srimahabharat (Book 12) Santi Parva - chapters 156 to 170

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

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



Santi Pava
Book 12

 

Book 12
Chapter 156

 

1 [y]
      satyaṃ dharme praśaṃsanti viprarṣipitṛdevatāḥ
      satyam icchāmy ahaṃ śrotuṃ tan me brūhi pitāmaha
  2 satyaṃ kiṃ lakṣaṇaṃ rājan kathaṃ vā tad avāpyate
      satyaṃ prāpya bhavet kiṃ ca kathaṃ caiva tad ucyate
  3 [bh]
      cāturvarṇyasya dharmāṇāṃ saṃkaro na praśasyate
      avikāritamaṃ satyaṃ sarvavarṇeṣu bhārata
  4 satyaṃ satsu sadā dharmaḥ satyaṃ dharmaḥ sanātanaḥ
      satyam eva namasyeta satyaṃ hi paramā gatiḥ
  5 satyaṃ dharmas tapoyogaḥ satyaṃ brahma sanātanam
      satyaṃ yajñaḥ paraḥ proktaḥ satye sarvaṃ pratiṣṭhitam
  6 ācārān iha satyasya yathāvad anupūrvaśaḥ
      lakṣaṇaṃ ca pravakṣyāmi satyasyeha yathākramam
  7 prāpyate hi yathāsatyaṃ tac ca śrotuṃ tvam arhasi
      satyaṃ trayodaśa vidhaṃ sarvalokeṣu bhārata
  8 satyaṃ ca samatā caiva damaś caiva na saṃśayaḥ
      amātsaryaṃ kṣamā caiva hrīs titikṣānasūyatā
  9 tyāgo dhyānam athāryatvaṃ dhṛtiś ca satataṃ sthirā
      ahiṃsā caiva rājendra satyākārās trayodaśa
  10 satyaṃ nāmāvyayaṃ nityam avikāri tathaiva ca
     sarvadharmāviruddhaṃ ca yogenaitad avāpyate
 11 ātmanīṣṭe tathāniṣṭe ripau ca samatā tathā
     icchā dveṣakṣayaṃ prāpya kāmakrodhakṣayaṃ tathā
 12 damo nānyaspṛhā nityaṃ dhairyaṃ gāmbhīryam eva ca
     abhayaṃ krodhaśamanaṃ jñānenaitad avāpyate
 13 amātsaryaṃ budhāḥ prāhur dānaṃ dharme ca saṃyamam
     avasthitena nityaṃ ca satyenāmatsarī bhavet
 14 akṣamāyāḥ kṣamāyāś ca priyāṇīhāpriyāṇi ca
     kṣamate sarvataḥ sādhuḥ sādhv āpnoti ca satyavān
 15 kalyāṇaṃ kurute gāḍhaṃ hrīmān na ślāghate kva cit
     praśāntavān manā nityaṃ hrīs tu dharmād avāpyate
 16 dharmārthahetoḥ kṣamate titikṣā kṣāntir ucyate
     lokasaṃgrahaṇārthaṃ tu sā tu dhairyeṇa labhyate
 17 tyāgaḥ snehasya yas tyāgo viṣayāṇāṃ tathaiva ca
     rāgadveṣaprahīṇasya tyāgo bhavati nānyathā
 18 āryatā nāma bhūtānāṃ yaḥ karoti prayatnataḥ
     śubhaṃ karma nirākāro vītarāgatvam eva ca
 19 dhṛtir nāma sukhe duḥkhe yathā nāpnoti vikriyām
     tāṃ bhajeta sadā prājño ya icched bhūtim ātmanaḥ
 20 sarvathā kṣamiṇā bhāvyaṃ tathā satyapareṇa ca
     vītaharṣabhayakrodho dhṛtim āpnoti paṇḍitaḥ
 21 adrohaḥ sarvabhūteṣu karmaṇā manasā girā
     anugrahaś ca dānaṃ ca satāṃ dharmaḥ sanātanaḥ
 22 ete trayodaśākārāḥ pṛthak satyaika lakṣaṇāḥ
     bhajante satyam eveha bṛṃhayanti ca bhārata
 23 nāntaḥ śakyo guṇānāṃ hi vaktuṃ satyasya bhārata
     ataḥ satyaṃ praśaṃsanti viprāḥ sa pitṛdevatāḥ
 24 nāsti satyāt paro dharmo nānṛtāt pātakaṃ param
     sthitir hi satyaṃ dharmasya tasmāt satyaṃ na lopayet
 25 upaiti satyād dānaṃ hi tathā yajñāḥ sa dakṣiṇāḥ
     vratāgnihotraṃ vedāś ca ye cānye dharmaniścayāḥ
 26 aśvamedha sahasraṃ ca satyaṃ ca tulayā dhṛtam
     aśvamedha sahasrād dhi satyam evātiricyate

 

SECTION CLVI

"Bhishma continued, 'Having said these words unto the Salmali. that foremost of all persons conversant with Brahma, viz., Narada, represented unto the god of the wind all that the Salmali had said about him.'
"Narada said, 'There is a certain Salmali on the breast of Himavat, adorned with branches and leaves. His roots extend deep into the earth and his branches spread wide around. That tree, O god of the wind disregards thee. He spoke many words fraught with abuse of thyself. It is not proper, O Wind, that I should repeat them in thy hearing. I know, O Wind, that thou art the foremost of all created things. I know too that thou art a very superior and very mighty being, and that in wrath thou resemblest the Destroyer himself.'
"Bhishma continued, 'Hearing these words of Narada, the god of wind, wending to that Salmali, addressed him in rage and said as follows.'
"The Wind-god said, 'O Salmali, thou hast spoken in derogation of me before Narada. Know that I am the god of the wind. I shall certainly show thee my power and might. I know thee well. Thou art no stranger to me. The puissant Grandsire, while engaged in creating the world, had for a time rested under thee. It is in consequence of this incident that I have hitherto shown thee grace. O worst of trees, it is for this that thou standest unharmed, and not in consequence of thy own might. Thou regardest me lightly as if I were a vulgar thing. I shall show myself unto thee in such a way that thou mayst not again disregard me.'
"Bhishma continued, 'Thus addressed, the Salmali laughed in derision and replied, saying, 'O god of the wind, thou art angry with me. Do not forbear showing the extent of thy might. Do thou vomit all thy wrath upon me. By giving way to thy wrath, what wilt thou do to me? Even if thy might had, been thy own (instead of being derived), I would not still have been afraid of thee. I am superior to thee in might. I should not be afraid of thee. They are really strong in understanding. They, on the other hand, are not to be regarded strong that are possessed of only physical strength.' Thus addressed, the Wind-god said, 'Tomorrow I shall test thy strength.' After this, night came. The Salmali, concluding mentally what the extent is of the Wind's might and beholding his own self to be inferior to the god, began to say to himself, 'All that I said to Narada is false. I am certainly inferior in might to the Wind. Verity, he is strong in his strength. The Wind, as Narada said, is always mighty. Without doubt, I am weaker than other trees. But in intelligence no tree is my equal. Therefore, relying upon my intelligence I shall look at this fear that arises from the Wind. If the other trees in the forest all rely upon the same kind of intelligence, then, verily, no injury can result to them from the god of the Wind when he becomes angry. All of them. however, are destitute of understanding, and, therefore, they do not know, as I know, why or how the Wind succeeds in shaking and tearing them up.'"
p. 345

 

Book 12
Chapter 157

 

 

 

 1 [y]
      yataḥ prabhavati krodhaḥ kāmaś ca bharatarṣabha
      śokamohau vivitsā ca parāsutvaṃ tathā madaḥ
  2 lobho mātsaryam īrṣyā ca kutsāsūyā kṛpā tathā
      etat sarvaṃ mahāprājña yāthātathyena me vada
  3 [bh]
      trayodaśaite 'tibalāḥ śatravaḥ prāṇināṃ smṛtāḥ
      upāsate mahārāja samastāḥ puruṣān iha
  4 ete pramattaṃ puruṣam apramattā nudanti hi
      vṛkā iva vilumpanti dṛṣṭvaiva puruṣetarān
  5 ebhyaḥ pravartate duḥkham ebhyaḥ pāpaṃ pravartate
      iti martyo vijānīyāt satataṃ bharatarṣabha
  6 eteṣām udayaṃ sthānaṃ kṣayaṃ ca puruṣottama
      hanta te vartayiṣyāmi tan me nigadataḥ śṛṇu
  7 lobhāt krodhaḥ prabhavati paradoṣair udīryate
      kṣamayā tiṣṭhate rājañ śrīmāṃś ca vinivartate
  8 saṃkalpāj jāyate kāmaḥ sevyamāno vivardhate
      avadya darśanād vyeti tattvajñānā ca dhīmatām
  9 viruddhāni hi śāstrāṇi paśyantīhālpa buddhayaḥ
      vivitsā jāyate tatra tattvajñānān nivartate
  10 prīteḥ śokaḥ prabhavati viyogāt tasya dehinaḥ
     yadā nirarthakaṃ vetti tadā sadyaḥ praṇaśyati
 11 parāsutā krodhalobhād abhyāsāc ca pravartate
     dayayā sarvabhūtānāṃ nirvedāt sā nivartate
 12 sattvatyāgāt tu mātsaryam ahitāni ca sevate
     etat tu kṣīyate tāta sādhūnām upasevanāt
 13 kulāj jñānāt tathaiśvaryān mado bhavati dehinām
     ebhir eva tu vijñātair madaḥ sadyaḥ praṇaśyati
 14 īrṣyā kāmāt prabhavati saṃgharṣāc caiva bhārata
     itareṣāṃ tu martyānāṃ prajñayā sā praṇaśyati
 15 vibhramāl lokabāhyānāṃ dveṣyair vākyair asaṃgataiḥ
     kutsā saṃjāyate rājann upekṣābhiḥ praśāmyati
 16 pratikartum aśakyāya balasthāyāpakāriṇe
     asūyā jāyate tīvrā kāruṇyād vinivartate
 17 kṛpaṇān satataṃ dṛṣṭvā tataḥ saṃjāyate kṛpā
     dharmaniṣṭhāṃ yadā vetti tadā śāmyati sā kṛpā
 18 etany eva jitāny āhuḥ praśamāc ca trayodaśa
     ete hi dhārtarāṣṭrāṇāṃ sarve doṣās trayodaśa
     tvayā sarvātmanā nityaṃ vijitā jeṣyase ca tān

SECTION CLVII

"Bhishma said, 'Having settled this in his mind, the Salmali. in sorrow, himself caused all his branches, principal and subsidiary, to be cut off. Casting off his branches and leaves and flowers, at morn the tree looked steadily at the Wind, as he came towards him. Filled with rage and breathing hard, the Wind advanced, felling large trees, towards that spot where the Salmali stood. Beholding him divested of top and branches and leaves and flowers, the Wind, filled with joy, smilingly addressed that lord of the forest which had before such a gigantic appearance, these words.'
"The Wind said, 'Filled with rage, O Salmali, I would have done to thee precisely what thou hast done to thyself by lopping off all thy branches. Thou art now divested of thy proud top and flowers, and thou art now without thy shoots and leaves. In consequence of thy own evil counsels, thou hast been brought under my power.'
"Bhishma continued, 'Hearing these words of the Wind, the Salmali felt great shame. Remembering also the words that Narada had said, he began to repent greatly for his folly. Even in this way, O tiger among kings, a weak and foolish person, by provoking the enmity of a powerful one, is at last obliged to repent like the Salmali in fable. Even when possessed of equal might, people do not suddenly wage hostilities with those that have injured them. On the other hand, they display their might gradually, O king! A person of foolish understanding should never provoke the hostility of one that is possessed of intelligence. In such cases the intelligence of the intelligent man penetrates (the subject upon which it is employed) like fire penetrating a heap of dry grass. Intelligence is the most precious possession that a person call have. Similarly, O king, a man can have nothing here more valuable than might. One should, therefore, overlook the wrongs inflicted by a person possessed of superior strength, even as one should overlook (from compassion) the acts of a child, and idiot, or one that is blind or deaf. The wisdom of this saying is witnessed in thy case, O slayer of foes. The eleven Akshauhinis (of Duryodhana), O thou of great splendour, and the seven (collected by thyself), were not, in might equal to the single-handed Arjuna of high soul. All the troops (of Duryodhana), therefore, were routed and slain by that illustrious Pandava, that son of Paka's chastiser, as he coursed on the field of battle, relying on his own strength. I have. O Bharata, discoursed to thee of the duties of kings and the morality of duties in detail. What else. O king, dost thou wish to hear!'"

