srimahabharat - (Book 12) Santi Parva- chapters 246 to 260

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

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

Santi Parva

Book 12

 

Book 12
Chapter 246

 

1 [vyāsa]
      hṛdi kāmadrumaś citro mohasaṃcaya saṃbhavaḥ
      krodhamānamahāskandho vivitsā parimocanaḥ
  2 tasya cājñānam ādhāraḥ pramādaḥ pariṣecanam
      so 'bhyasūyā palāśo hi purāduṣkṛta sāravān
  3 saṃmoha cintā vitapaḥ śokaśākho bhayaṃkaraḥ
      mohanībhiḥ pipāsābhir latābhiḥ pariveṣṭitaḥ
  4 upāsate mahāvṛkṣaṃ sulubdhās taṃ phalepsavaḥ
      āyāsaiḥ saṃyataḥ pāśaiḥ phalāni pariveṣṭayan
  5 yas tān pāśān vaśe kṛtvā taṃ vṛkṣam apakarṣati
      gataḥ sa duḥkhayor antaṃ yatamānas tayor dvayoḥ
  6 saṃrohaty akṛtaprajñaḥ saṃtāpena hi pādapam
      sa tam eva tato hanti viṣaṃ grasam ivāturam
  7 tasyānuśaya mūlasya mūlam uddhriyate balāt
      tyāgāpramādākṛtinā sāmyena paramāsinā
  8 evaṃ yo veda kāmasya kevalaṃ parikarṣaṇam
      vadhaṃ vai kāmaśāstrasya sa duḥkhāny ativartate
  9 śarīraṃ puram ity āhuḥ svāminī buddhir iṣyate
      tatra buddheḥ śarīrasthaṃ mano nāmārtha cintakam
  10 indriyāṇi janāḥ paurās tadarthaṃ tu parā kṛtiḥ
     tatra dvau dāruṇau doṣau tamo nāma rajas tathā
 11 yadartham upajīvanti paurāḥ saha pureśvarāḥ
     advāreṇa tam evārthaṃ dvau doṣāv upajīvataḥ
 12 tatra buddhir hi durdharṣā manaḥ sādharmyam ucyate
     paurāś cāpi manas trastās teṣām api calā sthitiḥ
 13 yadarthaṃ buddhir adhyāste na so 'rthaḥ pariṣīdati
     yadarthaṃ pṛthag adhyāste manas tatpariṣīdati
 14 pṛthag bhūtaṃ yadā buddhyā mano bhavati kevalam
     tatraivaṃ vivṛtaṃ śūnyaṃ rajaḥ paryavatiṣṭhate
 15 tanmanaḥ kurute sakhyaṃ rajasā saha saṃgatam
     taṃ cādāya janaṃ pauraṃ rajase saṃprayacchati

SECTION CCXLVI

"Vyasa said, 'The Jiva-soul is endued with all those entities that are modifications of Prakriti. These do not know the Soul but the Soul knows them all. Like a good driver proceeding with the aid of strong, well-broken, and high-mettled steeds along the paths he selects, the Soul acts with the aid of these, called the senses, having the mind for their sixth. The objects of the senses are superior to the senses themselves. The mind is superior to those objects. The understanding is superior to the mind. The Soul, also called Mahat, is superior to the understanding. Superior to Mahat is the Unmanifest (or Prakriti). Superior to the Unmanifest is Brahma. There is nothing Superior to Brahma. That is the highest limit of excellence and the highest goal. The Supreme Soul is concealed in every creature. It is not displayed for ordinary men to behold. Only Yogins with subtile vision behold the Supreme Soul with the aid of their keen and subtile understanding. Merging the senses having the mind for their sixth and all the objects of the senses into the inner Soul by the aid of the Understanding, and reflecting upon the three states of consciousness, viz., the object thought, the act of thinking, and the thinker, and abstaining by contemplation from every kind of enjoyment, equipping his mind with the knowledge that he is Brahma's self, laying aside at the same time all consciousness of puissance, and thereby making his soul perfectly tranquil, the Yogin obtains that to which immortality inheres. That person, however, who happens to be the slave of all his senses and whose ideas of right and wrong have been confounded, already liable as he is to death, actually meets with death by such surrender of self to (the passions). 1 Destroying
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all desires, one should merge the gross Understanding into one's subtile Understanding. Having thus merged the gross into the subtile Understanding, one is sure to become a second Kalanjara mountain. 1 By purifying his heart, the Yogin transcends both righteousness and its reverse. By purifying his heart and by living in his own true nature, he attains to the highest happiness. 2 The indication of that purity of heart (of which I speak) is that one who has attained to experiences that state of unconsciousness (with respect of all one's surroundings) which one experiences in dreamless slumber. The Yogin who has attained to that state lives like the steady flame of a lamp that burns in a place where the atmosphere is perfectly still. Becoming abstemious in diet, and having cleansed his heart, that Yogin who applies his Soul to the Soul succeeds in beholding the Soul in the Soul. 3 This discourse, O son, intended for thy instruction, is the essence of all the Vedas. The truths herein disclosed are incapable of being understood by the aid of inference alone or by that of mere study of the scriptures. One must understand it oneself by the aid of faith. By churning the wealth that is contained in all religious works and in all discourses based on truth, as also the ten thousand Richs, this nectar hath been raised. As butter from curds and fire from wood, even hath this been raised for the sake of my son,--this that constituteth the knowledge of all truly wise men. This discourse, O son, fraught with solid instruction, is intended for delivery unto Snatakas. 4 It should never be imparted to one that is not of tranquil soul, or one that is not self-restrained, or one that hath not undergone penances. It should not be communicated to one that is not conversant with the Vedas, or one that doth not humbly wait upon one's preceptor, or one that is not free from malice, or one that is not possessed of sincerity and candour, or one that is of reckless behaviour. It should never be communicated to one whose intellect hath been consumed by the science of disputation, or one that is vile or low. Unto that person, however, who is possessed of fame, or who deserveth applause (for his virtues), or who is of tranquil soul, or possessed of ascetic merit, unto a Brahmana who is such, unto one's son or dutiful disciple, this discourse containing the
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very essence of duties should be communicated, but on no account should it be communicated to others. If any person makes a gift of the whole earth with all her treasures, unto one conversant with truth, the latter would still regard the gift of this knowledge to be very much superior to that gift. I shall now discourse to thee on a subject that is a greater mystery than this, a subject that is connected with the Soul, that transcends the ordinary understandings of human beings, that has been beheld by the foremost of Rishis, that has been treated in the Upanishads, and that forms the topic of thy inquiry. Tell me what, after this is in thy mind? Tell me in what thou has still any doubt? Listen, for here I am, O son, faces turned towards all directions. The Sun and the Moon are thy two seated before thee! Upon what indeed, shall I once more speak to thee?'"

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Footnotes

200:1 Smriti is memory. One whose smriti, is lost means one whose conceptions of right and wrong are confounded. Atmanah sampradanena is 'by the surrender of oneself' to one's own passions or Kamadibhyah as the commentator explains.
201:1 Chittam is explained by the commentator as the gross understanding, and Sattwa as the subtile understanding.. The understanding that is concerned with the images brought by the mind or the senses is called gross; while that which is concerned with ideas about Brahma is called subtile. Kalanjara is explained by the commentator either as standing for the mountain of that name, i.e., irremovable as the mountain so called; or, as one who destroys the effect of Time, i.e., one who subdues Time instead of being subdued by that universal conqueror.
201:2 The purification here referred to consists in transcending the consciousness of duality. Righteousness should be avoided because of its incapacity to lead to Emancipation which is much higher than heaven. Atmani sthitwa means living in one's real or true nature, i.e., merging everything into the Soul. This is attained when the consciousness of duality is transcended.
201:3 Atmanam in the first line is the Jiva-soul, and atmani is the Supreme Soul. In the second line also, the same distinction is observed between the two words.
201:4 Brahmanas, who having completed the study of the Vedas have betaken themselves to the domestic mode of life, are so called. Here, probably, the reference is to persons having faith in the Vedas and of pure conduct.

 

Book 12
Chapter 247

 

 

 

1 [bhī]
      bhūtānāṃ guṇasaṃkhyānaṃ bhūyaḥ putra niśāmaya
      dvaipāyana mukhād bhraṣṭaṃ ślāghayā parayānagha
  2 dīptānalanibhaḥ prāha bhagavān dhūmravarcase
      tato 'ham api vakṣyāmi bhūyaḥ putra nidarśanam
  3 bhūmeḥ sthairyaṃ pṛthutvaṃ ca kāthinyaṃ prasavātmatā
      gandho gurutvaṃ śaktiś ca saṃghātaḥ sthāpanā dhṛtiḥ
  4 apāṃ śaityaṃ rasaḥ kledo dravatvaṃ snehasaumyatā
      jihvā viṣyandinī caiva bhaumāpyāsravaṇaṃ tathā
  5 agner durdharṣatā tejas tāpaḥ pākaḥ prakāśanam
      śaucaṃ rāgo laghus taikṣṇyaṃ daśamaṃ cordhvabhāgitā
  6 vāyor aniyamaḥ sparśo vādasthānaṃ svatantratā
      balaṃ śaighryaṃ ca mohaś ca ceṣṭā karmakṛtā bhavaḥ
  7 ākāśasya guṇaḥ śabdo vyāpitvaṃ chidratāpi ca
      anāśrayam anālambam avyaktam avikāritā
  8 apratīghātatā caiva bhūtatvaṃ vikṛtāni ca
      guṇāḥ pañcā śataṃ proktāḥ pañca bhūtātmabhāvitāḥ
  9 calopapattir vyaktiś ca visargaḥ kalpanā kṣamā
      sad asac cāśutā caiva manaso nava vai guṇāḥ
  10 iṣṭāniṣṭa vikalpaś ca vyavasāyaḥ samādhitā
     saṃśayaḥ pratipattiś ca buddhau pañceha ye guṇāḥ
 11 [y]
     kathaṃ pañca guṇā buddhiḥ kathaṃ pañcendriyā guṇāḥ
     etan me sarvam ācakṣva sūkṣmajñānaṃ pitāmaha
 12 [bhī]
     āhuḥ ṣaṣṭiṃ bhūtaguṇān vai; bhūtaviśiṣṭā nityaviṣaktāḥ
     bhūtaviṣaktāś cākṣarasṛṣṭāḥ; putra na nityaṃ tad iha vadanti
 13 tat putra cintā kalitaṃ yad uktam; anāgataṃ vai tava saṃpratīha
     bhūtārtha tattvaṃ tad avāpya sarvaṃ; bhūtaprabhāvād bhava śāntabuddhiḥ

 

SECTION CCXLVII

"Suka said, 'O illustrious one, O foremost of Rishis, once again discourse to me on Adhyatma more elaborately. Tell me what, indeed, is Adhyatma and whence does it come?' 1
"Vyasa said, 'That, O son, which is regarded as Adhyatma with reference to human beings, I shall now mention to thee, and listen to the explanation I give (of Adhyatma). Earth, water, light, wind, and space, are the great entities that form the component parts of all creatures, and, though really one, are yet regarded different like the waves of the ocean (which though identical with respect to their constituent substance are yet counted as different from one another). Like a tortoise stretching out its limbs and withdrawing them again, the great entities (already named), by dwelling in numberless small forms, undergo transformations (called creation and destruction). All this universe of mobile and immobile objects hath for its component parts these five entities. Everything, in respect of its creation and destruction, is referable to this fivefold entity. These five entities occur in all existent things. The Creator of all things, however, hath made an unequal distribution of those entities (by placing them in different things in different proportions) for serving different ends.' 2
"Suka said, 'How may one succeed in understanding that unequal distribution (of the five great entities of which thou speakest) in the diverse things of the universe? Which amongst them are the senses and which the attributes? How may this be understood?'
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"Vyasa said, 'I shall explain thee this duly one after another. Listen with concentrated attention to the subject as I expound how what I have said actually happens. Sound, the sense of hearing, and all the cavities within the body,--these three--have space for their origin. The vital breaths, the action of the limbs and touch form the attributes of the wind. Form, eyes, and the digestive fire within the stomach, are originated by light. Taste, tongue, and all the humours,--these three,--are from water. Scent, nose, and the body,--these three,--are the attributes of earth. These, then, as I have expounded to thee, are the transformations of the five (great) entities with senses. Touch is said to be the attribute of the wind; taste of water; form of light. Sound is said to have its origin in space, and scent is said to be the property of earth. Mind, Understanding, and Nature,--these three,--spring from their own previous states, and attaining (at each rebirth) to a position higher than the attributes (which form their respective objects), do not transcend those attributes. 1 As the tortoise stretches out its limbs and withdraws them once again within itself, even so the Understanding creates the senses and once again withdraws them into itself. 2 The consciousness of personal identity that arises in respect of that which is above the soles of the feet and below the crown of the head, is principally due to the action of the Understanding. 3 It is the understanding that is transformed into the (five) attributes (of form, scent, etc.). It is understanding also that is transformed into the (five) senses with the mind for the sixth. When the Understanding is absent, where are the attributes? 4 In man there are five senses. The mind is called the sixth (sense). The Understanding is called the seventh. The Soul is the eighth. The eyes (and the other senses) are for only receiving impressions of form (and scent, etc.). The mind exists for doubting (the accuracy of those impressions). The Understanding
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settles those doubts. The Soul is said only to witness every operation without mingling with them. Rajas, Tamas, and Sattwa,--these three,--arise from their own counterparts. These exist equal in all creatures (viz., the deities and human beings, etc.). These are called attributes and should be known by the actions they induce. 1 As regards those actions all such states in which one becomes conscious of oneself as united with cheerfulness or joy and which are tranquil and pure, should be known as due to the attribute of Sattwa. All such states in either the body or the mind, as are united with sorrow, should be regarded as due to the influence of the attribute called Rajas. All such states again as exist with stupefication (of the senses, the mind or the understanding) whose cause is unascertainable, and which are incomprehensible (by either reasons or inward light), should be known as ascribable to the action of Tamas. Delight, cheerfulness, joy, equanimity, contentment of heart, due to any known cause or arising otherwise, are all effects of the attribute of Sattwa. Pride, untruthfulness of speech, cupidity, stupefication, vindictiveness, whether arising from any known cause or otherwise, are indications of the quality of Rajas. Stupefaction of judgment, heedlessness, sleep, lethargy, and indolence, from whatever cause these may arise, are to be known as indications of the quality of Tamas.'" 2

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Footnotes

202:1 Adhyatma is topic bearing on the Soul. Here it signifies the seven and twenty usual topics of philosophical discourse, viz., the five organs of action, the five organs of knowledge, the mind and three others called Chitta, etc., the five vital breaths, the five elementary substances, Desire. Acts, and Avidya.
202:2 The second clause of the second line is explained by the commentator as yasmin kamani nimitte sati yat anupasyati.
203:1 The grammatical construction is Gunebhyah paramagatah gunan na ativartante. The meaning is this: Mind, Understanding, and Nature (or individual disposition of man or animal or vegetable, etc) are all due to their own previous states. Nature in particular being the result of the desires of a past state of existence. Such being their origin, they too are due to the five entities named. As regards their functions, it is said that having reached to that which is Gunebhyah parama, i.e., Srotradikaryam swarupam, they do not transcend the gunas themselves; or in other words having become endued with the faculty or power of seizing particular attributes (such as scent, form, etc)., they actually seize or apprehend them.
203:2 In other words, the senses and the mind are nothing but the understanding displayed in a particular shape or form. The principal function of the mind is to cherish and discard impressions. The understanding is nischayatmika or engaged in arriving at certainty of conclusions.
203:3 Everything above the soles of, the feet and below the crown of the head, is, of course, the whole body or self or the person. Asmin kritye is, aham iti yat darsanam tasmin karaniye. There can be no doubt that the commentator correctly explains the meaning.
203:4 Neniyate is as the commentator explains, an instance of karmakartari prayogah. Hence, the meaning is that both the attributes of form etc., and the senses with mind which apprehend those attributes, are the understanding itself, so that when the understanding is not, these also are not. The object of this verse is to establish the identity of the understanding with the senses, the mind, and the attribute with the senses and the mind apprehend. Both the vernacular versions are inaccurate.
204:1 The three attributes of Rajas, Tamas, and Sattwa do not spring front any different thing but from their own counterparts existing in a previous state of existence or life. They arise from their respective states as they existed with the Chitta or understanding in a previous life. Hence Chitta, and the objects of the senses and the senses also arising from it, are all affected by these three Gunas.
204:2 The last word in the first line is not prabodhita but aprabodhita.

 

Book 12
Chapter 248

 

1 [y]
      ya ime pṛthivīpālāḥ śerate pṛthivītale
      pṛtanā madhya ete hi gatasattvā mahābalāḥ
  2 ekaikaśo bhīmabalā nāgāyuta balās tathā
      ete hi nihatāḥ saṃkhye tulyatejobalair naraiḥ
  3 naiṣāṃ paśyāmi hantāraṃ prānināṃ saṃyuge purā
      vikrameṇopasaṃpannās tejobalasamanvitāḥ
  4 atha ceme mahāprājña śerate hi gatāsavaḥ
      mṛtā iti ca śabdo 'yaṃ vartaty eṣu gatāsuṣu
  5 ime mṛtā nṛpatayaḥ prāyaśo bhīmavikramāḥ
      tatra me saṃśayo jātaḥ kutaḥ saṃjñā mṛtā iti
  6 kasya mṛtyuḥ kuto mṛtyuḥ kena mṛtyur iha prajāḥ
      haraty amarasaṃkāśa tan me brūhi pitāmaha
  7 [bhī]
      purā kṛtayuge tāta rājāsīd avikampakaḥ
      sa śatruvaśam āpannaḥ saṃgrāme kṣīṇavāhanaḥ
  8 tatra putro harir nāma nārāyaṇa samo bale
      sa śatrubhir hataḥ saṃkhye sabalaḥ sapadānugaḥ
  9 sa rājā śatruvaśagaḥ putraśokasamanvitaḥ
      yadṛcchayāśānti paro dadarśa bhuvi nāradam
  10 sa tasmai sarvam ācasta yathāvṛttaṃ janeśvaraḥ
     śatrubhir grahaṇaṃ saṃkhye putrasya maraṇaṃ tathā
 11 tasya tad vacanaṃ śrutvā nāradātha tapodhanaḥ
     ākhyānam idam ācasta putraśokāpahaṃ tadā
 12 rājañ śṛṇu samākhyānam adyedaṃ bahuvistaram
     yathāvṛttaṃ śrutaṃ caiva mayāpi vasudhādhipa
 13 prajāḥ sṛṣṭvā mahātejāḥ prajā sarge pitāmahaḥ
     atīva vṛddhā bahulā nāmṛṣyata punaḥ prajāḥ
 14 na hy antaram abhūt kiṃ cit kva cij jantubhir acyuta
     nirucchvāsam ivonnaddhaṃ trailokyam abhavan nṛpa
 15 tasya cintā samutpanna saṃhāraṃ prati bhūpate
     cintayan nādhyagacchac ca saṃhāre hetukāraṇam
 16 tasya roṣān mahārāja khebhyo 'gnir udatiṣṭhata
     tena sarvadiśo rājan dadāha sa pitāmahaḥ
 17 tato divaṃ bhuvaṃ khaṃ ca jagac ca sacarācaram
     dadāha pāvako rājan bhagavat kopasaṃbhavaḥ
 18 tatrādahyanta bhūtāni jaṅgamāni dhruvāṇi ca
     mahatā kopavegena kupite prapitāmahe
 19 tato hari jataḥ sthānur vedādhvara patiḥ śivaḥ
     jagāda śaraṇaṃ devo brāhmaṇaṃ paravīrahā
 20 tasminn abhigate sthānau prajānāṃ hitakāmyayā
     abravīd varado devo jvalann iva tadā śivam
 21 karavāṇy adya kaṃ kāmaṃ varārho 'si mato mama
     kartā hy asmi priyaṃ śambho tava yad dhṛdi vartate

