srimahabharat - (Book 12) Santi Parva - chapters 186 to 200

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

The Mahabharata

Santi Parva

Book 12
Chapter 186

1 [y]
      ācārasya vidhiṃ tāta procyamānaṃ tvayānagha
      śrotum icchāmi dharmajña sarvajño hy asi me mataḥ
  2 [bhīsma]
      durācārā durviceṣṭā duṣprajñāḥ priya sāhasāḥ
      asanto hy abhivikhyātāḥ santaś cācāra lakṣaṇāḥ
  3 purīsaṃ yadi vā mūtraṃ ye na kurvanti mānavāḥ
      rājamārge gavāṃ madhye dhānyamadhye ca te śubhāḥ
  4 śaucam āvaśyakaṃ kṛtvā devatānāṃ ca tarpaṇam
      dharmam āhur manuṣyāṇām upaspṛśya nadīṃ taret
  5 sūryaṃ sadopatiṣṭhena na svapyād bhāskarodaye
      sāyaṃprātar japan saṃdhyāṃ tiṣṭhet pūrvāṃ tathāparām
  6 pañcārdhro bhojanaṃ kuryāt prāṅmukho maunam āsthitaḥ
      na nided annabhakṣyāṃś ca svādv asvādu ca bhakṣayet
  7 nārdra pāniḥ samuttiṣṭhen nārdra pādaḥ svapen niśi
      devarṣinārada proktam etad ācāra lakṣaṇam
  8 śuci kāmam anadvāhaṃ deva goṣṭhaṃ catuṣpatham
      brāhmaṇaṃ dhārmikaṃ caiva nityaṃ kuryāt pradakṣiṇam
  9 atithīnāṃ ca sarveṣāṃ preṣyānāṃ svajanasya ca
      sāmānyaṃ bhojanaṃ bhṛtyaiḥ puruṣasya praśasyate
  10 sāyaṃprātar manuṣyāṇām aśanaṃ devanirmitam
     nāntarā bhojanaṃ dṛṣṭam upavāsī tathā bhavet
 11 homakāle tathā juhvann ṛtukāle tathā vrajan
     ananyastrī janaḥ prājño brahmacārī tathā bhavet
 12 amṛtaṃ brāhmaṇocchiṣṭaṃ jananyā hṛdayaṃ kṛtam
     upāsīta janaḥ satyaṃ satyaṃ santa upāsate
 13 yajuṣā saṃskṛtaṃ māṃsaṃ nivṛtto māma bhakṣaṇāt
     na bhakṣayed vṛthā māṃsaṃ pṛṣṭhamāṃsaṃ ca varjayet
 14 svadeśe paradeśe vā atithiṃ nopavāsayet
     kāmyaṃ karmaphalaṃ labdhvā gurūṇām upapādayet
 15 gurubhya āsanaṃ deyaṃ kartavyaṃ cābhivādanam
     gurūn abhyarcya yujyante āyuṣā yaśasā śriyā
 16 nekṣetādityam udyantaṃ na ca nagnāṃ parastriyam
     maithunaṃ samaye dharmyaṃ guhyaṃ caiva samācaret
 17 tīrthānāṃ hṛdayaṃ tīrthaṃ śucīnāṃ hṛdayaṃ śuciḥ
     sarvam ārya kṛtaṃ śaucaṃ vālasaṃsparśanāni ca
 18 darśane darśane nityaṃ sukhapraśnam udāharet
     sāyaṃprātar ca viprāṇāṃ pradiṣṭam abhivādanam
 19 deva goṣṭhe gavāṃ madhye brāhmaṇānāṃ kriyā pathe
     svādhyāye bhojane caiva dakṣiṇaṃ pānim uddharet
 20 panyānāṃ śobhanaṃ panyaṃ kṛṣīṇāṃ bādyate kṛṣiḥ
     bahu kāraṃ ca sasyānāṃ vāhye vāhyaṃ tathā gavām
 21 saṃpannaṃ bhojane nityaṃ pānīye tarpaṇaṃ tathā
     suśṛtaṃ pāyase brūyād yavāgvāṃ kṛsare tathā
 22 śmaśrukarmaṇi saṃprāpte kṣute snāne 'tha bhojane
     vyādhitānāṃ ca sarveṣām āyuṣyam abhinandanam
 23 pratyādityaṃ na meheta na paśyed ātmanaḥ śakṛt
     suta striyā ca śayanaṃ saha bhojyaṃ ca varjayet
 24 tvaṃ kāraṃ nāmadheyaṃ ca jyeṣṭhānāṃ parivarjayet
     avarāṇāṃ samānānām ubhayeṣāṃ na duṣyati
 25 hṛdayaṃ pāpavṛttānāṃ pāpam ākhyāti vaikṛtam
     jñānapūrvaṃ vinaśyanti gūhamānā mahājane
 26 jñānapūrvaṃ kṛtaṃ pāpaṃ chādayanty abahuśrutāḥ
     nainaṃ manuṣyāḥ paśyanti paśyanti tridivaukasaḥ
 27 pāpena hi kṛtaṃ pāpaṃ pāpam evānuvartate
     dhārmikeṇa kṛto dharmaḥ kartāram anuvartate
 28 pāpaṃ kṛtaṃ na smaratīha mūḍho; vivartamānasya tad eti kartuḥ
     pāhur yathā candram upaiti cāpi; tathābudhaṃ pāpam upaiti karma
 29 āśayā saṃcitaṃ dravyaṃ yat kāle neha bhujyate
     tad budhā na praśansanti maraṇaṃ na pratikṣate
 30 mānasaṃ sarvabhūtānāṃ dharmam āhur manīsinaḥ
     tasmāt sarveṣu bhūteṣu manasā śivam ācaret
 31 eka eva cared dharmaṃ nāsti dharme sahāyatā
     kevalaṃ vidhim āsādya sahāyaḥ kiṃ kariṣyati
 32 devā yonir manuṣyāṇāṃ devānām amṛtaṃ divi
     pretya bhāve sukhaṃ dharmāc chaśvat tair upabhujyate

SECTION CLXXXVI

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

 

 

Book 12
Chapter 187

 

 

 1 [y]
      adhyātmaṃ nāma yad idaṃ puruṣasyeha cintyate
      yad adhyātmaṃ yataś caitat tan me brūhi pitāmaha
  2 [bhī]
      adhyātmam iti māṃ pārtha yad etad anupṛcchasi
      tad vyākhyāsyāmi te tāta śreyaskarataraṃ sukham
  3 yaj jñātvā puruṣo loke prītiṃ saukhyaṃ ca vindati
      phalalābhaś ca sadyaḥ syāt sarvabhūtahitaṃ ca tat
  4 pṛthivī vāyur ākāśam āpo jyotiś ca pañcamam
      mahābhūtāni bhūtānāṃ sarveṣāṃ prabhavāpyayau
  5 tataḥ sṛṣṭāni tatraiva tāni yānti punaḥ punaḥ
      mahābhūtāni bhūteṣu sāgarasyormayo yathā
  6 prasārya ca yathāṅgāni kūrmaḥ saṃharate punaḥ
      tadvad bhūtāni bhūtātmā sṛṣṭvā saṃharate punaḥ
  7 mahābhūtāni pañcaiva sarvabhūteṣu bhūtakṛt
      akarot teṣu vaiṣamyaṃ tat tu jīvo 'nu paśyati
  8 śabdaḥ śrotraṃ tathā khāni trayam ākāśayonijam
      vāyos tvak sparśaceṣṭāś ca vāg ity etac catuṣṭayam
  9 rūpaṃ cakṣus tathā paktis trividhaṃ teja ucyate
      rasaḥ kledaś ca jihvā ca trayo jalaguṇāḥ smṛtāḥ
  10 ghreyaṃ ghrāṇaṃ śarīraṃ ca te tu bhūmiguṇās trayaḥ
     mahābhūtāni pañcaiva sasthaṃ tu mana ucyate
 11 indriyāṇi manaś caiva vijñānāny asya bhārata
     saptamī buddhir ity āhuḥ kṣetrajñaḥ punar astamaḥ
 12 cakṣur ālokanāyaiva saṃśayaṃ kurute manaḥ
     buddhir adhyavasāyāya kṣetrajñaḥ sākṣivat sthitaḥ
 13 ūrdhvaṃ pādatalābhyāṃ yad arvāg ūrdhvaṃ ca paśyati
     etena sarvam evedaṃ viddhy abhivyāptam antaram
 14 puruṣe cendriyāṇīha veditavyāni kṛtsnaśaḥ
     tamo rajaś ca sattvaṃ ca viddhi bhāvāṃs tadāśrayān
 15 etāṃ buddhvā naro buddhyā bhūtānām āgatiṃ gatim
     samavekṣya śanaiś caiva labhate śamam uttamam
 16 guṇān nenīyate buddhir buddhir evendriyāṇy api
     manaḥṣaṣṭhāni sarvāṇi buddhyabhāve kuto guṇāḥ
 17 iti tanmayam evaitat sarvaṃ sthāvarajaṅgamam
     pralīyate codbhavati tasmān nirdiśyate tathā
 18 yena paśyati tac cakṣuḥ śṛṇoti śrotram ucyate
     jighrati ghrāṇam ity āhū rasaṃ jānāti jihvayā
 19 tvacā spṛśati ca sparśān buddhir vikriyate 'sakṛt
     yena saṃkalpayaty arthaṃ kiṃ cid bhavati tan manaḥ
 20 adhiṣṭhānāni buddher hi pṛthag arthāni pañcadhā
     pañcendriyāṇi yāny āhus tāny adṛśyo 'dhitiṣṭhati
 21 puruṣādhiṣṭhitā buddhis triṣu bhāveṣu vartate
     kadā cil labhate prītiṃ kadā cid anuśocati
 22 na sukhena na duḥkhena kadā cid api vartate
     evaṃ narāṇāṃ manasi triṣu bhāveṣv avasthitā
 23 seyaṃ bhāvātmikā bhāvāṃs trīn etān nātivartate
     saritāṃ sārago bhartā mahāvelām ivormimān
 24 atibhāva gatā buddhir bhāve manasi vartate
     pravartamānaṃ hi rajas tadbhāvam anuvartate
 25 indriyāṇi hi sarvāṇi pradarśayati sā sadā
     prītiḥ sattvaṃ rajaḥ śokas tamo mohaś ca te trayaḥ
 26 ye ye ca bhāvā loke 'smin sarveṣv eteṣu te triṣu
     iti buddhigatiḥ sarvā vyākhyātā tava bhārata
 27 indriyāṇi ca sarvāṇi vijetavyāni dhīmatā
     sattvaṃ rajas tamaś caiva prāṇināṃ saṃśritāḥ sadā
 28 trividhā vedanā caiva sarvasattveṣu dṛśyate
     sāttvikī rājasī caiva tamasī ceti bhārata
 29 sukhasparśaḥ sattvaguṇo duḥkhasparśo rajoguṇaḥ
     tamo guṇena saṃyuktau bhavato 'vyāvahārikau
 30 tatra yat prītisaṃyuktaṃ kāye manasi vā bhavet
     vartate sāttviko bhāva ity avekṣeta tat tadā
 31 atha yad duḥkhasaṃyuktam atuṣṭikaram ātmanaḥ
     pravṛttaṃ raja ity eva tann asaṃrabhya cintayet
 32 atha yan mohasaṃyuktam avyaktam iva yad bhavet
     apratarkyam avijñeyaṃ tamas tad upadhārayet
 33 praharṣaḥ prītir ānandaḥ sukhaṃ saṃśānta cittatā
     kathaṃ cid abhivartanta ity ete sāttvikā guṇāḥ
 34 atuṣṭiḥ paritāpaś ca śoko lobhas tathākṣamā
     liṅgāni rajasas tāni dṛśyante hetvahetubhiḥ
 35 abhimānas tathā mohaḥ pramādaḥ svapnatandritā
     kathaṃ cid abhivartante vividhās tāmasā guṇāḥ
 36 dūragaṃ bahudhā gāmi prārthanā saṃśayātmakam
     manaḥ suniyataṃ yasya sa sukhī pretya ceha ca
 37 sattvakṣetrajñayor etad antaraṃ paśya sūkṣmayoḥ
     sṛjate tu guṇān eka eko na sṛjate guṇāḥ
 38 maśakodumbarau cāpi saṃprayuktau yathā sadā
     anyonyam anyau ca yathā saṃprayogas tathā tayoḥ
 39 pṛthag bhūtau prakṛtyā tau saṃprayuktau ca sarvadā
     yathāmatsyo jalaṃ caiva saṃprayuktau tathaiva tau
 40 na guṇā vidur ātmānaṃ sa guṇān vetti sarvaśaḥ
     paridrastā guṇānāṃ ca saṃsrastā manyate sadā
 41 indriyais tu pradīpārthaṃ kurute buddhisaptamaiḥ
     nirviceṣṭair ajānadbhiḥ paramātmā pradīpavat
 42 sṛjate hi guṇān sattvaṃ kṣetrajñaḥ paripaśyati
     saṃprayogas tayor eṣa sattvakṣetrajñayor dhruvaḥ
 43 āśrayo nāsti sattvasya kṣetrajñasya ca kaś cana
     sattvaṃ manaḥ saṃsṛjati na guṇān vai kadā cana
 44 raśmīṃs teṣāṃ sa manasā yadā samyaṅ niyacchati
     tadā prakāśate 'syātmā ghate dīpo jvalann iva
 45 tyaktvā yaḥ prākṛtaṃ karma nityam ātmaratir muniḥ
     sarvabhūtātmabhūtaḥ syāt sa gacchet paramāṃ gatim
 46 yathā vāri caraḥ pakṣī lipyamāno na lipyate
     evam eva kṛtaprajño bhūteṣu parivartate
 47 evaṃ svabhāvam evaitat svabuddhyā viharen naraḥ
     aśocann aprahṛṣyaṃś ca cared vigatamatsaraḥ
 48 svabhāvasiddhyā saṃsiddhān sa nityaṃ sṛjate guṇān
     ūrṇa nābhir yathā sraṣṭā vijñeyās tantuvad guṇāḥ
 49 pradhvastā na nivartante nivṛttir nopalabhyate
     pratyakṣeṇa parokṣaṃ tad anumānena sidhyati
 50 evam eke vyavasyanti nivṛttir iti cāpare
     ubhayaṃ saṃpradhāryaitad adhyavasyed yathāmati
 51 itīmaṃ hṛdayagranthiṃ buddhibheda mayaṃ dṛdham
     vimucya sukham āsīta na śocec chinnasaṃśayaḥ
 52 malināḥ prāpnuyuḥ śuddhiṃ yathā pūrṇāṃ nadīṃ narāḥ
     avagāhya suvidvaṃso viddhi jñānam idaṃ tathā
 53 mahānadīṃ hi pārajñas tapyate na taran yathā
     evaṃ ye vidur adhyātmaṃ kaivalyaṃ jñānam uttamam
 54 etāṃ buddhvā naraḥ sarvāṃ bhūtānām āgatiṃ gatim
     avekṣya ca śanair buddhyā labhate śaṃ paraṃ tataḥ
 55 trivargo yasya viditaḥ prāg jyotiḥ sa vimucyate
     anviṣya manasā yuktas tattvadarśī nirutsukaḥ
 56 na cātmā śakyate draṣṭum indriyeṣu vibhāgaśaḥ
     tatra tatra visṛṣṭeṣu durjayeṣv akṛtātmabhiḥ
 57 etad buddhvā bhaved buddhaḥ kim anyad buddha lakṣaṇam
     vijñāya tad dhi manyante kṛtakṛtyā manīsinaḥ
 58 na bhavati viduṣāṃ tato bhayaṃ; yad aviduṣāṃ sumahad bhayaṃ bhavet
     na hi gatir adhikāsti kasya cit; sati hi guṇe pravadanty atulyatām
 59 yat karoty anabhisaṃdhi pūrvakaṃ; tac ca nirnudati yat purā kṛtam
     nāpriyaṃ tad ubhayaṃ kutaḥ priyaṃ; tasya taj janayatīha kurvataḥ
 60 loka āturajanān virāviṇas; tat tad eva bahu paśya śocataḥ
     tatra paśya kuśalān aśocato; ye vidus tad ubhayaṃ padaṃ sadā

 

SECTION CLXXXVII

"Bhrigu said, 'There is no destruction of the living creature, or of what is given, or of our other acts. The creature that dies only goes into another form. The body along dissolves away. The living creature, though depending upon the body, does not meet with destruction when the body is destroyed. It is not seen after the destruction of the physical frame just as fire is not seen after the consumption of the fuel with which it was ignited.'
"Bharadwaja said, 'If there is no destruction of the living creature like that of fire, I submit, fire itself is not seen after consumption of the fuel (that ignited it). When the supply of fuel is stopped, the fire becomes extinguished, and, as far as I know, becomes annihilated. That should surely be regarded to have met with destruction which has no longer any action, which furnishes no proof of its existence, and which no longer occupies any space.'
"Bhrigu said, 'It is true that upon the consumption of fuel fire is no longer seen. It mingles with space because there is no longer any visible object in which to inhere, and hence it becomes incapable of perception by us. Similarly, upon leaving the body, the creature lives in space, and cannot be seen in consequence of its extreme subtility as is doubtless the case with fire. It is fire or heat that sustains the breaths called Prana and the others. Know that that heat (thus existing) is called life or the living agent. That heat which is the sustainer of the breaths, becomes extinguished in consequence of the suppression of breath. Upon that heat in the physical frame being extinguished, the frame itself loses animation. Falling down, it is transformed into earth, for that is its ultimate destination. The breath that is in all mobile and immobile objects mingles with space, and the heat that is in them follows that breath. These three (viz., space, air, and tire), mingle together. The other two (viz., water and earth), exist together in the form of earth. There is wind where space is, and there is fire where wind is. They are formless, it should be known, and become endued with form only in respect of embodied creatures.'
"Bharadwaja said, 'If in the physical frames of all living creatures there are heat, wind, earth, space and water, what, then, are the indications of
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living agent? Tell me these, O sinless one! I desire to know the nature of the life that is in the bodies of living beings,--bodies made up of the five primal elements, engaged in the five acts, endued with the five senses and possessed of animation. Upon the dissolution of the body which is a union of flesh and blood, and a mass of fat, sinews and bones, that which is the living agent cannot be seen. If this body, composed of the five elements, be destitute of what is called life, who or what then is that which feels misery upon the appearance of either bodily or mental pain? The living agent hears what is said, with the aid of the ears. It, however, happens again, O great Rishi, that the same agent hears not when the Mind is otherwise engaged. It seems, therefore, that that which is called the living agent serves no purpose. The whole scene that the living agent sees with eyes acting in concert with the mind, the eye beholds not, even when lying before it, if the mind be otherwise engaged. Then again, when it is under the influence of sleep, that agent neither sees nor smells, nor hears, nor speaks, nor experiences the perceptions of touch and taste. Who or what then is that which feels joy, becomes angry, gives way to sorrow, and experiences tribulation? What is that which wishes, thinks, feels aversion, and utters words?'
"Bhrigu said, 'The mind also is made of the five elements in common with the body. For this reason it is of no consequence with respect to the acts mentioned by thee. Only the one internal Soul sustaineth the body. It is he that perceives smell, taste, sound, touch and form and other properties (that exist in external nature). That Soul, pervading all the limbs, is the witness (of the acts) of the mind endued with five attributes and residing within the body composed of the five elements. It is he who feels pleasure and pain, and when separated from him the body no longer experiences them. When there is no longer any perception of form or of touch, when there is no heat in the fire that resides within the body,--indeed, when that animal heat becomes extinguished,--the body, in consequence of its abandonment by the Soul, meets with destruction. The whole universe is composed of water. Water is the form of all embodied creatures. In that water is the Soul which is displayed in the mind. That Soul is the Creator Brahman who exists in all things. When the Soul becomes endued with vulgar attributes, it comes to be called Kshetrajna. When freed from those attributes, it comes to be called Paramatman or Supreme Soul. Know that Soul. He is inspired with universal benevolence. He resides in the body like a drop of water in a lotus. Know well that which is called Kshetrajna and which has universal benevolence. Darkness, Passion, and Goodness are the attributes of the living agent. The learned say that the Soul has Consciousness and exists with the attributes of life. The soul exerts and causes everything to exert. Persons that have a knowledge of the Soul say that the Soul is different from life. It is the Supreme Soul that has created the seven worlds and sets them agoing. There is no destruction of the living agent when the dissolution of the body takes place. Men destitute of intelligence say that it dies. That is certainly untrue. All that the living agent does is to go from one unto another body. That which is called death is only the dissolution of the body. It is thus that the Soul, wrapped in diverse forms,
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migrates from form to form, unseen and unnoticed by others. Persons possessed of true Knowledge behold the Soul by their keen and subtile intelligence. The man of wisdom, living on frugal fare, and with heart cleansed of all sins, devoting himself to yoga meditation, succeeds every night, before sleep and after sleep, in beholding his Soul by the aid of his Soul. 1 In consequence of a contented heart, and by abandoning all acts good and bad, one can obtain infinite happiness by depending upon one's own Soul. The king, of fiery effulgence, residing within the mind is called the living agent. It is from that Lord of everything that this creation has sprung. Even this is the conclusion to be arrived at in the enquiry into the origin of creatures and the soul.'