 

 

Book 12
Chapter 158

 

 

1 [y]
      ānṛśaṃsyaṃ vijānāmi darśanena satāṃ sadā
      nṛśaṃsān na vijānāmi teṣāṃ karma ca bhārata
  2 kaṇṭakān kūpam agniṃ ca varjayanti yathā narāḥ
      tathā nṛśaṃsakarmāṇaṃ varjayanti narā naram
  3 nṛśaṃso hy adhamo nityaṃ pretya ceha ca bhārata
      tasmād bravīhi kauravya tasya dharmaviniścayam
  4 [bh]
      spṛhāsyāntarhitā caiva viditārthā ca karmaṇā
      ākroṣṭā kruśyate caiva bandhitā badhyate ca yaḥ
  5 dattānukīrti viṣamaḥ kṣudro naikṛtikaḥ śaṭhaḥ
      asaṃbhogī ca mānī ca tathā saṅgī vikatthanaḥ
  6 sarvātiśaṅkī paruṣo bāliśaḥ kṛpaṇas tathā
      varga praśaṃsī satatam āśramadveṣasaṃkarī
  7 hiṃsāvihārī satatam aviśeṣa guṇāguṇaḥ
      bahv alīko manasvī ca lubdho 'tyarthaṃ nṛśaṃsakṛt
  8 dharmaśīlaṃ guṇopetaṃ pāpa ity avagacchati
      ātmaśīlānumānena na viśvasiti kasya cit
  9 pareṣāṃ yatra doṣaḥ syāt tad guhyaṃ saṃprakāśayet
      samāneṣv eva doṣeṣu vṛttyartham upaghātayet
  10 tathopakāriṇaṃ caiva manyate vañcitaṃ param
     dattvāpi ca dhanaṃ kāle saṃtapaty upakāriṇe
 11 bhakṣyaṃ bhojyam atho lehyaṃ yac cānyat sādhu bhojanam
     prekṣamāṇeṣu yo 'śnīyān nṛśaṃsa iti taṃ viduḥ
 12 brāhmaṇebhyaḥ pradāyāgraṃ yaḥ suhṛdbhiḥ sahāśnute
     sa pretya labhate svargam iha cānantyam aśnute
 13 eṣa te bharataśreṣṭha nṛśaṃsaḥ parikīrtitaḥ
     sadā vivarjanīyo vai puruṣeṇa bubhūṣatā

SECTION CLVIII

"Yudhishthira said, 'I desire, O bull of Bharata's race, to hear in detail the source from which sin proceeds and the foundation upon which it rests.'
p. 346
"Bhishma said, 'Hear, O King, what the foundation is of sin. Covetousness alone is a great destroyer (of merit and goodness). From covetousness proceeds sin. It is from this source that sin and irreligiousness flow, together with great misery. This covetousness is the spring of also all the cunning and hypocrisy in the world. It is covetousness that makes men commit sin. From covetousness proceeds wrath; from covetousness flows lust, and it is from covetousness that loss of judgment, deception, pride, arrogance, and malice, as also vindictiveness, shamelessness, loss of prosperity, loss of virtue, anxiety, and infamy spring, miserliness, cupidity, desire for every kind of improper act, pride of birth, pride of learning, pride of beauty, pride of wealth, pitilessness for all creatures, malevolence towards all, mistrust in respect of all, insincerity towards all, appropriation of other people's wealth, ravishment of other people's wives, harshness of speech, anxiety, propensity to speak ill of others, violent craving for the indulgence of lust, gluttony, liability to premature death, violent propensity towards malice, irresistible liking for falsehood, unconquerable appetite for indulging in the passions, insatiable desire for indulging the ear, evil-speaking, boastfulness, arrogance, non-doing of duties, rashness, and perpetration of every kind of evil act,--all these proceed from covetousness. In life, men are unable, whether infants or youth or adults, to abandon covetousness. Such is the nature of covetousness that it never decays even with the decay of life. Like the ocean that can never be filled by the constant discharge of even innumerable rivers of immeasurable depths, covetousness is incapable of being gratified by acquisitions to any extent. The covetousness, however, which is never gratified by acquisitions and satiated by the accomplishment of desires, that which is not known in its real nature by the gods, the Gandharvas, the Asuras, the great snakes, and, in fact, by all classes of beings, that irresistible passion, along with that folly which invites the heart to the unrealities of the world, should ever be conquered by a person of cleansed soul. Pride, malice, slander, crookedness, and incapacity to hear other people's good, are vices, O descendant of Kuru, that are to be seen in persons of uncleansed soul under the domination of covetousness. Even persons of great learning who bear in their minds all the voluminous scriptures, and who are competent to dispel the doubts of others, show themselves in this respect to be of weak understanding and feel great misery in consequence of this passion. Covetous men are wedded to envy and anger. They are outside the pale of good behaviour. Of crooked hearts, the speeches they utter are sweet. They resemble, therefore, dark pits whose mouths are covered with grass. They attire themselves in the hypocritical cloak of religion. Of low minds, they rob the world, setting up (if need be) the standard of religion and virtue. Relying upon the strength of apparent reasons, they create diverse kinds of schisms in religion. Intent upon accomplishing the purposes of cupidity, they destroy the ways of righteousness. When wicked-souled persons under the domination of covetousness apparently practise the duties of righteousness, the consequence that results is that the desecrations committed by them soon become current among men. Pride, anger, arrogance, insensibility, paroxysms of joy and sorrow, and self-importance, all these, O descendant of Kuru, are
p. 347
to be seen in persons swayed by covetousness. Know that they who are always under the influence of covetousness are wicked. I shall now tell thee of those about whom thou askest, viz., those who are called good and whose practices are pure. They who have no fear of an obligation to return to this world (after death), they who have no fear of the next world, they who are not addicted to animal food and who have no liking for what is agreeable and no dislike for what is otherwise, they to whom good behaviour is ever dear, they in whom there is self-restraint, they to whom pleasure and pain are equal, they who have truth for their high refuge, they who give but not take, they who have compassion, they who worship Pitris, gods and guests, they who are always ready to exert themselves (for the good of others), they who are universal benefactors, they who are possessed of great courage (of mind), they who observe all the duties laid down in the scriptures, they who are devoted to the good of all, they who can give their all and lay down their very lives for others, are regarded as good and virtuous, O Bharata! Those promoters of righteousness are incapable of being forced away from the path of virtue. Their conduct, conformable to the model set by the righteous men of old, can never be otherwise. They are perfectly fearless, they are tranquil, they are mild, and they always adhere to the right path. Full of compassion, they are always worshipped by the good. They are free from lust and anger. They are not attached to any worldly object. They have no pride. They are observant of excellent vows. They are always objects of regard. Do thou, therefore, always wait upon them and seek instruction from them. They never acquire virtue, O Yudhishthira, for the, sake of wealth or of fame. They acquire it on the other hand, because it is a duty like that of cherishing the body. Fear, wrath, restlessness, and sorrow do not dwell in them. There is not the outward garb of religion for misleading their fellowmen. There is no mystery with them. They are perfectly contented. There is no error of judgment arising from covetousness. They are always devoted to truth and sincerity. Their hearts never fall from righteousness. Thou shouldst show thy regard for them always, O son of Kunti! They are never delighted at any acquisition or pained at any loss. Without attachment to anything, and freed from pride, they are wedded to the quality of goodness, and they cast an equal eye on all. Gain and loss, weal and woe, the agreeable and the disagreeable, life and death, are equal in the eyes of those men of firm tread, engaged in the pursuit of (divine) knowledge, and devoted to the path of tranquillity and righteousness. Keeping thy senses under restraint and without yielding to heedlessness, thou shouldst always worship those high-souled persons who bear such love for virtue. O blessed one, one's words become productive of good only through the favour of the gods. Under other circumstances, words produce evil consequence." 1'

 

 

Book 12
Chapter 159

 

 

 