SECTION CCXLVIII

"Vyasa said, 'The mind creates (within itself) numerous ideas (of objects or existent things). The Understanding settles which is which. The heart discriminates which is agreeable and which is disagreeable. These are the three forces that impel to acts. The objects of the senses are superior to the senses. The mind is superior to those objects. The understanding is superior to mind. The Soul is regarded as superior to Understanding. (As regards the ordinary purposes of man) the Understanding is his Soul. When the understanding, of its own motion, forms ideas (of objects) within itself, it then comes to be called Mind. 3 In consequence of the senses being different from one another (both in respect of their objects and the manner of their operation), the Understanding (which is one and the same) present different aspect in consequence
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of its different modifications. When it hears, it becomes the organ of hearing, and when it touches, it becomes the organ of touch. Similarly, when it sees, it becomes the organ of vision, and when it tastes, it becomes the organ of taste, and when it smells, it becomes the organ of scent. It is the Understanding that appears under different guises (for different functions) by modification. It is the modifications of the Understanding that are called the senses. Over them is placed as their presiding chief (or overseer) the invisible Soul. Residing in the body, the Understanding exists in the three states (of Sattwa, Rajas, and, Tamas). Sometimes it obtains cheerfulness, sometimes it gives way to grief; and sometimes its condition becomes such that it is united with neither cheerfulness nor grief. The Understanding, however, whose chief function (as already said) is to create entities, transcends those three states even as the ocean, that lord of rivers, prevails against the mighty currents of the rivers that fall into it. 1 When the Understanding desires for anything, it comes to be called by the name of Mind. The senses again, though (apparently different) should all be taken as included within the Understanding. The senses, which are engaged in bearing impressions of form, scent etc., should all be subdued. 2 When a particular sense becomes subservient to the Understanding, the latter though in reality not different (from that sense), enters the Mind in the form of existent things. Even this is what happens with the senses one after another (separately and not simultaneously) with reference to the ideas that are said to be apprehended by them. 3 All the three states that exist (viz., Sattwa, Rajas, and Tamas), inhere to these three (viz., Mind, Understanding, and Consciousness) and like the spokes of a car-wheel acting in consequence of their attachment to the circumference of the wheel, they follow the different objects (that exist in Mind, Understanding, and Consciousness). 4 The mind must make a lamp
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of the senses for dispelling the darkness that shuts out the knowledge of the Supreme Soul. This knowledge that is acquired by Yogins with the aid of all especial agency of Yoga, is acquired without any especial efforts by men that abstain from worldly objects. 1 The universe is of this nature (viz., it is only a creation of the understanding). The man of knowledge, therefore, is never stupefied (by attachment to things of this world). Such a man never grieves, never rejoices, and is free from envy (at seeing another possessing a larger share of earthly objects). The Soul is incapable of being seen with the aid of the senses whose nature is to wander among all (earthly) objects of desire. Even righteous men, whose senses are pure, fail to behold the soul with their aid, what then should be said of the vicious whose senses are impure? When, however, a person, with the aid of his mind, tightly holds their reins, it is then that his Soul discovers itself like an object (unseen in darkness) appearing to the view in consequence of the light of a lamp. Indeed, as all things become visible when the darkness that envelopes them is dispelled, even the soul becomes visible when the darkness that covers it is removed. 2 As an aquatic fowl, though moving on the water, is never drenched by that element, after the same manner the Yogin of freed soul is never soiled by the imperfections of the three attributes (of Sattwa, Rajas, and Tamas). After the same manner, the man of wisdom, by even enjoying all earthly objects without being attached to any of them, is never soiled by faults of any kind that arise in the case of others from such enjoyment. He who avoids acts after having done them duly, 3 and takes delight in the one really existent entity, viz., the Soul, who has constituted himself the soul of all created beings, and who succeeds in keeping himself aloof from the three attributes, obtains an understanding and senses that are created by the Soul. The qualities are incapable of apprehending the Soul. The Soul, however, apprehends them always. The Soul is the witness that beholds the qualities and duly calls them up into being. Behold, this is the difference between the understanding and the Soul both of which are exceedingly subtile. One of them creates the qualities. The other never creates them. Though they are different from each other by nature, yet they are always united. The fish living in the water is different from the element in which it lives. But as the fish and the water forming its home are always united, after the same manner Sattwa and Kshetrajna exists in a state of union. The gnat born within a rotten fig is really not the fig but different
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from it. Nevertheless, as the gnat and the fig are seen to be united with each other, even so are Sattwa and Kshetrajna. As the blade in a clump of grass, though distinct from the clump, nevertheless exists in a state of union with it, even so these two, though different from each other, each existing in its own self, are to be seen in a state of constant union.'"

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Footnotes

204:3 In the original, the word atman is used in various senses. Sometimes it stands for the Jiva-soul, sometimes for the Supreme Soul, sometimes for essence or the principal portion of anything, sometimes for one's own self, and sometimes even for the person or body. It is not difficult to distinguish in which sense the word is used in what place.
205:1 Vela is tide or current. The Understanding, although it exists with the three states of Sattwa, Rajas, and Tamas, can yet transcend them by Yoga. The ordinary and extraordinary states of the understanding are spoken of in this verse.
205:2 The Bengal texts make this a verse of one line. In the Bombay text, verse 9 is made a triplet, so that this line is included in it. Medhyani is explained as medha, rupadi jnanam, tatra tani.
205:3 If I have understood this verse correctly, the theory of perception laid down is a sort of idealism which has not, perhaps, its counterpart in European metaphysics. The senses are first said to be only modifications of the understanding. The mind also is only a modification of the same. A particular sense, say the eye, becomes subservient to the understanding at a particular moment. As soon as this happens, the understanding, though in reality it is only the eye, becomes united with the eye, and entering the mind raises an image there, the consequence of which is that that image is said to be seen. External world there is, of course, as independent of mind and understanding. That which is called a tree is only an idea or image created in the mind by the understanding with the aid of the sense of vision.
205:4 The speaker here combats the theory that the qualities of Sattwa, Rajas, and Tamas inhere to the objects themselves of the senses. His own view is that they inhere to the Mind, the Understanding, and Consciousness. The qualities may be seen to exist with objects, but in reality they follow objects in consequence of their permanent connection with the mind, the understanding, and consciousness which have agency in the production of objects. The commentator cites the instance of a wife's beautiful and symmetrical limbs. These excite pleasure in the husband, envy in a co-wife, and desire (mixed with pain at its not being p. 206 gratified) in a weak-hearted gazer. All the while the limbs remain unchanged. Then again, the husband is not always pleased with them, nor is the co-wife always filled with envy at their sight, nor is the gazer always agitated. Like the spokes of a wheel which are attached to the circumference and which move with circumference, the qualities of Sattwa, etc., attached to the mind, understanding and consciousness, move along with them, i.e., follow those objects in the production of which the mind, etc., are causes.
206:1 This version of verse is offered tentatively. I give the substance without following the exact order of the original. Compare this verse with 42 of section 194 ante.
206:2 As soon as the darkness of the understanding is dispelled and true knowledge succeeds, the Soul becomes visible.
206:3 i.e., who adopts the Sannyasa or the last mode of life after having duly gone through the preceding modes.

 

 

Book 12
Chapter 249

 

 

1 [sthāṇu]
      prajā sarga nimittaṃ me kāryavattām imāṃ prabho
      viddhi sṛṣṭās tvayā hīmā mā kupyāsāṃ pitāmaha
  2 tava tejo 'gninā deva prajā dahyanti sarvaśaḥ
      tā dṛṣṭvā mama kāruṇyaṃ mā kupyāsāṃ jagat prabho
  3 [prajāpati]
      na kupye na ca me kāmo na bhaveran prajā iti
      lāghavārthaṃ dharaṇyās tu tataḥ saṃhāra iṣyate
  4 iyaṃ hi māṃ sadā devī bhārārtā samacodayat
      saṃhārārthaṃ mahādeva bhāreṇāpsu nimajjati
  5 yadāhaṃ nādhigacchāmi buddhyā bahu vicārayan
      saṃhāram āsāṃ vṛddhānāṃ tato māṃ krodha āviśat
  6 [sthāṇu]
      saṃhārāntaṃ prasīdasva mā krudhas tridaśeśvara
      mā prajāḥ sthāvaraṃ vaica jaṅgamaṃ ca vinīnaśaḥ
  7 palvalāni ca sarvāṇi sarvaṃ caiva tṛṇolapam
      sthāvaraṃ jaṅgamaṃ caiva bhūtagrāmaṃ caturvidham
  8 tad etad bhasmasād bhūtaṃ jagat sarvam upaplutam
      prasīda bhagavan sādho vara eṣa vṛto mayā
  9 naṣṭā na punar eṣyanti prajā hy etāḥ kathaṃ cana
      tasmān nivartyatām etat tejaḥ svenaiva tejasā
  10 upāyam anyaṃ saṃpaśya prajānāṃ hitakāmyayā
     yatheme jantavaḥ sarve nivarteran paraṃtapa
 11 abhāvam abhigaccheyur utsannaprajanā prajāḥ
     adhidaiva niyukto 'smi tvayā lokeṣv iheśvara
 12 tvad bhavaṃ hi jagan nātha jagat sthāvarajaṅgamam
     prasādya tvāṃ mahādeva yācāmy āvṛttijāḥ prajāḥ
 13 [nārada]
     śrutvā tu vacanaṃ devaḥ sthānor niyatavāṅmanaḥ
     tejas tat svaṃ nijagrāha punar evāntar ātmanā
 14 tato 'gnim upasaṃgṛhya bhagavāṁl lokapūjitaḥ
     pravṛttiṃ ca nivṛttiṃ ca kalpayām āsa vai prabhuḥ
 15 upasaṃharatas tasya tam agniṃ roṣajaṃ tadā
     prādurbabhūva viśvebhyaḥ khebhyo nārī mahātmanaḥ
 16 kṛṣṇā raktāmbaradharā raktanetra talāntarā
     divyakundala saṃpannā divyābharaṇabhīsitā
 17 sā viniḥsṛtya vai khebhyo dakṣiṇām āśritā diśam
     dadṛśāte 'tha tau kanyādevau viśveśvarāv ubhau
 18 tām āhūya tadā devo lokānām ādir īśvaraḥ
     mṛtyo iti mahīpāla jahi cemāḥ prajā iti
 19 tvaṃ hi saṃhāra buddhyā me cintitā ruṣitena ca
     tasmāt saṃhara sarvās tvaṃ prajāḥ sajada paṇḍitāḥ
 20 aviśeṣeṇa caiva tvaṃ prajāḥ saṃhara bhāmini
     mama tvaṃ hi niyogena śreyaḥ param avāpsyasi
 21 evam uktā tu sā devī mṛtyuḥ kamalamālinī
     pradadhyau duḥkhitā bālā sāśrupātam atīva hi
 22 pānibhyāṃ caiva jagrāha tāny aśrūṇi janeśvaraḥ
     mānavānāṃ hitārthāya yayāce punar eva ca

 

SECTION CCXLIX

"Vyasa said, 'The objects by which one is surrounded are created by the understanding. The Soul, without being connected with them, stands aloof, presiding over them. It is the understanding that creates all objects. The three primary qualities are continually being transformed (for the production of objects). The Kshetrajna or Soul, endued with puissance, presides, over them all, without, however, mingling with them. 1 The objects which the understanding creates partake of its own nature. Indeed, as the spider creates threads (which partakes of its own material substance), the objects created by the understanding partake of the nature of the understanding. Some maintain that the qualities, when driven away by Yoga or knowledge, do not cease to exist. They say this because when once gone, the indications only of their return are not perceptible. (But that is no evidence of their actual destruction). Others say that when dispelled by knowledge, they are at once destroyed never to return. 2 Reflecting upon these two opinions properly, one should strive one's best according to the way one thinks proper. It is by this way that one should attain to eminence and take refuge in one's own Soul alone. 3 The Soul is without beginning and without end. Comprehending his Soul properly man should move and act, without giving way to wrath, without indulging in joy, and always free from envy. Cutting by this means the knot that is in one's heart, the knot whose existence is due to the operation of the faculties of the understanding, which is hard (to open or cut), but which nevertheless is capable of being destroyed by knowledge, one should live happily, without giving way to grief (for anything that happens), and with one's doubts dispelled. Know that they who mingle in the affairs of this world are as distressed in body and mind as persons ignorant of the art of swimming
p. 208
when they slip from the land and fall into a large and deep river. The man of learning, however, being conversant with the truth, is never distressed, for he feels like one walking over solid land. Indeed, he who apprehends his Soul to be such, viz., as presenting only the character of Chit which has knowledge alone for its indication, is never distressed. Indeed, a person, by thus comprehending the origin and end of all creatures, and by thus apprehending their inequalities or distinctions, succeeds in attaining to high felicity. This knowledge is the possession of a Brahmana in especial by virtue of his birth. Knowledge of the Soul, and felicity like that which has been adverted to, are each fully sufficient to lead to emancipation. 1 By acquiring such knowledge one really becomes learned. What else is the indication of a person of knowledge? Having acquired such knowledge, they that are wise among men regard themselves crowned with success and become emancipated. 2 Those things that become sources of fear unto men destitute of knowledge do not become sources of fear unto those that are endued with knowledge. There is no end higher than the eternal end which is obtained by a person possessed of knowledge. One beholds with aversion all earthly objects of enjoyment which are, of course, fraught with faults of every kind. Another, beholding others betake themselves with pleasure to such objects, is filled with sorrow. As regards this matter, however, they that are conversant with both objects, behold, viz., that which is fictitious and that which is not so, never indulge in sorrow and are truly happy. 3 That which a man does without expectation of fruits destroys his acts of a former life. The acts, however, of such a person both of this and his previous life cannot lead to Emancipation. On the other hand, such destruction of former acts and such acts of this life cannot lead to what is disagreeable (viz., hell), even if the man of wisdom engages in acts.'" 4

---

Footnotes

207:1 Gunan in the first line means Vishayan, in the second line it means Sattivadin, Vikriyatah is vikram bhajamanan. How the understanding creates objects has been explained in previous sections.
207:2 Na nivartante is explained by the commentator as na ghatadivat nasyanti kintu rajjuragadiva badha eva, etc., and he concludes by saying that according to this theory niranvayanasa eva gunanam, or, in other words, that the Gunas are not so destroyed by knowledge that they do not return.
207:3 According to the speaker then, there is not much practical difference between the two opinions here adverted to, and one's course of conduct will not be much affected by either of the theories that one may, after reflection, adopt.
208:1 Janmasamartham is explained as certain to be acquired by virtue of birth or of the practice of the duties laid down for one's own order. Parayanam is moksha-prapakam.
208:2 The Bengal reading buddhah is preferable to the Bombay reading Suddhah which would be pleonastic in view of what follows in the second line.
208:3 Lokam is explained as lokyate iti lokah, i.e., objects of enjoyment such as wife, etc., aturam, is afflicted with faults or defects. Ubhayam kritakritam is as the commentator explains, sokasokarupam or aropitam and anaropitam.
208:4 Many of the verses of this and the previous section correspond with those of section 194 ante. Many verbal changes, however, are noticeable. In consequences of those changes, the meaning sometimes becomes lightly and sometimes materially different.

 

 

Book 12
Chapter 250

 

 

 

1 [nārada]
      vinīya duḥkham abalā sā tv atīvāyatekṣaṇā
      uvāca prāñjalir bhūtvā latevāvarjitā tadā
  2 tvayā sṛṣṭā kathaṃ nārī mādṛśī vadatāṃ vara
      raudrakarmābhijāyeta sarvaprāni bhayaṃkarī
  3 bibhemy aham adharmasya dharmyam ādiśa karma me
      tvaṃ māṃ bhītām avekṣasva śiveneśvara cakṣuṣā
  4 bālān vṛddhān vayaḥ sthāṃś ca na hareyam anāgasaḥ
      prāninaḥ prāninām īśa namas te 'bhiprasīda me
  5 priyān putrān vayasyāṃś ca bhrātṝn mātṝḥ pitṝn api
      apadhyāsyanti yad deva mṛtāṃs teṣāṃ bibhemy aham
  6 kṛpaṇāśru parikledo dahen māṃ śāśvatīḥ samāḥ
      tebhyo 'haṃ balavad bhītā śaramaṃ tvām upāgatā
  7 yamasya bhavane deva yāty ante pāpakarmiṇaḥ
      prasādaye tvā varada prasādaṃ kuru me prabho
  8 etam icchāmy ahaṃ kāmaṃ tvatto lokapitāmaha
      iccheyaṃ tvatprasādāc ca tapas taptuṃ sureśvara
  9 [pitāmaha]
      mṛtyo saṃkalpitā me tvaṃ prajā saṃhāra hetunā
      gaccha saṃhara sarvās tvaṃ prajā mā ca vicāraya
  10 etad evam avaśyaṃ hi bhavitā naitad anyathā
     kriyatām anavadyāṅgi yathoktaṃ madvaco 'naghe
 11 [nārada]
     evam uktā mahābāho mṛtyuḥ parapuraṃjaya
     na vyājahāra tasthau ca prahvā bhagavad unmukhī
 12 punaḥ punar athoktā sā gatasattveva bhāminī
     tūsnīm āsīt tato devo devānām īśvareśvaraḥ
 13 prasasāda kila brahmā svayam evātmanātmavān
     smayamānaś ca lokeśo lokān sarvān avaikṣata
 14 nivṛttaroṣe tasmiṃs tu bhagavaty aparājite
     sā kanyāpajagāmāsya samīpād iti naḥ śrutam
 15 apasṛtyāpratiśrutya prajāsaṃharaṇaṃ tadā
     tvaramāṇeva rājendra mṛtyur dhenukam abhyayāt
 16 sā tatra paramaṃ devī tapo 'carata duścaram
     samā hy ekapade tasthau daśapadmāni pañca ca
 17 tāṃ tathā kurvatīṃ tatra tapaḥ paramaduścaram
     punar eva mahātejā brahmā vacanam abravīt
 18 kuruṣva me vaco mṛtyo tad anādṛtya satvarā
     tathaivaika pade tāta punar anyāni sapta sā
 19 tasthau padmāni saś caiva pañca dve caiva mānada
     bhūyaḥ padmāyutaṃ tāta mṛgaiḥ saha cacāra sā
 20 punar gatvā tato rājan maunam ātiṣṭhad uttamam
     apsu varṣasahasrāṇi sapta caivaṃ ca pārthiva
 21 tato jagāma sā kanyā kauśikīṃ bharatarṣabha
     tatra vāyujalāhārā cacāra niyamaṃ punaḥ
 22 tato yayau mahābhāgā gaṅgāṃ meruṃ ca kevalam
     tasthau dārv iva niśceṣṭā bhūtānāṃ hitakāmyayā
 23 tato himavato mūrdhni yatra devāḥ samījire
     tatrāṅguṣṭhena rājendra nikharvam aparaṃ tataḥ
     tasthau pitāmahaṃ caiva toṣayāmāya yatnataḥ
 24 tatas tām abravīt tatra lokānāṃ prabhavāpyayaḥ
     kim idaṃ vartate putri kriyatāṃ tad vaco mama
 25 tato 'bravīt punar mṛtyur bhagavantaṃ pitāmaham
     na hareyaṃ prajā deva punas tvāhaṃ prasādaye
 26 tām adharmabhayatrastāṃ punar eva ca yācatīm
     tadābravīd devadevo nigṛhyedaṃ vacas tataḥ
 27 adharmo nāsti te mṛtyo saṃyacchemāḥ prajāḥ śubhe
     mayā hy uktaṃ mṛṣā bhadre bhavitā neha kiṃ cana
 28 dharmaḥ sanātanaś ca tvām ihaivānupravekṣyate
     ahaṃ ca vibudhāś caiva tvaddhite niratāḥ sadā
 29 imam anyaṃ ca te kāmaṃ dadāmi manasepsitam
     na tvā doṣeṇa yāsyanti vyādhisaṃpīḍitāḥ prajāḥ
 30 puruṣeṣu ca rūpeṇa puruṣas tvaṃ bhaviṣyasi
     strīṣu strīrūpiṇī caiva tṛtīyeṣu napuṃsakam
 31 saivam uktā mahārāja kṛtāñjalir uvāca ha
     punar eva mahātmānaṃ neti deveśam avyayam
 32 tām abravīt tadā devo mṛtyo saṃhara mānavān
     adharmas te na bhavitā tathā dhyāsyāmy ahaṃ śubhe
 33 yān aśrubindūn patitān apaśyaṃ; ye pānibhyāṃ dhāritās te purastāt
     te vyādhayo mānavān ghorarūpāḥ; prāpte kāle pīḍayiṣyanti mṛtyo
 34 sarveṣāṃ tvaṃ prāninām antakāle; kāmakrodhau sahitau yojayethāḥ
     evaṃ dharmas tvām upaiṣyaty ameyo; na cādharmaṃ lapsyase tulyavṛttiḥ
 35 evaṃ dharmaṃ pālayiṣyasy athoktaṃ; na cātmānaṃ majjayiṣyasy adharme
     tasmāt kāmaṃ rocayābhyāgataṃ tvaṃ; saṃyogyātho saṃharasveha jantūn
 36 sā vai tadā mṛtyusaṃjñāpadeśāc; chāpād bhītā bādham ity abravīt tam
     atho prānān prāninām antakāle; kāmakrodhau prāpya nirmohya hanti
 37 mṛtyo ye te vyādhayaś cāśrupātā; manuṣyāṇāṃ rujyate yaiḥ śarīram
     sarveṣāṃ vai prānināṃ prāṇanānte; tasmāc chokaṃ mā kṛthā budhya buddhyā
 38 sarve devāḥ prānināṃ prāṇanānte; gatvā vṛttāḥ saṃnivṛttās tathaiva
     evaṃ sarve mānavāḥ prāṇanānte; gatvāvṛttā devavad rājasiṃha
 39 vāyur bhīmo bhīmanādo mahaujāḥ; sarveṣāṃ ca prānināṃ prāṇa bhūtaḥ
     nānā vṛttir dehināṃ dehabhede; tasmād vāyur devadevo viśiṣṭaḥ
 40 sarve devā martyasaṃjñā viśiṣṭāḥ; sarve martyā deva saṃjñā viśiṣṭāḥ
     tasmāt putraṃ mā śuco rājasiṃha; putraḥ svargaṃ prāpya te modate ha
 41 evaṃ mṛtyur deva sṛṣṭā prajānāṃ; prāpte kāle saṃharantī yathāvati
     tasyāś caiva vyādhayas te 'śrupātāḥ; prāpte kāle saṃharantīha jantūn