 

Book 12
Chapter 188

 

 

1 [bhīsma]
      hanta vakṣyāmi te pārtha dhyānayogaṃ caturvidham
      yaṃ jñātvā śāśvatīṃ siddhiṃ gacchanti paramarṣayaḥ
  2 yathā svanuṣṭhitaṃ dhyānaṃ tathā kurvanti yoginaḥ
      maharṣayo jñānatṛptā nirvāna gatamānasāḥ
  3 nāvartante punaḥ pārtha muktāḥ saṃsāradoṣataḥ
      janma doṣaparikṣīṇāḥ svabhāve paryavasthitāḥ
  4 nirdvandvā nityasattvasthā vimuktā nityam āśritāḥ
      asaṅgīny avivādāni manaḥ śānti karāṇi ca
  5 tatra svādhyāyasaṃśliṣṭam ekāgraṃ dhārayen manaḥ
      piṇḍīkṛtyendriya grāmam āsīnaḥ kāsthavan muniḥ
  6 śabdaṃ na vindec chrotreṇa sparśaṃ tvacā na vedayet
      rūpaṃ na cakṣuṣā vidyāj jihvayā na rasāṃs tathā
  7 ghreyāṇy api ca sarvāṇi jahyād dhyānena yogavit
      pañcavarga pramāthīni necchec caitāni vīryavān
  8 tato manasi saṃsajya pañcavargaṃ vicakṣaṇaḥ
      samādadhyān mano bhrāntam indriyaiḥ saha pañcabhiḥ
  9 visaṃcāri nirālambaṃ pañca dvāraṃ calācalam
      pūrve dhyānapathe dhīraḥ samādadhyān mano 'ntaram
  10 indriyāṇi manaś caiva yadā piṇḍīkaroty ayam
     eṣa dhyānapathaḥ pūrvo mayā samanuvarṇitaḥ
 11 tasya tat pūrvasaṃruddhaṃ manaḥ sastham anantaram
     sphuriṣyati samudbhrāntaṃ vidyud ambudhare yathā
 12 jalabindur yathā lolaḥ parṇasthaḥ sarvataś calaḥ
     evam evāsya tac cittaṃ bhavati dhyānavartmani
 13 samāhitaṃ kṣaṇaṃ kiṃ cid dhyānavartmani tiṣṭhati
     punar vāyupathaṃ bhrāntaṃ mano bhavati vāyuvat
 14 anirvedo gatakleśo gatatandrīr amatsaraḥ
     samādadhyāt punaś ceto dhyānena dhyānayogavit
 15 vicāraś ca vitarkaś ca vivekaś copajāyate
     muneḥ samādadhānasya prathamaṃ dhyānam āditaḥ
 16 manasā kliśyamānas tu samādhānaṃ ca kārayet
     na nirvedaṃ munir gacchet kuryād evātmano hitam
 17 pāṃsubhasma karīsānāṃ yathā vai rāśayaś citāḥ
     sahasā vāriṇā siktā na yānti paribhāvanām
 18 kiṃ cit snigdhaṃ yathā ca syāc chuṣka cūrṇam abhāvitam
     kramaśas tu śanair gacchet sarvaṃ tatparibhāvanam
 19 evam evendriya grāmaṃ śanaiḥ saṃparibhāvayet
     saṃharet kramaśaś caiva sa samyak praśamiṣyati
 20 svayam eva manaś caiva pañcavargaś ca bhārata
     pūrvaṃ dhyānapathaṃ prāpya nityayogena śāmyati
 21 na tat puruṣakāreṇa na ca daivena kena cit
     sukham eṣyati tat tasya yad evaṃ saṃyatātmanaḥ
 22 sukhena tena saṃyukto raṃsyate dhyānakarmaṇi
     gacchanti yogino hy evaṃ nirvānaṃ tan nirāmayam

 

SECTION CLXXXVIII

"Bhrigu said, 'Brahman first created a few Brahmanas who came to be called Prajapatis (lords of creation). Possessed of splendour equal to that of the fire or the Sun, they were created out of the energy of that First-born Being. The puissant Lord then created Truth, Duty, Penance, the eternal Vedas, all kinds of pious acts, and Purity, for enabling creatures to attain to heaven (by practising them). After this, the Deities and the Danavas, the Gandharvas, the Daityas, the Asuras, the great snakes, the Yakshas, the Rakshasas, the Serpents, the Pisachas, and human beings with their four divisions, viz., Brahmanas, Kshatriyas, Vaisyas, and Sudras, O best of regenerate ones, and all the other orders of creatures that exist, were created. The complexion the Brahmanas obtained was white; that which the Kshatriyas obtained was red; that which the Vaisyas got was yellow; and that which was given to the Sudras was black.'
"Bharadwaja said, 'If the distinction between the four orders (of human beings) be made by means only of colour (attribute), then it seems that all the four orders have been mingled together. 2 Lust, wrath, fear, cupidity, grief, anxiety, hunger, toil, possess and prevail over all men. How can men be distinguished by the possession of attributes? The bodies of all men emit sweat, urine, faeces, phlegm, bile, and blood. How then can men be distributed
p. 33
into classes? Of mobile objects the number is infinite; the species also of immobile objects are innumerable. How, then, can objects of such very great diversity be distributed into classes?'
"Bhrigu said, 'There is really no distinction between the different orders. The whole world at first consisted of Brahmanas. Created (equal) by Brahman, men have, in consequence of their acts, become distributed into different orders. They that became fond of indulging in desire and enjoying pleasures, possessed of the attributes of severity and wrath, endued with courage, and unmindful of the duties of piety and worship,--these Brahmanas possessing the attribute of Passion,--became Kshatriyas. Those Brahmanas again who, without attending to the duties laid down for them, became possessed of both the attributes of Goodness and Passion, and took to the professions of cattle-rearing and agriculture, became Vaisyas. Those Brahmanas again that became fond of untruth and injuring other creatures, possessed of cupidity,--engaged in all kinds of acts for a living, and fallen away from purity of behaviour, and thus wedded to the attribute of Darkness, became Sudras. Separated by these occupations, Brahmanas, falling away from their own order, became members of the other three orders. All the four orders, therefore, have always the right to the performance of all pious duties and of sacrifices. Even thus were the four orders at first created equal by Brahman who ordained for all of them (the observances disclosed in) the words of Brahma (in the Vedas). Through cupidity alone, many fell away, and became possessed by ignorance. The Brahmanas are always devoted to the scriptures on Brahma; and mindful of vows and restraints, are capable of grasping the conception of Brahma. Their penances therefore, never go for nothing. They amongst them are not Brahmanas that are incapable of understanding that every created thing is Supreme Brahma. These, falling away, became members of diverse (inferior) orders. Losing the light of knowledge, and betaking themselves to an unrestrained course of conduct, they take birth as Pisachas and Rakshasas and Pretas and as individuals of diverse Mleccha species. The great Rishis who at the beginning sprang into life (through Brahman's Will) subsequently created, by means of their penances, men devoted to the duties ordained for them and attached to the rites laid down in the Eternal Vedas. That other Creation, however, which is eternal and undecaying, which is based upon Brahma and has sprung from the Primeval God, and which has its refuge upon yoga, is a mental one.'" 1
p. 34

Footnotes

32:2 The commentator explains that the words expressive of hue or colour really mean attributes. What is intended to be said is that the Brahmanas had the attribute of Goodness (Sattwa); the second order had the attribute of Passion (Rajas); the third got a mixture of the two, i.e., both goodness and passion (Sattwa and Rajas); while the lowest order got the remaining attribute, viz., Darkness (Tamas).
33:1 The distinction here laid down seems to be this: the eternal creation is due to the yoga or mental action of the Primeval Deity. That creation which we behold is the result of the penances of those sages who were first created. Perhaps, what is intended to be said is that the principle of life, of life proceeding from life, and primal matter with space, etc., are all due to the fiat of God; while all visible and tangible objects, resulting from the action of those principles and from primal matter and space, are attributable to the ancient sages.

 

 

Book 12
Chapter 189

 

 

 

1 [y]
      cāturāśramyam uktaṃ te rājadharmās tathaiva ca
      nānāśrayāś ca bahava itihāsāḥ pṛthagvidhāḥ
  2 śrutās tvattaḥ kathāś caiva dharmayuktā mahāmate
      saṃdeho 'sti tu kaś cin me tad bhavān vaktum arhati
  3 jāpakānāṃ phalāvāptiṃ śrotum icchāmi bhārata
      kiṃ phalaṃ japatām uktaṃ kva vā tiṣṭhanti jāpakāḥ
  4 japasya ca vidhiṃ kṛtsnaṃ vaktum arhasi me 'nagha
      jāpakā iti kiṃ caitat sāṃkhyayogakriyā vidhiḥ
  5 kiṃ yajñavidhir evaiṣa kim etaj japyam ucyate
      etan me sarvam ācakṣva sarvajño hy asi me mataḥ
  6 [bhī]
      atrāpy udāharantīmam itihāsaṃ purātanam
      yamasya yat purāvṛttaṃ kālasya brāhmaṇasya ca
  7 saṃnyāsa eva vedānte vartate japanaṃ prati
      vedavādābhinirvṛttā śāntir brahmaṇy avasthitau
      mārgau tāv apy ubhāv etau saṃśritau na ca saṃśritau
  8 yathā saṃśrūyate rājan kāraṇaṃ cātra vakṣyate
      manaḥ samādhir atrāpi tathendriya jayaḥ smṛtaḥ
  9 satyam agniparīcāro viviktānāṃ ca sevanam
      dhyānaṃ tapo damaḥ kṣāntir anasūyā mitāśanam
  10 viṣayapratisaṃhāro mita jalpas tathā śamaḥ
     eva pravṛttako dharmo nivṛttakam atho śṛṇu
 11 yathā nivartate karma japato brahmacāriṇaḥ
     etat sarvam aśeṣeṇa yathoktaṃ parivarjayet
     trividhaṃ mārgam āsādya vyaktāvyaktam anāśrayam
 12 kuśoccaya niṣaṇṇaḥ san kuśa hastaḥ kuśaiḥ śikhī
     cīraiḥ parivṛtas tasmin madhye channaḥ kuśais tathā
 13 viṣayebhyo namaskuryād viṣayān na ca bhāvayet
     sāmyam utpādya manaso manasy eva mano dadhat
 14 tad dhiyā dhyāyati brahma japan vai saṃhitāṃ hitām
     saṃnyasyaty atha vā tāṃ vai samādhau paryavasthitaḥ
 15 dhyānam utpādayaty atra saṃhitā balasaṃśrayāt
     śuddhātmā tapasā dānto nivṛttadveṣakāmavān
 16 arāgamoho nirdvandvo na śocati na sajjate
     na kartākaraṇīyānāṃ na kāryāṇām iti sthitiḥ
 17 na cāhaṃkāra yogena manaḥ prasthāpayet kva cit
     na cātmagrahaṇe yukto nāvamānī na cākriyaḥ
 18 dhyānakriyā paro yukto dhyānavān dhyānaniścayaḥ
     dhyāne samādhim utpādya tad api tyajati kramāt
 19 sa vai tasyām avasthāyāṃ sarvatyāgakṛtaḥ sukhī
     nirīhas tyajati prānān brāhmīṃ saṃśrayate tanum
 20 atha vā necchate tatra brahma kāyaniṣevaṇam
     utkrāmati ca mārgastho naiva kva cana jāyate
 21 ātmabuddhiṃ samāsthāya śāntī bhūto nirāmayaḥ
     amṛtaṃ virajaḥ śuddham ātmānaṃ pratipadyate

 

SECTION CLXXXIX

"Bharadwaja said, 'By what acts does one become a Brahmana? By what, a Kshatriya? O best of regenerate ones, by what acts again does one become a Vaisya or a Sudra? Tell me this, O foremost of speakers.'
"Bhrigu said, 'That person is called a Brahmana who has been sanctified by such rites as those called jata and others; who is pure in behaviour; who is engaged in studying the Vedas; who is devoted to the six well-known acts (of ablutions every morning and evening, silent recitation of mantras, pouring libations on the sacrificial fire, worshipping the deities, doing the duties of hospitality to guests, and offering food to the Viswedevas); who is properly observant of all pious acts; who never takes food without having offered it duly to gods and guests; who is filled with reverence for his preceptor; and who is always devoted to vows and truth. He is called a Brahmana in whom are truth, gifts, abstention from injury to others, compassion, shame, benevolence, 1 and penance. He who is engaged in the profession of battle, who studies the Vedas, who makes gifts (to Brahmanas) and takes wealth (from those he protects) is called a Kshatriya. He who earns fame from keep of cattle, who is employed in agriculture and the means of acquiring wealth, who is pure in behaviour and attends to the study of the Vedas, is called a Vaisya. 2 He who takes pleasure in eating every kind of food, who is engaged in doing every kind of work, who is impure in behaviour, who does not study the Vedas, and whose conduct is unclean, is said to be a Sudra. If these characteristics be observable in a Sudra, and if they be not found in a Brahmana, then such a Sudra is no Sudra, and, such a Brahmana is no Brahmana. By every means should cupidity and wrath be restrained. This as also self-restraint, are the highest results of Knowledge. Those two passions (viz., cupidity and wrath), should, with one's whole heart, be resisted. They make their appearance for destroying one's highest good. One should always protect one's prosperity from one's wrath, one's penances from pride; one's knowledge from honour and disgrace; and one's soul from error. That intelligent person, O regenerate one, who does all acts without desire of fruit, whose whole wealth exists for charity, and who performs the daily Homa, is a real Renouncer. 3 One should conduct oneself as a friend to all creatures, abstaining from all acts of injury. Rejecting the acceptance of all gifts, one
p. 35
should, by the aid of one's own intelligence, be a complete master of one's passions. One should live in one's soul where there can be no grief. One would then have no fear here and attain to a fearless region hereafter. One should live always devoted to penances, and with all passions completely restrained; observing the vow of taciturnity, and with soul concentrated on itself; desirous of conquering the unconquered senses, and unattached in the midst of attachments. All things that can be perceived by the senses are called Manifest. All, however, that is Unmanifest, that is beyond the ken of the senses, that can be ascertained only by the subtile senses, should be sought to be known. 1 If there be no faith, one will never succeed in attaining to that subtile sense. Therefore, one should hold oneself in faith. The mind should be united with Prana, and Prana should then be held within Brahma. By dissociating oneself from all attachments, one may obtain absorption into Brahma. There is no need of attending to any other thing. A Brahmana can easily attain to Brahma by the path of Renunciation. The indications of a Brahmana are purity, good behaviour and compassion unto all creatures.'"

Footnotes

34:1 The word Ghrina may also mean aversion. Of course, here it would mean, if used in that sense, aversion for all unrighteous acts.
34:2 The first half of the first line of 6 is differently read in the Bombay edition. Both readings are noticed by Nilakantha. I have adhered to the Bengal reading, though the Bombay reading is clearer in sense. Visati is a transitive verb having Pratishtha or some such noun for its object. The literal meaning is He who acquires fame, etc.
34:3 Here the speaker describes the character of Karma-sannyasa (renunciation of acts). Samarambha generally means all kinds of acts. Here, however, only sacrifices and other scriptural rites are intended. I follow Nilakantha in rendering the second line, although the plain meaning would seem to be "who poureth everything in gift."
35:1 The gross world is perceivable by the ordinary senses. Behind the gross world is a subtile one which the subtile senses i.e., the senses when sharpened by yoga, can perceive. With death, the gross body alone is dissolved The subtile body or form, called the Linga-sarira, and made up of what is called the Tanmatras of the primal elements, remains. Even that retains all the characteristics of the world in an incipient form. The Linga-sarira also must be destroyed before absorption into Brahma can take place.

 

Book 12
Chapter 190

 

 

 

1 [y]
      gatīnām uttamā prāptiḥ kathitā jāpakeṣv iha
      ekaivaiṣā gatis teṣām uta yānty aparām api
  2 [bhī]
      śṛṇuṣvāvahito rājañ jāpakānāṃ gatiṃ vibho
      yathā gacchanti nirayam anekaṃ puruṣarṣabha
  3 yathoktam etat pūrvaṃ yo nānutiṣṭhati jāpakaḥ
      ekadeśakriyaś cātra nirayaṃ sa nigacchati
  4 avajñānena kurute na tuṣyati na śocati
      īdṛśo jāpako yāti nirayaṃ nātra saṃśayaḥ
  5 ahaṃkārakṛtaś caiva sarve nirayagāminaḥ
      parāvamānī puruṣo bhavitā nirayopagaḥ
  6 abhidhyā pūrvakaṃ japyaṃ kurute yaś ca mohitaḥ
      yatrābhidhyāṃ sa kurute taṃ vai nirayam ṛcchati
  7 athaiśvaryapravṛttaḥ sañ jāpakas tatra rajyate
      sa eva nirayas tasya nāsau tasmāt pramucyate
  8 rāgeṇa jāpako japyaṃ kurute tatra mohitaḥ
      yatrāsya rāgaḥ patati tatra tatropajāyate
  9 durbuddhir akṛtaprajñaś cale manasi tiṣṭhati
      calām eva gatiṃ yāti nirayaṃ vādhigacchati
  10 akṛtaprajñako bālo mohaṃ gacchati jāpakaḥ
     sa mohān nirayaṃ yāti tatra gatvānuśocati
 11 dṛdha grāhī karomīti japyaṃ japati jāpakaḥ
     na saṃpūrṇo na vā yukto nirayaṃ so 'dhigacchati
 12 [y]
     animittaṃ paraṃ yat tad avyaktaṃ brahmaṇi sthitam
     sad bhūto jāpakaḥ kasmāt sa śarīram athāviśet
 13 [bhī]
     duṣprajñānena nirayā bahavaḥ samudāhṛtāḥ
     praśastaṃ jāpakatvaṃ ca doṣāś caite tad ātmakāḥ

 

SECTION CXC

"Bhrigu said, 'Truth is Brahma; Truth is Penance; it is Truth that creates all creatures. It is by Truth that the whole universe is upheld; and it is with the aid of Truth that one goes to heaven. Untruth is only another form of Darkness. It is Darkness that leads downwards. Those who are afflicted by Darkness and covered by it fail to behold the lighted regions of heaven. It has been said that Heaven is Light and that Hell is Darkness. The creatures that dwell in the universe may obtain both heaven and hell. In this world also, truth and untruth lead to opposite courses of conduct and opposite indications, such as Righteousness and Unrighteousness, light and darkness, pleasure and pain. Amongst these, that which is Truth is Righteousness; that which is Righteousness is Light; and that which is Light is Happiness. Similarly, that which is Untruth is Unrighteousness; that which is Unrighteousness is Darkness; and that which is Darkness is Sorrow or Misery. In this respect it is said that they that are possessed of wisdom, beholding that the world of lire is overwhelmed with sorrow, both bodily and mental, and with happiness that is sure to end in misery, never suffer themselves to be stupefied. He that is Wise will strive to rescue himself from sorrow. The happiness of living
p. 36
creatures is unstable both here and hereafter. 1 The happiness of creatures that are overwhelmed by Darkness disappears like the splendour of the Moon when afflicted by Rahu. 2 Happiness is said to be of two kinds, viz., bodily and mental. Both in this and the other world, the visible and the invisible fruits (of action) are specified (in the Vedas) for the sake of happiness. 3 There is nothing more important than happiness and among the fruits or consequences of the triple aggregate. Happiness is desirable. It is an attribute of the Soul. Both Virtue and Profit are sought for its sake. Virtue is its root. This, indeed, is its origin. All acts have for their end the attainment of happiness.'
"Bharadwaja said, 'You have said that happiness is the highest object, I do not comprehend this. This attribute of the soul that (you say) is so desirable is not sought by the Rishis who are regarded to be engaged in something promising a higher reward. It is heard that the Creator of the three worlds, viz., the puissant Brahman, lives alone, observant of the vow of Brahmacharya. He never devotes himself to the happiness obtainable from the gratification of desire. Also, the divine Master of the universe, the lord of Uma, reduced Kama (the deity of desire) to extinction. For this reason, we say that happiness is not acceptable to high-souled people. Nor does it appear to be a high attribute of the Soul. I cannot put faith in what thy divine self has said, viz., that there is nothing higher than happiness. That there are two kinds of consequences in respect of our acts, viz., the springing of happiness from good acts and of sorrow from sinful, acts, is only a saying that is current in the world.'
"Bhrigu said, 'On this it is said as follows: from Untruth springs Darkness. They that are overwhelmed by Darkness pursue only Unrighteousness and not Righteousness, being overmastered by wrath, covetousness, malice, falsehood, and similar evils. They never obtain happiness either here or hereafter, On the other hand, they are afflicted by various kinds of disease and pain and trouble. They are also tortured by Death, imprisonment, and diverse other griefs of that kind, and by the sorrows, attending on hunger and thirst and toil. They are also pained by the numerous bodily griefs that arise from rain and wind and burning heat and exceeding cold. They are also overwhelmed by numerous mental griefs caused by loss of wealth and separation from friends, as also by griefs caused by decrepitude and death. They that are not touched by these diverse kinds of physical and mental afflictions, know what happiness is. These evils are never found in heaven. There delicious breezes blow. In heaven there is also perpetual fragrance. In heaven there is no hunger, no thirst, no decrepitude, no sin. In this world there is both happiness and misery. In hell there is only misery. Therefore,
p. 37
happiness is the highest object of acquisition. The Earth is the progenitrix of all creatures. Females partake of her nature. The male animal is like Prajapati himself. The vital seed, it should be known, is the creative energy. In this way did Brahman ordain in days of old that the creation should go on. Each, affected by his own acts, obtains happiness or misery.'" 1

 

 

Book 12
Chapter 191

 

 

 

1 [y]
      kīdṛśo jāpako yāti nirayaṃ varṇayasva me
      kautūhalaṃ hi me jātaṃ tad bhavān vaktum arhati
  2 [bhī]
      dharmasyāṃśaḥ prasūto 'si dharmiṣṭho 'si svabhāvataḥ
      dharmamūlāśrayaṃ vākyaṃ śṛṇuṣvāvahito 'nagha
  3 amūni yāni sthānāni devānāṃ paramātmanām
      nānā saṃsthāna varṇāni nānārūpaphalāni ca
  4 divyāni kāmacārīṇi vimānāni sabhās tathā
      ākrīdā vividhā rājan padminyaś cāmalodakāḥ
  5 caturṇāṃ lokapālānāṃ śukrasyātha bṛhaspateḥ
      marutāṃ viśvadevānāṃ sādhyānām aśvinor api
  6 rudrāditya vasūnāṃ ca tathānyeṣāṃ divaukasām
      ete vai nirayās tāta sthānasya paramātmanaḥ
  7 abhayaṃ cānimittaṃ ca na ca kleśabhayāvṛtam
      dvābhyāṃ muktaṃ tribhir muktam astābhis tribhir eva ca
  8 caturlakṣaṇavarjaṃ tu caturkāraṇa varjitam
      apraharṣam anānandam aśokaṃ vigataklamam
  9 kālaḥ saṃpacyate tatra na kālas tatra vai prabhuḥ
      sa kālasya prabhū rājan svargasyāpi tatheśvaraḥ
  10 ātmakevalatāṃ prāptas tatra gatvā na śocati
     īdṛśaṃ paramaṃ sthānaṃ nirayās te ca tādṛśāḥ
 11 ete te nirayāḥ proktāḥ sarva eva yathātatham
     tasya sthānavarasyeha sarve nirayasaṃjñitāḥ

 

