srimahabharat (Book 12) Santi Parva - chapters 261 to 279

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by
                                  Sreemaan Brahmasri  Kisari Mohan Ganguli

 

 

 Santi Parva

Book 12

Book 12
Chapter 261

 

 

 

1 [kapila]
      etāvad anupaśyanto yatayo yānti mārgagāḥ
      naiṣāṃ sarveṣu lokeṣu kaś cid asti vyatikramaḥ
  2 nirdvandvā nirnamaskārā nirāśir bandhanā budhāḥ
      vimuktāḥ sarvapāpebhyaś caranti śucayo 'malāḥ
  3 apavarge 'tha saṃtyāge buddhau ca kṛtaniścayāḥ
      brahmiṣṭhā brahmabhūtāś ca brahmaṇy eva kṛtālayāḥ
  4 viśokā naṣṭa rajasas teṣāṃ lokāḥ sanātanāḥ
      teṣāṃ gatiṃ parāṃ prāpya gārhasthye kiṃ prayojanam
  5 [ṣyū]
      yady eṣā paramā niṣṭhā yady eṣā paramā gatiḥ
      gṛhasthān avyapāśritya nāśramo 'nyaḥ pravartate
  6 yathā mātaram āśritya sarve jīvanti jantavaḥ
      evaṃ gṛhastham āśritya vartanta itare ''śramāḥ
  7 gṛhastha eva yajate gṛhasthas tapyate tapaḥ
      gārhastyam asya dharmasya mūlaṃ yat kiṃ cid ejate
  8 prajanād dhyabhinirvṛttāḥ sarve prāṇa bhṛto mune
      prajanaṃ cāpy utānyatra na kathaṃ cana vidyate
  9 yās tāḥ syur bahir oṣadhyo bahv araṇyās tathā dvija
      oṣadhibhyo bahir yasmāt prānī kaś cin na vidyate
      kasyaiṣā vāg bhavet satyā mokṣo nāsti gṛhād iti
  10 aśraddadhānair aprājñaiḥ sūkṣmadarśanavarjitaiḥ
     nirāśair alasaiḥ śrāntais tapyamānaiḥ svakarmabhiḥ
     śramasyoparamo dṛṣṭaḥ pravrajyā nāma paṇḍitaiḥ
 11 trailokyasyaiva hetur hi maryādā śāśvatī dhruvā
     brāhmaṇo nāma bhagavāñ janmaprabhṛti pūjyate
 12 prāg garbhādhānān mantrā hi pravartante dvijātiṣu
     aviśrambheṣu vartante viśrambheṣv apy asaṃśayam
 13 dāhaḥ punaḥ saṃśrayaṇe saṃsthite pātrabhojanam
     dānaṃ gavāṃ paśūnāṃ vā pindānāṃ cāpsu majjanam
 14 arciṣmanto barhiṣadaḥ kravyādāḥ pitaraḥ smṛtāḥ
     mṛtasyāpy anumanyante mantrā mantrāś ca kāraṇam
 15 evaṃ krośatsu vedeṣu kuto mokṣo 'sti kasya cit
     ṛṇavanto yadā martyāḥ pitṛdevadvijātiṣu
 16 śriyā vihīnair alasaiḥ paṇḍitair apalāpitam
     vedavādāparijñānaṃ satyābhāsam ivānṛtam
 17 na vai pāpair hriyate kṛṣyate vā; yo brāhmaṇo yajate veda śāstraiḥ
     ūrdhvaṃ yajñaḥ paśubhiḥ sārdham eti; saṃtarpitas tarpayate ca kāmaiḥ
 18 na vedānāṃ paribhavān na śāthyena na māyayā
     mahat prāpnoti puruṣo brahma brahmaṇi vindati
 19 [kapila]
     darśaṃ ca paurṇamāsaṃ ca agnihotraṃ ca dhīmatām
     cāturmasyāni caivāsaṃs teṣu yajñaḥ sanātanaḥ
 20 anārambhāḥ sudhṛtayaḥ śucayo brahma saṃśritāḥ
     brahmaṇaiva sma te devāṃs tarpayanty amṛtaiṣiṇaḥ
 21 sarvabhūtātmabhūtasya sarvabhūtāni paśyataḥ
     devāpi mārge muhyanti apadasya padaiṣiṇaḥ
 22 caturdvāraṃ puruṣaṃ caturmukhaṃ; caturdhā cainam upayānti nindā
     bāhubhyāṃ vāca udarād upasthāt; teṣāṃ dvāraṃ dvārapālo bubhūset
 23 nākṣair dīvyen nādadītānya vittaṃ; na vāyonīyasya śṛtaṃ pragṛhṇet
     kruddho na caiva prahareta dhīmāṃs; tathāsya tat pāni pādaṃ suguptam
 24 nākrośam archen na mṛṣā vadec ca; na paiśunaṃ janavādaṃ ca kuryāt
     satyavrato mita bhāso 'pramattas; tathāsya vāg dvāram atho suguptam
 25 nānāśanaḥ syān na mahāśanaḥ syād; alolupaḥ sādhubhir āgataḥ syāt
     yātrārtham āhāram ihādadīta; tathāsya syāj jātharī dvāraguptiḥ
 26 na vīra patnīṃ vihareta nārīṃ; na cāpi nārīm anṛtāv āhvayīta
     bhāryā vrataṃ hy ātmani dhārayīta; tathāsya pastha dvāraguptir bhavet
 27 dvārāṇi yasya sarvāṇi suguptāni manīṣiṇaḥ
     upastham udaraṃ bāhū vāk caturthī sa vai dvijaḥ
 28 moghāny agupta dvārasya sarvāṇy eva bhavanty uta
     kiṃ tasya tapasā kāryaṃ kiṃ yajñena kim ātmanā
 29 anuttarīya vasanam anupastīrṇa śāyinam
     bāhūpadhānaṃ śāmyantaṃ taṃ devā brāhmaṇaṃ viduḥ
 30 dvandvārāmeṣu sarveṣu ya eko ramate muniḥ
     pareṣām ananudhyāyaṃs taṃ devā brāhmaṇaṃ viduḥ
 31 yena sarvam idaṃ buddhaṃ prakṛtir vikṛtiś ca yā
     gatijñaḥ sarvabhūtānāṃ taṃ devā brāhmaṇaṃ viduḥ
 32 abhayaṃ sarvabhūtebhyaḥ sarveṣām abhayaṃ yataḥ
     sarvabhūtātmabhūto yas taṃ devā brāhmaṇaṃ viduḥ
 33 nāntarenānujānanti vedānāṃ yat kriyāphalam
     anujñāya ca tat sarvam anyad rocayate 'phalam
 34 phalavanti ca karmāṇi vyuṣṭimanti dhruvāṇi ca
     viguṇāni ca paśyanti tathānaikāntikāni ca
 35 guṇāś cātra sudurjñeyā jñātāś cāpi suduṣkarāḥ
     anuṣṭhitāś cāntavanta iti tvam anupaśyasi
 36 [syū]
     yathā ca veda prāmānyaṃ tyāgaś ca saphalo yathā
     tau panthānāv ubhau vyaktau bhagavaṃs tad bravīhi me
 37 [kapila]
     pratyakṣam iha paśyanti bhavantaḥ satpathe sthitāḥ
     pratyakṣaṃ tu kim atrāsti yad bhavanta upāsate
 38 [syū]
     syūmaraśmir ahaṃ brahmañ jijñāsārtham ihāgataḥ
     śreyaḥ kāmaḥ pratyavocam ārjavān na vivakṣayā
     imaṃ ca saṃśayaṃ ghoraṃ bhagavān prabravītu me
 39 pratyakṣam iha paśyanto bhavantaḥ satpathe sthitāḥ
     kim atra pratyakṣatamaṃ bhavanto yad upāsate
     anyatra tarka śāstrebhya āgamāc ca yathāgamam
 40 āgamo vedavādas tu tarka śāstrāṇi cāgamaḥ
     yathāgamam upāsīta āgamas tatra sidhyati
     siddhiḥ pratyakṣarūpā ca dṛśyaty āgamaniścayāt
 41 naur vāvīva nibaddhā hi srotasā sanibandhanā
     hriyamāṇā kathaṃ vipra kubuddhīṃs tārayiṣyati
     etad bravītu bhagavān upapanno 'smy adhīhi bhoḥ
 42 naiva tyāgī na saṃtuṣṭo nāśoko na nirāmayaḥ
     na nirvivitso nāvṛttasnāpavṛtto 'sti kaś cana
 43 bhavanto 'pi ca hṛṣyanti śocanti ca yathā vayam
     indriyārthāś ca bhavatāṃ samānāḥ sarvajantuṣu
 44 evaṃ caturṇāṃ varṇānām āśramāṇāṃ pravṛttiṣu
     ekam ālambamānānāṃ nirnaye kiṃ nirāmayam
 45 [kapila]
     yad yad ācarate śāstram atha sarvapravṛttiṣu
     yasya yatra hy anuṣṭhānaṃ tatra tatra nirāmayam
 46 sarvaṃ pāvayate jñānaṃ yo jñānaṃ hy anuvartate
     jñānād apetya yā vṛttiḥ sā vināśayati prajāḥ
 47 bhavanto jñānino nityaṃ sarvataś ca nirāgamāḥ
     aikātmyaṃ nāma kaś cid dhi kadā cid abhipadyate
 48 śāstraṃ hy abuddhvā tattvena ke cid vādabalā janāḥ
     kāmadveṣābhibhūtatvād ahaṃkāravaśaṃ gatāḥ
 49 yāthātathyam avijñāya śāstrāṇāṃ śāstradasyavaḥ
     brahma stenā nirārambhā apakva matayo 'śivāḥ
 50 vaiguṇyam eva paśyanti na guṇān anuyuñjate
     teṣāṃ tamaḥ śarīrāṇāṃ tama eva parāyanam
 51 yo yathā prakṛtir jantuḥ prakṛteḥ syād vaśānugaḥ
     tasya dveṣaś ca kāmaś ca krodho dambho 'nṛtaṃ madaḥ
     nityam evābhivartante guṇāḥ prakṛtisaṃbhavāḥ
 52 etad buddhyānupaśyantaḥ saṃtyajeyuḥ śubhāśubham
     parāṃ gatim abhīpsanto yatayaḥ saṃyame ratāḥ
 53 [ṣyū]
     sarvam etan mayā brahmañ śāstrataḥ parikīrtitam
     na hy avijñāya śātrārthaṃ pravartante pravṛttayaḥ
 54 yaḥ kaś cin nyāyya ācāraḥ sarvaṃ śāstram iti śrutiḥ
     yad anyāyyam aśāstraṃ tad ity eṣā śrūyate śrutiḥ
 55 na pravṛttir ṛte śāstrāt kā cid astīti niścayaḥ
     yad anyad vedavādebhyas tad aśāstram iti śrutiḥ
 56 śāstrād apetaṃ paśyanti bahavo vyaktamāninaḥ
     śāstradoṣān na paśyanti iha cāmutra cāpare
     avijñāna hataprajñā hīnaprajñās tamovṛtāḥ
 57 śakyaṃ tv ekena muktena kṛtakṛtyena sarvaśaḥ
     piṇḍa mātraṃ vyapāśritya carituṃ sarvatodiśam
     vedavādaṃ vyapāśritya mokṣo 'stīti prabhāsitum
 58 idaṃ tu duṣkaraṃ karma kuṭumbam abhisaṃśritam
     dānam adhyayanaṃ yajñaḥ prajā saṃtānam ārjavam
 59 yady etad evaṃ kṛtvāpi na vimokṣo 'sti kasya cit
     dhik kartāraṃ ca kāryaṃ ca śramaś cāyaṃ nirarthakaḥ
 60 nāstikyam anyathā ca syād vedānāṃ pṛṣṭhataḥ kriyā
     etasyānantyam icchāmi bhagavañ śrotum añjasā
 61 tathyaṃ vadasva me brahmann upasanno 'smy adhīhi bhoḥ
     yathā te vidito mokṣas tathecchāmy upaśikṣitum

 

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. 2 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. 3 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
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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. 1 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
p. 232
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. 1 After a considerable time he reached the city of Baranasi, and saw Tuladhara engaged in selling miscellaneous articles. 2 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. 3
"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,
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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. 1 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!'"

 

 

Book 12
Chapter 262

 

 

1 [kapila]
      vedāḥ pramānaṃ lokānāṃ na vedāḥ pṛṣṭhataḥ kṛtāḥ
      dve brahmaṇī veditavye śabdabrahma paraṃ ca yat
      śabdabrahmaṇi niṣṇātaḥ paraṃ brahmādhigacchati
  2 śarīram etat kurute yad vede kurute tanum
      kṛtaśuddha śarīro hi pātraṃ bhavati brāhmaṇaḥ
  3 ānantyam anuyuknte yaḥ karmaṇā tad bravīmi te
      nirāgamam anaitihyaṃ pratyakṣaṃ lokasākṣikam
  4 dharma ity eva ye yajñān vitanvanti nirāśiṣaḥ
      utpanna tyāgino 'lubdhāḥ kṛpāsūyāv ivārjitāḥ
      dhanānām eṣa vai panthās tīrtheṣu pratipādanam
  5 anāśritāḥ pāpakṛtyāḥ kadā cit karma yonitaḥ
      manaḥsaṃkalpasaṃsiddhā viśuddhajñānaniścayāḥ
  6 akrudhyanto 'nasūyanto nirahaṃkāra matsarāḥ
      jñānaniṣṭhās triśuklāś ca sarvabhūtahite ratāḥ
  7 āsan gṛhasthā bhūyiṣṭham avyutkrāntāḥ svakarmasu
      rājānaś ca tathāyuktā brāhmaṇāś ca yathāvidhi
  8 samā hy ārjavasaṃpannāḥ saṃtuṣṭā jñānaniścayāḥ
      pratyakṣadharmāḥ śucayaḥ śraddadhānāḥ parāvare
  9 purastād bhāvitātmāno yathāvac caritavratāḥ
      caranti dharmaṃ kṛcchre 'pi durge caivādhisaṃhatāḥ
  10 saṃhatya dharmaṃ caratāṃ purāsīt sukham eva tat
     teṣāṃ nāsīd vidhātavyaṃ prāyaścittaṃ kadā cana
 11 satyaṃ hi dharmam āsthāya durādharṣatamā matāḥ
     na mātrām anurudhyante na dharmachalam antataḥ
 12 ya eva prathamaḥ kalpas tam evābhyācaran saha
     asyāṃ sthitau sthitānāṃ hi prāyaścittaṃ na vidyate
     durbalātmana utpannaṃ prāyaścittam iti śrutiḥ
 13 yata evaṃvidhā viprāḥ purāṇā yajñavāhanāḥ
     traividya vṛddhāḥ śucayo vṛttavanto yaśasvinaḥ
     yajanto 'har ahar yajñair nirāśīr bandhanā budhāḥ
 14 teṣāṃ yajñāś ca vedāś ca karmāṇi ca yathāgamam
     āgamāś ca yathākālaṃ saṃkalpāś ca yathā vratam
 15 apetakāmakrodhānāṃ prakṛtyā saṃśitātmanām
     ṛjūnāṃ śama nityānāṃ sthitānāṃ sveṣu karmasu
     sarvam ānantyam evāsīd iti naḥ śāśvatī śrutiḥ
 16 teṣām adīnasattvānāṃ duścarācāra karmaṇām
     svakarmabhiḥ saṃvṛtānāṃ tapo ghoratvam āgatam
 17 taṃ sad ācāram āśvaryaṃ purāṇaṃ śāśvataṃ dhruvam
     aśaknuvadbhiś carituṃ kiṃ cid dharmeṣu sūcitam
 18 nirāpad dharma ācāras tv apramādo 'parābhavaḥ
     sarvavarṇeṣu yat teṣu nāsīt kaś cid vyatikramaḥ
 19 dharmam ekaṃ catuṣpādam āśritās te nararṣabhāḥ
     taṃ santo vidhivat prāpya gacchanti paramāṃ gatim
 20 gṛhebhya eva niṣkramya vanam anye samāśritāḥ
     gṛham evābhisaṃśritya tato 'nye brahmacāriṇaḥ
 21 dharmam etaṃ catuṣpādam āśramaṃ brāhmaṇā viduḥ
     ānantyaṃ brahmaṇaḥ sthānaṃ brāhmaṇā nāma niścayaḥ
 22 ata evaṃvidhā viprāḥ purāṇā dharmacāriṇaḥ
     ta ete divi dṛśyante jyotir bhūtā dvijātayaḥ
 23 nakṣatrāṇīva dhiṣnyeṣu bahavas tārakā gaṇāḥ
     ānantyam upasaṃprāptāḥ saṃtoṣād iti vaidikam
 24 yady āgacchanti saṃsāraṃ punar yiniṣu tādṛśāḥ
     na lipyante pāpakṛtyaiḥ kadā cit karma yonitaḥ
 25 evaṃ yukto brāhmaṇaḥ syād anyo brāhmaṇako bhavet
     karmaiva puruṣasyāha śubhaṃ vā yadi vāśubham
 26 evaṃ pakvakasāyānām ānantyena śrutena ca
     sarvam ānantyam evāsīd evaṃ naḥ śāśvatī śrutiḥ
 27 teṣām apetatṛṣṇānāṃ nirniktānāṃ śubhātmanām
     caturtha aupaniṣado dharmaḥ sādhāraṇaḥ smṛtaḥ
 28 sa siddhaiḥ sādhyate nityaṃ brāhmaṇair niyatātmabhiḥ
     saṃtoṣa mūlas tyāgātmā jñānādhiṣṭhānam ucyate
 29 apavarga gatir nityo yati dharmaḥ sanātanaḥ
     sādhāraṇaḥ kevalo vā yathābalam upāsyate
 30 gacchato gacchataḥ kṣemaṃ durbalo 'trāvasīdati
     brahmaṇaḥ padam anvicchan saṃsārān mucyate śuciḥ
 31 [syū]
     ye bhuñjate ye dadate yajante 'dhīyate ca ye
     mātrābhir dharmalabdhābhir ye vā tyāgaṃ samāśritāḥ
 32 eteṣāṃ pretya bhāve tu katamaḥ svargajittamaḥ
     etad ācakṣva me brahman yathātathyena pṛcchataḥ
 33 [kap]
     parigrahāḥ śubhāḥ sarve guṇato 'bhyudayāś ca ye
     na tu tyāgasukhaṃ prāptā etat tvam api paśyasi
 34 [syū]
     bhavanto jñānaniṣṭhā vai gṛhasthāḥ karma niścayāḥ
     āśramāṇāṃ ca sarveṣāṃ niṣṭhāyām aikyam ucyate
 35 ekatve ca pṛthaktve ca viśeṣo nānya ucyate
     tad yathāvad yathānyāyaṃ bhagavān prabravītu me
 36 [kap]
     śarīrapaktiḥ karmāṇi jñānaṃ tu paramā gatiḥ
     pakve kasāye vamanai rasajñāne na tiṣṭhati
 37 ānṛśaṃsyaṃ kṣamā śāntir ahiṃsā satyam ārjavam
     adroho nābhimānaś ca hrīs titikṣā śamas tathā
 38 panthāno brahmaṇas tv ete etaiḥ prāpnoti yat param
     tad vidvān anubudhyeta manasā karma niścayam
 39 yāṃ viprāḥ sarvataḥ śāntā viśuddhā jñānaniścayāḥ
     gatiṃ gacchanti saṃtuṣṭās tām āhuḥ paramāṃ gatim
 40 vedāṃś ca veditavyaṃ ca viditvā cayathā sthiti
     evaṃ vedavid ity āhur ato 'nyo vātaretakaḥ
 41 sarvaṃ vidur vedavido vede sarvaṃ pratiṣṭhitam
     vede hi niṣṭhā sarvasya yad yad asti ca nāsti ca
 42 eṣaiva niṣṭhā sarvasya yad yad asti canāsti ca
     etad antaṃ ca madhyaṃ ca sac cāsac ca vijānataḥ
 43 samasta tyāga ity evaṃ śama ity eva niṣṭhitaḥ
     saṃtoṣa ity atra śubham apavarge pratiṣṭhitam
 44 ṛtaṃ satyaṃ viditaṃ veditavyaṃ; sarvasyātmā jaṅgamaṃ sthāvaraṃ ca
     sarvaṃ sukhaṃ yac chivam uttamaṃ ca; brahmāvyaktaṃ prabhavaś cāvyayaś ca
 45 tejaḥ kṣamā śāntir anāmayaṃ śubhaṃ; tathāvidhaṃ vyoma sanātanaṃ dhruvam
     etaiḥ śabdair gamyate buddhinetrais; tasmai namo brahmaṇe brāhmaṇāya

 

 

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. 2
"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. 3 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 4 and many kinds of liquids, O regenerate
p. 234
[paragraph continues] 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. 1 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. 2 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). 3 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. 4 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. 5 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
p. 235
possessed of strength of mind, succeeds in attaining to Emancipation, guided by that very conduct. 1 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. 2 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. 3 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. 4 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. 5 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
p. 236
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. 1 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. 2 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. 3 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. 4 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
p. 237
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. 1 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. 2 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. 3 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. 4 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.'"