 

SECTION CCL

"Suka said, 'Let thy reverence tell me of that which is the foremost of all duties, indeed, of that duty above which no higher one exists in this world.'
"Vyasa said, 'I shall now tell thee of duties having a very ancient origin and laid down by the Rishis, duties that are distinguished above all others.
p. 209
[paragraph continues] Listen to me with undivided attention. The senses that are maddening should carefully be restrained by the understanding like a sire restraining his own inexperienced children liable to fall into diverse evil habits. The withdrawal of the mind and the senses from all unworthy objects and their due concentration (upon worthy objects) is the highest penance. That is the foremost of all duties. Indeed, that is said to be the highest duty. Directing, by the aid of the understanding, the senses having the mind for their sixth, and without, indeed, thinking of worldly objects which have the virtue of inspiring innumerable kinds of thought, one should live contented with one's own self. When the senses and the mind, withdrawn from the pastures among which they usually run loose, come back for residing in their proper abode, it is then that thou wilt behold in thy own self the Eternal and Supreme Soul. 1 Those high-souled Brahmanas that are possessed of wisdom succeed in beholding that Supreme and Universal Soul which is like unto a blazing fire in effulgence. As a large tree endued with numerous branches and possessed of many flowers and fruits does not know in which part it has flowers and in which it has fruits, after the same manner the Soul as modified by birth and other attributes, does not know whence it has come and whither it is to go. There is, however, an inner Soul, which beholds (knows) everything. 2 One sees the Soul oneself with the aid of the lighted lamp of knowledge. Beholding, therefore, thyself with thy own self, cease to regard thy body as thyself and attain thou to omniscience. Cleansed of all sins, like unto a snake that has cast off its slough, one attains to high intelligence here and becomes free from every anxiety and the obligation of acquiring a new body (in a subsequent birth). Its current spreading in diverse directions, frightful is this river of life bearing the world onward in its course. The five senses are its crocodiles. The mind and its purposes are the shores. Cupidity and stupefaction of judgment are the grass and straw that float on it, covering its bosom. Lust and wrath are the fierce reptiles that live in it. Truth forms the tirtha by its miry banks. Falsehood forms its surges, anger its mire. Taking its rise from the Unmanifest, rapid is its current, and incapable of being crossed by persons of uncleansed souls. Do thou, with the aid of the understanding cross that river having desires for its alligators. The world and its concerns constitute the ocean towards which that river runs. Genus and species constitute its unfathomable depth that none can understand. One's birth, O child, is the source from which that stream takes its rise. Speech constitutes its eddies. Difficult to cross, only men of learning and
p. 210
wisdom and understanding succeed in crossing it. Crossing it, thou wilt succeed in freeing thyself from every attachment, acquiring a tranquil heart, knowing the Soul, and becoming pure in every respect. Relying them on a purged and elevated understanding, thou wilt succeed in becoming Brahma's self. Having dissociated thyself from every worldly attachment, having acquired a purified Soul and transcending every kind of sin, look thou upon the world like a person looking from the mountain top upon creatures creeping below on the earth's surface. Without giving way to wrath or joy, and without forming any cruel wish, thou wilt succeed in beholding the origin and the destruction of all created objects. They that are endued with wisdom regard such an act to be the foremost of all things. Indeed, this act of crossing the river of life is regarded by the foremost of righteous persons, by ascetics conversant with the truth, to be the highest of all acts that one can accomplish. This knowledge of the all-pervading Soul is intended to be imparted to one's son. It should be inculcated unto one that is of restrained senses, that is honest in behaviour, and that is docile or submissive. This knowledge of the Soul, of which I have just now spoken to thee, O child, and the evidence of whose truth is furnished by the Soul itself, is a mystery,--indeed, the greatest of all mysteries, and the very highest knowledge that one can attain. Brahma hath no sex,--male, female, or neuter. It is neither sorrow nor happiness. It hath for its essence the past, the future, and the present. Whatever one's sex, male or female, the person that attains to the knowledge of Brahma hath never to undergo rebirth. This duty (of Yoga) hath been inculcated for attaining to exemption from rebirth. 1 These words that I have used for answering thy question lead to Emancipation in the same way as the diverse other opinions advanced by diverse other sages that have treated of this subject. I have expounded the topic to thee after the manner in which it should be expounded. Those opinions sometimes become productive of fruit and sometimes not. (The words, however, that I have used are of a different kind, for these are sure to lead to success). 2 For this reason, O good child, a preceptor, when asked by a contented, meritorious, and self-restrained son or disciple, should, with a delighted heart, inculcate, according to their true import, these instructions that I have inculcated for the benefit of thee, my son!'"

---

Footnotes

209:1 Gocharaebhyah, literally, pastures, is used here to signify all external and internal objects upon which the senses and the mind are employed. Their proper home or abode is said to be Brahma.
209:2 The absence of anything like precision in the language employed in such verses frequently causes confusion. The word atma as used in the first line is very indefinite. The commentator thinks it implies achetanabuddhi, i.e., the perishable understanding. I prefer, however, to take it as employed in the sense of Chit as modified by birth. It conies, I think, to the same thing in the end. The 'inner Soul' is, perhaps, the Soul or Chit as unmodified by birth and attributes.
210:1 Abhavapratipattyartham is explained by the commentator as 'for the attainment of the unborn or the soul.'
210:2 The commentator explains the first line thus: yatha sarvani matani tatha etani vachansi me. He takes the words: yatha tatha kathitani maya as implying that 'I have treated of the topic yathatathyena.'

 

 

 

Book 12
Chapter 251

 

1 [y]
      ime vai mānavāḥ sarve dharmaṃ prati viśaṅkitāḥ
      ko 'yaṃ dharmaḥ kuto dharmas tan me brūhi pitāmaha
  2 dharmo nv ayam ihārthaḥ kim amutrārtho 'pi vā bhavet
      ubhayārtho 'pi vā dharmas tan me brūhi pitāmaha
  3 [bhīsma]
      sad ācāraḥ smṛtir vedās trividhaṃ dharmalakṣaṇam
      caturtham artham ity āhuḥ kavayo dharmalakṣaṇam
  4 api hy uktāni karmāṇi vyavasyanty uttarāvare
      lokayātrārtham eveha dharmasya niyamaḥ kṛtaḥ
      ubhayatra sukhodarka iha caiva paratra ca
  5 alabdhvā nipunaṃ dharmaṃ pāpaḥ pāpe prasajjati
      na ca pāpakṛtaḥ pāpān mucyante ke cid āpadi
  6 apāpavādī bhavati yadā bhavati dharmavit
      dharmasya niṣṭhā svācāras tam evāśritya bhotsyase
  7 yadādharmasamāviṣṭo dhanaṃ gṛhṇāti taskaraḥ
      ramate nirharan stenaḥ paravittam arājake
  8 yadāsya tad dharanty anye tadā rājānam icchati
      tadā teṣāṃ spṛhayate ye vai tuṣṭāḥ svakair dhanaiḥ
  9 abhītaḥ śucir abhyeti rājadvāram aśaṅkitaḥ
      na hi duścaritaṃ kiṃ cid antarātmani paśyati
  10 satyasya vacanaṃ sādhu na satyād vidyate param
     satyena vidhṛtaṃ sarvaṃ sarvaṃ satye pratiṣṭhitam
 11 api pāpakṛto raudrāḥ satyaṃ kṛtvā pṛthak pṛthak
     adroham avisaṃvādaṃ pravartante tadāśrayāḥ
     te cen mitho 'dhṛtiṃ kuryur vinaśyeyur asaṃśayam
 12 na hartavyaṃ paradhanam iti dharmaḥ sanātanaḥ
     manyante balavantas taṃ durbalaiḥ saṃpravartitam
     yadā niyati daurbalyam athaiṣām eva rocate
 13 na hy atyantaṃ balayutā bhavanti sukhino 'pi vā
     tasmād anārjave buddhir na kāryā te kathaṃ cana
 14 asādhubhyo 'sya na bhayaṃ na corebhyo na rājataḥ
     na kiṃ cit kasya cit kurvan nirbhayaḥ śucir āvaset
 15 sarvataḥ śaṅkate steno mṛgo grāmam iveyivān
     bahudhācaritaṃ pāpam anyatraivānupaśyati
 16 muditaḥ śucir abhyeti sarvato nirbhayaḥ sadā
     na hi duścaritaṃ kiṃ cid ātmano 'nyeṣu paśyati
 17 dātavyam ity ayaṃ dharma ukto bhūtahite rataiḥ
     taṃ manyante dhanayutāḥ kṛpaṇaiḥ saṃpravartitam
 18 yadā niyati kārpaṇyam athaiṣām eva rocate
     na hy atyantaṃ dhanavanto bhavanti sukhino 'pi vā
 19 yad anyair vihitaṃ necched ātmanaḥ karma pūruṣaḥ
     na tatpareṣu kurvīta jānann apriyam ātmanaḥ
 20 yo 'nyasya syād upapatiḥ sa kaṃ kiṃ vaktum arhati
     yad anyas tasya tat kuryān na mṛṣyed iti me matiḥ
 21 jīvituṃ yaḥ svayaṃ cecchet kathaṃ so 'nyaṃ praghātayet
     yad yad ātmana iccheta tatparasyāpi cintayet
 22 atiriktaiḥ saṃvibhajed bhogair anyān akiṃcanān
     etasmāt kāraṇād dhātrā kusīdaṃ saṃpravartitam
 23 yasmiṃs tu devāḥ samaye saṃtiṣṭheraṃs tathā bhavet
     atha cel lābhasamaye sthitir dharme 'pi śobhanā
 24 sarvaṃ priyābhyupagataṃ dharmam āhur manīṣiṇaḥ
     paśyaitaṃ lakṣaṇoddeśaṃ dharmādharme yudhiṣṭhira
 25 lokasaṃgraha saṃyuktaṃ vidhātrā vihitaṃ purā
     sūkṣmadharmārthaniyataṃ satāṃ caritam uttamam
 26 dharmalakṣaṇam ākhyātam etat te kurusattama
     tasmād anārjave buddhir na kāryā te kathaṃ cana

SECTION CCLI

"Vyasa said, 'One should not show any affection for scents and tastes and
p. 211
other kinds of enjoyment. Nor should one accept ornaments and other articles contributing to the enjoyment of the senses of scent and taste. One should not covet honour and achievements and fame. Even this is the behaviour of a Brahmana possessed of vision. 1 He that hath studied all the Vedas, having waited dutifully on his preceptor and observed the vow of Brahmacharya, he that knows all the Richs, Yajuses, and Samans, is not a regenerate person. 2 One that behaves towards all creatures as if one is their kinsman, and one that is acquainted with Brahma, is said to be conversant with all the Vedas. One that is divested of desire (being contented with knowledge of the Soul), never dies. It is by such a behaviour and such a frame of mind that one becomes a truly regenerate person. 3 Having performed only various kinds of religious rites and diverse sacrifices completed with gift of Dakshina, one does not acquire the status of a Brahmana if he is devoid of compassion and hath not given up desire. 4 When one ceases to fear all creatures and when all creatures cease to fear one, when one never desires for anything nor cherishes aversion for anything, then he is said to attain to the status of Brahma. When one abstains from injuring all creatures in thought, speech, and act, then he is said to acquire the status of Brahma. There is only one kind of bondage in this world, viz., the bondage of desire, and no other. One that is freed from the bondage of desire attains to the status of Brahma. Freed from desire like the Moon emerged from murky clouds, the man of wisdom, purged of all stains, lives in patient expectation of his time. That person into whose mind all sorts of desire enter like diverse streams falling into the ocean without being able to enhance its limits by their discharge, succeeds in obtaining tranquillity, but not he who cherishes desire for all earthly objects. Such a person becomes happy in consequence of the fruition of all his wishes, and not he who cherishes desire for earthly objects. The latter, even if he attains to heaven, has to fall away from it. 5 The Vedas have truth for their recondite object. Truth hath the subjugation of the senses for its recondite object. The subjugation of the senses hath charity for its recondite object. Charity hath penance for its recondite object. Penance hath renunciation for its recondite object. Renunciation hath happiness for its recondite object. Happiness hath heaven for its recondite object. Heaven hath tranquillity for its recondite object. 6 For the sake of contentment
p. 212
thou shouldst wish to obtain a serene understanding which is a precious possession, being indicative of Emancipation, and which, scorching grief and all purposes or doubts together with thirst, destroys them completely in the end. 1 One possessed of those six attributes, viz., contentment, grieflessness, freedom from attachment, peacefulness, cheerfulness, and freedom from envy, is sure to become full or complete. 2 They that, transcending all consciousness of body, know the Soul which resides within the body and which is understood by only persons of wisdom with the aid of the six entities (already mentioned, viz., the Vedas and truth, etc.) when endowed with only the attribute of Sattwa, and with the aid also of the other three (viz., instruction, meditation and Yoga), succeed in attaining to Emancipation. 3 The man of wisdom, by understanding the Soul which presides within the body, which is divested of the attributes of birth and death, which exists in its own nature, which being uninvested with attributes requires no act of purification, and which is identical with Brahma, enjoys beatitude that knows no termination. The gratification that the man of wisdom obtains by restraining his mind from wandering in all directions and fixing it wholly on the Soul is such that its like cannot be attained by one through any other means. He is said to be truly conversant with the Vedas who is conversant with that which gratifies one whose stomach is empty, which pleases one who is indigent, and which invigorates one whose limbs are dry. Suspending his senses that have been duly restrained from unworthy indulgence, he who lives engaged in Yoga meditation, is said to be a Brahmana. Such a person is said to be distinguished above others. Such a person is said to derive his joys from the Soul. With reference to one who lives after having weakened desire and devoting himself to the highest topic of existence, it should be said that his happiness is continuously enhanced like the lunar disc (in the lighted fortnight). 4 Like the
p. 213
[paragraph continues] Sun dispelling darkness, felicity dispels the sorrows of that Yogin who transcends both the gross and the subtile elements, as also Mahat and the Unmanifest. 1 Decrepitude and death cannot assail that Brahmana who has got beyond the sphere of acts, who has transcended the destruction of the Gunas themselves, and who is no longer attached to worldly objects. 2 Indeed, when the Yogin, freed from everything, lives in a state transcending both attachment and aversion, he is said to transcend even in this life his senses and all their objects. That Yogin, who having transcended Prakriti attains to the Highest Cause, becomes freed from the obligation of a return to the world in consequence of his having attained to that which is the highest.'" 3

---

Footnotes

211:1 The commentator explains that tasya tasya has reference to gandhadeh. Pracharah means vyavahara. Pasyatah is Vidushah.
211:2 i.e., one that only knows the Vedas and has observed the vow of Brahmacharya is not a superior Brahmana. To become so requires something more.
211:3 I follow the commentator closely in rendering this verse. Sarvavit is taken in the sense of Brahmavit. Akamah is one contented with knowledge of Self. Such a man, the Srutis declare, never dies or perishes. The two negatives in the last clause nullify each other. The Burdwan translator, with the gloss before him, for he cites copiously from it, misunderstands the negatives. K.P. Singha is correct.
211:4 Avidhanat is explained as dayanaishkainyayorananusaranat.
211:5 Kamakantah is explained as kamaih kantah, i.e., manoharah.
211:6 Heaven is Brahma invested with attributes. Tranquillity of soul is Brahma uninvested with attributes. Upanishat is explained as rahasyam. This 'render 'recondite object'. p. 212 The sense of the verse is that each of the things mentioned is useless without that which comes next; and as tranquillity or Brahma uninvested with attributes is the ultimate end, the Vedas and truth, etc., are valuable only because they lead to tranquillity.
212:1 Both the Vernacular translators have rendered this verse wrongly. In the first place, ichcchasi is equivalent to ichccheta. Santoshat is 'for the sake of santosha. Sattwam is buddhiprasadam. Manas is explained as sankalpa or samsaya. The grammatical order is sokamanasoh santapya kledanam. The commentator adds santapamiti namulantam, i.e., formed by the suffix namul.
212:2 Samagrah is literally 'full or complete,' implying that such a man becomes jnana-triptah. Only five attributes are mentioned in this verse but santosha mentioned in verse 13 should be taken to make up six.
212:3 Both the vernacular translators have rendered this verse incorrectly. In the first place shadbhih has reference to the six things mentioned in verse 11 and 12 above. These six again should be satwagunopetaih, i.e., destitute of the attributes of Rajas and Tamas. Unless freed from those two, even the six, of themselves, will not lead to knowledge of the Soul. Tribhih has reference to Sravana, manana, and nididhyasana. Ihastham is 'residing within the body.' Pretya implies transcending consciousness of body or jivati eva dehe dehabhimanadutthaya. Tam gunam is muktalakshanam. The sense, in simple words, is this: transcending all consciousness of body they that succeed in knowing the Soul which resides within the body become emancipated. The first line of the verse simply points out how the Soul may be known.
212:4 Anweti is explained as vardhate.
213:1 The reading I adopt is saviseshani, and not aviseshani although the latter is not incorrect. In treatises on yoga, viseshah imply the gross elements and the eleven senses including the mind. Aviseshah imply the five subtile elements (tanmatrani) and buddhi. By Gunan is meant Mahat and Avyakta or Prakriti. If aviseshani be taken, the reference to the subtile elements would imply that the grosser once have already been transcended.
213:2 Atikrantaguna-kshayam, i.e., one who has transcended disregards the very puissance that the destruction of the gunas is said to bring about.
213:3 Karyyatam is Prakriti which alone is active, Purusha being inactive. Paramam karanam is, of course, Brahma uninvested with attributes.

