga. First, the senses are to be merged into the mind,

then the mind is to be merged into the Understanding, then the

Understanding is to be merged into the Soul or what is known as the Ego.

This Ego is to be merged at last into the Supreme Soul. When the Ego is

understood, it comes to be viewed as Brahma.

1307. 'Pure acts' are, of course, those that are included in 'Nishkama

dharmah,' and 'tranquillity of soul' is the cleansing of the soul by

driving away all passions and desires.

1308. Such restraint of speech, etc., or niyamah is yogah. Kamaoanyatha

is kama-vaiparityena. The sense, the commentator adds, is that one should

not desire 'yoga-siddhi,' for then, as has been repeatedly indicated in

the previous Sections, the Yogin would fall into hell and succeed not in

attaining to Emancipation, heaven itself being hell in comparison with

the felicity of Emancipation. K.P. Singha quietly skips over the last

line and the Burdwan translator offers a ridiculously incorrect version.

1309. Yebhyah means 'the materials from which. (Srijati) has Paramatma

for its nominative (understood). Kale is the time of creation as selected

by the Supreme Soul in his own wisdom. Bhavaprachoditah is 'induced by

the desire of becoming many, or led by the desire of existence as many or

in infinite diversity.'

1310. Kala here is, perhaps, the embodiment of the abstract idea of life

of living creatures. Impelled by the Understanding, Kala or life sets

itself to the creation of other creatures. These last also are equally

the result of the same five primal essences.

1311. The construction of the second line is this: etan shad

abhinivrittan (sarveshu karyeshu anugatam) vettha; then ete yasya rasayah

(karyani, tat asat). The sense of the last clause is that all this is the

effect of those primal essences. All this, therefore, is of those

essences. The latter are included in the word asat, or unreal, as

distinguished from sat or real of substantial. The soul is sat,

everything else is asat.

1312. In previous Sections it has been explained how when the Chit, which

has pure knowledge for its attribute, becomes invested with Ignorance, it

begins to attract the primal essences towards itself in consequence of

the potencies of past acts and take birth in various shapes. (The idea of

past acts is due to the infinite cycles of creation and destruction, the

very first creation being inconceivable). The causes of creation are,

therefore, the five primal essences, Jiva (or chit), the potencies of

past acts, and Ignorance.

1313. Jnanani is Jnana-karanani, i.e., perceptions for causes of

perception.

1314. The second line of 13 is very condensed. The meaning is this: the

eye is the sense of vision. Vision or sight is its function. The object

it apprehends is form. The eye has light for its cause, and form is an

attribute of light. Hence the eye seizes or apprehends form. By the

inference of reason, there is similitude, in respect of attribute or

property, between the eye, vision, and form. The commentator explains

this clearly Drashtri-darsanadrisya nam trayanamapi gunatamatyam

upapannam. This is indicated with a little variation in the next verse.

K.P. Singha skips over the line. The Burdwan translator gives an

incorrect version.

1315. Manas is mind, Buddhi is Understanding, and Kshetrajna is the Soul.

What, however, is Chitta is difficult to ascertain, unless it means vague

or indefinite perception. In some systems of philosophy the Chitta is

placed above the Understanding.

1316. The Bengal reading yathagantam is preferable to the Bombay reading

yatha mama.

1317. The first line of 27 is grammatically connected with the last line

of 26. The second line of 27 is very abstruse. The grammatical

construction is this: tayorbhavayogamanam (sushuptau) pratyaksham

(drishtam); (tadeva) nityam, ipsitam (cha). What is meant by this is that

in ordinary men, the notions during wakefulness are not the notions they

cherish during dreams: nor are their notions during dreams identifiable

with those they entertain while wakeful. There is similarity but not

identity. In eternal Sushupti, however, which is Emancipation, the

notions of wakefulness pass into those of dream and those of dream pass

into those of wakefulness, i.e., both (or, rather, the same, for there is

then perfect identity between them) become directly apprehensible in

Sushupti or Emancipation. Sushupti Or Emancipation, therefore, is a

state, in which there is neither the consciousness of wakefulness nor

that of dream, but both run together, their differences disappearing

totally.

1318. This is a triplet.

1319. Brahmabhava is explained as follows: when one succeeds in

understanding Brahma, one is said to attain to Brahma, as the Srutis

declare. The commentator explains that Pasyanti is used with reference to

those that are learned in the scriptures. They behold the attainment of

the highest end by Jiva _not_ with their physical eyes but with the eye

of the scriptures, for they that are themselves emancipated cannot be

said to behold the emancipation of another. This is grave trifling for

explaining the use of the word pasyanti.

1320. The commentator points out that possessions of value include even

the region of Brahman. Men of knowledge, who seek Emancipation, do not

set any value on even the joy of the region of the Creator.

1321. The commentator explains that one should not cherish 'the desire

for wealth even for the sake of acquiring virtue therewith. When,

however, wealth is obtained without effort, such wealth should be applied

to the acquisition of virtue. One is also directed to give up the desire

of acquiring wealth (by even innocent means) the reason being that

desire, when cherished, is sure to increase and get the better of one's

heart.

1322. The commentator observes that the first line means that the man of

knowledge should wish for happiness to all, and never wish sorrow to any

one. Sarvam includes virtue and vice. Of course, the practice of nishkama

dharma is recommended.

1323. All Brahmanas have to pluck flowers in the morning for offering

them to the deities they worship. The task takes many minutes, because a

good many have to be plucked for the purpose. This being a daily

occupation and they going as they do to places where flowers abound, the

act of plucking goes on while the plucker is mentally engaged with other

things.

1324. The Bengal reading sputam vyaghro mrigamiva, etc. is preferable to

the Bombay reading sputam vyaghram mahaughova. If the Bombay reading be

accepted, the meaning would be 'Him Death snatches away as a mighty wave

sweeps away a sleeping tiger.' The idea of a sleeping tiger being swept

away by a surging wave is very unfamiliar.

1325. Devas here evidently refer to the senses. The senses are, as it

were, cattle. Their true fold is the forest and not peopled cities and

towns. In the forest there are no temptations to try them as in the midst

of cities and towns.

1326. Jivitarthapanayenaih is connected with hinsati. To take it (as the

Burdwan translator does) as an adjective qualifying 'pranibhih' would be

incorrect.

1327. The Sacrifice of Peace is opposed to the Sacrifice of Slaughter.

The Sacrifice of Brahma is Yoga which leads to a knowledge of the Soul.

The Sacrifice of Speech is Vedic recitation or Japa. The Sacrifice of

Mind is contemplation, and that of Acts is baths, performance of other

acts of purity, waiting dutifully upon the preceptor, etc.

1328. To perform the Sacrifice of Self is to merge the Soul in the

Supreme Soul.

1329. The Bombay reading danda-vidhanam is a blunder for the Bengal

reading danda nidhanam. To interpret vidhanam as equivalent to

abandonment or giving up, by taking the prefix vi, in the sense of vigata

would be an act of violence to the word.

1330. The guha or cave referred to is the body.

1331. By Prakriti, as explained in previous Sections, is meant primal

nature consisting of the five great essences of earth, water, etc.

1332. Samupodeshu is explained as upasthiteshu api, i.e., even when such

objects are present and ready for enjoyment.

1333. Maitrayangatah, as explained by the commentator, is

Suryavat-pratyaha-vibhinna-margah, i.e., roving like the Sun every day in

a different path. The object of the speaker is to lay it down that one

solicitous of Emancipation should never confine oneself to one spot, but

rove or wander over the world without owning a fixed habitation or home.

K.P. Singha translates the word wrongly.

1334. In the first line, the Bengal reading madhya na chacharet is better

than madhya cha nacharet. Pradakshinam is ankulam, and savyam is

pratikulam. The grammar of the second line is not difficult. Besides, the

commentator explains it clearly. The Burdwan translator, leaving out the

words bhaikshacharyam and taking anapannah as equivalent to vipadapannah,

gives a thoroughly ridiculous version. K.P. Singha, also, is not correct.

The commentator explains that charyam means anekagrihatanam; anapannam is

akurvan. The second foot is unconnected with the first.

1335. Muni, here, is one who has restrained his senses, or who has

betaken himself to the path of Renunciation. Patrasamchara, I think, is

the act of setting the dishes for those who are to dine off them. The

commentator explains that it means 'the motion of those who are to

distribute the food.' Of course, their motions from the kitchen to the

dining hall and back are implied if the word is taken for 'setting of

dishes.' The sense remains unaltered. The Muni must be abstemious and

hence he should select an hour like this for begging his dole, when there

would be very little in the house to give.

1336. Matra is a technical word signifying the taking of food to the

extent of only gratification of hunger, or, as explained by Chakrapani

Datta in his commentary on Charaka, triptimatram. When matra is to be

disregarded, clothes, etc., need not be mentioned. Vihanyeta is

equivalent to hinsito na syat.

1337. The second line is passed over by K.P. Singha. What is meant by it

is that when such a man is respectfully presented with anything, he

should hold it in reprobation. Vide the Sanatsujatiya Sections in Udyoga

Parva, particularly the verses beginning with Yatra akathayamanasya, etc.

1338. The second line is skipped over by K.P. Singha. The Burdwan

translator gives a wrong version. The commentator explains that anyam

refers to paisachim, and anyatra to atmani. In the Sanatsujatiya Sections

also, a Brahmana's practices are directed to be concealed. 'To enter his

own Self' is to turn self on Self, i.e., to withdraw oneself from

everything for understanding and contemplating the Soul.

1339. By totally abstaining from acts he should avoid both merit and

demerit.

1340. This is a triplet. The Burdwan translator misses the meaning of the

first half of the first line. The commentator explains that abhayastam is

continuous; bhautikam is tattwajatam, atmanodehendriyadi. Hence, bhutanam

means anyesham bhutanam.

1341. To think beforehand of the food one is to take is to convert

oneself into gourmand. The Sannyasin, without thinking of the food he

would take, and without mentally indulging in a foretaste thereof should

take what he gets without exertion.

1342. Sanjnakam from the root jna meaning marana or killing.

1343. The two negatives in the first line are equivalent to an

affirmative. Prasangatah is explained by the commentator in a slightly

different way. Affluence, in consequence of the attachment it generates,

stands in the way of Emancipation. Hence, i.e., in consequence of this

consideration, the king's opinion regarding affluence, is correct. With

respect to the certainty of attaining to Emancipation, compare Gita,

Vahunam janmanamante jnanavan mam prapadyate, etc.

1344. The object of this verse, as explained by the commentator, is to

exhort Yudhishthira to strive after Emancipation without being at all

moved by his happiness or misery which (as stated here) come to Jiva as

accidents.

1345. The wind has space for its progenitor. Jiva has the stainless and

immutable Chit for his progenitor. Like the wind, which is hueless,

catching hues from surrounding objects and making its own hueless

progenitor look as if it has hues, Jiva also, though in reality

stainless, catches stains from Ignorance and Acts and makes his own

progenitor, the stainless and immutable Chit, display stains of every

kind. This is how the commentator puts the simile, supplying the points

that have been omitted in the text.

1346. These aphorisms are very abstruse. What is meant by saying that the

attainment of Brahma does not depend upon Acts is this: Acts are

terminable. Their consequences also are terminable. Acts, therefore, can

never be the means by which Brahma can be attained, for Brahma is

interminable and eternal, not like the felicity of heaven which is

changeful. The only means by which Jiva may revert to Brahma is by

dispelling Ignorance through Knowledge; or, as the Upanishads declare,

one attains to it as one gets one's forgotten necklace of gold, which all

the while is on the neck though sought for with assiduity everywhere.

K.P. Singha misunderstands it completely. What is meant by the direction

about reverencing persons who have attained to Brahma is this: the

existence of Brahma and the possibility of Jiva's reverting to that

Immutable status are matters that depend upon the conception of such men.

Brahma, again, is so difficult to keep, that the great sages never desist

for a moment from the culture that is necessary for its retention.

1347. Intermediate i.e., as animals and birds and reptiles and worms, etc.

1348. i.e., if righteous, one attains to happiness; if otherwise, to the

reverse.

1349. Verse 21 and the first line of 22 are grammatically connected.

1350. Me in the second line is equivalent to Maya. Tatah is tatra

yuddhakale. Hari had come to aid Indra, and hence Vritra had beheld him.

He is called Hari because he takes away one's sins. Besides the

well-known derivation of the word Narayana, the commentator here offers

another, viz., the ayanam or layasthanam of Nara or Jivasangha.

1351. Vaikuntha has various etymologies. The commentator inclines to

explain it as 'one who brings together all creatures.' Purusha is full;

as applied to Narayana, it, of course, means one who has no defect but

who is the sole representative of fullness. Sukla or Suddha or pure.

Vishnu is all-pervading. Sanatan is kutastha or uniform or immutable.

Munjakesa, is possessed of yellow hair, or hair of the hue of Munja

grass. Harismasru is having a tawny beard.

1352. Penances are meritorious. The very sight of Hari that I obtain was

as efficacious as a course of the austerest penances. Of course, in

consequence of that and my other penances great have been the rewards

that I have enjoyed. It seems, however, that the full measure of rewards

has not been reaped; the remnant is to be enjoyed by me now, for I am

about to ask thee about the fruits of acts. Sacred and highly auspicious

is my enquiry. To make it is, in itself, a reward.

1353. Vaya acts are, of course, sacrifices and other religious acts; by

abhyantara acts are meant santi, danti, uparati, titiksha, and samadhi,

i.e., the usual course of mental training necessary for Yoga. What the

speaker intends to lay down in this verse is that sacrifices are not

entirely useless. These may lead to chitta-suddhi or the cleansing of the

heart, which, when attained, leads to knowledge of Him or the Soul or to

Emancipation or Infinity.

1354. The comparison lies in the fact of the desirability of the two

acts. No one likes the stains the body may catch to remain unwashed or

unwiped off. Similarly, no one should neglect to wash off the faults that

the heart may catch. There is no comparison between the two acts with

regard to the degree of effort necessary to accomplish each.

1355. 'Efforts born of practice' refer to both external and internal

Sadhana.

1356. Karmaviseshan is explained by the commentator as equivalent to

ragaviraga-hetun.

1357. Sampravartante and tishthanti are thus explained by the commentator.

1358. In the previous verses the speaker describes the training that one

should undergo. In this and the following ones, he speaks of the object

to be known. Sreeman is explained as asriyate iti srih, i.e., upadhih,

tadvan. Hari is Sambharata. Narayana is saravasrayah. Prabhu is

sarvaniyanta. Deva is dyotate-iti i.e., Chinmatrah. These etymologies

must be grasped for understanding this verse.

1359. The 'mutable' in all creatures is the combination of the five

primal essences. The 'immutable' in them is Jiva, or Chit as invested

with ignorance. The eleven modifications that constitute. His essence are

the eleven senses of knowledge and action with the mind. Equipped with

these eleven. He drinketh the universe, i.e., enjoys it. The rays are

these senses themselves. Equipped with the senses. He enjoys the universe

with the senses.

1360. 'His mind is _in_ the Moon.' i.e., His mind is the Moon. The

expression 'waters in the Ganges,' implies a distinction that does not

exist between container and contained, for 'Ganges,' means the water so

named.

1361. The sandhi between sa and acramanam is arsha.

1362. Dharma has various meanings all of which, however, are closely

created with one another. As duty, or the assemblage of all acts which we

should do, it is both Righteousness and Religion.

1363. The Sacrificial grahas or patras (vessels) are called after the

names of the deities Indra, Vayu, Soma, etc. The sixteen Ritwijes are

Brahman, Hotri, Adhyaryu, Udgatri, etc.

1364. Verse 21 to 23 show the unity of the Divine Being. The variety

perceived is only apparent, not real.

1365. Verse 31 and 32 are not difficult; yet the Burdwan translator makes

nonsense of the same.

1366. This is elaborated in the Vishnu Purana, Part I, Sec. V. There are

three primary creations, viz., Mahat, the five primal essences in their

subtile forms and the senses. From the Six colours again six other

creations have sprung. To the Dark colour is due all immobile creatures;

to the Tawny all the intermediate order of creatures (viz., the lower

animals and birds, etc.); to the Blue are due human beings, to the Red

the Prajapatyas; to the Yellow the deities; and to the White are due the

Kumara, i.e., Sanatkumara and others.

1367. Emancipation is so difficult.

1368. The construction of the first line is this: subham darsanam

(auspicious scriptures) gatwa (prapya) Devah yam gatim (identical with)

darsanam (atmanubhavatmikam) aha, Gati is naturally dependent on Varna,

and Varna upon 'Time or acts.'

1369. There are ten senses of knowledge and action. To this must be added

Manas, Buddhi, Ahankara and Chitta, which are sometimes called the four

Karanas. In consequence of these fourteen, fourteen different kinds or

merit and demerit may be achieved by Jiva who is their possessor. These

fourteen kinds of merit and demerit also, are subdivided into hundreds of

thousands each. Jiva, in course of his wanderings through the universe,

ascends in the scale of Being, stays in particular rungs, and falls down

from them into lower rungs, accordingly, What the speaker wishes to

inculcate is that these fourteen should always be towards the attribute

of Sattwa or Goodness.

1370. This life, it should be noted, leadeth to Jiva's transformation as

an immobile object. A creature of Dark hue becomes addicted to wicked

acts and rots in hell His existence as an immobile object is hell itself.

1371. Prajavisargah is the period for which one Creation lasts, being

equal to what is called a Kalpa.

1372. The Dark and the Tawny hues of their corresponding states of

existence, viz., the immobile and the intermediate, are regarded as

states of endurance. Hence, when the misery that is their portion has

been fully endured, the recollection is suddenly irradiated into the

mind, of the righteousness that distinguished Jiva in ages far remote.

Anisa is helpless or cheerless.

1373. Cha at the end of the second line is equivalent to va. Unless cha

be taken as equivalent to va the verse would yield no meaning. After

Tawny comes Blue, i.e., after attainment of existence as an Intermediate

creature Jiva attains to humanity. This occurs when Sattwa does not

predominate. Hence anyatha should be supplied after upaiti.

1374. Vyatite is a finite verb in indicative mood, as pointed out by the

commentator. It comes from root i with suffix vi. After sate supply jate

sati. The Burdwan translator takes it as a participial adjective in the

locative singular, which is, of course, wrong. The version he gives of

this line is most ridiculous, containing as it does a self-contradictory

assertion. K. P. Singha gives the right meaning.

1375. When Jiva becomes a Deva, he has still the ten senses, the five

Pranas, and the four internal possessions of mind, understanding, Chitta,

and Ahankara, amounting in all to nineteen. These nineteen impel him to

thousands of acts. Hence, even when transformed into Deva, Jiva is _not_

freed from acts, but is in niraya or hell,--acts being, under all

circumstances, equivalent to hell.