---

Footnotes

233:2 In some of the Bengal texts, verse consists of 3 lines. The 3rd line, however, is omitted in the Bombay edition.
233:3 The commentator observes that in the second line the speaker explains what morality with its mysteries is.
233:4 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.
234:1 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.
234:2 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.
234:3 Devairapihita-dwarah means persons whose doors (senses) have been closed by the deities, i.e., men with senses that are defective or lost.
234:4 That state is Brahma, and there is no fear of return from it. Hence, it is called abhayam padam.
234:5 The commentator explains that the mention of putra-pautrinam indicates that kulachara or family practices (if not very cruel) are authoritative.
235:1 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.
235:2 The word iha in verse is the only indication of the speaker's desire to allude to the union of relatives in this world.
235:3 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.
235:4 Both the Vernacular translators have misunderstood this verse.
235:5 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.
236:1 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.
236:2 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.
236:3 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.
236:4 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.
237:1 Some texts read Prishadhro-gamlavanniva, meaning Prishadhara perpetrated a great sin by killing a cow (mistaking it for a tiger, as the story goes).
237:2 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.
237:3 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.
237:4 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.

 

 

The Mahabharata

Santi Parva

Book 12
Chapter 263

 

 

1 [y]
      dharmam arthaṃ ca kāmaṃ ca vedāḥ śaṃsanti bhārata
      kasya lābho viśiṣṭo 'tra tan me brūhi pitāmaha
  2 [bhī]
      atra te vartayiṣyāmi itihāsaṃ purātanam
      kuṇḍa dhāreṇa yat prītyā bhaktāyopakṛtaṃ purā
  3 adhano brāhmaṇaḥ kaś cit kāmād dharmam avaikṣata
      yajñārthaṃ sa tato 'rthārthī tapo 'tapyata dāruṇam
  4 sa niścayam atho kṛtvā pūjayām āsa devatāḥ
      bhaktyā na caivādhyagacchad dhanaṃ saṃpūjya devatāḥ
  5 tataś cintāṃ punaḥ prāptaḥ katamad daivataṃ nu tat
      yan me drutaṃ prasīdeta mānuṣair ajadī kṛtam
  6 atha saumyena vapuṣā devānucaram antike
      pratyapaśyaj jaladharaṃ kundadhāram avasthitam
  7 dṛṣṭvaiva taṃ mahātmānaṃ tasya bhaktir ajāyata
      ayaṃ me dhāsyati śreyo vapur etad dhi tādṛśam
  8 saṃnikṛṣṭaś ca devasya na cānyair mānuṣair vṛtaḥ
      eṣa me dāsyati dhanaṃ prabhūtaṃ śīghram eva ca
  9 tato dhūpaiś ca gandhaiś ca mālyair uccāvacair api
      balibhir vividhaiś cāpi pūjayām āsa taṃ dvijaḥ
  10 tataḥ svalpena kālena tuṣṭo jaladharas tadā
     tasyopakāre niyatām imāṃ vācam uvāca ha
 11 brahmaghne ca surāpe ca core bhagnavrate tathā
     niṣkṛtir vihitā sad bhiḥ kṛtaghne nāsti niṣkṛtiḥ
 12 āśāyās tanayo 'dharmaḥ krodho 'sūyā sutaḥ smṛtaḥ
     putro lobho nikṛtyās tu kṛtaghno nārhati prajām
 13 tataḥ sa brāhmaṇaḥ svapne kundadhārasya tejasā
     apaśyat sarvabhūtāni kuśeṣu śayitas tadā
 14 śamena tapasā caiva bhaktyā ca nirupaskṛtaḥ
     śuddhātmā brāhmaṇo rātrau nidarśanam apaśyata
 15 manibhadraṃ sa tatrasthaṃ devatānāṃ mahādyutim
     apaśyata mahātmānaṃ vyādiśantaṃ yudhiṣṭhira
 16 tatra devāḥ prayacchanti rājyāni ca dhanāni ca
     śubhaiḥ karmabhir ārabdhāḥ pracchidanty aśubheṣu ca
 17 paśyatām atha yakṣāṇāṃ kundadhāro mahādyutiḥ
     niṣpatya patito bhūmau devānāṃ bharatarṣabha
 18 tatas tu devavacanān manibhadro mahāyaśaḥ
     uvāca patitaṃ bhūmau kundadhāra kim iṣyate
 19 [kundadhara]
     yadi prasannā devā me bhakto 'yaṃ brāhmaṇo mama
     asyānugraham icchāmi kṛtaṃ kiṃ cit sukhodayam
 20 [bhī]
     tatas taṃ manibhadras tu punar vacanam abravīt
     devānām eva vacanāt kundadhāraṃ mahādyutim
 21 uttiṣṭhottiṣṭha bhadraṃ te kṛtakāryaḥ sukhī bhava
     yāvad dhanaṃ prārthayate brāhmaṇo 'yaṃ sakhā tava
     devānāṃ śāsanāt tāvad asaṃkhyeyaṃ dadāmy aham
 22 vicārya kundadhāras tu mānuṣyaṃ calam adhruvam
     tapase matim ādhatta brāhmaṇasya yaśasvinaḥ
 23 [ku]
     nāhaṃ dhanāni yācāmi brāhmaṇāya dhanaprada
     anyam evāham icchāmi bhaktāyānugrahaṃ kṛtam
 24 pṛthivīṃ ratra pūrṇāṃ vā mahad vā dhanasaṃcayam
     bhaktāya nāham icchāmi bhaved eṣa tu dhārmikaḥ
 25 dharme 'sya ramatāṃ buddhir dharmaṃ caivopajīvatu
     dharmapradhāno bhavatu mamaiṣo 'nugraho mataḥ
 26 [maṇibhadra]
     yadā dharmaphalaṃ rājyaṃ sukhāni vividhāni ca
     phalāny evāyam aśnātu kāyakleśavivarjitaḥ
 27 [bhī]
     tatas tad eva bahuśaḥ kundadhāro mahāyaśaḥ
     abhyāsam akarod dharme tatas tuṣṭāsya devatāḥ
 28 [maṇi]
     prītās te devatāḥ sarvā dvijasyāsya tathaiva ca
     bhaviṣyaty eṣa dharmātmā dharme cādhāsyate matiḥ
 29 [bhī]
     tataḥ prīto jaladharaḥ kṛtakāryo yudhiṣṭhira
     īpsitaṃ manaso labdhvā varam anyaiḥ sudurlabham
 30 tato 'paśyata cīrāṇi sūkṣmāṇi dvijasattamaḥ
     pārśvato 'bhyāgato nyastāny atha nirvedam āgataḥ
 31 [brā]
     ayaṃ na sukṛtaṃ vetti ko nv anyo vetsyate kṛtam
     gacchāmi vanam evāhaṃ varaṃ dharmeṇa jīvitum
 32 [bhī]
     nirvedād devatānāṃ ca prasādāt sa dvijottamaḥ
     vanaṃ praviśya sumahat tapa ārabdhavāṃs tadā
 33 devatātithiśeṣeṇa phalamūlāśano dvijaḥ
     dharme cāpi mahārāja ratir asyābhyajāyata
 34 tyaktvā mūlaphalaṃ sarvaṃ parṇāhāro 'bhavad dvijaḥ
     parṇaṃ tyaktvā jalāhāras tadāsīd dvijasattamaḥ
 35 vāyubhakṣas tataḥ paścād bahūn varṣagaṇān abhūt
     na cāsya kṣīyate prāṇas tad adbhutam ivābhavat
 36 dharme ca śraddadhānasya tapasy ugre ca vartataḥ
     kālena mahatā tasya divyā dṛṣṭir ajāyata
 37 tasya buddhiḥ prādurāsīd yadi dadyāṃ mahad dhanam
     tuṣṭaḥ kasmai cid evāhaṃ na mithyā vāg bhaven mama
 38 tataḥ prahṛṣṭavadano bhūya ārabdhavāṃs tapaḥ
     bhūyaś cācintayat siddho yat paraṃ so 'bhyapadyata
 39 yadi dadyām ahaṃ rājyaṃ tuṣṭo vai yasya kasya cit
     sa bhaved acirād rājā na mityā vāg bhaven mama
 40 tasya sākṣāt kundadhāro darśayām āsa bhārata
     brāhmaṇasya tapoyogāt sauhṛdenābhicoditaḥ
 41 samāgamya sa tenātha pūjāṃ cakre yathāvidhi
     brāhmaṇaḥ kundadhārasya vismitaś cābhavan nṛpa
 42 tato 'bravīt kundadhāro divyaṃ te cakṣur uttamam
     paśya rājñāṃ gatiṃ vipra lokāṃś cāvekṣa cakṣuṣā
 43 tato rājñāṃ sahasrāṇi magnāni niraye tadā
     dūrād apaśyad vipraḥ sa divyayuktena cakṣuṣā
 44 [ku]
     māṃ pūjayitvā bhāvena yadi tvaṃ duḥkham āpnuyāḥ
     kṛtaṃ mayā bhavet kiṃ te kaś ca te 'nugraho bhavet
 45 paśya paśya ca bhūyas tvaṃ kāmān icchet kathaṃ naraḥ
     svargadvāraṃ hi saṃruddhaṃ mānuṣeṣu viśeṣataḥ
 46 [bhī]
     tato 'paśyat sa kāmaṃ ca krodhaṃ lobhaṃ bhayaṃ madam
     nidrāṃ tandrīṃ tathālasyam āvṛtya puruṣān sthitān
 47 [ku]
     etair lokāḥ susaṃruddhā devānāṃ mānuṣād bhayam
     tathaiva devavacanād vighnaṃ kurvanti sarvaśaḥ
 48 na devair ananujñātaḥ kaś cid bhavati dhārmikaḥ
     eṣa śakto 'si tapasā rājyaṃ dātuṃ dhanāni ca
 49 [bhī]
     tataḥ papāta śirasā brāhmaṇas toyadhāriṇe
     uvāca cainaṃ dharmātmā māhān me 'nugrahaḥ kṛtaḥ
 50 kāmalobhānubandhena purā te yad asūyitam
     mayā sneham avijñāya tatra me kṣantum arhasi
 51 kṣāntam eva mayety uktvā kundadhāro dvijarṣabham
     saṃpariṣvajya bāhubhyāṃ tatraivāntaradhīyata
 52 tataḥ sarvān imāṁl lokān brāhmaṇo 'nucacāra ha
     kundadhāra prasādena tapasā yojitaḥ purā
 53 vihāyasā ca gamanaṃ tathā saṃkalpitārthatā
     dharmāc chaktyā tathā yogād yā caiva paramā gatiḥ
 54 devatā brāhmaṇāḥ santo yakṣā mānuṣacāraṇāḥ
     dhārmikān pūjayantīha na dhanādhyān na kāminaḥ
 55 suprasannā hi te devā yat te dharme ratā matiḥ
     dhane sukhakalā kā cid dharme tu paramaṃ sukham

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. 1 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. 2 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
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by the Rishis produced herbs and plants. 1 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. 2 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. 3 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. 4 They that are conversant with the distinction between body and soul, that are devoted to Yoga, and that meditate on the Pranava, always
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succeed in gratifying others. 1 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. 2 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. 3 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. 4 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. 5 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. 6 Endued with wisdom, many foremost of Brahmanas perform Sacrifices (which with respect to their fruits are of two kinds, for some of
p. 241
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. 1 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. 2 One who is of such a cleansed soul may slaughter a cow (as an offering in Sacrifice). 3 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. 4 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. 5 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.' 6
p. 242
"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). 1 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.' 2
"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. 3 (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. 4 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
p. 243
creatures), and by seeking the acquisition of merit agreeably to his own ability, certainly succeeds in obtaining blessed regions hereafter.' 1
"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.'"

---

Footnotes

238:1 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.
238:2 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.
239:1 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?
239:2 'Bereft of wisdom' is explained by the commentator as implying the non-attainment of emancipation.
239:3 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.
239:4 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.
240:1 Swayajna is literally 'sacrifice in one's own self'; hence, Yoga, Brahmam vedam is Pranava or Om.
240:2 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.
240:3 Such a man regards all things as Brahma, and himself as Brahma.
240:4 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.
240:5 i.e., they perform mental Sacrifices.
240:6 '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 p. 241 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.
241:1 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.
241:2 The sense seems to be that they perform mental Sacrifices, and not actual sacrifices after having created by Yoga-power all the necessary articles.
241:3 The sin of slaughtering a cow will not touch such a person, his soul being above the influence of acts.
241:4 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.
241:5 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.
241:6 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.
242:1 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.
242:2 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.
242:3 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.
242:4 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.
243:1 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

 

Book 12
Chapter 264

 

1 [y]
      bahūnāṃ yajñatapasām ekārthānāṃ pitāmaha
      dharmārthaṃ na sukhārthārthaṃ kathaṃ yajñaḥ samāhitaḥ
  2 [bhī]
      atra te vartayiṣyāmi nāradenānukīrtitam
      uñchavṛtteḥ purāvṛttaṃ yajñārthe brāhmaṇasya ha
  3 rāstre dharmottare śreṣṭhe vidarbheṣv abhavad dvijaḥ
      uñchavṛttir ṛṣiḥ kaś cid yajñe yajñaṃ samādadhe
  4 śyāmākam aśanaṃ tatra sūryapatnī suvarcalā
      tiktaṃ ca virasaṃ śākaṃ tapasā svādutāṃ gatam
  5 upagamya vane pṛthvīṃ sarvabhūtavihiṃsayā
      api mūlaphalair ijyo yajñaḥ svargyaḥ paraṃtapa
  6 tasya bhāryā vratakṛśā śuciḥ puṣkara cāriṇī
      yajñapatnītvam ānītā satyenānuvidhīyate
      sā tu śāpaparitrastā na svabhāvānuvartinī
  7 mayūrajīrṇa parṇānāṃ vastraṃ tasyāś ca parṇinām
      akāmāyāḥ kṛtaṃ tatra yajñe hotrānumārgataḥ
  8 śukrasya punar ājātir apadhyānād adharmavit
      tasmin vane samīpastho mṛgo 'bhūt sahacārikaḥ
      vaco bhir abravīt satyaṃ tvayā duṣkṛtakaṃ kṛtam
  9 yadi mantrāṅgahīno 'yaṃ yajño bhavati vaikṛtaḥ
      māṃ bhoḥ prakṣipa hotre tvaṃ gaccha svargam atandritaḥ
  10 tatas tu yajñe sāvitrī sākṣāt taṃ saṃnyamantrayat
     nimantrayantī pratyuktā na hanyāṃ sahavāsinam
 11 evam uktā nivṛttā sā praviṣṭā yajñapāvakam
     kiṃ nu duścaritaṃ yajñe didṛkṣuḥ sā rasātalam
 12 sā tu baddhāñjaliṃ satyam ayācad dhariṇaṃ punaḥ
     satyena saṃpariṣvajya saṃdiṣṭo gamyatām iti
 13 tataḥ sa hariṇo gatvā padāny astau nyavartata
     sādhu hiṃsaya māṃ satyahato yāsyāmi sad gatim
 14 paśya hy apsaraso divyā mayā dattena cakṣuṣā
     vimānāni vicitrāṇi gandharvāṇāṃ mahātmanām
 15 tataḥ suruciraṃ dṛṣṭvā spṛhā lagnena cakṣuṣā
     mṛgam ālokya hiṃsāyāṃ svargavāsaṃ samarthayat
 16 sa tu dharmo mṛgo bhūtvā bahuvarṣoṣito vane
     tasya niṣkṛtim ādhatta na hy asau yajñasaṃvidhiḥ
 17 tasya tena tu bhāvena mṛgahiṃsātmanas tadā
     tapo mahat samucchinnaṃ tasmād dhiṃsā na yajñiyā
 18 tatas taṃ bhagavān dharmo yajñaṃ yājayata svayam
     samādhānaṃ ca bhāryāyā lebhe sa tapasā param
 19 ahiṃsā sakalo dharmo hiṃsā yajñe 'samāhitā
     satyaṃ te 'haṃ pravakṣyāmi yo dharmaḥ satyavādinām

 

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. 2 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. 3 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. 4 An act vitiated by defect of speech is saved by Faith. An act vitiated by defect of mind is saved by Faith. But
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neither speech nor mind can save an act that is vitiated by want of Faith. 1 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, 2 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. 3 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
p. 245
there in great happiness, 1 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?'"