SECTION CXCI

"Bharadwaja said, 'What has been said to be the consequence of gift? What of Righteousness? What of conduct? What of Penances well-performed? What of the study and recitation of the Vedas? And what of pouring libations upon the fire?'
'Bhrigu said, 'By pouring libations on the sacred fire, sin is burnt. By study of the Vedas one obtains blessed tranquillity. By gift, one obtains pleasure and articles of enjoyment. By Penances, one acquires blessed heaven. Gift is said to be of two kinds: gifts for the other world, and those for this. Whatever is given to the good attends the giver in the other world. Whatever is given to those that are not good produces consequences enjoyable here. The consequences of gifts are commensurate with the gifts themselves.'
"Bharadwaja said, 'What course of duties should be performed by whom? What also are the characteristics of duty? How many kinds of duty are there? It behoveth thee to tell me these.' 2
"Bhrigu said, 'Those wise men who are engaged in practising the duties laid down for them succeed in obtaining heaven as their reward. By doing otherwise people become guilty of folly.'
"Bharadwaja said, 'It behoveth thee to tell me about the four modes of life that were formerly laid down by Brahman, and the practices ordained for each of them.'
"Bhrigu said, 'In days of yore, the divine Brahman, for benefiting the world, and for the protection of righteousness, indicated four modes of life. 3 Amongst them, residence in the abode of the preceptor is mentioned as the first (in order of time). He who is in this mode of life should have his soul cleansed by purity of conduct, by Vedic rites, and by restraints and vows and humility. He should worship the morning and evening twilights, the Sun, his own sacred fire, and the deities. He should cast off procrastination and idleness. He should cleanse his soul by saluting his preceptor, by studying the Vedas, and by listening to his preceptor's instructions. He should perform
p. 38
his ablutions thrice (viz., in the morning, noon, and evening). He should lead a life of celibacy; attend to his sacred fire; dutifully serve his preceptor; daily go out on a round of mendicancy (for supporting himself); and give ungrudgingly unto his preceptor the whole of what is obtained in alms. Willingly accomplishing everything that the commands of his preceptor may indicate, he should be ready to receive such Vedic instruction as his preceptor may give him as a favour. 1 On this subject there is a verse: That Brahmana who obtains his Veda by attending with reverence upon his preceptor, succeeds in attaining to heaven and obtains the fruition of all his desires. The domestic mode of life is called the second (in point of time). We shall explain to you all the pious acts and indications of that mode. Those who having completed their residence in the preceptor's abode return home, who are of pious conduct, who desire the fruits of a virtuous course of behaviour with spouses in their company, have this mode of life ordained for them. In it Virtue, Wealth, and Pleasure, may all be obtained. It is (thus) suited to the cultivation of the triple aggregate. Acquiring wealth by irreproachable acts, or with wealth of high efficacy which is obtained from recitation of the Vedas, or living upon such means as are utilised by the regenerate Rishis, 2 or with the produce of mountains and mines, or with the wealth represented by the offerings made in sacrifices and on the termination of vows and other observances, and those made unto deities, the householder should lead this mode of life. That mode of life is regarded as the root of all the others. They who are residents in the abodes of preceptors, they who lead lives of mendicancy, and others who live in the observance of vows and restraints to which they are pledged, derive from this mode the means they live upon, the offerings they make unto the Pitris and the deities, and, in short, their entire support. The third mode of life is called the Forest-life. For those that lead it, there is no storing of wealth and articles. 3 Generally, these pious and good men, subsisting upon good food, and engaged in studying the Vedas, roam ever the earth for journeying to tirthas and visiting diverse realms. Standing up, advancing forward, sweet speeches uttered in sincerity, gifts according to the measure of the giver's competence, offer of seats and beds of the best kind, and presents of excellent food, are some of the means for showing them regard.
p. 39
[paragraph continues] On this subject there is a verse: If a guest turns away from a house with expectations unfulfilled, he is supposed to take away the merits of the householder and leave the latter all his misdeeds. Then again in the domestic mode of life the deities are gratified by sacrifices and other religious rites; the Pitris by the performance of obsequial rites; the Rishis by cultivation of (Vedic) knowledge, by listening to the instructions of preceptors, and by committing to memory the scriptures; and lastly the Creator by begetting children. 1 On this subject there are two verses: One in the observance of this mode of life should speak upon all creatures words breathing affection and agreeable to the ears. To give pain, to inflict mortifications, and harsh words, are all censurable. Insult, arrogance, and deceit, also should be avoided. Abstention from injury, truth, and absence of wrath, produce the merit of penances in all the (four) modes of life. In the domestic mode of life these are allowed, viz., the use and enjoyment of floral garlands, ornaments, robes, perfumed oils and unguents; enjoyment of pleasures derived from dancing and music, both vocal and instrumental, and all sights and scenes that are agreeable to the sight; the enjoyment of various kinds of viands and drinks belonging to the principal orders of edibles, viz., those that are swallowed, those that are lapped, those that are quaffed, and those that are sucked; and the enjoyment of pleasures derivable from sports and every kind of amusement and the gratification of desires. That man who in the observance of this mode of life seeks the acquisition of the triple aggregate (viz., Religion, Wealth, and Pleasure), with that of the great end of the three attributes of Goodness and Passion and Darkness, 2 enjoys great happiness here and at last attains to the end that is reserved for persons that are virtuous and good. 3 Even that householder who observes the duties of his mode of life by following the practice of picking up fallen grains of corn from the cracks of fields and who abandons sensual pleasure and attachment to action, does not find it difficult to obtain heaven.'"

Footnotes

37:2 It is difficult to understand in what senses the word Dharma is used in the three successive questions here.
37:3 In the first line the correct reading is Brahmana and not Brahmarshi. The answer attributed to Bhrigu settles this.
38:1 A pupil should never solicit his preceptor for instruction. He should attend only when the preceptor calls him. To this day, the rule is rigidly observed in all Tols throughout India. It should be added to the credit of those engaged in teaching that they very seldom neglect their pupils. The story is authentic of the grandfather of the great Baneswar Vidyalankar of Nuddea, himself as great a professor as Baneswar, of continuing to teach his pupils in the outer apartments even after receiving intelligence of his son's death within the inner apartments of the family dwelling. The fact is, he was utterly absorbed in his work, that when his good lady, moved by his apparent heartlessness, came out to tax him he answered her, in thorough absence of mind, saying, 'Well, do not be disturbed. If I do not weep for my son, I will do so for that grandchild in your arms.' The pupils at last recalled him to the realities of the hour.
38:2 i.e., by picking up fallen grains from the field after the crop has been cut away and removed by the owner.
38:3 Upaskara means renunciation.
39:1 It is generally said that by procreating offspring, one gratifies the Pitris or pays off the debt one owes to one's deceased ancestors. Here Bhrigu says that by that act one gratifies the Creator. The idea is the same that forms the root of the command laid on the Jews,--Go and multiply.
39:2 The end of these attributes is Moksha or Emancipation.
39:3 Sishta is explained by Nilakantha as one who has been properly instructed by wise Preceptors.

 

Book 12
Chapter 192

 

 

 

1 [y]
      kālamṛtyuyamānāṃ ca brāhmaṇasya ca sattama
      vivādo vyāhṛtaḥ pūrvaṃ tad bhavān vaktum arhati
  2 [bhī]
      atrāpy udāharantīmam itihāsaṃ purātanam
      ikṣvākoḥ sūryaputrasya yadvṛttaṃ brāhmaṇasya ca
  3 kālasya mṛtyoś ca tathā yadvṛttaṃ tan nibodha me
      yathā sa teṣāṃ saṃvādo yasmin sthāne 'pi cābhavat
  4 brāhmaṇo jāpakaḥ kaś cid dharmavṛtto mahāyaśāḥ
      ṣaḍaṅgavin mahāprājñaḥ paippalādiḥ sa kauśikaḥ
  5 tasyāparokṣaṃ vijñānaṃ ṣaḍaṅgeṣu tathaiva ca
      vedeṣu caiva niṣṇāto himavatpādasaṃśrayaḥ
  6 so 'ntyaṃ brāhmaṃ tapas tepe saṃhitāṃ saṃyato japan
      tasya varṣasahasraṃ tu niyamena tathāgatam
  7 sa devyā darśitaḥ sākṣāt prītāsmīti tadā kila
      japyam āvartayaṃs tūsnīṃ na ca tāṃ kiṃ cid abravīt
  8 tasyānukampayā devī prītā samabhavat tadā
      veda mātā tatas tasya taj japyaṃ samapūjayat
  9 samāptajapyas tūtthāya śirasā pādayos tathā
      papāta devyā dharmātmā vacanaṃ cedam abravīt
  10 diṣṭyā devi prasannā tvaṃ darśanaṃ cāgatā mama
     yadi vāpi prasannāsi japye me ramatāṃ manaḥ
 11 [sāvitrī]
     kiṃ prārthayasi viprarṣe kiṃ ceṣṭaṃ karavāṇi te
     prabrūhi japatāṃ śreṣṭha sarvaṃ tat te bhaviṣyati
 12 [bhī]
     ity uktaḥ sa tadā devyā vipraḥ provāca dharmavit
     japyaṃ prati mameccheyaṃ vardhatv iti punaḥ punaḥ
 13 manasaś casamādhir me vardhetāhar ahaḥ śubhe
     tat tatheti tato devī madhuraṃ pratyabhāsata
 14 idaṃ caivāparaṃ prāha devī tatpriyakāmyayā
     nirayaṃ naiva yātāsi yatra yātā dvijarṣabhāḥ
 15 yāsyasi brahmaṇaḥ sthānam animittam aninditam
     sādhaye bhavitā caitad yat tvayāham ihārthitā
 16 niyato japa caikāgro dharmas tvāṃ samupaiṣyati
     kālo mṛtyur yamaś caiva samāyāsyanti te 'ntikam
     bhavitā ca vivādo 'tra tava teṣāṃ ca dharmataḥ
 17 evam uktvā ghavagatī jagāma bhavanaṃ svakam
     brāhmaṇo 'pi japann āste divyaṃ varṣaśataṃ tadā
 18 samāpte niyame tasminn atha viprasya dhīmataḥ
     sākṣāt prītas tadā dharmo darśayām āsa taṃ dvijam
 19 [dharma]
     dvijāte paśya māṃ dharmam ahaṃ tvāṃ draṣṭum āgataḥ
     japyasya ca phalaṃ yat te saṃprāptaṃ tac ca me śṛṇu
 20 jitā lokās tvayā sarve ye divyā ye ca mānuṣāḥ
     devānāṃ nirayān sādho sarvān utkramya yāsyasi
 21 prāṇa tyāgaṃ kuru mune gaccha lokān yathepsitān
     tyaktvātmanaḥ śarīraṃ ca tato lokān avāpsyasi
 22 [brāhmaṇa]
     kṛtaṃ lokair hi me dharmagaccha ca tvaṃ yathāsukham
     bahuduḥkhasukhaṃ dehaṃ notsṛjeyam ahaṃ vibho
 23 [dharma]
     avaśyaṃ bhoḥ śarīraṃ te tyaktavyaṃ munipuṃgava
     svarga ārohyatāṃ vipra kiṃ vā te rocate 'nagha
 24 [brāhmaṇa]
     na rocaye svargavasaṃ vinā dehād ahaṃ vibho
     gaccha dharmana me śraddhā svargaṃ gantuṃ vinātmanā
 25 [dharma]
     alaṃ dehe manaḥ kṛtvā tyaktvā dehaṃ sukhī bhava
     gaccha lokān arajaso yatra gatvā na śocati
 26 [brāhmaṇa]
     rame japan mahābhāga kṛtaṃ lokaiḥ sanātanaiḥ
     saśarīreṇa gantavyo mayā svargo na vā vibho
 27 [dharma]
     yadi tvaṃ necchasi tyaktuṃ śarīraṃ paśya va dvija
     eṣa kālas tathā mṛtyur yamaś ca tvām upāgatāḥ
 28 [bhīsma]
     atha vaivasvataḥ kālo mṛtyuś ca tritayaṃ vibho
     brāhmaṇaṃ taṃ mahābhāgam upāgamyedam abruvan
 29 tapaso 'sya sutaptasya tathā sucaritasya ca
     phalaprāptis tava śreṣṭhā yamo 'haṃ tvām upabruve
 30 yathāvad asya japyasya phalaṃ prāptas tvam uttamam
     kālas te svargam ārodhuṃ kālo 'haṃ tvām upāgataḥ
 31 mṛtyuṃ mā vidhidharmajña rūpiṇaṃ svayam āgatam
     kālena coditaṃ vipra tvām ito netum adya vai
 32 [brāhmaṇa]
     svāgataṃ sūryaputrāya kālāya ca mahātmane
     mṛtyave cātha dharmāya kiṃ kāryaṃ karavāṇi vaḥ
 33 [bhī]
     arghyaṃ pādyaṃ ca dattvā sa tebhyas tatra samāgame
     abravīt paramaprītaḥ svaśaktyā kiṃ karomi vaḥ
 34 tasminn evātha kāle tu tīrthayātrām upāgataḥ
     ikṣvākur agamat tatra sametā yatra te vibho
 35 sarvān eva tu rājarṣiḥ saṃpūjyābhipranamya ca
     kuśalapraśnam akarot sarveṣāṃ rājasattamaḥ
 36 tasmai so 'thāsanaṃ dattvā pādyam arghyaṃ tathaiva ca
     abravīd brāhmaṇo vākyaṃ kṛtvā kuśalasaṃvidam
 37 svāgataṃ te mahārāja brūhi yad yad ihecchasi
     svaśaktyā kiṃ karomīha tad bhavān prabravītu me
 38 [rājā]
     rājāhaṃ brāhmaṇaś ca tvaṃ yadi saḥ karma saṃsthitaḥ
     dadāmi vasu kiṃ cit te prārthitaṃ tad vadasva me
 39 [brā]
     dvividhā brāhmaṇā rājan dharmaś ca dvividhaḥ smṛtaḥ
     pravṛttaś ca nivṛttaś ca nivṛtto 'smi pratigrahāt
 40 tebhyaḥ prayaccha dānāni ye pravṛttā narādhipa
     ahaṃ na pratigṛhṇāmi kim iṣṭaṃ kiṃ dadāni te
     brūhi tvaṃ nṛpatiśreṣṭha tapasā sādhayāmi kim
 41 [rā]
     kṣatriyo 'haṃ na jānāmi dehīti vacanaṃ kva cit
     prayaccha yuddham ity evaṃ vādinaḥ smo dvijottama
 42 [brā]
     tuṣyasi tvaṃ svadharmeṇa tathā tuṣṭā vayaṃ nṛpa
     anyonyasyottaraṃ nāsti yad iṣṭaṃ tat samācara
 43 [rā]
     svaśaktyāhaṃ dadānīti tvayā pūrvaṃ prabhāsitam
     yāce tvāṃ diyatāṃ mahyaṃ japyasyāsya phalaṃ dvija
 44 [brā]
     yuddhaṃ mama sadā vāṇī yācatīti vikatthase
     na ca yuddhaṃ mayā sārdhaṃ kimarthaṃ yācase punaḥ
 45 [rā]
     vāgvajrā brāhmaṇā proktāḥ kṣatriyā bāhujīvinaḥ
     vāg yuddhaṃ tad idaṃ tīvraṃ mama vipra tvayā saha
 46 [brā]
     saivādyāpi pratijñā me svaśaktyā kiṃ pradīyatām
     brūhi dāsyāmi rājendra vibhave sati māciram
 47 [rā]
     yat tad varṣaśataṃ pūrṇaṃ japyaṃ vai japatā tvayā
     phalaṃ prāptaṃ tat prayaccha mama ditsur bhavān yadi
 48 [brā]
     paramaṃ gṛhyatāṃ tasya phalaṃ yaj japitaṃ mayā
     ardhaṃ tvam avicāreṇa phalaṃ tasya samāpnuhi
 49 atha vā sarvam eveha japyakaṃ māmakaṃ phalam
     rājan prāpnuhi kāmaṃ tvaṃ yadi sarvam ihecchasi
 50 [rā]
     kṛtaṃ sarveṇa bhadraṃ te japyaṃ yad yācitaṃ mayā
     svasti te 'stu gamiṣyāmi kiṃ catasya phalaṃ vada
 51 [brā]
     phalaprāptiṃ na jānāmi dattaṃ yaj japitaṃ mayā
     ayaṃ dharmaś ca kālaś ca yamo mṛtyuś ca sākṣiṇaḥ
 52 [rā]
     ajñātam asya dharmasya phalaṃ me kiṃ kariṣyati
     prāpnotu tat phalaṃ vipro nāham icche sasaṃśayam
 53 [brā]
     nādade 'paravaktavyaṃ dattaṃ vācā phalaṃ mayā
     vākyaṃ pramānaṃ rājarṣe mamāpi tava caiva hi
 54 nābhisaṃdhir mayā japye kṛtapūrvaḥ kathaṃ cana
     japyasya rājaśārdūla kathaṃ jñāsyāmy ahaṃ phalam
 55 dadasveti tvayā coktaṃ dadāmīti tathā mayā
     na vācaṃ dūsayiṣyāmi satyaṃ rakṣa sthiro bhava
 56 athaivaṃ vadato me 'dya vacanaṃ na kariṣyasi
     mahān adharmo bhavitā tava rājan mṛṣā kṛtaḥ
 57 na yuktaṃ tu mṛṣā vāṇī tvayā vaktum arindama
     tathā mayāpy abhyadhikaṃ mṛṣā vaktuṃ na śakyate
 58 saṃśrutaṃ ca mayā pūrvaṃ dadānīty avicāritam
     tadgṛhṇīsvāvicāreṇa yadi satye sthito bhavān
 59 ihāgamya hi māṃ rājañ jāpyaṃ phalam ayācithāḥ
     tan man nisṛṣṭaṃ gṛhṇīsva bhava satye sthiro 'pi ca
 60 nāyaṃ loko 'sti na paro na ca pūrvān sa tārayet
     kuta evāvarān rājan mṛṣāvādaparāyanaḥ
 61 na yajñādhyayane dānaṃ niyamās tārayanti hi
     tathā satyaṃ pare loke yathā vai puruṣarṣabha
 62 tapāṃsi yāni cīrṇāni cariṣyasi ca yat tapaḥ
     samāḥ śataiḥ sahasraiś ca tat satyān na viśiṣyate
 63 satyam ekākṣaraṃ brahmasatyam ekākṣaraṃ tapaḥ
     satyam ekākṣaro yajñaḥ satyam ekākṣaraṃ śrutam
 64 satyaṃ vedeṣu jāgarti phalaṃ satye paraṃ smṛtam
     satyād dharmo damaś caiva sarvaṃ satye pratiṣṭhitam
 65 satyaṃ vedās tathāṅgāni satyaṃ yajñas tathā vidhiḥ
     vratacaryās tathā satyam oṃkāraḥ satyam eva ca
 66 prānināṃ jananaṃ satyaṃ satyaṃ saṃtatir eva ca
     satyena vāyur abhyeti satyena tapate raviḥ
 67 satyena cāgnir dahati svargaḥ satye pratiṣṭhitaḥ
     satyaṃ yajñas tapo vedāḥ stobhā mantrāḥ sarasvatī
 68 tulām āropito dharmaḥ satyaṃ caiveti naḥ śrutam
     samāṃ kakṣāṃ dhārayato yataḥ satyaṃ tato 'dhikam
 69 yato dharmas tataḥ satyaṃ sarvaṃ satyena vardhate
     kimartham anṛtaṃ karma kartuṃ rājaṃs tvam icchasi
 70 satye kuru sthiraṃ bhāvaṃ mā rājann anṛtaṃ kṛthāḥ
     kasmāt tvam anṛtaṃ vākyaṃ dehīti kuruṣe 'śubham
 71 yadi japyaphalaṃ dattaṃ mayā nesiṣyase nṛpa
     svadharmebhyaḥ paribhraṣṭo lokān anucariṣyasi
 72 saṃśrutya yo na ditseta yācitvā yaś ca necchati
     ubhāv ānṛtikāv etau na mṛṣā kartum arhasi
 73 [rā]
     yoddhavyaṃ rakṣitavyaṃ ca kṣatradharmaḥ kila dvija
     dātāraḥ kṣatriyāḥ proktā gṛhṇīyāṃ bhavataḥ katham
 74 [brā]
     na chandayāmi te rājan nāpi te gṛham āvrajam
     ihāgamya tu yācitvā na gṛhṇīse punaḥ katham
 75 [dharma]
     avivādo 'stu yuvayor vittaṃ māṃ dharmam āgatam
     dvijo dānaphalair yukto rājā satyaphalena ca
 76 [svarga]
     svargaṃ māṃ viddhi rājendra rūpiṇaṃ svayam āgatam
     avivādo 'stu yuvayor ubhau tulyaphalau yuvām
 77 [rā]
     kṛtaṃ svargeṇa me kāryaṃ gaccha svargayathāsukham
     vipro yadīcchate dātuṃ pratīcchatu ca me dhanam
 78 [brā]
     bālye yadi syād ajñānān mayā hastaḥ prasāritaḥ
     nivṛtti lakṣaṇaṃ dharmam upāse saṃhitāṃ japan
 79 nivṛttaṃ māṃ ciraṃ rājan vipraṃ lobhayase katham
     svena kāryaṃ kariṣyāmi tvatto necche phalaṃ nṛpa
     tapaḥsvādhyaya śīlo 'haṃ nivṛttaś ca pratigrahāt
 80 [rā]
     yadi vipra nisṛṣṭaṃ te japyasya phalam uttamam
     āvayor yat phalaṃ kiṃ cit sahitaṃ nau tad astv iha
 81 dvijāḥ pratigrahe yuktā dātāro rājavaṃśajāḥ
     yadi dharmaḥ śruto vipra sahaiva phalam astu nau
 82 mā vā bhūt saha bhojyaṃ nau madīyaṃ phalam āpnuhi
     pratīccha matkṛtaṃ dharmaṃ yadi te mayy anugrahaḥ
 83 [bhī]
     tato vikṛtaceṣṭau dvau puruṣau samupasthitau
     gṛhītvānyonyam āveṣṭya kucelāv ūcatur vacaḥ
 84 na me dhārayasīty eko dhārayāmīti cāparaḥ
     ihāsti nau vivādo 'yam ayaṃ rājānuśāsakaḥ
 85 satyaṃ bravīmy aham idaṃ na me dhārayate bhavān
     anṛtaṃ vadasīha tvam ṛṇaṃ te dhārayāmy aham
 86 tāv ubhau bhṛśasaṃtaptau rājānam idam ūcatuḥ
     parīkṣyatāṃ yathā syāva nāvām iha vigarhitau
 87 [vikṛta]
     dhārayāmi naravyāghra vikṛtasyeha goḥ phalam
     dadataś ca na gṛhṇāti vikṛto me mahīpate
 88 [virūpa]
     na me dhārayate kiṃ cid virūpo 'yaṃ narādhipa
     mithyā bravīty ayaṃ hi tvā mithyābhāsaṃ narādhipa
 89 [rā]
     virūpakiṃ dhārayate bhavān asya vadasva me
     śrutvā tathā kariṣyāmīty evaṃ me dhīyate matiḥ
 90 [virūpa]
     śṛṇuṣvāvahito rājan yathaitad dhārayāmy aham
     vikṛtasyāsya rājarṣe nikhilena nararṣabha
 91 anena dharmaprāpty arthaṃ śubhā dattā purānagha
     dhenur viprāya rājarṣe tapaḥsvādhyāyaśīline
 92 tasyāś cāyaṃ mayā rājan phalam abhyetya yācitaḥ
     vikṛtena ca me dattaṃ viśūdhenāntarātmanā
 93 tato me sukṛtaṃ karmakṛtam ātmaviśuddhaye
     gāvau hi kapile krītvā vatsale bahu dohane
 94 te coñcha vṛttaye rājan mayā samapavarjite
     yathāvidhi yathāśraddhaṃ tad asyāhaṃ punaḥ prabho
 95 ihādya vai gṛhītvā tat prayacche dviguṇaṃ phalam
     ekasyāḥ puruṣavyāghra kaḥ śuddhaḥ ko 'tra doṣavān
 96 evaṃ vivadamānau svas tvām ihābhyāgatau nṛpa
     kuru dharmam adharmaṃ vā vinaye nau samādhaya
 97 yadi necchati me dānaṃ yathādattam anena vai
     bhavān atra sthiro bhūtvā mārge sthāpayatu prabhuḥ
 98 [rā]
     dīyamānaṃ na gṛhṇāsi ṛṇaṃ kasmāt tvam adya vai
     yathaiva te 'bhyanujñātaṃ tathā gṛhṇīsva māciram
 99 [vikṛta]
     dīyatām ity anenoktaṃ dadānīti tathā mayā
     nāyaṃ me dhārayaty atra gamyatāṃ yatra vāñchati
 100 [rā]
    dadato 'sya na gṛhṇāsi viṣamaṃ pratibhāti me
    dandyo hi tvaṃ mama mato nāsty atra khalu saṃśayaḥ
101 [vikṛta]
    mayāsya dattaṃ rājarṣe gṛhṇīyāṃ tat kathaṃ punaḥ
    kāmam atrāparādho me dandyam ājñāpaya prabho
102 [virūpa]
    dīyamānaṃ yadi mayā nesiṣyasi kathaṃ cana
    niyaṃsyati tvā nṛpatir ayaṃ dharmānuśāsakaḥ
103 [vikṛta]
    svaṃ mayā yāciteneha dattaṃ katham ihādya tat
    gṛhṇīyāṃ gacchatu bhavān abhyanujñāṃ dadāni te
104 [brā]
    śrutam etat tvayā rājann anayoḥ kathitaṃ dvayoḥ
    pratijñātaṃ mayā yat te tadgṛhāṇāvicāritam
105 [rā]
    prastutaṃ sumahat kāryam āvayor gahvaraṃ yathā
    jāpakasya dṛdhī kāraḥ katham etad bhaviṣyati
106 yadi tāvan na gṛhṇāmi brāhmaṇenāpavarjitam
    kathaṃ na lipyeyam ahaṃ doṣeṇa mahatādya vai
107 [bhī]
    tau covāca sa rājarṣiḥ kṛtakāryau gamiṣyathaḥ
    nedānīṃ mām ihāsādya rājadharmo bhaven mṛṣā
108 svadharmaḥ paripālyaś ca rājñām eṣa viniścayaḥ
    vipra dharmaś ca sugurur mām anātmānam āviśat
109 [brā]
    gṛhāṇa dhāraye 'haṃ te yācitaṃ te śrutaṃ mayā
    na ced grahīṣyase rājañ śapiṣye tvāṃ na saṃśayaḥ
110 [rā]
    dhig rājadharmaṃ yasyāyaṃ kāryasyeha viniścayaḥ
    ity arthaṃ me grahītavyaṃ kathaṃ tulyaṃ bhaved iti
111 eṣa pānir apūrvaṃ bho nikṣepārthaṃ prasāritaḥ
    yan me dhārayase vipra tad idānīṃ pradīyatām
112 [brā]
    saṃhitā japatā yāvān mayā kaś cid guṇaḥ kṛtaḥ
    tat sarvaṃ pratigṛhṇīsva yadi kiṃ cid ihāsti me
113 [rā]
    jalam etan nipatitaṃ mama pānau dvijottama
    samam astu sahaivāstu pratigṛhṇātu vai bhavān
114 [virūpa]
    kāmakrodhau viddhi nau tvam āvābhyāṃ kārito bhavān
    sameti ca yad uktaṃ te samā lokās tavāsya ca
115 nāyaṃ dhārayate kiṃ cij jijñāsā tvatkṛte kṛtā
    kālo dharmas tathā mṛtyuḥ kāmakrodhau tathā yuvām
116 sarvam anyonyanikase nighṛṣṭaṃ paśyatas tava
    gaccha lokāñ jitān svena karmaṇā yatra vāñchati
117 [bhī]
    jāpakānāṃ phalāvāptir mayā te saṃprakīrtitā
    gatiḥ sthānaṃ ca lokāś ca jāpakena yathā jitāḥ
118 prayāti saṃhitādhyāyī brāhmaṇaṃ parameṣṭhinam
    atha vāgniṃ samāyāti sūryam āviśate 'pi vā
119 sa taijasena bhāvena yadi tatrāśnute ratim
    guṇāṃs teṣāṃ samādatte rāgeṇa pratimohitaḥ
120 evaṃ some tathā vāyau bhūmyākāśa śarīragaḥ
    sarāgas tatra vasati guṇāṃs teṣāṃ samācaran
121 atha tatra virāgī sa gacchati tv atha saṃśayam
    param avyayam icchan sa tam evāviśate punaḥ
122 amṛtāc cāmṛtaṃ prāptaḥ śītī bhūto nirātmavān
    brahmabhūtaḥ sa nirdvandvaḥ sukhī śānto nirāmayaḥ
123 brahma sthānam anāvartam ekam akṣarasaṃjñakam
    aduḥkham ajaraṃ śāntaṃ sthānaṃ tat pratipadyate
124 caturbhir lakṣaṇair hīnaṃ tathā ṣaḍbhiḥ saṣoḍaśaiḥ
    puruṣaṃ samatikramya ākāśaṃ pratipadyate
125 atha vecchati rāgātmā sarvaṃ tad adhitiṣṭhati
    yac ca prārthayate tac ca manasā pratipadyate
126 atha vā vīkṣate lokān sarvān nirayasaṃsthitān
    niḥspṛhaḥ sarvato muktas tatraiva ramate sukhī
127 evam eṣā mahārāja jāpakasya gatir yathā
    etat te sarvam ākhyātaṃ kiṃ bhūyaḥ śrotum icchasi