1376. Vyuha implies the varied forms of one and the same thing Daivani in

Sattwa-pradhanani. The five senses, with the mind, the understanding form

a total of seven. The acts achieved through each of these may be

subdivided a hundredfold. As these seven possessions adhere to Jiva till

he becomes emancipated, he acts through these seven in a variety of ways,

Relying, therefore, upon these seven hundred kinds of acts (which are but

varied forms of one and the same thing, viz., Action), Jiva successively

becomes Red and Yellow and White. Arrived at White, he courses through

certain highly effulgent regions which are superior to the region of

Brahman himself, and which leave behind or beneath them the Eight Puris

(by which, perhaps, is meant the puri of Indra, that of Varuna, etc., or,

Kasi, Mathura, Maya, etc., or symbolical stages of progress, which are

fraught with great felicity). Those highly effulgent and adorable regions

are obtainable by Knowledge alone or the fruit of Yoga.

1377. This is an exceedingly abstruse verse. The Burdwan version, in

which unconnected bits of the commentary have been jumbled together, is

utter nonsense. K.P. Singha skips over nearly the whole verse. The Eight

puris referred to in the previous verse are here stated to be identical

with the Sixty well-known incidents of even Sukla or White existence.

This tale of Sixty is arrived at in this way: 1st, the state of

wakefulness; 2nd, the gross body made up of the five primal essences;

3rd, the five attributes of sound, scent, form, taste, and touch; these

come up to seven. Then come the ten senses of action and knowledge; the

five breaths; mind, understanding, consciousness, and chitta: these form

19. Then come Avidya, Kama, and Karma. With Soul or the Beholder, the sum

comes up to 30. The number becomes doubled when the state of Dream is

taken into consideration, for like Wakefulness existing with the 29,

Dream also exists with the 29. With those that are effulgent, i.e., with

Beings that are Sukla or White, these 60 are simply mano-viruddhani or

manomatrani eva. Unlike other Beings in lower spheres of existence, they

that are effulgent or Sukla do not regard the states of Wakefulness and

Dream as different but as the same. Hence, the para gati of such Beings

is a state of existence that transcends both Wakefulness and Dream, and

transcends Dreamless slumber also (for in Dreamless slumber the 30 exist

suspended, to be revived with the return of wakefulness), and is

identical with the fourth state called Turiya.

1378. What the speaker wishes to lay down here is that even he that is

Jivanmukta or has achieved his Emancipation though living like other, is

incapable of transcending the effects of his past acts. Every kind of

existence or life (save that which is identical with Brahma) is anistha

or inauspiciousness. That Yogin who is Jivan-mukta but who is not able to

cast off the felicities of Yoga-puissance, resides in one and the same

body for a full century of Kalpas, in a superior form of life, and after

the expiry, of that century of Kalpas, he passes through four other

regions named Mahar, Jana, Tapas, and Satya. Now, _this_ is the end of

such a Yogin, who, of course, belongs to the sixth colour which is White,

and who is freed from attachments and who is unsuccessful though

successful, i.e., who has achieved Yoga-success but who has not still

been able to achieve that success which consists in beholding Brahma or

Brahma-sakshatkara. By anisah in this verse is meant that Yogin who is

incapable of casting off the felicities brought about by Yoga-puissance.

K.P. Singha gives the substance of the verse not very accurately. The

Burdwan translator, in the version he gives, introduces three nominatives

in the three sentences into which he splits it, viz., Jiva, the Yogin who

is unable to cast off the felicities brought about by Yoga-puissance, and

the Yogin who has achieved Brahma-sakshatkara, without understanding that

all three refer to one and the same person.

1379. Anisah here means one who, after having attained to eminence by

Yoga, falls off from Yoga. Tatra means heaven or the superior regions

that are his in consequence of Yoga-eminence. For a century of Kalpas

such a person has to dwell in heaven, with the unexhausted remnant of his

senses, i.e., the senses of knowledge with mind and understanding, being

always predisposed towards the attribute of Sattwa. Upon the expiry of

that century of Kalpas, such a person, without ascending, descends to the

world of men, but then here eminence of station becomes his.

1380. Saptakritwah is seven times. Paraiti is 'courseth through.' Lokah

refers to the seven regions called respectively, Bhur, Bhuvar, Sivah,

Mahar, Jana, Tapas, and Satya (or Brahmaloka). What is intended to be

said here is this: If the Yogin, having attained to only the first stage

of Yoga, dies, he ascends to heaven. Thence failing down on Earth, he

becomes an Emperor and thus conquers the Earth or Bhu. In this way, as

the Yogin gradually ascends in the path of Yoga, he ascends higher and

higher. In this verse Sambarevikshepa has been used to signify Samadhi

and awakening from Samadhi, for in the first the universe is destroyed,

and in the second it is re-created. At the end, he reaches the region of

Satya or Brahma. Thence even he has to return if he has not been able to

achieve Brahma-sakshatkara.

1381. The seven that the Yogin desirous of Emancipation casts off are

either the seven regions already referred to viz., Bhu, Bhuva, Swah,

Maha, Jana, Tapa, and Satya, or the five senses of knowledge with mind

and understanding. Samharam is equivalent to Samhritya, having been

formed by the suffix namul. Upaplavoni are sources of grief or

misfortune. The first Devasya refers to Mahadeva. The Saivas call that

region Kailasa. The Vaishnavas call it Vaikuntha. The Hiranya-garbhas

call it Brahman's or Brahmaloka. Sesha is Ananta, a particular form of

Narayana. They who call it the region of Nara are, of course, the

Sankhyas, for these regard Emancipation as the goal of Jiva or every

creature. The Devasya vishnoh (in the third line) is Dyotamanasya

Brahmanah i.e., Chinmatrasya, or of the pure Chit when uninvested with

ignorance or Avidya. The Aupanishadas regard it as the region of

Para-Brahma. The commentator clearly points out what the seven regions

are. K.P. Singha, misunderstanding the verse, mentions only five; the

Burdwan translator six.

1382. This verse is not at all difficult; yet the Burdwan translator

makes utter nonsense of it. K.P. Singha gives the substance of the first

line, but skips over the second. Without giving a literal version of the

first line, I expand it, following the lead of the commentator.

1383. Sa here indicates the person conversant with Brahma. The

construction is Sa yavat saseshabhuk asti tavat prajah tathaiva te sukle

dyvyau cha tadangeshu (vartante). Etat in the second line is this

paridrisyamanam viyadadi. What the speaker wishes to inculcate in this

verse is that unto one conversant with Brahma, the whole universe up to

complete identity with Brahma is as contiguous as a plum in the palm of

the hand. When the Chitta is cleansed by Yoga as practised by Dhyana,

Dharana, and Samadhis, then the perceptible universe appears to him as

identical with his own senses. The two white sciences referred to are

Paravidya and Aparavidya, i.e., all knowledge including that of Brahma.

1384. Suddhena manasa,--with cleansed mind, i.e., with the aid of Sarvana

(hearing), Manana (attention), Dhyana (contemplation), and Abhyasa

(repeated meditation). Two stages are indicated in this verse. The first

is the attention of the suddham and paramam gatim or the stainless and

high end. This is equivalent to Brahma-sakshatkara. After this comes the

second stage, which is the avayam sthanam or the spot which knows no

deterioration, i.e., Emancipation. This is identical with the attainment

of Eternal Brahma which is dushprapyam or difficult of attainment.

1385. The commentator says that the object of this verse is to inculcate

the Impersonality of God. God is at the Root of all things, i.e., (as the

commentator supposes according to the teaching of the Vedanta

philosophy). He exists in His own unmodified nature, even as pure Chit.

Both Vidya (Knowledge) and Avidya (Ignorance or illusion) exist in Him.

In consequence of the latter he is Bhagavan, i.e., endued with the six

grand attributes of puissance, etc.

1386. In the form of all things,--causes and effects-which constitute

them.

1387. A Pyakta-parsant is explained by the commentator in this way.

Vritra was a firm devotee of Vishnu. He did not, therefore, deserve

defeat and fall. How, then, was he vanquished by Indra? Avyaktam is

equivalent to aspashtam.

1388. The word used in verse 4 is vinihatah and that in verse 5 is

nirjitah. There can be no doubt that both imply the same idea.

1389. Astha is efforts.

1390. Rathantara is another name for certain Samans, which are so called

because of men being able to cross the world with their aid as by a car.

(Ratha car, and tri to cross).

1391. 'Praising thee, for thy victory, etc.,' i.e.. the Rishis are

uttering hymns of praise for conferring victory on thee.

1392. Raudrah may mean also 'appertaining to Rudra, which is another name

of Mahadeva.'

1393. This account of the encounter between Vritra and Indra is

substantially different from what occurs in the Vana Parva. Then again

the part the Rishis are made to take in the slaughter of the Asura is

certainly censurable. The great Rishis, even for benefiting the three

worlds, would not certainly injure any creature. In the above account,

Vasishtha and Vrihaspati and the others are very much represented as

persons who have bet largely on Indra's success. In the account occurring

in the Vana Parva, Indra is represented as standing in awful dread of

Vritra and hurling his thunderbolt without even deliberate aim, and

refusing to believe that his foe was dead till assured by all the

deities. The present account seems to be a much older than that in the

Vana Parva.

1394. Amanusham is literally inhuman. The use of such words are due to

temporary forgetfulness in such connections. Like Homer, Vyasa also nods.

1395. Vadhya is the slaughter in her embodied form.

1396. Dwijapravarvadhya means the slaughter of a superior person of the

regenerate order. Indeed, Vritra was a lineal descendant of the great

sage Kasyapa, the common progenitor of the Devas and Asuras. Then, again,

Vritra was certainly a very superior person.

1397. The rules or ordinance referred to it is about the killer of a

Brahmana being liable to be overtaken by the sin of Brahmanicide.

1398. Anadhrishyam is, literally, unvanquishable.

1399. Uma or Parvati, the daughter of Himavat, the spouse of Siva.

1400. The self-created Brahman at first created, by flats of his holy

will, certain beings who were charged to procreate for filling the

universe with living creatures. These are the Prajapatis or lords of all

creatures. Amongst them was Daksha. Other accounts represent Daksha as

the grandson of Brahman.

1401. There are three vocatives in this verse, expressive, of course, of

great surprise. I omit them in the translation.

1402. A kind of substance like lac that oozes out of the stones of

certain mountains during the hot months. It is also called Silajit, is

taken internally by many men in the belief that it increases digestion

and strength.

1403. The Indian cuckoo, noted for his clear musical kuhus. This is the

favourite bird of Indian poets.

1404. i.e., Thou, however, art not so; therefore, it is a matter of

surprise that thou shouldst not yet know me. The sense is not at all

difficult, but K.P. Singha skips over it.

1405. Both the vernacular translators have erred in rendering this line.

What Mahadeva says to Uma is, how is it that you have thus been

stupefied? It is thou that stupefiest others! To see thee stupefied has

created surprise in me.

1406. Mahadeva is called Virupaksha in consequence of his three eyes, the

third eye making his features dreadful to behold. He is also called

Tryaksha for his possession of three eyes.

1407. Every worshipper of Mahadeva must fill his mouth with air and then,

shutting his lips, strike his cheeks, letting the air gently out at each

stroke, and helping it with air from the lungs for keeping the current

steady. By doing this a kind of noise is made like Bom, Bom, Babam, Bom.

Mahadeva is himself fond of this music and is represented as often making

???.

1408. Vrisha is explained by the commentator as vrishti-kartri; Vrishya

as Dharmavriddhikartri; Go-vrisha as Nandirupa; Katankata as

Nityagamanasila; Danda as Niyantri.

1409. Godhead is frequently likened to anahatasavda or sound not

perceptible by the ear, or sound in its nascent state.

1410. Huns are mystic sounds that stand as emblems for various things.

'Beyond three Huns means, perhaps, 'beyond the influence of wrath.'

1411. In Sacrifice the butter is poured with mantras into the mouth of a

selected Brahmana who represents the gods, and into also the sacred fire.

What is said here is that the great god is of the form of that Brahmana

and of the sacred fire.

1412. This alludes to the sports of Krishna in the groves of Vrinda with

the rustic children who were his companions.

1413. The sacred stream of the Ganges, issuing out of Vishnu's feet, is

held by Brahman in his Kamandalu or jar. Thence it issues out, and

coursing through the heavens fall down on the head of Siva, for Siva

alone is mighty enough to bear that fall. The matted locks of Siva bear

the mark of the fall. This six well-known acts here referred to are

Yajana, Yajana, Adhyayana, Adhyapana, Dana, and Pratigraha (i.e.,

performing sacrifices, assisting at the sacrifices of others, studying,

teaching, making gifts, and accepting gifts). The three acts in which

Siva is engaged are Yajana, Adhyayana, and Dana (i.e., the first, the

third, and the fifth in the above enumeration).

1414. The commentator explains that by Sankhya the speaker means 'the

propounder of the sceptical philosophy.' By Sankhya-mukhya which I

render, 'the foremost of Sankhyas' is meant 'follower of the theistic

philosophy of Patanjala.' By Sankhya-yoga is meant both Vedanta and Yoga.

1415. 'That hast a car and that hast no car' means, as the commentator

explains, 'capable of coursing, without obstruction, through Water, Fire,

Wind, and Space.'

1416. Isana is 'much desired' or 'much coveted by all persons.'

1417. i.e., thou createst and destroyest these repeatedly or settest them

in motion.

1418. These are syllables with all singers of the Samans utter for

lengthening short words in order to keep up the metre.

1419. i.e., He who is adored in these hymns is thyself and no other.

1420. These are the ten colours known to the Rishis.

1421. Lohitantargata-drishtih is explained by the commentator as Lohita

antargata cha drishtirasya. By 'red eyes' is, of course, meant eyes of

the colour of the lotus. By 'eyes turned inwards' is meant one whose gaze

is upon his soul, i.e., one who is engaged in Samadhi.

1422. Chalachalah is explained as exceedingly chalah or swift. Achalah is

nasti chalo yasmat; hence chaleshu (api) achalah is swift amongst the

swift, or swifter than the swiftest.

1423. The great god is a fish wandering in the waters, i.e., as Jiva

wanders in space; he is a fish in the net, i.e., as Jiva, invested with

Darkness or Illusion, is obliged to take birth.

1424. Meghakala is the time when clouds appear, i.e., the time of the

universal deluge. Samvartaka and Valahaka are the two clouds that appear

on the occasion of the universal destruction.

1425. Mili-Mili is explained by the commentator differently. According to

him, one connected with all things as cause is Mili. It is duplicated to

show that Siva is always so. I prefer taking the word as meaning 'cause

of causes.' 'The bearer of Danda, with, again, a bald head' is a

Paramahansa, i.e., one who has renounced the world and its ways.

1426. The four Sacrificial fires are Treta, Avasathya, Dakshina, and

Sahya.

1427. Silpika is one who is not well-skilled, or is ill-skilled, in the

arts. It implies a common artisan.

1428. Dhatri is adikartri or Vishnu. Vidhatri is the four-headed. Brahman

Sandhatri is he who joins all things into one; the second Vidhatri means

the designer of destinies.

1429. The identity of Maheswara with Narayana or Krishna is here

preached. In his incarnation of Krishna, Vishnu sported with the children

of the cowherds of Vrinda and sportively lowed as a cow. He also

protected the kine of Vrinda from floods, poison, etc. Govrisheswara is

Nandi, the attendant of Mahadeva.

1430. The word Go in Gomargah is used to signify the senses.

1431. Durvaranah is explained by the commentator as 'irresistible when

coming as Death.' Durvishah is 'destroyer of all kinds of poison in thy

form of Amrita.' Durdharshah is incapable of being frightened. Durvishah

is incapable of being measured.

1432. Vishagnipah is drinker of poison and fire. Siva is represented as

the acceptor of all things that are rejected by others. In this consists

his true divinity, for to the Deity nothing in the universe can be

unacceptable or worthy of being cast off. The ashes of the funeral pyre

are his, the poison produced by the churning of the ocean was his. He

saved the universe by swallowing the poison on that occasion.

1433. Tushitadyapah is the correct reading. Thou protectest him who is

the adya of the tushita, i.e., thou protectest Brahman himself.

1434. The commentator explains that what is meant by Mahadeva's staying

'alone' is that he is the knower, the known, and knowledge. 'On the other

side of the ocean' means 'on the other side of desire and attachment,

etc.' 'Overwhelming many thousands of persons' means overwhelming all

creatures,' i.e., transcending them by his energy and knowledge.

1435. Of course, Yogins are spoken of.

1436. The eclipses of both the Moon and the Sun are caused, according to

the Pauranic mythology, by Rahu devouring the Moon and the Sun at certain

well-known intervals. Rahu is an Asura whose head only is still alive.

Vide Adi Parva, On Churning of the Ocean.

1437. Garbhah means embryos or infants in the womb. The deities ere

referred to by this word, for they are embryos that have been born in

Mahadeva, Patitah has twattah understood after it. Anu means 'after'

i.e., 'after Brahman's creation.'

1438. These Beings are Rudras or portions of the great Rudra.

1439. Tasmaih paramgatah,--param is utkrishtam i.e., Renunciation and

other superior practices. Tasmai is 'for the sake of That,' i.e., for

Iswarah.

1440. Hence in this, the present Kalpa too, I am obliged to do the same,

for all Kalpas must be similar in respect of the events that transpire in

them.

1441. Matri-pakshe seems to be a misreading for bhartripakshe.

1442. By gunah which I have rendered 'virtues,' is, of course, intended

all that constitute the body, including mind and understanding, all, in

fact, that become the accompaniments of the Soul.

1443. Karma-buddhi is to be taken as one. It means the consciousness or

apprehension of functions. Each sense or organ instinctively knows what

its object is and apprehends that object immediately. This apprehension

of its own functions, which every sense possesses, is here designated as

Karma-buddhi. Mana-shashththani here simply means 'mind completing the

tale of six.' It has no reference to the five senses having the mind for

the sixth, for the senses have already, been named in the previous verses.

1444. Acts here means the acts of past lives, or the desire dwelling in

an incipient form, due to the acts of past lives. The commentator

explains that the cha in the second line means the five attributes

indicated in the first line.

1445. The word Buddhya in the first line is taken by the commentator as

an instrumental and not as a genitive. Hence he takes it that Kalpitani

is understood after it.

1446. i.e., occupies them one after another.

1447. Murti is a misreading for apurti or discontentedness. The Burdwan

translator retains murti in his Bengali version. It is not clear which

reading K.P. Singha adopts. The Bengali substitute he gives is murchccha

or stupefaction.

1448. i.e., there are no materials of which it is constituted. Hence

Sattwa or Buddhi has no asrayah or upadana.