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Footnotes

243:2 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.'
243:3 The two negatives in the second line amount to an affirmative assertion.
243:4 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).'
244:1 'Defects of speech' are the incorrect utterance of mantras. 'Defects of mind' are such as listlessness, haste, etc.
244:2 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.
244:3 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.
245:1 The commentator takes the word divam as implying hardakasam. They sported (not in the ordinary felicity of heaven but) in the puissance of Yoga.

 

 

Book 12
Chapter 265

1 [y]
      kathaṃ bhavati pāpātmā kathaṃ dharmaṃ karoti vā
      kena nirvedam ādatte mokṣaṃ vā kena gacchati
  2 [bhī]
      viditāḥ sarvadharmās te sthity artham anupṛcchasi
      śṛṇu mokṣaṃ sanirvedaṃ pāpaṃ dharmaṃ ca mūlataḥ
  3 vijñānārthaṃ hi pañcānām icchā pūrvaṃ pravartate
      prāpya tāñ jāyate kāmo dveṣo vā bharatarṣabha
  4 tatas tadarthaṃ yatate karma cārabhate punaḥ
      iṣṭānāṃ rūpagandhānām abhyāsaṃ ca cikīrṣati
  5 tato rāgaḥ prabhavati dveṣaś ca tadanantaram
      tato lobhaḥ prabhavati mohaś ca tadanantaram
  6 lobhamohābhibhūtasya rāgadveṣānvitasya ca
      na dharme jāyate buddhir vyājād dharmaṃ karoti ca
  7 vyājena carato dharmam arthavyājo 'pi rocate
      vyājena sidhyamāneṣu dhaneṣu kurunandana
  8 tatraiva kurute buddhiṃ tataḥ pāpaṃ cikīrṣati
      suhṛdbhir vāryamāṇo 'pi paṇḍitaiś cāpi bhārata
  9 uttaraṃ nyāyasaṃbaddhaṃ bravīti vidhiyojitam
      adharmas trividhas tasya vardhate rāgamohajaḥ
  10 pāpaṃ cintayate caiva prabravīti karoti ca
     tasyādharmapravṛttasya doṣān paśyanti sādhavaḥ
 11 ekaśīlāś ca mitratvaṃ bhajante pāpakarmiṇaḥ
     sa neha sukham āpnoti kuta eva paratra vai
 12 evaṃ bhavati pāpātmā dharmātmānaṃ tu me śṛṇu
     yathā kuśaladharmā sa kuśalaṃ pratipadyate
 13 ya etān prajñayā doṣān pūrvam evānupaśyati
     kuśalaḥ sukhaduḥkhānāṃ sādhūṃś cāpy upasevate
 14 tasya sādhu samācārād abhyāsāc caiva vardhate
     prajñā dharme ca ramate dharmaṃ caivopajīvati
 15 so 'tha dharmād avāpteṣu dhaneṣu kurute manaḥ
     tasyaiva siñcate mūlaṃ guṇān paśyati yatra vai
 16 dharmātmā bhavati hy evaṃ mitraṃ ca labhate śubham
     sa mitra dhanalābhāt tu pretya ceha ca nandati
 17 śabde sparśe tathārūpe rase gandhe ca bhārata
     prabhutvaṃ labhate jantur dharmasyaitat phalaṃ viduḥ
 18 sa dharmasya phalaṃ labdhvā na tṛpyati yudhiṣṭhira
     atṛpyamāṇo nirvedam ādatte jñānacakṣuṣā
 19 prajñā cakṣur yadā kāme doṣam evānupaśyati
     virajyate tadā kāmān na ca dharmaṃ vimuñcati
 20 sarvatyāge ca yatate dṛṣṭvā lokaṃ kṣayātmakam
     tato mokṣāya yatate nānupāyād upāyataḥ
 21 śanair nirvedam ādatte pāpaṃ karma jahāti ca
     dharmātmā caiva bhavati mokṣaṃ ca labhate param
 22 etat te kathitaṃ tāta yan māṃ tvaṃ paripṛcchasi
     pāpaṃ dharmaṃ tathā mokṣaṃ nirvedaṃ caiva bhārata
 23 tasmād dharme pravartethāḥ sarvāvasthaṃ yudhiṣṭhira
     dharme sthitānāṃ kaunteya siddhir bhavati śāśvatī

 

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 2 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. 3 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. 4 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
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fruit. 1 Reverentially mentioning sacrifices and trees and sacrificial stakes, men do not eat tainted meat. This practice, however, is not worthy of applause. 2 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.' 3
"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?' 4
"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.'" 5

---

Footnotes

245:2 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.'
245:3 Avyaktaih is explained by the commentator as Yajnadi-dwaraiva khyatimichchhadbhih.
245:4 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.
246:1 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.
246:2 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.
246:3 Hence there is no need for sacrifices with slaughter of animals, and alcohol, etc.
246:4 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?
246:5 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.

 

Book 12
Chapter 266

 

 

 

1 [y]
      mokṣaḥ pitāmahenokta upāyān nānupāyataḥ
      tam upāyaṃ yathānyāyaṃ śrotum icchāmi bhārata
  2 [bhī]
      tvayy evaitan mahāprājña yuktaṃ nipuna darśanam
      yad upāyena sarvārthān nityaṃ mṛgayase 'nagha
  3 karaṇe ghatasya yā buddhir ghatotpattau na sānagha
      evaṃ dharmābhyupāyeṣu nānyad dharmeṣu kāraṇam
  4 pūrve samudre yaḥ panthā na sa gacchati paścimam
      ekaḥ panthā hi mokṣasya tan me vistarataḥ śṛṇu
  5 kṣamayā krodham ucchindyāt kāmaṃ saṃkalpavarjanāt
      sattvasaṃsevanād dhīro nidrām ucchetum arhati
  6 apramādād bhayaṃ rakṣec chvāsaṃ kṣetrajñaśīlanāt
      icchāṃ dveṣaṃ ca kāmaṃ ca dhairyeṇa vinivartayet
  7 bhramaṃ pramoham āvartam abhyāsād vinivartayet
      nidrāṃ ca pratibhāṃ caiva jñānābhyāsa na tattvavit
  8 upadravāṃs tathā rogān hitajīrṇa mitāśanāt
      lobhaṃ mohaṃ ca saṃtoṣād viṣayāṃs tattvadarśanāt
  9 anukroṣād adharmaṃ ca jayed dharmam upekṣayā
      āyatyā ca jayed āśām arthaṃ saṅgavivarjanāt
  10 anityatvena ca snehaṃ kṣudhaṃ yogena paṇḍitaḥ
     kāruṇyenātmano mānaṃ tṛṣṇāṃ ca paritoṣataḥ
 11 utthānena jayet tandrīṃ vitarkaṃ niścayāj jayet
     maunena bahu bhāsyaṃ ca śauryeṇa ca bhayaṃ jayet
 12 yacched vāṅmanasī buddhyā tāṃ yacchej jñānacakṣuṣā
     jñānam ātmā mahān yacchet taṃ yacchec chāntir ātmanaḥ
 13 tad etad upaśāntena boddhavyaṃ śuci karmaṇā
     yogadoṣān samucchidya pañca yān kavayo viduḥ
 14 kāmaṃ krodhaṃ ca lobhaṃ ca bhayaṃ svapnaṃ ca pañcamam
     parityajya niṣeveta tathemān yogasādhanān
 15 dhyānam adhyayanaṃ dānaṃ satyaṃ hrīr ārjavaṃ kṣamā
     śaucam āhārataḥ śuddhir indriyāṇāṃ ca saṃyamaḥ
 16 etair vivardhate tejaḥ pāpmānam apahanti ca
     sidhyanti cāsya saṃkalpā vijñānaṃ ca pravartate
 17 dhūtapāpaḥ sa tejasvī laghv āhāro jitendriyaḥ
     kāmakrodhau vaśe kṛtvā ninīsed brahmaṇaḥ padam
 18 amūḍhatvam asaṅgitvaṃ kāmakrodhavivarjanam
     adainyam anudīrṇatvam anudvego vyavasthitiḥ
 19 eṣa mārgo hi mokṣasya prasanno vimalaḥ śuciḥ
     tathā vākkāyamanasāṃ niyamaḥ kāmato 'nyathā

 

 

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
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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. 1 In consequence of his bringing up the son
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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. 1 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. 2 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
p. 249
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. 1 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. 2 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. 3 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. 4 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
p. 250
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. 1--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. 2 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
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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
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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.'"

---

Footnotes

247:1 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 p. 248 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.'
248:1 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.
248:2 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.
249:1 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.
249:2 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?'
249:3 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.
249:4 The commentator argue that 'man being the tempted, takes the guilt upon himself woman, being the tempted, escapes the guilt.'
250:1 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.
250:2 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.

 

 

Book 12
Chapter 267

 

 

1 [bhī]
      atraivodāharantīmam itihāsaṃ purātanam
      nāradasya ca saṃvādaṃ devalasyāsitasya ca
  2 āsīnaṃ devalaṃ vṛddhaṃ buddhvā buddhimatāṃ varaḥ
      nāradaḥ paripapraccha bhūtānāṃ prabhavābhyayam
  3 kutaḥ sṛṣṭam idaṃ viśvaṃ brahman sthāvarajaṅgamam
      pralaye ca kam abhyeti tad bhavān prabravītu me
  4 [asita]
      yebhyaḥ sṛjati bhūtāni kālo bhāvapracoditaḥ
      mahābhūtāni pañceti tāny āhur bhūtacintakāḥ
  5 tebhyaḥ sṛjati bhūtāni kāla ātmapracoditaḥ
      etebhyo yaḥ paraṃ brūyād asad brūyād asaṃśayam
  6 viddhi nārada pañcaitāñ śāśvatān acalān dhruvān
      mahatas tejaso rāśīn kālaṣaṣṭhān svabhāvataḥ
  7 āpaś caivāntarikṣaṃ ca pṛthivī vāyupāvakau
      asiddhiḥ param etebhyo bhūtebhyo muktasaṃśayam
  8 nopapattyā na vā yuktyā tv asad brūyād asaṃśayam
      vettha tān abhinirvṛttān sa ete yasya rāśayaḥ
  9 pañcaiva tāni kālaś ca bhāvābhāvau ca kevalau
      astau bhūtāni bhūtānāṃ śāśvatāni bhavāpyayau
  10 abhāvād bhāviteṣv eva tebhyaś ca prabhavanty api
     vinasto 'pi ca tāny eva jantur bhavati pañcadhā
 11 tasya bhūmimayo dehaḥ śrotram ākāśasaṃbhavam
     sūryaś cakṣur asur vāyur adbhyas tu khalu śonitam
 12 cakṣuṣī nāsikā karṇau tvag jihveti ca pañcamī
     indriyāṇīndriyārthānāṃ jñānāni kavayo viduḥ
 13 darśanaṃ śravaṇaṃ ghrāṇaṃ sparśanaṃ rasanaṃ tathā
     upapattyā guṇān viddhi pañca pañcasu pañcadhā
 14 rūpaṃ gandho rasaḥ sparśaḥ śabdaś caivātha tad guṇāḥ
     indriyair upalabhyante pañcadhā pañca pañcabhiḥ
 15 rūpaṃ gandhaṃ rasaṃ sparśaṃ śabdaṃ caitāṃs tu tad guṇān
     indriyāṇi na budhyante kṣetrajñas tais tu budhyate
 16 cittam indriyasaṃghātāt paraṃ tasmāt paraṃ manaḥ
     manasas tu parā buddhiḥ kṣetrajño buddhitaḥ param
 17 pūrvaṃ cetayate jantur indriyair viṣayān pṛthak
     vicārya manasā paścād atha buddhyā vyavasyati
     indriyaur upalabdhārthān sarvān yas tv adhyavasyati
 18 cittam indriyasaṃghātaṃ mano buddhiṃ tathāstamīm
     astau jñānendriyāṇy āhur etāny adhyātmacintakāḥ
 19 pāni pādaṃ ca pāyuś ca mehanaṃ pañcamaṃ mukham
     iti saṃśabdyamānāni śṛṇu karmendriyāṇy api
 20 jalpanābhyavahārārthaṃ mukham indriyam ucyate
     gamanendriyaṃ tathā pādau karmaṇaḥ karaṇe karau
 21 pāyūpasthau visargārtham indriye tulyakarmaṇī
     visarge ca purīsasya visarge cābhikāmike
 22 balaṃ sasthaṃ sa etāni vācā samyag yathāgamam
     jñānaceṣṭendriya guṇāḥ sarve saṃśabditā mayā
 23 indriyāṇāṃ svakarmabhyaḥ śramād uparamo yadā
     bhavatīndriya saṃnyāsād atha svapiti vai naraḥ
 24 indriyāṇāṃ vyuparame mano 'nuparataṃ yadi
     sevate viṣayān eva tadvidyāt svapnadarśanāt
 25 sāttvikāś caiva ye bhāvās tathā rājasa tāmasāḥ
     karma yuktān praśaṃsanti sāttvikān itarāṃs tathā
 26 ānandaḥ karmaṇāṃ siddhiḥ pratipattiḥ parā gatiḥ
     sāttvikasya nimittāni bhāvān saṃśrayate smṛtiḥ
 27 jantuṣv ekatameṣv evaṃ bhāvā ye vidhim āsthitāḥ
     bhāvayor īpsitaṃ nityaṃ pratyakṣagamanaṃ dvayoḥ
 28 indriyāṇi ca bhāvāś ca guṇāḥ saptadaśa smṛtāḥ
     teṣām astādaśo dehī yaḥ śarīre sa śāśvataḥ
 29 atha vā saśarīrās te guṇāḥ sarve śarīriṇām
     saṃśritās tad viyoge hi saśarīrā na santi te
 30 atha vā saṃnipāto 'yaṃ śarīraṃ pāñcabhautikam
     etaś ca daśa cāstau ca guṇāḥ saha śarīriṇām
     ūṣmanā saha viṃśo vā saṃghātaḥ pāñcabhautikaḥ
 31 mahān saṃdhārayaty etac charīraṃ vāyunā saha
     tasyāsya bhāvayuktasya nimittaṃ dehabhedane
 32 yathaivotpadyate kiṃ cit pañcatvaṃ gacchate tathā
     puṇyapāpavināśānte puṇyapāpasamīritam
     dehaṃ viśati kālena tato 'yaṃ karma saṃbhavam
 33 hitvā hitvā hy ayaṃ praiti dehād dehaṃ kṛtāśrayaḥ
     kālasaṃcoditaḥ kṣetrī viśīrṇād vā gṛhād gṛham
 34 tatra naivānutapyante prājñā niścita niścayāḥ
     kṛpaṇās tv anutapyante janāḥ saṃbandhimāninaḥ
 35 na hy ayaṃ kasya cit kaś cin nāsya kaś cana vidyate
     bhavaty eko hy ayaṃ nityaṃ śarīre sukhaduḥkhabhāj
 36 naiva saṃjāyate jantur na ca jātu vipadyate
     yāti deham ayaṃ bhuktvā kadā cit paramāṃ gatim
 37 puṇyapāpamayaṃ dehaṃ kṣapayan karma saṃcayāt
     kṣīṇadehaḥ punar dehī brahmatvam upagacchati
 38 puṇyapāpakṣayārthaṃ ca sāṃkhyaṃ jñānaṃ vidhīyate
     tat kṣaye hy asya paśyanti brahma bhāve parāṃ gatim

 

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. 1 '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
p. 253
[paragraph continues] 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. 1 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, 2 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). 3 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.' 4 "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
p. 254
times were capable of being governed with ease. 1 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. 2 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. 3 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).' 4
"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. 5 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
p. 255
that they imitate those whom they regard as their superiors. 1 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. 2 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.'" 3

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Footnotes

252:1 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.
253:1 Verse 10 is a triplet.
253:2 The Burdwan translator gives a very incorrect version of this verse. He misunderstands both text and commentary completely. K.P. Singha is correct.
253:3 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.
253:4 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.
254:1 i.e., punishments were not necessary in former times, or very light ones were sufficient. The Burdwan version of this verse is thoroughly ridiculous.
254:2 Hence extermination is the punishment that has become desirable.
254:3 Hence, by slaying them no injury is done to any one in this or the other world.
254:4 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.
254:5 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.
255:1 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.
255:2 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.
255:3 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 p. 256 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.

 

Book 12
Chapter 268

 

 

 

1 [y]
      bhrātaraḥ pitarā putrā jñātayaḥ suhṛdas tathā
      arthahetor hatāḥ krūrair asmābhiḥ pāpabuddhibhiḥ
  2 yeyam arthodbhavā tṛṣṇā katham etāṃ pitāmaha
      nivartayema pāpaṃ hi tṛṣṇayā kāritā vayam
  3 [bhī]
      atrāpy udāharantīmam itihāsaṃ purātanam
      gītaṃ videharājena māndavyāyānupṛcchate
  4 susukhaṃ bata jīvāmi yasya me nāsti kiṃ cana
      mithilāyāṃ pradīptāyāṃ na me dahyati kiṃ cana
  5 arthāḥ khalu samṛddhā hi bādhaṃ duḥkhaṃ vijānatām
      asamṛddhās tv api sadā mohayanty avicakṣaṇān
  6 yac ca kāmasukhaṃ loke yac ca divyaṃ mahat sukham
      tṛṣṇā kṣayasukhasyaite nārhataḥ sodaśīṃ kalām
  7 yathaiva śṛṅgaṃ goḥ kāle vardhamānasya vardhate
      tathaiva tṛṣṇā vittena vardhamānena vardhate
  8 kiṃ cid eva mamatvena yadā bhavati kalpitam
      tad eva paritāpāya nāśe saṃpadyate punaḥ
  9 na kāmān anurudhyeta duḥkhaṃ kāmeṣu vai ratiḥ
      prāpyārtham upayuñjīta dharme kāmaṃ vivarjayet
  10 vidvān sarveṣu bhūteṣu vyāghramāṃsopamo bhavet
     kṛtakṛtyo viśuddhātmā sarvaṃ tyajati vai saha
 11 ubhe satyānṛte tyaktvā śokānandau priyāpriyau
     bhayābhaye ca saṃtyajya saṃpraśānto nirāmayaḥ
 12 yā dustyajā durmatibhir yā na jīryati jīryataḥ
     yo 'sau prāṇāntiko rogas tāṃ tṛṣṇāṃ tyajataḥ sukham
 13 cāritram ātmanaḥ paśyaṃś candra śuddham anāmayam
     dharmātmā labhate kīrtiṃ pretya ceha yathāsukham
 14 rājñas tad vacanaṃ śrutvā prītimān abhavad dvijaḥ
     pūjayitvā ca tad vākyaṃ māndavyo mokṣam āśritaḥ

 

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
p. 256
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! 1 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? 2 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. 3 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
p. 257
[paragraph continues] 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. 1--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. 2 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. 3 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. 4 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? 5 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
p. 258
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. 1 By collecting these things together, people accomplish sacrifices 2. 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. 3 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. 4 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. 5 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. 6 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
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necessary for completing the rhythm of the Samans according to the rules laid down in Vedic grammars, is, indeed, a Brahmana. 1 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.'"