1 [bh]
      kṛtārtho yakṣyamāṇaś ca sarvavedāntagaś ca yaḥ
      ācārya pitṛbhāryārthaṃ svādhyāyārtham athāpi vā
  2 ete vai sādhavo dṛṣṭā brāhmaṇā dharmabhikṣavaḥ
      asvebhyo deyam etebhyo dānaṃ vidyā viśeṣataḥ
  3 anyatra dakṣiṇā yātu deyā bharatasattama
      anyebhyo hi bahir vedyāṃ nākṛtānnaṃ vidhīyate
  4 sarvaratnāni rājā ca yathārhaṃ pratipādayet
      brāhmaṇāś caiva yajñāś ca sahānnāḥ saha dakṣiṇāḥ
  5 yasya traivārṣikaṃ bhaktaṃ paryāptaṃ bhṛtyavṛttaye
      adhikaṃ vāpi vidyeta sa somaṃ pātum arhati
  6 yajñaś cet pratividdhaḥ syād aṅgenaikena yajvanaḥ
      brāhmaṇasya viśeṣeṇa dhārmike sati rājani
  7 yo vaiśyaḥ syād bahu paśur hīnakratur asomapaḥ
      kuṭumbāt tasya tad dravyaṃ yajñārthaṃ pārthivo haret
  8 āhared veśmataḥ kiṃ cit kāmaṃ śūdrasya dravyataḥ
      na hi veśmani śūdrasya kaś cid asti parigrahaḥ
  9 yo 'nāhitāgniḥ śatagur ayajvā ca sahasraguḥ
      tayor api kuṭumbābhyām āhared avicārayan
  10 adātṛbhyo haren nityaṃ vyākhyāpya nṛpatiḥ prabho
     tathā hy ācarato dharmo nṛpateḥ syād athākhilaḥ
 11 tathaiva saptame bhakte bhaktāni ṣaḍ anaśnatā
     aśvastana vidhānena hartavyaṃ hīnakarmaṇaḥ
     khalāt kṣetrāt tathāgārād yato vāpy upapadyate
 12 ākhyātavyaṃ nṛpasyaitat pṛcchato 'pṛcchato 'pi vā
     na tasmai dhārayed daṇḍaṃ rājā dharmeṇa dharmavit
 13 kṣatriyasya hi bāliśyād brāhmaṇaḥ kliśyate kṣudhā
     śrutaśīle samājñāya vṛttim asya prakalpayet
     athainaṃ parirakṣeta pitā putram ivaurasam
 14 iṣṭiṃ vaiśvānarīṃ nityaṃ nirvaped abda paryaye
     avikalpaḥ purā dharmo dharmavādais tu kevalam
 15 viśvais tu devaiḥ sādhyaiś ca brāhmaṇaiś ca maharṣibhiḥ
     āpatsu maraṇād bhītair liṅgapratinidhiḥ kṛtaḥ
 16 prabhuḥ prathamakalpasya yo 'nukalpena vartate
     na sāmparāyikaṃ tasya durmater vidyate phalam
 17 na brāhmaṇān vedayeta kaś cid rājani mānavaḥ
     avīryo vedanād vidyāt suvīryo vīryavattaram
 18 tasmād rājñā sadā tejo duḥsahaṃ brahmavādinām
     mantā śāstā vidhātā ca brāhmaṇo deva ucyate
     tasmin nākuśalaṃ brūyān na śuktām īrayed giram
 19 kṣatriyo bāhuvīryeṇa taraty āpadam ātmanaḥ
     dhanena vaiśyaḥ śūdraś ca mantrair homaiś ca vai dvijaḥ
 20 na vai kanyā na yuvatir nāmantro na ca bāliśaḥ
     pariveṣṭāgnihotrasya bhaven nāsaṃskṛtas tathā
     narake nipatanty ete juhvānāḥ sa ca yasya tat
 21 prājāpatyam adattvāśvam agnyādheyasya dakṣiṇām
     anāhitāgnir iti sa procyate dharmadarśibhiḥ
 22 puṇyāny anyāni kurvīta śraddadhāno jitendriyaḥ
     anāpta dakṣiṇair yajñair na yajeta kathaṃ cana
 23 prajāḥ paśūṃś ca svargaṃ ca hanti yajño hy adakṣiṇaḥ
     indriyāṇi yaśaḥ kīrtim āyuś cāsyopakṛntati
 24 udakyā hy āsate ye ca ye ca ke cid anagnayaḥ
     kulaṃ cāśrotriyaṃ yeṣāṃ sarve te śūdra dharmiṇaḥ
 25 udapānodake grāme brāhmaṇo vṛṣalī patiḥ
     uṣitvā dvādaśa samāḥ śūdra karmeha gacchati
 26 anaryāṃ śayane bibhrad ujjhan bibhrac ca yo dvijām
     abrāhmaṇo manyamānas tṛṇeṣv āsīta pṛṣṭhataḥ
     tathā sa śudhyate rājañ śṛṇu cātra vaco mama
 27 yad ekarātreṇa karoti pāpaṃ; kṛṣṇaṃ varṇaṃ brāhmaṇaḥ sevamānaḥ
     sthānāsanābhyāṃ vicaran vratī saṃs; tribhir varṣaiḥ śamayed ātmapāpam
 28 na narma yuktaṃ vacanaṃ hinasti; na strīṣu rājan na vivāha kāle
     na gurvarthe nātmano jīvitārthe; pañcānṛtāny āhur apātakāni
 29 śraddadhānaḥ śubhāṃ vidyāṃ hīnād api samācaret
     suvarṇam api cāmedhyād ādadīteti dhāraṇā
 30 strīratnaṃ duṣkulāc cāpi viṣād apy amṛtaṃ pibet
     aduṣṭā hi striyo ratnam āpa ity eva dharmataḥ
 31 gobrāhmaṇa hitārthaṃ ca varṇānāṃ saṃkareṣu ca
     gṛhṇīyāt tu dhanur vaiśyaḥ paritrāṇāya cātmanaḥ
 32 surā pānaṃ brahmahatyā guru talpam athāpi vā
     anirdeśyāni manyante prāṇāntānīti dhāraṇā
 33 suvarṇaharaṇaṃ stainyaṃ viprā saṅgaś ca pātakam
     viharan madya pānaṃ cāpy agamyā gamanaṃ tathā
 34 patitaiḥ saṃprayogāc ca brāhmaṇair yonitas tathā
     acireṇa mahārāja tādṛśo vai bhavaty uta
 35 saṃvatsareṇa patati patitena sahācaran
     yājana dhyāpanād yaunān na tu yānāsanāśanāt
 36 etāni ca tato 'nyāni nirdeśyānīti dhāraṇā
     nirdeśyakena vidhinā kālenāvyasanī bhavet
 37 annaṃ tiryaṅ na hotavyaṃ pretakarmaṇy apātite
     triṣu tv eteṣu pūrveṣu na kurvīta vicāraṇām
 38 amātyān vā gurūn vāpi jahyād dharmeṇa dhārmikaḥ
     prāyaścittam akurvāṇair naitair arhati saṃvidam
 39 adharmakārī dharmeṇa tapasā hanti kilbiṣam
     bruvan stena iti stenaṃ tāvat prāpnoti kilbiṣam
     astenaṃ stena ity uktvā dviguṇaṃ pāpam āpnuyāt
 40 tribhāgaṃ brahmahatyāyāḥ kanyā prāpnoti duṣyatī
     yas tu dūṣayitā tasyāḥ śeṣaṃ prāpnoti kilbiṣam
 41 brāhmaṇāyāvagūryeha spṛṣṭvā gurutaraṃ bhavet
     varṣāṇāṃ hi śataṃ pāpaḥ pratiṣṭhāṃ nādhigacchati
 42 sahasraṃ tv eva varṣāṇāṃ nipātya narake vaset
     tasmān naivāvagūryād dhi naiva jātu nipātayet
 43 śoṇitaṃ yāvataḥ pāṃsūn saṃgṛhṇīyād dvija kṣatāt
     tāvatīḥ sa sabhā rājan narake parivartate
 44 bhrūṇahāhavamadhye tu śudhyate śastrapātitaḥ
     ātmānaṃ juhuyād vahnau samiddhe tena śudhyati
 45 surāpo vāruṇīm uṣṇāṃ pītvā pāpād vimucyate
     tayā sa kāye nirdagdhe mṛtyunā pretya śudhyati
     lokāṃś ca labhate vipro nānyathā labhate hi saḥ
 46 guru talpam adhiṣṭhāya durātmā pāpacetanaḥ
     sūrmīṃ jvalantīm āśliṣya mṛtyunā sa viśudhyati
 47 atha vā śiśnavṛṣaṇāv ādāyāñjalinā svayam
     nairṛtīṃ diśam āsthāya nipatet sa tv ajihmagaḥ
 48 brāhmaṇārthe 'pi vā prāṇān saṃtyajet tena śudhyati
     aśvamedhena vāpīṣṭvā gomedhenāpi vā punaḥ
     agniṣṭomena vā samyag iha pretya ca pūyate
 49 tathaiva dvādaśa samāḥ kapālī brahmahā bhavet
     brahma cāri cared bhaikṣaṃ svakarmodāharan muniḥ
 50 evaṃ vā tapasā yukto brahmahā savanī bhavet
     evaṃ vā garbham ajñātā cātreyīṃ yo 'bhigacchati
     dviguṇā brahmahatyā vay ātreyī vyasane bhavet
 51 surāpo niyatāhāro brahma cārī kṣamā caraḥ
     ūrdhvaṃ tribhyo 'tha varṣebhyo jayetāgniṣṭutā param
     ṛṣabhaika sahasraṃ gā dattvā śubham avāpnuyāt
 52 vaiśyaṃ hatvā tu varṣe dve ṛṣabhaika śatāś ca gāḥ
     śūdraṃ hatvābdam evaikam ṛṣabhaikādaśāś ca gāḥ
 53 śvabarbara kharān hatvā śaudram eva vrataṃ caret
     mārjāracāṣa maṇḍūkān kākaṃ bhāsaṃ ca mūṣakam
 54 uktaḥ paśusamo dharmo rājan prāṇi nipātanāt
     prāyaścittāny athānyāni pravakṣyāmy anupūrvaśaḥ
 55 talpe cānyasya caurye ca pṛthak saṃvatsaraṃ caret
     trīṇi śrotriya bhāryāyāṃ paradāre tu dve smṛte
 56 kāle caturthe bhuñjāno brahma cārī vratī bhavet
     sthānāsanābhyāṃ viharet trir ahno 'bhyuditād apaḥ
     evam eva nirācānto yaś cāgnīn apavidhyati
 57 tyajaty akāraṇe yaś ca pitaraṃ mātaraṃ tathā
     patitaḥ syāt sa kauravya tathā dharmeṣu niścayaḥ
 58 grāsācchādanam atyarthaṃ dadyād iti nidarśanam
     bhāryāyāṃ vyabhicāriṇyāṃ niruddhāyāṃ viśeṣataḥ
     yat puṃsāṃ paradāreṣu tac caināṃ cārayed vratam
 59 śreyāṃsaṃ śayane hitvā yā pāpīyāṃsam ṛcchati
     śvabhis tāṃ khādayed rājā saṃsthāne bahu saṃvṛte
 60 pumāṃsaṃ bandhayet prājñaḥ śayane tapta āyase
     apy ādadhīta dārūṇi tatra dahyeta pāpakṛt
 61 eṣa daṇḍo mahārāja strīṇāṃ bhartṛvyatikrame
     saṃvatsarābhiśastasya duṣṭasya dviguṇo bhavet
 62 dve tasya trīṇi varṣāṇi catvāri saha sevinaḥ
     kucaraḥ pañcavarṣāṇi cared bhaikṣaṃ munivrataḥ
 63 parivittiḥ parivettā yayā ca parividyate
     pāṇigrāhaś ca dharmeṇa sarve te patitāḥ smṛtāḥ
 64 careyuḥ sarva evaite vīrahā yad vrataṃ caret
     cāndrāyaṇaṃ caren māsaṃ kṛcchraṃ vā pāpaśuddhaye
 65 parivettā prayaccheta parivittāya tāṃ snuṣām
     jyeṣṭhena tv abhyanujñāto yavīyān pratyanantaram
     enaso mokṣam āpnoti sā ca tau caiva dharmataḥ
 66 amānuṣīṣu govarjam anāvṛṣṭir na duṣyati
     adhiṣṭhātāram attāraṃ paśūnāṃ puruṣaṃ viduḥ
 67 paridhāyordhva vālaṃ tu pātram ādāya mṛnmayam
     caret sapta gṛhān bhaikṣaṃ svakarma parikīrtayan
 68 tatraiva labdhabhojī syād dvādaśāhāt sa śudhyati
     caret saṃvatsaraṃ cāpi tad vrataṃ yan nirākṛti
 69 bhavet tu mānuṣeṣv evaṃ prāyaścittam anuttamam
     dānaṃ vādāna sakteṣu sarvam eva prakalpayet
     anāstikeṣu gomātraṃ prāṇam ekaṃ pracakṣate
 70 śvavarāha manuṣyāṇāṃ kukkuṭasya kharasya ca
     māṃsaṃ mūtra purīṣaṃ ca prāśya saṃskāram arhati
 71 brāhmaṇasya surāpasya gandham āghrāya somapaḥ
     apas tryahaṃ pibed uṣṇās tryaham uṣṇaṃ payaḥ pibet
     tryaham uṣṇaṃ ghṛtaṃ pītvā vāyubhakṣo bhavet tryaham
 72 evam etat samuddiṣṭaṃ prāyaścittaṃ sanātanam
     brāhmaṇasya viśeṣeṇa tattvajñānena jāyate