1449. What the speaker inculcates in verses 41 and 42 is this: some are

of opinion that with the apparent destruction of the body, the attributes

that make up the body do not cease to exist. It is true that they cease

to become apprehensible by the senses; but then, though removed from the

ken of the senses, their existence may be affirmed by inference. The

argument is that, if destroyed, their reappearance would be impossible.

The reappearance, however, is certain. (For rebirth is a doctrine that is

believed to be a solemn truth requiring no argument to prove it). Hence,

the attributes, when apparently destroyed, do continue to exist. They are

regarded as then inhering in the linga or subtile body. The counter

opinion is that, when destroyed, they are destroyed for ever. The latter

opinion is condemned by the speaker.

1450. In the second line the word is Gadhamavidwansah, i.e., 'ignorant of

its bottom or depth.' K.P. Singha gives the meaning correctly, without

translating the verse literally, The Burdwan translator makes nonsense of

it. Both however, wrongly take agadha as the final word in yathagadha,

forgetting that agadham is a masculine adjective incapable of qualifying

nadim which is feminine. Ayam is Jiva. The last clause is to be taken as

buddhiyogam anuprachyuta ayam tatha.

1451. This is not a difficult verse, yet both the vernacular translators

have misunderstood it. What is said in the first line is this: yat

vahudosham karoti, yat (cha) purakritam, ekatah cha dushyati. Both the

finite verbs have jnanin (the man of knowledge) for their nominative

understood. Dushyati means nasyati or destroys. The meaning then is that

the man of Knowledge destroys his sinful acts of both this and past

lives. The commentator cites the well-known simile of the lotus leaf not

being drenched or soaked with water even when dipped in water. Now, this

is that unseen fruit of Knowledge. In the second line, the visible fruits

are indicated. The man of Knowledge refrains from censuring the wicked

acts of others and from perpetrating any wicked act himself. Yat cha

dushyati means yat parakritam anishtam dushyati or nindati, yat karoti

means yat swayam ragadi-doshat karoti; tadubhayam apriyam (sa) na karoti,

the reason being dwaitadarsana-bhavah. Such a man truly regards the

universe as identifiable with himself.

1452. i.e., in even thy direst distress thou dependest on thyself. To

cross the fearful river of life without a raft and with the aid of only

one's bare arms implies great self-dependence.

1453. That which did not exist and will not exist, exists not at the

present moment. Everything, therefore, which is of the nature of asat is

non-existent. Our sorrows are connected with the asat. Knowing this, I

have cast off all sorrows.

1454. I have understood that acts are for sorrow; that the fruits also of

acts are for sorrow in spite of the apparent character of some; and that

the fruits of acts are varied, sometimes other fruits appearing than

those expected. Hence, I do not indulge in sorrow, for I avoid acts and

do not grieve for not obtaining the fruits of acts or for the accession

of fruits other than those apparently agreeable.

1455. The sense is that we who avoid acts, are not dead; in fact, we live

quite as others do; and those others, how unequally circumstanced! The

Burdwan translator makes nonsense of the first line simple though it is.

1456. Ignorance lies at the root of sorrow. By casting off ignorance, we

have avoided sorrow. Hence, neither religion or religious acts such as

Sacrifices, etc., can do us any good or harm. As regards happiness and

misery again, these two cannot agitate us at all, since we know their

value, both being ephemeral in comparison with the period for which we

are to exist.

1457. Hence, no one should indulge in pride, saying, 'I am happy,' nor

yield to sorrow, saying, 'I am miserable.' Both happiness and misery are

transitory. The man of wisdom should never suffer himself to be agitated

by these transitory states of his mind.

1458. The first word is read either as bhavatmakam or bhavatmakam. The

first means samsararupam; the second, drisyatmakam.

1459. I am obliged to behold them because I am a living being having a

body, but then I behold them as an unconcerned witness.

1460. The scriptures contain both kinds of instruction. There are

declarations that are entirely in favour of Acts or observances. There

are again declarations in favour of Knowledge. What the speaker asks is

that the Rishi should discourse upon what the speaker should do, i.e.,

whether he should betake himself to the acquisition of Knowledge or to

the doing of acts.

1461. i.e., Each Asrama speaks of particular observances and courses of

conduct as beneficial. This, therefore, is a source of confusion to men

of plain understandings. Is there no distinction then among duties or

observances in respect of their beneficial character? This is the

question propounded. The commentator thinks by the word asramas is meant

the four principal faiths and _not_ the modes of life.

1462. I retain the word asrama in the English version as it is very

doubtful in what sense it has been used in the original. The commentator

explains that by four asramas are meant the four principal forms of creed

prevalent at one time in India. The first is that there is no such thing

as virtue or righteousness. This is ascribed to Sakya Simha or Buddha.

The second is that righteousness consists in only the worship of trees,

etc. The third is that only is righteousness which the Vedas have laid

down. The fourth is that transcending righteousness and its reverse there

is something for whose attainment one should strive. Yatha samkalpitah is

explained by the commentator as yo yena sreyastena bhavitastasya tadeva

sreyah.

1463. Gunoddesam is Gunakirtanam or the announcement of merits. What

Narada says here is this: the asramas are four. The merits of each have

been proclaimed by their respective founders. The principal merit each

claims is that it leads to knowledge of Self. Now, the announcement is

nanarupam; it is also prithak; and lastly, it is viprasthitam or

contradictory, for, as the commentator points out, that which a

particular asrama announces to be righteous is according to another

unrighteous. Both the vernacular translators give incorrect versions.

1464. Te refers to asramas. Abhipretam is atma-tattwarupam. Yanti is

equivalent to prapayanti.

1465. Mitranam is taken by the commentator to be equivalent to

sarva-bhuta-labhayapadanam, i.e., they who have given the pledge of

harmlessness to all creatures. By enemies is meant here the envious and

harmful.

1466. In previous Sections the nature of Truth has been discussed. A

formal truth may be as sinful as a lie, and a lie may be as meritorious

as a Truth. Hence, the ascertainment of Truth is not easy.

1467. Atiyoga and Ayoga are well-known words which have no chance of

being misunderstood in the way in which they have been misunderstood by

both the vernacular translators. Indeed. K.P. Singha blunders

ridiculously, while the Burdwan translator limits them to only the use of

food, supposing the commentator's concrete examples exhaust the meaning.

1468. i.e., where an intermingling takes place of the four orders of men,

viz., where Varna-sankara occurs.

1469. Mere companionship with the righteous leads to righteous acts;

while that with the sinful leads to acts of sinfulness.

1470. Anuvishayam is vishayam anu vartate, i.e., rasah or flavour. An

eater of vighasa is a good or pious man. What is said here is that such

men eat for only filling their stomachs and not because eating is source

of enjoyment or gratification. Atmavishayan is Buddherviseshatovandhakan,

i.e., rasa-viseshan.

1471. Agamayamanam is Agamam pramanajam jnanam atmana ichcchatam.

1472. Akasasthah is niralamvanah, i.e., men who have no foundations to

stand upon. The Bombay text reads dosham, the Bengal texts, doshan; the

sense remains unaltered. The Bombay reading is atmapujabhikama, while the

Bengal reading is the same word in the plural form. I accept the singular

form and take it as qualifying panditah.

1473. Some of the Bengal texts read khattam. The Bombay reading is

khatwam. The commentator explains that khatwam samarudhah Tibra

duhkha-grastah. Anusayi means purvakarmavasanavan. The sense seems to be

this: the desires born of one's past acts, i.e., acts of previous lives,

adhere to the mind. Nothing can wipe them off, save Nivritti and

Tattwajnanam or knowledge of truth. One should, therefore, practise the

religion of Nivritti and seek to acquire knowledge of Truth.

1474. Both the vernacular translators quietly skip over the word

pratyanantarah.

1475. i.e., where the people are virtuous and given to the performance of

their duties.

1476. Kamesah is possessor of all objects of desire or enjoyment. The

sense is this: where the king, casting off desire, wins prosperity for

himself; i.e., though possessed of wealth, is not attached to wealth. The

expression may also mean 'master of desire,' i.e., where the king casts

off desire and masters his desires without allowing the latter to master

him.

1477. Pratyupasthite is pritipatwena upasthite, i.e., hiyantanesati.

1478. I am not sure that I have understood aright the second line of this

verse. It may also mean, 'No one is able to enumerate all that is

beneficial for the Soul in consequence of the wideness of subject.

1479. Vrittam has uddisya understood after it. The Bombay text reads

pranihitatmanah; the Bengal reading is pranihitatmanah. If the Bengal

reading be accepted, it would mean 'whose soul is fixed or established on

Yoga.' Tapasa is explained by the commentator as swadharmena, in view of

the question of Galava which Narada answers. The sense, however, would

remain unaltered if it be taken as standing for Self-control or penances.

1480. Sampadam is explained by the commentator as upadesa-yogyata-sriyam.

1481. Some texts read sakyam; the reading sakyah also occurs. If the

former be accepted, it must be taken as referring to tadawayam as the

commentator explains. No alteration in sense occurs by adhering to the

one reading or the other.

1482. In the second line some of the Bengal texts read lobheshu. The

correct reading is lokeshu. Both the vernacular translators adhere to the

wrong reading.

1483. Mokshartha is moksha-prayojanah.

1484. The argument contained in these verses is this: as thou dost not

know what becomes of thy relatives when they die, thou canst not help

them then. It seems plain, therefore, that when thou shalt die thy

relatives will not be able to do thee any good. Hence, thou gainest

nothing by bestowing thy thoughts on thy relatives, forgetting thy own

great concern, viz., the acquisition of Emancipation. Similarly, when thy

relatives live and suffer irrespective of thy life or death, and thou too

must enjoy or endure irrespective of their existence or efforts, it is

meant that thou shouldst not be forgetful of thy own highest good by

busying thyself with the concerns of thy relatives.

1485. The sense is that one who takes only a handful of corn for the

support of life even when millions upon millions of carts loaded with

corn await his acceptance, is certainly to be regarded as freed.

Literally rendered, the second line is--'who beholds a shed of bamboo or

reeds in a palace,' meaning, of course, as put above, 'one who sees no

difference between the two.'

1486. Avritti is want of the means of sustaining life: thence, scarcity

or famine.

1487. The sense is that as the maintenance of wives and children is

painful, one should withdraw from the world and retire into solitude.

1488. The sense seems to be this: Is it a life of domesticity that thou

wouldst lead? There is no harm in thy doing this, provided thou behavest

in the way pointed out. Is it Emancipation that thou wouldst pursue (in

the usual way), i.e., by retiring into solitude and betaking thyself to

Sannyasa? Thou mayst then behave in the way pointed out, and, indeed,

that is the way of Sannyasa which leads to Emancipation.

1489. The planet Venus is supposed to be the sage Usanas or Sukra.

1490. The commentator explains the allusion by saying that formerly

Vishnu, induced by the deities, used his discus for striking off the head

of Usanas' mother. Hence the wrath of Usanas against the deities and his

desire to succour their foes, the Danavas.

1491. The construction of this verse is very difficult. The order of the

words, is--Indrotha jagatah prabhuh. Dhanada, etc., tasya kosasaya

prabhavishnuh.

1492. Persons crowned with Yoga-success are competent to enter the bodies

of others and deprive the latter of the power of will. Indeed, the belief

is that the latter then become mere automata incapable of acting in any

other way except as directed by the enlivening possessor.

1493. The etymology of Pinaka is panina anamayat. The initial and final

letter of pani (pi) and the middle letter of anamayat (na), with the

suffix ka make Pinaka.

1494. The last half of the last line may be taken as applying to Usanas.

1495. The vriddhim that Mahadeva saw could not be his own, for the

greatest cannot be greater. The commentator, therefore, is right in

holding that vriddhim refers to the greatness of Usanas within Mahadeva's

stomach.

1496. The sa refers to Usanas and not to Mahadeva, as the commentator

rightly points out.

1497. i.e., the religions of all the orders and all the modes of life.

1498. The scriptural injunctions are that one should sacrifice in honour

of the gods, pour libations on the sacred fire, make gifts etc, In these

exists Righteousness.

1499. The grammar of the third line is a little involved. Tasmin refers

to Dharme. Supply nisthavantah after tasmin. The sense, of course, is

that believing in the efficacy of righteousness, people of all modes of

life accomplish the duties of their respective modes.

1500. The sinful become intermediate animals. The virtuous attain to

heaven. They that are both virtuous and sinful attain to the status of

humanity. They that acquire Knowledge become Emancipated.

1501. Destiny here means the result of the acts of past lives.

1502. The reading I adopt is jatikritam karma etc. Hence, this Verse also

represents the arguments of the sceptic or the Charvakas. The four kinds

of acts are Nitya, Naimittika, Kamya, and Nishiddha. If, however, for

'jatikritam karma, etc.,' the reading yantyakritam karma be adopted, the

meaning would be--'In one's next life one does not meet with fruits that

are not the results of one's acts of past life. This must be so, for the

opposite opinion would imply the destruction of acts and their

consequences. Then again, such an opinion would conflict with the

received opinion of mankind, for men, when they obtain the fruits of any

act, always recollect the four kinds of acts of a past life for

explaining the accession of those fruits.

1503. Verses 12 to 14 represent the theory of the sceptic, and I have

rendered them as such. Only by reading verse 13 as 'yantyakritam karma,

etc.,' the commentator points out that it may be taken as an observation

of Parasara himself. As regards verse 15, it represents the ipse dixit of

the speaker. He does not think that the sceptic is at all entitled to a

reply. It is scarcely necessary to say that the Burdwan translator makes

a thorough mess of these verses. K.P. Singha gives the substance

correctly.

1504. The commentator shows that this is an answer to the sceptic's

averment about Nature being the cause of everything. Fire is hot-by

nature, therefore, it does not become hot at one time, cold at another,

and _lukewarm_ at another time. One becomes either wholly happy or wholly

unhappy or wholly happy and unhappy at the same time. Man's nature should

not be such. The difference of state is produced by difference of causes.

1505. A Brahmana is precluded from eating many things. Many things again

that he is competent to eat on all days of the year. In fact, there are

many rules for regulating the fare of a Brahmana. To this day, an

orthodox Brahmana abstains from many kinds of food. A Brahmana,

therefore, who is unscrupulous in respect of his food, is no Brahmana and

deserves to be pitied. Similarly, a man who cooks food for himself is an

object of pity. Raw food, such as fruits, etc., one may take without

offering a share thereof to guests and others. But cooked food can never

be taken without a share thereof being given to others. Yati cha

Brahmachari cha pakvannaswaminavubhau, hence he that takes cooked food

without giving a share to these is said to eat Brahmaswam or that which

belongs to a Brahmana.

1506. This is a very abstruse verse. The grammatical construction of the

first line is asritena manasa vrittihinasya seva sasyate. Asritena is

niralamvanena. By seva is meant homage paid to the Supreme in the form of

devotion and concentrated meditation. It implies, of course, a thorough

reliance on God. Vrittihina is one who has cast off the means of

livelihood, implying one who abstains from worldly objects. In the second

line, dwija is a vocative. Nirvritta is nishpanna, qualifying seva.

Atihastat is 'from one who has transcended the use of the hand, i.e., the

necessity of acts. Atihastanirvritta, means 'obtained-from a competent

preceptor.' In brief, what is stated here is that such seva should be

learnt from competent preceptors and not by discussion among persons in

the stage of spiritual progress.

1507. The object of this verse, the commentator points out, is to show

the desirability of practising that seva soon or without loss of time.

1508. In the discourse of Sanatkumara to Vritra, these six colours have

been mentioned, and the nature of the acts by which one attains to a

superior colour or falls down from a superior to an inferior one. Vide

Sec. 280, ante.

1509. A particular kind of Chandala is called kusalin.

1510. Pratyapannasya is viparita-drishteh. Natma is dehadih. Tatah is

papaddhetoh. Virochate, is viseshena atmatwena rochate.

1511. Pratyapattih is Vairagyam or Renunciation. As regards Prasthitasya

it may be taken either as implying one that is dead or one that has

betaken himself to Yoga. In the latter case, the verse would mean that

that man who betakes himself to Yoga without adopting Renunciation meets

with much sorrow.

1512. The object of this verse is to show that conscious sin can never be

destroyed by expiation. The only means by which sin can be destroyed is

by enduring its fruits.

1513. The Burdwan translator makes utter nonsense of this verse.

Guna-yuktam is explained by the commentator as equivalent to punyakarma.

Prakasam is equivalent to budhipurvakam prakasya or jnatwa. It is formed

by the suffix namul.

1514. Yathatatham is sthula-sukshma-taratamyena. The sense is that all

acts done knowingly produce fruits according to their nature. If gross,

the fruits produced are gross; if subtile, the fruits produced are

subtile.

1515. The speaker's opinion is that all acts are productive of fruits. If

good, the fruits are good. If bad, the fruits are bad. There is this

difference, however, between acts done knowingly and those done in

ignorance: the former produce commensurate fruits i.e., if gross, their

fruits are gross; if subtile, the fruits are subtile; but the latter

produce fruits that are not so, so that even if heinous, the fruits do

not involve a large but only a small measure of misery. There is no other

difference between the two kinds of acts.

1516. The object of this verse is to show that such acts form the

exception and they are kept out of my sight in this discourse on acts.

The Rishi Viswamitra caused the death of the hundred sons of Vasishtha,

and yet he had not to go to hell for it.

1517. The sense seems to be that when even such near relatives are cast

off if found to be wanting in affection, the fact cannot be gainsaid that

people never do good to others except when they hope to benefit

themselves by such acts.

1518. What is intended to be said is that the acceptance of a gift from a

superior person is equal in point of merit to a gift made by a poor

person. A wealthy man, by making a gift, earns greater merit than by

accepting a gift.

1519. i.e., by Dhyana and Dharana.

1520. This has reference to Usanas' attaining to the status of a planet

(Venus) in the firmament.

1521. Nadantah is one word. It means Hinsa-sunyah. Danti cchinatti iti

danta. Its reverse is Nadantah.

1522. Nirdishta refers to Seva.

1523. i.e., they take the hues of the society they keep. Hence, it is

very desirable for them to live with the good.

1524. This son of Dhatri is the god of the clouds.

1525. The Burdwan translator gives a most ridiculous version of the

expression Dhigdandasasanah. Unable to catch the sense, which however is

certainly very plain, he actually interprets the words to mean 'living

under the sway of king Dhigdanda.' K.P. Singha gives the correct meaning.

1526. In this verse also, the Burdwan translator takes Dhigdanda as the

name of a king. He gives an equally ridiculous version of the second

line. Abhyagachchan is explained by the commentator as having vishayan

understood after it. The sense is that they began to enjoy all objects of

the senses to an excess. Both Devan and Brahman are accusatives governed

by Avamanya. K.P. Singha translates both the lines correctly.

