SECTION –CCVI
(Markandeya-Samasya Parva Continued)
"Markandeya said, 'Continually reflecting
upon that wonderful discourse of the woman, Kausika began to reproach himself
and looked very much like a guilty person and meditating on the subtle ways of
morality and virtue, he said to himself, 'I should accept with reverence what
the lady hath said and should, therefore, repair to Mithila. Without doubt
there dwelleth in that city a fowler of soul under complete control and fully
acquainted with the mysteries of virtue and morality. This very day will I
repair unto that one endued with wealth of asceticism for enquiring of him
about virtue.' His faith in her was assured by her knowledge of the death of
the she-crane and the excellent words of virtuous import she had uttered.
Kausika thus reflecting with reverence upon all she had said, set out for
Mithila, filled with curiosity. And he traversed many forests and villages and
towns and at last reached Mithila that was ruled over by Janaka and he beheld
the city to be adorned with the flags of various creeds. And he beheld that
beautiful town to be resounding with the noise of sacrifices and festivities
and furnished with splendid gateways. It abounded with palatial residences and
protected by walls on all sides; it had many splendid buildings to boast of.
And that delightful town was also filled with innumerable cars. And its streets
and roads were many and well-laid and many of them were lined with shops. And
it was full of horses and cars and elephants and warriors. And the citizens
were all in health and joy and they were always engaged in festivities. And
having entered that city, that Brahmana beheld there many other things.
And there the Brahmana enquired about the
virtuous fowler and was answered by some twice-born persons. And repairing to
the place indicated by those regenerate ones, the Brahmana beheld the fowler
seated in a butcher's yard and the ascetic fowler was then selling venison and
buffalo meat and in consequence of the large concourse of buyers gathered round
that fowler, Kausika stood at a distance. But the fowler, apprehending that the
Brahmana had come to him, suddenly rose from his seat and went to that secluded
spot where the Brahmana was staying and having approached him there, the fowler
said, 'I salute thee, O holy one! Welcome art thou, O thou best of Brahmanas! I
am the fowler. Blessed be thou! Command me as to what I may do for thee. The
word that the chaste woman said unto thee, viz., Repair thou to Mithila, are
known to me. I also know for what purpose thou hast come hither.' Hearing these
words of the fowler that Brahmana was filled with surprise. And he began to
reflect inwardly, saying, 'This indeed, is the second marvel that I see!' The
fowler then said unto the Brahmana, saying, 'Thou art now standing in place
that is scarcely proper for thee, O sinless one. If it pleasest thee, let us go
to my abode, O holy one!'
"Markandeya continued, 'So be it,' said the
Brahmana unto him, gladly. And thereupon, the fowler proceeded towards his home
with the Brahmana walking before him. And entering his abode that looked
delightful, the fowler reverenced his guest by offering him a seat. And he also
gave him water to wash his feet and face. And accepting these, that best of
Brahmanas sat at his ease And he then addressed the fowler, saying, 'It seems
to me that this profession doth not befit thee. O fowler, I deeply regret that
thou shouldst follow such a cruel trade.' At these words of the Brahmana the
fowler said, 'This profession is that of my family, myself having inherited it
from my sires and grandsires. O regenerate one, grieve not for me owing to my
adhering to the duties that belong to me by birth. Discharging the duties
ordained for me beforehand by the Creator, I carefully serve my superiors and
the old. O thou best of Brahmanas! I always speak the truth, never envy others;
and give to the best of my power. I live upon what remaineth after serving the gods,
guests, and those that depend on me. I never speak ill of anything, small or
great. O thou best of Brahmanas, the actions of a former life always follow the
doer. In this world there are three principal professions, viz., agriculture,
rearing of cattle, and trade. As regards the other world, the three Vedas,
knowledge, and the science of morals are efficacious. Service (of the other
three orders) hath been ordained to be the duty of the Sudra. Agriculture hath
been ordained for the Vaisyas, and fighting for the Kshatriyas, while the
practice of the Brahmacharya vow, asceticism, recitation of mantras, and
truthfulness have been ordained for the Brahmanas. Over subjects adhering to
their proper duties, the king should rule virtuously; while he should set those
thereto that have fallen away from the duties of their order. Kings should ever
be feared, because they are the lords of their subjects. They restrain those
subjects of theirs that fall away from their duties as they restrain the
motions of the deer by means of their shafts. O regenerate Rishi, there
existeth not in the kingdom of Janaka a single subject that followeth not the
duties of his birth. O thou best of the Brahmanas, all the four orders here
rigidly adhere to their respective duties. King Janaka punisheth him that is
wicked, even if he be his own son; but never doth he inflict pain on him that
is virtuous. With good and able spies employed under him, he looketh upon all