 

SECTION CLIX

"Yudhishthira said, 'Thou hast said, O grandsire, that the foundation of all evils is covetousness. I wish, O sire, to hear of ignorance in detail.'
"Bhishma said, 'The person who commits sin through ignorance, who does not know that his end is at hand, and who always hates those that are of good behaviour, soon incurs infamy in the world. In consequence of ignorance one sinks into hell. Ignorance is the spring of misery. Through ignorance one' suffers afflictions and incurs great danger.'
"Yudhishthira said, 'I desire, O king, to hear in detail the origin, the place, the growth, the decay, the rise, the root, the inseparable attribute, the course, the time, the cause, and the consequence, of ignorance. The misery that is felt here is all born of ignorance.' 1
"Bhishma said, 'Attachment, hate, loss of judgment, joy, sorrow, vanity, lust, anger, pride, procrastination, idleness, desire, aversion, jealousy, and all other sinful acts are all known by the common name of ignorance. 2 Hear now, O king, in detail, about its tendency, growth and other features after which thou enquirest. These two viz., ignorance and covetousness, know, O king, are the same (in substance). Both are productive of the same fruits and same faults, O Bharata! Ignorance has its origin in covetousness. As covetousness grows, ignorance also grows. Ignorance exists there where covetousness exists. As covetousness decreases, ignorance also decreases. It rises with the rise of covetousness. Manifold again is the course that it takes. The root of covetousness is loss of judgment. Loss of judgment, again, is its inseparable attribute. Eternity is ignorance's course. The time when ignorance appears is when objects of covetousness are not won. From one's ignorance proceeds covetousness, and from the latter proceeds ignorance. (Covetousness, therefore, is both the cause and consequence of ignorance). Covetousness is productive of all. For these reasons, every one should avoid covetousness. Janaka, and Yuvanaswa, and Vrishadarbhi, and Prasenajit, and other kings acquired heaven in consequence of their having repressed covetousness. Do thou also in the sight of all persons, avoid covetousness by a strong resolution, O chief of the Kurus! Avoiding covetousness thou shalt obtain happiness both here and in the next world.'"

 

Book 12
Chapter 160

 

 

 

1 [v]
      kathāntaram athāsādya khaḍgayuddhaviśāradaḥ
      nakulaḥ śaratalpastham idam āha pitāmaham
  2 dhanuḥ praharaṇaṃ śreṣṭham iti vādaḥ pitāmaha
      matas tu mama dharmajña khaḍga eva susaṃśitaḥ
  3 viśīrṇe kārmuke rājan prakṣīṇeṣu ca vājiṣu
      khaḍgena śakyate yuddhe sādhv ātmā parirakṣitum
  4 śarāsanadharāṃś caiva gadā śaktidharāṃs tathā
      ekaḥ khaḍgadharo vīraḥ samarthaḥ pratibādhitum
  5 atra me saṃśayaś caiva kautūhalam atīva ca
      kiṃ svit praharaṇaṃ śreṣṭhaṃ sarvayuddheṣu pārthiva
  6 kathaṃ cotpāditaḥ khaḍgaḥ kasyārthāya ca kena vā
      pūrvācāryaṃ ca khaḍgasya prabrūhi prapitāmaha
  7 tasya tad vacanaṃ śrutvā mādrīputrasya dhīmataḥ
      sarvakauśala saṃyuktaṃ sūkṣmacitrārthavac chubham
  8 tatas tasyottaraṃ vākyaṃ svaravarṇopapāditam
      śikṣā nyāyopasaṃpannaṃ droṇaśiṣyāya pṛcchate
  9 uvāca sarvadharmajño dhanurvedasya pāragaḥ
      śaratalpagato bhīṣmo nakulāya mahātmane
  10 tattvaṃ śṛṇuṣva mādreya yad etat paripṛcchasi
     prabodhito 'smi bhavatā dhātumān iva parvataḥ
 11 salilaikārṇavaṃ tāta purā sarvam abhūd idam
     niṣprakampam anākāśam anirdeśya mahītalam
 12 tamaḥ saṃvṛtam asparśam atigambhīra darśanam
     niḥśabdaṃ cāprameyaṃ ca tatra jajñe pitāmahaḥ
 13 so 'sṛjad vāyum agniṃ ca bhāskaraṃ cāpi vīryavān
     ākāśam asṛjac cordhvam adho bhūmiṃ ca nairṛtim
 14 nabhaḥ sa candra tāraṃ ca nakṣatrāṇi grahāṃs tathā
     saṃvatsarān ahorātrān ṛtūn atha lavān kṣaṇān
 15 tataḥ śarīraṃ lokasthaṃ sthāpayitvā pitāmahaḥ
     janayām āsa bhagavān putrān uttamatejasaḥ
 16 marīcim ṛṣim atriṃ ca pulastyaṃ pulahaṃ kratum
     vasiṣṭhāṅgirasau cobhau rudraṃ ca prabhum īśvaram
 17 prācetasas tathā dakṣaḥ kanyā ṣaṣṭhim ajījanat
     tā vai brahmarṣayaḥ sarvāḥ prajārthaṃ pratipedire
 18 tābhyo viśvāni bhūtāni devāḥ pitṛgaṇās tathā
     gandharvāpsarasaś caiva rakṣāṃsi vividhāni ca
 19 patatrimṛgamīnāś ca plavaṃgāś ca mahoragāḥ
     nānākṛti balāś cānye jalakṣitivicāriṇaḥ
 20 audbhidāḥ svedajāś caiva aṇḍajāś ca jarāyujāḥ
     jajñe tāta tathā sarvaṃ jagat sthāvarajaṅgamam
 21 bhūtasargam imaṃ kṛtvā sarvalokapitāmahaḥ
     śāśvataṃ veda paṭhitaṃ dharmaṃ ca yuyuje punaḥ
 22 tasmin dharme sthitā devāḥ sahācārya purohitāḥ
     ādityā vasavo rudrāḥ sa sādhyā marud aśvinaḥ
 23 bhṛgvatry aṅgirasaḥ siddhāḥ kāśyapaś ca tapodhanaḥ
     vasiṣṭha gautamāgastyās tathā nārada parvatau
 24 ṛṣayo vālakhilyāś ca prabhāsāḥ sikatās tathā
     ghṛtācāḥ somavāyavyā vaikhānasa marīcipāḥ
 25 akṛṣṭāś caiva haṃsāś ca ṛṣayo 'thāgniyonijāḥ
     vānaprasthāḥ pṛśnayaś ca sthitā brahmānuśāsane
 26 dānavendrās tv atikramya tat pitāmaha śāsanam
     dharmasyāpacayaṃ cakruḥ krodhalobha samanvitāḥ
 27 hiraṇyakaśipuś caiva hiraṇyākṣo virocanaḥ
     śambaro vipracittiś ca prahrādo namucir baliḥ
 28 ete cānye ca bahavaḥ sagaṇā daityadānavāḥ
     dharmasetum atikramya remire 'dharmaniścayāḥ
 29 sarve sma tulyajātīyā yathā devās tathā vayam
     ity evaṃ hetum āsthāya spardhamānāḥ surarṣibhiḥ
 30 na priyaṃ nāpy anukrośaṃ cakrur bhūteṣu bhārata
     trīn upāyān atikramya daṇḍena rurudhuḥ prajāḥ
     na jagmuḥ saṃvidaṃ taiś ca darpād asurasattamāḥ
 31 atha vai bhagavān brahmā brahmarṣibhir upasthitaḥ
     tadā himavataḥ pṛṣṭhe suramye padmatārake
 32 śatayojanavistāre maṇimuktā cayācite
     tasmin girivare putra puṣpitadrumakānane
     tasthau sa vibudhaśreṣṭho brahmā lokārtha siddhaye
 33 tato varṣasahasrānte vitānam akarot prabhuḥ
     vidhinā kalpadṛṣṭena yathoktenopapāditam
 34 ṛṣibhir yajñapaṭubhir yathāvat karma kartṛbhiḥ
     marudbhiḥ parisaṃstīrṇaṃ dīpyamānaiś ca pāvakaiḥ
 35 kāñcanair yajñabhāṇḍaiś ca bhrājiṣṇubhir alaṃkṛtam
     vṛtaṃ devagaṇaiś caiva prababhau yajñamaṇḍalam
 36 tathā brahmarṣibhiś caiva sadasyair upaśobhitam
     tatra ghoratamaṃ vṛttam ṛṣīṇāṃ me pariśrutam
 37 candramā vimalaṃ vyoma yathābhyudita tārakam
     vidāryāgniṃ tathā bhūtam utthitaṃ śrūyate tataḥ
 38 nīlotpalasavarṇābhaṃ tīkṣṇadaṃṣṭraṃ kṛśodaram
     prāṃśu durdarśanaṃ caivāpy atitejas tathaiva ca
 39 tasminn utpatamāne ca pracacāla vasuṃdharā
     tatrormi kalilāvartaś cukṣubhe ca mahārṇavaḥ
 40 petur ulkā mahotpātāḥ śākhāś ca mumucur drumāḥ
     aprasannā diśaḥ sarvāḥ pavanaś cāśivo vavau
     muhur muhuś ca bhūtāni prāvyathanta bhayāt tathā
 41 tataḥ sutumulaṃ dṛṣṭvā tad adbhutam upasthitam
     maharṣisuragandharvān uvācedaṃ pitāmahaḥ
 42 mayaitac cintitaṃ bhūtam asir nāmaiṣa vīryavān
     rakṣaṇārthāya lokasya vadhāya ca suradviṣām
 43 tatas tad rūpam utsṛjya babhau nistriṃśa eva saḥ
     vimalas tīkṣṇadhāraś ca kālāntaka ivodyataḥ
 44 tatas taṃ śitikaṇṭhāya rudrāyarṣabha ketave
     brahmā dadāv asiṃ dīptam adharmaprativāraṇam
 45 tataḥ sa bhagavān rudro brahmarṣigaṇasaṃstutaḥ
     pragṛhyāsim ameyātmā rūpam anyac cakāra ha
 46 caturbāhuḥ spṛśan mūrdhnā bhūsthito 'pi nabhastalam
     ūrdhvadṛṣṭir mahāliṅgo mukhāj jvālāḥ samutsṛjan
     vikurvan bahudhā varṇān nīlapāṇḍura lohitān
 47 bibhrat kṛṣṇājinaṃ vāso hemapravara tārakam
     netraṃ caikaṃ lalāṭena bhāskarapratimaṃ mahat
     śuśubhāte ca vimale dve netre kṛṣṇapiṅgale
 48 tato devo mahādevaḥ śūlapāṇir bhagākṣi hā
     saṃpragṛhya tu nistriṃśaṃ kālārkānala saṃnibham
 49 trikūṭaṃ carma codyamya sa vidyutam ivāmbudam
     cacāra vividhān mārgān mahābalaparākramaḥ
     vidhunvann asim ākāśe dānavānta cikīrṣayā
 50 tasya nādaṃ vinadato mahāhāsaṃ ca muñcataḥ
     babhau pratibhayaṃ rūpaṃ tadā rudrasya bhārata
 51 tad rūpadhāriṇaṃ rudraṃ raudrakarma cikīrṣavaḥ
     niśamya dānavāḥ sarve hṛṣṭāḥ samabhidudruvuḥ
 52 aśmabhiś cāpy avarṣanta pradīptaiś ca tatholmukaiḥ
     ghoraiḥ praharaṇaiś cānyaiḥ śitadhārair ayomukhaiḥ
 53 tatas tad dānavānīkaṃ saṃpraṇetāram acyutam
     rudra khaḍgabaloddhūtaṃ pracacāla mumoha ca
 54 citraṃ śīghrataratvāc ca carantam asi dhāriṇam
     tam ekam asurāḥ sarve sahasram iti menire
 55 chindan bhindan rujan kṛntan dārayan pramathann api
     acarad daitya saṃgheṣu rudro 'gnir iva kakṣagaḥ
 56 asi vegaprarugṇās te chinnabāhūruvakṣasaḥ
     saṃprakṛttottamāṅgāś ca petur urvyāṃ mahāsurāḥ
 57 apare dānavā bhagnā rudra ghātāvapīḍitāḥ
     anyonyam abhinardanto diśaḥ saṃpratipedire
 58 bhūmiṃ ke cit praviviśuḥ parvatān apare tathā
     apare jagmur ākāśam apare 'mbhaḥ samāviśan
 59 tasmin mahati saṃvṛtte samare bhṛśadāruṇe
     babhau bhūmiḥ pratibhayā tadā rudhirakardamā
 60 dānavānāṃ śarīraiś ca mahadbhiḥ śoṇitokṣitaiḥ
     samākīrṇā mahābāho śailair iva sa kiṃśukaiḥ
 61 rudhireṇa pariklinnā prababhau vasudhā tadā
     raktārdra vasanā śyāmā nārīva madavihvalā
 62 sa rudro dānavān hatvā kṛtvā dharmottaraṃ jagat
     raudraṃ rūpaṃ vihāyāśu cakre rūpaṃ śivaṃ śivaḥ
 63 tato maharṣayaḥ sarve sarve devagaṇās tathā
     jayenādbhuta kalpena devadevam athārcayan
 64 tataḥ sa bhagavān rudro dānava kṣatajokṣitam
     asiṃ dharmasya goptāraṃ dadau satkṛtya viṣṇave
 65 viṣṇur marīcaye prādān marīcir bhagavāṃś ca tam
     maharṣibhyo dadau khaḍgam ṛṣayo vāsavāya tu
 66 mahendro lokapālebhyo lokapālās tu putraka
     manave sūryaputrāya daduḥ khaḍgaṃ suvistaram
 67 ūcuś cainaṃ tathaivādyaṃ mānuṣāṇāṃ tvam īśvaraḥ
     asinā dharmagarbheṇa pālayasva prajā iti
 68 dharmasetum atikrāntāḥ sūkṣmasthūlārtha kāraṇāt
     vibhajya daṇḍaṃ rakṣyāḥ syur dharmato na yadṛcchayā
 69 durvācā nigraho daṇḍo hiraṇyabahulas tathā
     vyaṅganaṃ ca śarīrasya vadho vānalpa kāraṇāt
 70 aser etāni rūpāṇi durvācādīni nirdiśet
     aser eva pramāṇāni parimāṇa vyatikramāt
 71 adhisṛjyātha putraṃ svaṃ prajānām adhipaṃ tataḥ
     manuḥ prajānāṃ rakṣārthaṃ kṣupāya pradadāv asim
 72 kṣupāj jagrāha cekṣvākur iṣkvākoś ca purūravāḥ
     āyuś ca tasmāl lebhe taṃ nahuṣaś ca tato bhuvi
 73 yayātir nahuṣāc cāpi pūrus tasmāc ca labdhavān
     āmūrtarayasas tasmāt tato bhūmiśayo nṛpaḥ
 74 bharataś cāpi dauḥṣantir lebhe bhūmiśayād asim
     tasmāc ca lebhe dharmajño rājann aiḍabiḍas tathā
 75 tataś caiḍabiḍāl lebhe dhundhumāro janeśvaraḥ
     dhundhumārāc ca kāmbojo mucukundas tato 'labhat
 76 mucukundān maruttaś ca maruttād api raivataḥ
     raivatād yuvanāśvaś ca yuvanāśvāt tato raghuḥ
 77 iṣkvāku vaṃśajas tasmād dhariṇāśvaḥ pratāpavān
     hariṇāśvād asiṃ lebhe śunakaḥ śunakād api
 78 uśīnaro vai dharmātmā tasmād bhojāḥ sa yādavāḥ
     yadubhyaś ca śibir lebhe śibeś cāpi pratardanaḥ
 79 pratardanād aṣṭakaś ca ruśad aśvo 'ṣṭakād api
     ruśad aśvād bharadvājo droṇas tasmāt kṛpas tataḥ
     tatas tvaṃ bhrātṛbhiḥ sārdhaṃ paramāsim avāptavān
 80 kṛttikāś cāsya nakṣatram aser agniś ca daivatam
     rohiṇyo gotram asyātha rudraś ca gurur uttamaḥ
 81 aser aṣṭau ca nāmāni rahasyāni nibodha me
     pāṇḍaveya sadā yāni kīrtayaṁl labhate jayam
 82 asir viśasanaḥ khaḍgas tīkṣṇavartmā durāsadaḥ
     śrīgarbho vijayaś caiva dharmapālas tathaiva ca
 83 agryaḥ praharaṇānāṃ ca khaḍgo mādravatīsuta
     maheśvara praṇītaś ca purāṇe niścayaṃ gataḥ
 84 pṛthus tūtpādayām āsa dhanur ādyam ariṃdama
     teneyaṃ pṛthivī pūrvaṃ vainyena parirakṣitā
 85 tad etad ārṣaṃ mādreya pramāṇaṃ kartum arhasi
     aseś ca pūjā kartavyā sadā yuddhaviśāradaiḥ
 86 ity eṣa prathamaḥ kalpo vyākhyātas te suvistaraḥ
     aser utpattisaṃsargo yathāvad bharatarṣabha
 87 sarvathaitad iha śrutvā khaḍgasādhanam uttamam
     labhate puruṣaḥ kīrtiṃ pretya cānantyam aśnute