 

SECTION CXCII

"Bhrigu said, 'Forest recluses seeking the acquisition of virtue go to sacred waters and rivers and springs, and undergo penances in lone and secluded woods abounding with deer and buffaloes and boars and tigers and wild
p. 40
elephants. They forsake all kinds of robes and food and enjoyments for which people living in society have a taste. They subsist abstemiously upon wild herbs and fruits and roots and leaves of diverse kinds. The bare ground is their seat. They lie down on the bare earth or rocks or pebbles or gravel or sand or ashes. They cover their limbs with grass and animal skins and barks of trees. They never shave their heads and beards or pare their nails. They perform their ablutions at regular intervals. They pour libations on the ground, as also on the sacred fire at the proper time without fail. They never enjoy any rest till completion of their daily gathering of the sacred fuel (for their homa fires) and sacred grass and flowers (for sacrifice and worship) and till they have swept and rubbed clean (their sacrificial altars). They bear without the least regard cold and heat, and rain and wind, and, therefore, the skin of their bodies is cracked all over; and in consequence of observing and laying down for themselves various kinds of rites and vows and acts, their flesh and blood and skin and bones become emaciated. 1 Endued with great patience and fortitude, they live, always practising the quality of goodness. That person who, with restrained soul, observes such a course of duties originally ordained by regenerate Rishis, burns all his sins like fire and obtains regions of felicity difficult of attainment.'
"I shall now describe the conduct of those called Parivrajakas. That is as follows: freeing themselves from attachment to the sacred fire, wealth, spouse and children, and robes, seats, beds, and such other objects of enjoyment, and breaking the bonds of affection, they roam about, regarding with an equal eye a clump of earth or rock and gold. They never set their hearts on the acquisition or enjoyment of the triple aggregate. They cast an equal eye on foes and friends and neutrals or strangers. They never injure, in thought, word, or deed, immobile things or creatures that are viviparous, or oviparous or born of filth, or called vegetables. They have no homes. They roam over hills and mountains, upon shores of rivers or seas, under shades of trees, and among temples of deities. They may go to towns or villages for residence. In a town, however, they should not live for more than five nights, while in a village their residence should never exceed one night. Entering a town or a village, they should, for the support of life, repair to the abodes of only Brahmanas of liberal deeds. 2 They should never ask for any alms except what is thrown into the (wooden) bowls they carry. They should free themselves from lust, wrath, pride, cupidity, delusion, miserliness, deceit, slander, vanity, and injury to living creatures. On this subject there are some verses: that person, who, observing the vow of taciturnity, roveth without giving any creature cause of fear, is never inspired with any fear himself by any
p. 41
creature. That learned person who performs the Agnihotra (not by kindling of, external fire but) with the aid of the fire that is his own body, indeed, who poureth libations into his own mouth and upon the fire that exists in his own body, succeeds in attaining to numerous regions of felicity in consequence of that fire being fed with such libations obtained by a life of eleemosynation. That person of regenerate birth who observes in the aforesaid way this mode of life having Emancipation for its end, with a pure heart and with an understanding freed from resolution, attains to Brahma after the manner of a tranquil ray of light that is not fed by any blazing fuel.'
"Bharadwaja said, 'Beyond this region (that we inhabit) there is a region that we have heard of but never seen. I desire to know all about it. It behoveth thee to describe it to me.'
"Bhrigu said, 'Towards the north, on the other side of Himavat, which is sacred and possessed of every merit, there is a region that is sacred, blessed, and highly desirable. That is called the other world. 1 The men that inhabit that region are righteous in act, pious, of pure hearts, freed from cupidity and errors of judgment, and not subject to afflictions of any kind. That region is, indeed, equal to heaven, possessed as it is of such excellent attributes. Death comes there at the proper season. Diseases never touch the inhabitants. 2 Nobody cherishes any desire for the wives of other people. Every one is devoted to his own wife. These people do not afflict or kill one another, or covet one another's things. There no sin occurs, no doubt arises. 3 There the fruits of all (religious) acts are visible. There some enjoy seats and drinks and viands of the best kind, and live within palaces and mansions. There some, adorned with ornaments of gold, surround themselves with every article of enjoyment. There are, again, some that eat very abstemiously, for only keeping body and soul together. There some, with great toil, seek to hold the life-breaths. 4 Here (in this region that is inhabited by us), some men are devoted to righteousness and some to deceit. Some are happy and some miserable; some are poor and some rich. Here toil, and fear and delusion, and painful hunger make their appearance. Here cupidity for wealth is also seen, a passion that stupefies even those that are learned amongst men. Here diverse opinions prevail, broached by those that do deeds which are righteous or sinful. That man possessed of wisdom who knows all those opinions which may be divided into two kinds, is never stained by sin. Deceit With fraud, theft, slander, malice, oppression, injury, treachery, and untruth,
p. 42
and vices that detract from the merit of his penances who practises them. He, on the other hand, possessed of learning, who avoids them, finds the merit of his penances increased. Here there is much reflection about acts that are righteous and those that are unrighteous. This region that we inhabit is the field of action. Having done good and evil here, one obtains good for his good acts and evil for acts that are evil. 1 Here the very Creator in days of yore, and all the gods with the Rishis, having performed proper penances, become cleansed and attain to Brahma. 2 The northern portion of the earth is highly auspicious and sacred. Those belonging to this region (that we inhabit) that are doers of righteous deeds or that show regard for yoga, become born in that region. Others (that are of a different disposition) take their births in the intermediate species. Some again, when their allotted periods run out, become lost on earth. 3 Employed in feeding upon one another and stained by cupidity and delusion, these mea return to this very region without being able to go (after death) to that northern region. Those men of wisdom who with vows and observant of Brahmacharyya listen with veneration to the instructions of preceptors, succeed in knowing the ends reserved for all classes of men. I have now told thee in brief the course of duties ordained by Brahman. He, indeed, is said to be possessed of intelligence who knows what is righteousness and what its reverse in this world.'
"Bhishma continued, 'Thus, O king, did Bhrigu speak unto Bharadwaja of great energy. Of soul highly virtuous, the latter became filled with wonder and worshipped the great sage with veneration. Thus, O monarch, the origin of the universe has been narrated to thee in detail. What, O thou of great wisdom, dost thou wish to hear after this?"'

Footnotes

40:1 Niyama is explained by the commentator as a rite; upayoga as a vow about food; charyya as an act like visiting sacred waters; vihita is vidhana.
40:2 The Hindus had no poor laws. The injunctions of their scriptures have always sufficed to maintain the poor, particularly their religious mendicants. The mendicants themselves are restrained from disturbing the householders often. None again save the well-to-do were to be visited by the mendicants, so that men of scanty means might not be compelled to support the recluses.
41:1 The words used by Bharadwaja in the question are capable of being construed as an enquiry after the next world. Bhrigu also, in his answer, uses the word Paro lokah. The reference to Himavat, therefore, is explained by the commentator as metaphorical. The whole answer of Bhrigu, however, leaves little room for doubt that the sage speaks of a region on earth and not in the invisible world after death.
41:2 Nilakantha would read amritya for mritya. It is a forced correction for keeping up the metaphorical sense.
41:3 All knowledge there is certain.
41:4 i.e., to practise yoga. The Bengal reading is dharanam. The commentator goes or explaining all the verses as metaphorical. Considerable ingenuity is displayed by him, and he even cites the Srutis in support.
42:1 This at least is a verse that evidently refers to the other or the next world, and, therefore, lends colour to the supposition that throughout the whole passage, it is the next world and no fictitious region north of the Himalayas that is described. Some western scholars think that a verbal translation is all that is necessary. Such passages, however, are incapable of being so rendered. The translator must make his choice of, either taking the verses in a plain or a metaphorical sense. If he inclines towards the latter, he cannot possibly give a verbal version. The genius of the two tongues are quite different.
42:2 Pushkara in Rajputanah is supposed to be the spot where Brahman underwent his penances.
42:3 The Burdwan translator makes a mess of this verse 21 runs into 22 as explained by the commentator. K.P. Singha avoids the blunder, although in rendering the last line of 22 he becomes rather inaccurate.

 

Book 12
Chapter 193

 

 

 

1 [y]
      kim uttaraṃ tadā tau sma cakratus tena bhāsite
      brāhmaṇo vātha vā rājā tan me brūhi pitāmaha
  2 atha vā tau gatau tatra yad etat kīrtitaṃ tvayā
      saṃvādo vā tayoḥ ko 'bhūt kiṃ vā tau tatra cakratuḥ
  3 [bhī]
      tathety evaṃ pratiśrutya dharmaṃ saṃpūjya cābhibho
      yamaṃ kālaṃ ca mṛtyuṃ ca svargaṃ saṃpūjya cārhataḥ
  4 pūrvaṃ ye cāpare tatra sametā brāhmaṇarṣabhāḥ
      sarvān saṃpūjya śirasā rājānaṃ so 'bravīd vacaḥ
  5 phalenānena saṃyukto rājarṣe gaccha puṇyatām
      bhavatā cābhyanujñāto japeyaṃ bhūya eva hi
  6 varaś ca mama pūrvaṃ hi devyā datto mahābala
      śraddhā te japato nityaṃ bhaviteti viśāṃ pate
  7 [rā]
      yady evam aphalā siddhiḥ śraddhā ca japituṃ tava
      gaccha vipra mayā sārdhaṃ jāpakaṃ phalam āpnuhi
  8 [brā]
      kṛtaḥ prayatnaḥ sumahān sarveṣāṃ saṃnidhāv iha
      saha tulyaphalau cāvāṃ gacchāvo yatra nau gatiḥ
  9 [bhī]
      vyavasāyaṃ tayos tatra viditvā tridaśeśvaraḥ
      saha devair upayayau lokapālais tathaiva ca
  10 sādhyā viśve 'tha maruto jyotīṃsi sumahānti ca
     nadyaḥ śailāḥ samudrāś ca tīrthāni vividhāni ca
 11 tapāṃsi saṃyogavidhir vedāḥ stobhāḥ sarasvatī
     nāradaḥ parvataś caiva viśvāvasur hahāhuhūḥ
 12 gandharvaś citrasenaś ca parivāra gaṇair yutaḥ
     nāgāḥ siddhāś ca munayo devadevaḥ prajāpatiḥ
     viṣṇuḥ sahasraśīrṣaś ca devo 'cintyaḥ samāgamat
 13 avādyantāntarikṣe ca bheryas tūryāni cābhibho
     puṣpa varṣāṇi divyāni tatra teṣāṃ mahātmanām
     nanṛtuś cāpsaraḥsaṃghās tatra tatra samantataḥ
 14 atha svargas tathārūpī brāhmaṇaṃ vākyam abravīt
     saṃsiddhas tvaṃ mahābhāga tvaṃ ca siddhas tathā nṛpa
 15 atha tau sahitau rājann anyonyena vidhānataḥ
     viṣayapratisaṃhāram ubhāv eva pracakratuḥ
 16 prāṇāpānau tathodānaṃ samānaṃ vyānam eva ca
     evaṃ tān manasi sthāpya dadhatuḥ prāṇayor manaḥ
 17 upasthita kṛtau tatra nāsikāgram adho bhruvau
     kuṅkunyāṃ caiva manasā śanair dhārayataḥ sma tau
 18 niśceṣṭābhyāṃ śarīrābhyāṃ sthiradṛṣṭī samāhitau
     jitāsanau tathādhāya mūrdhany ātmānam eva ca
 19 tālu deśam athoddālya brāhmaṇasya mahātmanaḥ
     jyotir jvālā sumahatī jagāma tridivaṃ tadā
 20 hāhākāras tato dikṣu sarvāsu sumahān abhūt
     taj jyotiḥ stūyamānaṃ sma brahmāṇaṃ prāviśat tadā
 21 tataḥ svāgatam ity āha tat tejaḥ sa pitāmahaḥ
     prādeśa mātraṃ puruṣaṃ pratyudgamya viśāṃ pate
 22 bhūyaś caivāparaṃ prāha vacanaṃ madhuraṃ sma saḥ
     jāpakais tulyaphalatā yogānāṃ nātra saṃśayaḥ
 23 yogasya tāvad etebhyaḥ phalaṃ pratyakṣadarśanam
     jāpakānāṃ viśiṣṭaṃ tu pratyutthānaṃ samādhikam
 24 uṣyatāṃ mayi ced yuktvācetayat sa tataḥ punaḥ
     athāsya praviveśāsyaṃ brāhmaṇo vigatajvaraḥ
 25 rājāpy etena vidhinā bhagavantaṃ pitāmaham
     yathaiva dvija śārdūlas tathaiva prāviśat tadā
 26 svayambhuvam atho devā abhivādya tato 'bruvan
     jāpakārtham ayaṃ yatnas tadarthaṃ vayam āgatāḥ
 27 kṛtapūjāv imau tulyaṃ tvayā tulyaphalāv imau
     yogajāpalayor dṛṣṭaṃ phalaṃ sumahad adya vai
     sarvāṁl lokān atītyaitau gacchetāṃ yatra vāñchitam
 28 [brahmā]
     mahāsmṛtiṃ pathed yas tu tathaivānusmṛtiṃ śubhām
     tāv apy etena vidhinā gacchetāṃ mat salokatām
 29 yaś ca yoge bhaved bhaktaḥ so 'pi nāsty atra saṃśayaḥ
     vidhinānena dehānte mama lokān avāpnuyāt
     gamyatāṃ sādhayiṣyāmi yathāsthānāni siddhaye
 30 [bhī]
     ity uktvā sa tadā devas tatraivāntaradhīyata
     āmantrya taṃ tato devā yayuḥ svaṃ svaṃ niveśanam
 31 te ca sarve mahātmāno dharmaṃ satkṛtya tatra vai
     pṛṣṭhato 'nuyayū rājan sarve suprītamānasāḥ
 32 etat phalaṃ jāpakānāṃ gatiś caiva prakīrtitā
     yathā śrutaṃ mahārāja kiṃ bhūyaḥ śrotum icchasi

 

SECTION CXCIII

"Yudhishthira said, 'I think, O grandsire, that thou art acquainted with everything, O thou that art conversant with duties. I desire to hear thee discourse to me, O sinless one, of the ordinances about conduct.'
p. 43
"Bhishma said, 'They that are of bad conduct, of bad acts, of wicked understanding, and excessive rashness, are called evil or wicked men. They, however, that are called good are distinguished by purity of conduct and practices. They are good men who never answer calls of nature on the high roads, in cow-pens, or in fields overgrown with paddy. Having finished the necessary acts one should perform his ablutions in river-water and gratify the deities with oblations of water. This is said to be the duty of all men. Surya should be always worshipped. One should not sleep after sunrise. Morning and evening the prayers (ordained in the scriptures) should be said, sitting with face turned towards the east and towards the west respectively. Washing the five limbs, 1 one should eat silently with face turned towards the east. One should never disparage the food which one is to eat. One should eat food that is good to the taste. After eating one should wash one's hands and rise. 2 One should never go to sleep at night with wet feet. The celestial Rishi Narada said that these are indications of good conduct. One should every day circumambulate a sacred spot, a bull, a sacred image, a cow-pen, a place where four roads meet, a pious Brahmana, and sacred tree. One should not make distinctions between one's guests and attendants and kinsmen in matters of food. Equality (in this respect) with servants is applauded. Eating (twice a day) in the morning and evening is an ordinance of the gods. It is not laid down that one should eat (once more) at any intermediate period. He who eats according to this rule acquires the merit of a fast. 3 At the hours ordained for Homa one should pour libations on the sacred fire. Without seeking the companionship of other people's wives, the man of wisdom who seeks his own wife in her season acquires the merit of Brahmacharyya. The remnants of a Brahmana's dish are like ambrosia. They are like the lacteal sustenance that is yielded by the mother's breast. People highly prize those remnants. The good, by eating them attain to Brahma. He who pounds turf to clay (for making sacrificial altars), or he who cuts grass (for making sacrificial fuel), or he who uses his nails only (and not weapons of any kind) for eating (sanctified meat), or he who always subsists on the remnants of Brahmana's dishes, or he who acts, induced by desire for reward, has not to live long in the world. 4 One who has abstained from meat (under any vow) should not take meat even if it be sanctified with mantras from the Yajurveda. One should also avoid the flesh about the vertebral
p. 44
column (of any animal) and the flesh of animals not slain in sacrifices. 1 Whether at one's own place or in a strange land, one should never cause one's guest to fast. Having obtained alms and other fruits of optional acts, one should offer them to one's seniors. One should offer seats to one's seniors and salute them with respect. By worshipping one's seniors, one obtains long life, fame, and prosperity. One should never behold the Sun at the moment of rising, nor should one turn one's gaze towards a naked woman that is another man's spouse. Congress with one's wife (in her season) is not sinful but it is an act that should always be done in privacy. The heart of all sacred spots and shrines is the Preceptor. The heart of all pure and cleansing things is Fire. All acts done by a good and pious person are good and laudable, including even the touching of the hair of a cow's tail. Every time one meets with another, one should make polite enquiries. The saluting of Brahmanas every morning and evening is ordained. In temples of gods, amid cows, in performing the rites of religion laid down for Brahmanas, in reading the Vedas, and in eating, the right hand should be raised. 2 The worship of Brahmanas, morning and evening, according to due rites, produces great merit. In consequence of such worship the stock-in-trade of the merchant, become abundant and the produce of the agriculturist. Great also becomes the yield of all kinds of corn and the supply of all articles that the senses can enjoy becomes copious. When giving eatables to another (seated at his dish), one should say, 'Is it sufficient?' When presenting drink, one should ask, 'Will it gratify,' and when giving sweetened milk and rice, or sugared gruel of barley, or milk with sesame or pease, one should ask 'Has it fallen?' 3 After shaving, after spitting, after bathing, and after eating, people should worship Brahmanas with reverence, Such worship is sure to bestow longevity on sickly men. One should not pass urine with face turned towards the sun, nor should one see one's own excreta. One should not lie on the same bed with a woman, nor eat with her. In addressing seniors one should never apply the pronoun you to them or take their names. Thouing or the taking of names is not censurable in addressing inferiors or equals in age. 4 The hearts of sinful men betray the sins committed by them. Those sinful men that conceal their conscious sins from good men meet with destruction. Only ignorant fools seek to conceal the sins which they commit consciously. It is true that human beings do not see those sins but the gods see them. A sin concealed by another sin leads to fresh sins. An act of merit, again, if concealed by an act of merit, increases the merit. The acts of a
p. 45
virtuous man always follow in the wake of virtue. A man destitute of understanding never thinks of the sins committed by him. Those sins, however, overtake the doer that has fallen away from the scriptures. As Rahu comes to Chandra (at his proper time), those sinful acts come to the foolish man. 1 The objects that are stored with expectation are scarcely enjoyed. Such storing is never applauded by the wise, for death waits for no one (but snatches his prey whether the latter be ready or unready). The wise have said that the righteousness of all creatures is an attribute of the mind. For this reason, one should, in one's mind, do good to all. 2 One should practise virtue singly. In the practice of virtue one has no need for the help of others. If one obtains only the ordinances of the scriptures, what can an associate do? 3 Righteousness is the origin of mankind. Righteousness is the ambrosia of the gods. After death, men enjoy, through Righteousness, eternal happiness.'