1527. This verse is taken as a metaphorical statement. The three Asuras

are, of course, Kama, Krodha, and Lobha. Gaganagah (staying in the

firmament) is interpreted as 'existing in Maya'. Sapurah as 'with their

gross, subtile, and potential forms;' 'felled on the earth is explained

as 'merged into the pure chit.' The whole is taken to imply a spiritual

destruction of all the evil passions and a restoration of man to his

original state of purity.

1528. This chief of the Asura passions was Mahamoha or great

Heedlessness. The word Devas here is taken to mean the senses. Of course,

if verse 16 be not taken metaphorically, then may Devas be taken in its

ordinary sense of the deities.

1529. The genius of the two languages being different, it is very

difficult to render the phraseology of the first line. Literally

rendered, the line would read 'they remain or stay on those acts, and

establish them.' Besides being unidiomatic, the sentence would be

unmeaning. 'To stay or remain on any act' is to adhere to it. 'To

establish it' is to regard it as a precedent and cause it to be regarded

by others as a precedent.

1530. Samsiddhadhigamam is explained by the commentator thus: Samsiddhah

is nityasiddah, i.e., atman; tadadhigamam is atmajnanam.

1531. The very gods are subject to prosperity and adversity, and their

effects of loves and hates. There is no mode of life in which these may

not be found.

1532. After sukham supply bhavati or some such verb. Tyajatam stands by

itself and refers to kamya karma, meaning they that abstain from such

acts as are not nitya but as are only kamya or optional.

1533. The sense is that those who betake themselves to penances as the

consequence of despair, are many. Those men, however, are very rare who

adopt penances, being at once impressed that the happiness of domesticity

is unreal and ends in misery.

1534. i.e., their penances of past lives.

1535. I am not sure that I have correctly understood the second line of

this verse. Akrita-karmanam is explained by the commentator as

anut-pannatattwajnanam and upabhogavarityagah is Renunciation or

Vairagyam phalani has tapasah understood before it. But why phalani

instead of phalam?

1536. The second line of this verse concludes the argument. The tasmat

has reference to all the statements before, and _not_ to only the first

line of 26. The statement in the second line is the same as the second

line of verse 13 above.

1537. I expand the second line a little for making it intelligible.

1538. By 'stainless penances' is meant nishkamam tapah or penances

undertaken without desire of fruit.

1539. Tyaktwa has nishkalmasham tapah understood after it. The order of

the words is Phalarthi apriyani etc., vishyatmakam tat phalam prapnoti.

The distinction between nishkamam and sakamam tapah is this; through the

former one attains to happiness. Even the earthly wealth he earns becomes

fraught with happiness; through the latter, however, one meets with

diverse kinds of sorrow resulting from the earthly possessions he

succeeds in obtaining.

1540. The grammar of the first line is this: Dharme tapasi dane cha (sati

avihitakarme) vidhitsa, etc. If vidhitsa be taken with 'dharma, etc.,'

the verse would be unmeaning.

1541. The first line is difficult to construe. Tatah means 'inconsequence

of the pain that attends the gratification of the senses.' Sarvasya

refers to vivekinah; jyayase phalartham is 'for the sake of the highest

fruit,' which, of course, is Emancipation. Gunah is 'same', 'dama, etc.'

1542. The commentator points out that the object of this verse is to show

that everything one owns or does is not the result of the past acts.

Spouses, food, drink, etc., one obtains as the result of past acts or

praravdha karma. In respect of these, purushakara or Exertion is weak.

Hence, to put forth Exertion for their acquisition would not be wise. As

regards the acquisition of righteousness, however, there Exertion is

efficacious. Hence, one should, with Exertion, seek to conform to one's

own duties as laid down in the scriptures. Without such a distinction

between destiny (praravdha) and Exertion (purushakara), the injunctions

and interdictions of the Scriptures would be unmeaning. The Burdwan

translator, citing portions of the commentary without at all

understanding them, makes utter nonsense of the verse. K.P. Singha gives

the meaning correctly.

1543. Sacrifices and all other acts undertaken from a sense of vanity,

are destructible as regards their consequences, for heaven is terminable.

Penances, however, that are undertaken without desire of fruit are not

so, for these lead to Emancipation. Tesham refers to those mentioned in

the first line of verse 37. It should not be taken to mean men in

general, as the Burdwan translator wrongly does.

1544. Kam is Brahmanam. The commentator explains that Brahmana (the

Creator) is equivalent to Brahmana; and that Vishnu is equivalent to

Kshatriya. What is said, therefore, in this verse (according to him) is

that a Sudra, by practising the common duties of all the four orders,

succeeds in his next life in becoming a Brahmana. Thus say Brahmanas

learned in the scriptures; but the opinion of Parasara is that such a

Sudra, in his next life, takes birth as a Kshatriya.

1545. I am not sure that I have understood these two verses correctly.

Verse 33 is evidently a cruce.

1546. Yathakarman means 'from one stage to another.' Karmapatham is

yogam. The stages here referred to are vichara, vitarka, Ananda, and

Asmita. What is stated in this verse is that one ho casts off all

attachments, and who devotes himself to Yoga, succeeds in attaining to

the felicity of Emancipation.

1547. The Burdwan translator wrongly renders the second line of this

verse. All the texts read this line in the same way.

1548. Snigdhais implies affectionate seniors such as mothers, etc.;

karmani is explained by the Commentator as abhyanga-karmani, i.e., the

rubbing of oil, etc., Such acts, when children are ill, are often done

unto them by mothers. This is forbidden, for they are menial offices

which seniors should never be permitted to perform.

1549. Vinasamabhikankhatam is explained in the alternative by the

commentator in a very fanciful way. Kriyavatam is explained as 'observant

of the duties of Tirthavasins.'

1550. The commentator is for explaining the second line exoterically.

1551. Dehat is Deham prapya. Yena is yena pumsa. Upapaditam has reference

to panchatwam in the previous verse. The sense of the verse is this: he

who meets with a sudden death in a tirtha or sacred place, does not

become emancipated but obtains another body in his next life similar to

the one he loses. Adhyanam gatakah is that though set or placed on the

path of Emancipation, yet he becomes a traveller: his state is due to the

inglorious manner of his dissolution.

1552. The object of this verse is to show that the man dying in a sacred

place becomes reborn as a Rudra or a Pisacha and quickly attains to

Emancipation in consequence of his contiguity to Siva. Mokshabhuteshu is

Moksha-yogyeshu. The neuter form of taddeham is arsha.

1553. Gunanancha in the second line of verse 14 refers to the objects of

the senses, which, as explained in previous Sections, have no independent

existence, for they exist only as they exist in desire. The compound of

the primal essences and the other things mentioned assumes different

shapes through the force of the desires of previous lives.

1554. Acts are all perishable in respect of their consequences.

1555. It is difficult to give foreigners an idea of what is called

Apamrityu. All deaths that are caused by such accidents as involve

ignominy are called Apamrityu. Death from snake-bite, from a fall, by

drowning, at the horns of an animal, etc., are instances of Apamrityu.

1556. Both yasya and sa refer to the foe called Ignorance.' Rajaputra is

a vocative. Paraiti is nasyati.

1557. Vanchate is preceded by kamena understood.

1558. It has been explained in previous sections that sreyas or nisreyas

means good or excellent as applied to moral merit.

1559. By buddhiman is meant the man who is freed from attachment.

Similarly, by durbuddhih is meant the man who is the slave of attachments.

1560. Karanapekshi is thus explained by the commentator:

karanaphaladanatmika kriya tannirvittyapekshi. The sense is that sin can

never be destroyed except by endurance of its fruits.

1561. The sense is that after the manner of the fabulous gem, Jiva

attracts to itself, through Yoga, the status of Brahma.

1562. The Burdwan translator, without understanding the commentary, makes

utter nonsense of this verse. K.P. Singha is not far wrong, but he does

not bring out the principal point which is sought to be inculcated here.

Sesame seeds are repeatedly mixed with fragrant The more they are so

mixed the more fragrant do they become. After the same manner, men

acquire the quality of Sattwa by associating with persons of cleansed

souls. The measure of Sattwa is dependent on the measure of the

association.

1563. The track is that of Knowledge. Vide verse 3 above.

1564. Having used the words vistaran (Diverse) and samkshepah (Few), in

the second line of this triplet, the speaker explains their meaning in

the third. By 'Diverse' is meant all those fruits that consist of

unstable enjoyments; hence, the diverse acts laid down in the Vedas and

other scriptures. By 'Few' is meant Renunciation, or abstention from

acts. What is said, therefore, in this verse is this: they that betake

themselves to acts, which for their fruits all sorts of enjoyment, meet

with misery; while they that abstain from acts or practise Renunciation

meet with happiness. Both the vernacular versions are incorrect.

1565. It is difficult to understand what is meant by this verse. By

progress in Yoga, the Soul can certainly cast off the mind and other

attributes by which it is invested. The simile is unintelligible. The

stalk of the lotus has its roots in mire. Does the first line mean,

therefore, that the stalk speedily springs upwards and leaves the mire at

its roots?

1566. The commentator explains that the intention of this verse is to

explain that the universe which is created by the mind is destroyed

afterwards by the mind itself.

1567. The sense is that one who has cast off objects of enjoyment and

become emancipated, does not obtain rebirth.

1568. I follow the commentator in his exposition of this verse. The

practice of fishermen (in India) is to sink their boats when they leave

them for their homes, and to raise them again when they require them the

next day. They do not leave their boats afloat for fear of the injury the

waves may do to them by tossing them too much.

1569. By Prakriti here is meant the harmony of Sattwa, Rajas, and Tamas.

As long as these three qualities are in harmony with one another, i.e.,

as long as there is no preponderance in any of them over the other two,

so long there cannot be creation or the operations of the buddhi or

understanding.

1570. In this verse the word Prakriti is used in an entirely different

sense. It means here Ignorance.

1571. Sariragriha-sanjnasya is 'of one who regards his body to be an

accompaniment of the Soul instead of regarding it to be the Soul.' 'Who

regards purity as its sacred water', i.e., who, without resorting to the

sacred waters whither others go for cleansing themselves, thinks that

purity, both internal and external, is capable of cleansing him.

1572. Vide note to verse 21 above.

1573. The object of the verse is to show that one should not, for the

sake of friends and kinsmen and spouses and children, abstain from

pursuing one's true end. The practice of charity again is the true diet

which supports a man.

1574. Astapadapada is a weight of gold. The word, as used in this verse,

means a quantity of gold. Whether the reading be mudreva or sutrena, the

sense remains unchanged. What is said here is that the mother, etc., are

like lines traced with gold by the side of real gold; i.e., the mother,

etc., are of no value or use in the acquisition of prosperity. K.P.

Singha misses the meaning. The Burdwan translator, however, makes a most

ridiculous exhibition of himself. Without understanding the commentary at

all, in fact, not having been able to read the words of the commentary

aright, he has produced a ridiculous jargon that is utterly

unintelligible. Daksha is a vocative, meaning 'possessed of cleverness.'

The words he daksha yatha, etc., of the commentator are read by the

Burdwan Pundit as: deha-kshaya, etc.'

1575. Apariharavan is incapable of being resisted. Samagatih as wind.

Asmasara-vihitam is 'made by means of iron or the saw.' Asmasara stands

here for krakacha or karapatra.

1576. The commentator explains that by tapah is meant the practice or

observance of one's own duties. Damah is restraining the senses. Satyam

is truthfulness of speech, and atmaguptih is subjugation of the mind. The

knots are attachments and desires, etc.

1577. i.e., the assailant, finding his victim forgiving, himself burns

with repentance.

1578. Vishayena yami is the correct reading; i.e., then here is palatal,

and vishayena is in the instrumental case. The Bengal reading is vicious,

for it reads Vishaye nayami.

1579. The Moon is endued with nectar, and, therefore, might have been

such a man's equal; but the Moon waxes and wanes; therefore, the Moon

cannot approach to an equality with such a man who is the same under all

changes. Similarly, the wind, though unstained by the dust it bears is

not the equal of such a man; for the wind is changeful, having slow,

middling and quick motion. The Burdwan translator makes utter nonsense of

the reference to the Moon and the wind. K.P. Singha gives the sense

correctly.

1580. The commentator explains that the object of this verse is to show

the merits of that man whose ignorance has disappeared.

1581. i.e., when Brahmanas incur obloquy they are said to become impure;

they are again regarded as possessing the status of humanity only because

they die.

1582. The examples of. Viswamitra and others may be cited in this

instance.

1583. Dharana is holding the soul in self-reflection, preventing it the

while from wandering. Samadhi is complete abstraction.

1584. Akhandam is Sarvakalam; uposhya is tyaktwa. K.P. Singha wrongly

translates this verse. He takes mansam for masam; but no difference of

reading occurs between the Bengal and Bombay texts.

1585. The ten properties included in Sattwa or Goodness are gladness,

cheerfulness, enthusiasm, fame, righteousness, contentment, faith,

sincerity, liberality, and lordship. The nine properties included in

Rajas or Passion are belief in the deities, (ostentatious) charity,

enjoyment and endurance of happiness and sorrow, disunion, exhibition of

manliness, lust and wrath, intoxication, pride, malice, and disposition

to revile. The eight qualities included in Tamas or Darkness are

unconsciousness, stupefaction, excess of stupefaction, muddiness of the

understanding; blindness (of results), sleep, heedlessness, and

procrastination. The seven incidents of Buddhi or the Understanding are

Mahat, consciousness, and the five subtile essences. The six incidents of

Mind are Mind and the five senses. The five incidents appertaining to

Space are space, water, wind, light, and earth. According to a different

school of philosophy, Buddhi, or the Under-standing is said to have four

incidents appertaining to it, viz., doubt, ascertainment, pride, and

memory. Tames (darkness) also is otherwise regarded to have only three

incidents, viz., inability of comprehension, partial comprehension, and

totally erroneous comprehension. Rajas (Passion) is (according to this

school) regarding as having only the two incidents of inclination (to

act) and sorrow. Sattwa has but one incident viz., Enlightenment.

1586. 'Durga' is an inaccessible region such as a forest or wilderness

which cannot be passed through except with great pain and danger.

1587. The correct reading seems to be sthira-vratati-samkulam.

1588. Udadhi is, literally, a water-jar. In this country most people,

while swimming, use water jars as buoys. The mouth of jar being dipped

into the water the air confined within it serve to support heavy weights.

I have heard that the most rapid currents are crossed by milkmaids in

this way, all the while bearing milk pails on their heads.

1589. In the second line of 72, dustaram janma means janma-yuktam

dustaram.

1590. The sense seems to be that by practising the Sankhya doctrine men

cease to have any regard for even their gross bodies. They succeed in

realising their existence as independent of all earthly or heavenly

objects. What is meant by the Sun bearing them in his rays and conveying

to them all things from every part of the universe is that these men

acquire great puissance. This is not the puissance of Yoga but of

knowledge. Everything being regarded as unsubstantial and transitory, the

position of Indra himself, or of Brahman, is looked upon as desirable and

unworthy of acquisition. Sincere conviction of this kind and the course

of conduct that is confirmable to it is literally puissance of the

highest kind, for all the purposes of puissance are capable of being

served by it.

1591. This is taken as meaning that the Sankhyas are conveyed to the

firmament of the heart. Perhaps, what is intended by it is that they

become withdrawn from external objects and even the impressions of all

external things.

1592. Perhaps, this means the pleasures of heaven.

1593. i.e., they who have identified themselves with Brahma.

1594. Yudhisthira's question seems to be this. Is there or is there not

consciousness in the emancipate state? Different scriptures answer this

question differently. If it be said that there is consciousness in that

state, then why discard heaven and its pleasures, or the religion of

Pravritti or acts which lead to those pleasures? Where is the necessity

then of Sannyasa or the religion of Nivritti or abstention from all acts?

On the supposition of there being consciousness in the emancipate state,

the Religion of Pravritti should be taken as superior. If, on the other

hand, the existence of consciousness be denied, that would be an error.

Dnkshataram is ayuktaram.

1595. Although I make use of the word 'perceive' yet remembering that the

mind is included among the senses and regarded as the sixth sense, the

functions of recollection, representation, etc., are also implied by the

word pasyati. The Burdwan translator gives a ridiculously erroneous

version of this verse.

1596. The commentator explains that the simile of the froth is introduced

in consequence of its disappearance with the disappearance of water. K.

P. Singha is incorrect in taking the instance of froth as illustrative of

the quickness of the destruction.

1597. Sarvatra does not mean 'through every part of the sleeper's body'

as. K. P. Singha takes it, but sarvavishaye as the commentator correctly

explains it.

1598. Iha is sapne Anisah is nasti isah or pravartaah yasya.

1599. For the Soul, in dreams, sees and hears and touches and smells

etc., precisely as it does while awake.

1600. The sense seems to be that a person who becomes emancipate in this

life becomes so in Samadhi. When the state of Samadhi is over, his mind

and senses return; and returning they do the bidding of the Supreme,

i.e., bring about both happiness and misery, which, of course, are the

consequences of the acts of past lives though that happiness and misery

are not felt. In the next verse is said that these men very soon leave

their bodies and become freed from rebirth.

1601. There are two kinds of Emancipation: one is attainable here, in

this body, it is Jivan-mukti; the other is Videha-kaivalya or that which

becomes one's when one is bodiless. In 98, Jivan-mukti has been spoken

of. In this verse, the observations apply to Videha-kaivalya.

1602. Vadanti is stuvanti. Such men hymn its praises by regarding it as

Supreme Deity possessed of attributes. Those attributes, of course, are

the result of illusion, for in its real nature there can be no attributes

in Brahma.

1603. Brahma is knowledge without duality i.e., knowledge without the

consciousness of knower and known. The knowledge or cognition of an

object, when object is annihilated, assumes the form of that knowledge

which is called Brahma.

1604. The commentator explains that the object of this verse is to show

that among mobile creatures those endued with knowledge are superior, and

among all kinds of knowledge, the knowledge occurring in the Sankhya

system is the highest.

1605. i.e., if in consequence of any defect of practice or Sadhana, the

Sankhyas fail to attain to Emancipation, they at least become translated

into gods.

1606. i.e., it is everything.

1607. That Narayana who does all this is the embodiment of the Sankhya

system.

1608. The commentator explains the compound Adhyatmagatinischayam

differently.

1609. Both the vernacular translator render this verse wrongly.

1610. Vasyante is explained by the commentator as implying Brahmanah ante

and not 'at the end of that night'. The line occurs in Mann (Chap 1. 74)

where ante refers to Brahmana's day and night. Vasishtha here refers to

Mohapralaya and not any intermediate Pralaya.

1611. In the creation of Mahan or Prajapati or Virat, and of

Consciousness, the element of Tamas or ignorance predominates.