 

SECTION CLX

"Yudhishthira said, 'O grandsire, O thou of virtuous soul, what, indeed, is
p. 349
said to be productive of great merit 1 for a person attentively engaged in the study of the Vedas and desirous of acquiring virtue? That which is regarded in this world as productive of high merit is of diverse kinds as set forth in the scriptures. Tell me, O grandsire, about that which is regarded as such both here and hereafter. The path of duty is long and has innumerable branches, O Bharata! Amongst those duties what are those few that should, according to thee, be preferred to all others for observance? Tell me, O king, in detail, about that which is so comprehensive and which is so many-branched.'
"Bhishma said, 'I shall speak to thee of that by which thou mayst attain to high merit. Possessed as thou art of wisdom, thou shalt be gratified with the knowledge. I will impart to thee, like a person gratified with having quaffed nectar. The rules of duty that have been uttered by the great Rishis, each relying upon his own wisdom, are many. The highest among them all is self-restraint. Those amongst the ancients that were acquainted with truth said that self-restraint leads to the highest merit. As regards the Brahmana in particular, self-restraint is his eternal duty. It is from self-restraint that he obtains the due fruition of his acts. Self-restraint, in his case, surpasses (in merit) charity and sacrifice and study of the Vedas. Self-restraint enhances (his) energy. Self-restraint is highly sacred. Through self-restraint a man becomes cleansed of all his sins and endued with energy, and as a consequence, attains to the highest blessedness. We have not heard that there is any other duty in all the worlds that can equal self-restraint. Self-restraint, according to all virtuous persons, is the highest of virtues in this world. Through self-restraint, O foremost of men, a person acquires the highest happiness both here and hereafter. Endued with self-restraint, one acquires great virtue. The self-restrained man sleeps in felicity and awakes in felicity, and moves through the world in felicity. His mind is always cheerful. The man who is without self-restraint always suffers misery. Such a man brings upon himself many calamities all born of his own faults. It has been said that in all the four modes of life self-restraint is the best of vows. I shall now tell thee those indications whose sum total is called self-restraint. Forgiveness, patience, abstention from injury, impartiality, truth, sincerity, conquest of the senses, cleverness, mildness, modesty, steadiness, liberality, freedom from wrath, contentment, sweetness of speech, benevolence, freedom from malice,--the union of all these is self-restraint. It also consists, O son of Kuru, of veneration for the preceptor and universal compassion. The self-restrained man avoids both adulation and slander. Depravity, infamy, false speech, lust, covetousness, pride, arrogance, self-glorification, fear, envy and disrespect, ale all avoided by the self-restrained man. He never incurs obloquy. He is free from envy. He is never gratified with small acquisitions (in the form of earthly happiness of
p. 350
any kind.) He is even like the ocean which can never be filled. 1 The man of self-restraint is never bound by the attachments that arise from earthly connections like to those involved in sentiments like these, 'I am thine, Thou art thine, They are in me, and I am in them.' Such a man, who adopts the practices of either cities or the woods, and who never indulges in slander or adulation, attains to emancipation. Practising universal friendliness, and possessed of virtuous behaviour, of cheerful soul and endued with knowledge of soul, and liberated from the diverse attachments of the earth, great is the reward that such a person obtains in the world to me. Of excellent conduct and observant of duties, of cheerful soul and possessed of learning and knowledge of self, such a man wins esteem while here and attains to a high end hereafter. All acts that are regarded as good on earth, all those acts that are practised by the righteous, constitute the path of the ascetic possessed of knowledge. A person that is good never deviates from that path. Retiring from the world and betaking himself to a life in the woods, that learned person having a complete control over the senses who treads in that path, in quiet expectation of his decease, is sure to attain to the state of Brahma. He who has no fear of any creature and of whom no creature is afraid, has, after the dissolution of his body, no fear to encounter. 2 He who exhausts his merits (by actual enjoyment) without seeking to store them up, who casts an equal eye upon all creatures and practises a course of universal friendliness, attains to Brahma. As the track of birds along the sky or of fowl over the surface of water cannot be discerned, even so the track of such a person (on earth) does not attract notice. For him, O king, who abandoning home adopts the religion of emancipation, many bright worlds wait to be enjoyed for eternity. If, abandoning all acts, abandoning penances in due course, abandoning the diverse branches of study, in fact, abandoning all things (upon which worldly men set their hearts), one becomes pure in his desires, liberated from all restraints, 3 of cheerful soul, conversant with self, and of pure heart, one then wins esteem in this world and at last attains to heaven. That eternal region of the Grandsire which springs from Vedic penances, and which is concealed in a cave, can be won by only self-restraint. 4 He who takes pleasure in true knowledge, who has become enlightened, and who never injures any creature, has no fear of coming back to this world, far less, any fear in respect of the others. 5 There is
p. 351
only one fault in self-control. No second fault is noticeable in it. A person who has self-control is regarded by men as weak and imbecile. O thou of great wisdom, this attribute has only one fault. Its merits are many. By forgiveness (which is only another form of self-control), the man of self-control may easily acquire innumerable worlds. What need has a man of self-control for a forest? Similarly, O Bharata, of what use is the forest to him that has no self-control? That is a forest where the man of self-control dwells, and that is even a sacred asylum.'
"Vaisampayana continued, 'Hearing these words of Bhishma, Yudhishthira became highly gratified as if he had quaffed nectar. Again the king asked that foremost of virtuous men. That perpetuator of Kuru's race (questioned by his grandson) once more began to discourse cheerfully (on the topic raised).'"