Footnotes

43:1 The five limbs which should be washed before eating are the two feet, the two hands, and the face.
43:2 This may be a general direction for washing one's hand after eating; or, it may refer to the final Gandusha, i.e., the act of taking a little water in the right hand, raising it to the lips, and throwing it down, repeating a short formula.
43:3 The Burdwan translator has misunderstood this verse completely.
43:4 It is difficult to understand what this verse means. Nilakantha proposes two different kinds of interpretation. What then is Sankusuka or Sanku cuka? The above version is offered tentatively. The commentator imagines that the true sense of the verse is that it declares such men to be unable to attain to Mahadayu which is Brahma and not long life.
44:1 Prishtamangsa is explained by the commentator as 'the meat forming the remnant of a Sraddha offering.' I do not see the necessity of discarding the obvious meaning.
44:2 in the sense of being moved or used. The commentator adds that the sacred thread also should be wound round the thumb, as the Grihyasutras declare.
44:3 In every instance, the person who receives should say--'All-sufficient' 'Gratify to the fill', and 'Has fallen copiously' or words to that effect. Krisara or Kricara is food made of rice and pease, or rice and sesame; probably what is now called Khichree.
44:4 The polite form of address is Bhavan. It is in the third person singular. The second person is avoided, being too direct.
45:1 It is not plain in what way the sinful acts come to the sinner. The Hindu idea, of course, is that the consequences of those deeds visit the doer without fail. This verse, however, seems to say that the recollection of those sins forces itself upon the sinner and makes him miserable in spite of himself.
45:2 The Hindu moralist, in this verse, declares the same high morality that Christ himself preached. Merit or sin, according to him, does not depend on the overt act alone. Both depend on the mind. Hence the injunction against even mentally harming others.
45:3 The sense seems to be that if one succeeds in ascertaining the ordinances about virtue or Piety, but if the mind be sinful, no associate can be of any help. The mind alone is the cause of virtue and piety.

 

 

Book 12
Chapter 194

 

 

1 [y]
      kiṃ phalaṃ jñānayogasya vedānāṃ niyamasya ca
      bhūtātmā vā kathaṃ jñeyas tan me brūhi pitāmaha
  2 [bhī]
      atrāpy udāharantīmam itihāsaṃ purātanam
      manoḥ prajāpater vādaṃ maharṣeś ca bṛhaspateḥ
  3 prajāpatiṃ śreṣṭhatamaṃ pṛthivyāṃ; devarṣisaṃghapravaro maharṣiḥ
      bṛhaspatiḥ praśnam imaṃ purāṇaṃ; papraccha śiṣyo 'tha guruṃ pranamya
  4 yat kāraṇaṃ mantravidhiḥ pravṛtto; jñāne phalaṃ yat pravadanti viprāḥ
      yan mantraśabdair akṛtaprakāśaṃ; tad ucyatāṃ me bhagavan yathāvat
  5 yadarthaśāstrāgama mantravidbhir; yajñair anekair varagopradānaiḥ
      phalaṃ mahadbhir yad upāsyate ca; tat kiṃ kathaṃ vā bhavitā kva vā ta
  6 mahī mahījāḥ pavano 'ntarikṣaṃ; jalaukasaś caiva jalaṃ divaṃ ca
      divaukasaś caiva yataḥ prasūtās; tad ucyatāṃ me bhagavan purāṇam
  7 jñānaṃ yataḥ prārthayate naro vai; tatas tadarthā bhavati pravṛttiḥ
      na cāpy ahaṃ veda paraṃ purāṇaṃ; mithyā pravṛttiṃ ca kathaṃ nu kuryām
  8 ṛk sāma saṃghāṃś ca yajūṃsi cāhaṃ; chandāṃsi nakṣatragatiṃ niruktam
      adhītya ca vyākaraṇaṃ sakalpaṃ; śikṣāṃ ca bhūtaprakṛtiṃ na vedmi
  9 sa me bhavāñ śaṃsatu sarvam etaj; jñāne phalaṃ karmaṇi vā yad asti
      yathā ca dehāc cyavate śarīrī; punaḥ śarīraṃ ca yathābhyupaiti
  10 [manu]
     yad yat priyaṃ yasya sukhaṃ tad āhus; tad eva duḥkhaṃ pravadanty aniṣṭam
     iṣṭaṃ ca me syād itarac ca na syād; etat kṛte karma vidhiḥ pravṛttaḥ
     iṣṭaṃ tv aniṣṭaṃ ca na māṃ bhajetety; etat kṛte jñānavidhiḥ pravṛttaḥ
 11 kāmātmakāś chandasi karmayogā; ebhir vimuktaḥ param aśnuvīta
     nānāvidhe karma pathe sukhārthī; naraḥ pravṛtto na paraṃ prayāti
     paraṃ hi tat karma pathād apetaṃ; nirāśiṣaṃ brahma paraṃ hy avaśyam
 12 prajāḥ sṛṣṭā manasā karmaṇā ca; dvāv apy etau satpathau lokajuṣṭau
     dṛṣṭvā karma śāśvataṃ cāntavac ca; manas tyāgaḥ kāraṇaṃ nānyad asti
 13 svenātmanā cakṣur iva praṇetā; niśātyaye tamasā saṃvṛtātmā
     jñānaṃ tu vijñānaguṇena yuktaṃ; karmāśubhaṃ paśyati varjanīyam
 14 sarpān kuśāgrāṇi tathodapānaṃ; jñātvā manuṣyāḥ parivarjayanti
     ajñānatas tatra patanti mūḍhā; jñāne phalaṃ paśya yathā viśiṣṭam
 15 kṛtsnas tu mantro vidhivat prayukto; yajñā yathoktās tv atha dakṣiṇāś ca
     annapradānaṃ manasaḥ samādhiḥ; pañcātmakaṃ karmaphalaṃ vadanti
 16 guṇātmakaṃ karma vadanti vedās; tasmān mantrā mantramūlaṃ hi karma
     vidhir vidheyaṃ manasopapattiḥ; phalasya bhoktā tu yathā śarīrī
 17 śabdāś ca rūpāṇi rasāś ca puṇyāḥ; sparśāś ca gandhāś ca śubhās tathaiva
     naro nasaṃsthāna gataḥ prabhuḥ syād; etat phalaṃ sidhyati karma loke
 18 yad yac charīreṇa karoti karma; śarīrayuktaḥ samupāśnute tat
     śarīram evāyatanaṃ sukhasya; duḥkhasya cāpy āyatanaṃ śarīram
 19 vācā tu yat karma karoti kiṃ cid; vācaiva sarvaṃ samupāśnute tat
     manas tu yat karma karoti kiṃ cin; manaḥstha evāyam upāśnute tat
 20 yathā guṇaṃ karma gaṇaṃ phalārthī; karoty ayaṃ karmaphale niviṣṭaḥ
     tathā tathāyaṃ guṇasaṃprayuktaḥ; śubhāśubhaṃ karmaphalaṃ bhunakti
 21 matsyo yathā srota ivābhipātī; tathā kṛtaṃ pūrvam upaiti karma
     śubhe tv asau tuṣyatu duṣkṛte tu; na tuṣyate vai paramaśarīrī
 22 yato jagat sarvam idaṃ prasūtaṃ; jñātvātmavanto vyatiyānti yat tat
     yan mantraśabdair akṛtaprakāśaṃ; tad ucyamānaṃ śṛṇu me paraṃ yat
 23 rasair viyuktaṃ vividhairś ca gandhair; aśabdam asparśam arūpavac ca
     agrāhyam avyaktam avarṇam ekaṃ; pañca prakāraṃ sasṛje prajānām
 24 na strī pumān vāpi napuṃsakaṃ ca; na san na cāsat sad asac ca tan na
     paśyanti yad brahmavido manuṣyās; tad akṣaraṃ na kṣaratīti viddhi

SECTION CXCIV

"Yudhishthira said, 'Tell me, O grandsire, what and of what nature is that which is called by the name of Adhyatma and which is laid down for every person. 4 O thou that art acquainted with Brahma, whence has this universe consisting of mobile and immobile things, been created? When universal destruction sets in, to whom does it go? It behoveth thee to discourse to me upon this topic.' 5
"Bhishma said 'This, Adhyatma, O son of Pritha, that thou askest me about, I will presently discourse upon. It is highly agreeable and productive of great felicity. Great teachers have (before this) show the truths about Creation and the Destruction (of the universe). Knowing those truths, a person may
p. 46
obtain, even in this world, great satisfaction and felicity. Such knowledge may lead also to the acquisition of great fruits, and it is highly beneficial to all creatures. Earth, air, space, water, and light numbered as the fifth, are regarded as Great Creatures. These constitute both the origin and the destruction of all created objects. Unto him from whom these great primal elements take their origin, they return repeatedly, severing themselves from all creatures (into whose compositions they enter), even like the waves of the ocean (subsiding into that from which they seem to take their rise). As the tortoise stretches its limbs and withdraws them again, even so the Supreme Soul creates all objects and again withdraws into Himself. The Creator places the five primal elements in all created objects in different proportions. The living creature, however, does not see it (through ignorance). Sound, the organs of hearing, and all holes,--these three,--spring from Space as their progenitor. Touch, action, and skin are the triple attributes of the Wind. Form, eye, and digestion are the triple attributes of Fire or Energy. Taste, all liquid secretions, and the tongue represent the three attributes of Water. Scents, the nose, and the body are the triple properties of Earth. The great (primal) elements are five. The mind is the sixth. The senses and the mind, O Bharata, are (the sources of all) the perceptions of a living creature. 1 The seventh is called the understanding; and the eighth is the soul. 2 The senses are for perceiving; the mind (unable to deal with those perceptions) produces uncertainty. The understanding reduces all perceptions to certainty. The Soul exists as a witness (without acting). All that is above the two feet, all that is behind, and all that is above, are seen by the Soul. Know that the Soul pervades the entire being without any space being left unoccupied. All men should know the senses, the mind, and the understanding fully. The three states or qualities called Darkness, Passion, and Goodness, exist, dependent on the senses, the mind, and the understanding. 3 Man, by apprehending with the aid of his intelligence, the manner in which creatures come and leave the world, is sure to gradually attain to steadfast tranquillity. The three qualities (already mentioned, viz., Darkness, Passion, and Goodness), lead the understanding (to worldly attachments). In this respect, the Understanding (or Intelligence) is identical with the Senses and the Mind. The Understanding, therefore, is identical with the six (the five senses and the mind), and also with the objects comprehended by it. When, however, the Understanding is destroyed, the three
p. 47
qualities (of Darkness, Passion, and Goodness) are incapable of leading to action. 1 This universe of immobile and mobile things consists of that intelligence. It is from that Intelligence that everything arises and it is into it that everything subsides. For this reason, the scriptures indicate that everything is a manifestation of Intelligence. That by which one hears is the ear. That by which one smells is called the organ of smell, and that by which one distinguishes the tastes is called the tongue. By the coat that covers the body one acquires perception of touch. That which is called the Intelligence undergoes modifications. 2 When the Intelligence desires anything it comes to be called Mind. The foundations upon which the Intelligence rests are five in number, each serving a different purpose. They are called the senses. The invisible principle, viz., Intelligence rests on them. The Intelligence that exists in a living creature concerns itself with the three states (called Passion, Darkness, and Goodness). Sometimes it obtains joy and sometimes misery. Sometimes it becomes divested of both joy and misery. Even thus the Intelligence exists in the minds of all men. Sometimes the Intelligence which is made up of the triple states (already mentioned), transcends those three states (by yoga), like the lord of rivers, viz., the Ocean, with his surges, transgressing his high continents. 3 That Intelligence which transcends the three qualities exist in the mind in a pure state of (unmodified) existence: alone. The quality of Darkness, however, that impels to action, soon pursues it. At that time, the Intelligence sets all the senses to action. The properties of the three are even thus: joy dwells in Goodness; sorrow in Passion; delusion in Darkness. All the states that exist (of the mind) are included in the three (that have been named). I have now, O Bharata, told thee about the course of the Understanding. An intelligent man should subdue all his senses.. The three qualities of Goodness, Passion, and Darkness, are always attached to living creatures. Three kinds of intelligence also are noticeable in every creature, viz., that which depends upon Goodness, that upon Passion, and that upon Darkness, O Bharata. The quality of Goodness brings happiness; the quality of Passion produces sorrow; and if these two combine with the quality of
p. 48
[paragraph continues] Darkness, then neither happiness nor sorrow is produced (but, instead, only delusion or error). Every state of happiness that appears in the body or the mind is said to be due to the quality of Goodness. A state of sorrow, disagreeable to oneself', that comes, is due to nothing but the quality of Passion. One should never think of it with fear. 1 That state, again, which is allied with delusion and error, and in consequence of which one knows not what to do, which is unascertainable and unknown, should be regarded as belonging to the quality of Darkness. 2 Gladness, satisfaction, delight, happiness, tranquillity of heart, these are the properties of the state of Goodness. Man sometimes obtains a measure of them. Discontent, heart-burning, grief, cupidity, vindictiveness are all indications of the state of Passion. They are seen with or without adequate causes for producing them. Disgrace, delusion, error, sleep and stupefaction, that overtake one through excess of ill-luck, are the various properties of the state of Darkness. 3 That person whose mind is far-reaching, capable of extending in all directions, mistrustful in respect of winning the objects it desires, and well-restrained, is happy both here and hereafter. 4 Mark the distinction between these two subtile things, viz., Intelligence and Soul. One of these (viz., intelligence), puts forth the qualities. The other (viz., the Soul), does nothing of the kind. A gnat and a fig may be seen to be united with each other. Though united, each however is distinct from the other. Similarly, Intelligence and Soul, though distinguished from each other, by their respective natures, yet they may always be seen to exist in a state of union. A fish and water exist in a state of union, Each, however, is different from the other. The same is the case with Intelligence and Soul. The qualities do not know the Soul, but the Soul knows them all. The Soul is the spectator of the qualities and regards them all as proceeding from itself. The soul, acting through the senses, the mind, and the understanding numbering as the seventh, all of which are inactive and have no self-consciousness, discovers the objects (amid which it exists) like a (covered) lamp showing all objects around it by shedding its rays through an aperture in the covering. The understanding or Intelligence creates all the qualities. The Soul only beholds them (as a witness). Even such is certainly the connection between the intelligence and the Soul. 5 There is no refuge on which either Intelligence or Soul depends.
p. 49
[paragraph continues] The Understanding creates the mind, but never the qualities. When the soul, by means of the mind, sufficiently restrains the rays that emanate from the senses, it is then that it becomes manifest (to the Understanding) like a lamp burning within a vessel that covers it. That person who renounces all ordinary acts, practises penances, devotes himself to study the Soul, taking a delight therein, and regards himself as the Soul of all creatures, acquires a high end. As an aquatic fowl, while moving over the waters, is never drenched in that element, even thus does a person of wisdom move (in the world) among creatures. By the aid of one's intelligence one should act in the world after this fashion, without grief, without joy, with an equal eye for all, and destitute of malice and envy. One living in this way succeeds in creating the qualities (instead of being oneself affected by them), like a spider creating threads. 1 The qualities should, indeed, be regarded as the threads of the spider. Some say that the qualities in respect of such men are not lost. Some say that they are all lost. Those who say that they are not lost rely upon the revealed scriptures (viz., the Srutis), which do not contain any declaration to the contrary. They, on the other hand, who say that the qualities are all lost rely on the Smritis. Reflecting upon both these opinions, one should judge oneself as to which of them is right. One should thus get over this hard and knotty question which is capable c f disturbing the understanding by doubt, and thereby win happiness. When that doubt will be removed, one will no longer have to indulge in sorrow of any kind. Men of filthy hearts may by knowledge obtain success like persons plunging in a well-filled stream purifying themselves of all filth. One who has to cross a broad river does not feel happy at only seeing the other shore. If the case were otherwise (i.e., if by only beholding the other shore one could reach it by a boat), then might one become happy. The matter is otherwise with one acquainted with the Truth. The mere knowledge of Truth will bring him happiness. As soon as such knowledge begins to bear fruits, the person may be regarded to have reached the other shore. They who thus know the Soul as freed from all worldly objects and is but the One, are said to obtain high and excellent knowledge. 2 A person by knowing the origin and the end of all creatures, which is even such, and by reflecting upon the matter, gradually obtains infinite happiness. He that has understood the triple aggregate (viz., that it is liable to destruction instead of being eternal), and reflecting upon it, casts it away, succeeds by yoga to behold the Truth and obtain perfect felicity. The Soul is incapable of being seen unless the senses, which are employed on diverse objects and are difficult of being controlled, be all duly restrained. He that knows this is really wise. What other indication is there of a wise man? Acquiring this knowledge, men possessed of intelligence regard themselves to be crowned with success. That which inspires the ignorant with fear can never inspire fear in persons of Knowledge. There is no
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higher end for anybody (than Emancipation). In consequence, however, of the excess or otherwise of good qualities, the sages say that differences are observable in respect of the degree of Emancipation. A person by acting without expectation of fruits succeeds (by those acts) in annihilating his sinful acts of a former period. To one possessed of wisdom, the acts of a former period (thus washed off) and those of this life also (which are accomplished without expectation of fruit), do not become productive of any disagreeable consequence (such as immurement in hell). But how can acts, if he continues to be engaged in accomplishing acts, bring about what is agreeable (viz., Emancipation)? 1 People censure a person that is afflicted (with lust, envy, and other evil passions). Those vices hurl the person in his next life into diverse kinds of inferior orders. 2 Mark with close attention the vicious in this world who grieve exceedingly for the loss of their possessions (such as sons and wives, etc.). Behold also those that are gifted with judgment and who never grieve when thrown into similar circumstances. Those that are conversant with both (i.e., with gradual Emancipation and immediate Emancipation), deserve to be called truly wise.'" 3

Footnotes

45:4 Adhyatma is anything that depends on the mind. Here it is, as explained by the commentator, used for yoga-dharma as depending upon or as an attribute of the mind. Generally speaking, all speculations on the character of the mind and its relations with external objects are included in the word Adhyatma.
45:5 After Bhrigu's discourse to Bharadwaja this question may seem to be a repetition. The commentator explains that it arises from the declaration of Bhishma that Righteousness is a property of the mind, and is, besides, the root of everything. (V 31, sec. 193, ante). Hence the enquiry about Adhyatma as also about the origin of all things.
46:1 The word rendering 'perceptions' is Vijnanani. 'Cognitions' would perhaps, be better.
46:2 Generally, in Hindu philosophy, particularly of the Vedanta school, a distinction is conceived between the mind, the understanding, and the soul. The mind is the seat or source of all feelings and emotions as also all our perceptions, or those which are called cognitions in the Kantian school, including Comparison which (in the Kantian school) is called the Vernuft or Reason. This last is called the Understanding or buddhi. The soul is regarded as something distinct from both the body and the mind. It is the Being to whom the body and the mind belong. It is represented as inactive, and as the all-seeing witness within the physical frame. It is a portion of the Supreme Soul.
46:3 Goodness includes all the higher moral qualities of man. Passion means love, affection, and other emotions that appertain to worldly objects. Darkness means anger, lust, and such other mischievous propensities.
47:1 I follow Nilakantha in his grammatical exposition of this verse. The meaning, however, is scarcely clear. The identity of the Understanding or intelligence with the senses and the mind may be allowed so far as the action of the three qualities in leading all of them to worldly attachments is concerned. But what is meant by the identity of the Understanding with all the objects it comprehends? Does Bhishma preach Idealism here? If nothing exists except as it exists in the Understanding, then, of course, with the extinction of the Understanding, all things would come to an end.
47:2 Brown and other followers of Reid, whether they understood Reid or not, regarded all the perceptions as only particular modifications of the mind. They denied the objective existence of the world.
47:3 The commentator explains this verse thus, although as regards the second line he stretches it a little. If Nilakantha be right, K.P. Singha must be wrong. Generally, however, it is the known incapacity of the ocean to transgress its continents that supplies poets with illustrations. Here, however, possibly, the rarity of the phenomenon, viz., the ocean's transgressing its continents, is used to illustrate the rare fact of the intelligence, succeeding by yoga power, in transcending the attributes of Rajas, Tamas and Sattwa.
48:1 on the other hand, directing one's thoughts boldly to it, one should ascertain its cause and dispel that cause, which, as stated here, is Passion.
48:2 The first two words of the second line are those of verse 5 of See, I, Manu.
48:3 Kathanchit is explained by Nilakantha as 'due to great ill-luck.'
48:4 I do not follow Nilakantha in rendering this verse.
48:5 The soul is said to be only a witness or spectator and not an actor. The Rishis understood by the soul the being to whom the mind, the senses, etc., all belong. Could the idea of the inactive and unsinning Soul have arisen from observation of the moral principle of Conscience which discriminates between right and wrong, and acts, therefore, as an impartial judge, or watches everything like an uninterested spectator? European moralists generally attribute two other functions to the Conscience, viz., impelling us to do the right and avoid the wrong, and approving when right is done and wrong avoided. But these functions may easily be attributed to some other principle. At any rate, when the question is one of nomenclature only, the last two functions may be taken away and the word Soul applied to indicate the Conscience as the faculty of discrimination only.
49:1 The qualities here referred to are those of Sattwa (goodness), Rajas (passion), and Tamas (darkness). What is meant by this verse is that such a person transcends the qualities instead of the qualities transcending him and his acts.
49:2 Nilakantha takes the third line as elliptical and is for supplying te labhante.