1612. This is a very abstruse verse. I am not sure that I have understood

it correctly, What is said here seems to be this from Akshara arose

Hiranyagarbha: from Hiranyagarbha arose Virat. This, that or the other is

worshipped by ordinary men, while persons possessed of real insight do

not invest any of them with attributes worthy of worship. The speaker

says that the ascription of attributes, called Ignorance, and the

non-ascription for destruction of that ascriptions called Knowledge,

(with respect to Virat or Hiranyagarbha or Akshara) then arose. It might

be asked that when there were no men as yet to worship or to condemn such

worship, how could the two arise? The answer is that the two, in their

subtile forms, came into existence and were after-wards availed of by men

when men come into being.

1613. From Akshara or the Indestructible is Hiranyagarbha. From

Hiranyagarbha is Mahan or Virat and Consciousness. From the last are the

subtile elements.

1614. The meanings of such verses depend upon the grammatical

significations of certain words that are used. They can scarcely be

rendered accurately into any other language not derived from Sanskrit.

What is said here is that it is Prakriti which must be said to be the

Adhishthatri of the universe. Vishnu is not so. Vishnu, Brahma, Akshara,

or the Indestructible, however, is said to cover or _pervade_ the

universe (vyapnoti). Vishnu is Vyapka but not Adhishthatri.

1615. In the previous section it has been said that through Tamas he

takes birth among the intermediate orders, through Rajas among human

beings, and through Sattwa among gods. The root kshi in Gunakshayat means

aisarvya or puissance.

1616. The soul weaves a cocoon with attributes (or, acts which result

from attributes), and though free deprives himself of freedom.

1617. Made of Chit and Not-Chit combined.

1618. The sense seems to be that the obligation to explain a treatise in

the midst of a conclave always stimulates the best faculties, and if it

is a conclave of the learned the friction of intellects is sure to bring

out the correct sense.

1619. For enables them to conquer Ignorance.

1620. When Pranayama is performed with the aid of mantras or yapa, it is

said to be saguna or sagarbha or endued with substance. Concentration of

mind, however, is made without the aid of such yapa.

1621. The two and twenty sanchodans of Preranas are the two and twenty

modes of transmitting the Prana breath from the toe of the foot to the

crown of the head. That which transcends Prakriti is the Supreme Soul.

1622. The reading I adopt is na-kathyate.

1623. Atmanah is Iswarat parah.

1624. Parisankhyadarsanam is explained by the commentator thus:

Parisankhyanam, is parivarianam, i.e., the gradual pravilapam of errors;

Lena darsanam or sakshatkaram.

1625. The commentator explains that nistattwah means nirgatam tattwam

aparoksham yasmat.

1626. Param Aparam, and Avyayam are theirs in consequence of

Ajksharabhavatwa. Aparam means satyakamatwa, satyasamkalpatwa, etc.'

i.e., puissance. Param is the indescribable felicity of Samadhi. The

Srutis declare that knower of Brahma becomes Brahma.

1627. Hence, as the commentator explains, by knowing what is called the

Unmanifest one is capable of attaining to omniscience.

1628. What is stated here is this, the Unmanifest or Prakriti, by

modification, produces Mahat and the other principles. But the agency of

Purusha also is necessary for such production, for Prakriti can do

nothing without Purusha, and Purusha also can do nothing without

Prakriti. The principles of Mahat and the rest, therefore, may be said to

have their origin as much in Purusha as in Prakriti. Beside, the two

being naturally dependent on each other, if Prakriti be called Kshara,

Purusha also may be so called.

1629. i.e., Jiva or Purusha.

1630. High, such as gods, middling, such as human beings and low, such as

animals.

1631. Budha is Bodha or pure Knowledge. Abudha is the reverse of Budha.

The Supreme Soul is Knowledge, while Jiva is Ignorance.

1632. In consequence of Jiva's union with or attachment to Prakriti. Jiva

takes this object for a vessel; that for a mountain, and that other for a

third. When knowledge comes, Jiva succeeds in understanding that all his

impressions are erroneous and that the external world is Only a

modification of Self. In consequence of Jiva's capacity to comprehend

this, he is called Budhyamana or Comprehender.

1633. Drisya and Adrisya, are the Seen and the Unseen, that is the gross

and the subtile, or effects and causes. Swabhavena anugatam is inhering

(unto all of them,) in its own nature, that is, Brahma pervades all

things and unites with them without itself being changed as regards its

own nature. Vudyate has manishibhih understood it.

1634. Tattwa is explained by the commentator as anaropitaruom, i.e.,

invested with any form in consequence of Ignorance; Not-Tattwa is

nityaparoksham i.e., always within the ken of the understanding.

1635. That indication is 'I am Brahma.' Such conviction or knowledge even

which characterises those that are awakened or Buddha, is cast off by the

twenty-sixth.

1636. These examples are often used to explain the difference between the

Jiva-soul and the Supreme Soul. The Udumvara is the fruit of the Ficus

glomerate. When ripe and broken, the hollow centre is seen to contain

many full-grown gnats. The gnat lives in the fruit but is not the fruit,

just as the fish though living in the water is not the water that is its

home. Jiva, after the same way, though living in the Supreme Soul, is not

the Supreme Soul.

1637. Parah is Anyah or Chidatman. Paradharma means 'partaking' of the

nature of Kshetra in which he resides. Sameyta is 'kshetrena iva ekebhya.'

1638. This is a simile very often used for illustrating the danger of

pursuing objects of the senses. Collectors of honey used to rove over

mountains, guided by the sight of flying bees. These men frequently met

with death from falls from precipices.

1639. The Burdwan translator renders this verse incorrectly.

1640. This has been repeatedly laid down in the Hindu scriptures. Gifts

produce no merit unless made to deserving persons. If made to the

undeserving, instead of ceasing to produce any merit, they become

positively sinful. The considerations of time and place also are to be

attended to. By failing to attend to them, sin is incurred where merit is

expected. Truth becomes as sinful as a lie, under particular

circumstances; and a falsehood becomes as meritorious as truth under

circumstances. The Hindu scriptures make circumstance the test of acts.

1641. These, including Mind, form the tale of sixteen called Vikriti or

modifications of Prakriti.

1642. These are the subtile principles or Tanmatras and not the gross

elements.

1643. Mahat is sometimes called Buddhi hence the creation of

Consciousness from Mahat must be creation relating to Buddha.

1644. Arjjava mean 'relating to straight paths or courses,' so called

from the straight course of these winds or breaths. By reference to these

breaths is intended the other limbs of the physical system besides those

already indicated.

1645. Rishi here means Mahan or Great. Consciousness is said to have an

excellent essence, and is also a Bhuta because of its capacity to produce

the Great Bhutas, five in number.

1646. These, the commentator explains, are Mind, Buddhi or Understanding

Consciousness, and Chitwa, considered as Vyashti instead of as Samashthi.

These are the sires of the primeval sires, i.e., from these sprung the

Mahabhutas or Great creatures (viz., the five primal elements).

1647. Devah's is explained by the commentator as meaning the Senses and

the four inner faculties. Devaih he thinks, refers to the Bhutas or Great

elements. Literally rendered, the verse would read as 'the Devas are the

Children of the Pitris; with the Devas, all the worlds of Mobile Being

have been covered.' It is not safe to reject the learned commentator.

1648. These two verses refer to the power of the attributes of sound

etc., over Jiva. Loves and hates, and all kinds of relationship of Jiva

are due to the action of the attributes named.

1649. The duration here given has reference to the day and the night of

the Mahabhutas.

1650. Prakritisthah means 'in his own Prakriti or nature.' The sense of

the line is that Purusha, even when residing in the case that Prakriti

provides him with, does not partake of the nature of Prakriti but

continues to be undefiled by her.

1651. I expand this verse for bringing out the meaning. A verbal

rendering will become unintelligible.

1652. This is a difficult verse, I am not sure that I have understood it

correctly. The sense to be that Prakriti, which is really unintelligent

and incapable of enjoyment or endurance, becomes intelligent and capable

of enjoyment or endurance in consequence of being united with Purusha who

is intelligent. Thus when pleasurable or painful sensation are felt, it

is the body that seems to feel it only in consequence of the Soul that

presides over it.

1653. The first line of 7 is the same in sense as the second line of 8.

In the Bombay text, only the second line of 8 occurs, while the first

line of 7 has been justly omitted. In fact, Tattwa and the Prakriti are

the same thing.

1654. This refers to the opinion of the atheistic Sankhyas.

1655. By the word Rudra is meant Prana and the other breaths. The

commentator explains that the etymology is utkramana kale dehinam

rodayanti iti Rudrah Pranah. By regulating the vital breaths and the

senses, Yogins attain to Yoga puissance and succeed in roving wherever

they please in their linga-sarira or subtile bodies.

1656. The eight limbs of Yoga are Pranayama, Pratyahara, Dhyana, Dharana,

Tarka, Samadhi, with the two additional ones of Yama and Niyama.

1657. In the first line of 9 the word Pranayama is used to mean

regulation of the vital breaths. In the second line, the same word

implies the ayamah or nigraha of the senses with the mind. By Dharana is

meant the fixing of the mind, one after another, on the sixteen things

named in treatises on Yoga. By ekagrata of the mind is meant that

concentration in which there is no longer any consciousness of difference

between, Dhyatri, Dhyeya, and Dhyana.

1658. It is difficult for those who do not practise Pranayama to

understand this fully. The fact is, Saguna Pranayama, when the breath is

inhaled, the inhalation is measured by the time taken up in mentally

reciting a well-known mantra. So when inhaled breath is suspended, the

suspension is measured by the time taken in mentally reciting a

particular mantra. When therefore, the suspended breath should be

exhaled, it should be done by similarly measuring the time of exhaling.

For beginners, this Saguna Pranayama is recommended. Of course only

exhalation has been spoken of but it applies equally to inhalation and

suspension. These three processes, in Yoga language, are Puraka,

Kumbhaka, and Rechaka.

1659. Ekantasilin means a Sannyasin, Atmarama is one who takes pleasure

in one's soul instead of in spouses and children.

1660. The pole-star.

1661. Chakre literally means 'I made'. The commentator explains it as

equivalent to swayam avirbhut.

1662. Vipriya evidently means 'what is not agreeable.' There was

evidently a dispute between Yajnavalkya and his maternal uncle

Vaisampayana, the celebrated disciple of Vyasa. This dispute is

particularly referred to in the next verse. Vaisampayana had been a

recognised teacher of the Vedas and had collected a large number of

disciples around him. When, therefore, the nephew Yajnavalkya, having

obtaining the Vedas from Surya, began to teach them, he was naturally

looked upon with a jealousy, which culminated (as referred to in the next

verse) into an open dispute about the Dakshina to be appropriated in the

Sacrifice of Janaka. The Burdwan translator incorrectly renders the word

vipriya which he takes to mean as 'very agreeable.' In the Vishnu Purana

it is mentioned that a dispute took place between Yajnavalkya and Paila.

The tatter's preceptor, Vyasa, came, and taking his side, asked

Yajnavalkya to return him the Vedas which he had obtained from him.

Yajnavalkya vomited forth the Vedas. These were instantly devoured by two

other Rishis in the form of Tittiri birds. These afterwards promulgated

the Taittiriya Upanishads.

1663. This shows that I was then regarded as the equal of Vaisampayana

himself in the matter of Vedic knowledge. Sumanta and Paila and Jaimini,

with Vaisampayana, were the Rishis that assisted the great Vyasa in the

task of arranging the Vedas.

1664. This is called the fourth science, the three others being the three

Vedas, Axis culture, and the science of morality and chastisement.

1665. Prakriti is regarded as something in which Sattwa, Rajas, and Tamas

reside in exactly equal proportion. All the principles of Mahat, etc.

which flow from Prakriti, are characterised by these three attributes in

diverse measure.

1666. By Mitra is meant here the deity giving light and heat. By Varuna

is meant the waters that compose the universe.

1667. Kah, the commentator explained, is anandah or felicity.

1668. The comparison lies in the folly of the two persons indicated. One

churning ass's milk for butter is only a fool. Similarly, one failing to

understand the nature of Prakriti and Purusha from the Vedas is only a

fool.

1669. give a literal rendering of this verse for showing how difficult it

is to understand the meaning. The commentator correctly explains the

sense which is as follows: anyah or the other is the Soul as

distinguished from its reflection upon Prakriti, that is the Soul in its

real character as independent of Prakriti. What is said here is that when

the Soul, in its real character beholds, or acts as a witness of

everything (i.e., as exists in the states of wakefulness and dream),

becomes conscious of both itself (the Twenty-fifth) and Prakriti (the

Twenty-fourth) when, however, it ceases to behold or act as such witness

(i.e., in the state of dreamless slumber of Yoga-samadhi), it succeeds in

beholding the Supreme Soul or the Twenty-sixth. In simple language what

is said here is that the Soul becomes conscious of both itself and

Prakriti in the state of wakefulness and dream. In Samadhi alone, it

beholds the Supreme Soul.

1670. What is said here is that the Twenty-sixth or the Supreme Soul

always beholds the Twenty-fifth or the Jiva-soul. The latter, however,

filled with vanity, regards that there is nothing higher than it. It can

easily, in Yoga-samadhi, behold the Twenty-sixth. Though thus competent

to behold the Supreme Soul, it fails ordinarily to behold it. The

commentator sees in this verse a reputation of the doctrine of the

Charvakas and the Saugatas who deny that there is a Twenty-sixth Tattwa

or even a Twenty-fifth which they identify with the Twenty-fourth.

1671. Tatsthanat is explained by the commentator as Varasya

avaradhisrhanat, i.e., in consequence of vara overlying the avara. The

instance of the string and the snake is cited. At first the string is

erroneously taken for the snake. When the error is dispelled, the string

appears as the string. Thus the Supreme and the Jiva-soul come to be

taken as one when true knowledge comes.

1672. The ordinary doctrine is that the Jiva-soul is indestructible, for

it is both unborn and deathless, its so called births and deaths being

only changes of the forms which Prakriti undergoes in course of her

association with it, an association that continues as long as the

Jiva-soul does not succeed in effecting its emancipation. In this verse

the ordinary doctrine is abandoned. What is said here is that the

Jiva-soul is _not_ deathless, for when it becomes identified with the

Supreme Soul, that alteration may be taken as its death.

1673. This is a very difficult verse. Pasya and apasya are drashtri and

drisya, i.e., knower and known (or Soul and Prakriti) Kshemaya and Tattwo

are drik and drisya, i.e., knowledge and known. One that sees no

difference between these that is, one that regards all things as one and

the same, is both Kevala and not-Kevala, etc, meaning that such a person,

though still appearing as a Jiva (to others) is in reality identifiable

with the Supreme Soul.

1674. This may mean that as men speak, and as speech is Brahma, all men

must be regarded as utterers of Brahma. If, again, Brahma be taken to

mean the Vedas in special, it may imply that all men utter the Vedas or

are competent to study the Vedas. Such an exceedingly liberal sentiment

from the mouth of Yajnavalkya is compatible only with the religion of

Emancipation which he taught.

1675. The doctrine is that unless acts are destroyed, there can be no

Emancipation.

1676. Literally, 'these are not obstacles by external nature,' and are

therefore irremovable by personal exertion of the ordinary kind.

1677. Sanchodayishyanti implies questioned. Here it means questioning the

king internally or by Yoga power.

1678. Utsmayan is explained by the Commentators as 'priding himself upon

his own invincibleness.' Ayaya bhavam implies her determination to make

the king dumb. Visesayan is abhibhavan.

1679. Sammantum is explained by the Commentator as equivalent to samyak

jnatum.

1680. It is difficult to say in what sense the word vaiseshikam is used

here. There is a particular system of philosophy called Vaiseshika or

Kanada; the system believed to have been originally promulgated by a

Rishi of the name of Kanada. That system has close resemblance to the

atomic theory of European philosophers. It has many points of striking

resemblance with Kapila's system or Sankhya. Then, again, some of the

original principles, as enunciated in the Sankhya system, are called by

the name of Visesha.

1681. The mention of Vidhi indicated, as the commentator explains,

Karmakanda. The value of Karma in the path of Emancipation is to purify

the Soul.

1682. K. P. Singha wrongly translates this verse.

1683. There is equal reason in taking up etc., implies that the bearing

of the sceptre is only a mode of life like that of holders of the

triple-stick. Both the king and the Sannyasin are free to acquire

knowledge and both, therefore, may attain to Emancipation notwithstanding

their respective emblems. In the emblems themselves there is no efficacy

or disqualification.

1684. The object of this verse is to show that all persons, led by

interest, become attached to particular things. The littleness or

greatness of those things cannot aid or bar people's way to Emancipation.

'I may be a king, says Janaka, and thou mayst be a mendicant. Neither thy

mendicancy nor my royalty can aid or obstruct our Emancipation. Both of

us, by Knowledge, can achieve what we wish, notwithstanding our outward

surroundings.

1685. Hence, by changing my royal life for that of a bearer of the

triple-stick I can gain nothing.

1686. Yukte in the first line means in the Yogin. The Bombay reading

Tridandanke is a mistake for Tridandakam. The Bombay text reads na

muktasyasti gopana, meaning that 'there is no relief for one that has

fallen down after having arisen in Yoga.' The Bengal text reads

vimuktasya. I adopt the Bengal reading.

1687. What the king says is that he, the king, had made no assignation

with the lady is consequence of which she could be justified in entering

his body. The word Sannikarsha here means sanketa. Both the vernacular

translators render this word wrongly.

1688. These faults and merits are set forth in the verses that follow.

1689. Saukshmyam, is literally minuteness. It means ambiguity here. I

have rendered verse 81 very closely to give the reader an idea of the

extreme terseness of these verses. For bringing out the meaning of the

verse, the following illustration may serve. A sentence is composed

containing some words each of which is employed in diverse senses, as the

well-known verse of Parasara which has been interpreted to sanction the

remarriage of Hindu widows. Here, the object indicated by the words used

are varied. Definite knowledge of the meaning of each word is arrived at

by means of distinctions, i.e., by distinguishing each meaning from every

other. In such cases, the understanding before arriving at the definite

meaning, rests in succession upon diverse points, now upon one, now upon

another. Indeed, the true meaning is to be arrived at in such cases by a

process of elimination. When such processes become necessary and or

seizing the sense of any sentence, the fault is said to be the fault of

minuteness or ambiguity.

1690. To take the same example; first take the well-known words of

Parasara as really sanctioning the remarriage of widows. Several words in

the verse would point to this meaning, several others would not. Weighing

probabilities and reasons, let the meaning be tentatively adopted that

second husbands are sanctioned by the Rishi for the Hindu widow. This is

Sankhya.

1691. Having tentatively adopted the meaning the second husbands are

sanctioned by the verse referred to, the conclusion should be either its

acceptance or rejection. By seeing the incompatibility of the tentative

meaning with other settled conclusions in respect of other texts or other

writers, the tentative meaning is capable of being rejected, and the

final conclusion arrived at, to the effect, that the second husband is to

be taken only according to the Niyoga-vidhi and not by marriage.