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Footnotes

256:1 The redundant syllable is arsha.
256:2 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.
256:3 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.
257:1 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.
257:2 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.
257:3 i.e., there are the essential requisites of sacrifice.
257:4 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.
257:5 'Vichinwita is Vivechayet with alamvartham understood: atmanah is equivalent to jivat.
258:1 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.
258:2 Samhritya means Ekikritya and not 'destroying' as the Burdwan translator wrongly takes it.
258:3 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.
258:4 By taking the two lines of 32 with the last line of 30, the Burdwan translator makes nonsense of the passage.
258:5 'Brahmanas' here means that part of the Vedas which contains the ritual.
258:6 Each constitutes the refuge of the other.
259:1 There are many such expletives, such as hayi, havu, etc.

 

 

Book 12
Chapter 269

 

 

 

1 [y]
      kiṃ śīlaḥ kiṃ samācāraḥ kiṃ vidyaḥ kiṃ parāyanaḥ
      prāpnoti brahmaṇaḥ sthānaṃ yat paraṃ prakṛter dhruvam
  2 [bhī]
      mokṣadharmeṣu nirato laghv āhāro jitendriyaḥ
      prāpnoti paramaṃ sthānaṃ yat paraṃ prakṛter dhruvam
  3 svagṛhād abhiniḥsṛtya lābhālābhe samo muniḥ
      samupodheṣu kāmeṣu nirapekṣaḥ parivrajet
  4 na cakṣuṣā na manasā na vācā dūsayed api
      na pratyakṣaṃ parokṣaṃ vā dūsanaṃ vyāharet kva cit
  5 na hiṃsyāt sarvabhūtāni maitrāyaṇa gatiś caret
      nedaṃ jīvitam āsādya vairaṃ kurvīta kena cit
  6 ativādāṃs titikṣeta nābhimanyet kathaṃ cana
      krodhyamānaḥ priyaṃ brūyād ākruṣṭaḥ kuśalaṃ vadet
  7 pradakṣiṇaṃ prasavyaṃ ca grāmamadhye na cācaret
      bhaikṣa caryām anāpanno na gacchet pūrvaketitaḥ
  8 avikīrṇaḥ suguptaś ca na vācā hy apriyaṃ vadet
      mṛduḥ syād apratikrūro visrabdhaḥ syād aroṣaṇaḥ
  9 vidhūme nyastamusale vyaṅgāre bhuktavaj jane
      atīte pātrasaṃcāre bhikṣāṃ lipseta vai muniḥ
  10 anuyātrikam arthasya mātrā lābheṣv anādṛtaḥ
     alābhe na vihanyeta lābhaś cainaṃ na harṣayet
 11 lābhaṃ sādhāraṇaṃ necchen na bhuñjītābhipūjitaḥ
     abhipūjita lābhaṃ hi jugupsetaiva tādṛśaḥ
 12 na cānna doṣān nindeta na guṇān abhipūjayet
     śayāsane vivikte ca nityam evābhipūjayet
 13 śūnyāgaraṃ vṛkṣamūlam araṇyam atha vā guhām
     ajñātacaryāṃ gatvānyāṃ tato 'nyatraiva saṃviśet
 14 anurodha virodhābhyāṃ samaḥ syād acalo dhruvaḥ
     sukṛtaṃ duṣkṛtaṃ cobhe nānurudhyeta karmaṇi
 15 vāco vegaṃ manasaḥ krodhavegaṃ; vivitsā vegam udaropastha vegam
     etān vegān vinayed vai tapasvī; nindā cāsya hṛdayaṃ nopahanyāt
 16 madhyastha eva tiṣṭheta praśaṃsā nindayoḥ samaḥ
     etat pavitraṃ paramaṃ parivrājaka āśrame
 17 mahātmā suvrato dāntaḥ sarvatraivānapāśritaḥ
     apūrva cārakaḥ saumyo aniketaḥ samāhitaḥ
 18 vāna prasthagṛhasthābhyāṃ na saṃsṛjyeta karhi cit
     ajñātalipsāṃ lipseta na cainaṃ harṣa āviśet
 19 vijānatāṃ mokṣa eṣa śramaḥ syād avijānatām
     mokṣayānam idaṃ kṛtsnaṃ viduṣāṃ hārito 'bravīt
 20 abhayaṃ sarvabhūtebhyo dattvā yaḥ pravrajed gṛhāt
     lokās tejomayās tasya tathānantyāya kalpate

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?' 2
"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
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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. 1 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. 2 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? 3 This false doctrine (of incorporeal existence called Emancipation), apparently dressed in colours of truth, but subversive of the real purport of
p. 261
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. 1 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. 2 One should
p. 262
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. 1 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. 2 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. 3 One who hath no fear from any creature and from whom no
p. 263
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. 1 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. 2 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.
p. 264
[paragraph continues] 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. 1 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.'
p. 265
"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? 1 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. 2 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.' 3
"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
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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. 1 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!'

---

Footnotes

259:2 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.
260:1 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.
260:2 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.
260:3 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 p. 261 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.
261:1 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.'
261:2 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 p. 262 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.
262:1 '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.
262:2 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.
262:3 In reality all things are, of course, Brahma. Their external aspects are only transformations. p. 263 The end of all creatures is death and rebirth till absorption takes place into Brahma by means of Yoga.
263:1 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.'
263:2 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.
264:1 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.
265:1 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.
265:2 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.
265:3 The particle anu means 'following the instructions of preceptors.' Samyame refers to Dharana, Dhyana and Samadhi. Some texts read Siddhante for samyame.
266:1 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.

 

 

Book 12
Chapter 270

 

 

 

1 [y]
      dhanyā dhanyā iti janāḥ sarve 'smān pravadanty uta
      na duḥkhitataraḥ kaś cit pumān asmābhir asti ha
  2 lokasaṃbhāvitair duḥkhaṃ yat prāptaṃ kurusattama
      prāpya jātiṃ manuṣyeṣu devair api pitāmaha
  3 kadā vayaṃ kariṣyāmaḥ saṃnyāsaṃ duḥkhasaṃjñakam
      duḥkham etac charīrāṇāṃ dhāraṇaṃ kurusattama
  4 vimuktāḥ saptadaśabhir hetubhūtaiś ca pañcabhiḥ
      indriyārthair guṇaiś caiva astābhiḥ prapitāmaha
  5 na gacchanti punarbhāvaṃ munayaḥ saṃśitavratāḥ
      kadā vayaṃ bhaviṣyāmo rājyaṃ hitvā paraṃtapa
  6 [bhī]
      nāsty anantaṃ mahārāja sarvaṃ saṃkhyāna gocaram
      punarbhāvo 'pi saṃkhyāto nāsti kiṃ cid ihācalam
  7 na cāpi gamyate rājan naiṣa doṣaḥ prasaṅgataḥ
      udyogād eva dharmajña kālenaiva gamiṣyatha
  8 īśo 'yaṃ satataṃ dehī nṛpate puṇyapāpayoḥ
      tata eva samutthena tamasā rudhyate 'pi ca
  9 yathāñjana mayo vāyuḥ punar mānaḥ śilaṃ rajaḥ
      anupraviśya tadvarṇo dṛśyate rañjayan diśaḥ
  10 tathā karmaphalair dehī rañjitas tamasāvṛtaḥ
     vivarṇo varmam āśritya deheṣu parivartate
 11 jñānena hi yadā jantur ajñānaprabhavaṃ tamaḥ
     vyapohati tadā brahma prakāśeta sanātanam
 12 ayatna sādhyaṃ munayo vadanti; ye cāpi muktās ta upāsitavyāḥ
     tvayā ca lokena ca sāmareṇa; tasmān na śāmyanti maharṣisaṃghāḥ
 13 asminn arthe purā gītaṃ śṛṇuṣvaika manā nṛpa
     yathā daityena vṛtreṇa bhraṣṭaiśvaryeṇa ceṣṭitam
 14 nirjitenāsahāyena hṛtarājyena bhārata
     aśocatā śatrumadhye buddhim āsthāya kevalām
 15 bhraṣṭaiśvaryaṃ purā vṛtram uśanā vākyam abravīt
     kac cit parājitasyādya na vyathā te 'sti dānava
 16 [vṛtra]
     satyena tapasā caiva viditvā saṃkṣayaṃ hy aham
     na śocāmi na hṛṣyāmi bhūtānām āgatiṃ gatim
 17 kālasaṃcoditā jīvā majjanti narake 'vaśāḥ
     paridṛṣṭāni sarvāṇi divyāny āhur manīṣiṇaḥ
 18 kṣapayitvā tu taṃ kālaṃ gaṇitaṃ kālacoditāḥ
     sāvaśeṣeṇa kālena saṃbhavanti punaḥ punaḥ
 19 tiryagyonisahasrāṇi gatvā narakam eva ca
     nirgacchanty avaśā jīvāḥ kālabandhana bandhanāḥ
 20 evaṃ saṃsaramāṇāni jīvāny aham adṛṣṭavān
     yathā karma tathā lābha iti śāstranidarśanam
 21 tiryag gacchanti narakaṃ mānuṣyaṃ daivam eva ca
     sukhaduḥkhe priyadveṣye caritvā pūrvam eva ca
 22 kṛtāntavidhisaṃyuktaṃ sarvalokaḥ prapadyate
     gataṃ gacchanti cādhvānaṃ sarvabhūtāni sarvadā
 23 [bhī]
     kālasaṃkhyāna saṃkhyātaṃ sṛṣṭi sthiti parāyanam
     taṃ bhāsamānaṃ bhagavān uśanāḥ pratyabhāsata
     bhīmān duṣṭapralāpāṃs tvaṃ tāta kasmāt prabhāsase
 24 [vṛtra]
     pratyakṣam etad bhavatas tathānyeṣāṃ manīsinām
     mayā yaj jaya lubdhena purā taptaṃ mahat tapaḥ
 25 gandhān ādāya bhūtānāṃ rasāṃś ca vividhān api
     avardhaṃ trīn samākramya lokān vai svena tejasā
 26 jvālāmālā parikṣipto vaihāyasacaras tathā
     ajeyaḥ sarvabhūtānām āsaṃ nityam apetabhīḥ
 27 aiśvaryaṃ tapasā prāptaṃ bhraṣṭaṃ tac ca svakarmabhiḥ
     dhṛtim āsthāya bhagavan na śocāmi tatas tv aham
 28 yuyutsatā mahendreṇa purā sārdhaṃ mahātmanā
     tato me bhagavān dṛṣṭo harir nārāyaṇaḥ prabhuḥ
 29 vaikuṇṭhaḥ puruṣo viṣṇuḥ śuklo 'nantaḥ sanātanaḥ
     muñjakeśo hariśmaśruḥ sarvabhūtapitāmahaḥ
 30 nūnaṃ tu tasya tapasaḥ sāvaśeṣaṃ mamāsti vai
     yad ahaṃ prastum icchāmi bhavantaṃ karmaṇaḥ phalam
 31 aiśvaryaṃ vai mahad brahman kasmin varṇe pratiṣṭhitam
     nivartate cāpi punaḥ katham aiśvaryam uttamam
 32 kasmād bhūtāni jīvanti pravartante 'tha vā punaḥ
     kiṃ vā phalaṃ paraṃ prāpya jīvas tiṣṭhati śāśvataḥ
 33 kena vā karmaṇā śakyam atha jñānena kena vā
     brahmarṣe tat phalaṃ prāptuṃ tan me vyākhyātum arhasi
 34 itīdam uktaḥ sa munis tadānīṃ; pratyāha yat tac chṛṇu rājasiṃha
     mayocyamānaṃ puruṣarṣabha tvam; ananyacittaḥ saha sodarīyaiḥ

 

SECTION CCLXX

"Kapila said, 'The Vedas are regarded as authoritative by all. People never
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disregard them. Brahma is of two kinds, viz., Brahma as represented by sound, and Brahma as Supreme (and intangible). 1 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. 2 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, 3 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). 4 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. 5 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
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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. 1 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. 2 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. 3 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
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practise its duties in minute detail and entirety. 1 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). 2 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. 3 One whose soul is for Renunciation
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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). 1 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).' 2
"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.' 3
"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. 4 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). 5 When all faults of the heart are cured (by acts), and when the felicity of Brahma becomes established in knowledge,
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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. 1 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. 2 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. 3 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, 4 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. 5 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
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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.'" 1

---

Footnotes

267:1 The Vedas are Savda-Brahma or Brahma as represented by sound.
267:2 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.
267:3 Yoga is the only way to true knowledge, hence Jnana-nishthah is Yoga-nishthah.
267:4 These and men like these are pointed out as persons deserving of gifts.
267:5 i.e., in Brahma as possessed of attributes and as freed from attributes.
268:1 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.
268:2 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.
268:3 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.
269:1 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.
269:2 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.
269:3 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 p. 270 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.
270:1 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.
270:2 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.
270:3 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.
270:4 The Burdwan translator gives a very erroneous version of this verse.
270:5 For by Knowledge Emancipation is obtained.
271:1 Vatarechaka is bhastra or a bellows. What is implied is, perhaps, that such a man breathes or lives in vain.
271:2 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.
271:3 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.
271:4 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.
271:5 I have followed the commentator in his exposition of almost all the adjectives in the text.
272:1 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.

 

Book 12
Chapter 271

 

 

 