with impartial eyes. Prosperity, and kingdom, and capacity to punish, belong, O
thou best of Brahmanas, to the Kshatriyas. Kings desire high prosperity through
practice of the duties that belong to them. The king is the protector of all
the four orders. As regards myself, O Brahmana, I always sell pork and buffalo
meat without slaying those animals myself. I sell meat of animals, O regenerate
Rishi, that have been slain by others. I never eat meat myself; never go to my
wife except in her season; I always fast during the day, and eat, O regenerate
one, in the night. Even though the behaviour of his order is bad, a person may
yet be himself of good behaviour. So also a person may become virtuous,
although he may be slayer of animals by profession. It is in consequence of the
sinful acts of kings that virtue decreaseth greatly, and sin beginneth to
prosper. And when all this taketh place the subjects of the kingdom begin to
decay. And it is then, O Brahmana, that ill-looking monsters, and dwarfs, and
hunch-backed and large-headed wights, and men that are blind or deaf or those
that have paralysed eyes or are destitute of the power of procreation, begin to
take their birth. It is from the sinfulness of kings that their subjects suffer
numerous mischiefs. But this our king Janaka casteth his eyes upon all his
subjects virtuously, and he is always kind unto them who, on their part, ever
adhere to their respective duties. Regarding myself, I always with good deeds
please those that speak well, as also those that speak ill of me. Those kings
that live in the observance of their own proper duties, who are always engaged
in the practice of acts that are good and honest, who are of souls under
complete control and who are endued with readiness and alacrity, may not depend
upon anything else for supporting their power. Gift of food to the best of
one's power, endurance of heat and cold, firmness in virtue, and a regard and
tenderness for all creatures,--these attributes can never find place in a
person, without an innate desire being present in him of separating himself
from the world. One should avoid falsehood in speech, and should do good
without solicitation. One should never cast off virtue from lust, from wrath,
or from malice. One should never joy immoderately at a good turn or grieve
immoderately at a bad one. One should never feel depressed when overtaken by
poverty, nor when so overtaken abandon the path of virtue. If at any time one
doth what is wrong, he should never do its like again. One should always urge
his soul to the doing of that which he regardeth as beneficial. One should
never return wrong for wrong, but should act honestly by those that have
wronged him. That wretched man who desireth to do what is sinful, slayeth
himself. By doing what is sinful, one only imitates them that are wicked and
sinful, Disbelieving in virtue they that mock the good and the pure saying,
'There is no virtue' undoubtedly meet with destruction. A sinful man swelleth
up like a leather bag puffed up with wind. The thoughts of these wretches
filled with pride and folly are feeble and unprofitable. It is the heart, the
inner soul, that discovereth the fool like the sun that discovereth forms
during the day. The food cannot always shine in the world by means of
self-praise. The learned man, however, even if he be destitute of beauty, displayeth
his lustre by refraining from speaking ill of others and well of himself. No
example, however, can be met with, in this world, of a person shining
brilliantly on account of attributes to be found in him in their reputed
measure. If one repenteth of a wrong done by him, that repentance washeth off
his sin. The resolution of never doing it again saveth him from future sin,
even as, O thou best of Brahmanas, he may save himself from sin by any of those
expiations obtained in the scriptures. Even this, O regenerate one, is the
sruti that may be seen in respect of virtue. He that having before been
virtuous, committeth a sin, or committeth it unknowingly may destroy that sin.
For virtue, O Brahmana, driveth off the sin that men commit from ignorance. A
man, after having committed a sin, should cease to regard himself any longer as
a man. No man can conceal his sins. The gods behold what one does, also the
Being that is within every one. He that with piety and without detraction
hideth the faults of the honest and the wise like holes in his own attire,
surely seeketh his salvation. If a man seeketh redemption after having
committed a sin, without doubt he is purged of all his sins and looketh pure
and resplendent like the moon emerged from the clouds. A man that seeketh
redemption is washed of all his sins, even as the sun, upon rising, dispelleth
all darkness. O best of Brahmanas, it is temptation that constitutes the basis
of sin. Men that are ignorant commit sin, yielding to temptation alone. Sinful
men generally cover themselves with a virtuous exterior, like wells whose
mouths are covered by long grass. Outwardly they seem to possess self-control
and holiness and indulge in preaching virtuous texts which, in their mouth are
of little meaning. Indeed, everything may be noticed in them except conduct
that is truly virtuous!'
"Markandeya continued, 'At these words, O
best of men, of the fowler, that Brahmana endued with great wisdom, then asked
the fowler, saying, 'How shall I know what is virtuous conduct? Blessed be
thou, I desire to hear this, O thou foremost of virtuous men, from thee.