 

 

Book 12
Chapter 252

 

 

 

[y]
      sūkṣmaṃ sādhu samādiṣṭaṃ bhavatā dharmalakṣaṇam
      pratibhā tv asti me kā cit tāṃ brūyām anumānataḥ
  2 bhūyāṃso hṛdaye ye me praśnās te vyāhṛtās tvayā
      imam anyaṃ pravakṣyāmi na rājan vigrahād iva
  3 imāni hi prāpayanti sṛjanty uttārayanti ca
      na dharmaḥ paripāthena śakyo bhārata veditum
  4 anyo dharmaḥ samasthasya viṣamasthasya cāparaḥ
      āpadas tu kathaṃ śakyāḥ paripāṭhena veditum
  5 sad ācāro mato dharmaḥ santas tv ācāra lakṣaṇāḥ
      sādhyāsādhyaṃ kathaṃ śakyaṃ sad ācāro hy alakṣaṇam
  6 dṛśyate dharmarūpeṇa adharmaṃ prākṛtaś caran
      dharmaṃ cādharmarūpeṇa kaś cid aprākṛtaś caran
  7 punar asya pramānaṃ hi nirdiṣṭaṃ śāstrakovidaiḥ
      vedavādāś cānuyugaṃ hrasantīti ha naḥ śrutam
  8 anye kṛtayuge dharmās tretāyāṃ dvāpare 'pare
      anye kaliyuge dharmā yathāśakti kṛtā iva
  9 āmnāyavacanaṃ satyam ity ayaṃ lokasaṃgrahaḥ
      āmnāyebhyaḥ paraṃ vedāḥ prasṛtā viśvatomukhāḥ
  10 te cet sarve pramānaṃ vai pramānaṃ tan na vidyate
     pramāne cāpramāne ca viruddhe śāstratā kutaḥ
 11 dharmasya hriyamāṇasya balavadbhir durātmabhiḥ
     yā yā vikriyate saṃsthā tataḥ sāpi pranaśyati
 12 vidma caivaṃ na vā vidma śakyaṃ vā vedituṃ na vā
     anīyān kṣura dhārāyā garīyān parvatād api
 13 gandharvanagarākāraḥ prathamaṃ saṃpradṛśyate
     anvīkṣyamāṇaḥ kavibhiḥ punar gacchaty adarśanam
 14 nipānānīva go'bhyāśe kṣetre kulyeva bhārata
     smṛto 'pi śāśvato dharmo viprahīno na dṛśyate
 15 kāmād anye kṣayād anye kāraṇair aparais tathā
     asanto hi vṛthācāraṃ bhajante bahavo 'pare
 16 dharmo bhavati sa kṣipraṃ vilīnas tv eva sādhuṣu
     anye tān āhur unmattān api cāvahasanty uta
 17 mahājanā hy upāvṛttā rājadharmaṃ samāśritāḥ
     na hi sarvahitaḥ kaś cid ācāraḥ saṃpradṛśyate
 18 tenaivānyaḥ prabhavati so 'paraṃ bādhate punaḥ
     dṛśyate caiva sa punas tulyarūpo yadṛcchayā
 19 yenaivānyaḥ prabhavati so 'parān api bādhate
     ācārāṇām anaikāgryaṃ sarveṣām eva lakṣayet
 20 cirābhipannaḥ kavibhiḥ pūrvaṃ dharma udāhṛtaḥ
     tenācāreṇa pūrveṇa saṃsthā bhavati śāśvatī

 

 

SECTION CCLII

"Vyasa said, 'Unto a disciple that wishes to enquire after Emancipation after having transcended all pairs of opposites and accomplished the concerns of both profit and religion, an accomplished preceptor should first recount all that has been said in the foregoing section, which is elaborate, on the topic of Adhyatma. 4 Space, wind, light, water and earth counted as the fifth, and bhava and abhava and time, exist in all living creatures having the five for their constituent ingredients. 5 Space is unoccupied interval. The organs of hearing consist of space. One conversant with the science of entities endued with form should know that space has sound for its attribute. The feet (that assist at locomotion) have wind for their essence. The vital breaths are made of wind. The sense of touch (skin) has wind for its essence, and touch is the attribute of wind. Heat, the digestive fire in the stomach, light that discovers all things, the warmth that is in the body, and eye counted as the fifth, are all of light which has form of diverse colours for its attribute. Liquefied discharges,
p. 214
solubility, and all kinds of liquid matter are of water. Blood, marrow, and all else (in the body) that is cool, should be known to have water for their essence. The tongue is the sense of taste, and taste is regarded as the attribute of water. All solid substances are of earth, as also bones, teeth, nails, beard, the bristles on the body, hair, nerves, sinews, and skin. The nose is called the sense of scent. The object of that sense, viz., scent, should be known as the attribute of earth. Each subsequent element possesses the attribute or attributes of the preceding one besides its own.  1 In all living creatures again are the (three) supplementary entities (viz., avidya, kama, and karma). 2 The Rishis thus declared the five elements and the effects and attributes flowing from or belonging to them. The mind forms the ninth in the calculation, and the understanding is regarded as the tenth. The Soul, which is infinite, is called the eleventh. It is regarded as this all and as the highest. The mind has doubt for its essence. The understanding discriminates and causes certainty. The Soul (which, as already said, is infinite), becomes known as Jiva invested with body (or jivatman) through consequences derived from acts. 3 That man who looketh upon the entire assemblage of living creatures to be unstained, though endued with all these entities having time for their essence, has never to recur to acts affected by error.'" 4

---

Footnotes

213:4 Dwandwani is governed by anushthitah. Mahat here is elaborate. The speaker, having first discussed the subject elaborately, intends to speak of it in brief in this Section.
213:5 Panchasu is explained by the commentator as Panchatmakeshu. Hence, he properly points out that bhava and abhava and kala are included by the speaker within bhutas or primary elements. Bhava implies the four entities called karma, samanya, visesha and samavaya. By abhava is meant a negative state with respect to attributes not possessed by a thing. We cannot think of a thing without thinking of it as uninvested with certain attributes whatever other attributes it may possess.
214:1 Enlarged, the constructions of the original becomes thus: 'uttareshu (bhuteshu) (purvabhuta) gunah (santi).'
214:2 Uttarah imply the three entities known by the names of Avidya (Ignorance), Kama (desire), and Karma (acts). This part of the verse is skipped over by the vernacular translators.
214:3 i.e., the soul when invested with Avidya and desire becomes a living creature and engages in acts. It is through consequences then that are derived from acts that the infinite Soul (or Chit) becomes Jivatman.
214:4 This is a very difficult verse and no wonder that both the vernacular versions are defective. K.P. Singha gives the substance, skipping over many of the words. The Burdwan translator, though citing largely from the gloss, misunderstands both verse and gloss completely. The grammatical construction is this: Ebhih sarvaih kalatmakaih bhavaih anwitam sarvam yah akalushiam pasyati (sah) samoham karma nanuvartate. Sarvam here refers to pranijatam or the entire assemblage of living creatures. Kalatmakaih bhavaih is punyapapadi samskaratmabhih. Bhavaih is taken by the commentator as equivalent to bhavanabhih. I prefer to take it in the sense of entity. He who looks upon these as akalusham, i.e., as unstained Chit (that is, he who has a knowledge of the Soul), becomes freed from samoham karma, i.e., succeeds in becoming nishkamah in consequence of his acquaintance with atmatattw

 

 

 

Book 12
Chapter 253

 

 

 

 

1 [bhī]
      atrāpy udāharantīmam itihāsaṃ purātanam
      tulādhārasya vākyāni dharme jājalinā saha
  2 vane vanacaraḥ kaś cij jājalir nāma vai dvijaḥ
      sāgaroddeśam āgamya tapas tepe mahātapaḥ
  3 niyato niyatāhāraś cīrājinajatā dharaḥ
      malapaṅka dharo dhīmān bahūn varṣagaṇān muniḥ
  4 sa kadā cin mahātejā jalavāso mahīpate
      cacāra lokān viprarṣiḥ prekṣamāṇo manojavaḥ
  5 sa cintayām āsa munir jalamadhye kadā cana
      viprekṣya sāgarāntāṃ vai mahīṃ savanakānanām
  6 na mayā sadṛśo 'stīha loke sthāvarajaṅgame
      apsu vaihāyasaṃ gacchen mayā yo 'nyaḥ saheti vai
  7 sa dṛśyamāno rakṣobhir jalamadhye 'vadat tataḥ
      abruvaṃś ca piśācās taṃ naivaṃ tvaṃ vaktum arhasi
  8 tulā dhāro vaṇigdharmā vārāṇasyāṃ mahāyaśaḥ
      so 'py evaṃ nārhate vaktuṃ yathā tvaṃ dvijasattama
  9 ity ukto jājalir bhūtaiḥ pratyuvāca mahātapaḥ
      paśyeyaṃ tam ahaṃ prājñaṃ tulādhāraṃ yaśasvinam
  10 iti bruvāṇaṃ tam ṛṣiṃ rakṣāṃsy uddhṛtya sāgarāt
     abruvan gaccha panthānam āsthāyemaṃ dvijottama
 11 ity ukto jājalir bhūtair jagāma vimanās tadā
     vārāṇasyāṃ tulādhāraṃ samāsādyābravīd vacaḥ
 12 [y]
     kiṃ kṛtaṃ sukṛtaṃ karma tāta jājalinā purā
     yena siddhiṃ parāṃ prāptas tan no vyākhyātum arhasi
 13 [bhī]
     atīva tapasā yukto ghoreṇa sa babhūva ha
     nady upasparśana rataḥ sāyaṃprātar mahātapaḥ
 14 agnīn paricaran samyak svādhyāyaparamo dvijaḥ
     vānaprasthavidhānajño jājalir jvalitaḥ śriyā
 15 satye tapasi tiṣṭhan sa na ca dharmam avaikṣata
     varṣāsv ākāśaśāyī sa hemante jalasaṃśrayaḥ
 16 vatātapa saho grīsme na ca dharmam avindata
     duḥkhaśayyāś ca vividhā bhūmau ca parivartanam
 17 tataḥ kadā cit sa munir varṣāsv ākāśam āsthitaḥ
     antarikṣāj jalaṃ mūrdhnā pratyagṛhṇān muhur muhur
 18 atha tasya jatāḥ klinnā babhūvur grathitāḥ prabho
     araṇyagamanān nityaṃ malino malasaṃyutāḥ
 19 sa kadā cin nirāhāro vāyubhakṣo mahātapaḥ
     tasthau kāṣṭhavad avyagro na cacāla ca karhi cit
 20 tasya sma sthānu bhūtasya nirviceṣṭasya bhārata
     kuliṅga śakunau rājan nīdaṃ śirasi cakratuḥ
 21 sa tau dayāvān viprarṣir upapraikṣata dampatī
     kurvāṇaṃ nīdakaṃ tatra jatāsu tṛṇatantubhiḥ
 22 yadā sa na calaty eva sthānu bhūto mahātapaḥ
     tatas tau pariviśvastau sukhaṃ tatrosatus tadā
 23 atītāsv atha varṣāsu śaratkāla upasthite
     prājāpatyena vidhinā viśvānāt kāmamohitau
 24 tatrāpātayatāṃ rājañ śirasy andāni khecarau
     tāny abudhyata tejasvī sa vipraḥ saṃśitavrataḥ
 25 buddhvā ca sa mahātejā na cacālaiva jājaliḥ
     dharme dhṛtamanā nityaṃ nādharmaṃ sa tv arocayat
 26 ahany ahani cāgamya tatas tau tasya mūrdhani
     āśvāsitau vai vasataḥ saṃprahṛṣṭau tadā vibho
 27 andebhyas tv atha puṣṭebhyaḥ prajāyanta śakuntakāḥ
     vyavarthanta ca tatraiva na cākampata jājaliḥ
 28 sa rakṣamāṇas tv andāni kuliṅgānāṃ yatavrataḥ
     tathaiva tasthau dharmātmā nirveceṣṭaḥ samāhitaḥ
 29 tatas tu kālasamaye babhūvus te 'tha pakṣiṇaḥ
     bubudhe tāṃś ca sa munir jātapakṣāñ śakuntakān
 30 tataḥ kadā cit tāṃs tatra paśyan pakṣīn yatavrataḥ
     babhūva paramaprītas tadā matimatāṃ varaḥ
 31 tathā tān abhisaṃvṛddhān dṛṣṭvā cāpnuvatāṃ mudam
     śakunau nirbhayau tatra ūsatuś cātmajaiḥ saha
 32 jātapakṣāṃś ca so 'paśyad uddīnān punarāgatān
     sāyaṃ sāyaṃ dvijān vipro na cākampata jājaliḥ
 33 kadā cit punar abhyetya punar gacchanti saṃtatam
     tyaktā mātṛpitṛbhyāṃ te na cākampata jājaliḥ
 34 atha te divasaṃ cārīṃ gatvā sāyaṃ punar nṛpa
     upāvartanta tatraiva nivāsārthaṃ śakuntakāḥ
 35 kadā cid divasān pañca samutpatya vihaṃgamāḥ
     sasthe 'hani samājagmur na cākampata jājaliḥ
 36 krameṇa ca punaḥ sarve divasāni bahūny api
     nopāvartanta śakunā jātaprānāḥ sma te yadā
 37 kadā cin māsamātreṇa samutpatya vihaṅgamāḥ
     naivāgacchaṃs tato rājan prātiṣṭhata sa jājaliḥ
 38 tatas teṣu pralīneṣu jājalir jātavismayaḥ
     siddho 'smīti matiṃ cakre tatas taṃ māna āviśat
 39 sa tathā nirgatān dṛṣṭvā śakuntān niyatavrataḥ
     saṃbhāvitātmā saṃbhāvya bhṛśaṃ prītas tadābhavan
 40 sa nadyāṃ samupaspṛśya tarpayitvā hutāśanam
     udayantam athādityam abhyagacchan mahātapaḥ
 41 saṃbhāvya catakān mūrdhni jājalir japatāṃ varaḥ
     āsphotayat tad ākāśe dharmaḥ prāpto mayeti vai
 42 athāntarikṣe vāg āsīt tāṃ sa śuśrāva jājaliḥ
     dharmeṇa na samas tvaṃ vai tulādhārasya jājale
 43 vārāṇasyāṃ mahāprājñas tulādhāraḥ pratiṣṭhitaḥ
     so 'py evaṃ nārhate vaktuṃ yathā tvaṃ bhāsase dvija
 44 so 'marṣavaśam āpannas tulādhara didṛkṣayā
     pṛthivīm acarad rājan yatrasāyaṃ gṛho muniḥ
 45 kālena mahatāgacchat sa tu vārāṇasīṃ purīm
     vikrīṇantaṃ ca panyāni tulā dhāraṃ dadarśa saḥ
 46 so 'pi dṛṣṭvaiva taṃ vipram āyāntaṃ bhānda jīvinaḥ
     samutthāya susaṃhṛṣṭaḥ svāgatenābhyapūjayat
 47 [tulā]
     āyān evāsi vidito mama brahman na saṃśayaḥ
     bravīmi yat tu vacanaṃ tac chṛṇuṣva dvijottama
 48 sāgarānūpam āśritya tapas taptaṃ tvayā mahat
     na ca dharmasya saṃjñāṃ tvaṃ purā vettha kathaṃ cana
 49 tataḥ siddhasya tapasā tava vipra śakuntakāḥ
     kṣipraṃ śirasy ajāyanta te ca saṃbhāvitās tvayā
 50 jātapakṣā yadā te ca gatāś cārīm itas tataḥ
     manyamānas tato dharmaṃ caṭaka prabhavaṃ dvija
     khe vācaṃ tvam athāśrauṣīr māṃ prati dvijasattama
 51 amarṣavaśam āpannas tataḥ prāpto bhavān iha
     karavāṇi priyaṃ kiṃ te tad brūhi dvijasattama

SECTION CCLIII

"Vyasa said, 'Those that are conversant with the scriptures behold, with the aid of acts laid down in the scriptures, the Soul which is clothed in a subtile body and is exceedingly subtile and which is dissociated from the gross body
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in which it resides. 1 As the rays of the Sun that course in dense masses through every part of the firmament are incapable of being seen by the naked eye though their existence is capable of being inferred by reason, after the same manner, existent beings freed from gross bodies and wandering in the universe are beyond the ken of human vision. 2 As the effulgent disc of the Sun is beheld in the water in a counter-image, after the same manner the Yogin beholds within gross bodies the existent self in its counter-image. 3 All those souls again that are encased in subtile forms after being freed from the gross bodies in which they resided, are perceptible to Yogins who have subjugated their senses and who are endued with knowledge of the soul. Indeed, aided by their own souls, Yogins behold those invisible beings. Whether asleep or awake, during the day as in the night, and during the night as in day time, they who apply themselves to Yoga after casting off all the creations of the understanding and the Rajas born of acts, as also the very puissance that Yoga begets, succeed in keeping their linga form under complete control. 4 The Jiva that dwells in such Yogins, always endued with the seven subtile entities (viz., Mahat, consciousness, and the five tanmatras of the five elemental entities), roves in all regions of bliss, freed from decrepitude and death. I say 'always', and 'freed from death' only in accordance with the common form of speech, for in reality, that linga form is terminable. 5 That man, however, who (without having been able to transcend them) is under the influence of his mind and understanding, discriminates, even in his dreams, his own body from that of another and experiences (even then) both pleasure and pain. 6 Yes, in even his dreams he enjoys happiness and
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suffers misery; and yielding to wrath and cupidity, meets with calamities of various kinds. In his dreams he acquires great wealth and feels highly gratified: accomplishes meritorious acts, and (sees and hears, etc.) as he does in his wakeful hours. Wonderful it is to note that jiva, which has to lie within the uterus and amid much internal heat, and which has to pass a period of full ten months in that place, is not digested and reduced to destruction like food within the stomach. Men overwhelmed by the qualities of Rajas and Tamas never succeed in beholding within the gross body: the Jiva-soul which is a portion of the Supreme Soul of transcendent effulgence and which lies within the heart of every creature. They who betake themselves to the science of Yoga for the purpose of obtaining (a knowledge) of that Soul transcending the inanimate and gross body, the imperceptible linga body, and the karana body that is not destroyed on the occasion of even the universal destruction. 1 Amongst the duties that have been laid down for the different modes of life including the fourth mode (or Sannyasa), these to which I have adverted, which have yoga for their foremost, and which imply a cessation of every operation of the Mind and the understanding, have been laid down by Sandilya (in the Chandogya Upanishad). 2 Having comprehended the seven subtile entities (viz., the senses, the objects of the mind, Mind, Understanding, Mahat, Unmanifest or Prakriti, and Purusha), having comprehended also the Supreme cause of the universe with the six attributes (viz., omniscience, contentment, unlimited comprehension, independence, eternal wakefulness, and omnipotence), and lastly having understood that the universe is only a modification of Avidya endued with the three qualities, one succeeds in beholding (guided by the scriptures), high Brahma.'" 3

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Footnotes

215:1 'Conversant with the scriptures,' i.e., Yogin; 'acts laid down in the scriptures' are the practices connected with Yoga. Saririnam, the commentator takes, implies the Soul as invested with a subtile body; of course, Saririn as distinguished from Sariram generally means the Soul or the owner of the Sariram without reference to the body. Hence, the word cannot be taken as referring to the Soul as uninvested with the lingasarira.
215:2 I follow the commentator in his exposition of this verse. Sahitah is nividah; drisyamanah is explained as 'though unseen by the eye is yet realised through instruction and by the aid of reason.'
215:3 Tapah is rasmi-mandalam. Prati-rupam is pratyupa-dhi. Sattwam is sattwapradhanalingam. The sense, in simple words, seems to be that the Yogin beholds within his own body and those of others the Souls or Chits residing there as invested in subtile forms.
215:4 Both atmachintitam and karmajam rajas are governed by Jahatam. The first means all that is: 'kalpitah in self' i.e., the creations of the understanding or the mind, implying, of course, the objects of the senses or the external world. The second means kamadi vyasanam, i.e., the calamities constituted by desire, etc. Pradhanadwaidhamuktah is one who is freed from identity with Pradhana or the Universal cause; hence, the puissance that Yoga brings about. Such Yogins have their subtile forms under complete control under all conditions and at all times. They can enter at will into other forms. Sattwatma is linga-dehah.
215:5 Satatam qualifies anwitah. Nityam qualifies charishnuh. Sadanityah is explained by the commentator as in reality terminable, though the words always etc., have been used. The plain meaning of the verse is that Yogins, in their linga body, rove everywhere, not excluding the most blissful regions in heaven itself.
215:6 The meaning is this: like Yogins, ordinary men even have the linga-sariram. In dreams, the gross body is inactive. Only the subtile body acts and feels. The Burdwan translator misunderstands this verse completely.