Footnotes

349:1 The word Sreyas has a peculiar meaning. It implies, literally, the best of all things; hence, ordinary, in such passages, it means beatitude or the highest happiness that one may acquire in heaven. It means also those acts of virtue by which that happiness may be acquired. It should never be understood as applicable to anything connected with earthly happiness, unless, of course, the context would imply it.
350:1 The sense is that such a man never sets his heart upon things of this world, and accordingly these, when acquired, can never satisfy him. His aspirations are so great and so high above anything this world can give him that the attainment of even the region of Brahma cannot, as the commentator explains, gratify him. At first sight this may look like want of contentment, but in reality, it is not so. The grandeur of his aspirations is sought to be enforced. Contentment applies only to ordinary acquisitions, including even blessedness in heaven.
350:2 i.e., such a man is sure of attaining to a blessed end.
350:3 Such as distinctions of caste, of dress, of food, etc., etc.
350:4 A reference to the region of Brahma, which is supposed to be located within every heart. One reaches that region through penances and self-denial. The sense, of course, is that his is that pure felicity of the heart who has succeeded in driving off all evil passions therefrom.
350:5 The word used here is Buddhasya (genitive of Buddha.) May not this verse be a reference to the Buddhistic idea of a Buddha?

 

Book 12
Chapter 161

 

 

 

 1 [v]
      ity uktavati bhīṣme tu tūṣṇī bhūte yudhiṣṭhiraḥ
      papracchāvasaraṃ gatvā bhrātṝn vidura pañcamān
  2 dharme cārthe ca kāme ca lokavṛttiḥ samāhitā
      teṣāṃ garīyān katamo madhyamaḥ ko laghuś ca kaḥ
  3 kasmiṃś cātmā niyantavyas trivargavijayāya vai
      saṃtuṣṭā naiṣṭhikaṃ vākyaṃ yathāvad vaktum arhatha
  4 tato 'rthagatitattvajñaḥ prathamaṃ pratibhānavān
      jagāda virudo vākyaṃ dharmaśāstram anusmaran
  5 bāhuśrutyaṃ tapas tyāgaḥ śraddhā yajñakriyā kṣamā
      bhāvaśuddhir dayā satyaṃ saṃyamaś cātmasaṃpadaḥ
  6 etad evābhipadyasva mā te bhūc calitaṃ manaḥ
      etan mūlau hi dharmārthāv etad ekapadaṃ hitam
  7 dharmeṇaivarṣayas tīrṇā dharme lokāḥ pratiṣṭhitāḥ
      dharmeṇa devā divigā dharme cārthaḥ samāhitaḥ
  8 dharmo rājan guṇaśreṣṭho madhyamo hy artha ucyate
      kāmo yavīyān iti ca pravadanti manīṣiṇaḥ
      tasmād dharmapradhānena bhavitavyaṃ yatātmanā
  9 samāptavacane tasminn arthaśāstraviśāradaḥ
      pārtho vākyārthatattvajño jagau vākyam atandritaḥ
  10 karmabhūmir iyaṃ rājann iha vārtā praśasyate
     kṛṣivāṇijya gorakṣyaṃ śilpāni vividhāni ca
 11 artha ity eva sarveṣāṃ karmaṇām avyatikramaḥ
     na ṛte 'rthena vartete dharmakāmāv iti śrutiḥ
 12 vijayī hy arthavān dharmam ārādhayitum uttamam
     kāmaṃ ca carituṃ śakto duṣprāpam akṛtātmabhiḥ
 13 arthasyāvayavāv etau dharmakāmāv iti śrutiḥ
     arthasiddhyā hi nirvṛttāv ubhāv etau bhaviṣyataḥ
 14 udbhūtārthaṃ hi puruṣaṃ viśiṣṭatara yonayaḥ
     brahmāṇam iva bhūtāni satataṃ paryupāsate
 15 jaṭājinadharā dāntāḥ paṅkadigdhā jitendriyāḥ
     muṇḍā nistantavaś cāpi vasanty arthārthinaḥ pṛthak
 16 kāṣāyavasanāś cānye śmaśrulā hrīsusaṃvṛtāḥ
     vidvāṃsaś caiva śāntāś ca muktāḥ sarvaparigrahaiḥ
 17 arthārthinaḥ santi ke cid apare svargakāṅkṣiṇaḥ
     kulapratyāgamāś caike svaṃ svaṃ mārgam anuṣṭhitāḥ
 18 āstikā nāstikāś caiva niyatāḥ saṃyame pare
     aprajñānaṃ tamo bhūtaṃ prajñānaṃ tu prakāśatā
 19 bhṛtyān bhogair dviṣo daṇḍair yo yojayati so 'rthavān
     etan matimatāṃ śreṣṭha mataṃ mama yathātatham
     anayos tu nibodha tvaṃ vacanaṃ vākyakaṇṭhayoḥ
 20 tato dharmārthakuśalau mādrīputrāv anantaram
     nakulaḥ sahadevaś ca vākyaṃ jagadatuḥ param
 21 āsīnaś ca śayānaś ca vicarann api ca sthitaḥ
     arthayogaṃ dṛḍhaṃ kuryād yogair uccāvacair api
 22 asmiṃs tu vai susaṃvṛtte durlabhe paramapriya
     iha kāmān avāpnoti pratyakṣaṃ nātra saṃśayaḥ
 23 yo 'rtho dharmeṇa saṃyukto dharmo yaś cārthasaṃyutaḥ
     madhv ivāmṛta saṃyuktaṃ tasmād etau matāv iha
 24 anarthasya na kāmo 'sti tathārtho 'dharmiṇaḥ kutaḥ
     tasmād udvijate loko dharmārthād yo bahiṣkṛtaḥ
 25 tasmād dharmapradhānena sādhyo 'rthaḥ saṃyatātmanā
     viśvasteṣu ca bhūteṣu kalpate sarva eva hi
 26 dharmaṃ samācaret pūrvaṃ tathārthaṃ dharmasaṃyutam
     tataḥ kāmaṃ caret paścāt siddhārthasya hi tat phalam
 27 virematus tu tad vākyam uktvā tāv aśvinoḥ sutau
     bhīmasenas tadā vākyam idaṃ vaktuṃ pracakrame
 28 nākāmaḥ kāmayaty arthaṃ nākāmo dharmam icchati
     nākāmaḥ kāmayāno 'sti tasmāt kāmo viśiṣyate
 29 kāmena yuktā ṛṣayas tapasy eva samāhitāḥ
     palāśaphalamūlāśā vāyubhakṣāḥ susaṃyatāḥ
 30 vedopavādeṣv apare yuktāḥ svādhyāyapāragāḥ
     śrāddhayajñakriyāyāṃ ca tathā dānapratigrahe
 31 vaṇijaḥ karṣakā gopāḥ kāravaḥ śilpinas tathā
     daivakarma kṛtaś caiva yuktāḥ kāmena karmasu
 32 samudraṃ cāviśanty anye narāḥ kāmena saṃyutāḥ
     kāmo hi vividhākāraḥ sarvaṃ kāmena saṃtatam
 33 nāsti nāsīn nābhaviṣyad bhūtaṃ kāmātmakāt param
     etat sāraṃ mahārāja dharmārthāv atra saṃśritau
 34 nava nītaṃ yathā dadhnas tathā kāmo 'rthadharmataḥ
     śreyas tailaṃ ca piṇyākād dhṛtaṃ śreya udaśvitaḥ
 35 śreyaḥ puṣpaphalaṃ kāṣṭhāt kāmo dharmārthayor varaḥ
     puṣpito madhv iva rasaḥ kāmāt saṃjāyate sukham
 36 sucāru veṣābhir alaṃkṛtābhir; madotkaṭābhiḥ priyavādinībhiḥ
     ramasva yoṣābhir upetya kāmaṃ; kāmo hi rājaṃs tarasābhipātī
 37 buddhir mamaiṣā pariṣat sthitasya; mā bhūd vicāras tava dharmaputra
     syāt saṃhitaṃ sadbhir aphalgusāraṃ; sametya vākyaṃ param ānṛśaṃsyam
 38 dharmārthakāmāḥ samam eva sevyā; yas tv ekasevī sa naro jaghanyaḥ
     dvayos tu dakṣaṃ pravadanti madhyaṃ; sa uttamo yo niratis trivarge
 39 prājñaḥ suhṛc candanasāralipto; vicitramālyābharaṇair upetaḥ
     tato vacaḥ saṃgrahavigraheṇa; proktvā yavīyān virarāma bhīmaḥ
 40 tato muhūrtād atha dharmarājo; vākyāni teṣām anucintya samyak
     uvāca vācāvitathaṃ smayan vai; bahuśruto dharmabhṛtāṃ variṣṭhaḥ
 41 niḥsaṃśayaṃ niścita dharmaśāstrāḥ; sarve bhavanto viditapramāṇāḥ
     vijñātu kāmasya mameha vākyam; uktaṃ yad vai naiṣṭhikaṃ tac chrutaṃ me
     iha tv avaśyaṃ gadato mamāpi; vākyaṃ nibodhadhvam ananyabhāvāḥ
 42 yo vai na pāpe nirato na puṇye; nārthe na dharme manujo na kāme
     vimuktadoṣaḥ samaloṣṭa kāñcanaḥ; sa mucyate duḥkhasukhārtha siddheḥ
 43 bhūtāni jātī maraṇānvitāni; jarā vikāraiś ca samanvitāni
     bhūyaś ca tais taiḥ pratibodhitāni; mokṣaṃ praśaṃsanti na taṃ ca vidmaḥ
 44 snehe na buddhasya na santi tānīty; evaṃ svayambhūr bhagavān uvāca
     budhāś ca nirvāṇaparā vadanti; tasmān na kuryāt priyam apriyaṃ ca
 45 etat pradhānaṃ na tu kāmakāro; yathā niyukto 'smi tathā carāmi
     bhūtāni sarvāṇi vidhir niyuṅkte; vidhir balīyān iti vittasarve
 46 na karmaṇāpnoty anavāpyam arthaṃ; yad bhāvi sarvaṃ bhavatīti vitta
     trivargahīno 'pi hi vindate 'rthaṃ; tasmād idaṃ lokahitāya guhyam
 47 tatas tadagryaṃ vacanaṃ mano'nugaṃ; samastam ājñāya tato 'tihetumat
     tadā praṇeduś ca jaharṣire ca te; kurupravīrāya ca cakrur añjalīn
 48 sucāru varṇākṣara śabdabhūṣitāṃ; mano'nugāṃ nirdhuta vākyakaṇṭakām
     niśamya tāṃ pārthiva pārtha bhāṣitāṃ; giraṃ narendrāḥ praśaśaṃsur eva te
     punaś ca papraccha saridvarāsutaṃ; tataḥ paraṃ dharmam ahīna sattvaḥ