1692. By prayojanam is meant the conduct one pursues for gratifying one's

wish to acquire or avoid any object. Wish, in respect of either

acquisition or avoidance, if ungratified, becomes a source of pain. The

section or conduct that one adopts for removing that pain is called

Prayojanam. In the Gautama-sutras it is said that yamarthamadhikritya

pravartate, tat prayojanam. The two definitions are identical.

1693. By occurrence of these five characteristics together is meant that

when these are properly attended to by a speaker or writer, only then can

his sentence be said to be complete and intelligible. In Nyaya

philosophy, the five requisites are Pratijna, Hetu, Udaharana, Upanaya,

and Nigamana. In the Mimansa philosophy, the five requisites have been

named differently. Vishaya, Samsaya, Purvapaksha, Uttara, and Nirnaya.

1694. These characteristics, the commentator points out, though numbering

sixteen, include the four and twenty mentioned by Bhojadeva in his

Rhetoric called Saraswati-kanthabharana.

1695. Parartham means, as the commentator explains, of excellent sense.

It does not mean Paraprayojanam as wrongly rendered by the Burdwan

translator. The latter's version of the text is thoroughly unmeaning.

1696. What Sulabha says here is this: the great primal elements are the

same whether they make up this body or that other body; and then it is

the same Chit that pervades every combination of the great elements. The

object of this observation is to show that Janaka should not have asked

these questions about Sulabha, he and she being essentially the same

person. To regard the two as different would indicate obscuration of

vision.

1697. What is meant by this is that when creatures are said to possess

more of sattwa and less of sattwa, sattwa seems to be a principle that is

existent in the constitutions of creatures.

1698. By the word Kala is meant the 16 principles beginning with Prana.

What is intended to be said is that as long as the principle of Desire

exists, rebirth becomes possible. The universe, therefore, rests on the

principle of Desire or Vasana. The senses, etc. all arise from this

principle of Vasana.

1699. By Vidhi is meant that righteousness and its reverse which

constitute the seed of Desire. By Sukra is meant that which helps that

seed to grow or put forth its rudiments. By Vala is meant the exertion

that one makes for gratifying one's desire.

1700. The fact then of continual change of particles in the body was

well-known to the Hindu sages. This discovery is not new of modern

physiology. Elsewhere it has been shown that Harvey's great discovery

about the circulation of the blood was not unknown to the Rishis.

1701. The instance mentioned for illustrating the change of corporal

particles is certainly a very happy one. The flame of a burning lamp,

though perfectly steady (as in a breezeless spot), is really the result

of the successive combustion of particles of oil and the successive

extinguishment of such combustion Both this and the previous verse have

been rendered inaccurately by K.P. Singha.

1702. Hence the questions of Janaka, asking as to who the lady was or

whose, were futile.

1703. The seven ways are as follows: Righteousness and Wealth and

Pleasure independently and distinct from one another count three, then

the first and second, the first and third, and second and third, count

three and lastly, all three existing together. In all acts, one or other

of these seven may be found. The first and second exist in all acts whose

result is the righteous acquisition of wealth; the first and third exist

in the procreation of children in lawful wedlock; the second and third in

ordinary acts of worldly men. Of acts in which all three combine, the

rearing of children may be noticed, for it is at once a duty, a source of

wealth, and a pleasure. K.P. Singha omits all reference to these seven

ways, while the Burdwan translator, misunderstanding the gloss, makes

utter nonsense of it.

1704. The king may order some men to do some things. These men, after

obeying those orders, return to him to report the fact of what they have

accomplished. The king is obliged to grant them interviews for listening

to them.

1705. The commentator explains that the three others are Vriddhi, Kshaya,

and Sthana, all of which arise from policy. Some of the seven limbs are

inanimate, such as the treasury. But it is said that the treasury

supports the ministers, and the ministers support the treasury.

1706. Hence, when every kingdom has a king, and kings too are many, no

one should indulge in pride at the thought of his being a king.

1707. The object of this verse is to show that as Janaka rules his

kingdom without being attached to it, he cannot lay claim to the merit

that belongs to kings.

1708. Upaya or means implies here the attitude of sitting (as in Yoga).

Upanishad or method implies sravana and manana i.e., listening and

thinking. Upasanga or practices imply the several limbs of Dhyana, etc.

Nischaya or conclusion has reference to Brahma.

1709. I expand this verse fully.

1710. The na in the second line is connected with Vyayachcchate.

1711. The object of this verse is to show that the words uttered by

Sulabha were unanswerable. To attain to Emancipation one must practise a

life of Renunciation instead of continuing in the domestic mode.

1712. These foes are, of course, the passions.

1713. Literally, the world is only a held of action, implying that

creatures, coming here, have to act: these actions lead to rewards and

punishments, both here and hereafter. The way to Emancipation is, as has

been often shown before, by exhausting the consequences of acts by

enjoyment or sufferance and by abstaining, from further acts by adopting

the religion of Nivritti.

1714. Kulapatam is explained by the commentator as Mahanadipuram. In

Naram etc, venumivodahritam (as in the Bombay text) or venumivoddhhatam

(as in the Bengal text) is rather unintelligible unless it be taken in

the sense in which I have taken it. K. P. Singha mistranslates Kulapatam,

and the Burdwan translator misunderstands both Kulaparam and

venumivoddhatam.

1715. i.e., to uphold it by doing the duties of a Brahmans.

1716. Prachalita-dharma etc, implies those that have fallen away from

righteousness. The Burdwan translator misunderstands the verse.

Karanabhih is kriabhih.

1717. The Commentator explains that this verse is for assuring

Yudhishthira that kings are competent to obtain felicity in the next

world. Anupagatam is explained by the Commentator as not attainable in

even thousands of births.

1718. Rudhirapah is blood-sucking worms. Uparatam is dead.

1719. The ten boundaries or commandments, as mentioned by the

Commentator, are the five positive ones, viz., Purity, Contentment,

Penances, Study of the Vedas, Meditation on God, and the five negative

ones, viz., abstention from cruelty, from untruth, from theft, from

non-observance of vows, and from acquisition of wealth.

1720. Chirasya is grammatically connected with na vudhyase, meaning 'that

thou art always blind etc.' The Burdwan translator misunderstands it

completely and takes it as equivalent to achirena. K. P. Singha skips

over it.

1721. The Burdwan translator gives a ridiculous version of the verse.

1722. Kevalam nidhim is literally, 'ones only treasure'. It may imply

either Samadhi or Brahma. Acts, whether good or bad, all arise from

error. Abstention from acts is the true way to Emancipation.

1723. The passions are spoken of as wolves.

1724. The sight of golden trees is a premonitory sign of Death.

1725. Literally rendered, the verse would run thus: Before the cooking is

complete of the Yavaka of a rich man, in fact, while it is still

uncooked, thou mayst meet with death. Do thou, therefore, hasten. By

Yavaka is meant a particular kind of food made of ghee and flour or

barley.

1726. In verse 53 it is said that the Soul is the witness in the other

world of all acts and omission in this life. In verse 54, what is said is

that the existence of the Soul when the body is not, is possible, for

Yogins, in Yoga, live in their Soul, unconscious the while of their

bodies. The entrance of the acting-Chaitanya into that Chaitanya which

survives as the witness means the death of the body.

1727. The Burdwan translator gives an erroneous version of this verse.

1728. I think the sense is that only righteousness can bring a man to the

path that leads to happiness and not mere instructions howsoever repeated.

1729. The Commentator explains that Pramadagah is equivalent to

Pramadagrihavasin and refers to Antakah. Chamum is Indriyasenam Grahitam

is body. Yathagrahitam is dehamanatikramya. In this verse pura may mean

either in the near future or soon, or pura may mean before, i.e., before

the Destroyer makes thy senses so, etc.'

1730. The road in which thyself shalt be in front and thyself in the rear

is the road of Self-knowledge. The Burdwan translator does not understand

how the first line comes to mean Knowledge of Self! Accordingly, though

he uses the word amajnana (following the Commentator), yet he erroneously

repeats some of the words used in the line.

1731. The last word of the second line is muchyate and not yujyate. If

yujyate be adhered to, meaning would be 'freed the consequences of

ignorance and error, he would succeed in attaining to Brahma.'

1732. This is a very abstruse verse. I have rendered it, following the

lead of the Commentator, Srutam, he explains it 'the knowledge, born of

vedic declarations like Tattwamasi etc. Sarvamasnute is equivalent to

samastam Brahmandam vyapnoti, meaning such knowledge leads to sarvatmyam,

i.e., omniscience Tadetat etc., i.e., that omniscience is the darsanam,

of parampurushartha or Moksha. Kritajna upadishtam artham is Samhitam.

1733. The sense is that in course of our repeated rebirths we have got

these relations repeatedly and will get them as repeatedly. But we are,

in reality, quite unconnected with them. Their union with us like the

union of pieces of wood floating in a river, now joined together

temporarily, now separated.

1734. Mokshadaisikam is explained by the commentator as

Mokshandeshataram. K. P. Singha wrongly renders this word. This section

is called pavakadhyayanam, meaning chitta-sodhakadhyayanam, that is, the

lesson which, when read and mastered, is to lead to the cleansing of the

heart.

1735. Time, as a personified agent, is throwing all creatures at unequal

distances. Some are thrown near and some to a great distance. These

distances are regulated by the nature of the acts done by the creatures

thrown. Some are cast among animals, some among men. Throwing or hurling

them thus, Time drags them again, the binding-cords being always in his

hands.

1736. Both the vernacular translators have misunderstood the first line

of this verse although there is no difficulty in it. Apastamva says

drishto dharma-vyatikrama; Sahasancha purvesham. What Bhishma says here

is that one should not speak of those instances of Vyatikramah and

Sahasam.

1737. Although the Vedas came to Suka of their own accord, yet he was in

deference to the universal custom, obliged to formally acquire them from

a preceptor.

1738. Vyasa was the priest or Ritwija of the house of Mithila and as such

the kings of Mithila were his Yajyas or Yajamanas. The duty of a Yajamana

is to reverence every member of the priest's family. The sire, therefore,

cautions the son that he should not, while living with the king of

Mithila, assert his superiority over him in any respect.

1739. It is certain that one must abandon all acts before one can attain

to Emancipation. But then acts should not be cast off all at once. It is

according to this order that they should be abandoned, i.e., in the order

of the several modes.

1740. The karanas are the inner faculties.

1741. i.e., when Emancipation and omniscience have been attained in the

very first mode of life, no further need exists for conforming to the

three other modes of life.

1742. i.e., behold the Supreme Soul by his own Soul.

1743. Instead of papakam some texts read pavakam, meaning of the nature

of fire.

1744. After manasa, saha is understood. It does not mean that the senses

are to be restrained by the mind, but the words imply that the mind and

the senses are to be restrained. K. P. Singha renders the line correctly.

The Burdwan translator, as usual, is careless.

1745. K. P. Singha skips over this verse.

1746. i.e., he turned his soul's gaze on his soul and withdrew himself

from every worldly object.

1747. He no longer walked like ordinary men. Without trailing along the

solid support of the Earth, he proceeded through the sky.

1748. Popularly, Bhimaraja, the Lanius Malabaricus.

1749. It is believed that a person, by performing austere penances,

scorches the three worlds. It is in consequence of this effect of

penances that the superior deities were always compelled by the Asuras

and Danavas to grant them whatever boons they solicited.

1750. The sense is that if the Vedas are not constantly studied, they are

likely to be forgotten.

1751. Upaplava is Rahu or the ascending node. In many parts of Upper

India, during the hot months in particular, large quantities of dust are

raised by whirl winds in the afternoon or at evening called Andhi the

clouds of dust cover the moon for hours together.

1752. The lowest order of men, living by slaying animals.

1753. The verse in the Bengal texts is a triplet. In the Bombay edition,

the third line is excluded from verse 36. There is no inconvenience in

this, only, it should be cons-trued as referring to the wind called

Samana or Pravaha.

1754. Some texts read Jaytamvarah. If this be accepted, it should be an

adjective of Parivaha, meaning the foremost of all in the strength or

energy.

1755. The sacred river Ganga has it is said, three courses or streams.

One flows on the surface of the Earth; the second flows through the

nether regions, and the third flows through heaven.

1756. The first line runs into the second.

1757. Penances should be protected from wrath. By penances one attains to

great power. The ascetic's puissance frequently equals that of Brahman

himself. If, however, the ascetic indulges in wrath and curses one from

wrath, his puissance becomes diminished. For this reason, forgiveness is

said to be the highest virtue a Brahmana can practise. A Brahmana's might

lay in forgiveness. Knowledge also should be protected from honour and

dishonour, i.e. one should never _receive_ honour for his knowledge, that

is, do anything for the object of achieving honour. Similarly, one should

never do anything which may have the effect of dishonouring one's

knowledge. These are some of the highest duties preached in scriptures.

1758. The saying Satyadapi hitam vadet is frequently misunderstood. The

scriptures do not say that truth should be sacrificed in view of what is

beneficial, for such view will militate with the saying that there is

nothing higher than truth. The saying has reference to those exceptional

instances where truth becomes a source of positive harm. The story of the

Rishi who spoke the truth respecting the place where certain travellers

lay concealed, when questioned by certain robbers who were for killing

the travellers, is an instance to the point. The goldsmith's son who died

with a falsehood on his lips for allowing his lawful prince to escape

from the hands of his pursuers did a meritorious act of loyalty. Then,

again, the germ of the utilitarian theory may be detected in the second

line of this verse.

1759. To conquer the unconquerable means to attain to Brahma.

1760. In the Srutis, Paravara is an equivalent for the Supreme Soul. The

correct reading is nasyati at the end of the first line, and not pasyati

as in some of the Bengal texts. Adhering to pasyati (which gives no

meaning), the Burdwan translator gives a ridiculous and unmeaning version

of this verse, K. P. Singha, of course, adopts the correct reading.

1761. This verse is not at all difficult. The sense is that the man who

transcends all attachments never comes to grief if brought into union

with other creatures. The Burdwan translator gives a thoroughly unmeaning

version of this couplet.

1762. The object of this verse is to show that men of knowledge do not

perform sacrifices, in which, as a matter of course, a large number of

creatures is slain. Men wedded to the religion of Pravriti perform

sacrifices, Coming into the world in consequence of past acts, they seek

happiness (by repairing to heaven) along the way of sacrifices and

religious rites. A large number of creatures is slain, for besides the

victims ostensibly offered, an infinite number of smaller and minuter

creatures are killed in the sacrificial fires and in course of the other

preparations that are made in sacrifices.

1763. Sorrow increases by indulgence.

1764. This is a very doubtful verse. The commentator is silent. I follow

the meaning as it lies on the surface. The object of the verse seems to

be this: there are men that are employed in reflecting upon the nature of

things: these should know that such occupation is useless, for truly the

nature of things is beyond the grasp of the mind. The greatest

philosopher is ignorant of all the virtues of a blade of grass, the

purpose for which it exists, the changes that it undergoes every instant

of time and from day to day. Those men, however, who have such

unprofitable occupation for walking along the highest path (the path,

that is, which leads to Brahma) free themselves from grief.

1765. I am not sure that I have understood this verse correctly.

1766. What is intended to be said is that the gratification of the senses

leaves nothing behind. The pleasure lasts as long as the contact

continues of the objects with the senses. The Burdwan translator, not

suspecting that the word used is adhana, gives a ridiculous version.

1767. What is said here is this: a man has spouses and children, or

wealth, etc.: there was no sorrow when these were not: with his union

with these his sorrow commences. Hence, when these things disappear, an

intelligent man should not indulge in any sorrow. Bonds or attachments

are always productive of grief. When bonds are severed or destroyed,

there ought to be no grief.

1768. i.e., whose pleasures do not depend upon external objects such as

spouses and children.

1769. Vidhitsabhih is pipasabhih. It comes from dhe meaning drinking.

1770. Vyasa lived in northern India and was evidently unacquainted with

the tides that appear in the Bengal rivers.

1771. The object of this verse is to show the utility and necessity of

acts. Without acting no one, however clever, can earn any fruit. Both the

vernacular translators give ridiculous versions of this plain aphorism.

1772. Asi is used in the sense of akansha.

1773. Naprapyanadhigachchati is na aprayam etc.

1774. I do not quite understand in what the fault lies that is referred

to here. Perhaps the sense is this. In Hindu philosophy, the vital seed

is said to be generated by the sight of a desirable woman. When sexual

congress takes place with one whose sight has not originated the vital

seed but with another it fails to be productive. Whoever indulges in such

intercourse is to blame.

1775. Parasarirani has prapnuvanti understood after it. Chinnavijam means

whose seed has broken, that is the creature whose gross body has met with

destruction. The gross body is called the Vijam or seed of (heaven and

hell). The sense of the verse is that every one, after death, attains to

a new body. A creature can never exist without the bonds of body being

attached to him. Of course, the case is otherwise with persons who

succeed in achieving their Emancipation by the destruction of all acts.

The Burdwan translator, following the commentator faithfully, renders

this verse correctly. K. P. Singha skips over it entirely.

1776. This is a not a difficult verse. Then, again, the commentator

explains it carefully. K. P. Singha gives a ridiculous version. The

Burdwan translator is correct. Nirddagdham and vinasyantam imply the

dying or dead. Jivar paradeham chalachalam ahitam bhavati means another

body, as much subject to destruction, is kept ready.

1777. I expand this verse a little for bringing out its meaning. What is

said here is that some come out of the womb alive; some die there before

being quickened with life, the reason being that their acts of past lives

bring for them other bodies even at that stage.

1778. This verse is certainly a 'crux.' The commentator, I think,

displays considerable ingenuity in explaining it. The order of the words

is Gatayushah tasya sahajatasya pancha saptamim navamim dasam

prapnuvanti; tatah na bhavanti; sa na. The ten stages of a person's life

are (1) residence within the womb, (2) birth, (3) infancy, up to 5 years,

(4) childhood, up to 12 years, (5) Pauganda up to 16 years, (6) youth, up

to 48 years, (7) old age, (8) decrepitude, (9) suspension of breath, (10)

destruction of body.

1779. Niyuktah means employed. I take it to imply employed in the task of

conquering Nature. It may also mean, set to their usual tasks by the

influence of past acts. Nature here means, of course the grand laws to

which human existence is subject, viz., the law of birth, of death, of

disease and decrepitude etc.

1780. Uparyupari implies gradual superiority. If one becomes wealthy, one

desires to be a councillor; if a councillor, one wishes to be prime

minister; and so on. The sense of the verse is that man's desire to rise

is insatiable.

1781. The reading I prefer is asathah and not sathah. If the latter

reading be kept, it would mean of both descriptions are seen to pay court

to the wicked.

1782. Avavandhah is low attachments, implying those that appertain to the

body. In fact, the acquisition of the body itself is such an attachment.