 

 

Book 12
Chapter 254

 

 

 

1 [bhī]
      ity uktaḥ sa tadā tena tulādhāreṇa dhīmatā
      provāca vacanaṃ dhīmāñ jājalir japatāṃ varaḥ
  2 vikrīṇānaḥ sarvarasān sarvagandhāṃś ca vānija
      vanaspatīn oṣadhīś ca teṣāṃ mūlaphalāni ca
  3 adhyagā naiṣṭhikīṃ buddhiṃ kutas tvām idam āgatam
      etad ācakṣva me sarvaṃ nikhilena mahāmate
  4 evam uktas tulādhāro brāhmaṇena yaśasvinā
      uvāca dharmasūkṣmāṇi vaiśyo dharmārthatattvavit
      jājaliṃ kasta tapasaṃ jñānatṛptas tadā nṛpa
  5 vedāhaṃ jājale dharmaṃ sarahasyaṃ sanātanam
      sarvabhūtahitaṃ maitraṃ purāṇaṃ yaṃ janā viduḥ
  6 adroheṇaiva bhūtānām alpadroheṇa vā punaḥ
      yā vṛttiḥ sa paro dharmas tena jīvāmi jājale
  7 paricchinnaiḥ kāṣṭha tṛṇair mayedaṃ śaraṇaṃ kṛtam
      alaktaṃ padmakaṃ tuṅgaṃ gandhāṃś coccāvacāṃs tathā
  8 rasāṃś ca tāṃs tān viprarṣe madyya varjān ahaṃ bahūn
      krītvā vai prativikrīṇe parahastād amāyayā
  9 sarveṣāṃ yaḥ suhṛn nityaṃ sarveṣāṃ ca hite rataḥ
      karmaṇā manasā vācā sa dharmaṃ veda jājale
  10 nāhaṃ pareṣāṃ karmāṇi praśaṃsāmi śapāmi vā
     ākāśasyeva viprarṣe paśyaṁl lokasya citratām
 11 nānurudhye virudhye vā na dveṣmi na ca kāmaye
     samo 'smi sarvabhūteṣu paśya me jājale vratam
 12 iṣṭāniṣṭa vimuktasya prītirāgabahiṣkṛtaḥ
     tulā me sarvabhūteṣu samā tiṣṭhati jājale
 13 iti māṃ tvaṃ vijānīhi sarvalokasya jājale
     samaṃ matimatāṃ śreṣṭha samaloṣṭāśma kāñcanam
 14 yathāndha badhironmattā ucchvāsaparamāḥ sadā
     devair apihita dvārāḥ sopamā paśyato mama
 15 yathā vṛddhātura kṛśā niḥspṛhā viṣayān prati
     tathārtha kāmabhogeṣu mamāpi vigatā spṛhā
 16 yadā cāyaṃ na bibheti yadā cāsmān na bibhyati
     yadā necchati na dveṣṭi tadā sidhyati vai dvijaḥ
 17 yadā na kurute bhāvaṃ sarvabhūteṣu pāpakam
     karmaṇā manasā vācā brahma saṃpadyate tadā
 18 na bhūto na bhaviṣyaś ca na ca dharmo 'sti kaś cana
     yo 'bhayaḥ sarvabhūtānāṃ sa prāpnoty abhayaṃ padam
 19 yasmād udvijate lokaḥ sarvo mṛtyumukhād iva
     vāk krūrād daṇḍa pāruṣyāt sa prāpnoti mahad bhayam
 20 yathāvad vartamānānāṃ vṛddhānāṃ putrapautriṇām
     anuvartāmahe vṛttam ahiṃsrāṇāṃ mahātmanām
 21 pranastaḥ śāśvato dharmaḥ sad ācāreṇa mohitaḥ
     tena vaidyas tapasvī vā balavān vā vimohyate
 22 ācārāñ jājale prājñaḥ kṣipraṃ dharmam avāpnuyāt
     evaṃ yaḥ sādhubhir dāntaś cared adroha cetasā
 23 nadyāṃ yathā ceha kāṣṭham uhyamānaṃ yadṛcchayā
     yadṛcchayaiva kāṣṭhena saṃdhiṃ gaccheta kena cit
 24 tatrāprarāni dārūṇi saṃsṛjyante tatas tataḥ
     tṛṇakāṣṭha karīsāni kadācinn asamīkṣayā
     evam evāyam ācāraḥ prādurbhūto yatas tataḥ
 25 yasmān nodvijate bhūtaṃ jātu kiṃ cit kathaṃ cana
     abhayaṃ sarvabhūtebhyaḥ sa prāpnoti sadā mune
 26 yasmād udjivate vidvan sarvaloko vṛkād iva
     krośatas tīram āsādya yathā sarve jale carāḥ
 27 sahāyavān dravyavān yaḥ subhago 'nyo 'paras tathā
     tatas tān eva kavayaḥ śāstreṣu pravadanty uta
     kīrtyartham alpahṛllekhāḥ patataḥ kṛtsnanirnayāḥ
 28 tapo bhor yajñadānaiś ca vākyaiḥ prajñāśritais tathā
     prāpnoty abhayadānasya yad yat phalam ihāśnute
 29 loke yaḥ sarvabhūtebhyo dadāty abhayadakṣiṇām
     sa sarvayajñair ījānaḥ prāpnoty abhayadakṣiṇām
     na bhūtānām ahiṃsāyā jyāyān dharmo 'sti kaś cana
 30 yasmān nodvijate bhūtaṃ jātu kiṃ cit kathaṃ cana
     te 'bhayaṃ sarvabhūtebhyaḥ saṃprāpnoti mahāmune
 31 yasmād udvijate lokaḥ sarpād veśma gatād iva
     na sa dharmam avāpnoti iha loke paratra ca
 32 sarvabhūtātmabhūtasya samyag bhūtāni paśyataḥ
     devāpi mārge muhyanti apadasya padaiṣiṇaḥ
 33 dānaṃ bhūtābhayasyāhuḥ sarvadānebhya uttamam
     bravīmi te satyam idaṃ śraddadhasva ca jājale
 34 sa eva subhago bhūtvā punar bhavati durbhagaḥ
     vyāpattiṃ karmaṇā dṛṣṭvā jugupsanti janāḥ sadā
 35 akāraṇo hi nehāsti dharmaḥ sūkṣmo 'pi jājale
     bhūtabhavyārtham eveha dharmapravacanaṃ kṛtam
 36 sūkṣmatvān na sa vijñātuṃ śakyate bahu nihnavaḥ
     upalabhyāntarā cānyān ācārān avabudhyate
 37 ye ca chindanti vṛṣaṇān ye ca bhindanti nastakān
     vahanti mahato bhārān badhnanti damayanti ca
 38 hatvā sattvāni khādanti tān kathaṃ na vigarhase
     mānuṣā mānuṣān eva dāsabhogena buñjate
 39 vadhabandhavirodhena kārayanti divāniśam
     ātmanā cāpi jānāsi yad duḥkhaṃ vadhatādane
 40 pañcendriyeṣu bhūteṣu sarvaṃ vasati daivatam
     ādityaś candramā vāyur brahmā prāṇaḥ kratur yamaḥ
 41 tāni jīvāni vikrīya kā mṛteṣu vicāraṇā
     kā taile kā ghṛte brahman madhuny apsv auṣadheṣu vā
 42 adaṃśa maśake deśe sukhaṃ saṃvarthitān paśūn
     tāṃś ca mātuḥ priyāñ jānann ākramya bahudhā narāḥ
     bahu daṃśa kuśān deśān nayanti bahu kardamān
 43 vāhasaṃpīḍitā dhuryāḥ sīdanty avidhināpare
     na manye bhrūṇa hatyāpi viśiṣṭā tena karmaṇā
 44 kṛṣiṃ sādhv iti manyante sā ca vṛttiḥ sudāruṇā
     bhūmiṃ bhūmiśayāṃś caiva hanti kāṣṭham ayomukham
     tathaivānaduho yuktān samavekṣasva jājale
 45 aghnyā iti gavāṃ nāma ka enān hantum arhati
     mahac cakārākuśalaṃ pṛṣadhro gālabhann iva
 46 ṛṣayo yatayo hy etan nahuṣe pratyavedayan
     gāṃ mātaraṃ cāpy avadhīr vṛṣabhaṃ ca prajāpatim
     akāryaṃ nahuṣākārṣīr lapsyāmas tvatkṛte bhayam
 47 śataṃ caikaṃ ca rogāṇāṃ sarvabhūteṣv apātayan
     ṛṣayas tu mahābhāgāḥ prajāsv eva hi jājale
     bhrūṇahaṃ nahuṣaṃ tv āhur na te hoṣyāmahe haviḥ
 48 ity uktvā te mahātmānaḥ sarve tattvārtha darśinaḥ
     ṛṣayo yatayaḥ śāntās tarasā pratyavedayan
 49 īdṛśān aśivān ghorān ācārān iha jājale
     kevalācaritatvāt tu nipunān nāvabudhyase
 50 kāraṇād dharmam anvicchen na lokacaritaṃ caret
     yo hanyād yaś ca māṃ stauti tatrāpi śṛṇu jājale
 51 samau tāv api me syātāṃ na hi me staḥ priyāpriye
     etad īdṛśakaṃ dharmaṃ praśaṃsanti manīṣiṇaḥ
 52 upapattyā hi saṃpanno yatibhiś caiva sevyate
     satataṃ dharmaśīlaiś ca naipuṇyenopalakṣitaḥ

 

SECTION CCLIV

"Vyasa said, 'There is a wonderful tree, called Desire, in the heart of a man. It is born of the seed called Error. Wrath and pride constitute its large trunk. The wish for action is the basin around its foot (for holding the water that is to nourish it). Ignorance is the root of that tree, and heedlessness is the water
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that gives it sustenance. Envy constitutes its leaves. The evil acts of past lives supply it with vigour. Loss of judgment and anxiety are its twigs; grief forms its large branches; and fear is its sprout. Thirst (after diverse objects) that is (apparently) agreeable forms the creepers that twine round it on every side. Excessively greedy men, bound in chains of iron, sitting around that fruit-yielding tree, pay their adorations to it, in expectation of obtaining its fruit. 1 He who, subduing those chains, cutteth down that tree and seeks to cast off both sorrow and joy, succeeds in attaining to the end of both. 2 That foolish man who nourishes this tree by indulgence in the objects of the senses is destroyed by those very objects in which he indulges after the manner of a poisonous pill destroying the patient to whom it is administered. 3 A dexterous person, however, by the aid of Yoga, forcibly teareth up and cutteth with the sword of samadhi, the far-reaching root of this tree. 4 One who knows that the end of all acts undertaken from only the desire of fruit is rebirth or chains that bind, succeeds in transcending all sorrow. The body is said to be a city. The understanding is said to be its mistress. The mind dwelling within the body is the minister of that mistress whose chief function is to decide. The senses are the citizen that are employed by the mind (upon the service of the mistress). For cherishing those citizens the mind displays a strong inclination for acts of diverse kinds. In the matter of those acts, two great faults are observable, viz., Tamas and Rajas. 5 Upon the fruits of those acts rest those citizens along with the chiefs of the city (viz., Mind, Understanding, and Consciousness). 6 The two faults (already spoken of) live upon the fruits of those acts that are accomplished by forbidden means. This being the case, the understanding, which of itself is unconquerable (by either Rajas or Tamas), descends to a state of equality with the mind (by becoming as much tainted as the mind that serves it). Then again the senses, agitated by
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the stained mind, lose their own stability. Those objects again for whose acquisition the understanding strives (regarding them to be beneficial) become productive of grief and ultimately Meet with destruction. Those objects, after destruction, are recollected by the mind, and accordingly they afflict the mind even after they are lost. The understanding is afflicted at the same time, for the mind is said to be different from the understanding only when the mind is considered in respect of its chief function of receiving impressions about whose certainty it is no judge. In reality, however, the mind is identical with the understanding. 1 The Rajas (productive of only sorrow and evil of every kind) that is in the understanding then overwhelms the Soul itself that lies over the Rajas-stained understanding like an image upon a mirror. 2 It is the mind that first unites in friendship with Rajas. Having united itself, it seizes the soul, the understanding, and the senses (like a false minister seizing the king and the citizens after having conspired with a foe) and makes them over to Rajas (with which it has united itself).'"

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Footnotes

216:1 Atikramanti is understood at the end of the verse. Vajropamani is explained by the commentator as 'so undying that they are not destroyed at even the universal destruction; hence, of course, the karana bodies.' The karana bodies are the potentialities, existing in the tanmatra of the elemental substances, of forming diverse kinds of linga bodies in consequence of the acts of Jiva in previous periods of existence.
216:2 Etat is: maduktam vakyam; yogam implies yogapradhanam. Samadhau samam has reference to 'yogam.' What are the speaker wishes to say in this verse is that dhyana is not laid down for Sannyasins alone but it is laid down for all others as well.
216:3 Pradhanam is Avidya or Ignorance. Viniyoga is Viparinama. The particle anu always interpreted as 'following' the scriptures or some special branch of knowledge that treats of the subject spoken of.
217:1 The correct reading is ayasaih meaning 'made of iron,' and not 'ayasaih.' K.P. Singha adheres to the incorrect reading. The chains of iron here are either the diverse longings cherished by worldly men, or, perhaps, the bodies with which men are invested.
217:2 The dual genitive duhkhayoh is used because worldly sukha also is regarded as duhkha. 'Tyajamannah' is equivalent to 'tyaktum ichccha.' It is an instance of hetau sanach.
217:3 Yena is explained as Stryadina hetuna. 'Sah' is: Stryadih: Samrohati is: Vardhayati. 'Tam' is: Vardhakam.
217:4 'Uddhriyate' is literally 'tears up.' The use of the word 'asina' suggests also 'cutting.' The root of the tree, of course, is Avidya or Ignorance.
217:5 K.P. Singha wrongly translates the first line. The Burdwan translator quotes the gloss without understanding it. The first half of the first line, literally rendered, is 'the senses are the mind-citizens,' meaning, as the commentator rightly explains, that they are citizens under the lead of the mind. 'Tadartham' means 'for the sake of the senses,' i.e., 'for cherishing them.' Prakritih is mahati kriya pravrittih, Tadartham is kriyaphalam, i.e., happiness or misery. The meaning, in brief, is this: the body is a city. The understanding is its mistress. The mind is her principal servitor. The senses are the citizens under the lead of the mind. In order to cherish the senses the mind engages in acts productive of visible and invisible fruits i.e., sacrifices and gifts, and the acquisition of houses and gardens, etc. Those acts are liable to two faults, viz., Rajas and Tamas. The senses (both in this life and the succeeding ones) depend upon the fruits (happiness or misery) of those acts.
217:6 The meaning is this: the senses, the mind, the understanding, etc., are all due to acts. These, therefore, are said to rest upon acts and draw their sustenance therefrom.
218:1 I expand the first line of 14 for giving the meaning clearly.
218:2 The sense is that the understanding, being stained or afflicted, the Soul also becomes stained or afflicted. Enam is atmanam. Vidhritam is 'placed like an image upon a mirror.'

 

 

 

Book 12
Chapter 255

 

1 [jājali]
      yathā pravartito dharmas tulāṃ dhārayatā tvayā
      svargadvāraṃ ca vṛttiṃ ca bhūtānām avarotsyate
  2 kṛṣyā hy annaṃ prabhavati tatas tvam api jīvasi
      paśubhiś cauṣadhībhiś ca martyā jīvanti vānija
  3 yato yajñaḥ prabhavati nāstikyam api jalpasi
      na hi varted ayaṃ loko vārtām utsṛjya kevalam
  4 [tulā]
      vakṣyāmi jājale vṛttiṃ nāsmi brāhmaṇa nāstikaḥ
      na ca yajñaṃ vinindāmi yajñavit tu sudurlabhaḥ
  5 namo brāhmaṇa yajñāya ye ca yajñavido janāḥ
      svayajñaṃ brāhmaṇā hitvā kṣātraṃ yajñam ihāsthitāḥ
  6 lubdhair vittaparair brahman nāstikaiḥ saṃpravartitam
      vedavādān avijñāya satyābhāsam ivānṛtam
  7 idaṃ deyam idaṃ deyam iti nāntaṃ cikīrṣati
      ataḥ stainyaṃ prabhavati vikarmāṇi ca jājale
      tad eva sukṛtaṃ havyaṃ yena tuṣyanti devatāḥ
  8 namaḥ kāreṇa haviṣā svādhyāyair auṣadhais tathā
      pūjā syād devatānāṃ hi yathāśāstranidarśanam
  9 iṣṭāpūrtād asādhūnāṃ viṣamā jāyate prajā
      lubdhebhyo jāyate lubdhaḥ samebhyo jāyate samaḥ
  10 yajamāno yathātmānam ṛtvijaś ca tathā prajāḥ
     yajñāt prajā prabhavati nabhaso 'mbha ivāmalam
 11 agnau prāstāhutir brahmann ādityam upatiṣṭhati
     ādityāj jāyate vṛṣṭir vṛṣṭer annaṃ tataḥ prajāḥ
 12 tasmāt svanuṣṭhitāt pūrve sarvān kāmāṃś ca lebhire
     akṛṣṭapacyā pṛthiviy āśirbhir vīrudho bhavan
     na te yajñeṣv ātmasu vā phalaṃ paśyanti kiṃ cana
 13 śaṅkamānāḥ phalaṃ yajñe ye yajeran kathaṃ cana
     jāyante 'sādhavo dhūrtā lubdhā vittaprayojanāḥ
 14 sa sma pāpakṛtāṃ lokān gacched aśubha karmaṇā
     pramānam apramānena yaḥ kuryād aśubhaṃ naraḥ
     pāpātmā so 'kṛtaprajñaḥ sadaiveha dvijottama
 15 kartavyam iti kartavyaṃ vetti yo brāhmaṇobhayam
     brahmaiva vartate loke naiti kartavyatāṃ punaḥ
 16 viguṇaṃ ca punaḥ karma jyāya ity anuśuśruma
     sarvabhūtopaghātaś ca phalabhāve ca saṃyamaḥ
 17 satyayajñā damayajñā alubdhāś cātmatṛptayaḥ
     utpanna tyāginaḥ sarve janā āsanna matsarāḥ
 18 kṣetrakṣetrajñatattvajñāḥ svayajñapariniṣṭhitāḥ
     brāhmaṃ vedam adhīyantas toṣayanty amarān api
 19 akhilaṃ daivataṃ sarvaṃ brahma brāhmaṇa saṃśritam
     tṛpyanti tṛpyato devās tṛptās tṛptasya jājale
 20 yathā sarvarasais tṛpto nābhinandanti kiṃ cana
     tathā prajñāna tṛptastya nityaṃ tṛptiḥ sukhodayā
 21 dharmārāmā dharmasukhāḥ kṛtsnavyavasitās tathā
     asti nas tattvato bhūya iti prajñā gaveṣiṇaḥ
 22 jñānavijñāninaḥ ke cit paraṃ pāraṃ titīrṣavaḥ
     atīva tat sadā puṇyaṃ puṇyābhijana saṃhitam
 23 yatra gatvā na śocanti na cyavanti vyathanti ca
     te tu tad brahmaṇaḥ sthānaṃ prāpnuvantīha sāttvikāḥ
 24 naiva te svargam icchanti na yajanti yaśo dhanaiḥ
     satāṃ vartmānuvartante yathābalam ahiṃsayā
 25 vanaspatīn oṣadhīś ca phalamūlaṃ ca te viduḥ
     na caitān ṛtvijo lubdhā yājayanti dhanārthinaḥ
 26 svam eva cārthaṃ kurvāṇā yajñaṃ cakruḥ punar dvijāḥ
     pariniṣṭhita karmāṇaḥ prajānugraha kāmyayā
 27 prāpayeyuḥ prajāḥ svargaṃ svadharmacaraṇena vai
     iti me vartate buddhiḥ samā sarvatra jājale
 28 prayuñjate yāni yajñe sadā prājñā dvijarṣabha
     tena te deva yānena pathā yānti mahāmune
 29 āvṛttis tatra caikasya nāsty āvṛttir manīsinām
     ubhau tau deva yānena gacchato jājale pathā
 30 svayaṃ caiṣām anaduho yujyanti ca vahanti ca
     svayam usrāś ca duhyante manaḥsaṃkalpasiddhibhiḥ
 31 svayaṃ yūpān upādāya yajante svāptadakṣiṇaiḥ
     yas tathā bhāvitātmā syāt sa gām ālabdhum arhati
 32 oṣadhībhis tathā brahman yajeraṃs te na tādṛśaḥ
     buddhityāgaṃ puraskṛtya tādṛśaṃ prabravīmi te
 33 nirāśiṣam anārambhaṃ nirnamaskāram astutim
     akṣīṇaṃ kṣīṇakarmāṇaṃ taṃ devā brāhmaṇaṃ viduḥ
 34 nāśrāvayan na ca yajan na dadad brāhmaṇeṣu ca
     grāmyāṃ vṛttiṃ lipsamānaḥ kāṃ gatiṃ yāti jājale
     idaṃ tu daivataṃ kṛtvā yathā yajñam avāpnuyāt
 35 [jā]
     na vai munīnāṃ śṛṇumaḥ sma tattvaṃ; pṛcchāmi tvā vānija kastam etat
     pūrve pūrve cāsya nāvekṣamāṇā; nātaḥ paraṃ tam ṛṣayaḥ sthāpayanti
 36 asminn evātma tīrthe na paśavaḥ prāpnuyuḥ sukham
     atha svakarmaṇā kena vājina prāpnuyāt sukham
     śaṃsa me tan mahāprājña bhṛśaṃ vai śraddadhāmi te
 37 [tulā]
     uta yajñā utāyajñā makhaṃ nārhanti te kva cit
     ājyena payasā dadhnā pūrṇāhutyā viśeṣataḥ
     vālaiḥ śṛṅgena pādena saṃbhavaty eva gaurmakham
 38 patnīṃ cānena vidhinā prakaroti niyojayan
     purodāśo hi sarveṣāṃ paśūnāṃ medhya ucyate
 39 sarvā nadyaḥ sarasvatyaḥ sarve puṇyāḥ śiloccayāḥ
     jājale tīrtham ātmaiva mā sma deśātithir bhava
 40 etān īdṛśakān dharmān ācarann iha jājale
     kāraṇair dharmam anvicchann na lokān āpnute śubhān
 41 [bhī]
     etān īdṛśakān dharmāṃs tulādhāraḥ praśaṃsati
     upapattyā hi saṃpannān nityaṃ sad bhir niṣevitān

 