1 [uṣanas]
      namas tasmai bhagavate devāya prabhaviṣṇave
      yasya pṛthvī talaṃ tāta sākāśaṃ bāhugocaram
  2 mūrdhā yasya tv anantaṃ ca sthānaṃ dānava sattama
      tasyāhaṃ te pravakṣyāmi viṣṇor māhātmyam uttamam
  3 [bhī]
      tayoḥ saṃvadator evam ājagāma mahāmuniḥ
      sanatkumāro dharmātmā saṃśaya chedanāya vai
  4 sa pūjito 'surendreṇa muninośanasā tathā
      niṣasādāsane rājan mahārhe munipuṃgavaḥ
  5 tam āsīnaṃ mahāprājñam uśanā vākyam abravīt
      brūhy asmai dānavendrāya vinsor māhātmyam uttamam
  6 sanatkumāras tu tataḥ śrutvā prāha vaco 'rthavat
      viṣṇor māhātmya saṃyuktaṃ dānavendrāya dhīmate
  7 śṛṇu sarvam idaṃ daitya vinsor māhātmyam uttamam
      viṣṇau jagat sthitaṃ sarvam iti viddhi paraṃtapa
  8 sṛjaty eṣa mahābāho bhūtagrāmaṃ carācaram
      eṣa cākṣipate kāle kāle visṛjate punaḥ
      asmin gacchanti vilayam asmāc ca prabhavanty uta
  9 naiṣa dānavatā śakyas tapasā naiva cejyayā
      saṃprāptum indriyāṇāṃ tu saṃyamenaiva śakyate
  10 bāhye cābhyantare caiva karmaṇā manasi sthitaḥ
     nirmalī kurute buddhyā so 'mutrānantyam aśnute
 11 yathā hiraṇyakartā vai rūpyam agnau viśodhayet
     bahuśo 'tiprayatnena mahatātma kṛtena ha
 12 tadvaj jātiśatair jīvaḥ śudhyate 'lpena karmaṇā
     yatnena mahatā caivāpy ekajātau viśudhyate
 13 līlayālpaṃ yathā gātrāt pramṛjyād ātmano rajaḥ
     bahu yatnena mahatā doṣanirharanaṃ tathā
 14 yathā cālpena mālyena vāsitaṃ tilasarṣapam
     na muñcati svakaṃ gandhaṃ tadvat sūkṣmasya darśanam
 15 tad eva bahubhir mālyair vāsyamānaṃ punaḥ punaḥ
     vimuñcati svakaṃ gandhaṃ mālyagandhe 'vatiṣṭhati
 16 evaṃ jātiśatair yukto guṇair eva prasaṅgiṣu
     buddhyā nivartate doṣo yatnenābhyāsajena vai
 17 karmaṇā svena raktāni viraktāni ca dānava
     yathā karmaviśeṣāṃś ca prāpnuvanti tathā śṛṇu
 18 yathā ca saṃpravartante yasmiṃs tiṣṭhanti vā vibho
     tat te 'nupūrvyā vyākhyāsye tad ihaikamanāḥ śṛṇu
 19 anādi nidhanaṃ śrīmān harir nārāyaṇaḥ prabhuḥ
     sa vai sṛjati bhūtāni sthāvarāṇi carāṇi ca
 20 eṣa sarveṣu bhūteṣu kṣaraś cākṣara eva ca
     ekādaśa vikārātmā jagat pibati raśmibhiḥ
 21 pādau tasya mahīṃ viddhi mūrdhānaṃ divam eva ca
     bāhavas tu diśo daitya śrotram ākāśam eva ca
 22 tasya tejomayaḥ sūryo manaś candramasi sthitam
     buddhir jñānagatā nityaṃ rasas tvāpsu pravartate
 23 bhruvor anantarās tasya grahā dānava sattama
     nakṣatracakraṃ netrābhyāṃ pādayor bhūś ca dānava
 24 rajas tamaś ca sattvaṃ ca viddhi nārāyaṇātmakam
     so ''śramāṇāṃ mukhaṃ tāta karmaṇas tat phalaṃ viduḥ
 25 akarmaṇaḥ phalaṃ caiva sa eva param avyayaḥ
     chandāṃsi tasya romāṇi akṣaraṃ ca sarasvatī
 26 bahv āśrayo bahu mukho dharmo hṛdi samāśritaḥ
     sa brahma paramo dharmas tapaś ca sad asac ca saḥ
 27 śrutiśāstragrahopetaḥ ṣoḍaśartvikkratuś ca saḥ
     pitāmahaś ca viṣṇuś ca so 'śvinau sa puraṃdaraḥ
 28 mitraś ca varuṇaś caiva yamo 'tha dhanadas tathā
     te pṛthag darśanās tasya saṃvidanti tathaikatām
     ekasya viddhi devasya sarvaṃ jagad idaṃ vaśe
 29 nānā bhūtasya daityendra tasyaikatvaṃ vadaty ayam
     jantuḥ paśyati jñānena tataḥ sattvaṃ prakāśate
 30 saṃhāra vikṣepasahasrakotīs; tiṣṭhanti jīvāḥ pracaranti cānye
     prajā visargasya ca pārimāṇyaṃ; vāpī sahasrāṇi bahūni daitya
 31 vāpyaḥ punar yojanavistṛtās tāḥ; krośaṃ ca gambhīratayāvagādhāḥ
     āyāmataḥ pañcaśatāś ca sarvāḥ; pratyekaśo yojanataḥ pravṛtthāḥ
 32 vāpyā jalaṃ kṣipyati vālakotyā; tv ahnā sakṛc cāpy atha na dvitīyam
     tāsāṃ kṣaye viddhi kṛtaṃ visargaṃ; saṃhāram ekaṃ ca tathā prajānām
 33 so jīva vargāḥ paramaṃ pramāṇaṃ; kṛṣṇo dhūmro nīlam athāsya madhyam
     raktaṃ punaḥ sahyataraṃ sukhaṃ tu; hāridra varṇaṃ susukhaṃ ca śuklam
 34 paraṃ tu śuklaṃ vimalaṃ viśokaṃ; gataklamaṃ sidhyati dānavendra
     gatvā tu yoniprabhavāni daitya; sahasraśaḥ siddhim upaiti jīvaḥ
 35 gatiṃ ca yāṃ darśanam āha devo; gatvā śubhaṃ darśanam eva cāha
     gatiḥ punar varṇakṛtā prajānāṃ; varṇas tathā kālakṛto 'surendra
 36 śataṃ sahasrāṇi caturdaśeha; parā gatir jīva guṇasya daitya
     ārohaṇaṃ tat kṛtam eva viddhi; sthānaṃ tathā niḥsaraṇaṃ ca teṣām
 37 kṛṣṇasya varṇasya gatir nikṛṣṭā; sa majjate narake pacyamānaḥ
     sthānaṃ tathā durgatibhis tu tasya; prajā visargān subahūn vadanti
 38 śataṃ sahasrāṇi tataś caritvā; prāpnoti varṇaṃ haritaṃ tu paścāt
     sa caiva tasmin nivasaty anīśo; yugakṣaye tamasā saṃvṛtātmā
 39 sa vai yadā sattvaguṇena yuktas; tamo vyapohan ghatate svabuddhyā
     sa lohitaṃ varṇam upaiti nīlo; manuṣyaloke parivartate ca
 40 sa tatra saṃhāra visargam eva; svakarmajair bandhanaiḥ kliśyamānaḥ
     tataḥ sa hāridram upaiti varṇaṃ; saṃhāra vikṣepaśate vyatīte
 41 hāridra varṇas tu prajā visargān; sahasraśas tiṣṭhati saṃcaran vai
     avipramukto niraye ca daitya; tataḥ sahasrāṇi daśāparāni
 42 gatīḥ sahasrāṇi ca pañca tasya; catvāri saṃvartakṛtāni caiva
     vimuktam enaṃ nirayāc ca viddhi; sarveṣu cānyeṣu ca saṃbhaveṣu
 43 sa devaloke viharaty abhīkṣṇaṃ; tataś cyuto mānuṣatām upaiti
     saṃhāra vikṣepaśatāni cāṣṭau; martyeṣu tiṣṭhann amṛtatvam eti
 44 so 'smād atha bhraśyati kālayogāt; kṛṣṇe tale tiṣṭhati sarvakaste
     yathā tv ayaṃ sidhyati jīvalokas; tat te 'bhidhāsyāmy asurapravīra
 45 daivāni sa vyūha śatāni sapta; rakto haridro 'tha tathaiva śuklaḥ
     saṃśritya saṃdhāvati śuklam etam; astāparān arcyatamān sa lokān
 46 aṣṭau ca ṣaṣṭiṃ ca śatāni yāni; mano viruddhāni mahādyutīnām
     śuklasya varṇasya parā gatir yā; trīṇy eva ruddhāni mahānubhāva
 47 saṃhāra vikṣepam aniṣṭam ekaṃ; catvāri cānyāni vasaty anīśaḥ
     sasthasya varṇasya parā gatir yā; siddhā viśiṣṭasya gataklamasya
 48 saptottaraṃ teṣu vasaty anīśaḥ; saṃhāra vikṣepaśataṃ saśeṣam
     tasmād upāvṛtya manuṣyaloke; tato mahān mānuṣatām upaiti
 49 tasmād upāvṛtya tataḥ krameṇa; so 'gre sma saṃtiṣṭhati bhūtasargam
     sa saptakṛtvaś ca paraiti lokān; saṃhāra vikṣepakṛtapravāsaḥ
 50 saptaiva saṃhāram upaplavāni; saṃbhāvya saṃtiṣṭhati siddhaloke
     tato 'vyayaṃ sthānam anantam eti; devasya viṣṇor atha brahmaṇaś ca
     śeṣasya caivātha narasya caiva; devasya viṣṇoḥ paramasya caiva
 51 saṃhāra kāle paridagdha kāyā; brahmāṇam āyānti sadā prajā hi
     ceṣṭātmano devagaṇāś ca sarve; ye brahmalokād amarāḥ sma te 'pi
 52 prajā visargaṃ tu saśeṣakālaṃ; sthānāni svāny eva saranti jīvāḥ
     niḥśeṣāṇāṃ tat padaṃ yānti cānte; sarvāpadā ye sadṛśā manuṣyāḥ
 53 ye tu cyutāḥ siddhalokāt krameṇa; teṣāṃ gatiṃ yānti tathānupūrvyā
     jīvāḥ pare tad balaveṣarūpā; vidhiṃ svakaṃ yānti viparyayena
 54 sa yāvad evāsti saśeṣabhukte; prajāś ca devau ca tathaiva śukle
     tāvat tadā teṣu viśuddhabhāvaḥ; saṃyamya pañcendriya rūpam etat
 55 śuddhāṃ gatiṃ tāṃ paramāṃ paraiti; śuddhena nityaṃ manasā vicinvan
     tato 'vyayaṃ sthānum upaiti brahma; duṣprāpam abhyeti sa śāśvataṃ vai
     ity etad ākhyātam ahīnasattva; nārāyaṇasyeha balaṃ mayā te
 56 [vṛtra]
     evaṃgate me na viṣādo 'sti kaś cit; samyak ca paśyāmi vacas tavaitat
     śrutvā ca te vācam adīnasattva; vikalmaṣo 'smy adya tathā vipāpmā
 57 pravṛttam etad bhagavan maharṣe; mahādyuteś cakram ananva vīryam
     viṣṇor anantasya sanātanaṃ tat; sthānaṃ sargā yatra sarve pravṛttāḥ
     sa vai mahātmā puruṣottamo vai; tasmiñ jagat sarvam idaṃ pratiṣṭhitam
 58 [bhī]
     evam uktvā sa kaunteya vṛtraḥ prānān avāsṛjat
     yojayitvā tathātmānaṃ paraṃ sthānam avāptavān
 59 [y]
     ayaṃ sa bhagavān devaḥ pitāmaha janārdanaḥ
     sanatkumāro vṛtrāya yat tad ākhyātavān purā
 60 [bhī]
     mūlasthāyī sa bhagavān svenānantena tejasā
     tatsthaḥ sṛjati tān bhāvān nānārūpān mahātapaḥ
 61 turīyārdhena tasyemaṃ viddhi keśavam acyutam
     turīyārdhena lokāṃs trīn bhāvayaty eṣa buddhimān
 62 arvāk sthitas tu yaḥ sthāyī kalpānte parivartate
     sa śete bhagavān apsu yo 'sāv atibalaḥ prabhuḥ
     tān vidhātā prasannātmā lokāṃś carati śāśvatān
 63 sarvāṇy aśūnyāni karoty anantaḥ; sanatkumāraḥ saṃcarate ca lokān
     sa cāniruddhaḥ sṛjate mahātmā; tatsthaṃ jagat sarvam idaṃ vicitram
 64 [y]
     vṛtreṇa paramārthajña dṛṣṭā manye ''tmano gatiḥ
     śubhā tasmāt sa sukhito na śocati pitāmaha
 65 śuklaḥ śuklābhijātīyaḥ sādhyo nāvartate 'nagha
     tiryaggateś ca nirmukto nirayāc ca pitāmaha
 66 hāridra varṇe rakte vā vartamānas tu pārthiva
     tiryag evānupaśyeta karmabhis tāmasair vṛtaḥ
 67 vayaṃ tu bhṛśam āpannā raktāḥ kasta mukhe 'sukhe
     kāṃ gatiṃ pratipatsyāmo nīlāṃ kṛṣṇādhamām atha
 68 [bhī]
     śuddhābhijanasaṃpannāḥ pāṇḍavāḥ saṃśitavratāḥ
     vihṛtya devalokeṣu punar mānuṣyam eṣyatha
 69 prajā visargaṃ ca sukhena kāle; pratyetya deveṣu sukhāni bhuktvā
     sukhena saṃyāsyatha siddhasaṃkhyāṃ; mā vo bhayaṃ bhūd vimalāḥ stha sarve

 

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.
p. 273
[paragraph continues] There is no expiation, however, for one that is ungrateful. 1 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. 2 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
p. 274
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.' 1
"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.' 2 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
p. 275
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. 1 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.'"

---

Footnotes

273:1 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.
273:2 Asubheshu is explained as asubheshu karmashu upasthiteshu.
274:1 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.
274:2 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.
275:1 The Burdwan translator makes nonsense of this verse. He forgets his grammar so completely as to take etaih as qualifying lokah.

 

Book 12
Chapter 272

 

 

 

 1 [y]
      aho dharmiṣṭhatā tāta vṛtrasyāmitatejasaḥ
      yasya vijñānam atulaṃ viṣṇor bhaktiś ca tādṛśī
  2 durvijñeyam idaṃ tāta viṣṇor amitatejasaḥ
      kathaṃ vā rājaśārdūla padaṃ tajjñātavān asau
  3 bhavatā kathitaṃ hy etac chraddadhe cāham acyuta
      bhūyas tu me samutpannā buddhir avyaktadarśanāt
  4 kathaṃ vinihato vṛtraḥ śakreṇa bharatarṣabha
      dharmiṣṭho viṣṇubhaktaś ca tattvajñaś ca padānvaye
  5 etan me saṃśayaṃ brūhi pṛcchato bharatarṣabha
      vṛtras tu rājaśārdūla yathā śakreṇa nirjitaḥ
  6 yathā caivābhavad yuddhaṃ tac cācakṣva pitāmaha
      vistareṇa mahābāho paraṃ kautūhalaṃ hi me
  7 [bhī]
      rathenendraḥ prayāto vai sārdhaṃ suragaṇaiḥ purā
      dadarśāthāgrato vṛtraṃ viṣṭhitaṃ parvatopamam
  8 yojanānāṃ śatāny ūrdhvaṃ pañcocchritam ariṃdama
      śatāni vistareṇātha trīṇy evābhyadhikāni tu
  9 tat prekṣya tādṛśaṃ rūpaṃ trailokyenāpi durjayam
      vṛtrasya devāḥ saṃtrastā na śāntim upalebhire
  10 śakrasya tu tadā rājann ūrustambho vyajāyata
     bhayād vṛtrasya sahasā dṛṣṭvā tad rūpam uttamam
 11 tato nādaḥ samabhavad vāditrāṇāṃ ca nisvanaḥ
     devāsurāṇāṃ sarveṣāṃ tasmin yuddha upasthite
 12 atha vṛtrasya kauravya dṛṣṭvā śakram upasthitam
     na saṃbhramo na bhīḥ kā cid āsthā vā samajāyata
 13 tataḥ samabhavad yuddhaṃ trailokyasya bhayaṃkaram
     śakrasya ca surendrasya vṛtrasya ca mahātmanaḥ
 14 asibhiḥ pattiśaiḥ śūlaiḥ śaktitomaram udgaraiḥ
     śilābhir vividhābhiś ca kārmukaiś ca mahāsvanaiḥ
 15 astraiś ca vividhair divyaiḥ pāvakolkābhir eva ca
     devāsurais tataḥ sainyaiḥ sarvam āsīt samākulam
 16 pitāmahapurogāś ca sarve devagaṇās tathā
     ṛṣayaś ca mahābhāgās tad yuddhaṃ draṣṭum āgaman
 17 vimānāgryair mahārāja siddhāś ca bharatarṣabha
     gandharvāś ca vimānāgryair apsarobhiḥ samāgaman
 18 tato 'tarikṣam āvṛtya vṛtro dharmabhṛtāṃ varaḥ
     aśmavarṣeṇa devendraṃ parvatāt samavākirat
 19 tato devagaṇāḥ kruddhāḥ sarvataḥ śastravṛṣṭibhiḥ
     aśmavarṣam apohanta vṛtrapreritam āhave
 20 vṛtraś ca kuruśārdūla mahāmāyo mahābalaḥ
     mohayām āsa devendraṃ māyāyuddhena sarvataḥ
 21 tasya vṛtrārditasyātha moha āsīc chatakratoḥ
     rathaṃtareṇa taṃ tatra vasiṣṭhaḥ samabodhayat
 22 [vasisṭha]
     devaśreṣṭho 'si devendra surārivinibarhaṇa
     trailokyabalasaṃyuktaḥ kasmāc chakra viṣīdasi
 23 eṣa brahmā ca viṣṇuś ca śivaś caiva jagatprabhuḥ
     somaś ca bhagavān devaḥ sarve ca paramarṣayaḥ
 24 mā kārṣīḥ kaśmalaṃ śakra kaś cid evetaro yathā
     āryāṃ yuddhe matiṃ kṛtvā jahi śatruṃ sureśvara
 25 eṣa lokagurus tryakṣaḥ sarvalokanamaskṛtaḥ
     nirīkṣate tvāṃ bhagavāṃs tyaja mohaṃ sureśvara
 26 ete brahmarṣayaś caiva bṛhaspatipurogamāḥ
     stavena śakra divyena stuvanti tvāṃ jayāya vai
 27 [bhī]
     evaṃ saṃbodhyamānasya vasiṣṭhena mahātmanā
     atīva vāsavasyāsīd balam uttamatejasaḥ
 28 tato buddhim upāgamya bhagavān pākaśāsanaḥ
     yogena mahatā yuktas tāṃ māyāṃ vyapakarṣata
 29 tato 'ṅgiraḥ sutaḥ śrīmāṃs te caiva paramarṣayaḥ
     dṛṣṭvā vṛtrasya vikrāntam upagamya maheśvaram
     ūcur vṛtra vināśārthaṃ lokānāṃ hitakāmyayā
 30 tato bhagavatas tejo jvaro bhūtvā jagatpateḥ
     samāviśan mahāraudraṃ vṛtraṃ daityavaraṃ tadā
 31 viṣṇuś ca bhagavān devaḥ sarvalokābhipūjitaḥ
     aindraṃ samāviśad vajraṃ lokasaṃrakṣaṇe rataḥ
 32 tato bṛhaspatir dhīmān upāgamya śatakratum
     vasiṣṭhaś ca mahātejāḥ sarve ca paramarṣayaḥ
 33 te samāsādya varadaṃ vāsavaṃ lokapūjitam
     ūcur ekāgramanaso jahi vṛtram iti prabho
 34 [maheṣvara]
     eṣa vṛtro mahāñ śakra balena mahatā vṛtaḥ
     viśvātmā sarvagaś caiva bahumāyaś ca viśrutaḥ
 35 tad enam asuraśreṣṭhaṃ trailokyenāpi durjayam
     jahi tvaṃ yogam āsthāya māvamaṃsthāḥ sureśvara
 36 anena hi tapastaptaṃ balārtham amarādhipa
     ṣaṣṭiṃ varṣasahasrāṇi brahmā cāsmai varaṃ dadau
 37 mahattvaṃ yogināṃ caiva mahāmāyatvam eva ca
     mahābalatvaṃ ca tathā tejaś cāgryaṃ sureśvara
 38 etad vai māmakaṃ tejaḥ samāviśati vāsava
     vṛtram enaṃ tvam apy evaṃ jahi vajreṇa dānavam
 39 [ṣakra]
     bhagavaṃs tvatprasādena ditijaṃ sudurāsadam
     vajreṇa nihaniṣyāmi paśyatas te surarṣabha
 40 [bhī]
     āviśyamāne daitye tu jvareṇātha mahāsure
     devatānām ṛṣīṇāṃ ca harṣān nādo mahān abhūt
 41 tato dundubhayaś caiva śaṅkhāś ca sumahāsvanāḥ
     murajā ḍiṇḍimāś caiva prāvādyanta sahasraśaḥ
 42 asurāṇāṃ tu sarveṣāṃ smṛtilopo 'bhavan mahān
     prajñānāśaś ca balavān kṣaṇena samapadyata
 43 tam āviṣṭam atho jñātvā ṛṣayo devatās tathā
     stuvantaḥ śakram īśānaṃ tathā prācodayann api
 44 rathasthasya hi śakrasya yuddhakāle mahātmanaḥ
     ṛṣibhiḥ stūyamānasya rūpam āsīt sudurdṛśam

 

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!' 2
"Bhishma said, 'In this connection I shall relate to thee the history, formerly
p. 276
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. 1 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. 2 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. 3 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, 4 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
p. 277
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.' 1 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. 2 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!' 3 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. 4 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. 5 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. 6 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
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to thee of that religion of Truth which, indeed, is the religion of those that are utterers of Brahma.'" 1

---

Footnotes

275:2 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).
276:1 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.
276:2 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.
276:3 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.
276:4 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.
277:1 K.P. Singha wrongly translates this verse; for once, the Burdwan translator is correct.
277:2 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.
277:3 Vaddhanjalim is an adverb, qualifying ayachata. The Burdwan translator wrongly takes it as an adjective of Satyam.
277:4 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.
277:5 Yajnia is explained as yajnaya hita.
277:6 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.
278:1 Yo dhamah is the reading I take, and not no dharmah.