What is said here is that Jiva who has become enlightened becomes freed

from the obligation of rebirth or contact with body once more.

1783. The mass of effulgence constituting the Sun is nothing else than

Brahma. Brahma is pure effulgence. Savitri-mandala-madhyavartir-Narayanah

does not mean a deity with a physical form in the midst of the solar

effulgence but incorporeal and universal Brahma. That effulgence is

adored in the Gayatri.

1784. The commentator takes Shomah to mean Shomagath Jivah. He does not

explain the rest of the verse. The grammatical construction presents no

difficulty. If, Shomah be taken in the sense in which the Commentator

explains it, the meaning would be this. He who enters the solar

effulgence has not to undergo any change, unlike Shomah and the deities

who have to undergo changes, for they fall down upon the exhaustion of

their merit and re-ascend when they once more acquire merit. Both the

vernacular translators have made a mess of the verse. The fact is, there

are two paths, archiradi-margah and dhumadi-margah. They who go by the

former, reach Brahma and have never to return. While they who go by the

latter way, enjoy felicity for some time and then come back.

1785. Here, the words Sun and Moon are indicative of the two different

paths mentioned in the note immediately before.

1786. What Suka says here is that he would attain to universal Brahma and

thus identify himself with all things.

1787. Jahasa hasam is an instance in Sanskrit of the cognate government

of neuter verbs.

1788. The Rishis knew that the height of the atmosphere is not

interminable.

1789. In this Section, Bhishma recites to Yudhishthira the fact of Suka's

departure from this world, and Vyasa's grief at that occurrence. He

speaks of the fact as one that had been related to him bygone times by

both Narada and Vyasa himself. It is evident from this that the Suka who

recited the Srimad Bhagavat to Parikshit, the grandson of Arjuna, could

not possibly be the Suka who was Vyasa's son.

1790. What Bhishma says here is that without faith this subject is

incapable of being understood.

1791. This is a triplet. The last word of the third line, viz.,

Swayambhuvah refers to Krishnah, but it has no special meaning. It is an

adjective used more for the sake of measure than for anything else.

1792. The golden cars referred to here are the fleshly bodies of the two

deities. The body is called the car because like the car, it is propelled

by some force other than the Soul which owns it for a time, the Soul

being inactive. It is regarded as golden because every one becomes

attached to it as something very valuable. The eight wheels are Avidya

and the rest.

1793. i.e., the hands, the feet, the stomach, and the organ of pleasure.

The hands are said to be protected when they are restrained from the

commission of all improper acts; the feet are said to be duly protected

when they are restrained from touching all improper places. The stomach

is said to be protected when one never takes any kind of improper food,

and when one abstains from all evil acts for appeasing one's hunger. And

lastly, one is said to restrain the organ of pleasure when one abstains

from all acts of improper congress.

1794. The word Mushka as ordinarily understood, implies the scrotum or

testes. The commentator Nilakantha supposes that it may stand for the

shoulder-knot. He believes that the phrase implies that the people of

this island had each four arms.

1795. The Sattwata ritual is explained by the Commentator to mean the

Pancharatra ritual. Tachecheshena implies with what remained after

Vishnu's worship was over.

1796. i.e., dedicated his possessions to the service of Narayana, and

held them as the great God's custodian. In other words, he never regarded

his wealth as his own, but was always ready to devote it to all good and

pious purposes.

1797. i.e., the treatise those Rishis composed was the foremost of its

kind in respect of choice and harmony of vocables, of import or sense and

of reasons with which every assertion was fortified.

1798. There are two religions, viz., that of Pravritti, implying act and

observances, and that of Nivritti, implying a complete abstention from

all acts and observances. The last is also called the religion of

Emancipation.

1799. Whether any work on morality and religion was over actually

composed by the seven Rishis or not, no such work, it is certain, is in

existence now. Besides this mention of the work in the Mahabharata, no

reference to it has been made anywhere else. As to Sukra-niti it is

extant, Vrihaspati's niti-sastram is defunct. It is probable, however,

that before Saba-niti there was an anterior work, brief if not exhaustive

on the same subjects.

1800. Paryyaya literally means a list. The fact is, in all Sanskrit

lexicons words expressive of the same meanings occur together. These

lists are known by the name of Paryyaya. A more definite idea of the

meaning of this word may be had by the English reader when he remembers

that in a lexicon like Roget's Thesaurus, groups are given of words

expressive of the same signification. Such groups are called Paryyayas.

1801. The Hotri has to pour libations on the sacrificial fire, reciting

mantras the while. Sadasyas are persons that watch the sacrifice, i.e.,

take care that the ordinances of the scriptures are duly complied with.

They are, what is called, Vidhidarsinas.

1802. Clarified butter offered in sacrifices, with cakes of powdered

barley steeped in it.

1803. Professor Weber supposes that in this narrative of the three Rishis

Ekata, Dwita, and Trita, the poet is giving a description of either Italy

or some island in the Mediterranean, and of a Christian worship that

certain Hindu pilgrims might have witnessed. Indeed, a writer in the

Calcutta Review has gone so far as to say that from what follows, the

conjecture would not be a bold one that the whole passage refers to the

impression made on certain Hindu pilgrims upon witnessing the celebration

of the Eucharist according to the ordinances of the Roman Catholic

Church. The Honble K. P. Telang supposes that the whole passage is based

on the poets imagination. Ekantabhavepagatah is taken by some to mean

worshippers of the divine Unity. I do not think that such a rendering

would be correct.

1804. The Bombay reading is tadapratihato abhavat. This seems to be

better than the Bengal reading tato-apratihata. If the Bengal reading be

adhered to, apratihatah should be taken in the sense of nasti

pratihatoyasmat. The meaning, of course, would remain the same.

1805. Yapa means the silent recitation of certain sacred mantras or of

the name of some deity. In the case of the inhabitants of White Island,

the silent recitation was no recitation of mantras or words, but was a

meditation on incorporeal Brahma. The next verse makes this clear.

1806. This would seem to show that it was the Roman Republic which the

pilgrims saw.

1807. Professor Weber thinks that this has reference to the absence of

idols or images. The pilgrims saw no deities there such as they had in

their own temples.

1808. Professor Weber wrongly renders the words Purvaja and

sikshaksharaiamanwitah. The first word does not, as he renders it, imply,

eldest son of God, but simply first-born. It is seen in almost every hymn

in the Mahabharata to the Supreme Deity. It is synonymous with

Adipurusha. Then siksha etc. does not, as he thinks, mean 'accompanied by

teaching, but it is the science of Orthoepy and is one of the Angas

(limbs) of the Vedas. The Vedas were always chanted melodiously, the

science of Orthoepy was cultivated by the Rishis with great care.

1809. The Pancha-kala, or Pancha-ratra, or Sattwatas vidhi, means certain

ordinances laid down by Narada and other Rishis in respect of the worship

of Narayana.

1810. The sense is this; as all of them were practising that frame of

mind which resembles Brahma, they did not regard us, I.e., neither

honoured nor dishonoured us.

1811. Both the vernacular translators have erred in rendering this simple

verse.

1812. The construction seems to be this: Parangatimanuprapta iti

Brahmanah samanantaram naishthikam sthanam, etc. It does not mean, as K.

P. Singha puts it, that he proceeded to Brahman's region, nor, as the

Burdwan translator puts it, that having gone to Brahman's region he

attained to the highest end. The sense, on the other hand, is that as his

was the very highest end, he, therefore, ascended to a spot that is

higher than Brahman's region. The simple meaning is that king Uparichara

attained to identification with Brahma.

1813. i.e., when they have cursed thee, their curse should fructify. Thou

shouldst not do anything that may have the effect of nullifying that

curse.

1814. To this day, in many religious rites, these streaks of ghee are

poured with mantras recited the while. They are called Vasudhara and are

poured along the surface of a wall. First, a waving line of red is drawn

horizontally on the wall. Then seven spots are made under that line. Then

with the sacrificial ladle, Ghee is poured from each of the spots in such

a way that a thick streak is poured along the wall. The length of those

streaks is generally 3 to 4 feet and their breadth about half an inch.

1815. The mantras recited by Vasu were Vedic mantras.

1816. The Burdwan translator, as also K. P. Singha, both err in

translating the first line of this verse. It does not mean that Narada

worshipped them with a bend of his head and that they in return

worshipped him mentally.

1817. In the sense of His being unmodified, even as space is an entity

that cannot be modified in any way.

1818. i.e., as the commentator expands, who is displayed without any

modification, all else being modifications of Thyself.

1819. i.e., from whom speech has flowed, or who is Vrihaspati the

celestial priest, so famous for his learning and intelligence.

1820. i.e., the original home of the universe. The idea is that when the

universal dissolution comes, all things take refuge in thee. I follow the

commentator in all the interpretations he gives.

1821. i.e., who has performed the avabhrita or final bath upon the

completion of all vows and observances and sacrifices.

1822. i.e., thou hast performed sacrifices.

1823. The Vedas have six limbs or divisions.

1824. Pragjyotish is the name of a particular Saman. The Rich beginning

with Murdhanam etc. when sung, comes to be called by the name of jeshtha

Saman. What is said hare, therefore, is that thou art both the foremost

of Samanas and he that sings that Saman.

1825. In the Bombay text, the reading for Vainagarbha is Vaikhanasa which

means a class or sect of ascetics.

1826. The commentator explains that by Mahayajna--great sacrifice--is

meant Yoga. The Jiva-Soul is like the libation poured in the sacrifice,

for by Yoga the Jiva-Soul is annihilated and merged into the Supreme Soul.

1827. In treatises on the Smriti, the indications of these three kinds or

degrees of modifications are given.

1828. By this word is meant a particular conjunction of heavenly bodies.

This con-junction is represented as having a peculiar form.

1829. The word Upanaha used here in the dual number, has puzzled many

persons. It is difficult to conceive why the great God should appear with

a pair of shoes in one of his hands. Probably, the Upanaha, in ancient

times, was a wooden sandal, and what the poet means to say is that

Narayana, appeared with all the requisites of a Brahmacharin on his

person.

1830. i.e., merges into.

1831. This cosmogony is agreeable to the Vaishnava scriptures. Above all,

without beginning is Vasudeva. From Vasudeva is Sankarshana. From

Sankarashana is Pradyumna. From Pradyumna is Aniruddha. Some persons find

in this quadruple creation the distinct trace of the Christian Trinity.

It is very difficult, however, to say which doctrine, the Hindu or the

Christian, is the original and which is derived from which.

1832. The reader is requested to mark the address 'king of kings'. This

is evidently a slip of the pen. The whole speech is that of Narayana and

Narada is the listener.

1833. The commentator is silent. The sense seems to be that as Brahman is

to be the son of Narayana in the beginning of a Kalpa when there is no

other existent object mobile or immobile, the same Brahman is to be

vested with dominion over all things which he would himself create

through Ahankara. Of course, as long as Brahman is without Ahankara so

long there can be no Creation, i.e., no subjects mobile and immobile, to

be known by different names.

1834. Nityada is always. Some persons believe that Narayana has to

manifest himself always for achieving the business of the deities. This

Earth is not the only world where such manifestations needed. As to the

object of the manifestations considerable difference of opinion prevails.

In the Gita, the great deity himself explains that that object is to

rescue the good and destroy the wicked. Others hold that this is only a

secondary object, the primary one being to gladden the hearts of the

devout by affording them opportunities of worshipping him and applauding

his acts, and to indulge in new joys by serving his own worshippers.

1835. This is a reference to the well-known description of Narayana as

Savitrimandalamadhyavartih etc. It is not the visible Sun whose disc is

meant, but that pure fountain of effulgence which is inconceivable for

its dazzling brightness that is implied.

1836. The tense used in the original is future. What is meant, however,

is that the great deity does these acts at the beginning of every Kalpa

when he recreates the Earth. All cycles or Kalpas are similar in respect

of the incidents that occur in them.

1837. Maheswara is Mahadeva or Siva, Mahasena is Kartikeya, the

generalissimo of the celestial forces.

1838. Vana, the son of Vali, was a devout worshipper of Mahadeva. Mina's

daughter Usha fell in love with Krishna's grandson Aniruddha. Aniruddha

was imprisoned by Vana. It was to rescue Aniruddha that Krishna fought

with Vana, after having vanquished both Mahadeva and Kartikeya. The

thousand and one arms of Vana, less two, were lopped off by Krishna. The

episode of the love of Aniruddha and Usha is a very beautiful one.

1839. Saubha was the name of a flying city of the Danavas. Krishna felled

this city into the ocean, having killed all its Danava inhabitants. As to

Kala-yavana, his death was brought about by Krishna under the following

circumstances. Pursued by the Danava, Krishna took refuge in a

mountain-cave in which a king of the Satya Yuga was lying asleep.

Entering the cave, Krishna stood at the head of the sleeping king. The

Danava, entering the cave after Krishna, found the sleeping king and

awaked him. As soon as the king looked at the Danava, the latter was

consumed into ashes, for the gods had given a boon to the king that he

who would awake him would be consumed by a glance of his.

1840. The idea of Eternity without any conceivable beginning and

conceivable end was so thoroughly realised by the Hindu sages that the

chiefdom of Heaven itself was to them the concern of a moment. Nothing

less than unchangeable felicity for all times was the object they

pursued. All other things and states being mutable, and only Brahman

being immutable, what they sought was an identification with Brahma. Such

identification with the Supreme Soul was the Emancipation they sought. No

other religion has ever been able to preach such a high ideal. The

Hindu's concern is with Eternity. He regards his existence here as having

the duration of but the millionth part of a moment. How to prevent

re-birth and attain to an identification with the Supreme Soul is the

object of his pursuit.

1841. K. P. Singha has completely misunderstood the sense of verse 113,

Bhishma does not certainly mean that Brahman was unacquainted with the

narrative. What Bhishma says is that it was not to Brahman, but to the

Siddhas assembled in Brahman's abode, that Narada recited his narrative.

1842. K. P. Singha misunderstands verses 115 and 116 completely. The fact

is, Surya recited the narrative unto those that precede and those that

follow him in his journey through the firmament. K. P. Singha confounded

the two classes of persons together. The Burdwan translator, as usual,

makes nonsense of verse 116. The correct reading (as given in the Bombay

text) is lokan, the grammatical construction being lokan tapatah suryasya

etc. The Burdwan translator makes Surya repeat the narrative to the

worlds created and placed before Surya.

1843. The drift of Saunaka's queries seems to be this the religion of

Pravritti is opposed to that of Nivritti. How is it that both have been

created by the same Narayana. How is it that he has made some with

dispositions to follow the one, and others with dispositions to follow

the others.

1844. Atmanah parinirmitam pralayam means that destruction or cessation

of existences which is brought about by self-realization. What the king

says here is,--If the religion of Nivritti be so superior in consequence

of its superior end, why is it that the deities who are all superior to

us did not pursue it? Were they ignorant of the method by which

Emancipation is attainable? Were they ignorant of the means by which to

win cessation of existence? K. P. Singha renders the verse correctly. The

Burdwan translator misunderstands it although he repeats the exact words

of the second foot of the second line.

1845. That is, the attributes of vision to Light, taste to Water, sound

to Space, touch to Wind, and smell to Earth.

1846. Avritti lakshanam means that the reward to be bestowed shall not be

Emancipation whence there is no return, but such reward (as the felicity

of heaven) whence there will be a return for each of the receivers.

1847. Taking their rise from the fruits of Pravritti implies having their

origin in their desire for such fruits as appertain to the religion of

Pravritti or acts.

1848. What is stated here is that creature following the path of

Pravritti cannot hope to reach the spot whence there is no return. It is

by the path of Nivritti that spot is capable of being reached. The path

of Pravritti is always fraught with return. One may become, by walking

along that path the very chief of the celestials, but that status is not

eternal. Since the beginning (if a beginning can be conceived), millions

and millions of Indras have arisen and fallen down.

1849. Literally, with their four quarters entire.

1850. This salutation of Krishna unto the Supreme Soul is very

characteristic. He salutes him self by saluting the Supreme Soul.

1851. Sattwa is the attribute of righteousness. It is said to consist of

eight and ten qualities. The commentator mentions them all.

1852. i.e., Emancipation or complete identification with the Supreme Soul.

1853. The object of this verse, the commentator says, is to explain the

meaning of the word Hrishikesa. Agni is the digestive fire, and Shoma is

food. Uniting together, Agni and Shoma, therefore uphold the universe. In

the form of digestive fire and food, Agni and Shoma are two gladdeners of

the universe. They are called on this account Hrishi (in the dual

number). And since they are, as it were, the kesa or hair of Narayana,

therefore is he called Hrishikesa. All these etymologies are very

fanciful. Elsewhere the word Hrishikesa is explained as the Isa or lord

of Hrishika or the senses.

1854. Sat is existent or aught. Asat is naught or non-existent. Very

generally, these two words are used to imply Effects and Causes, the

former being gross or manifest, and the latter, subtile or unmanifest.

Tamas here does not mean one of the three primal attributes but primeval

darkness. Compare Manu, asitidam tamobhutam etc.

1855. I do not know whether I have understood correctly the last part of

this sentence. I think what is stated is that by honouring Hari and

Mantra, one honours the deities and men and the Rishis. By men, I think,

dead men or the Pitris are referred to.

1856. The reading vagamritam is an error. The correct reading is

gavamritam.

1857. In former times kings and chiefs always used to assign rent-free

lands to learned Brahmanas for their support. Those countries where

Brahmanas had not such lands assigned to them, were, as it were, under a

ban. What is said in this verse is that in such countries the blessings

of peace are wanting. The inhabitants are borne on vehicles drawn by oxen

on steeds.

1858. In consequence of this third eye on Rudra's forehead, he came to be

called by the name of Virupaksha or the ugly or fierce-eyed.

1859. A Manwantarah consists of about 72 Chaturyugas, i.e., 288 yugas

according to the measurement of the celestials. The present yuga is

called the Vaivaswat Manwantarah, i.e., the period connected with Manu

the son of Vivaswat. At each Manwantorah a new Manu appears. The

self-born Manu was a different person.

1860. By practising Yoga one acquires certain superhuman powers. These

are called Yogaiswaryya. They include Anima, by which one can become very

minute; Laghima, by which one can become very gross, etc.

1861. The river Ganga has three currents. One flows through heaven: one

is visible on the Earth, and a third flows through the nether regions.

Persons of the regenerate classes, when saying their morning, midday, or

evening prayers, have to touch water often. What is meant, therefore, by

'Bharadwaja touching the water' is that Bharadwaja was saying his

prayers. Vishnu assumed his three-footed form for beguiling Vali of the

sovereignty of the universe. With one foot he covered the Earth, with

another he covered the firmament. There was no space left for placing his

third foot upon.