 

SECTION CLXI

"Bhishma said, 'They that are possessed of knowledge say that everything has penance for its root. That foolish person who has not undergone penances does not meet with the rewards of even his own acts. The puissant Creator created all this universe with the aid of penances. After the same manner, the Rishis acquired the Vedas through the power of penances. It was by the aid of penances that the Grandsire created food, fruit and roots. It is by penances that persons crowned with ascetic success behold the three worlds, with rapt souls. Medicines and all antidotes to injurious substances, and the diverse acts (seen here), produce their intended results through the aid of penance. The accomplishment of all purposes depends upon penance. Whatever things there are that are apparently unattainable are sure to be won by the aid of penance. Without doubt, the Rishis obtained their sixfold divine attributes through penance. A person that drinks alcoholic stimulants, one that appropriates the possessions of others without their consent, one guilty of foeticide, one that violates one's preceptor's bed, are all cleansed by penance properly practised. Penances are of many kinds. They exhibit themselves through various outlets. Of all kinds of penances, however, that one may Practise after abstaining from pleasure and enjoyment, abstention from food Is the highest and best. The penance involved in abstention from food is superior, O king, to even compassion, truthfulness of speech, gifts, and restraining the senses. There is no act more difficult to accomplish than gift. There is no mode of life that is superior to serving one's mother. There is no creature superior to those that are conversant with the three Vedas. Similarly, Renunciation constitutes the highest penance. People keep their senses under control for taking care of their virtue and heaven. In respect of such control over the senses as also in the acquisition of virtue, there is no penance higher than abstention from food. The Rishis, the gods, human beings, beasts,
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birds, and whatever other creatures there are, mobile or immobile, are all devoted to penances, and whatever success they win is won through penance. Thus it was through penance that the gods acquired their superiority These (luminaries in the firmament) that have got their shares of felicity, are always the results of penance. Without doubt, through penance the very status of godhead may be acquired.'"

 

 

Book 12
Chapter 162

 

 

 

1 [y]
      pitāmaha mahāprājña kurūṇāṃ kīrtivardhana
      praśnaṃ kaṃ cit pravakṣyāmi tan me vyākhyātum arhasi
  2 kīdṛśā mānavāḥ saumyāḥ kaiḥ prītiḥ paramā bhavet
      āyatyāṃ ca tadātve ca ke kṣamās tān vadasva me
  3 na hi tatra dhanaṃ sphītaṃ na ca saṃbandhibāndhavāḥ
      tiṣṭhanti yatra suhṛdas tiṣṭhantīti matir mama
  4 durlabho hi suhṛc chrotā durlabhaś ca hitaḥ suhṛt
      etad dharmabhṛtāṃ śreṣṭha sarvaṃ vyākhyātum arhasi
  5 [bh]
      saṃdheyān puruṣān rājann asaṃdheyāṃś ca tattvataḥ
      vadato me nibodha tvaṃ nikhilena yudhiṣṭhira
  6 lubdhaḥ krūras tyaktadharmā nikṛtaḥ śaṭha eva ca
      kṣudraḥ pāpasamācāraḥ sarvaśaṅkī tathālasaḥ
  7 dīrghasūtro 'nṛjuḥ kaṣṭo guru dārapradharṣakaḥ
      vyasane yaḥ parityāgī durātmā nirapatrapaḥ
  8 sarvataḥ pāpadarśī ca nāstiko veda nindakaḥ
      saṃprakīrṇendriyo loke yaḥ kāmanirataś caret
  9 asatyo lokavidviṣṭaḥ samaye cānavasthitaḥ
      piśuno 'thākṛta prajño matsarī pāpaniścayaḥ
  10 duḥśīlo 'thākṛtātmā ca nṛśaṃsaḥ kitavas tathā
     mitrair arthakṛtī nityam icchaty arthaparaś ca yaḥ
 11 vahataś ca yathāśakti yo na tuṣyati mandadhīḥ
     amitram iva yo bhuṅkte sadā mitraṃ nararṣabha
 12 asthāna krodhano yaś ca akasmāc ca virajyate
     suhṛdaś caiva kalyāṇān āśu tyajati kilbiṣī
 13 alpe 'py apakṛte mūḍhas tathājñānāt kṛte 'pi ca
     kāryopasevī mitreṣu mitra dveṣī narādhipa
 14 śatrur mitra mukho yaś ca jihmaprekṣī vilobhanaḥ
     na rajyati ca kalyāṇe yas tyajet tādṛśaṃ naram
 15 pānapo dveṣaṇaḥ krūro nirghṛṇaḥ paruṣas tathā
     paropatāpī mitradhruk tathā prāṇivadhe rataḥ
 16 kṛtaghnaś cādhamo loke na saṃdheyaḥ kathaṃ cana
     chidrānveṣī na saṃdheyaḥ saṃdheyān api me śṛṇu
 17 kulīnā vākyasaṃpannā jñānavijñānakovidāḥ
     mitrajñāś ca kṛtajñāś ca sarvajñāḥ śokavarjitāḥ
 18 mādhuryaguṇasaṃpannāḥ satyasaṃdhā jitendriyāḥ
     vyāyāmaśīlāḥ satataṃ bhṛtaputrāḥ kulodgatāḥ
 19 rūpavanto guṇopetās tathālubdhā jitaśramāḥ
     doṣair viyuktāḥ prathitais te grāhyāḥ pārthivena ha
 20 yathāśakti samācārāḥ santas tuṣyanti hi prabho
     nāsthāne krodhavantaś ca na cākasmād virāgiṇaḥ
 21 viraktāś ca na ruṣyanti manasāpy arthakovidāḥ
     ātmānaṃ pīḍayitvāpi suhṛt kāryaparāyaṇāḥ
     na virajyanti mitrebhyo vāso raktam ivāvikam
 22 doṣāṃś ca lobhamohādīn artheṣu yuvatiṣv atha
     na darśayanti suhṛdāṃ viśvastā bandhuvatsalāḥ
 23 loṣṭa kāñcanatulyārthāḥ suhṛtsv aśaṭha buddhayaḥ
     ye caranty anabhīmānā nisṛṣṭārtha vibhūṣaṇāḥ
     saṃgṛhṇantaḥ parijanaṃ svāmy arthaparamāḥ sadā
 24 īdṛśaiḥ puruṣaśreṣṭhaiḥ saṃdhiṃ yaḥ kurute nṛpaḥ
     tasya vistīryate rāṣṭraṃ jyotsnā grahapater iva
 25 śāstranityā jitakrodhā balavanto raṇapriyāḥ
     kṣāntāḥ śīlaguṇopetāḥ saṃdheyāḥ puruṣottamāḥ
 26 ye ca doṣasamāyuktā narāḥ proktā mayānagha
     teṣām apy adhamo rājan kṛtaghno mitra ghātakaḥ
     tyaktavyaḥ sa durācāraḥ sarveṣām iti niścayaḥ
 27 [y]
     vistareṇārtha saṃbandhaṃ śrotum icchāmi pārthiva
     mitradrohī kṛtaghnaś ca yaḥ proktas taṃ ca me vada
 28 [bh]
     hanta te vartayiṣye 'ham itihāsaṃ purātanam
     udīcyāṃ diśi yadvṛttaṃ mleccheṣu manujādhipa
 29 brāhmaṇo madhyadeśīyaḥ kṛṣṇāṅgo brahma varjitaḥ
     grāmaṃ prekṣya janākīrṇaṃ prāviśad bhaikṣa kāṅkṣayā
 30 tatra dasyur dhanayutaḥ sarvavarṇaviśeṣavit
     brahmaṇyaḥ satyasaṃdhaś ca dāne ca nirato 'bhavat
 31 tasya kṣayam upāgamya tato bhikṣām ayācata
     pratiśrayaṃ ca vāsārthaṃ bhikṣāṃ caivātha vārṣikīm
 32 prādāt tasmai sa viprāya vastraṃ ca sadṛśaṃ navam
     nārīṃ cāpi vayo petāṃ bhartrā virahitāṃ tadā
 33 etat saṃprāpya hṛṣṭātmā dasyoḥ sarvaṃ dvijas tadā
     tasmin gṛhavare rājaṃs tayā reme sa gautamaḥ
 34 kuṭumbārtheṣu dasyoḥ sa sāhāyyaṃ cāpy athākarot
     tatrāvasat so 'tha varṣāḥ samṛddhe śabarālaye
     bāṇavedhye paraṃ yatnam akaroc caiva gautamaḥ
 35 vakrāṅgāṃs tu sa nityaṃ vai sarvato bāṇagocare
     jaghāna gautamo rājan yathā dasyu gaṇas tathā
 36 hiṃsā paro ghṛṇā hīnaḥ sadā prāṇivadhe rataḥ
     gautamaḥ saṃnikarṣeṇa dasyubhiḥ samatām iyāt
 37 tathā tu vasatas tasya dasyu grāme sukhaṃ tadā
     agacchan bahavo māsā nighnataḥ pakṣiṇo bahūn
 38 tataḥ kadā cid aparo dvijas taṃ deśam āgamat
     jaṭī cīrājinadharaḥ svādhyāyaparamaḥ śuciḥ
 39 vinīto niyatāhāro brahmaṇyo vedapāragaḥ
     sa brahma cārī tad deśyaḥ sakhā tasyaiva supriyam
     taṃ dasyu grāmam agamad yatrāsau gautamo 'bhavat
 40 sa tu vipra gṛhānveṣī śūdrānna parivarjakaḥ
     grāme dasyu janākīrṇe vyacarat sarvatodiśam
 41 tataḥ sa gautama gṛhaṃ praviveśa dvijottamaḥ
     gautamaś cāpi saṃprāptas tāv anyonyena saṃgatau
 42 vakrāṅgabhārahastaṃ taṃ dhanuṣpāṇiṃ kṛtāgasam
     rudhireṇāvasiktāṅgaṃ gṛhadvāram upāgatam
 43 taṃ dṛṣṭvā puruṣādābham apadhvastaṃ kṣayāgatam
     abhijñāya dvijo vrīḍām agamad vākyam āha ca
 44 kim idaṃ kuruṣe mauḍhyād vipras tvaṃ hi kulodgataḥ
     madhyadeśaparijñāto dasyu bhāvaṃ gataḥ katham
 45 pūrvān smara dvijāgryāṃs tān prakhyātān vedapāragān
     yeṣāṃ vaṃśe 'bhijātas tvam īdṛśaḥ kulapāṃsanaḥ
 46 avabudhyātmanātmānaṃ satyaṃ śīlaṃ śrutaṃ damam
     anukrośaṃ ca saṃsmṛtya tyaja vāsam imaṃ dvija
 47 evam uktaḥ sasuhṛdā tadā tena hitaiṣiṇā
     pratyuvāca tato rājan viniścitya tadārtavat
 48 adhano 'smi dvijaśreṣṭha na ca vedavid apy aham
     vṛttyartham iha saṃprāptaṃ viddhi māṃ dvijasattama
 49 tvaddarśanāt tu viprarṣe kṛtārthaṃ vedmy ahaṃ dvija
     ātmānaṃ saha yāsyāvaḥ śvo vasādyeha śarvarīm