SECTION CCLV

"Bhishma said, 'Do thou, O son, O sinless one, listen once more, with feelings of great pride, to the words that fell from the lips of the Island-born Rishi on the subject of the enumeration of the entities. Like unto a blazing fire (for having transcended all ignorance), the great Rishi said these words unto his son who resembled a fire wrapped in smoke. 3 Instructed by what he said, I also, O son, shall again expound to thee that certain knowledge (which dispels ignorance). The properties possessed by earth are immobility, weight, hardness, productiveness, scent, density, capacity to absorb scents of all kinds, cohesion, habitableness (in respect of vegetables and animals), and that attribute of the mind which is called patience of the capacity to bear. The properties of water are coolness, taste, moisture, liquidity, softness, agreeableness, tongue, fluidity, capacity to be congealed, and power to melt many earthly products. 4 The properties of fire are irresistible energy, inflammability, heat, capacity t o soften, light, sorrow, disease, speed, fury, and invariably upward motion. The properties of the wind are touch that is neither hot nor cool, capacity to assist the organ of speech, independence
p. 219
[paragraph continues] (in respect of motion), strength, celerity, power to assist all kinds of emission or discharge, power to raise other objects, breaths inhaled and exhaled, life (as the attribute of Chit) and birth (including death). The properties of space are sound, extension, capacity of being enclosed, absence of refuge for resting upon absence of all necessity for such refuge, status of being unmanifest, capacity for modification, incapacity for producing resistance, material cause for producing the sense of hearing, and the unoccupied portions of the human body. These are the fifty properties, as declared, that constitute, the essence of the five elementary entities. 1 Patience, reasoning or disputation, remembrance, forgetfulness or error, imagination, endurance, propensity towards good, propensity towards evil, and restlessness,--these are the properties of the mind. Destruction of both good and evil thoughts (i.e., dreamless slumber), perseverance, concentration, decision, and ascertainment of all things resting upon direct evidence, constitute the five properties of the understanding.'
"Yudhishthira said, 'How can the understanding be said to have five properties? How again, can the five senses be spoken of as properties (of the five elementary entities)? Expound to me, O grandsire, all this that seems to be very abstruse.'
"Bhishma said, 'The understanding is said to possess altogether sixty properties, for the understanding includes the five elements. 2 All those properties exist in a state of union with the Soul. The Vedas declare, O son, that the elements, their (fifty) properties (together with the mind and the understanding and their nine and five properties) are all created by Him who is above all deterioration. These (one and seventy) entities, therefore, are not eternal (like the Soul). The theories contradicting the Revelation that have in the previous Vedas, O son, been placed before thee (about the origin of the Universe and its other incidents) are all defective in the eye of reason. Carefully attending, however, in this world to all that I have said unto thee about the Supreme Brahma, do thou, after attaining to the puissance that the knowledge of Brahma offers, seek to win tranquillity of heart.'" 3

---

Footnotes

218:3 Because the son had not yet obtained the light of full knowledge.
218:4 It is curious to note how carelessly this verse is rendered in the Burdwan version. In the Bengal texts there is a misprint, viz., tatha for rasah. The Burdwan translator does not notice it, but gives just eight qualities instead of ten. Capacity to be congealed is to be inferred from cha. K.P. Singha is correct.
219:1 The Rishis, it is evident, regarded an entity not as an unknown substance in which certain known properties inhered, but as the sum total of those properties themselves. So far as the human mind is concerned, there is no warrant for the proposition that matter is an unknown substance in which extension, and divisibility etc., inhere; on the other hand, matter, as it appears to us, is only extension, divisibility, etc., existing in a combined state.
219:2 The elements are five in number. Their properties number fifty. The five especial properties of the understanding should be added to those five and fifty. The total, therefore, of the properties of the understanding comes up to sixty.
219:3 This is a difficult verse. Anagatam is agama-viruddham. The grammatical construction, as explained by the commentator, is this: tat (tasmin or purvaslokokokte vishaya yat) anagatam tava uktam tat chintakalilam. (Twam tu) samprati iha (loke) tat (maduktam) bhutarthatattwamsarvam avapya bhuta-prabhavat santabuddhi bhava. Bhutarthah is Brahma, and bhutaprabhavat is Brahmaiswaryat. (This is an instance of the ablative with 'lyap' understood). What Bhishma wishes Yudhishthira to do is not so much to attend to the various theories about the origin of the universe but to carefully attend to the method of attaining to Brahma. To be of tranquil heart, of course, implies the possession of a nirvrittika buddhi.

 

 

 

Book 12
Chapter 256

 

 

 1 [tulādhāra]
      sadbhir vā yadi vāsadbhir ayaṃ panthāḥ samāśritaḥ
      pratyakṣaṃ kriyatāṃ sādhu tato jñāsyasi tad yathā
  2 ete śakuntā bahavaḥ samantād vicaranti hi
      tavottamāṅge saṃbhūtāḥ śyenāś cānyāś ca jātayaḥ
  3 āhvayainān mahābrahman viśamānāṃs tatas tataḥ
      paśyemān hastapādeṣu śliṣṭān dehe ca sarvaśaḥ
  4 saṃbhāvayanti pitaraṃ tvayā saṃbhāvitāḥ khagāḥ
      asaṃśayaṃ pitā ca tvaṃ putrān āhvaya jājale
  5 [bhī]
      tato jājalinā tena samāhūtā patatriṇaḥ
      vācam uccārayan divyāṃ dharmasya vacanāt kila
  6 ahiṃsādi kṛtaṃ karma iha caiva paratra ca
      spardhā nihanti vai brahman sā hatā hanti taṃ naram
  7 śraddhā vṛddhaṃ vāṅmanasī na yajñas trātum arhati
      atra gāthā brahma gītāḥ kīrtayanti purā vidaḥ
  8 śucer aśraddadhānasya śraddadhānasya cāśuceḥ
      devāś cittam amanyanta saśṛśaṃ yajñakarmaṇi
  9 śrotriyasya kadaryasya vadānyasya ca vārdhuṣeḥ
      mīmāṃsitvobhayaṃ devāḥ samam annam akalpayan
  10 prajāpatis tān uvāca viṣamaṃ kṛtam ity uta
     śraddhā pūtaṃ vadānyasya hatam aśraddhayetarat
     bhojyam annaṃ vadānyasya kadaryasya na vārdhuṣeḥ
 11 aśraddadhāna evaiko devānāṃ nārhate haviḥ
     tasyaivānnaṃ na bhoktavyam iti dharmavido viduḥ
 12 aśraddhā paramaṃ pāpaṃ śraddhā pāpapramocinī
     jahāti pāpaṃ śraddhāvān sarpo jīrṇām iva tvacam
 13 jyāyasī yāpavitrāṇāṃ nivṛttiḥ śraddhayā saha
     nivṛttaśīladoṣo yaḥ śraddhāvān pūta eva saḥ
 14 kiṃ tasya tapasā kāryaṃ kiṃ vṛttena kim ātmanā
     śraddhāmayo 'yaṃ puruṣo yo yacchraddhaḥ sa eva saḥ
 15 iti dharmaḥ samākhyātaḥ sadbhir dharmārthadarśibhiḥ
     vayaṃ jijñāsamānās tvā saṃprāptā dharmadarśanāt
 16 spardhāṃ jahi mahāprājña tataḥ prāpsyasi yat param
     śraddhāvāñ śraddadhānaś ca dharmāṃś caiveha vānijaḥ
     svavartmani sthitaś caiva garīyān eṣa jājale
 17 evaṃ bahumatārthaṃ ca tulādhāreṇa bhāsitam
     samyak caivam upālabdho dharmaś coktaḥ sanātanaḥ
 18 tasya vikhyātavīryasya śrutvā vākyāni sa dvijaḥ
     tulādhārasya kaunteya śāntim evānvapadyata
 19 tato 'cireṇa kālena tulādhāraḥ sa eva ca
     divaṃ gatvā mahāprājñau viharetāṃ yathāsukham
     svaṃ svaṃ sthānam upāgamya svakarmaphalanirjitam
 20 samānāṃ śraddadhānānāṃ saṃyatānāṃ sucetasām
     kurvatāṃ yajña ity eva na yajño jātu neṣyate
 21 śraddhā vai sāttvikī devī sūryasya duhitā nṛpa
     sāvitrī prasavitrī ca jīva viśvāsinī tathā
 22 vāg vṛddhaṃ trāyate śraddhā mano vṛddhaṃ ca bhārata
     yathaupamyopadeśena kiṃ bhūyaḥ śrotum icchasi

 

SECTION CCLVI

"Yudhishthira said, 'These lords of earth that lie on the earth's surface amid their respective hosts, these princes endued with great might, are now reft of animation. Every one of these mighty monarchs was possessed of strength equal to that of ten thousand elephants. Alas! these have all been slain by men possessed of equal prowess and might. I do not behold any one else (in the world) that could slay any of these men in battle. 1 All of them were endued with great prowess, great energy, and great strength. Possessed also of great wisdom, they are now lying on the bare ground, deprived of life. With respect to all these men that are deprived of life, the word that is used is that they are dead. Of terrible prowess, all these kings are said to be dead. On this subject a doubt has arisen in my mind. Whence is animation and whence is death? Who is it that dies? (Is it the gross body, the subtile body, or the Soul, that dies)? Whence is death? For what reason also doth death takeaway (living creatures)? O grandsire, tell me this, O thou that resemblest a celestial!'
"Bhishma said, 'In days of old, in the Krita age, O son, there was a king of the name of Anukampaka. His cars and elephants and horses and men having been reduced in number, he was brought under the sway of his foes in battle. His son named Hari, who resembled Narayana himself in strength, was in that battle slain by his foes along with all his followers and troops. Afflicted with grief on account of the death of his son, and himself brought under the sway of foes, the king devoted himself thence to a life of tranquillity. One day, while wandering without a purpose he met the sage Narada on the earth. The monarch told Narada all that had happened, viz., the death of his son in battle and his own capture by his enemies. Having heard his words, Narada, possessed of wealth of penances, then recited to him the following narrative for dispelling his grief on account of the death of his son.'
"Narada said, 'Listen now, O monarch, to the following narrative of rather lengthy details as these had occurred. I myself heard it formerly, O king! Endued with great energy, the Grandsire, at the time of the creation of the universe, created a large number of living beings. These multiplied greatly, and none of them met with death. There was no part of the universe that was not overcrowded with living creatures, O thou of unfading glory! Indeed, O king, the three worlds seemed to swell with living beings, and became as it were breathless. Then, O monarch, the thought arose in the Grandsire's mind as to how he should destroy that overgrown population. Reflecting on the subject, the Self-born, however, could not decide what the means should be by which the destruction of life was to be brought about.
p. 221
[paragraph continues] Thereupon, O king, Brahman gave way to wrath, and in consequence of his wrath a fire issued out of his body. With that fire born of his wrath, the Grandsire burnt all the quarters of the universe, O monarch. Indeed, that conflagration born of the Divine lord's anger, O king, burnt heaven and earth and the firmament and the whole universe with all its mobile and immobile beings. Truly, when the Grandsire thus gave way to wrath, all mobile and immobile beings began to be consumed by the irresistible energy of that passion. Then the divine and auspicious Sthanu, that slayer of hostile heroes, that lord of the Vedas and the scriptures, filled with compassion, sought to gratify Brahman. When Sthanu came to Brahman from motives of benevolence, the great God burning with energy, addressed him, saying, 'Thou deservest boons at my hands. What desire of thine shall I accomplish? I shall do thee good by accomplishing whatever is in thy breast.'"

 

Book 12
Chapter 257

 

1 [bhī]
      atrāpy udāharantīmam itihāsaṃ purātanam
      prajānām anukampārthaṃ gītaṃ rājñā vicakhnunā
  2 chinnasthūnaṃ vṛṣaṃ dṛṣṭvā virāvaṃ ca gavāṃ bhṛśam
      gograhe yajñavātasya prekṣamāṇaḥ sa pārthivaḥ
  3 svasti gobhyo 'stu lokeṣu tato nirvacanaṃ kṛtam
      hiṃsāyāṃ hi pravṛttāyām āśīr eṣānukalpitā
  4 avyavasthita maryādair vimūḍhair nāstikair naraiḥ
      saṃśayātmabhir avyaktair hiṃsā samanukīrtitā
  5 sarvakarma svahiṃsā hi dharmātmā manur abravīt
      kāmarāgād vihiṃsanti bahir vedyāṃ paśūn narāḥ
  6 tasmāt pramānataḥ kāryo dharmaḥ sūkṣmo vijānatā
      ahiṃsaiva hi sarvebhyo dharmebhyo jyāyasī matā
  7 upoṣya saṃśito bhūtvā hitvā veda kṛtāḥ śrutīḥ
      ācāra ity anācārāḥ kṛpaṇāḥ phalahetavaḥ
  8 yadi yajñāṃś ca vṛkṣāṃś ca yūpāṃś coddhiśya mānavāḥ
      vṛthā māṃsāni khādanti naiṣa dharmaḥ praśasyate
  9 māṃsaṃ madhu surā matsyā āsavaṃ kṛsaraudanam
      dhūrtaiḥ pravartitaṃ hy etan naitad vedeṣu kalpitam
  10 kāmān mohāc ca lobhāc ca laulyam etat pravartitam
     viṣṇum evābhijānanti sarvayajñeṣu brāhmaṇāḥ
     pāyasaiḥ sumanobhiś ca tasyāpi yajanaṃ smṛtam
 11 yajñiyāś caiva ye vṛkṣā vedeṣu parikalpitāḥ
     yac cāpi kiṃ cit kartavyam anyac cokṣaiḥ susaṃskṛtam
     mahāsattvaiḥ śuddhabhāvaiḥ sarvaṃ devārham eva tat
 12 [y]
     śarīram āpadaś cāpi vivadanty avihiṃsataḥ
     kathaṃ yātrā śarīrasya nirārambhasya setsyati
 13 [bhī]
     yathā śarīraṃ na glāyen neyān mṛtyuvaśaṃ yathā
     tathā karmasu varteta samartho dharmam ācaret

SECTION CCLVII

"Sthanu said, 'Know, O lord, that my solicitations to thee are on behalf of the created beings of the universe. These beings have been created by thee. Do not be angry with them, O grandsire! By the fire born of thy energy, O illustrious one, all the created beings are being consumed. Beholding them placed in such a plight, I am penetrated with compassion. Do not be angry with them, O lord of the universe.'
"The lord of all created beings said, 'I am not angry, nor it is my wish that all the created beings should cease to exist. It is only for lightening the burthen of the earth that destruction is desirable. The goddess Earth, afflicted with the weight of creatures, solicited me, O Mahadeva, for destroying them, especially as She seemed to sink under their burthen into the water. When after exercising my intelligence for even a long while I could not hit upon the means by which to accomplish the destruction of this overgrown population, it was then that wrath took possession of my breast.'
"Sthanu said, 'Do not give way to wrath, O lord of the deities, with respect to this matter about the destruction of living creatures. Be gratified. Let not these mobile and immobile beings be destroyed. All tanks, all kinds of grass and herbs, all immobile beings, and all mobile creatures also of the four varieties, are being consumed. The whole universe is about to be denuded of beings. Be gratified, O divine lord! O thou of righteous heart, even this is the boon that I solicit at thy hands. If destroyed, these creatures would not come back. Therefore, let this energy of thine be neutralised by thy own energy. Actuated by compassion for all created beings find some means so that, O Grandsire, these living creatures may not burn. Oh, let not these living creatures perish with even their descendants thus destroyed. Thou hast appointed me as the presider over the consciousness of all living creatures,
p. 222
[paragraph continues] O lord of all the lords of the universe. All this mobile and immobile universe of life, O lord of the universe, hath sprung from thee. Pacifying thee, O god of gods, I beg of thee that living creatures may repeatedly come back into the world, undergoing repeated deaths.'
"Narada continued, 'Hearing these words of Sthanu, the divine Brahman of restrained speech and mind himself suppressed that energy of his within his own heart. Suppressing that fire that had been devastating the universe, the illustrious Brahman, adored of all, and possessed of illimitable puissance, then arranged for both birth and death in respect of all living creatures. After the Selfborn had withdrawn and suppressed that fire, there came out, from all the outlets of his body, a lady attired in robes of black and red, with black eyes, black palms, wearing a pair of excellent ear-rings, and adorned with celestial ornaments. Having sprung from Brahman's body, the lady took her station on his right. The two foremost of deities thereupon looked at her. Then, O king, the puissant Selfborn, the original cause of all the worlds, saluted her and said, 'O Death, slay these creatures of the universe. Filled with anger and resolved to bring about the destruction of created beings, I have called thee. 1 Do thou, therefore, commence to destroy all creatures foolish or learned. O lady, slay all created beings without making exception in anybody's favour. At my command thou wilt win great prosperity.' Thus addressed, the goddess, Death, adorned with a garland of lotuses, began to reflect sorrowfully and shed copious tears. Without allowing her tears, however, to fall down, she held them, O king, in her joined palms. She then besought the Self-born, impelled by the desire of doing good to mankind.'"

Book 12
Chapter 258

 

 