1862. The Sreevatsa is a beautiful whirl on Vishnu's bosom.

1863. The Hindu scriptures mention that there is an Equine-head of vast

proportions which roves through the seas. Blazing fires constantly issue

from its mouth and these drink up the sea-water. It always makes a

roaring noise. It is called Vadava-mukha. The fire issuing from it is

called Vadavanala. The waters of the Ocean are like clarified butter. The

Equine-head drinks them up as the sacrificial fire drinks the libations

of clarified butter poured upon it. The origin of the Vadava fire is

sometimes ascribed to the wrath of Urva, a Rishi of the race of

Jamadagni. Hence it is sometimes called Aurvya-fire.

1864. The etymology of the word Hrishikesa is thus explained. Agni and

Shoma are called by the name of 'Hrishi' in the dual number. He is called

Hrishikesa who has those two for his kesa or hair. Elsewhere, the word is

explained as the Isa or lord of Hrishika.

1865. I am the Soul of all creatures, and, therefore, unborn, the Soul

being Eternal, Unbeginning and Unending. Hence am I called the Unborn.

1866. The race in which Krishna took birth was known by the name of

Sattwata. All these etymologies are, of course, exceedingly fanciful. Not

that the etymologies do not correspond with the rules of Sanskrit

Grammar, but that they are not accepted by lexicographers. The fact is

that each root in Sanskrit has a variety of meanings.

1867. This verse refers to Panchikarana. The fact is, Earth, Water,

Light, Wind and Space are the five primal elements. Each of these is

divided into five portions and the portions so arrived at are then united

or mingled together forming the different substances of the universe, the

proportions in which they are mingled being unequal.

1868. Achyuta has been variously rendered into English. Its true sense is

here explained. Unswerving is the meaning. He who never swerves (from his

highest nature or Brahma) is Achyuta. Hence, ordinarily, immutable or

undeteriorating is the rendering that I have adopted.

1869. Clarified butter is the great sustainer of the universe, for the

libations poured on the sacrificial fire uphold the deities, and the

deities, thus upheld, pour rain which causes crops and other food to

grow, upon which, of course, the universe of living creatures live.

1870. The constituent elements, called Dhatu, of the body, are, of course

Bile, Phlegm and Wind. They are due to actions because birth itself is

due to actions. There can be no birth without a body, and no body without

these three. Hence, these three have their origin in previous actions

un-exhausted by enjoyment or endurance.

1871. Narayana is said to always dwell in the midst of Savitri-mandala.

The solar disc represents eternal effulgence, or Milton's 'flaming

amount' at which even the highest angels cannot gaze.

1872. Durlabha may also mean not easily attainable: i.e., they that are

my devoted worshippers are as unattainable as I myself. People cannot

readily obtain their grace as they cannot mine.

1873. The Yajur-Veda consists, according to this calculation, of one

hundred and one branches.

1874. The Krityas are acts of incantation, performed with the aid of

Atharvan Mantras. They are of great efficacy. Brahmanas conversant with

the Atharvans are competent, with the aid of Krityas to alter the laws of

Nature and confound the very universe.

1875. The path pointed out by Varna is the path of Dhyana or

contemplation. Vama is Mahadeva or Rudra. Panchala is Galava of the

Vabhravya race. The Burdwan translator makes a mess of these verses. He

represents Galava as belonging to the Kundarika race. The fact is, as the

Commentator explains, that Kundarika is a name derived from that of the

Gotra or race to which the person belonged, Panchala is the same person

as Galava of the Vabhravya race.

1876. Elsewhere it is said that Narayana took birth in Dharma's house in

four forms named Nara, Narayana, Krishna, and Hari. Dharmayanam samarudau

means riding on the Dharma-car, i.e., endued with bodies with which to

perform all the scriptural duties.

1877. Munja literally means green, or a grass of particular kind.

1878. Nara and Narayana were the same person. Hence, Nara's weapon having

been broken into pieces, Narayana came to be called by this name.

Elsewhere it is explained that Mahadeva is called Khandaparasu in

consequence of his having parted with his parasu (battle-axe) unto Rama

of Bhrigu's race.

1879. He has been pleased to assume the forms of Rishis Nara and Narayana.

1880. i.e., he that was speaking to Arjuna.

1881. Kala is literally Time or Eternity. It frequently means, however,

death or destruction, or he that brings about death or destruction.

1882. The sense is that Arjuna was only the ostensible instrument.

1883. The questions of Janamejaya, it would seem, were addressed to

Vyasa. All the editions, however, make Vaisampayana answer those

questions.

1884. It is difficult to say what this word means. I think with the

commentator that it means shoulder joints.

1885. The Bengal reading is ashta-bhujau. The Bombay reading

ashta-dangshtrau does not seem to be correct. By accepting the Bengal

reading, the word mushka becomes clear.

1886. Avyagran means with tranquil souls. It is said that with most young

men what occurs is that their hearts at first leave them when they see a

respected guest arrived who is to be received with due honours. A little

while after, they get back their hearts. In the Nara and Narayana,

however, nothing of this kind happened when they saw Narada first,

although Narada was one to whom their reverence was due.

1887. Nara and Narayana are the displayed forms of the undisplayed Hari.

1888. cf. Milton's description of the mount of God. The highest angels

are not competent to bear its effulgence, being obliged to cover their

eyes with their wings in looking at it.

1889. Prithivi or Earth is said to be sarvamsaha. As forgiving as the

Earth is a common form of expression in almost every Indian dialect.

1890. By Sat is meant all existent things. The correlative word is Asat

or non-existent. Hence, aught and naught are the nearest approaches to

these words. There are many secondary significations, however of these

two words, Sat, for example, indicates effects or all gross objects; and

asat indicates causes, etc.

1891. The story is that once on a time the deities, on the eve of going

out on a campaign against the Asuras, communicated the Vedas unto their

children, Agnishatta and others. In consequence, however, of the length

of time for which they were occupied on the field, they forgot their

Vedas. Returning to heaven, they had actually to re-acquire them from

their own children and disciples. The Scriptures declare that the

preceptor is ever the sire, and the disciple is the son. Difference of

age would not disturb the relationship. A youth of sixteen might thus be

the father of an octogenarian. With Brahmanas, reverence is due to

knowledge, not age.

1892. The Hari-Gita is the Bhagavad-Gita. It is sometimes called also

Narayana-Gita.

1893. It is not clear who is the Guru referred to in this verse. The

commentator thinks that it is Vrihaspati, the preceptor of the

celestials. The celestial preceptor never came to the Pandavas. It is

probable that either Vyasa or Vaisampayana is meant.

1894. In these verses, it is to Vasudeva that the speaker is referring.

The witness of the worlds means that he has witnessed innumerable

Creation and Destructions and will witness them through eternity.

1895. This speech is really that of Saunaka. Some incorrect texts

represent it as the speech of Janamejaya. The following speech is that of

Sauti, though the texts alluded to above make it that of Vaisampayana. It

is true in the speech the vocative 'Brahman' occurs, but we may easily

take it as a slip of this pen. K. P. Singha makes the correction. The

Burdwan translator, without perceiving the absurdity, adheres to the

incorrect texts.

1896. It is difficult to settle the reading of this verse. The Bengal

texts have alayah, the Bombay edition has alayam. At any rate, verse 58

seems to contradict the previous verse. If after resorting the Vedas to

Brahmana, Narayana to his own nature, where would his form be that had

the horse-head?

1897. Both the Vernacular translators give ridiculous versions of this

verse. K. P. Singha takes Panchala to be a king and understands the verse

to mean that king Panchala got back his kingdom through the grace of

Narayana. The Burdwan translator errors as usual, by taking krama to

imply gati or end. The fact is this verse repeats what has been already

said in verses 100 to 102 of section 343 ante. Krama means the science by

whose aid the words used in the Vedas are separated from each other.

1898. 'Those who have burnt of their fuel' means men that have freed

themselves from desire. Param paryyagati means knowledge as handed down

from preceptor to preceptor.

1899. Vasudeva is called the Fourth because below Him is Sankarshana,

Pradyumna, and Aniruddha.

1900. What is stated in these two verses is the difference between the

ends of those that rely on Knowledge, and those that are devoted to

Narayana with their whole souls. The former attain to Vasudeva, it is

true, but then they have to pass gradually through the three others one

after another, viz., Aniruddha, Pradyumna, and Sankarshana. The latter,

however, at once attain to Vasudeva. It is curious to note how the

Burdwan translator, with the commentary before him and from which he

quotes, misunderstands the second verse completely. K. P. Singha's

version also is not clear though not incorrect.

1901. The word Ekantin is explained by the commentator to mean a nishkama

worshipper, i.e., one who adores the Supreme Deity without the

expectation of any fruit whatever. There can be no error, however in

rendering it as one devoted with his whole soul. Such devotion verily

implies nishkama worship.

1902. i.e., all creatures were righteous and compassionate. Of evil,

there was nothing in that age.

1903. One of the foremost of Samans is called by the name of Jeshthya.

One conversant with the Jeshthya Saman would have this name.

1904. Ikshaku was the progenitor of the solar race of kings.

1905. This desire, of course, relates to the acquisition of Emancipation.

Yoga-kshema literally means the acquisition of what is desired and the

protection of what has been acquired.

1906. Buddha or Pratibuddha literally implies _awakened_. The sense, of

course, is that such a person has succeeded in casting off all impurities

and desires. He has, as it were been awakened from the slumber of

ignorance or darkness.

1907. Those that follow the religion of Pravritti acquire heaven, etc.,

through their merits. Merits however, are exhaustible. They have,

therefore, to fall down from heaven. The Creator Brahma casts his eye on

[(illegible--JBH)] that follow Pravritti. The religion of Nivritti,

however, leads to Emancipation. It is Narayana that looks upon men that

betake to Nivritti.

1908. What is stated here is this the deities and Rishis are certainly

endued with Sattwa. But then that Sattwa is of a great form. Hence, they

cannot attain to Emancipation. It is only that Sattwa which is of subtile

form that leads to Emancipation. The deities, without being able to

attain to Emancipation, remain in a state that is mutable or fraught with

change.

1909. That is, the practices which constitute the religion of the

Ekantins are not really different for those laid down in the scriptures

adverted to above.

1910. Who are the Whites referred to in this place? The commentator

explains that the word has reference to persons leading the domestic mode

of life. Yatis wear robes that are coloured yellow or yellowish red.

Households, however, use cloth that is white. The word may also mean the

inhabitants of White Island.

1911. The name Apantara-tamas implies one whose darkness or ignorance has

been dispelled.

1912. Vedakhyane Srutih karyya, literally, I think, means thou shouldst

turn thy ears to the description of the Vedas, implying that thou

shouldst set thyself to a distribution or arrangement of the Vedic hymns

and Mantras.

1913. It is difficult to understand what is the precise meaning of the

expression twamrite. Literally it means without thee. Whether however,

the speaker means that all the princes will meet with destruction except

thee or that they will be destroyed without thy being present among them,

or that such destruction will overtake them without thyself being the

cause of it, it is difficult to determine.

1914. Anyo hanyam chintayati seems to mean that the thoughts of others do

not correspond with their act.

1915. It is scarcely necessary to remark that the word nandana means both

sons and delighter. The etymological meaning is, of course, delighter.

The son or grand-son is so called because of his being a source of

delight to the sire or the grandsire with the other members of the

family. In verse 58, nandana seems to be used in the sense of delighter.

1916. The commentator explains these verses in this way. So far as

ordinary purposes are concerned, both the Sankhyas and Yogins speak of

many Purushas. In reality, however, for purposes of the highest truth,

there is but one Purusha. I do not see this limitation in the verse

itself. The fact is what the commentator says is to be seen in the next

Verse.

1917. The abode of thy feet means thy abode. To this day, in mentioning

persons that are entitled to reverence, the Hindu speaks of them as the

"feet of so and so".

1918. The commentator explains the meanings of the words used in this

verse in this way--He is called Purusha, because of the attribute of

fulness eternal, because he has neither beginning nor end; immutable,

because there is no change in him: undeteriorating, because he has no

body that may be subject to decay; immeasurable, because the mind cannot

conceive of him in his fulness.

1919. Acts are called seeds. Seeds produce tree. Acts lead to the

attainment of bodies. For the production of bodies, therefore, acts

operate like seeds.

1920. The sense seems to be this; in the Yoga system He is called the

Supreme Soul, for Yogins affirm the existence of two souls, the Jivatman

and the Supreme Soul, and assert the superiority of the latter over the

former. The Sankhyas regard the Jiva-soul and the Supreme Soul to be one

and the same. A third class of men think everything as Soul, there being

no difference between the one Soul and the universe displayed in

infinitude.

1921. The acting Soul is ensconced in the Linga-sarira with which it

becomes now a human being, now a deity, now an animal, etc. given and ten

possessions are five pranas, mind, intelligence and ten organs of senses.

1922. Dhaturadyam Vidhanam is supposed by the commentator to imply what

is known as Mahat i.e., the existence of Jiva before the consciousness of

Ego arises.

1923. Pragvansa is a certain part of the altar. Both the vernacular

translators omit the word in their renderings.

1924. This portion does not occur in all the texts. I have thought fit to

add it for explaining the connection. Most texts begin abruptly by

saying--Yudhishthira said, etc. etc.

1925. The object of the question is to ascertain which is the foremost of

all the modes of life. Although Renunciation has been described to be the

best of all modes, still the duties of that mode are exceedingly

difficult of practice. Hence, Yudhishthira wishes to know if the duties

of any other mode can be regarded as superior.

1926. Family customs are always observed with great care. Even when

inconsistent with the ordinances of the scriptures, such customs do not

lose their binding force. Reprehensible as the sale of a daughter or

sister is, the great king Salya, when he bestowed his sister Madri on

Pandu, insisted upon taking a sum of money, alleging family custom not

only as an excuse but as something that was obligatory. To this day,

animals are slain in the sacrifices of many families which follow the

Vaishnava faith, the justification being family custom.

1927. The Vedas are, strictly speaking, not scriptures, for they are

_heard_ the scriptures being those ordinances that are written down. Of

course, the Vedas have been reduced into writing, but for all that, they

continue to be called the Srutis, as the Common Law of England, though

reduced into writing, is still called the unwritten law etc. etc.

1928. Some texts erroneously read sthitah for sthitim. Eka eva atmani

sthitim kartum literally rendered, is to achieve existence in the one

soul. This means to realise the union of the Jiva-soul with the 'Supreme

Soul.' 'Relying upon the Soul I shall try to exist in the one Soul,' in

brief, means, I shall try to unite the Jiva with Supreme Soul. The

difference between Kankhami and Ichcchemi is well illustrated by the

commentator by referring to the case of the man of weak stomach who

craves for food of every kind but who does not wish to actually eat from

fear of increasing his illness.

1929. Sattwikani implies the deities and others that are endued with the

attribute of Sattwa. Samyujyamanani refers to their births and deaths as

deities and men in consequence of the fruits reaped of acts done.

Niryyatyamanani is distressed or afflicted in consequence of such birth

and deaths'. The rows of Yama's standards and flags refer to the diverse

diseases that afflict all creatures.

1930. The commentator explains that nityah-salilah means pure as water. I

think this is not the sense of the word here.

1931. It is desirable to note that the word atithi which is rendered

guest here and elsewhere, means a person who enters without invitation

the abode of a householder. Such an individual is adorable. All the

deities reside in his person. He is supposed to favour the householder by

giving him an opportunity of performing the rites of hospitality.

Whatever the respect, however, that is paid to a guest, he cannot expect

to be served with food till the householder, has done his best for

serving him as sumptuously as his circumstances would permit. Hence, by

the time the food is placed before him, the guest becomes very hungry.

1932. Some of the Bengal texts have dwigunam for dwiruna. Less than ten

by two is the meaning.

1933. This verse seems to be unintelligible. I think the sense is this.

Frugality of fare and observance of vows constitute merit for person of

all classes. These imply the restraint of the senses, for if the senses

be not restrained, no one can observe vows or practise frugality. There

is a connection, thus between the duties of religion and the senses.

1934. Darsana-sravas means one who hears with the eye. The Nagas or

snakes are believed to have no ears, but to use their eyes both for

seeing and hearing. Who the Nagas of the Mahabharata or the Puranas were,

it is difficult to determine. They seem to have been a superior order of

beings, having their abode in the nether regions.

1935. The meaning of annyayinah is that we should be followed by others,

i.e., we deserve to walk at the head of others.

1936. The Indian bird Chataka has a natural hole on the upper part of its

long neck in consequence of which it is seen to always sit with beaks

upturned, so that the upper part of the neck keeps the hole covered. The

Chataka is incapable of slaking its thirst in a lake or river, for it

cannot bend its neck down. Rain water is what it must drink. Its cry is

shrill and sharp but not without sweetness. 'Phate-e-ek-jal' is supposed

to be the cry uttered by it. When the Chataka cries, the hearers expect

rain. Eager expectation with respect to anything is always compared to

the Chataka's expectation of rain water.

1937. The Burdwan translator erroneously renders this verse. The

commentator explains that hitwa is equivalent to vina and sums up the

meaning of the first line in these words, viz., twaddarsanam vina asya

kopi vighnomabhut. In the second line, naprayupasate is equal to

paritajya na aste.

1938. It is a pity that even such verses have not been rendered correctly

by the Burdwan translator. K. P. Singha gives the sense correctly, but

the translation is not accurate.

1939. A form of expression meaning that 'we are your slaves'.

1940. Atmanam is Brahma; atmasthah is 'relying in the Soul', i.e.,

withdrawn from all worldly objects; atmanogatim implies the end of the

Jiva-soul, i.e., the Supreme Soul; the last is an adjective of atmanam.

1941. It has been explained in the previous sections that the Unccha vow

consists in subsisting on grains picked up from the fields after the corn

has been reaped and taken away by the owners. It is a most difficult vow

to observe. The merit attaching to it is, therefore, very great.

1942. The formal initiation or diksha is a ceremony of great importance.

No sacrifice or vow, no religious rite, can be performed without the

diksha. The rite of diksha is performed with the assistance of a

preceptor or priest. In leaving the domestic mode for the life of a

forest recluse, the diksha is necessary. In following the Unccha vow,

this rite is needed. Any religious act performed by one without having

undergone the formal diksha, becomes sterile of results.

1943. Bhishma abducted, with the might of his single arms, the three

daughters of the king of Kasi, viz., Amva, Amvika, and Amvalika. He

wished to marry the princesses to his brother Vichitravirya. The eldest

princess, having previously to her abduction selected king Salwa for her

lord was let off. When, however, she presented herself before her lover,

the latter refused to wed her. She, therefore, applied to Rama for

wreaking vengeance on Bhishma whom she regarded as the author of her

wrongs. Rama took up her cause and fought with Bhishma, but was obliged

to acknowledge defeat at the hands of his antagonist who was his disciple

in arms. For fuller particulars, vide Amvopakhyana Parvan in Udyoga Parvan