 

 

Book 12
Chapter 273

 

 

 

1 [bhī]
      vṛtrasya tu mahārāja jvarāviṣṭasya sarvaśaḥ
      abhavan yāni liṅgāni śarīre tāni me śṛṇu
  2 jvalitāsyo 'bhavad ghoro vaivarṇyaṃ cāgamat param
      gātrakampaś ca sumahāñ śvāsaś cāpy abhavan mahān
      romaharśaś ca tīvro 'bhūn niḥśvāsaś ca mahān nṛpa
  3 śivā cāśiva saṃkāśā tasya vaktrāt sudāruṇā
      niṣpapāta mahāghorā smṛtiḥ sā tasya bhārata
      ulkāś ca jvalitās tasya dīptāḥ pārśve prapedire
  4 gṛdhrakaṅkavaḍāś caiva vāco 'muñcan sudāruṇāḥ
      vṛtrasyopari saṃhṛṣṭāś cakravat paribabhramuḥ
  5 tatas taṃ ratham āsthāya devāpyāyitam āhave
      vajrodyata karaḥ śakras taṃ daityaṃ pratyavaikṣata
  6 amānuṣam atho nādaṃ sa mumoca mahāsuraḥ
      vyajṛmbhata ca rājendra tīvrajvarasamanvitaḥ
      athāsya jṛmbhataḥ śakras tato vajram avāsṛjat
  7 savajraḥ sumahātejāḥ kālāgnisadṛśopamaḥ
      kṣipram eva mahākāyaṃ vṛtraṃ daityam apātayat
  8 tato nādaḥ samabhavat punar eva samantataḥ
      vṛtraṃ vinihataṃ dṛṣṭvā devānāṃ bharatarṣabha
  9 vṛtraṃ tu hatvā bhagavān dānavārir mahāyaśaḥ
      vajreṇa viṣṇuyuktena divam eva samāviśat
  10 atha vṛtrasya kauravya śarīrād abhiniḥsṛtā
     brahmahatyā mahāghorā raudrā lokabhayāvahā
 11 karālavadanā bhīmā vikṛtā kṛṣṇapiṅgalā
     prakīrṇamūrdhajā caiva ghoranetrā ca bhārata
 12 kapālamālinī caiva kṛśā ca bharatarṣabha
     rudhirārdrā ca dharmajña cīravastranivāsinī
 13 sābhiniṣkramya rājendra tādṛgrūpā bhayāvahā
     vajriṇaṃ mṛgayām āsa tadā bharatasattama
 14 kasya cit tv atha kālasya vṛtrahā kurunandana
     svargāyābhimukhaḥ prāyāl lokānāṃ hitakāmyayā
 15 bisān niḥsaramāṇaṃ tu dṛṣṭvā śakraṃ mahaujasam
     kaṇṭhe jagrāha devendraṃ sulagnā cābhavat tadā
 16 sa hi tasmin samutpanne brahmahatyā kṛte bhaye
     nalinyāṃ bisamadhyastho babhūvābda gaṇān bahūn
 17 anusṛtya tu yatnāt sa tayā vai brahmahatyayā
     tadā gṛhītaḥ kauravya niśceṣṭaḥ samapadyata
 18 tasyā vyapohane śakraḥ paraṃ yatnaṃ cakāra ha
     na cāśakat tāṃ devendro brahmahatyāṃ vyapohitum
 19 gṛhīta eva tu tayā devendro bharatarṣabha
     pitāmaham upāgamya śirasā pratyapūjayat
 20 jñātvā gṛhītaṃ śakraṃ tu dvijapravahahatyayā
     brahmā saṃcintayām āsa tadā bharatasattama
 21 tām uvāca mahābāho brahmahatyāṃ pitāmahaḥ
     svareṇa madhureṇātha sāntvayann iva bhārata
 22 mucyatāṃ tridaśendro 'yaṃ matpriyaṃ kuru bhāmini
     brūhi kiṃ te karomy adya kāmaṃ kaṃ tvam ihecchasi
 23 [brahmahatyā]
     trilokapūjite deve prīte trailokyakartari
     kṛtam eveha manye 'haṃ nivāsaṃ tu vidhatsva me
 24 tvayā kṛteyaṃ maryādā lokasaṃrakṣaṇārthinā
     sthāpanā vai sumahatī tvayā devapravartitā
 25 prīte tu tvayi dharmajña sarvalokeśvare prabho
     śakrād apagamiṣyāmi nivāsaṃ tu vidhatsva me
 26 [bhī]
     tatheti tāṃ prāha tadā brahmahatyāṃ pitāmahaḥ
     upāyataḥ sa śakrasya brahmahatyāṃ vyapohata
 27 tataḥ svayambhuvā dhyātas tatra vahnir mahātmanā
     brahmāṇam upasaṃgamya tato vacanam abravīt
 28 prāpto 'smi bhagavan deva tvatsakāśam ariṃdama
     yat kartavyaṃ mayā deva tad bhavān vaktum arhati
 29 [brahmā]
     bahudhā vibhajiṣyāmi brahmahatyām imām aham
     śakrasyādya vimokṣārthaṃ caturbhāgaṃ pratīccha me
 30 [agni]
     mama mokṣasya ko 'nto vai brahman dhyāyassva vai prabho
     etad icchāmi vijñātuṃ tattvato lokapūjitaḥ
 31 [brahmā]
     yas tvāṃ jvalantam āsādya svayaṃ vai mānavaḥ kva cit
     bījauṣadhi rasair bahne na yakṣyati tamovṛtaḥ
 32 tam eṣā yāsyati kṣipraṃ tatraiva ca nivatsyati
     brahmahatyā havyavāhavyetu te mānasajvaraḥ
 33 [bhī]
     ity uktaḥ pratijagrāha tad vaco havyakavya bhuk
     pitāmahasya bhagavāṃs tathāca tad abhūt prabho
 34 tato vṛkṣauṣadhi tṛṇaṃ samāhūya pitāmahaḥ
     imam arthaṃ mahārāja vaktuṃ samupacakrame
 35 tato vṛkṣauṣadhi tṛṇaṃ tathaivoktaṃ yathātatham
     vyathitaṃ vahnivad rājan brahmāṇam idam abravīt
 36 asmākaṃ brahmahatyāto ko 'nyo lokapitāmaha
     svabhāvanihatān asmān na punar hantum arhasi
 37 vayam agniṃ tathā śītaṃ varṣaṃ ca pavaneritam
     sahāmaḥ satataṃ deva tathā chedana bhedanam
 38 brahmahatyām imām adya bhavataḥ śāsanād vayam
     grahīṣyāmas trilokeśa mokṣaṃ cintayatāṃ bhavān
 39 [brahmā]
     parvakāle tu saṃprāpte yo vai chedana bhedanam
     kariṣyati naro mohāt tam eṣānugamiṣyati
 40 [bhī]
     tato vṛkṣauṣadhi tṛṇam evam uktaṃ mahātmanā
     brahmāṇam abhisaṃpūjya jagāmāśu yathāgatam
 41 āhūyāprasaro devas tato lokapitāmahaḥ
     vācā madhurayā prāha sāntvayann iva bhārata
 42 iyam indrād anuprāptā brahmahatyā varāṅganāḥ
     caturtham asyā bhāgaṃ hi mayoktāḥ saṃpratīcchata
 43 [apsarasa]
     grahaṇe kṛtabuddhīnāṃ deveśa tava śāsanāt
     mokṣaṃ samayato 'smākaṃ cintayasva pitāmaha
 44 [brahmā]
     rajasvalāsu nārīṣu yo vai maithunam ācaret
     tam eṣā yāsyati kṣipraṃ vyetu vo mānaso jvaraḥ
 45 [bhī]
     tatheti hṛṣṭamanasa uktvāthāpsarasāṃ gaṇāḥ
     svāni sthānāni saṃprāpya remire bharatarṣabha
 46 tatas trilokakṛd devaḥ punar eva mahātapaḥ
     apaḥ saṃcintayām āsa dhyātās tāś cāpy athāgaman
 47 tās tu sarvāḥ samāgamya brahmāṇam amitaujasam
     idam ūcur vaco rājan pranipatya pitāmaham
 48 imā sma deva saṃprāptās tvatsakāśam ariṃdama
     śāsanāt tava deveśa samājñāpaya no vibho
 49 [brahmā]
     iyaṃ vṛtrād anuprāptā puruhūtaṃ mahābhayā
     brahmahatyā caturthāṃśam asyā yūyaṃ praticchata
 50 [āpah]
     evaṃ bhavatu lokeśa yathā vadasi naḥ prabho
     mokṣaṃ samayato 'smākaṃ saṃcintayitum arhasi
 51 tvaṃ hi deveśa sarvasya jagataḥ paramo guruḥ
     ko 'nyaḥ prasādo hi bhaved yaḥ kṛcchrānnaḥ samuddharet
 52 [brahmā]
     alpā iti matiṃ kṛtvā yo naro buddhimohitaḥ
     śleṣma mūtra purīṣāṇi yuṣmāsu pratimokṣyati
 53 tam eṣā yāsyati kṣipraṃ tatraiva ca nivatsyati
     tathā vo bhavitā mokṣa iti satyaṃ bravīmi vaḥ
 54 [bhī]
     tato vimucya devendraṃ brahmahatyā yudhiṣṭhira
     yathā nisṛṣṭaṃ taṃ deśam agacchad devaśāsanāt
 55 evaṃ śakreṇa saṃprāptā brahmahatyā janādhipa
     pitāmaham anujñāpya so 'śvamedham akalpayat
 56 śrūyate hi mahārāja saṃprāptā vāsavena vai
     brahmahatyā tataḥ śuddhiṃ hayamedhena labdhavān
 57 samavāpya śriyaṃ devo hatvārīṃś ca sahasraśaḥ
     praharṣam atulaṃ lebhe vāsavaḥ pṛthivīpate
 58 vṛtrasya rudhirāc caiva khukhundāḥ pārtha jajñire
     dvijātibhir abhakṣyās te dīkṣitaiś ca tapodhanaiḥ
 59 sarvāvasthaṃ tvam apy eṣāṃ dvijātīnāṃ priyaṃ kuru
     ime hi bhūtale devāḥ prathitāḥ kurunandana
 60 evaṃ śakreṇa kauravya buddhisaukṣmyān mahāsuraḥ
     upāyapūrvaṃ nihato vṛtro 'thāmita tejasā
 61 evaṃ tvam api kauravya pṛthivyām aparājitaḥ
     bhaviṣyasi yathā devaḥ śatakratur amitrahā
 62 ye tu śakra kathāṃ divyām imāṃ parvasu parvasu
     vipramadhye pathiṣyanti na te prāpsyanti kilbiṣam
 63 ity etad vṛtram āśritya śakrasyātyadbhutaṃ mahat
     kathitaṃ karma te tāta kiṃ bhūyaḥ śrotum icchasi

 

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. 2 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
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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. 1 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 not allow his mind to run towards sound, touch and form, it is then that he succeeds in freeing himself from desire. 2 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. 3 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.'" 4

 

 

 

Book 12
Chapter 274

 

 

 

1 [y]
      pitāmaha mahāprājña sarvaśāstraviśārada
      asti vṛtravadhād eva vivakṣā mama jāyate
  2 jvareṇa mohito vṛtraḥ kathitas te janādhipa
      nihato vāsaveneha vajreṇeti mamānagha
  3 katham eṣa mahāprājña jvaraḥ prādurabhūt kutaḥ
      jvarotpattiṃ nipunataḥ śrotum icchāmy ahaṃ prabho
  4 [bhī]
      śṛṇu rājañ jvarasyeha saṃbhavaṃ lokaviśrutam
      vistaraṃ cāsya vakṣyāmi yādṛśaṃ caiva bhārata
  5 purā meror mahārāja śṛṅgaṃ trailokyaviśrutam
      jyotiṣkaṃ nāma sāvitraṃ sarvaratnavibhūsitam
      aprameyam anādhṛṣyaṃ sarvalokeṣu bhārata
  6 tatra devo giritate hemadhātuvibhūsite
      paryaṅka iva vibhrājann upaviṣṭo babhūva ha
  7 śailarājasutā cāsya nityaṃ pārśve sthitā babhau
      tathā devā mahātmāno vasavaś ca mahaujasaḥ
  8 tathaiva ca mahātmānāv aśvinau bhiṣajāṃ varau
      tathā vaiśvaraṇo rājā guhyakair abhisaṃvṛtaḥ
  9 yakṣāṇām adhipaḥ śrīmān kailāsanilayaḥ prabhuḥ
      aṅgiraḥ pramukhāś caiva tathā devarṣayo 'pare
  10 viśvāvasuś ca gandharvas tathā nārada parvatau
     apsarogaṇasaṃghāś ca samājagmur anekaśaḥ
 11 vavau śivaḥ sukho vāyur nānā gandhavahaḥ śuciḥ
     sarvartukusumopetāḥ puṣpavanto mahādrumāḥ
 12 tathā vidyādharāś caiva siddhāś caiva tapodhanāḥ
     mahādevaṃ paśupatiṃ paryupāsanta bhārata
 13 bhūtāni ca mahārāja nānārūpadharāṇy atha
     rākṣasāś ca mahāraudrāḥ piśācāś ca mahābalāḥ
 14 bahurūpadharā hṛṣṭā nānā praharanodyatāḥ
     devasyānucarās tatra tasthire cānalopamāḥ
 15 nandī ca bhagavāṃs tatra devasyānumate sthitaḥ
     pragṛhya jvalitaṃ śūlaṃ dīpyamānaṃ svatejasā
 16 gaṅgā ca saritāṃ śreṣṭhā sarvatīrthajalodbhavā
     paryupāsata taṃ devaṃ rūpiṇī kurunandana
 17 evaṃ sa bhagavāṃs tatra pūjyamānaḥ surarṣibhiḥ
     devaiś ca sumahābhāgair mahādevo vyatiṣṭhata
 18 kasya cit tv atha kālasya dakṣo nāma prajāpatiḥ
     pūrvoktena vidhānena yakṣyamāṇo 'nvapadyata
 19 tatas tasya makhaṃ devāḥ sarve śakrapurogamāḥ
     gamanāya samāgamya buddhim āpedire tadā
 20 te vimānair mahātmāno jvalitair jvalanaprabhāḥ
     devasyānumate 'gacchan gaṅgā dvāram iti śrutiḥ
 21 prasthitā devatā dṛṣṭvā śailarājasutā tadā
     uvāca vacanaṃ sādhvī devaṃ paśupatiṃ patim
 22 bhagavan kva nu yānty ete devāḥ śakrapurogamāḥ
     brūhi tattvena tattvajña saṃśayo me mahān ayam
 23 [maheṣvara]
     dakṣo nāma mahābhāge prajānāṃ patir uttamaḥ
     hayamedhena yajate tatra yānti divaukasaḥ
 24 [umā]
     yajñam etaṃ mahābhāga kimarthaṃ nābhigacchasi
     kena va pratiṣedhena gamanaṃ te na vidyate
 25 [maheṣvara]
     surair eva mahābhāge sarvam etad anuṣṭhitam
     yajñeṣu sarveṣu mama na bhāga upakalpitaḥ
 26 pūrvopāyopapannena mārgeṇa varavarṇini
     na me surāḥ prayacchanti bhāgaṃ yajñasya dharmataḥ
 27 [umā]
     bhagavan sarvabhūteṣu prabhavābhyadhiko guṇaiḥ
     ajeyaś cāpradhṛṣyaś ca tejasā yaśasā śriyā
 28 anena te mahābhāga pratiṣedhena bhāgataḥ
     atīva duḥkham utpannaṃ vepathuś ca mamānagha
 29 [bhī]
     evam uktvā tu sā devī devaṃ paśupatiṃ patim
     tūsnīṃ bhūtābhavad rājan dahyamānena cetasā
 30 atha devyā mataṃ jñātvā hṛdgataṃ yac cikīrṣitam
     sa samājñāpayām āsa tiṣṭha tvam iti nandinam
 31 tato yogabalaṃ kṛtvā sarvayogeśvareśvaraḥ
     taṃ yajñaṃ sumahātejā bhīmair anucarais tadā
     sahasā ghātayām āsa devadevaḥ pināka dhṛk
 32 ke cin nādān amuñcanta ke cid dhāsāṃś ca cakrire
     rudhireṇāpare rājaṃs tatrāgniṃ samavākiran
 33 ke cid yūpān samutpātya babhramur vikṛtānanāḥ
     āsyair anye cāgrasanta tathaiva paricārakān
 34 tataḥ sa yajño nṛpate vadhyamānaḥ samantataḥ
     āsthāya mṛgarūpaṃ vai kham evābhyapatat tadā
 35 taṃ tu yajñaṃ tathārūpaṃ gacchantam upalabhya saḥ
     dhanur ādāya bānaṃ ca tadānvasarata prabhuḥ
 36 tatas tasya sureśasya krodhād amitatejasaḥ
     lalātāl prasṛto ghoraḥ svedabindur babhūva ha
 37 tasmin patitamātre tu svedabindau tathā bhuvi
     prādurbabhūva sumahān agniḥ kālānalopamaḥ
 38 tatra cājāyata tadā puruṣaḥ puruṣarṣabha
     hrasvo 'timātraraktākṣo hari śmaśrur vibhīsanaḥ
 39 ūrdhvakeśo 'tilomāṅgaḥ śyenolūkas tathaiva ca
     karālaḥ kṛṣṇa varṇaś ca raktavāsās tathaiva ca
 40 taṃ yajñaṃ sa mahāsattvo 'dahat kakṣam ivānalaḥ
     devāś cāpy adravan sarve tato bhītā diśo daśa
 41 tena tasmin vicaratā puruṣeṇa viśāṃ pate
     pṛthivī vyacalad rājann atīva bharatarṣabha
 42 hāhābhūte pravṛtte tu nāde lokabhayaṃkare
     pitāmaho mahādevaṃ darśayan pratyabhāsata
 43 bhavato 'pi surāḥ sarve bhāgaṃ dāsyanti vai prabho
     kriyatāṃ pratisaṃhāraḥ sarvadeveśvara tvayā
 44 imā hi devatāḥ sarvā ṛṣayaś ca paraṃtapa
     tava krodhān mahādeva na śāntim upalebhire
 45 yaś caiṣa puruṣo jātaḥ svedāt te vibudhottama
     jvaro nāmaiṣa dharmajña lokeṣu pracariṣyati
 46 ekībhūtasya na hy asya dhāraṇe tejasaḥ prabho
     samarthā sakalā pṛthvī bahudhā sṛjyatām ayam
 47 ity ukto brahmaṇā devo bhāge cāpi prakalpite
     bhagavantaṃ tathety āha brahmāṇam amitaujasam
 48 parāṃ ca prītim agamad utsmayaṃś ca pināka dhṛk
     avāpa ca tadā bhāgaṃ yathoktaṃ brahmaṇā bhavaḥ
 49 jvaraṃ ca sarvadharmajño bahudhā vyasṛjat tadā
     śānty arthaṃ sarvabhūtānāṃ śṛṇu tac cāpi putraka
 50 śīrṣābhitāpo nāgānāṃ parvatānāṃ śilā jatuḥ
     apāṃ tu nīlikāṃ vidyān nirmokaṃ bhujageṣu ca
 51 khorakaḥ saurabheyāṇām ūsaraṃ pṛthivītale
     paśūnām api dharmajña dṛṣṭipratyavarodhanam
 52 randhrāgatam athāśvānāṃ śikhodbhedaś ca barhiṇam
     netrarogaḥ kokilānāṃ jvaraḥ prokto mahātmanā
 53 abjānāṃ pitta bhedaś ca sarveṣām iti naḥ śrutam
     śukānām api sarveṣāṃ hikkikā procyate jvaraḥ
 54 śārdūleṣv atha dharmajña śramo jvara ihocyate
     mānuṣeṣu tu dharmajña jvaro nāmaiṣa viśrutaḥ
     maraṇe janmani tathā madhye cāviśate naram
 55 etan māheśvaraṃ tejo jvaro nāma sudāruṇaḥ
     namasyaś caiva mānyaś ca sarvaprānibhir īśvaraḥ
 56 anena hi samāviṣṭo vṛtro dharmabhṛtāṃ varaḥ
     vyajṛmbhata tataḥ śakras tasmai vajram avāsṛjat
 57 praviśya vajro vṛtraṃ tu dārayām āsa bhārata
     dāritaś ca savajreṇa mahāyogī mahāsuraḥ
     jagāma paramasthānaṃ viṣṇor amitatejasaḥ
 58 viṣṇubhaktyā hi tenedaṃ jagad vyāptam abhūt purā
     tasmāc ca nihato yuddhe viṣṇo sthānam avāptavān
 59 ity eṣa vṛtram āśritya jvarasya mahato mayā
     vistaraḥ kathitaḥ putra kim anyat prabravīmi te
 60 imāṃ jvarotpattim adīnamānasaḥ; pathet sadā yaḥ susamāhito naraḥ
     vimuktarogaḥ sa sukhī mudā yuto; labheta kāmān sa yathā manīsitān

 

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.'
p. 280
"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. 1 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 any 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 2 one should conquer sleep. By heedfulness one should keep off fear, and by contemplation of the Soul one should conquer breath. 3 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. 4 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. 5 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. 6 Speech and mind are to be subdued by the Understanding,
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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. 1 This last is attainable by those that are of pure-acts and endued with tranquillity of soul, 2 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.'" 3

---

Footnotes

280:1 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.
280:2 i.e., by abandoning all kinds of idleness, as explained by the commentator.
280:3 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.
280:4 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.
280:5 The truth is that the world is unreal and has no end.
280:6 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 p. 281 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.
281:1 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.
281:2 '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.
281:3 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.