Therefore, O thou of exalted soul, tell me all about it truly.' Hearing these
words, the fowler replied, saying, 'O best of Brahmanas, Sacrifices, Gift,
Asceticism, the Vedas, and Truth--these five holy things are ever present in
conduct that is called virtuous. Having subjugated lust and wrath pride
avarice, and crookedness, they that take pleasure in virtue because it is
virtue, are regarded as really virtuous and worthy of the approbation of
persons that are virtuous. These persons who are devoted to sacrifices; and
study of the Vedas have no independent behaviour. They follow only the
practices of the honest and the good. This indeed, is the second attribute of
the virtuous. Waiting upon superiors, Truth, Freedom from anger, and Gift,
these four, O Brahmana, are inseparably connected with behaviour that is
virtuous. For the reputation that a person acquires by setting his heart on
virtuous behaviour and adhering to it rigidly is incapable of acquisition
except by practising the four virtues named above. The essence of the Vedas is
Truth: the essence of Truth is self-control, and the essence of self-control is
abstention from the pleasures of the world. These all are to be noticed in
behaviour that is virtuous. They that follow those deluded fools that mock the
forms of faith prevailing among men, are dragged into destruction for walking
in such a sinful path. They, however, that are virtuous and engaged in the
observance of vows, who are devoted to the srutis and the virtue of abstention
from the pleasure of the world, they in fact who tread in virtue's path and
follow the true religion, they that are obedient to the mandates of their
preceptors, and who reflect upon the sense of the scriptures with patience and
carefulness,--is these that are said to be possessed of behaviour that is
virtuous; it is these, O Brahmana, that are said to properly guide their higher
intelligence. Forsaking those that are atheists, those that transgress virtue's
limits, those that are of wicked souls, those that live in sinfulness, betake
thyself to knowledge reverencing those that are virtuous. Lust and temptation
are even like sharks in the river of life; the waters are the five senses. Do thou
cross over to the other side of this river in the boat of patience and
resignation, avoiding the shoals of corporeal existence (repeated births in
this world). The supreme virtue consisting in the exercise of the intelligent
principle and abstraction, when gradually super-added to virtuous conduct,
becomes beautiful like dye on white fabrics. Truthfulness and abstention from
doing injury to any one, are virtues highly beneficial to all creatures. Of
these, that latter is a cardinal virtue, and is based on truth. Our mental
faculties have their proper play when their foundation is laid in truth, and in
the exercise of virtue truth is of the highest value. Purity of conduct is the
characteristic of all good men. Those that are distinguished for holy living
are good and virtuous. All creatures follow the principles of conduct which are
innate in their nature. The sinful being who has no control over self acquire
lust, anger and other vices. It is the immemorial rule that virtuous actions
are those that are founded on justice, and it is also ordained by holy men that
all iniquitous conduct is sin. Those who are not swayed by anger, pride,
haughtiness and envy, and those who are quiet and straight-forward, are men of
virtuous conduct. Those who are diligent in performing the rites enjoined in
the three Vedas, who are wise, and of pure and virtuous conduct, who exercise
self-restraint and are full of attention to their superior, are men of virtuous
conduct. The actions and conduct of such men of great power, are very difficult
of attainment. They are sanctified by the purification of their own actions,
and consequently sin in them dies out of itself. This virtue of good conduct is
wonderful, ancient, immutable and eternal; and wise men observing this virtue
with holiness, attain to heaven. These men who believe in the existence of the
Deity, who are free from false pride, and versed in holy writ, and who respect
regenerate (twice-born) men, go to heaven. Among holy men, virtue is
differentiated in three ways--that great virtue which is inculcated in the
Vedas, the other which is inculcated in the dharmashastras (the minor
scriptures), and virtuous conduct. And virtuous conduct is indicated by
acquisition of knowledge, pilgrimage to sacred places, truthfulness,
forbearance, purity and straight-forwardness. Virtuous men are always kind to
all creatures, and well-disposed towards regenerate men. They abstain from
doing injury to any creature, and are never rude in speech. Those good men who
know well the consequences of the fruition of their good and evil deeds, are
commended by virtuous men. Those who are just and good-natured, and endowed
with virtue, who wish well of all creatures, who are steadfast in the path of
virtue, and have conquered heaven, who are charitable, unselfish and of
unblemished character, who succour the afflicted, and are learned and respected
by all, who practise austerities, and are kind to all creatures, are commended
as such by the virtuous. Those who are charitably disposed attain prosperity in
this world, as also the regions of bliss (hereafter). The virtuous man when
solicited for assistance by good men bestow alms on them by straining to the
utmost, even to the deprivation of the comforts of his wife and servants. Good
men having an eye to their own welfare, as also virtue and the ways of the
world, act in this way and thereby grow in virtue through endless ages. Good
persons possessing the virtues of truthfulness, abstention from doing injury to
any one, rectitude, abstention from evil towards any one, want of haughtiness,
modesty, resignation, self-restraint, absence of passion, wisdom, patience, and
kindness towards all creatures, and freedom from malice and lust, are the
witnesses of the world. These three are said to constitute the perfect way of
the virtuous, viz., a man must not do wrong to any body, he must bestow alms,
and must always be truthful. Those high-souled good men of virtuous conduct,
and settled convictions, who are kind to all and are full of compassion, depart
with contentment from this world to the perfect way of virtue. Freedom from
malice, forbearance, peace of mind, contentment, pleasant speech, renunciation
of desire and anger, virtuous conduct and actions regulated according to the
ordinances of holy writ, constitute the perfect way of the virtuous. And those
who are constant in virtue follow these rules of virtuous conduct, and having
reached the pinnacle of knowledge, and discriminating between the various
phases of human conduct, which are either very virtuous or the reverse, they
escape from the great danger. Thus, O great Brahmana, having introduced the
subject of virtuous conduct, have I described to thee all this, according to my
own knowledge and to what I have heard on the subject."
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