 

 

Book 12
Chapter 195

 

 

  1 [manu]
      akṣarāt khaṃ tato vāyur vāyor jyotis tato jalam
      jalāt prasūtā jagatī jagatyāṃ jāyate jagat
  2 ime śarīrair jalam eva gatvā; jalāc ca tejaḥ pavano 'ntarikṣam
      khād vai nivartanti nabhāvinas te; ye bhāvinas te param āpnuvanti
  3 noṣṇaṃ na śītaṃ mṛdu nāpi tīkṣṇaṃ; nāmlaṃ kasāyaṃ madhuraṃ na tiktam
      na śabdavan nāpi ca gandhavat tan; na rūpavat tatparamasvabhāvam
  4 sparśaṃ tanur veda rasaṃ tu jihvā; ghrāṇaṃ ca gandhāñ śravaṇe ca śabdān
      rūpāṇi cakṣur na ca tatparaṃ yad; gṛhṇanty anadhyātmavido manuṣyāḥ
  5 nivartayitvā rasanaṃ rasebhyo; ghrāṇaṃ ca gandhāc chravaṇe ca śabdāt
      sparśāt tanuṃ rūpaguṇāt tu cakṣus; tataḥ paraṃ paśyati svaṃ svabhāvam
  6 ya od gṛhītvā hi karoti yac ca; yasmiṃś ca tām ārabhate pravṛttim
      yasmiṃś ca yad yena ca yaś ca kartā; tat kāraṇaṃ taṃ samupāyam āhuḥ
  7 yac cābhibhūḥ sādhakaṃ vyāpakaṃ ca; yan mantravac chaṃsyate caiva loke
      yaḥ sarvahetuḥ paramārthakārī; tat kāraṇaṃ kāryam ato yad anyat
  8 yathā ca kaś cit sukṛtair manuṣyaḥ; śubhāśubhaṃ prāpnute 'thāvirodhāt
      evaṃ śarīreṣu śubhāśubheṣu; svakarmajair jñānam idaṃ nibaddham
  9 yathā pradīpaḥ purataḥ pradīptaḥ; prakāśam anyasya karoti dīpyan
      tatheha pañcendriya dīpavṛkṣā; jñānapradīptāḥ paravanta eva
  10 yathā hi rājño bahavo hy amātyāḥ; pṛthak pramānaṃ pravadanti yuktāḥ
     tadvac charīreṣu bhavanti pañca; jñānaika deśaḥ paramaḥ sa tebhyaḥ
 11 yathārciṣo 'gneḥ pavanasya vegā; marīcayo 'rkasya nadīṣu cāpaḥ
     gacchanti cāyānti ca tanyamānās; tadvac charīrāṇi śarīriṇāṃ tu
 12 yathā ca kaś cit paraśuṃ gṛhītvā; dhūmaṃ na paśyej jvalanaṃ ca kāṣṭhe
     tadvac charīrodara pāni pādaṃ; chittvā na paśyanti tato yad anyat
 13 tāny eva kāṣṭhāni yathā vimathya; dhūmaṃ ca paśyej jvalanaṃ ca yogāt
     tadvat subuddhiḥ samam indriyatvād; budhaḥ paraṃ paśyati svaṃ svabhāvam
 14 yathātmano 'ṅgaṃ patitaṃ pṛthivyāṃ; svapnāntare paśyati cātmano 'nyat
     śrotrādi yuktaḥ sumanāḥ subuddhir; liṅgāt tathā gacchati liṅgam anyat
 15 utpattivṛddhikṣayasaṃnipātair; na yujyate 'sau paramaḥ śarīrī
     anena liṅgana tu liṅgam anyad; gacchaty adṛṣṭaḥ pratisaṃdhi yogāt
 16 na cakṣuṣā paśyati rūpam ātmano; na cāpi saṃsparśam upait kiṃ cit
     na cāpi taiḥ sādhayate 'tha kāryaṃ; te taṃ na paśyanti sapaśyate tān
 17 yathā pradīpe jvalato 'nalasya; saṃtāpajaṃ rūpam upaiti kiṃ cit
     na cāntaraṃ rūpaguṇaṃ bibharti; tathaiva tad dṛśyate rūpam asya
 18 yathā manuṣyaḥ parimucya kāyam; adṛśyam anyad viśate śarīram
     vijṛjya bhūteṣu mahatsu dehaṃ; tadāśrayaṃ caiva bibharti rūpam
 19 khaṃ vāyum agniṃ salilaṃ tathorvīṃ; samantato 'bhyāviśate śarīrī
     nānāśrayāḥ karmasu vartamānāḥ; śrotrādayaḥ pañca guṇāñ śrayante
 20 śrotraṃ khato ghrāṇam atho pṛthivyās; tejomayaṃ rūpam atho vipākaḥ
     jalāśrayaḥ sveda ukto rasaś ca; vāyvātmakaḥ sparśakṛto guṇaś ca
 21 mahatsu bhūteṣu vasanti pañca; pañcendriyārthāś ca tathendriyeṣu
     sarvāṇi caitāni mano'nugāni; buddhiṃ mano 'nveti manaḥ svabhāvam
 22 śubhāśubhaṃ karmakṛtaṃ yad asya; tad eva pratyādadate svadehe
     mano 'nuvartanti parāvarāṇi; jalaukasaḥ srota ivānukūlam
 23 calaṃ yathādṛṣṭipathaṃ paraiti; sūkṣmaṃ mahad rūpam ivābhipāti
     svarūpam ālocayate ca rūpaṃ; paraṃ tathā budhi pathaṃ paraiti

 

SECTION CXCV

"Bhishma said, 'I shall now, O son of Pritha, discourse to thee upon the four kinds of yoga meditation. The great Rishis, obtaining a knowledge of the same, attain to eternal success even here. Great Rishis gratified with knowledge, with hearts set upon Emancipation, and conversant with yoga, act in such a way that their yoga meditation may get on properly. These, O son of Pritha, being freed from the faults of the world, never come back (for rebirth). Liberated from liability to rebirth, they live in their original
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[paragraph continues] Soul-state. 1 Freed from the influence of all pairs of opposites (such as heat and cold, joy and sorrow, etc.), ever existing in their own (original) state, liberated (from attachments), never accepting anything (in gift), they live in places free from the companionship of wives and children, without others with whom disputes may arise, and favourable to perfect tranquillity of heart. There such a person, restraining speech, sits like a piece of wood, crushing all the senses, and with mind undividedly united by the aid of meditation (with the Supreme Soul). He has no perception of sound through the ear; no perception of touch through the skin; no perception of form through the eye; no perception of taste through the tongue. He has no perception also of scents through the organ of smell. Immersed in yoga, he would abandon all things, rapt in meditation. Possessed of great energy of mind, he has no desire for anything that excites the five senses. The wise man, withdrawing his five senses into the mind, should then fix the unstable mind with the five senses (into the Intellect). Possessed of patience, the yogin should fix his mind which always wanders (among worldly objects), so that his five gates (under the influence of training) may be made stable in respect of things that are themselves unstable. He should, in the firmament of the heart, fix his mind into the path of meditation, making it independent of the body or any other refuge. I have spoken of the path of meditation as the first, since the yogin has first to crush his senses and the mind (and direct them to that path). The mind, which constitutes the sixth, when thus restrained, seeks to flash out like the capricious and flighty lightning moving in frolic among the clouds. As a drop of water on a (lotus) leaf is unstable and moves about in all directions, even so becomes the yogin's mind when first fixed on the path of meditation. When fixed, for a while the mind stays in that path. When, however, it strays again into the path of the wind, it becomes as flighty as the wind. The person conversant with the ways of yoga-meditation, undiscouraged by this, never regarding the loss of the toil undergone, casting aside idleness and malice, should again direct his mind to meditation. Observing the vow of silence, when one begins to set his mind on yoga, then discrimination, knowledge, and power to avoid evil, are gained by him. 2 Though feeling annoyed in consequence of the flightiness of his mind, he should fix it (in meditation). The yogin should never despair, but seek his own good. As a heap of dust or ashes; or of burnt cow-dung, when drenched with water, does not seem to be soaked, indeed, as it continues dry if drenched partially, and requires incessant drenching before it becomes thoroughly soaked, even thus should the yogin gradually control all his senses. He should gradually withdraw them (from all objects). The man that acts in this way succeeds in controlling them. One, O Bharata, by oneself directing one's mind and senses to the path of meditation, succeeds in bringing them under perfect
p. 52
control by steadfast yoga. The felicity that he feels who has succeeded in controlling his mind and senses is such that its like can never be obtained through Exertion or Destiny. 1 United with such felicity, he continues to take a pleasure in the act of meditation. Even in this way yogins attain to Nirvana which is highly blessed.'"

Footnotes

50:1 I follow the commentator in his exposition of this verse. Anavisandhipurvakam is explained as nishkamam. Ubhayam is prachinamaihikam cha karmam. Apriyam is equivalent to vadham. The substance of priyam, etc., is thus given: Moksham prati tu karmanah karanatwam duranirastam.
50:2 Aturam is explained as pierced by lust, wrath, etc. Asuyate is equivalent to dhikkaroti. Janah is explained by the commentator as parikshakah but it would be better to take it as standing for people generally. Tasya is an instance of the genitive for the accusative. Tat refers to nindyam karma, sarvatah means sarvashu yonishu. Janayati Janena dadati. The object of the verse is to show that sinful acts produce fear both here and hereafter.
50:3 Loka is in the locative case, the final vowel indicating to the locative having been dropped for sandhi. Niravishan is an adverb, equivalent to samyak-abhinivesam kurvan. Tattadeva means "those and those" i.e., possessions, such as putradaradikam. Kusalan is sarasaravivekanipunan. Ubhayam is explained as karma-mukhin and sadyomuktim. Bhisma here points out the superiority of the latter kind of Emancipation over the former; hence Vedic acts or rites must yield to that yoga which drills the mind and the understanding and enables them to transcend all earthly influences.
51:1 The soul-state is the state of purity. One falls away from it in consequence of worldly attachments. One may recover it by yoga which aids one in liberating oneself from those attachments.
51:2 The three words used here are vichara, viveka, and vitarka. They are technical terms implying different stages of progress in yoga. The commentator explains them at length.
52:1 Everything that man has is the product of either exertion or destiny; of exertion, that is, as put forth in acts, and destiny as dependent on the acts of a past life or the will of the gods or pure chance. Yoga felicity is unattainable through either of these two means.

 

Book 12
Chapter 196

 

1 [manu]
      yad indriyais tūpakṛtān purastāt; prāptān guṇān saṃsmarate cirāya
      teṣv indriyeṣūpahateṣu paścāt; sa buddhirūpaḥ paramaḥ svabhāvaḥ
  2 yathendriyārthān yugapat samastān; nāvekṣate kṛtsnam atulyakālam
      yathābalaṃ saṃcarate sa vidvāṃs; tasmāt sa ekaḥ paramaḥ śarīrī
  3 rajas tamaḥ sattvam atho tṛtīyaṃ; gacchaty asau jñānaguṇān virūpān
      tathendriyāṇy āviśate śarīrī; hutāśanaṃ vāyur ivendhanastham
  4 na cakṣuṣā paśyati rūpam ātmano; na paśyati sparśam indriyendriyam
      na śrota liṅgaṃ śravaṇe nidarśanaṃ; tathāgataṃ paśyati tad vinaśyati
  5 śrotrādīni na paśyanti svaṃ svam ātmānam ātmanā
      sarvajñaḥ sarvadarśī ca kṣetrajñas tāni paśyati
  6 yathā himavataḥ pārśvaṃ pṛṣṭhaṃ candramaso yathā
      na dṛṣṭapūrvaṃ manujair na ca tan nāsti tāvatā
  7 tadvad bhūteṣu bhūtātmā sūkṣmo jñānātmavān asau
      adṛṣṭapūrvaś cakṣurbhyāṃ na cāsau nāsti tāvatā
  8 paśyann api yathā lakṣma jagat some na vindati
      evam asti na vety etan na ca tan na parāyanam
  9 rūpavantam arūpatvād udayāstamaye budhāḥ
      dhiyā samanupaśyanti tadgatāḥ savitur gatim
  10 tathā buddhipradīpena dūrasthaṃ suvipaścitaḥ
     pratyāsannaṃ ninīsanti jñeyaṃ jñānābhisaṃhitam
 11 na hi khalv anupāyena kaś cid artho 'bhisidhyati
     sūtrajālair yathāmatsyān badhnanti jalajīvinaḥ
 12 mṛgair mṛgāṇāṃ grahaṇaṃ pakṣiṇāṃ pakṣibhir yathā
     gajānāṃ ca jagair evaṃ jñeyaṃ jñānena gṛhyate
 13 ahir eva hy aheḥ pādān paśyatīti nidarśanam
     tadvan mūrtiṣu mūrtiṣṭhaṃ jñeyaṃ jñānena paśyati
 14 notsahante yathā vettum indriyair indriyāṇy api
     tathaiveha parā buddhiḥ paraṃ buddhyā na paśyati
 15 yathā candro hy amāvāsyām aliṅgatvān na dṛśyate
     na ca nāśo 'sya bhavati tathā viddhi śarīriṇam
 16 kṣīṇakośo hy amāvāsyaṃ candramā na prakāśate
     tadvan mūrti viyuktaḥ sañ śarīrī nopalabhyate
 17 yathā kośāntaraṃ prāpya candrama bhrājate punaḥ
     tadval liṅgāntaraṃ prāpya śarīrī bhrājate punaḥ
 18 janma vṛddhikṣayaś cāsya pratyakṣeṇopalabhyate
     sā tu candramaso vyaktir na tu tasya śarīriṇaḥ
 19 utpattivṛddhivyayato yathā sa iti gṛhyate
     candra eva tv amāvāsyāṃ tathā bhavati mūrtimān
 20 nābhisarpad vimuñcad vā śaśinaṃ dṛśyate tamaḥ
     visṛjaṃś copasarpaṃś ca tadvat paśya śarīriṇam
 21 yathā candrārkasaṃyuktaṃ tamas tad upalabhyate
     tadvac charīra saṃyuktaḥ śarīrīty upalabhyate
 22 yathā candrārkanirmuktaḥ sa rāhur nopalabhyate
     tadvac charīra nirmuktaḥ śarīrī nopalabhyate
 23 yathā candro hy amāvāsyāṃ nakṣatair yujyate gataḥ
     tadvac charīra nirmuktaḥ phalair yujyati karmaṇaḥ

SECTION CXCVI

"Yudhishthira said, 'Thou hast discoursed on the four modes of life and their duties. Thou hast also spoken of the duties of kings. Thou hast recited many histories of diverse kinds and connected with diverse topics. I have also heard from thee, O thou of great intelligence, many discourses connected with morality. I have, however, one doubt. It behoveth thee to resolve it. I wish, O Bharata, to hear of the fruits that silent Reciters of sacred mantras acquire (by their practice). What are the fruits that have been indicated for such men? What is that region to which they go after death? It behoveth thee also, O sinless one, to tell me all the rules that have been laid down in respect of such silent recitation? When the word Reciter is uttered, what shall I understand by it? Is such a man to be regarded as following the ordinances of Sankhya or yoga or work? 2 Or, is such a man to be regarded as observing the ordinances about (mental) sacrifices? How is the path of the Reciters to be called? Thou art, as I think, of universal knowledge. Tell me all this.'
"Bhishma said, 'In this connection is cited the old history of what transpired between Yama, Time, and a certain Brahmana. Sages conversant with the means of attaining to Emancipation have spoken of two methods, viz., the Sankhya and the yoga. Amongst these, in the former, which is otherwise called the Vedanta, Renunciation has been preached with respect to silent recitation. The declarations of the Vedas preach Abstention (from rites), are fraught with tranquillity, and are concerned with Brahma. 3 Indeed, the two paths spoken of by sages bent on achieving what is for their good, viz., Sankhya and yoga, are such that they are both concerned and again
p. 53
unconcerned (with silent recitations). 1 The manner in which silent recitation is connected (with each of the two paths) and the cause I shall now explain. In both as in the case of silent recitation, are needed the subduing of the senses and the fixing of the mind (after withdrawal from external objects); as also truth keeping up of the (sacred) fire, residence in solitude, meditation, penance, self-restraint, forgiveness, benevolence, abstemiousness in respect of food, withdrawal from worldly attachments, the absence of talkativeness, and tranquillity. These constitute a sacrifice in acts (leading to the fruition of desire about heaven or felicity in next life). 2 Listen now to the course that consists of abstention (from acts). The manner in which the acts of the Reciter observing the vow of Brahmacharya may cease, I will presently declare. Such a person should conduct himself in every way according to what has been (already) said by me. 3 Betaking himself to the path of abstention, he should seek to extinguish his dependence on both the External and the Internal. Sitting on kusa grass, with kusa in hand, and binding his coronal locks with kusa, he should surround himself with kusa and have kusa for robes. Bowing unto all earthly concerns, he should take leave of them and never think of them. Assuming equability by the aid of his mind, he should fix his mind on the mind itself. Reciting the highly beneficial composition (viz., the Gayatri), he meditates with the aid of his intellect on Brahma alone. Afterwards he leaves off even that, being then absorbed in concentrated contemplation. 4 In consequence of his dependence on the strength of the Gayatri which he recites, this concentrated contemplation will come of itself. By penances he attains to purity of soul, and self-restraint, and cessation of aversion and desire. Freed from attachment and delusion, above the influence of all pairs of opposites (such as heat and cold, joy and sorrow, etc.), he never grieves and never suffers himself to be drawn towards worldly objects. He does not regard himself as the actor nor as the enjoyer or sufferer of the consequences of his acts. He never, through selfishness, fixes his mind on anything. Without being employed in the acquisition of wealth, he abstains also from disregarding or insulting others, but not from work. The work in which he is employed is that of meditation; he is devoted to meditation, and seeks meditation unalterably. By meditation he succeeds in bringing about concentrated contemplation, and then gradually leaves off meditation itself. In that state he enjoys the felicity which attaches to the abandonment of all things. Having thoroughly mastered the principle of desire he casts off his life-breaths and then enters into the Brahmic body. Or, if he does not
p. 54
desire to enter into the Brahmic body, he at once goes upwards into the region of Brahma and has never to undergo rebirth. Having become tranquillity's self, and being freed from all kinds of calamity, such a person, by depending upon his own intelligence, succeeds in attaining to that Soul which is pure and immortal and which is without a stain.'"

Footnotes

52:2 Sankhya is understood by the commentator as implying Vedanta-vichara.
52:3 This verse is a triplet. The commentator explains that Vedanta in the second line means Sankhya. I think, this is said because of the agreement between the Vedanta and the Sankhya in this respect notwithstanding their difference in other respects. The object of the verse is to say that according to the Sankhya, there is no necessity for silent recitation of mantras. Mental meditation, without the utterance of particular words, may lead to Brahma.
53:1 Both declare, as the commentator explains, that as long as one does not succeed in beholding one's Soul, one may silently recite the Pranava or the original word Om. When, however, one succeeds in beholding one's Soul, then may one give up such recitation.
53:2 There are two paths which one in this world may follow. One is called Pravritti dharma and the other Nrivritti dharma. The first is a course of actions; the second of abstention from actions. The attributes indicated in 10 and 11 belong to the first course or path. They are, therefore, called Pravartaka yajna or Sacrifice having its origin in Pravritti or action.
53:3 i.e., he should first cleanse his heart by observing the virtues above enumerated.
53:4 Samadhi is that meditation in which the senses having been all withdrawn into the mind, the mind, as explained previously, is made to dwell on Brahma alone.

 

 

Book 12
Chapter 197

 

 

 

1 [manu]
      yathā vyaktam idaṃ śete svapne carati cetanam
      jñānam indriyasaṃyuktaṃ tadvat pretya bhavābhavau
  2 yathāmbhasi prasanne tu rūpaṃ paśyati cakṣuṣā
      tadvat prasannendriyavāñ jñeyaṃ jñānena paśyati
  3 sa eva lulite tasmin yathā rūpaṃ na paśyati
      tathendriyākulī bhāve jñeyaṃ jñāne na paśyati
  4 abuddhir ajñānakṛtā abuddhyā duṣyate manaḥ
      duṣṭasya manasaḥ pañca saṃpraduṣyanti mānasāḥ
  5 ajñānatṛpto viṣayeṣv avagādho na dṛśyate
      adṛṣṭvaiva tu pūtātmā viṣayebhyo nivartate
  6 tarṣa chedo na bhavati puruṣasyeha kalmasāt
      nivartate tathā tarṣaḥ pāpam antaṃ gataṃ yathā
  7 viṣayeṣu ca saṃsargāc chāśvatasya nasaṃśrayāt
      manasā cānyad ākāṅkṣan paraṃ na pratipadyate
  8 jñānam utpadyate puṃsāṃ kṣayāt pāpasya karmaṇaḥ
      athādarśa talaprakhye paśyaty ātmānam ātmani
  9 prasṛtair indriyair duḥkhī tair eva niyataiḥ sukhī
      tasmād indriyarūpebhyo yacched ātmānam ātmanā
  10 indriyebhyo manaḥ pūrvaṃ buddhiḥ paratarā tataḥ
     buddheḥ parataraṃ jñānaṃ jñānāt parataraṃ param
 11 avyaktāt prasṛtaṃ jñānaṃ tato buddhis tato manaḥ
     manaḥ śrotrādibhir yuktaṃ śabdādīn sādhu paśyati
 12 yas tāṃs tyajati śabdādīn sarvāś ca vyaktayas tathā
     vimuñcaty ākṛti grāmāṃs tān muktvāmṛtam aśnute
 13 udyan hi savitā yadvaj jṛjate rasmi mandalam
     sa evāstam upāgacchaṃs tad evātmani yacchati
 14 antarātmā tathā deham āviśyendriya raśmibhiḥ
     prāpyendriya guṇān pañca so 'stam āvṛtya gacchati
 15 pranītaṃ karmaṇā mārgaṃ nīyamānaḥ punaḥ punaḥ
     prāpnoty ayaṃ karmaphalaṃ pravṛddhaṃ dharmam ātmavān
 16 viṣayā vinivartante nirāhārasya dehinaḥ
     rasavarjaṃ saro 'py asya paraṃ dṛṣṭvā nivartate
 17 buddhiḥ karma guṇair hīnā yadā manasi vartate
     tadā saṃpadyate brahma tatraiva pralayaṃ gatam
 18 asparśanam aśṛṇvānam anāsvādam adarśanam
     aghrāṇam avitarkaṃ ca sattvaṃ praviśate param
 19 manasy ākṛtayo magnā manas tv atigataṃ matim
     matis tv atigatā jñānaṃ jñānaṃ tv abhigataṃ param
 20 indriyair manasaḥ siddhir na buddhiṃ budhyate manaḥ
     na buddhir budhyate 'vyaktaṃ sūkṣmas tv etāni paśyati

 

SECTION CXCVII

"Yudhishthira said, 'Thou hast said that as regards Reciters, they obtain this very high end. 1 I beg to enquire whether this is their only end or there is any other to which they attain.'
"Bhishma said, 'Listen with concentrated attention, O puissant monarch, to the end that silent Reciters attain, and to the diverse kinds of hell into which they sink, O bull among men! That Reciter who does not at first conduct himself according to the method that has been laid down, and who cannot complete the ritual or course of discipline laid down, has to go to hell. 2 That Reciter who goes on without faith, who is not contented with his work, and who takes no pleasure in it, goes to hell, without doubt. They who follow the ritual with pride in their hearts, all go to hell. That Reciter who insults and disregards others has to go to hell. That man who betakes himself to silent recitation under the influence of stupefaction and from desire of fruit, obtains all those things upon which his heart becomes set. 3 That Reciter whose heart becomes set upon the attributes that go by the name of divinity, has to incur hell and never becomes freed from it. 4 That Reciter who betakes himself to recitation under the influence of attachments (to earthly objects such as wealth, wives etc.) obtain those objects upon which their hearts are set. That Reciter of wicked understanding and uncleansed soul who sets himself to his work with an unstable mind, obtains an unstable end or goes into hell. That Reciter who is not endued with wisdom and who is foolish, becomes stupefied or deluded; and in consequence of such delusion
p. 55
has to go to hell where he is obliged to indulge in regrets. 1 If a person of even firm heart, resolving to complete the discipline, betakes himself to recitation, but fails to attain to completion in consequence of his having freed himself from attachments by a violent stretch without genuine conviction of their inutility or harmful character, he also has to go to hell 2.
"Yudhishthira said, 'When the Reciter attains to the essence of that which exists in its own nature (without being anything like created or born objects), which is Supreme, which is indescribable and inconceivable, and which dwells in the syllable om forming the subject of both recitation and meditation (indeed, when Reciters to a state of Brahma), why is it that they have again to take birth in embodied forms?'
"Bhishma, said, 'In consequence of the absence of true knowledge and wisdom, Reciters obtain diverse descriptions of hell. The discipline followed by Reciters is certainly very superior. These, however, that I have spoken of, are the faults that appertain to it.'"