 1 [y]
      kathaṃ kāryaṃ parīkṣeta śīghraṃ vātha cireṇa vā
      sarvathā kāryadurge 'smin bhavān naḥ paramo guruḥ
  2 [bhī]
      atrāpy udāharantīmam itihāsaṃ purātanam
      cirakāres tu yat pūrvaṃ vṛttam āṅgirase kule
  3 cirakārika bhadraṃ te bhadraṃ te cirakārika
      cirakārī hi medhāvī nāparādhyati karmasu
  4 cirakārī mahāprājño gautamasyābhavat sutaḥ
      ciraṃ hi sarvakāryāṇi samekṣāvān prapadyate
  5 ciraṃ saṃcintayann arthāṃś ciraṃ jāgrac ciraṃ svapan
      cirakāryābhisaṃpatteś cirakārī tathocyate
  6 alasa grahaṇaṃ prāpto durmedhāvī tathocyate
      buddhilāghava yuktena janenādīrgha darśinā
  7 vyabhicāre tu kasmiṃś cid vyatikramyāparān sutān
      pitroktaḥ kupitenātha jahīmāṃ jananīm iti
  8 sa tatheti cireṇoktvā svabhāvāc cirakārikaḥ
      vimṛśya cirakāritvāc cintayām āsa vai ciram
  9 pitur ājñāṃ kathaṃ kuryāṃ na hanyāṃ mātaraṃ katham
      kathaṃ dharmachale nāsminn imaṃ jeyam asādhuvat
  10 pitur ājñā paro dharmaḥ svadharmo mātṛrakṣaṇam
     asvatantraṃ ca putratvaṃ kiṃ nu māṃ nātra pīḍayet
 11 striyaṃ hatvā mātaraṃ ca ko hi jātu sukhī bhavet
     pitāraṃ cāpy avajñāya kaḥ pratiṣṭhām avāpnuyāt
 12 anavajñā pitur yuktā dhāraṇaṃ mātṛrakṣaṇam
     yuktakṣamāv ubhāv etau nātivartetamāṃ katham
 13 pitā hy ātmānam ādhatte jāyāyāṃ jajñiyām iti
     śīlacāritragotrasya dhāraṇārthaṃ kulasya ca
 14 so 'ham ātmā svayaṃ pitrā putratve prakṛtaḥ punaḥ
     vijñānaṃ me kathaṃ na syād bubudhe cātmasaṃbhavam
 15 jātakarmaṇi yat prāha pitā yac copakarmaṇi
     pratyāptaḥ sa dṛdhī kāraḥ pitur gauravaniścaye
 16 gurur agryaḥ paro dharmaḥ poṣaṇādhyayanād dhitaḥ
     pitā yad āha dharmaḥ sa vedeṣv api suniścitaḥ
 17 prītimātraṃ pituḥ putraḥ sarvaṃ putrasya vai pitā
     śarīrādīni deyāni pitā tv ekaḥ prayacchati
 18 tasmāt pitur vacaḥ kāryaṃ na vicāryaṃ kathaṃ cana
     pātakāny api pūyante pitur vacanakāriṇaḥ
 19 bhoge bhāgye prasavane sarvalokanidarśane
     bhartrā caiva samāyoge sīmantonnayane tathā
 20 pitā svargaḥ pitā dharmaḥ pitā paramakaṃ tapaḥ
     pitari prītim āpanne sarvāḥ prīyanti devatāḥ
 21 āśiṣas tā bhajanty enaṃ puruṣaṃ prāha yāḥ pitā
     niṣkṛtiḥ sarvapāpānāṃ pitā yad abhinandati
 22 mucyate bandhanāt puṣpaṃ phalaṃ vṛntāt pramucyate
     kliśyann api sutasnehaiḥ pitā snehaṃ na muñcati
 23 etad vicintitaṃ tāvat putrasya pitṛgauravam
     pitā hy alpataraṃ sthānaṃ cintayiṣyāmi mātaram
 24 yo hy ayaṃ mayi saṃghāto martyatve pāñcabhautikaḥ
     asya me jananī hetuḥ pāvakasya yathāraṇiḥ
     mātā dehāraṇiḥ puṃsāṃ sarvasyārtasya nirvṛtiḥ
 25 na ca śocati nāpy enaṃ sthāvir yam apakarṣati
     striyā hīno 'pi yo gehe ambeti pratipadyate
 26 putrapautra samākīrṇo jananīṃ yaḥ samāśritaḥ
     api varṣaśatasyānte sa dvihāyanavac caret
 27 samarthaṃ vāsamarthaṃ vā kṛśaṃ vāpy akṛśaṃ tathā
     rakṣaty eva sutaṃ mātā nānyaḥ poṣṭā vidhānataḥ
 28 tadā sa vṛddho bhavati yadā bhavati duḥkhitaḥ
     tadā śūnyaṃ jagat tasya tadā mātrā viyujyate
 29 nāsti mātṛsamā chāyā nāsti mātṛsamā gatiḥ
     nāsti mātṛsamaṃ trāṇaṃ nāsti mātṛsamā prapā
 30 kukṣi saṃdhāraṇād dhātrī jananāj jananī smṛtā
     aṅgānāṃ vardhanād ambā vīra sūtvena vīrasūḥ
 31 śiśoḥ śuśrūsanāc chuśrūr mātā deham anantaram
     cetanāvān naro hanyād yasya nāsuṣiraṃ śiraḥ
 32 dampatyoḥ prāṇa saṃśleṣe yo 'bhisaṃdhiḥ kṛtaḥ kila
     taṃ mātā vā pitā veda bhūtārtho mātari sthitaḥ
 33 mātā jānāti yad gotraṃ mātā jānāti yasya saḥ
     mātur bharaṇa mātreṇa prītiḥ snehaḥ pituḥ prajāḥ
 34 pāni bandhaṃ svayaṃ kṛtvā sahadharmam upetya ca
     yadi yāpyanti puruṣāḥ striyo nārhanti yāpyatām
 35 bharaṇād dhi striyo bhartā pātyāc caiva striyāḥ patiḥ
     guṇasyāsya nivṛttau tu na bhartā na patiḥ patiḥ
 36 evaṃ strī nāparādhnoti nara evāparādhyati
     vyuccaraṃś ca mahādoṣaṃ nara evāparādhyati
 37 striyā hi paramo bhartā daivataṃ paramaṃ smṛtam
     tasyātmanā tu sadṛśam ātmānaṃ paramaṃ dadau
     sarvakāryāparādhyatvān nāparādhyanti cāṅganāḥ
 38 yaścanokto hi nirdeśaḥ striyā maithuna tṛptaye
     tasya smārayato vyaktam adharmo nātra saṃśayaḥ
 39 yāvan nārīṃ mātaraṃ ca gaurave cādhike sthitām
     avadhyāṃ tu vijānīyuḥ paśavo 'py avicakṣaṇāḥ
 40 devatānāṃ samāvāyam ekasthaṃ pitaraṃ viduḥ
     martyānāṃ devatānāṃ ca snehād abhyeti mātaram
 41 evaṃ vimṛśatas tasya cirakāritayā bahu
     dīrghaḥ kālo vyatikrāntas tatas tasyāgamat pitā
 42 medhātithir mahāprājño gautamas tapasi sthitaḥ
     vimṛśya tena kālena patnyāḥ saṃsthā vyatikramam
 43 so 'bravīd duḥkhasaṃtapto bhṛśam aśrūṇi vartayan
     śrutadhairya prasādena paścāt tāpam upāgataḥ
 44 āśramaṃ mama saṃprāptas trilokeśaḥ puraṃdaraḥ
     atithivratam āsthāya brāhmaṇaṃ rūpam āsthitaḥ
 45 samayā sāntvito vāgbhiḥ svāgatenābhipūjitaḥ
     arghyaṃ pādyaṃ ca nyāyena tayābhipratipāditaḥ
 46 paravaty asmi cāpy uktaḥ pranayiṣye nayena ca
     atra cākuśale jāte striyo nāsti vyatikramaḥ
 47 evaṃ na strī na caivāhaṃ nādhvagas tridaśeśvaraḥ
     aparādhyati dharmasya pramādas tv aparādhyati
 48 īrṣyājaṃ vyasanaṃ prāhus tena caivordhva retasaḥ
     īrṣyayā tv aham ākṣipto magno duṣkṛta sāgare
 49 hatvā sādhvīṃ ca nārīṃ ca vyasanitvāc ca śāsitām
     bhartavyatvena bhāryāṃ ca ko nu māṃ tārayiṣyati
 50 antareṇa mayājñaptaś cirakārī hy udāradhīḥ
     yady adya cirakārī syāt sa māṃ trāyeta pātakāt
 51 cirakārika bhadraṃ te bhadraṃ te cirakārika
     yady adya cirakārī tvaṃ tato 'si cirakārikaḥ
 52 trāhi māṃ mātaraṃ caiva tapo yac cārjitaṃ mayā
     ātmānaṃ pātakebhyaś ca bhavādya cirakārikaḥ
 53 sahajaṃ cirakāritvaṃ ciraprājñatayā tava
     sakhalaṃ tat tavādyāstu bhavādya cirakārikaḥ
 54 ciram āśaṃsito mātrā ciraṃ garbheṇa dhāritam
     saphalaṃ cirakāritvaṃ kuru tvaṃ cirakārika
 55 cirāyate ca saṃtāpāc ciraṃ svapiti vāritaḥ
     āvayoś cirasaṃtāpād avekṣya cirakārika
 56 evaṃ sa duḥkhito rājan maharṣir gautamas tadā
     cirakāriṃ dadarśātha putraṃ sthitam athāntike
 57 cirakārī tu pitaraṃ dṛṣṭvā paramaduḥkhitaḥ
     śastraṃ tyaktvā tato mūrdhnā prasādāyopacakrame
 58 gautamas tu sutaṃ dṛṣṭvā śirasā patitaṃ bhuvi
     patnīṃ caiva nirākārāṃ parām abhyagaman mudam
 59 na hi sā tena saṃbhedaṃ patnī nītā mahātmanā
     vijane cāśramasthena putraś cāpi samāhitaḥ
 60 hanyāt tv anapavādena śastrapānau sute sthite
     vinītaṃ praśnayitvā ca vyavasyed ātmakarmasu
 61 buddhiś cāsīt sutaṃ dṛṣṭvā pituś caraṇayor natam
     śastragrahaṇacāpalyaṃ saṃvṛṇoti bhayād iti
 62 tataḥ pitrā ciraṃ stutvā ciraṃ cāghrāya mūrdhani
     ciraṃ dorbhyāṃ pariṣvajya ciraṃ jīvety udāhṛtaḥ
 63 evaṃ sa gautamaḥ putraṃ prītiharṣasamanvitaḥ
     abhinandya mahāprājña idaṃ vacanam abravīt
 64 cirakārika bhadraṃ te cirakārī ciraṃ bhava
     cirāyamāṇe tvayi ca ciram asmi suduḥkhitaḥ
 65 gāthāś cāpy abravīd vidvān gautamo munisattamaḥ
     cirakāriṣu ghoreṣu guṇoddeśa samāśrayāt
 66 cireṇa mitraṃ badhnīyāc cireṇa ca kṛtaṃ tyajet
     cireṇa hi kṛtaṃ mitraṃ ciraṃ dhāraṇam arhati
 67 rāge darpe ca māne ca drohe pāpe ca karmaṇi
     apriye caiva kartavye cirakārī praśasyate
 68 bandhūnāṃ suhṛdāṃ caiva bhṛtyānāṃ strījanasya ca
     avyakteṣv aparādheṣu cirakārī praśasyate
 69 evaṃ sa gautamas tasya prītaḥ putrasya bhārata
     karmaṇā tena kauravya cirakāritayā tayā
 70 evaṃ sarveṣu kāryeṣu vimṛśya puruṣas tataḥ
     cireṇa niścayaṃ kṛtvā ciraṃ na paritapyate
 71 ciraṃ dhārayate roṣaṃ ciraṃ karma niyacchati
     paścāt tāpakaraṃ karma na kiṃ cid upapadyate
 72 ciraṃ vṛddhān upāsīta ciram anvāsya pūjayet
     ciraṃ dharmān niṣeveta kuryāc cānveṣaṇaṃ ciram
 73 ciram anvāsya viduṣaś ciraṃ śiṣṭān niṣevya ca
     ciraṃ vinīya cātmānaṃ ciraṃ yāty anavajñatām
 74 bruvataś ca parasyāpi vākyaṃ dharmopasaṃhitam
     ciraṃ pṛcchec ciraṃ brūyāc ciraṃ na paribhūyate
 75 upāsya bahulās tasminn āśrame sumahātapaḥ
     samāḥ svargaṃ gato vipraḥ putreṇa sahitas tadā

 

SECTION CCLVIII

"Narada said, 'The large-eyed lady, controlling her grief by an effort of her own, addressed the Grandsire, with joined hands and bending in an attribute of humility like a creeper. And she said, 'How, O foremost of speakers, shall a lady like me that has sprung from thee proceed to accomplish such a terrible feat,--a feat, that is, which is sure to inspire all living creatures with dread? I fear to do aught that is iniquitous. Do thou appoint such work for me as is righteous. Thou seest that I am frightened. Oh, cast a compassionate glance upon me. I shall not be able to cut off living creatures,--infants, youths, and aged ones,--who have done me no injury. O lord of all creatures, I bow to thee, be gratified with me. I shall not be able to cut off dear sons and loved friends and brothers and mothers and fathers. If these die (through my act), their surviving relatives will surely curse me. I am filled with fear
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at the prospect of this. 1 The tears of the sorrow-stricken survivors will burn me for eternity. I am very much afraid of them (whose relatives I shall have to cut off). I seek thy protection. All sinful creatures (slain by me) will have to sink into the infernal regions. I seek to gratify thee, O boon-giving god! Extend to me thy grace, O puissant lord! I seek the gratification of this wish, O Grandsire, of all the worlds. O foremost of all the gods, I seek, through thy grace, even this object, viz., permission to undergo severe austerities.'
"The Grandsire said, 'O Death, thou hast been intended by me for the destruction of all creatures. Go, and set thyself to the task of slaying all. Do not reflect (upon the propriety or otherwise of this act). This must certainly be. It cannot be otherwise. O sinless one, O lady of faultless limbs, do thou accomplish the behest I have uttered.' Thus addressed, O thou of Mighty arms, the lady called Death, O conqueror of hostile cities, spoke not a word, but humbly stood there with her eyes upturned towards the puissant Lord of all creatures. Brahman addressed her repeatedly, but the lady seemed to be herself deprived of life. Beholding her thus, the god of gods, that lord of lords, became silent. Indeed, the Self-born, by an effort of his will, became gratified. Smiling, the lord of all the worlds then cast his eyes on the universe. It has been heard by us that when that unconquered and illustrious lord subdued his wrath, the lady (called Death) went away from his side. Leaving Brahman's side without having promised to accomplish the destruction of living creatures, Death quickly proceeded, O king, to the sacred spot known by the name of Dhenuka. There the goddess practised the severest austerities for five and ten billions of years, all the while standing upon one foot. 2 After she practised such exceedingly severe austerities in that place, Brahman of great energy once more said unto her, 'Do thou accomplish my behest, O Death!' Disregarding this command, the lady once more practised penances standing upon one foot for twenty billions of years, O giver of honours! And once more, O son, she led a life in the woods with the deer for another long period consisting of ten thousand billions of years. 3 And once, O foremost of men, she passed twice ten thousand years, living upon air only as her sustenance. Once again, O monarch, she observed the excellent vow of silence for eight thousand years, passing the whole time in water. Then that maiden, O best of kings, went to the river Kausiki. There she began to pass her days in the observance of another vow, living the while upon only water and air. After this, O monarch, the blessed maiden proceeded to the Ganges and thence to the mountains of Meru. Moved by the desire of doing good to all living creatures, she stood perfectly motionless there like a piece of wood. Proceeding thence to the summit of Himavat where the deities had performed their great sacrifice, she stood there for
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another hundred billions of years, supporting her weight upon only the toes of her feet with the object of gratifying the Grandsire with such an act of austerity. Wending thither, the Creator and Destroyer of the universe again addressed her saying, 'Upon what art thou engaged, O daughter? Accomplish those words of mine.' Addressing the divine Grandsire, the maiden once more said, 'I am unable to cut off living creatures, O god! I seek to gratify thee (so that I may be excused of this behest).' Frightened at the prospect of demerit she prayed the Grandsire for being excused of obedience to his command, the Grandsire silenced her, and once more addressed her, saying, 'No demerit will accrue, O Death! Do thou, O auspicious maiden, set thyself to the task of destroying living creatures. That which I have uttered, O amiable girl, cannot certainly be falsified. Eternal righteousness shall now take refuge in thee. Myself and all the deities shall always be employed in seeking thy good. This other wish that is in thy heart I grant thee. Living creatures shall be afflicted by disease, and (dying) shall cast the blame on thee. Thou shalt become a male in all male beings, a female in all female beings, and a eunuch in all those that are of the third sex. 1 Thus addressed by Brahman, O king, the maiden at last said, with joined hands unto that high-souled and undeteriorating lord of all the deities, these words, 'I am unable to obey thy command.' The great God, without relenting, again, said unto her, 'O Death, do thou kill men. I shall so ordain that thou shalt not incur any demerit by doing this, O auspicious lady! Those tear drops that I see fallen from thy eyes, and that thou still boldest in thy joined hands, shall take the form of terrible diseases and even they shall destroy men when their hours come. When the end comes of living creatures, thou shalt despatch Desire and Wrath together against them. Immeasurable merit shall be thine. Thou shalt not incur iniquity, being thyself perfectly equal in thy behaviour. 2 By doing this thou wilt only observe righteousness instead of sinking thyself into iniquity. Do thou, therefore, set thy heart upon the task at hand, and addressing Desire and Wrath begin to slay all living creatures.' Thus addressed, that lady, called by the name of Death, became afraid of Brahman's curse and answered him, saying, 'Yes!' From that time she began to despatch Desire and Wrath as the last hours of living creatures and through their agency to put a stop to their life-breaths. Those tears that Death had shed are the diseases by which the bodies of men become afflicted. At the destruction, therefore, of living creatures, one should not, understanding, with the aid of the intelligence (to what cause such destruction is due), give way to grief. As the senses of all creatures disappear when the latter become plunged into dreamless sleep and return once more when they awake, after the same manner all human beings, upon the dissolution of their bodies, have to go into the other world and return thence to this, O lion among kings! The element called wind, that is endued with terrible energy and mighty prowess
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and deafening roars, operates as the life in all living creatures. That wind, when the bodies of living creatures are destroyed, escaping from the old becomes engaged in diverse functions in diverse new bodies. For this reason, the wind is called the lord of the senses and is distinguished above the other elements constituting the gross body. The gods, without exception, (when their merits cease), have to take birth as mortal creatures on earth. Similarly, all mortal creatures also (when they acquire sufficient merit), succeed in attaining to the status of gods. Therefore, O lion among kings, do not grieve for thy son. Thy son has attained to heaven and is enjoying great happiness there! It was thus, O monarch, that Death was created by the Self-born and it is in this way that she cuts off duly all living creatures when their hours come. The tears she had shed become diseases, which, when their last hours come, snatch away all beings endued with life.'"

 

 

 

Book 12
Chapter 259

 

 

1 [y]
      kathaṃ rājā prajā rakṣen na ca kiṃ cit pratāpayet
      pṛcchāmi tvāṃ satāṃ śreṣṭha tan me brūhi pitāmaha
  2 [bhī]
      atrāpy udāharantīmam itihāsaṃ purātanam
      dyumatsenasya saṃvādaṃ rājñā satyavatā saha
  3 avyāhṛtaṃ vyājahāra satyavān iti naḥ śrutam
      vadhāya nīyamāneṣu pitur evānuśāsanāt
  4 adharmatāṃ yāti dharmo yāty adharmaś ca dharmatām
      vadho nāma bhaved dharmo naitad bhavitum arhati
  5 [dyumatsena]
      atha ced avadho dharmo dharmaḥ ko jātucid bhavet
      dasyayaś cen na hanyeran satyavan saṃkaro bhavet
  6 mamedam iti nāsyaitat pravarteta kalau yuge
      lokayātrā na caiva syād atha ced vettha śaṃsa naḥ
  7 [satyavat]
      sarva eva trayo varṇāḥ kāryā brāhmaṇa bandhanāḥ
      dharmapāśanibaddhānām alpo vyapacariṣyati
  8 yo yas teṣām apacaret tam ācakṣīta vai dvijaḥ
      ayaṃ me na śṛṇotīti tasmin rājā pradhārayet
  9 tatvābhedena yac chāstraṃ tat kāryaṃ nānyathā vadhaḥ
      asamīkṣyaiva karmāṇi nītiśāstraṃ yathāvidhi
  10 dasyūn hinasti vai rājā bhūyaso vāpy anāgasaḥ
     bhāryā mātā pitā putro hanyate puruṣe hate
     pareṇāpakṛte rājā tasmāt samyak pradhārayet
 11 asādhoś caiva puruṣo labhate śīlam ekadā
     sādhoś cāpi hy asādhubhyo jāyate 'śobhanā prajā
 12 na mūlaghātaḥ kartavyo naiṣa dharmaḥ sanātanaḥ
     api khalv avadhenaiva prāyaścittaṃ vidhīyate
 13 udvejanena bandhena virūpakaraṇena ca
     vadhadandena te kleśyā na puro 'hitasaṃpadā
 14 yadā purohitaṃ vā te paryeyuḥ śaraṇaiṣiṇaḥ
     kariṣyāmaḥ punar brahman na pāpam iti vādinaḥ
 15 tadā visargam arhāḥ syur itīdaṃ nṛpaśāsanam
     vibhrad daṇḍājinaṃ mundo brāhmaṇo 'rhati vāsasam
 16 garīyāṃso garīyāṃsam aparādhe punaḥ punaḥ
     tathā visargam arhanti na yathā prathame tathā
 17 [dyumatsena]
     yatra yatraiva śakyeran saṃyantuṃ samaye prajāḥ
     sa tāvat procyate dharmo yāvan na pratilaṅghyate
 18 ahanyamāneṣu punaḥ sarvam eva parābhavet
     pūrve pūrvatare caiva suśāsyā abhavañ janāḥ
 19 mṛdavaḥ satyabhūyiṣṭhā alpadrohālpa manyavaḥ
     purā dhig danda evāsīd vāg dandas tadanantaram
 20 āsīd ādāna daṇḍo 'pi vadhadaṇḍo 'dya vartate
     vadhenāpi na śakyante niyantum apare janāḥ
 21 naiva dasyur manuṣyāṇāṃ na devānām iti śrutiḥ
     na gandharvapitṝṇāṃ ca kaḥ kasyeha na kaścanan
 22 padmaṃ śmaśānād ādatte piśācāc cāpi daivatam
     teṣu yaḥ samayaṃ kuryād ajñeṣu hatabuddhiṣu
 23 [satyavat]
     tān na śaknoṣi cet sādhūn paritrātum ahiṃsayā
     kasya cid bhūtabhavyasya lābhenāntaṃ tathā kuru
 24 [dyumatsena]
     rājāno lokayātrārthaṃ tapyante paramaṃ tapaḥ
     apatrapanti tādṛgbhyas tathā vṛttā bhavanti ca
 25 vitrāsyamānāḥ sukṛto na kāmād ghnanti duṣkṛtīn
     sukṛtenaiva rājāno bhūyiṣṭhaṃ śāsate prajāḥ
 26 śreyasaḥ śreyasīm evaṃvṛttiṃ loko 'nuvartate
     sadaiva hi guror vṛttam anuvartanti mānavāḥ
 27 ātmānam asamādhāya samādhitsati yaḥ parān
     viṣayeṣv indriyavaśaṃ mānavāḥ prahasanti tam
 28 yo rājño dambhamohena kiṃ cit kuryād asāṃpratam
     sarvopāyair niyamyaḥ sa tathā pāpān nivartate
 29 ātmaivādau niyantavyo duṣkṛtaṃ samiyacchatā
     dandayec ca mahādantair api bandhūn anantarān
 30 yatra vai pāpakṛt kleśyo na mahad duḥkham archati
     vardhante tatra pāpāni dharmo hrasati ca dhruvam
     iti kāruṇyaśīlas tu vidvān vai brāhmaṇo 'nvaśāt
 31 iti caivānuśiṣṭo 'smi pūrvais tāta pitāmahaiḥ
     āśvāsayadbhiḥ subhṛśam anukrośāt tathaiva ca
 32 etat prathamakalpena rājā kṛtayuge 'bhajat
     pādo 'nenāpi dharmeṇa gacchet tretāyuge tathā
     dvāpare tu dvipādena pādena tv apare yuge
 33 tathā kaliyuge prāpte rājñāṃ duścaritena ha
     bhavet kālaviśeṣeṇa kalā dharmasya sodaśī
 34 atha prathamakalpena satyavan saṃkaro bhavet
     āyuḥ śaktiṃ ca kālaṃ ca nirdiśya tapa ādiśet
 35 satyāya hi yathā neha jahyād dharmaphalaṃ mahat
     bhūtānām anukampārthaṃ manuḥ svāyambhuvo 'bravīt