 

 

 

Book 12
Chapter 275

 

 

 

1 [y]
      śokād duḥkhāc ca mṛtyoś ca trasyanti prāninaḥ sadā
      ubhayaṃ me yathā na syāt tan me brūhi pitāmaha
  2 [bhī]
      atraivodāharantīmam itihāsaṃ purātanam
      nāradasya ca saṃvādaṃ samaṅgasya ca bhārata
  3 [nārada]
      uraseva pranamase bāhubhyāṃ tarasīva ca
      saṃprahṛṣṭamanā nityaṃ viśoka iva lakṣyase
  4 udvegaṃ neha te kiṃ cit susūkṣmam api lakṣaye
      nityatṛpta iva svastho bālavac ca viceṣṭase
  5 [samanga]
      bhūtaṃ bhavyaṃ bhaviṣyac ca sarvaṃ sattveṣu mānada
      teṣāṃ tattvāni jānāmi tato na vimanā hy aham
  6 upakramān ahaṃ veda punar eva phalodayān
      loke phalāni citrāṇi tato na vimanā hy aham
  7 agādhāś cāpratiṣṭhāś ca gatimantaś ca nārada
      andhā jadāś ca jīvanti paśyāsmān api jīvataḥ
  8 vihitenaiva jīvanti arogāṅgā divaukasaḥ
      balavanto 'balāś caiva tadvad asmān sabhājaya
  9 sahasriṇaś ca jīvanti jīvanti śatinas tathā
      śākena cānye jīvanti paśyāsmān api jīvataḥ
  10 yadā na śocemahi kiṃ nu na syād; dharmeṇa vā nārada karmaṇā vā
     kṛtāntavaśyāni yadā sukhāni; duḥkhāni vā yan na vidharṣayanti
 11 yasmai prajñāṃ kathayante manuṣyāḥ; prajñā mūlo hīndriyāṇāṃ prasādaḥ
     muhyanti śocanti yadendriyāṇi; prajñā lābho nāsti mūḍhendriyasya
 12 mūḍhasya darpaḥ sa punar moha eva; mūḍhasya nāyaṃ na paro 'sti lokaḥ
     na hy eva duḥkhāni sadā bhavanti; sukhasya vā nityaśo lābha eva
 13 bhāvātmakaṃ saṃparivartamānaṃ; na mādṛśaḥ saṃjvaraṃ jātu kuryāt
     iṣṭān bhogān nānurudhyet sukhaṃ vā; na cintayed duḥkham abhyāgataṃ vā
 14 samāhito na spṛhayet pareṣāṃ; nānā gataṃ nābhinandeta lābham
     na cāpi hṛṣyed vipule 'rthalābhe; tathārtha nāśe ca na vai viṣīdet
 15 na bāndhavā na ca vittaṃ na kaulī; na ca śrutaṃ na ca mantrā na vīryam
     duḥkhāt trātuṃ sarva evotsahante; paratra śīle na tu yānti śāntim
 16 nāsti buddhir ayuktasya nāyogād vidyate sukham
     dhṛtiś ca duḥkhatyāgaś cāpy ubhayaṃ naḥ sukhodayam
 17 priyaṃ hi harṣajananaṃ harṣa utsekavardhanaḥ
     utseko narakāyaiva tasmāt taṃ saṃtyajāmy aham
 18 etāñ śokabhayotsekān mohanān sukhaduḥkhayoḥ
     paśyāmi sākṣival loke dehasyāsya viceṣṭanāt
 19 arthakāmau parityajya viśoko vigatajvaraḥ
     tṛṣṇā mohau tu saṃtyajya carāmi pṛthivīm imām
 20 na mṛtyuto na cādharmān na lobhān na kutaś cana
     pītāmṛtasyevātyantam iha cāmutra vābhayam
 21 etad brahman vijānāmi mahat kṛtvā tapo 'vyayam
     tena nārada saṃprāpto na māṃ śokaḥ prabādhate

 

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,
p. 282
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. 1 (After this) Time, impelled by the Understanding creates other objects from those (five primal essences).' 2 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. 3 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. 4 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
p. 283
the fifth), are the senses. These, the learned know, exist for perception of their respective objects. 1 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. 2 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. 3 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. 4 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
p. 284
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. 1 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. 2 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
p. 285
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, 1 (they that are learned in the scriptures) behold (with the eye of the scriptures) the attainment of Jiva to the highest end.'"

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Footnotes

282:1 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.'
282:2 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.
282:3 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.
282:4 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.
283:1 Jnanani is Jnana-karanani, i.e., perceptions for causes of perception.
283:2 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.
283:3 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.
283:4 The Bengal reading yathagantam is preferable to the Bombay reading yatha mama.
284:1 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.
284:2 This is a triplet.
285:1 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 pasyan

 

Book 12
Chapter 276

 

 

 

1 [y]
      atattvajñasya śāstrāṇāṃ satataṃ saṃśayātmanaḥ
      akṛtavyavasāyasya śreyo brūhi pitāmaha
  2 [bhī]
      guru pūjā ca satataṃ vṛddhānāṃ paryupāsanam
      śravaṇaṃ caiva vidyānāṃ kūtasthaṃ śreya ucyate
  3 atrāpy udāharantīmam itihāsaṃ purātanam
      gālavasya ca saṃvādaṃ devarṣer nāradasya ca
  4 vītamohaklamaṃ vipraṃ jñānatṛptaṃ jitendriyam
      śreyaḥ kāmaṃ jitātmānaṃ nāradaṃ gālavo 'bravīt
  5 yaiḥ kaiścait saṃmato loke guṇais tu puruṣo nṛṣu
      bhavaty anapagān sarvāṃs tān guṇāṁl lakṣayāmy aham
  6 bhavān evaṃvidho 'smākaṃ saṃśayaṃ chettum arhati
      amūḍhaś ciramūḍhānāṃ lokatattvam ajānatām
  7 jñāne hy evaṃ pravṛttiḥ syāt kāryākārye vijānataḥ
      yat kāryaṃ na vyavasyāmas tad bhavān vaktum arhati
  8 bhagavan nāśramāḥ sarve pṛthag ācāra darśinaḥ
      idaṃ śreya idaṃ śreya iti nānā pradhāvinaḥ
  9 tāṃs tu viprasthitān dṛṣṭvā śāstraiḥ śāstrābhinandinaḥ
      svaśāstraiḥ parituṣṭāṃś ca śreyo nopalabhāmahe
  10 śāstraṃ yadi bhaved ekaṃ vyaktaṃ śreyo bhavet tadā
     śāstraiś ca bahubhir bhūyaḥ śreyo guhyaṃ praveśitam
 11 etasmāt kāraṇāc chreyaḥ kalilaṃ pratibhāti mām
     bravītu bhagavāṃs tan me upasanno 'smy adhīhi bhoḥ
 12 [nārada]
     āśramās tāta catvāro yathā saṃkalpitāḥ pṛthak
     tān sarvān anupaśya tvaṃ samāśrityaiva gālava
 13 teṣāṃ teṣāṃ tathāhi tvam āśramāṇāṃ tatas tataḥ
     nānārūpaguṇoddeśaṃ paśya viprasthitaṃ pṛthak
     nayanti caiva te samyag abhipretam asaṃśayam
 14 ṛju paśyaṃs tathā samyag āśramāṇāṃ parāṃ gatim
     yat tu niḥśreyasaṃ samyak tac caivāsaṃśayātmakam
 15 anugrahaṃ ca mitrāṇām amitrāṇāṃ ca nigraham
     saṃgrahaṃ ca trivargasya śreya āhur manīṣiṇaḥ
 16 nivṛttiḥ karmaṇaḥ pāpāt satataṃ puṇyaśīlatā
     sadbhiś ca samudācāraḥ śreya etad asaṃśayam
 17 mārdavaṃ sarvabhūteṣu vyavahāreṣu cārjavam
     vāk caiva madhurā proktā śreya etad asaṃśayam
 18 devatābhyaḥ pitṛbhyaś ca saṃvibhāgo 'tithiṣv api
     asaṃtyāgaś ca bhṛtyānāṃ śreya etad asaṃśayam
 19 satyasya vacanaṃ śreyaḥ satyajñānaṃ tu duṣkaram
     yad bhūtahitam atyantam etat satyaṃ bravīmy aham
 20 ahaṃkārasya ca tyāgaḥ pranayasya ca nigrahaḥ
     saṃtoṣaś caikacaryā ca kūtasthaṃ śreya ucyate
 21 dharmeṇa vedādhyayanaṃ vedāṅgānāṃ tathaiva ca
     vidyārthānāṃ ca jijñāsā śreya etad asaṃśayam
 22 śabdarūparasasparśān saha gandhena kevalān
     nātyartham upaseveta śreyaso 'rthī paraṃtapa
 23 naktaṃcaryā divā svapnam ālasyaṃ paiśunaṃ madam
     atiyogam ayogaṃ ca śreyaso 'rthī parityajet
 24 karmotkarṣaṃ na mārgeta mareṣāṃ parinindayā
     svaguṇair eva mārgeta viprakarṣaṃ pṛthagjanāt
 25 nirguṇās tv eva bhūyiṣṭham ātmasaṃbhāvino narāḥ
     doṣair anyān guṇavataḥ kṣipanty ātmaguṇa kṣayāt
 26 anucyamānāś ca punas te manyante mahājanāt
     guṇavattaram ātmānaṃ svena mānena darpitāḥ
 27 abruvan kasya cin nindām ātmapūjām avarṇayan
     vipaścid guṇasaṃpannaḥ prāpnoty eva mahad yaśaḥ
 28 abruvan vāti surabhir gandhaḥ sumanasāṃ śuciḥ
     tathaivāvyāharan bhāti vimalo bhānur ambare
 29 evamādīni cānyāni parityaktāni medhayā
     jvalanti yaśasā loke yāni na vyāharanti ca
 30 na loke dīpyate mūrkhaḥ kevatātma praśaṃsayā
     api cāpihitaḥ śvabhre kṛtavidyaḥ prakāśate
 31 asann uccair api proktaḥ śabdaḥ samupaśāmyati
     dīpyate tv eva lokeṣu śanair api subhāsitam
 32 mūḍhānām avaliptānām asāraṃ bhāsitaṃ bahu
     darśayaty antarātmānaṃ divā rūpam ivāṃśumān
 33 etasmāt kāraṇāt prajñāṃ mṛgayante pṛthagvidhām
     prajñā lābho hi bhūtānām uttamaḥ pratibhāti mām
 34 nāpṛṣṭaḥ kasya cid brūyān na cānyāyena pṛcchataḥ
     jñānavān api medhāvī jadaval lokam ācaret
 35 tato vāsaṃ parīkṣeta dharmanityeṣu sādhuṣu
     manuṣyeṣu vadānyeṣu svadharmanirateṣu ca
 36 caturṇāṃ yatra varṇānāṃ dharmavyatikaro bhavet
     na tatra vāsaṃ kurvīta śreyo 'rthī vai kathaṃ cana
 37 nirārambho 'py ayam iha yathā labdhopajīvinaḥ
     puṇyaṃ puṇyeṣu vimalaṃ pāpaṃ pāpeṣu cāpnuyāt
 38 apām agnes tathendoś ca sparśaṃ vedayate yathā
     tathā paśyāmahe sparśam ubhayoḥ pāpapuṇyayoḥ
 39 apaśyanto 'nnaviṣayaṃ bhuñjate vighasāśinaḥ
     bhujñānaṃ cānna viṣayān viṣayaṃ viddhi karmaṇāṃ
 40 yatrāgamayamānānām asatkāreṇa pṛcchatām
     prabrūyād brahmaṇo dharmaṃ tyajet taṃ deśam ātmavān
 41 śiṣyopādhyāyikā vṛttir yatra syāt susamāhitā
     yathāvac chāstra saṃpannā kas taṃ deśaṃ parityajet
 42 ākāśasthā dhruvaṃ yatra doṣaṃ brūyur vipaścitam
     ātmapūjābhikāmā vai ko vaset tatra paṇḍitaḥ
 43 yatra saṃloditā lubdhaiḥ prāyaśo dharmasetavaḥ
     pradīptam iva śailāntaṃ kas taṃ deśaṃ na saṃtyajet
 44 yatra dharmam anāśaṅkāś careyur vītamatsarāḥ
     caret tatra vasec caiva puṇyaśīleṣu sādhuṣu
 45 dharmam arthanimittaṃ tu careyur yatra mānavāḥ
     na tān anuvasej jātu te hi pāpakṛto janāḥ
 46 karmaṇā yatra pāpena vartante jīvitespavaḥ
     vyavadhāvet tatas tūrṇaṃ sasarpāc charaṇād iva
 47 yena khatvāṃ samārūḍhaḥ karmaṇānuśayī bhavet
     āditas tan na kartavyam icchatā bhavam ātmanaḥ
 48 yatra rājā ca rājñaś ca puruṣāḥ pratyanantarāḥ
     kutumbinām agrabhujas tyajet tad rāstram ātmavān
 49 śrotriyās tv agrabhoktāro dharmanityāḥ sanātanāḥ
     yājanādhyāpane yuktā yatra tad rāstram āvaset
 50 svāhā svadhā vasatkārā yatra samyag anuṣṭhitāḥ
     ajasraṃ caiva vartante vaset tatrāvicārayan
 51 aśucīny atra paśyeta brāhmaṇān vṛtti karśitān
     tyajet tad rāstram āsannam upasṛṣṭam ivāmiṣam
 52 prīyamāṇā narā yatra prayaccheyur ayācitāḥ
     svasthacitto vaset tatra kṛtakṛtya ivātmavān
 53 daṇḍo yatrāvinīteṣu satkāraś ca kṛtātmasu
     caret tatra vasec caiva puṇyaśīleṣu sādhuṣu
 54 upasṛṣṭeṣv adānteṣu durācāreṣv asādhuṣu
     avinīteṣu lubdheṣu sumahad danda dhāraṇam
 55 yatra rājā dharmanityo rājyaṃ vai paryupāsitā
     apāsya kāmān kāmeśo vaset tatrāvicārayan
 56 tathā śīlā hi rājānaḥ sarvān viṣayavāsinaḥ
     śreyasā yojayanty āśu śreyasi pratyupasthite
 57 pṛcchatas te mayā tāta śreya etad udāhṛtam
     na hi śakyaṃ pradhānena śreyaḥ saṃkhyātum ātmanaḥ
 58 evaṃ pravartamānasya vṛttiṃ pranihitātmanaḥ
     tapasaiveha bahulaṃ śreyo vyaktaṃ bhaviṣyati

 

 

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. 2 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
p. 286
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. 1 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. 2 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.'"

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Footnotes

285:2 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.
286:1 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.
286:2 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.