Footnotes

54:1 The end declared by Bhishma in the previous section is the success of yoga, or freedom from decrepitude and death, or death at will, or absorption into Brahma, or independent, existence in a beatific condition.
54:2 It should be noted that 'hell,' as here used, means the opposite of Emancipation. Reciter may attain to the joys of heaven, but compared to Emancipation, they are hell, there being the obligation of rebirth attached to them.
54:3 Even this is a kind of hell, for there is re-birth attached to it.
54:4 Aiswvarya or the attributes of godhead are certain extraordinary powers attained by yogins and Reciters. They are the power to become minute or huge in shape, or go whither soever one will, etc. These are likened to hell, because of the obligation of re-birth that attaches to them. Nothing less than Emancipation or the absorption into the Supreme Soul is the end that should be striven for.

 

 

Book 12
Chapter 198

 

 

 

1 [manu]
      jñānaṃ jñeyābhinirvṛttaṃ viddhi jñānaguṇaṃ manaḥ
      prajñā karaṇa saṃyuktaṃ tato buddhiḥ pravartate
  2 yadā karma guṇopetā buddhir manasi vartate
      tadā prajñāyate brahma dhyānayogasamādhinā
  3 seyaṃ guṇavatī buddhir guṇeṣv evābhivartate
      avatārābhiniḥsrotaṃ gireḥ śṛṅgād ivodakam
  4 yadā nirguṇam āpnoti dhyānaṃ manasi pūrvajam
      tadā prajñāyate brahma nikasyaṃ nikase yathā
  5 manas tv apahṛtaṃ buddhim indriyārtha nidarśanam
      na samakṣaṃ guṇāvekṣi nirguṇasya nidarśanam
  6 sarvāṇy etāni saṃvārya dvārāṇi manasi sthitaḥ
      manasy ekāgratāṃ kṛtvā tatparaṃ pradipadyate
  7 yathā mahānti bhūtāni nivartante guṇakṣaye
      tathendriyāṇy upādāya buddhir manasi vartate
  8 yadā manasi sā buddhir vartate 'ntaracāriṇī
      vyavasāyaguṇopetā tadā saṃpadyate manaḥ
  9 guṇavadbhir guṇopetaṃ yadā dhyānaguṇaṃ manaḥ
      tadā sarvaguṇān hitvā nirguṇaṃ pratipadyate
  10 avyaktasyeha vijñāne nāsti tulyaṃ nidarśanam
     yatha nāsti padanyāsaḥ kas taṃ viṣayam āpnuyāt
 11 tapasā cānumānena guṇair jātyā śrutena ca
     ninīset tatparaṃ brahma viśūdhenāntarātmanā
 12 guṇahīno hi taṃ mārgaṃ bahir samanuvartate
     guṇābhāvāt prakṛtyā ca nistarkyaṃ jñeya saṃmitam
 13 nairguṇyād brahma cāpnoti saguṇatvān nivartate
     guṇaprasāriṇī buddhir hutāśana ivendhane
 14 yathā pañca vimuktāni indriyāṇi svakarmabhiḥ
     tathā tatparamaṃ brahma vimuktaṃ prakṛteḥ param
 15 evaṃ prakṛtitaḥ sarve prabhavanti śarīriṇaḥ
     nivartante nivṛttau ca sarvaṃ naivopayānti ca
 16 puruṣaḥ prakṛtir buddhir viśeṣāś cendriyāṇi ca
     ahaṃkāro 'bhimānaś ca saṃbhūto bhūtasaṃjñakaḥ
 17 ekasyādyā pravṛttis tu pradhānāt saṃpravartate
     dvitīyā mithuna vyaktim aviśeṣān niyacchati
 18 dharmād utkṛṣyate śreyas tathāśreyo 'py adharmataḥ
     rāgavān prakṛtiṃ hy eti virakto jñānavān bhavet

SECTION CXCVIII

"Yudhishthira said, 'Tell me what description of hell is obtained by a Reciter? I feel, O king, a curiosity to know this. It behoveth thee to discourse on the subject.'
"Bhishma said, 'Thou hast sprung from a portion of the god of righteousness. Thou art by nature observant of righteousness. Listen, O sinless one, with undivided attention, to these words resting on righteousness as their basis. Those regions that are owned by the high-souled gods, that are of diverse aspects and colours, of diverse descriptions and productive of diverse fruits, and that are of great excellence, those ears again that: move at the will of the riders, those beautiful mansions and hells, those various pleasure-gardens embellished with golden lotuses, those regions that belong to the four Regents and Sukra and Vrihaspati and the Maruts and Viswedevas and Sadhyas and the Aswins, and the Rudras and the Adityas and the Vasus, and other denizens of heaven, are, O sire, spoken of as hells, when compared with the region of the Supreme Soul. The region last spoken of is without any fear (of change for the worse), uncreate (and therefore, in its true nature), without pain of any kind (such as ignorance and delusion), without any agreeable or disagreeable element, beyond the reach of the three attributes (of Sattwa, Rajas, and Tamas), freed from the eight incidents, (viz., the five primal elements, the senses, the: mind, and the intellect), without the three (distinctions
p. 56
between the knower, the known, and act of knowing); freed also from the four attributes (seeing, hearing, thinking, and knowing), 1 without the fourfold causes (of knowledge), without joy and delight and sorrow and disease. Time (in his forms of past, present, and future) arises there for use. Time is not the ruler there. That supreme region is the ruler of Time as also of Heaven. That Reciter who becomes identified with his Soul (by withdrawing everything into it) goes thither. He has, after this, never to feel any sorrow. This region is called Supreme. The other regions (of which I have first spoken) are hell. I have not told thee of all those regions that are called hell. Indeed, in comparison with that foremost of regions all the others are called hell.'

 

 

Book 12
Chapter 199

 

 

 

1 [manu]
      yadā te pañcabhiḥ pañca vimuktā manasā saha
      atha tad drakṣyase brahma manau sūtram ivārpitam
  2 tad eva ca yathā sūtraṃ suvarṇe vartate punaḥ
      muktāsv atha pravāleṣu mṛn maye rājate tathā
  3 tadvad goṣu manuṣyeṣu tadvad dhasti mṛgādiṣu
      tadvat kīta pataṅgeṣu prasaktātmā svakarmabhiḥ
  4 yena yena śarīreṇa yad yat karma karoty ayam
      tena tena śarīreṇa tat tat phalam upāśnute
  5 yathā hy ekarasā bhūmir oṣadhyātmānusāriṇī
      tathā karmānugā buddhir antarātmānudarśinī
  6 jñānapūrvodbhavā lipsā lipsā pūrvābhisaṃdhitā
      abhisaṃdhi pūrvakaṃ karma karma mūlaṃ tataḥ phalam
  7 phalaṃ karmātmakaṃ vidyāt karma jñeyātmakaṃ tathā
      jñeyaṃ jñānātmakaṃ vidyāj jñānaṃ sadasad ātmakam
  8 jñānānāṃ ca phalānāṃ ca jñeyānāṃ karmaṇāṃ tathā
      kṣayānte tat phalaṃ divyaṃ jñānaṃ jñeya pratiṣṭhitam
  9 mahad dhi paramaṃ bhūtaṃ yuktāḥ paśyanti yoginaḥ
      abuddhās taṃ na paśyanti hy ātmasthā guṇabuddhayaḥ
  10 pṛthivī rūpato rūpam apām iha mahattaram
     adbhyo mahattaraṃ tejas tejasaḥ pavano mahān
 11 pavanāc ca mahad vyoma tasmāt parataraṃ manaḥ
     manaso mahatī buddhir buddheḥ kālo mahān smṛtaḥ
 12 kālāt sa bhagavān viṣṇur yasya sarvam idaṃ jagat
     nādir na madhyaṃ naivāntas tasya devasya vidyate
 13 anāditvād amadhyatvād anantatvac ca so 'vyayaḥ
     atyeti sarvaduḥkhāni duḥkhaṃ hy antavad ucyate
 14 tad brahma paramaṃ proktaṃ tad dhāma paramaṃ smṛtam
     tad gatvā kālaviṣayād vibhuktā bhokṣam āśritāḥ
 15 guṇais tv etaiḥ prakāśante nirguṇatvāt tataḥ param
     nivṛtti lakṣaṇo dharmas tathānantyāya kalpate
 16 ṛco yajūṃsi sāmāni śarīrāṇi vyapāśritāḥ
     jihvāgreṣu pravartante yatnasādhyā vināśinaḥ
 17 na caivam iṣyate brahma śarīrāśraya saṃbhavam
     na yatnasādhyaṃ tad brahma nādi madhyaṃ na cāntavat
 18 ṛcām ādis tathā sāmnāṃ yajuṣām ādir ucyate
     antaś cādimatāṃ dṛṣṭo na cādir brahmaṇaḥ smṛtaḥ
 19 anāditvād anantatvāt tad anantam athāvyayam
     avyayatvāc ca nirdvandhaṃ dvandhābhāvāt tataḥ param
 20 adṛṣṭato 'nupāyāc ca apy asaṃdheś ca karmaṇaḥ
     na tena martyāḥ paśyanti yena gacchanti tatparam
 21 viṣayeṣu ca saṃsargāc chāśvatasya ca darśanāt
     manasā cānyad ākāṅkṣan paraṃ na pratipadyate
 22 guṇān yad iha paśyanti tad icchanty apare janāḥ
     paraṃ naivābhikāṅkṣanti nirguṇatvād guṇārthinaḥ
 23 guṇair yas tv avarair yuktaḥ kathaṃ vidyād guṇān imān
     anumānād dhi gantavyaṃ guṇair avayavaiḥ saha
 24 sūkṣmeṇa manasā vidmo vācā vaktuṃ na śaknumaḥ
     mano hi manasā grāhyaṃ darśanena ca darśanam
 25 jñānena nirmalīkṛtya buddhiṃ buddhyā tathā manaḥ
     manasā cendriyagrāmam anantaṃ pratipadyate
 26 buddhiprahīno manasāsamṛddhas; tathā nirāśīr guṇatām upaiti
     paraṃ tyajantīha vilobhyamānā; hutāśanaṃ vāyur ivendhanastham
 27 guṇādāne viprayoge ca teṣāṃ; manaḥ sadā buddhiparāvarābhyām
     anenaiva vidhinā saṃpravṛtto; guṇādāne brahma śarīram eti
 28 avyaktātmā puruṣo 'vyaktakarmā; so 'vyaktatvaṃ gacchati hy antakāle
     tair evāyaṃ cendriyair vardhamānair; glāyadbhir vā vartate karma rūpaḥ
 29 sarvair ayaṃ cendriyaiḥ saṃprayukto; dehaḥ prāptaḥ pañca bhūtāśrayaḥ syāt
     nāsāmarthyād gacchati karmaṇeha; hīnas tena parameṇāvyayena
 30 pṛthivyā naraḥ paśyati nāntam asyā; hy antaś cāsyā bhavitā ceti viddhi
     paraṃ nayantīha vilobhyamānaṃ; yathā plavaṃ vāyur ivārṇavastham
 31 divākaro guṇam upalabhya nirguṇo; yathā bhaved vyapagataraśmimandalaḥ
     tathā hy asau munir iha nirviśeṣavān; sa nirguṇaṃ praviśati brahma cāvyayam
 32 anāgatiṃ sukṛtimatāṃ parāṃ gatiṃ; svayambhuvaṃ prabhava nidhānam avyayam
     sanātanaṃ yad amṛtam avyayaṃ padaṃ; vicārya taṃ śamam amṛtatvam aśnute

 

SECTION CXCIX

"Yudhishthira said, 'Thou hadst referred to the dispute between Time, Mrityu, Yama, Ikshvaku, and a Brahmana. It behoveth thee to narrate the story in full.'
"Bhishma said, 'In connection with this subject that I am discoursing upon, is cited the old history of what transpired between Surya's son Ikshvaku and a certain Brahmana, and Time and Mrityu. Listen to me as to what occurred, and what was the conversation that took place between them, and the place where it happened. There was a certain Brahmana of great fame and pious behaviour. He was a Reciter. Possessed of great wisdom, he was conversant with the six Angas (of the Vedas). He was of the Kusika race and son of Pippalada. 2 He acquired (by his austerities) spiritual insight into the Angas. 3 Residing at the foot of Himavat, he was devoted to the Vedas. Silently reciting the Gayatri composition, he practised severe austerities for attaining to Brahma. A thousand years passed over his head while he was engaged in the observance of vows and fasts. The goddess (of Gayatri or Savitri) showed herself to him and said, 'I am gratified with thee.' Continuing to recite the sacred mantra, the Brahmana remained silent and spoke not a word to the goddess. The goddess felt compassion for him and became highly gratified. Then that progenitrix of the Vedas applaud that recitation in which the Brahmana had been engaged. After finishing his recitation (for that day) the Brahmana stood up and, bending his head, prostrated himself before the goddess's feet. The righteous-souled Reciter, addressing the goddess, said, 'By good luck, O goddess, thou hast been gratified with me and shown thyself to me. If, indeed, thou art gratified with me, the boon I ask is that my heart
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may take pleasure in act of recitation.'
"Savitri said, 'What dost thou ask, O regenerate Rishi? What wish of thine shall I accomplish? Tell me, O foremost of Reciters, everything will be as thou wishest.' Thus addressed by the goddess, the Brahmana, conversant with duties, replied, saying, 'Let my wish about continuing my recitations go on increasing every moment. Let also, O auspicious goddess, the absorption of my mind into Samadhi be more complete.' The goddess sweetly said, 'Let it be as thou wishest.' Desiring to do good to the Brahmana, the goddess once again addressed him, saying, 'Thou shalt not have to go to hell, i.e., thither where great Brahmanas go. Thou shalt go into the region of Brahma which is uncreate and free from every fault. I go hence, but that which thou hast asked me shall happen. 1 Go on reciting with restrained soul and rapt attention. The god Dharma will in person come to thee. Time, Mrityu. and Yama also will all approach thy presence. There will be a dispute here between them and thee on a question of morality.'
'Bhishma continued, 'Having said these words, the goddess went back to her own abode. The Brahmana. continued engaged in recitation for a thousand celestial years. Restraining wrath, and always controlling self, he passed his time, firmly devoting himself to truth and freed from malice. Upon the completion of his observance by the intelligent Brahmana, Dharma, gratified with him, showed his person unto that regenerate individual.'
'Dharma said, 'O regenerate one, behold me who am Dharma. I have come here for seeing thee. Thou hast won the reward of this recitation in which thou hadst been engaged. Listen to ma as to what that reward is. Thou hast won all the regions of felicity which appertain to either gods or men. O good man, thou shalt ascend above all the abodes of the deities. O ascetic, cast off thy vital breaths then, and go unto whatever regions thou pleasest. By casting off thy body thou wilt win many regions of felicity.'
"The Brahmana said, 'What business have I with those regions of felicity of which thou speakest? O Dharma, go whithersoever thou pleasest. I will not, O puissant lord, cast off this body which is subject to much happiness and misery.'
"Dharma said, 'Thy body, O foremost of ascetics, should certainly be cast off. Do thou ascend to heaven, O Brahmana! Or, tell us what else should please thee, O sinless one!'
"The Brahmana said, 'I do not, O puissant lord, wish to reside in heaven itself without this body of mine. Leave me, O Dharma! I have no desire to go to heaven itself without my own body.'
"Dharma said, 'Without (thus) setting thy heart on thy body, cast it off and be happy Go into regions that are free from the attribute of Passion. Indeed, going thither, thou shalt never have to feel any misery.'
"The Brahmana said, 'O highly-blessed one, I take great pleasure in recitation. What need have I for those eternal regions of which thou
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speakest? Indeed, O puissant lord, I do not desire to go to heaven with even this body of mine.'
"Dharma said, 'If thou dost not wish to cast off thy body, behold, O regenerate one, there is Time, and there is Mrityu, and there is Yama, who are all approaching thee!'
'Bhishma continued, 'After Dharma had said this, Vivaswat's son (Yama), Time, and Mrityu,--the trio (who snatch away all creatures from the earth), approached that Brahmana, O blessed king, and addressed him thus.'
"Yama said, 'I am Yama. I say unto thee that a high reward awaits thee for these well-performed penances of thine, and for this pious conduct that thou hast observed.'
"Time said, 'Thou hast won a high reward which is, indeed, commensurate with this course of recitation that thou hast finished. The time is come for thee to ascend to heaven.. I am Time and I have come to thee.'
"Mrityu said, 'O thou that art conversant with righteousness, know me for Mrityu herself in her proper form. I have come to thee in person, urged by Time, for bearing thee hence, O Brahmana.'
"The Brahmana said, 'Welcome to Surya's son, to Time possessed of high soul, to Mrityu, and to Dharma! What shall I accomplish for you all.
"Bhishma continued, 'In that meeting, the Brahmana gave them water to wash their feet, and the usual articles of the Arghya. Highly gratified, he then addressed them, saying, 'What shall I do for you all by exerting my own might?' Just at that time, 01 monarch, (king) Ikshvaku, who had set out on a sojourn to holy waters and shrines, came to that spot where those deities had been assembled together. 'The royal sage Ikshvaku bowed his head and worshipped them all. That best of kings then enquired after the welfare of all of them. The Brahmana gave the king a seat, as also water to wash his feet, and the usual Arghya. Having next made the usual enquiries of courtesy, he said, 'Thou art welcome, O great monarch! Tell me all this thy wishes! Let thy noble self tell me what I shall have to accomplish for thee by putting forth my might.'
"The king said, 'I am a king. Thou art a Brahmana in the observance of the six well-known duties. (1 cannot ask), I will give thee some wealth. That is well-known. Tell me how much I shall give thee.'
"The Brahmana said, 'There are two kinds of Brahmanas, O monarch! Morality of righteousness also is of two kinds; addiction to work, and abstention from work. As regards myself, I have abstained from acceptance of gifts. Give presents unto them, O, king, that are addicted to the duty of work and acceptance. I shall not, therefore, accept anything in gift. On the other hand, I ask thee, what is for thy good? What, indeed, shall I give thee? Tell me, O foremost of kings, and I shall accomplish it with the aid of my penances.'
"The king said, 'I am a Kshatriya. I do not know how to say the word 'Give.' The only thing, O best of regenerate persons, that we can say (by way of asking) is Give (us) battle.'
"The Brahmana said, 'Thou art content with the observance of the duties of thy order. Similarly, I am content with the duties of mine, O king! There
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is, therefore, little difference between us. Do as thou pleasest!'
"The king said, 'Thou saidst these words first, viz., 'I shall give thee according to my might.' I, therefore, solicit thee, O regenerate one. Give me the fruits of this recitation (which thou hast gone through).'
"The Brahmana said, 'Thou wert boasting that thy utterances always solicit battle. Why then dost thou not solicit battle with me?'
"The king said, 'It has been said that Brahmanas are armed with the thunder of speech, and that Kshatriyas have might of arms. Hence, learned Brahmana, this wordy warfare has set in between thee and me.'
"The Brahmana said, 'As regards myself, even that is my resolution today. What shall I give thee according to my might? Tell me, O king of kings, and I shall give thee, having wealth of my own. Do not tarry.'
"The king said, 'If, indeed, thou desirest to give me anything, then give me the fruits thou hast earned by practising recitation for these thousand years.'
"The Brahmana said, 'Take the highest fruit of the recitations I have gone through. Indeed, take half, without any scruple, of that fruit. Or, O king, if thou wishest, take without any scruple the entire fruits of my recitations.'
"The king said, 'Blessed be thou, I have no need for the fruits of thy recitations which I solicited. Blessings on thy head. I am about to leave thee. Tell me, however, what those fruits are (of thy recitations).'
"The Brahmana said, 'I have no knowledge of the fruits I have won. I have, however, given thee those fruits that I have acquired by recitation. These, viz., Dharma and Time, and Yama, and Mrityu, are witnesses (of the act of gift).'
"The king said, 'What will the fruits, that are unknown, of these thy observances, do for me? If thou dost not tell me what the fruits are of thy recitations, let those fruits be thine, for without doubt I do not wish for them.'
"The Brahmana said, 'I will not accept any other utterance (from thee). I have given thee the fruits of my recitations. Let, O royal sage, both thy words and mine become true. As regards my recitations, I never cherished any specific desire to accomplish. How then, O tiger among kings, should I have any knowledge of what the fruits are of those recitations? Thou saidst, 'Give!' I said 'I give!' I shall not falsify these words. Keep the truth. Be calm! If thou request to keep my word, O king, great will be thy sin due to falsehood. O chastiser of foes, it does not become thee to utter what is untrue. Similarly, I dare not falsify what I have uttered. I have, before this, unhesitatingly said, 'I give!' If, therefore, thou art firm in truth, accept my gift. Coming here, O king, thou didst solicit of me the fruits of my recitations. Therefore, take what I have given away, if, indeed, thou art firm in truth. He who is addicted to falsehood had neither this world nor the next. Such a person fails to rescue his (deceased) ancestors. How again shall he succeed in doing good to his (unborn) progeny? The rewards of sacrifices and gifts, as also of fasts and religious observances, are not so efficacious in rescuing (a person from evil and hell) as Truth, O bull among men, in both this and the next world. All the penances that have been undergone by thee and all those that thou wilt undergo in the future for hundreds and thousands of years
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do not possess efficacy greater than that of Truth. Truth is one un deteriorating Brahma. Truth is the one undeteriorating Penance. Truth is the one undeteriorating sacrifice. Truth is the one undeteriorating Veda. Truth is awake in the Vedas. The fruits attached to Truth have been said to be the highest. From Truth arise Righteousness and Self-restraint. Everything rests on Truth. Truth is the Vedas and their branches. Truth is Knowledge. Truth is the Ordinance. Truth is the observance of vows and fasts. Truth is the Primeval Word Om. Truth is the origin of creatures. Truth is their progeny. It is by Truth that the Wind moves. It is by Truth that the Sun gives heat. It is by Truth that Fire burns. It is on Truth that Heaven rests. Truth is Sacrifice, Penance, Vedas, the utterance of Samans, Mantras, and Saraswati. It hath been heard by us that once on a time Truth and all religious observances were placed on a pair of scales. When both were weighed, that scale on which Truth was, seen to be heavier. There is Truth where Righteousness is. Everything increaseth through Truth. Why, O king, dost thou wish to do an act that is stained with falsehood? Be firm in Truth. Do not act falsely, O monarch! Why wouldst thou falsify thy words 'Give (me),' which thou hast uttered? If thou refusest, O monarch, to accept the fruits that I have given thee of my recitations, thou shalt then have to wander over the world, fallen away from Righteousness! That person who does not give after having promised, and he also that does not accept after having solicited, are both stained with falsehood. It behoveth thee, therefore, not to falsify thy own words.'
"The king said, 'To fight and protect (subjects) are the duties of Kshatriyas. It is said that Kshatriyas are givers (of presents). How then shall I take anything from thee (in gift)?'
"The Brahmana said, 'I never insisted on thee, O king (for accepting anything from me in the first instance). I did not seek thy house. Thyself, coming here, didst solicit me. Why then dost thou not take?'
"Dharma said, 'Know ye both that I am Dharma himself. Let there be no dispute between you. Let the Brahmana become endued with the reward attaching to gift, and let the monarch also obtain the merit of Truth.'
"Heaven said, 'Know, O great king, that I am Heaven's self in my embodied form, come hither in person. Let this dispute between you cease. You are both equal in respect of the merit or rewards earned.'
"The king said, 'I have no use with Heaven. Go, O Heaven, to the place you have come from. If this learned Brahmana desires to repair to thee, let him take the rewards that I have won (by my acts in life).'
"The Brahmana said, 'In my younger days I had, through ignorance, stretched my hand (for acceptance of gifts). At present, however, I recite the Gayatri, observing the duty of abstention. 1 Why dost thou, O king, tempt me thus, me who have for a long time observed the duty of abstention? I shall myself do what my duty is. I do not wish to have any share of the rewards won by thee, O monarch! I am devoted to penances and to study of the
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[paragraph continues] Vedas, and I have abstained from acceptance.'
"The king said, 'If, O Brahmana, thou art really to give me the excellent reward of thy recitation, then let half that reward be mine, thyself taking at the same time half the reward that I myself have won by my acts. Brahmanas are engaged in the duty of acceptance. Persons born in the royal order are engaged in the duty of giving. If thou art not unaware of the duties (laid down for both the orders), let our fruits be equal (according to the suggestion I have made). Or, if thou dost not wish to be my equal in respect of our rewards, take then the whole of the rewards that I may have won. Do take the merit I have won, if thou wishest to show me grace.'
"Bhishma continued, 'At this time, two individuals of very ungainly aspect came there. Each had his arm upon the other's shoulder; both were ill-dressed. They said these words, 'Thou owest me nothing. I really owe thee. If we dispute in this way, here is the king who ruleth individuals. I say truly, thou owest me nothing! Thou speakest falsely. I do owe thee a debt. Both of them, waxing very hot in dispute, then addressed the king, saying, 'See, O monarch, that none of us may become stained with sin.'
"Virupa said, 'I woe my companion, Vikrita, O monarch, the merits of the gift of a cow. I am willing to pay off that debt. This Vikrita, however, refuses to take repayment.' 1
"Vikrita said, 'This Virupa, O monarch, oweth me nothing. He speaks a falsehood with the appearance of truth, O king.'
"The king said, "Tell me, O Virupa, what is that which thou owest thy friend here. It is my resolution to hear thee and then do what is proper.'
"Virupa said, 'Hear attentively, O king, all the circumstances in detail, about how I owe my companion, viz., this Vikrita, O ruler of men. This Vikrita had, in bygone days, for the sake of winning merit, O sinless one, given away an auspicious cow, O royal sage, unto a Brahmana devoted to penances as the study of the Vedas. Going unto him, O king, I begged of him the reward of that act. With a pure heart, Vikrita made a gift to me of that reward. I then, for my purification, did some good acts. I also purchased two kapila cows with calves, both of which used to yield large quantities of milk. I then made a present, according to due rites and with proper devotion, of those two cows unto a poor Brahmana living by the Unchha 2 method. Having formerly accepted the gift from my companion, I desire, O lord, even here, to give him return twice the reward! 3 The circumstances being such, O tiger among men, who amongst us two shall be innocent and who guilty (according to your judgment)? Disputing with each other about this, we have both come to thee, O monarch! Whether thou judgest rightly or wrongly, establish both of us in peace. If this my companion does not wish to take
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from me in return a gift equal to what he gave me, thou shalt have to judge patiently and set us both on the right track.'
"The king said, 'Why do you not accept payment that is sought to be made of the debt that is owing to thee? Do not delay, but accept payment of what thou knowest is thy due.'
"Vikrita said, 'This one says that he owes me. I say unto him that what I gave I gave away. He doth not, therefore, owe me anything. Let him go whithersoever he wishes.'
"The king said, 'He is ready to give thee. Thou., however, art unwilling to take. This does not seem proper to me. I think that thou deservest punishment for this. There is little doubt in this.'
"Vikrita said, 'I made a gift to him, O royal sage! How can I take it back? If I am guilty in this, do thou pronounce the punishment, O puissant one.'
"Virupa said, 'If thou refusest to take when I am ready to give, this king will certainly punish thee, for he is an upholder of justice.'
"Vikrita said, 'Solicited by him I gave him what was my own. How shall I now retake that? Thou mayst go away. Thou hast my leave.'
"The Brahmana said, 'Thou hast heard, O king, the words of these two. Do thou take without scruple that which I have pledged myself to give thee.'
"The king said, 'This matter is, indeed, as deep (in importance) as an unfathomable pit. How will the pertinacity of this Reciter end? If I do not accept what has been given by this Brahmana, how shall I avoid being stained with a great sin?' The royal sage then said unto the two disputants, 'Go ye both, having won your respective objects. I should see that kingly duties, vested in me, may not become futile. It is settled that kings should observe the duties laid down for them. To my misfortune, however, the course of duties prescribed for Brahmanas has possessed my wretched self.' 1
"The Brahmana said, 'Accept, O king! I owe thee. Thou didst solicit it, and I also have become pledged (to give thee). If, however, thou refuse to take, O monarch, I shall without doubt curse thee.'
"The king said, 'Fie on kingly duties, the settled conclusion about the operation of which is even such. I should, however, take what thou givest, for only this reason, viz., rendering the two courses of duty exactly equal. 2 This is my hand, that was never before (stretched forth for acceptance of gifts),
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is now stretched forth (for acceptance as also) for giving away. Give me what thou owest me.'
"The Brahmana said, 'If I have won any fruits by reciting the Gayatri, accept them all.'
"The king said, 'These drops of water, behold, O foremost of Brahmanas, have fallen upon my hand. I also desire to give thee. Accept my gift. Let there be equality between us (through thy accepting my gift as I have accepted thine).'
"Virupa said, 'Know, O king, that we two are Desire and Wrath. It hath been by us that thou hast been induced to act in this way. Thou hast made a gift in return to the Brahmana. Let there be equality between thee and this regenerate person in respect of regions--of felicity in the next world. This Vikrita really does not owe me anything. We appealed to thee for thy own sake. Time, Dharma, Mrityu, and we two, have examined everything about thee, here in thy very presence, by producing this friction between thee and that Brahmana. Go now, as thou choosest, to those regions of felicity which thou hast won by means of thy deeds.'
"Bhishma continued, 'I have now told thee how Reciters obtain the fruits (of their recitation) and what, indeed, is their end, what the spot, and what the regions, that a Reciter may win. A Reciter of Gayatri goes to the supreme god Brahman, or repairs to Agni or enters the region of Surya. If he sports there in his (new) energetic form, then stupefied by such attachment, he catches the attributes of those particular regions. 1 The same becomes the case with him if he goes to Soma, or Vayu, or Earth, or Space. The fact is, he dwells in all these, with attachment, and displays the attributes peculiar to those regions. If, however, he goes to those regions after having freed himself from attachments, and feels a. mistrust (respecting the felicity he enjoys) and wishes for That Which is Supreme and Immutable, he then enters even That. In that case he attains to the ambrosia of ambrosia, to a state free from desire and destitute of separate consciousness. He becomes Brahma's self freed from the influence of opposites, happy, tranquil, and without pain. 2 Indeed, he attains to, that condition which is free from pain, which is tranquillity's self, which is; called Brahma, whence there is no return, and which is styled the One and Immutable. He becomes freed from the four means of apprehension, 3 the six conditions, and also the other six and ten attributes. 4 Transcending the Creator (Brahman), he attains to absorption into the One Supreme Soul. Or, if under the influence of attachments, he wishes not for such absorption, but desires to have a separate existence as dependent on that Supreme Cause of everything, then obtains the fruition of everything for which he cherishes a wish. Or, if he looks (with aversion) upon all regions of felicity, which have been (as previously stated)
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called hells, he then, driving off desire and freed from everything, enjoys supreme felicity even in those very regions. 1 Thus, O monarch, I have discoursed to thee about the end attained by Reciters. I have told thee everything. What else thou wishest to hear?'"