SECTION CCLIX

"Yudhishthira said, 'All men that inhabit this earth are filled with doubts in respect of the nature of righteousness. Who is this that is called Righteousness? Whence also does Righteousness come? Tell me this, O Grandsire! Is Righteousness for service in this world or is it for service in the next world? Or, is it for service both here and hereafter? Tell me this, O grandsire!'
"Bhishma said, 'The practices of the good, the Smritis, and the Vedas, are the three indications (sources) of righteousness. Besides these, the learned have declared that the purpose (for which an act is accomplished) is the fourth indication of righteousness. 1 The Rishis of old have declared what acts are righteous and also classified them as superior or inferior in point of merit. The rules of righteousness have been laid down for the conduct of the affairs of the world. In both the worlds, that is, here and hereafter, righteousness produces happiness as its fruits. A sinful person unable to acquire merit by subtile ways, becomes stained with sin only. Some are of opinion that sinful persons can never be cleansed of their sins. In seasons of distress, a person by even speaking an untruth acquires the merit of speaking the truth, even as a person who accomplishes an unrighteous act acquires by that very means the merit of having done a righteous act. Conduct is the refuge of righteousness. Thou shouldst know what righteousness is, aided by conduct. 2 (It is the
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nature of man that he neither sees nor proclaims his own faults but notices and proclaims those of others). The very thief, stealing what belongs to others, spends the produce of his theft in acts of apparent virtue. During a time of anarchy, the thief takes great pleasure in appropriating what belongs to others. When others, however, rob him of what he has acquired by robbery, he then wishes forthwith for a Icing (for invoking punishment on the head of the offenders). At even such a time, when his indignation for offended rights of property is at its highest, he secretly covets the wealth of those that are contended with their own. Fearlessly and without a doubt in his mind (when he is himself the victim of a robbery) he repairs to the king's palace with a mind cleansed of every sin. Within even his own heart he does not see the stain of any evil act. 1 To speak the truth is meritorious. There is nothing higher than truth. Everything is upheld by truth, and everything rests upon truth. Even the sinful and ferocious, swearing to keep the truth amongst themselves, dismiss all grounds of quarrel and uniting with one another set themselves to their (sinful) tasks, depending upon truth. If they behaved falsely towards one another, they would then be destroyed without doubt. One should not take what belongs to others. That is an eternal obligation. Powerful men regard it as one that has been introduced by the weak. When, however, the destiny of these men becomes adverse, this injunction then meets with their approval. Then again they that surpass others in strength or prowess do not necessarily become happy. 2 Therefore, do not ever set thy heart on any act that is wrong. One behaving in this way hath no fear of dishonest men or thieves or the king. Not having done any injury to any one, such a man lives fearlessly and with a pure heart. A thief fears everybody, like a deer driven from the woods into the midst of an inhabited village. He thinks other people to be as sinful as himself. One that is of pure heart is always filled with cheerfulness and hath no fear from any direction. Such a person never sees his own misconduct in others. 3 Persons engaged in doing good to all creatures have said that the practice of charity is another high duty. They that are possessed of wealth think that this duty has been laid down by those that are indigent. When, however, those wealthy men meet with poverty in consequence of some turn of fortune, the practice of charity then recommends itself to them. Men that are
p. 227
exceedingly wealthy do not necessarily meet with happiness. 1 Knowing how painful it is to himself, a person should never do that to others which he dislikes when done to him by others. 2 What can one who becomes the lover of another man's wife say to another man (guilty of the same transgression)? it is seen, however, that even such a one, when he sees his lady with another lover, becomes unable to forgive the act. 3 How can one who, to draw breath himself think of preventing another by a murderous act, from doing the same? Whatever wishes one entertains with respect to one's ownself, one should certainly cherish with respect to another. With the surplus wealth one may happen to own one should relieve the wants of the indigent. It is for this reason that the Creator ordained the practice of increasing one's wealth (by trade or laying it out at interest). 4 One should walk alone that path by proceeding along which one may hope to meet with the deities; or, at such times when wealth is gained, adherence to the duties of sacrifice and gift is laudable.  5 The sages have said that the accomplishment of the objects by means of agreeable (pacific) means is righteousness. See, O Yudhishthira, that even this is the criterion that has been kept in view in declaring the indications of righteousness and iniquity. 6 In days of old the Creator ordained righteousness endowing it with the power of holding the world together. The conduct of the good, that is fraught with excellence, is subjected to (numerous) restraints for acquiring righteousness which depends upon many delicate considerations. The indications of righteousness have now been recounted to thee, O foremost one of Kuru's race! Do not, therefore, at any time set thy understanding upon any act that is wrong.'"

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Footnotes

225:1 Vasishtha's work commences with the query--What is dharmah? The first answer is 'anything consistent with the Srutis and the Smritis.' Then comes Sishtacharah or the conduct of those called Sishta or the good.
225:2 However casuists may argue and moralists pretend, a lie like that of Sir Henry Lee for saving his prince from the hands of Cromwell (vide Woodstock), or like that of the goldsmith's son, even when he was dying, for saving the prince Chevalier from the hands of his would-be captors, is excusable in the estimation of many and even meritorious according to some. p. 226 The world again is agreed that if an adulterer be called into the witness box, perjury would be a venal offence compared with the meanness of betraying the honour of a confiding woman. Hence, the exclusion of such a witness (according to almost every system of law) in trials for adultery. The Rishis wrote for men and not angels. The conduct referred to is that of the good and pious.
226:1 In explaining verse 7, the commentator uses the words that I have enclosed within parenthesis. According to him, verse 9 hath reference to the robbed thief while he goes to the king for invoking justice.
226:2 There is another reason why one should not give way to intoxication of might and should not set at naught the eternal injunction against taking what belongs to another K.P. Singha incorrectly translates this line.
226:3 Implying that such a man is always alive to his own faults. He never thinks that others are guilty of an offence which he, in a moment of temptation, may have committed.
227:1 K.P. Singha wrongly translates this line.
227:2 The construction is not at all difficult; yet both the vernacular translators have misunderstood it, the Burdwan version being thoroughly unintelligible. This is only another form of the well-known saying--'do to others as you would that they should do to you.'
227:3 The Burdwan translator gives an incorrect version of the second line: yad is equivalent to yadi: anyasya stands for anyam. The genitive inflection is used for the accusative. Tatah stands for tasmin implying aupapatye vishaye. Kuryat is driggochari-kuryat.
227:4 The surplus should not be coveted for its own sake but for such use.
227:5 The second line is incorrectly rendered by K.P. Singha.
227:6 Priyabhyupagatam is priyena praptam and not hinsaya.

Book 12
Chapter 260

 

 

 

1 [y]
      avirodhena bhūtānāṃ tyāgaḥ ṣādguṇyakārakaḥ
      yaḥ syād ubhaya bhāgdharmas tan me brūhi pitāmaha
  2 gārhasthyasya ca dharmasya tyāgadharmasya cobhayoḥ
      adūrasaṃprasthitayoḥ kiṃ svic chreyaḥ pitāmaha
  3 [bhī]
      ubhau dharmau mahābhāgāv ubhau paramaduścarau
      ubhau mahāphalau tāta sadbhir ācaritāv ubhau
  4 atra te vartayiṣyāmi prāmānyam ubhayos tayoḥ
      śṛṇuṣvaika manāḥ pārtha chinnadharmārthasaṃśayam
  5 atrāpy udāharantīmam itihāsaṃ purātanam
      kapilasya goś ca saṃvādaṃ tan nibodha yudhiṣṭhira
  6 āmnāyam anupaśyan hi purāṇaṃ śāśvataṃ dhruvam
      nahuṣaḥ pūrvam ālebhe tvastur gām itinaḥ śrutam
  7 tāṃ niyuktām adīnātmā sattvasthaḥ samaye rataḥ
      jñānavān niyatāhāro dadarśa palilas tadā
  8 sa buddhim uttamāṃ prāpto naiṣṭhikīm akutobhayām
      smarāmi śithilaṃ satyaṃ vedā ity abravīt sakṛt
  9 tāṃ gām ṛṣiḥ syūma raśmiḥ praviśya yatim abravīt
      haṃho vedā yadi matā dharmāḥ kenāpare matāḥ
  10 tapasvino dhṛtimataḥ śrutivijñānacakṣuṣaḥ
     sarvam ārṣaṃ hi manyante vyāhṛtaṃ viditātmanaḥ
 11 tasyaivaṃ gatatṛṣṇasya vijvarasya nirāśiṣaḥ
     kā vivakṣāsti vedeṣu nirārambhasya sarvaśaḥ
 12 [kapila]
     nāhaṃ vedān vinindāmi na vivakṣāmi karhi cit
     pṛthag āśramiṇāṃ karmāṇy ekārthānīti naḥ śrutam
 13 gacchaty eva parityāgī vānaprasthaś ca gacchati
     gṛhastho brahmacārī ca ubhau tāv api gacchataḥ
 14 deva yānā hi panthānaś catvāraḥ śāśvatā matāḥ
     teṣāṃ jyāyaḥ kanīyastvaṃ phaleṣūktaṃ balābalam
 15 evaṃ viditvā sarvārthān ārabhed iti vaidikam
     nārabhed iti cānyatra naiṣṭhikī śrūyate śrutiḥ
 16 anārambhe hy adoṣaḥ syād ārambhe 'doṣa uttamaḥ
     evaṃ sthitasya śāstrasya durvijñeyaṃ balābalam
 17 yady atra kiṃ cit pratyakṣam ahiṃsāyāḥ paraṃ matam
     ṛte tv āgamaśāstrebhyo brūhi tad yadi paśyasi
 18 [syūmaraṣmi]
     svargakāmo yajeteti satataṃ śrūyate śrutiḥ
     phalaṃ prakalpya pūrvaṃ hi tato yajñaḥ pratāyate
 19 ajaś cāśvaś ca meṣaś ca gauś ca pakṣigaṇāś ca ye
     grāmyāraṇyā oṣadhayaḥ prāṇasyānnam iti śrutiḥ
 20 tathaivānnaṃ hy ahar ahaḥ sāyaṃ prātarnirupyate
     paśavaś cātha dhānyaṃ ca yajñasyāṅgam iti śrutiḥ
 21 etāni sahayajñena prajāpatir akalpayat
     tena prajāpatir devān yajñenāyajata prabhuḥ
 22 te smānyonyaṃ carāḥ sarve prāninaḥ sapta sapta ca
     yajñeṣūpākṛtaṃ viśvaṃ prāhur uttamasaṃjñitam
 23 etac caivābhyanujñātaṃ pūrvaiḥ pūrvatarais tathā
     ko jātu na vicinvīta vidvān svāṃ śaktim ātmanaḥ
 24 paśavaś ca manuṣyāś ca drumāś cauṣadhibhiḥ saha
     svargam evābhikāṅkṣante na ca svargas tv ṛte makham
 25 oṣadhyaḥ paśavo vṛkṣā vīrudājyaṃ payo dadhi
     havir bhūmir diśaḥ śraddhā kālaś caitāni dvādaśa
 26 ṛco yajūṃsi sāmāni yajamānaś ca sodaśaḥ
     agnir jñeyo gṛhapatiḥ sa saptadaśa ucyate
     aṅgāny etāni yajñasya yajño mūlam iti śrutiḥ
 27 ājyena payasā dadhnā śakṛd āmikṣayā tvacā
     vālaiḥ śṛṅgena pādena saṃbhavaty eva gaurmakham
     evaṃ pratyekaśaḥ sarvaṃ yad yad asya vidhīyate
 28 yajñaṃ vahanti saṃbhūya sahartvigbhiḥ sadakṣiṇaiḥ
     saṃhatyaitāni sarvāṇi yajñaṃ nirvartayanty uta
 29 yajñārthāni hi sṛṣṭāni yathā vai śrūyate śrutiḥ
     evaṃ pūrve pūrvatarāḥ pravṛttāś caiva mānavāḥ
 30 na hinasti hy ārabhate nābhidruhyati kiṃ cana
     yajño yastavya ity eva yo yajaty aphalepsayā
 31 yajñāṅgāny api caitāni yathoktāni na saṃśayaḥ
     vidhinā vidhiyuktāni tārayanti parasparam
 32 āmnāyam ārṣaṃ paśyāmi yasmin vedāḥ pratiṣṭhitāḥ
     taṃ vidvāṃso 'nupaśyanti brāhmaṇasyānudarśanāt
 33 brāhmaṇa prabhavo yajño brāhmaṇārpaṇa eva ca
     anu yajñaṃ jagat sarvaṃ yajñaś cānu jagat sadā
 34 om iti brahmaṇo yonir namaḥ svāhā svadhā vasat
     yasyaitāni prayujyante yathāśakti kṛtāny api
 35 na tasya triṣu lokeṣu paralokabhayaṃ viduḥ
     iti vedā vadantīha siddhāś ca paramarṣayaḥ
 36 rico yajūṃsi sāmāni stobhāś ca vidhicoditāḥ
     yasminn etāni sarvāṇi bahir eva sa vai dvijaḥ
 37 agnyādheye yad bhavati yac ca some sute dvija
     yac cetarair mahāyajñairveda tad bhagavān svataḥ
 38 tasmād brahman yajetaiva yājayec cāvicārayan
     yajataḥ svargavidhinā pretya svargaphalaṃ mahat
 39 nāyaṃ loko 'sty ayajñānāṃ paraś ceti viniścayaḥ
     vedavādavidaś caiva pramānam ubhayaṃ tadā

 

 

SECTION CCLX

"Yudhishthira said, 'Thou sayest that righteousness or duty depends upon delicate considerations, that is indicated by the conduct of those that are called good, that it is fraught with restraints (from numerous acts), and that its indications are also contained in the Vedas. It seems to me, however, that I have a certain inward light in consequence of which I can discriminate between
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right and wrong by inferences. 1 Numerous questions that I had intended to ask thee have all been answered by thee. There is one question, however, that I shall presently ask. It is not prompted, O king, by desire of empty disputation. All these embodied creatures, it seems, take birth, exist, and leave their bodies, of their own nature. Duty and its reverse, therefore, cannot be ascertained, O Bharata, by study of the scriptures alone. 2 The duties of a person who is well off are of one kind. Those of a person who has fallen into distress are of another kind. How can duty respecting seasons of distress be ascertained by reading the scriptures alone? 3 The acts of the good, thou hast said, constitute righteousness (or duty). The good, however, are to be ascertained by their acts. The definition, therefore, has for its foundation, a begging of the question, with the result that what is meant by conduct of the good remains unsettled. It is seen that some ordinary person commits unrighteousness while apparently achieving righteousness. Some extraordinary persons again may be seen who achieve righteousness by committing acts that are apparently unrighteous. 4 Then, again, the proof (of what I say) has been furnished by even those that are well conversant with the scriptures themselves, for it has been heard by us that the ordinances of the Vedas disappear gradually in every successive age. The duties in the Krita age are of one kind. Those in the Treta are of another kind, and those in the Dwapara are again different. The duties in the Kali age, again, are entirely of another kind. It seems, therefore, that duties have been laid down for the respective ages according to the powers of human beings in the respective ages. When, therefore, all the declarations in the Vedas do not apply equally to all the ages, the saying that the declarations of the Vedas are true is only a popular form of speech indulged in for popular satisfaction. From the Srutis have originated the Smritis whose scope again is very wide. If the Vedas be authority for everything, then authority would attach to the Smritis also for the latter are
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based on the former. When, however, the Srutis and the Smritis contradict each other, how can either be authoritative? Then again, it is seen that when some wicked persons of great might cause certain portions of certain courses of righteous acts to be stopped, these are destroyed for ever. 1 Whether we know it or know it not, whether we are able to ascertain it or not to ascertain it, the course of duty is finer than the edge of a razor and grosser than even a mountain. Righteousness (in the form of sacrifices and other religious acts) at first appears in the form of the romantic edifices of vapour seen in the distant sky. When, however, it is examined by the learned, it disappears and becomes invisible. 2 Like the small ponds at which the cattle drink or the shallow aqueducts along cultivated fields that dry up very soon, the eternal practices inculcated in the Smritis, falling into discontinuance, at last disappear totally (in the Kali age). Amongst men that are not good some are seen to become hypocrites (in respect of the acquisition of righteousness) by suffering themselves to be urged by desire. Some become so, urged by the wishes of others. Others, numbering many, tread in the same path, influenced by diverse other motives of a similar character. 3 It cannot be denied that such acts (though accomplished by persons under the influence of evil passions) are righteous. Fools, again, say that righteousness is an empty sound among those called good. They ridicule such persons and regard them as men destitute of reason. Many great men, again, turning back (from the duties of their own order) betake themselves to the duties of the kingly order. No such conduct, therefore, is to be seen (as observed by any man), which is fraught with universal benevolence. 4 By a certain course of conduct one becomes really meritorious. That very course of conduct obstructs another in the acquisition of merit. Another, by practising at his pleasure that conduct, it is seen, remains unchanged. 5 Thus that conduct by which one becomes meritorious impedes another in the acquisition of merit. One may thus see
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that all courses of conduct are seen to lose singleness of purpose and character. It seems, therefore, that only that which the learned of ancient times called righteousness is righteousness to this day: and through that course of conduct (which the learned so settled) the distinctions and limitations (that govern the world) have become eternal.'" 1

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Footnotes

228:1 I am not sure that I have understood the original correctly. Nilakantha says that the sense intended to be conveyed is that Yudhishthira finds fault with Bhishma's previous course on the indications of righteousness.
228:2 The argument, as explained by the commentator is this: Bhishma has said that righteousness and its reverse arise from one's acts producing happiness or misery to others, and that they both affect one's future life in respect to the happiness and misery enjoyed or endured therein. But living creatures, says Yudhishthira, are seen to take their births, exist, and die, of their own nature. Nature, therefore, seems to be the efficient cause of birth, existence, and death, and not the declarations in the Srutis, consistent though those declarations be with considerations of felicity or the reverse. The study of the Vedas, therefore, cannot alone lead to a knowledge of righteousness and its reverse.
228:3 Distress may be of infinite variety. Derogation also from duty may, therefore, be of infinite variety. It is impossible to note these derogations (justifiable in view of the degree of distress felt) in any code of morals, however comprehensive.
228:4 The commentator cites the example of Sudras listening to forbidden scriptures in expectation of merit. They commit sin by such acts. Then again high Brahmanas like Agastya, by cursing the denizens of the Dandaka forest, achieved great merit. In persons universally called ordinary or even low, indications are observable of good behaviour, and in those acknowledged to be good and respectable, acts may be noticed that are not good. That therefore, which is called the conduct of the good is extremely unascertainable.
229:1 The commentator cites the instance of the stoppage of the Horse-sacrifice in consequence of the interference of Indra with Janamejaya while the latter was bent upon celebrating one for the acquisition of merit.
229:2 The vapoury edifices and forms seen in the distant sky are called Gandharva-nagara from the peculiar belief that they are cities or towns inhabited by the Gandharvas, a class of beings superior to men. They appear to the view only to disappear very soon. What the speaker wishes to say is that sacrifices and religious acts at first appear romantic and delightful in consequence of the fruits they hold forth, viz., heaven and felicity. But when they are examined by the light of philosophy, they disappear or shrink into nothingness, for as acts, they are transitory and their consequences too are of the same character.
229:3 The object of this verse is to show that it is extremely difficult to ascertain who the good are whose conduct should be taken as the standard of righteousness.
229:4 The commentator cites the instance of Drona and others of that class. These men must be regarded as Mahajanas and Sadhus, but how can their conduct be regarded as righteous? What Yudhishthira means to say is that the standards of righteousness or that by which a good man may be known, is difficult of ascertainment.
229:5 The example of Viswamitra, Jamadagnya, and Vasishtha are cited by the commentator. The first won pre-eminence by his mastery over weapons. The second lost his character as a Brahmana by the profession of arms. The third lost nothing although he punished Viswamitra's insolence by using even carnal weapons.
230:1 What Yudhishthira says here is that righteousness or virtue or duty does not depend upon the Srutis or the Smritis, nor upon considerations of happiness or misery. On the other hand, righteousness is arbitrary in respect of its standard, that being called righteous which was called so by the learned of ancient times. As regards happiness or misery, its cause is eternal nature.

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