 

Book 12
Chapter 277

 

1 [y]
      kathaṃ nu muktaḥ pṛthivīṃ cared asmadvidho nṛpaḥ
      nityaṃ kaiś ca guṇair yuktaḥ saṅgapāśād vimucyate
  2 [bhī]
      atra te vartayiṣyāmi itihāsaṃ purātanam
      ariṣṭaneminā proktaṃ sagarāyānupṛcchate
  3 [sagara]
      kiṃ śreyaḥ paramaṃ brahman kṛtveha sukham aśnute
      kathaṃ na śocen na kṣubhyed etad icchāmi veditum
  4 [bhī]
      evam uktas tadā tārkṣyaḥ sarvaśāstraviśāradaḥ
      vibudhya saṃpadaṃ cāgryāṃ sad vākyam idam abravīt
  5 sukhaṃ mokṣasukhaṃ loke na ca loko 'vagacchati
      prasaktaḥ putrapaśuṣu dhanadhānya samākulaḥ
  6 saktabuddhir aśāntātmā na sa śakyaś cikitsitum
      snehapāśasito mūḍho na sa mokṣāya kalpate
  7 snehajān iha te pāśān vakṣyāmi śṛṇu tān mama
      sakarṇakena śirasā śakyāś chettuṃ vijānatā
  8 saṃbhāvya putrān kālena yauvanasthān niveśya ca
      samarthāñ jīvane jñātvā muktaś cara yathāsukham
  9 bhāryāṃ putravatīṃ vṛddhāṃ lālitāṃ putravatsalām
      jñātvā prajahi kāle tvaṃ parārtham anudṛśya ca
  10 sāpatyo nirapatyo vā muktaś cara yathāsukham
     indriyair indriyārthāṃs tvam anubhūya yathāvidhi
 11 kṛtakautūhalas teṣu muktaś cara yathāsukham
     upapattyopalabdheṣu lābheṣu ca samo bhava
 12 eṣa tāvat samāsena tava saṃkīrtito mayā
     mokṣārtho vistareṇāpi bhūyo vakṣyāmi tac chṛṇu
 13 muktā vītabhayā loke caranti sukhino narāḥ
     saktabhāvā vinaśyanti narās tatra na saṃśayaḥ
 14 āhārasaṃcayāś caiva tathā kīta pipīlikāḥ
     asaktāḥ sukhino loke saktāś caiva vināśinaḥ
 15 svajane na ca te cintā kartavyā mokṣabuddhinā
     ime mayā vinā bhūtā bhaviṣyanti kathaṃ tv iti
 16 svayam utpadyate jantuḥ svayam eva vivardhate
     sukhaduḥkhe tathā mṛtyuṃ svayam evādhigacchati
 17 bhojanāc chādane caiva mātrā pitrā ca saṃgraham
     svakṛtenādhigacchanti loke nāsty akṛtaṃ purā
 18 dhātrā vihita bhakṣyāṇi sarvabhūtāni medinīm
     loke viparidhāvanti rakṣitāni svakarmabhiḥ
 19 svayaṃ mṛt piṇḍa bhūtasya paratantrasya sarvadā
     ko hetuḥ svajanaṃ poṣṭuṃ rakṣituṃ vādṛdhātmanaḥ
 20 svajanaṃ hi yadā mṛtyur hanty eva tava paśyataḥ
     kṛte 'pi yatne mahati tatra boddhavyam ātmanā
 21 jīvantam api caivainaṃ bharaṇe rakṣaṇe tathā
     asamāpte parityajya paścād api mariṣyasi
 22 yadā mṛtaś ca svajanaṃ na jñāsyasi kathaṃ cana
     sukhitaṃ duḥkhitaṃ vāpi nanu boddhavyam ātmanā
 23 mṛte vā tvayi jīve vā yadi bhokṣyati vai janaḥ
     svakṛtaṃ nanu buddhvaivaṃ kartavyaṃ hitam ātmanaḥ
 24 evaṃ vijānaṁl loke 'smin kaḥ kasyety abhiniścitaḥ
     mokṣe niveśaya mano bhūyaś cāpy upadhāraya
 25 kṣutpipāsādayo bhāvā jitā yasyeha dehinaḥ
     krodho lobhas tathā mohaḥ sattvavān mukta eva saḥ
 26 dyūte pāne tathā strīṣu mṛgayāyāṃ ca yo naraḥ
     na pramādyati saṃmohāt satataṃ mukta eva saḥ
 27 divase divase nāma rātrau rātrau sadā sadā
     bhoktavyam iti yaḥ khinno doṣabuddhiḥ sa ucyate
 28 ātmabhāvaṃ tathā strīṣu muktam eva punaḥ punaḥ
     yaḥ paśyati sadā yukto yathāvan mukta eva saḥ
 29 saṃbhavaṃ ca vināśaṃ ca bhūtānāṃ ceṣṭitaṃ tathā
     yas tattvato vijānāti loke 'smin mukta eva saḥ
 30 prasthaṃ vāhasahasreṣu yātrārthaṃ caiva kotiṣu
     prāsāde mañcaka sthānaṃ yaḥ paśyati sa mucyate
 31 mṛtyunābhyāhataṃ lokaṃ vyādhibhiś copapīditam
     avṛtti karśitaṃ caiva yaḥ paśyati sa mucyate
 32 yaḥ paśyati sukhītuṣṭo napaśyaṃś ca vihanyate
     yaś cāpy alpena saṃtuṣṭo loke 'smin mukta eva saḥ
 33 agnīsomāv idaṃ sarvam itiyaś cānupaśyati
     na ca saṃspṛśyate bhāvair adbhutair mukta eva saḥ
 34 paryaṅka śayyā bhūmiś ca samāne yasya dehinaḥ
     śālayaś ca kadannaṃ ca yasya syān mukta eva saḥ
 35 kṣaumaṃ ca kuśacīraṃ ca kauśeyaṃ valkalāni ca
     āvikaṃ carma ca samaṃ yasya syān mukta eva saḥ
 36 pañca bhūtasamudbhūtaṃ lokaṃ yaś cānupaśyati
     tathā ca vartate dṛṣṭvā loke 'smin mukta eva saḥ
 37 sukhaduḥkhe same yasya lābhālābhau yajājayau
     icchā dveṣau bhayodvegau sarvathā mukta eva saḥ
 38 raktamūtra purīsānāṃ doṣāṇāṃ saṃcayaṃ tathā
     śarīraṃ doṣabahulaṃ dṛṣṭvā cedaṃ vimucyate
 39 valī palita saṃyogaṃ kārśyaṃ vaivarṇyam eva ca
     kubja bhāvaṃ ca jarayā yaḥ paśyati sa mucyate
 40 puṃstvopaghātaṃ kālena darśanoparamaṃ tathā
     bādhiryaṃ prāṇa mantatvaṃ yaḥ paśyati sa mucyate
 41 gatān ṛṣīṃs tathā devān asurāṃś ca tathāgatān
     lokād asmāt paraṃ lokaṃ yaḥ paśyati sa mucyate
 42 prabhāvair anvitās tais taiḥ pārthivendrāḥ sahasraśaḥ
     ye gatāḥ pṛthivīṃ tyaktvā iti jñātvā vimucyate
 43 arthāṃś ca durlabhāṁl loke kleśāṃś ca sulabhāṃs tathā
     duḥkhaṃ caiva kutumbārthe yaḥ paśyati sa mucyate
 44 apatyānāṃ ca vaiguṇyaṃ janaṃ viguṇam eva ca
     paśyan bhūyiṣṭhaśo loke ko mokṣaṃ nābhipūjayet
 45 śāstrāl lokāc ca yo buddhaḥ sarvaṃ paśyati mānavaḥ
     asāram iva mānuṣyaṃ sarvathā mukta eva saḥ
 46 etac chrutvā mama vaco bhavāṃś caratu muktavat
     gārhasthye yadi te mokṣe kṛtā buddhir aviklavā
 47 tat tasya vacanaṃ śrutvā samyak sa pṛthivīpatiḥ
     mokṣajaiś ca guṇair yuktaḥ pālayām āsa ca prajāḥ

 

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
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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. 1 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. 2 While one is still engaged
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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). 1 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. 2 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. 3 How can one like me perform an Animal Sacrifice which is fraught with cruelty?
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[paragraph continues] 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. 1 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. 2 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?' 3
"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.'"

---

Footnotes

287:1 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.
287:2 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.
288:1 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.
288:2 Jivitarthapanayenaih is connected with hinsati. To take it (as the Burdwan translator does) as an adjective qualifying 'pranibhih' would be incorrect.
288:3 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.
289:1 To perform the Sacrifice of Self is to merge the Soul in the Supreme Soul.
289:2 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.
289:3 The guha or cave referred to is the body.

 

 

Book 12
Chapter 278

 

 

 

1 [y]
      tiṣṭhate me sadā tāta kautūhalam idaṃ hṛdi
      tad ahaṃ śrotum icchāmi tvattaḥ kurupitāmaha
  2 kathaṃ devarṣir uśanā sadā kāvyo mahāmatiḥ
      asurāṇāṃ priyakaraḥ surāṇām apriye rataḥ
  3 vardhayām āsa tejaś ca kimartham amitaujasām
      nityaṃ vairanibaddhāś ca dānavāḥ surasattamaiḥ
  4 kathaṃ cāpy uśanā prāpa śukratvam amara dyutiḥ
      ṛddhiṃ ca sa kathaṃ prāptaḥ sarvam etad bravīhi me
  5 na yāni ca sa tejasvī madhyena nabhasaḥ katham
      etad icchāmi vijñātuṃ nikhilena pitāmaha
  6 [bhī]
      śṛṇu rājann avahitaḥ sarvam etad yathātatham
      yathāmatiyathā caitac chruta pūrvaṃ mayānagha
  7 eṣa bhārgava dāyādo muniḥ satyo dṛdha vrataḥ
      asurāṇāṃ priyakaro nimitte karuṇātmake
  8 indro 'tha dhanado rājā yakṣarakṣo'dhipaḥ sa ca
      prabhaviṣṇuś ca kośasya jagataś ca tathā prabhuḥ
  9 tasyātmānam athāviśya yogasiddho mahāmuniḥ
      ruddhvā dhanapatiṃ devaṃ yogena hṛtavān vasu
  10 hṛte dhane tataḥ śarma na lebhe dhanadas tathā
     āpanna manyuḥ saṃvignaḥ so 'bhyagāt surasattamam
 11 nivedayām āsa tadā śivāyāmita tejase
     deva śreṣṭhāya rudrāya saumyāya bahurūpiṇe
 12 [kubera]
     yogātmakenośanasā ruddhvā mama hṛtaṃ vasu
     yogenātma gatiṃ kṛtvā niḥsṛtaś ca mahātapaḥ
 13 [bhī]
     etac chrutvā tataḥ kruddho mahāyogī maheśvaraḥ
     saṃraktanayano rājañ śūlam ādāya tasthivān
 14 kvāsvau kvāsāv iti prāha gṛhītvā paramāyudham
     uśanā dūratas tasya babhau jñātvā cikīrṣitam
 15 sa mahāyogino buddhvā taṃ roṣaṃ vai mahātmanaḥ
     gatim āgamanaṃ vetti sthānaṃ vetti tataḥ prabhuḥ
 16 saṃcintyogreṇa tapasā mahātmānaṃ maheśvaram
     uśanā yogasiddhātmā śūlāgre pratyadṛśyata
 17 vijñāta rūpaḥ sa tadā tapaḥsiddhena dhanvinā
     jñātvā śūlaṃ ca deveśaḥ pāninā samanāmayat
 18 ānatenātha śūlena pānināmita tejasā
     pinākam iti covāca śūlam ugrāyudhaḥ prabhuḥ
 19 pānimadhyagataṃ dṛṣṭvā bhārgavaṃ tam umāpatiḥ
     āsyaṃ vivṛtya kakudī pāniṃ saṃprākṣipac chanaiḥ
 20 sa tu praviṣṭa uśanā koṣṭhaṃ māheśvaraṃ prabhuḥ
     vyacarac cāpi tatrāsau mahātmā bhṛgunandanaḥ
 21 [y]
     kimarthaṃ vyacarad rājann uśanā tasya dhīmataḥ
     jathare devadevasya kiṃ cākārṣīn mahādyutiḥ
 22 [bhī]
     purā so 'ntarjalagataḥ sthānu bhūto mahāvrataḥ
     varṣāṇām abhavad rājan prayutāny arbudāni ca
 23 udatiṣṭhat tapas taptvā duścaraṃ sa mahāhradāt
     tato devātidevas taṃ brahmā samupasarpata
 24 tapovṛddhim apṛcchac ca kuśalaṃ cainam avyayam
     tapaḥ sucīrṇam iti ca provāca vṛṣabhadhvajaḥ
 25 tat saṃyogena vṛddhiṃ cāpy apaśyat sa tu śaṃkaraḥ
     mahāmatir acintyātmā satyadharmarataḥ sadā
 26 sa tenādhyo mahāyogī tapasā ca dhanena ca
     vyarājata mahārāja triṣu lokeṣu vīryavān
 27 tataḥ pinākī yogātmā dhyānayogaṃ samāviśat
     uśanā tu samudvigno nililye jathare tataḥ
 28 tuṣṭāva ca mahāyogī devaṃ tatrastha eva ca
     niḥsāraṃ kāṅkṣamāṇas tu tejasā pratyahanyata
 29 uśanā tu tadovāca jatharastho mahāmuniḥ
     prasādaṃ me kuruṣveti punaḥ punar ariṃdama
 30 tam uvāca mahādevo gaccha śiśnena mokṣaṇam
     iti srotāṃsi sarvāṇi ruddhvā tridaśapuṃgavaḥ
 31 apaśyamānaḥ sa dvāraṃ sarvataḥ pihito muniḥ
     paryakrāmad dahyamāna itaś cetaś ca tejasā
 32 sa viniṣkramya śiśnena śukratvam abhipedivān
     kāryeṇa tena nabhaso nāgacchata ca madhyataḥ
 33 niṣkrāntam atha taṃ dṛṣṭvā jvalantam iva tejasā
     bhavo roṣasamāviṣṭaḥ śūlodyatakaraḥ sthitaḥ
 34 nyavārayata taṃ devī kruddhaṃ paśupatiṃ patim
     putratvam agamad devyā vārite śaṅkare ca saḥ
 35 [devī]
     hiṃsanīyas tvayā naiṣa mama putratvam āgataḥ
     na hi devodarāt kaś cin niḥsṛto nāśam archati
 36 [bhī]
     tataḥ prīto 'bhavad devyāḥ prahasaṃś cedam abravīt
     gacchaty eṣa yathākāmam iti rājan punaḥ punaḥ
 37 tataḥ pranamya varadaṃ devaṃ devīm umāṃ tathā
     uśanā prāpa tad dhīmān gatim iṣṭāṃ mahāmuniḥ
 38 etat te kathitaṃ tāta bhārgavasya mahātmanaḥ
     caritaṃ bharataśreṣṭha yan māṃ tvaṃ paripṛcchasi

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. 4 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. 5 Neither with eye, nor with word, nor in
p. 290
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. 1 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). 2 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. 3 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. 4 He should never wish for such things as are coveted by ordinary men. He should never eat at anybody's
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house when respectfully invited thereto. One like him should reprobate such gains as are obtained with honour. 1 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. 2 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. 3 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. 4 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). 5 He should never suffer joy to possess
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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.'"

---

Footnotes

289:4 By Prakriti, as explained in previous Sections, is meant primal nature consisting of the five great essences of earth, water, etc.
289:5 Samupodeshu is explained as upasthiteshu api, i.e., even when such objects are present and ready for enjoyment.
290:1 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.
290:2 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.
290:3 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.
290:4 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.
291:1 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.
291:2 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.
291:3 By totally abstaining from acts he should avoid both merit and demerit.
291:4 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.
291:5 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.

 

 

 

Book 12
Chapter 279

 

 

 

1 [y]
      ataḥ paraṃ mahābāho yac chreyas tad vadasva me
      na tṛpyāmy amṛtasyeva vasasas te pitāmaha
  2 kiṃ karma puruṣaḥ kṛtvā śubhaṃ puruṣasattama
      śreyaḥ param avāpnoti pretya ceha ca tad vada
  3 [bhī]
      atra te vartayiṣyāmi yathāpūrvaṃ mahāyaśaḥ
      parāśaraṃ mahātmānaṃ papraccha janako nṛpaḥ
  4 kiṃ śreyaḥ sarvabhūtānām asmiṁl loke paratra ca
      yad bhavet pratipattavyaṃ tad bhavān prabravītu me
  5 tataḥ sa tapasā yuktaḥ sarvadharmāvidhānavit
      nṛpāyānugraha manā munir vākyam athābravīt
  6 dharma eva kṛtaḥ śreyān iha loke paratra ca
      tasmād dhi paramaṃ nāsti yathā prāhur manīṣiṇaḥ
  7 pratipadya naro dharmaṃ svargaloke mahīyate
      dharmātmakaḥ karma vidhir dehināṃ nṛpasattama
      tasminn āśramiṇaḥ santaḥ svakarmāṇīha kurvate
  8 caturvidhā hi lokasya yātrā tāta vidhīyate
      martyā yatrāvatiṣṭhante sā ca kāmāt pravartate
  9 sukṛtāsukṛtaṃ karma niṣevya vividhaiḥ kramaiḥ
      daśārdha pravibhaktānāṃ bhūtānāṃ bahudhā gatiḥ
  10 sauvarṇaṃ rājataṃ vāpi yathā bhāndaṃ niṣicyate
     tathā niṣicyate jantuḥ pūrvakarma vaśānugaḥ
 11 nābījāj jāyate kiṃ cin nākṛtvā sukham edhate
     sukṛtī vindati sukhaṃ prāpya dehakṣayaṃ naraḥ
 12 daivaṃ tāta na paśyāmi nāsti daivasya sādhanam
     svabhāvato hi saṃsiddhā devagandharvadānavāḥ
 13 pretya jātikṛtaṃ karma na smaranti sadā janāḥ
     te vai tasya phalaprāptau karma cāpi caturvidham
 14 lokayātrāśrayaś caiva śabdo vedāśrayaḥ kṛtaḥ
     śānty arthaṃ manasas tāta naitad vṛddhānuśāsanam
 15 cakṣuṣā manasā vācā karmaṇā ca caturvidham
     kurute yādṛśaṃ karma tādṛśaṃ pratipadyate
 16 nirantaraṃ ca miśraṃ ca phalate karma pārthiva
     kalyānaṃ yadi vā pāpaṃ na tu nāśo 'sya vidyate
 17 kadā cit sukṛtaṃ tāta kūtastham iva tiṣṭhati
     majjamānasya saṃsāre yāvad duḥkhād vimucyate
 18 tato duḥkhakṣayaṃ kṛtvā sukṛtaṃ karma sevate
     sukṛtakṣayād duṣkṛtaṃ ca tad viddhi manujādhipa
 19 damaḥ kṣamā dhṛtis tejaḥ saṃtoṣaḥ satyavāditā
     hrīr ahiṃsāvyasanitā dākṣyaṃ ceti sukhāvahāḥ
 20 duṣkṛte sukṛte vāpi na jantur ayato bhavet
     nityaṃ manaḥ samādhāne prayateta vicakṣaṇaḥ
 21 nāyaṃ parasya sukṛtaṃ duṣkṛtaṃ vāpi sevate
     karoti yādṛśaṃ karma tādṛśaṃ pratipadyate
 22 sukhaduḥkhe samādhāya pumān anyena gacchati
     anyenaiva janaḥ sarvaḥ saṃgato yaś ca pārthiva
 23 pareṣāṃ yad asūyeta na tat kuryāt svayaṃ naraḥ
     yo hy asūyus tathāyuktaḥ so 'vahāsaṃ niyacchati
 24 bhīrū rājanyo brāhmaṇaḥ sarvabhakṣo; vaiśyo 'nīhāvān hīnavarṇo 'lasaś ca
     vidvāṃś cāśīlo vṛttahīnaḥ kulīnaḥ; satyād bhraṣṭo brāhmaṇaḥ strī ca duṣṭā
 25 rāgī muktaḥ pacamāno ''tmahetor; mūrkho vaktā nṛpa hīnaṃ ca rāstram
     ete sarve śocyatāṃ yānti rājan; yaś cāyuktaḥ snehahīnaḥ prajāsu

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? 1 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. 2 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
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aversion for its essence) that is born of his merits and demerits. 1 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). 2 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. 3 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
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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. 1 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. 2 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, 3 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. 4 He who is called Vaikuntha, Purusha, Ananta, Sukla, Vishnu, Sanatana, Munjakesa, Harismasru, and the Grandsire of all creatures. 5 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! 6 Upon which order (of men) hath
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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.'"

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Footnotes

292:1 Sanjnakam from the root jna meaning marana or killing.
292:2 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.
293:1 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.
293:2 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.
293:3 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.
294:1 Intermediate i.e., as animals and birds and reptiles and worms, etc.
294:2 i.e., if righteous, one attains to happiness; if otherwise, to the reverse.
294:3 Verse 21 and the first line of 22 are grammatically connected.
294:4 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.
294:5 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.
294:6 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 p. 295 ask thee about the fruits of acts. Sacred and highly auspicious is my enquiry. To make it is, in itself, a reward.

 

 

(My humble salutations to the lotus feet of Sreeman Brahmasri K M Ganguliji for the collection )