Footnotes

56:1 For there no forms exist to become the objects of such functions. All is pure knowledge there, independent of those ordinary operations that help created beings to acquire knowledge.
56:2 The six Angas are Siksha, Kalpa, Vyakarana, Nirukta, Chhandas, Jyotish.
56:3 i.e., an insight not obtained in the ordinary way but by intuition.
57:1 K.P. Singha mistranslates the word sadhaye. It means 'I go', and not 'I will strive etc.' The Burdwan translator is correct.
60:1 Work and Abstention from work are the two courses of duty prescribed or followed.
61:1 It seems that Vikrita had given away a cow. He had then made a gift to Virupa of the merit he had won by that righteous act.
61:2 Picking solitary grains from the crevices in the fields after the crops have been gathered and taken away.
61:3 He gave me the merit he won by giving away one cow. I wish to give him in return the merit I have won by giving away two cows.
62:1 Verses 107 and 108 are rather obscure. What the king says in 107 seems to be that you two have referred your dispute to me who am a king. I cannot shirk my duty, but am bound to judge fairly between you. I should see that kingly duties should not, so far as I am concerned, become futile. In 108 he says, being a king I should discharge the duties of a king, i.e., I should judge disputes, and give, if need be, but never take. Unfortunately, the situation is such that I am obliged to act as a Brahmana by taking what this particular Brahmana is desirous of offering.
62:2 This verse also seems to be very obscure. The king's natural inclination, it seems, prompts him to oblige the Brahmana by accepting his gift. The ordinances about kingly duties restrain him. Hence his condemnation of those duties. In the second line, he seems to say that he is morally bound to accept the gift, and intends to make a gift of his own merits in return. The result of this act, he thinks, will be to make both courses of duty (viz., the Kshatriya, and the Brahmana's) produce the same kind of rewards in the next world.
63:1 This is not Emancipation, but merely terminable felicity.
63:2 Attains to Emancipation or Absorption in-to the essence of Brahma.
63:3 These are Direct knowledge (through the senses), Revelation, Inference, and Intuition.
63:4 The first six are Hunger, Thirst, Grief, Delusion, Disease, and Death. The other sixteen are the five breaths, the ten senses, and the mind.

 

 

Book 12
Chapter 200

 

 

 

 

1 [y]
      pitāmaha mahāprājña pundarīkākṣam acyutam
      kartāram akṛtaṃ viṣṇuṃ bhūtānāṃ prabhavāpyayam
  2 nārāyaṇaṃ hṛṣīkeśaṃ govindam aparājitam
      tattvena bharataśreṣṭha śrotum icchāmi keśavam
  3 [bhī]
      śruto 'yam artho rāmasya jāmadagnyasya jalpataḥ
      nāradasya ca devarṣeḥ kṛṣṇadvaipāyanasya ca
  4 asito devalas tāta vālmīkiś ca mahātapāḥ
      mārkandeyaś ca govinde kathayaty adbhutaṃ mahat
  5 keśavo bharataśreṣṭha bhagavān īśvaraḥ prabhuḥ
      puruṣaḥ sarvam ity eva śrūyate bahudhā vibhuḥ
  6 kiṃ tu yāni vidur loke brāhmaṇāḥ śārṅgadhanvanaḥ
      māhātmyāni mahābāho śṛṇu tāni yudhiṣṭhira
  7 yāni cāhur manuṣyendra ye purāṇavido janāḥ
      aśeṣeṇa hi govinde kīrtayiṣyāmi tāny aham
  8 mahābhūtāni bhūtātmā mahātmā puruṣottamaḥ
      vāyur jyotis tathā cāpaḥ khaṃ gāṃ caivānvakalpayat
  9 sa dṛṣṭvā pṛthivīṃ caiva sarvabhūteśvaraḥ prabhuḥ
      apsv eva śayanaṃ cakre mahātmā puruṣottamaḥ
  10 sarvatejomayas tasmiñ śayānaḥ śayane śubhe
     so 'grajaṃ sarvabhūtānāṃ saṃkarṣaṇam acintayat
 11 āśrayaṃ sarvabhūtānāṃ manaseti viśuśruma
     sa dhārayati bhūtātmā ubhe bhūtabhaviṣyatī
 12 tatas tasmin mahābāho prādurbhūte mahātmani
     bhāskarapratimaṃ divyaṃ nābhyāṃ padmam ajāyata
 13 sa tatra bhagavān devaḥ puṣkare bhāsayan diśaḥ
     brahmā samabhavat tāta sarbva bhūtapitāmahaḥ
 14 tasminn api mahābāho prādurbhūte mahātmani
     tamasaḥ pūrvajo jajñe madhur nāma mahāsuraḥ
 15 tam ugram ugrakarmāṇam ugrāṃ buddhiṃ samāsthitam
     brahmaṇopacitiṃ kurvañ jaghāna puruṣottamaḥ
 16 tasya tāta vadhāt sarve devadānava mānavāḥ
     madhusūdanam ity āhur vṛṣabhaṃ sarvasātvatām
 17 brahmā tu sasṛje putrān mānasān dakṣa saptamān
     marīcim atryaṅgirasau pulastyaṃ pulahaṃ kratum
 18 marīciḥ kaśyapaṃ tāta putraṃ cāsṛjad agrajam
     mānasaṃ janayām āsa taijasaṃ brahmasattamam
 19 aṅguṣṭhād asṛjad brahmā marīcer api pūrvajam
     so 'bhavad bharataśreṣṭha dakṣo nāma prajāpatiḥ
 20 tasya pūrvam ajāyanta daśa tisraś ca bhārata
     prajāpater duhitaras tāsāṃ jyeṣṭhābhavad ditiḥ
 21 sarvadharmaviśeṣajñaḥ puṇyakīrtir mahāyaśāḥ
     mārīcaḥ kaśyapas tāta sarvāsām abhavat patiḥ
 22 utpādya tu mahābhāgas tāsām avarajā daśa
     dadau dharmāya dharmajño dakṣa eva prajāpatiḥ
 23 dharmasya vasavaḥ putrā rudrāś cāmitatejasaḥ
     viśvedevāś ca sādhyāś ca marutvantaś ca bhārata
 24 aparās tu yavīyasyas tābhyo 'nyāḥ sapta viṃśatiḥ
     somas tāsāṃ mahābhāgaḥ sarvāsām abhavat patiḥ
 25 itarās tu vyajāyanta gandharvāṃs turagān dvijān
     gāś ca kiṃpuruṣān matsyān audbhidāṃś ca vanaspatīn
 26 ādityān aditir jajñe deva śreṣṭhān mahābalān
     teṣāṃ viṣṇur vāmano 'bhūd govindaś cābhavat prabhuḥ
 27 tasya vikramaṇād eva devānāṃ śrīr vyavardhata
     dānavāś ca parābhūtā daiteyī cāsurī prajā
 28 vipracitti pradhānāṃśc ca dānavān asṛjad danuḥ
     ditis tu sarvān asurān mahāsattvān vyajāyata
 29 ahorātraṃ ca kālaṃ ca yathartu madhusūdanaḥ
     pūrvāhnaṃ cāparāhnaṃ ca sarvam evānvakalpayat
 30 buddyāpaḥ so 'sṛjan meghāṃs tathā sthāvarajaṅgamān
     pṛthivīṃ so 'sṛjad viśvāṃ sahitāṃ bhūri tejasā
 31 tataḥ kṛṣṇo mahābāhuḥ punar eva yudhiṣṭhira
     brāhmaṇānāṃ śataṃ śreṣṭhaṃ mukhād asṛjata prabhuḥ
 32 bāhubhyāṃ kṣatriya śataṃ vaiśyānām ūrutaḥ śatam
     padbhyāṃ śūdra śataṃ caiva keśavo bharatarśabha
 33 sa evaṃ caturo varṇān samutpādya mahāyaśāḥ
     adhyakṣaṃ sarvabhūtānāṃ dhātāram akarot prabhuḥ
 34 yāvad yāvad abhūc chraddhā dehaṃ dhārayituṃ nṛṇām
     tāvat tāvad ajīvaṃs te nāsīd yama kṛtaṃ bhayam
 35 na caiṣāṃ maithuno dharmo babhūva bharatarṣabha
     saṃkalpād eva caiteṣām apatyam udapadyata
 36 tatra tretāyuge kāle saṃkalpāj jāyate prajā
     na hy abhūn maithuno dharmas teṣām api janādhipa
 37 dvāpare maithuno dharmaḥ prajānām abhavan nṛpa
     tathā kaliyuge rājan dvaṃdvam āpedire janāḥ
 38 eṣa bhūtapatis tāta svadhyakṣaś ca prakīrtitaḥ
     niradhyakṣāṃs tu kauteya kīrtayiṣyāmi tān api
 39 dakṣiṇāpatha janmānaḥ sarve talavarāndhrikāḥ
     utsāḥ pulindāḥ śabarāś cūcupā mandapaiḥ saha
 40 uttarā pathajanmānaḥ kīrtayiṣyāmi tān api
     yauna kāmbojagāndhārāḥ kirātā barbaraiḥ saha
 41 ete pāpakṛtas tāta caranti pṛthivīm imām
     śvakākabalagṛdhrāṇāṃ sadharmāṇo narādhipa
 42 naite kṛtayuge tāta caranti pṛthivīm imām
     tretā prabhṛti vartante te janā bharatarṣabha
 

 

SECTION CC

"Yudhishthira said, 'Tell me, O grandsire, what reply was given by either the Brahmana or the monarch to Virupa after the conclusion of the latter's speech. What kind of end was it, amongst those described by thee, that they obtained? What, indeed, was the discourse that happened between them, and what did they do there?'
"Bhishma said, 'The Brahmana, saying, 'Let it be as thou hast said, 'worshipped Dharma and Yama and Time and Mrityu and Heaven, all of whom were worthy of worship. He also worshipped all those foremost of Brahmanas that had come there by bending his head unto them. Addressing the monarch then, he said, 'Endued with the reward of my recitations, O royal sage, attain thou to a position of eminence. With thy leave I shall set myself to my recitations again. O thou of great might, the goddess Savitri gave me a boon, saying, 'Let thy devotion to recitations be continuous.'
"The king said, 'If thy success (in recitation) has b.-come fruitless (in consequence of thy having given away those fruits unto me), and if thy heart be set upon practising again, go, O learned Brahmana, half and half with me, and let the reward of thy recitations themselves be thine.' 2
"The Brahmana said, 'Thou hast made strenuous efforts before all these persons (for making me a sharer of the rewards in store for thee as the consequences of thy own acts). Let us then become equal in respect of our rewards (in next life), and let us go to receive that end which is ours.' Knowing the resolve to which they came there, the chief of the gods came to that spot, accompanied by the deities and the Regents of the world. The Sadhyas, the Viswas, the Mantras, diverse kinds of loud and sweet music, the Rivers, the Mountains, the Seas, the Sacred Waters, the Penances, the Ordinances about yoga, the Vedas, the Sounds that accompany the singing of the Samans, Saraswati, Narada, Parvata, Viswavasu, the Hahas, the Huhus, the Gandharva Chitrasena with all the members of his family, the Nagas, the Sadhyas, the
p. 65
[paragraph continues] Munis, the god of gods, viz., Prajapati, and the inconceivable and thousand-headed Vishnu himself, came there. Drums and trumpets were beat and blown in the firmament. Celestial flowers were rained down upon those high-souled beings. Bands of Apsaras danced all around. Heaven, in his embodied form, came there. Addressing the Brahmana, he said, 'Thou hast attained to success. Thou art highly blessed.' Next addressing the monarch, he said, 'Thou also, O king, hast attained to success.' Those two persons then, O monarch (viz., the Brahmana and the king), having done good to each other, withdrew their senses from the objects of the world. Fixing the vital breaths Prana, Apana, Samana, Udana and Vyana in the heart, they concentrated the mind in Prana and Apana united together. They then placed the two united breaths in the abdomen, and directed their gaze to the tip of the nose and then immediately below the two eye-brows. They next held the two breaths, with the aid of the mind, in the spot that intervenes between the two eye-brows, bringing them there very gradually. With bodies perfectly inactive, they were absorbed with fixed gaze. Having control over their souls, they then placed the soul within the brain. Then piercing the crown of the high-souled Brahmana a fiery flame of great splendour ascended to heaven. Loud exclamations of woe, uttered by all creatures, were then heard on all sides. Its praises hymned by all, that splendour then entered Brahman's self. The Great grandsire, advancing forward, addressed that splendour which had assumed a form of the tallness of a span, saying, 'Welcome!' And once more he uttered these words, 'Verily, Reciters attain to the same end with the yogins. The attainment by the yogin of his end is an object of direct vision unto all these (here assembled). As regards Reciters, there is this distinction, that the honour is ordained for them of Brahman's advancing forward to receive them (after their departure from earth). 1 Dwell thou in me.' Thus spoke Brahman and once more imparted consciousness into that splendour. Indeed, the Brahmana then, freed from all anxieties, entered the mouth of the Creator. The monarch (Ikshvaku) also, after the same manner, entered the divine Grandsire like that foremost of Brahmanas. The (assembled) deities saluted the self-born and said, 'A very superior end is, indeed, ordained for Reciters. This exertion (that we have seen thee put forth) is for Reciters. As regards ourselves, we came hither for beholding it. Thou hast made these two equal, rendered them equal honour, and bestowed upon them an equal end. The high end that is reserved for both yogins and Reciters has been seen by us today. Transcending all regions (of felicity), these two are capable of going whithersoever they wish.'
"Brahman said, 'He also that would read the great Smriti (viz., the Veda), and he too, who would read the other auspicious Smritis that follow the former (viz., Manu's and the rest), would, in this way, attain to the same region with me. He also who is devoted to yoga, will, without doubt, acquire in this manner, after death, the regions that are mine. I go hence. Go ye all
p. 66
to your respective places for the accomplishment of your ends.'
"Bhishma continued, 'Having said these words, that foremost of gods disappeared there and then. The assembled deities, having previously taken his leave, returned to their respective abodes. All those high-souled beings, having honoured Dharma, proceeded with well-pleased hearts, O monarch, walking behind that great deity. These are the rewards of reciters and this their end. I have described them to thee as I myself had heard of them. What else, O monarch, dost thou wish to hear of?'"

 

 

 

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