SECTION CLXII

"Yudhishthira said, 'Brahmanas and Rishis and Pitris and the gods all applaud the duty of truth. I desire to hear of truth. Discourse to me upon it, O grandsire! What are the indications, O king, of truth? How may it be acquired? What is gained by practising truth, and how? Tell me all this.'
"Bhishma said, 'A confusion of the duties of the four orders is never applauded. That which is called Truth always exists in a pure and unmingled state in every one of those four orders. With those that are good, Truth is always a duty. Indeed, Truth is an eternal duty. One should reverentially bow unto Truth. Truth is the highest refuge (of all). Truth is duty; Truth is penance; Truth is Yoga; and Truth is the eternal Brahma. Truth has been said to be Sacrifice of a high order. 1 Everything rests upon Truth. I shall now tell thee the forms of Truths one after another, and its indications also in due order. It behoveth thee to hear also as to how Truth may be acquired. Truth, O Bharata, as it exists in all the world, is of thirteen kinds. The forms that Truth assumes are impartiality, self control, forgiveness, modesty, endurance, goodness, renunciation, contemplation, dignity, fortitude, compassion, and abstention from injury. These, O great monarch, are the thirteen forms of Truth. Truth is immutable, eternal, and unchangeable. It may be acquired through practices which do not militate against any of the other virtues. It may also be acquired through Yoga. When desire and aversion, as also lust and wrath, are destroyed, that attribute in consequence of which one is able to look upon one's own self and one's foe, upon one's good and one's evil, with an unchanging eye, is called impartiality. Self-control consists in never wishing for another man's possessions, in gravity and patience and capacity to allay the fears of others in respect to one's own self, and immunity from disease. It may be acquired through knowledge. Devotion to the practice of liberality and the observance of all duties are regarded by the wise as constituting goodwill. One comes to acquire universal goodwill by constant devotion to truth. As regards non-forgiveness and forgiveness, it should be stated that the attribute through which an esteemed and good man endures both what is agreeable and disagreeable, is said to be forgiveness. This virtue may well be acquired
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through the practice of truthfulness. That virtue in consequence of which an intelligent man, contented in mind and speech, achieves many good deeds and never incurs the censure of others, is called modesty. It is acquired through the aid of righteousness. That virtue which forgives for the sake of virtue and profit is called endurance. It is a form of forgiveness. It is acquired through patience, and its purpose is to attach people to one's self. The casting off of affection as also of all earthly possessions, is called renunciation. Renunciation can never be acquired except by one who is divested of anger and malice. That virtue in consequence of which one does good, with watchfulness and care, to all creatures is called goodness. It hath no particular shape and consists in the divestment of all selfish attachments. That virtue owing to which one remains unchanged in happiness and misery is called fortitude. That wise man who desires his own good always practises this virtue. One should always practise forgiveness and devotedness to truth. That man of wisdom who succeeds in casting off joy and fear and wrath, succeeds in acquiring fortitude. Abstention from injury as regards all creatures in thought, word, and deed, kindness, and gift, are the eternal duties of those who are good. These thirteen attributes, though apparently distinct from one another, have but one and the same form, viz., Truth. All these, O Bharata, support Truth and strengthen it. It is impossible, O monarch, to exhaust the merits of Truth. It is for these reasons that the Brahmanas, the Pitris, and the gods, applaud Truth. There is no duty which is higher than Truth, and no sin more heinous than untruth. Indeed, Truth is the very foundation of righteousness. For this reason, one should never destroy Truth. From Truth proceed gifts, and sacrifice with presents, as well as the threefold Agnihotras, the Vedas, and everything else that leads to righteousness. Once on a time a thousand horse-sacrifices and Truth were weighed against each other in the balance. Truth weighed heavier than a thousand horse-sacrifices."'

 

 

Book 12
Chapter 163

 

 

 

1 [bh]
      tasyāṃ niśāyāṃ vyuṣṭāyāṃ gate tasmin dvijottame
      niṣkramya gautamo 'gacchat samudraṃ prati bhārata
  2 sāmudrakān sa vaṇijas tato 'paśyat sthitān pathi
      sa tena sārthena saha prayayau sāgaraṃ prati
  3 sa tu sārtho mahārāja kasmiṃś cid girigahvare
      mattena dviradenātha nihataḥ prāyaśo 'bhavat
  4 sa kathaṃ cit tatas tasmāt sārthān mukto dvijas tadā
      kāṃdig bhūto jīvitārthī pradudrāvottarāṃ diśam
  5 sa sarvataḥ paribhraṣṭaḥ sārthād deśāt tathārthataḥ
      ekākī vyadravat tatra vane kiṃ puruṣo yathā
  6 sa panthānam athāsādya samudrābhisaraṃ tadā
      āsasāda vanaṃ ramyaṃ mahat puṣpitapādapam
  7 sarvartukair āmravanaiḥ puṣpitair upaśobhitam
      nandanoddeśa sadṛśaṃ yakṣakiṃnarasevitam
  8 śālatāladhavāśvatthatvacāguru vanais tathā
      candanasya ca mukhyasya pādapair upaśobhitam
      giriprastheṣu ramyeṣu śubheṣu susugandhiṣu
  9 samantato dvijaśreṣṭhā valgu kūjanti tatra vai
      manuṣyavadanās tv anye bhāruṇḍā iti viśrutāḥ
      bhūliṅgaśakunāś cānye samudraṃ sarvato 'bhavan
  10 sa tāny atimanojñāni vihaṃgābhirutāni vai
     śṛṇvan suramaṇīyāni vipro 'gacchata gautamaḥ
 11 tato 'paśyat suramye sa suvarṇasikatācite
     deśabhāge same citre svargoddeśa samaprabhe
 12 śriyā juṣṭaṃ mahāvṛkṣaṃ nyagrodhaṃ parimaṇḍalam
     śākhābhir anurūpābhir bhūṣitaṃ chatrasaṃnibham
 13 tasya mūlaṃ susaṃsiktaṃ varacandana vāriṇā
     divyapuṣpānvitaṃ śrīmat pitāmaha sadopamam
 14 taṃ dṛṣṭvā gautamaḥ prīto munikāntam anuttamam
     medhyaṃ suragṛha prakhyaṃ puṣpitaiḥ pādapair vṛtam
     tam āgamya mudā yuktas tasyādhastād upāviśat
 15 tatrāsīnasya kauravya gautamasya sukhaḥ śivaḥ
     puṣpāṇi samupaspṛśya pravavāv anilaḥ śuciḥ
     hlādayan sarvagātrāṇi gautamasya tadā nṛpa
 16 sa tu vipraḥ pariśrāntaḥ spṛṣṭaḥ puṇyena vāyunā
     sukham āsādya suṣvāpa bhāskaraś cāstam abhyagāt
 17 tato 'staṃ bhāskare yāte saṃdhyākāla upasthite
     ājagāma svabhavanaṃ brahmalokāt khagottamaḥ
 18 nāḍī jaṅgha iti khyāto dayito brahmaṇaḥ sakhā
     bakarājo mahāprājñaḥ kaśyapasyātmasaṃbhavaḥ
 19 rājadharmeti vikhyāto babhūvāpratimo bhuvi
     devakanyā sutaḥ śrīmān vidvān devapatiprabhaḥ
 20 mṛṣṭahāṭaka saṃchanno bhūṣaṇair arkasaṃnibhaiḥ
     bhūṣitaḥ sarvagātreṣu devagarbhaḥ śriyā jvalan
 21 tam āgataṃ dvijaṃ dṛṣṭvā vismito gautamo 'bhavat
     kṣutpipāsāparītātmā hiṃsārthī cāpy avaikṣata
 22 [rājadharma]
     svāgataṃ bhavate vipra diṣṭyā prāpto 'si me gṛham
     astaṃ ca savitā yātaḥ saṃdhyeyaṃ samupasthitā
 23 mama tvaṃ nilayaṃ prāptaḥ priyātithir aninditaḥ
     pūjito yāsyasi prātar vidhidṛṣṭena karmaṇā

SECTION CLXIII

"Yudhishthira said, 'Tell me, O thou of great wisdom, everything about that from which spring wrath and lust, O bull of Bharata's race, and sorrow and loss of judgment, and inclination to do (evil to others), and jealousy and malice and pride, and envy, and slander, and incapacity to bear the good of others, and unkindness, and fear. Tell me everything truly and in detail about all these.'
"Bhishma said, 'These thirteen vices are regarded as very powerful foes of all creatures. These, O Monarch, approach and tempt men from every side. They goad and afflict a heedless man or one that is insensate. Indeed, as soon as they see a person, they assail him powerfully like wolves jumping upon their prey. From these proceed all kinds of grief. From these proceed all
p. 354
kinds of sin. Every mortal, O foremost of men, should always know this. I shall now speak to thee of their origin, of the objects upon which they rest, and of the means of their destruction, O lord of the earth! Listen, first, O king, with undivided attention, to the origin of wrath truly and in detail. Anger springs from covetousness. It is strengthened by the faults of others. Through forgiveness it remains dormant, and through forgiveness it disappears. As regards lust, it springs from resolution. Indulgence strengthens it. When the man of wisdom resolutely turns away from it, it disappears and dies. Envy of others proceeds from between wrath and covetousness. It disappears in consequence of compassion and knowledge of self. In consequence of compassion for all creatures, and of that disregard for all worldly objects (that knowledge brings in its train), it disappears. It also arises from seeing the faults of other people. But in men of intelligence it quickly disappears in consequence of true knowledge. 1 Loss of judgment has its origin in ignorance and proceeds from sinfulness of habit. When the man whom this fault assails begins to take delight in (the company and counsels of) wise men, the vice at once and immediately hides its head. Men, O thou of Kuru's race, see conflicting scriptures. From that circumstance springs the desire for diverse kinds of action. When true Knowledge has been gained, that desire is allayed. The grief of an embodied creature proceeds from affection which is awakened by separation. When, however, one learns that the dead do not return (whatever the grief one may feel for them), it subsides. Incapacity to bear other people's good proceeds from wrath and covetousness. Through compassion for every creature and in consequence of a disregard for all earthly objects, it is extinguished. Malice proceeds from the abandonment of truth and indulgence in wickedness. This vice, O child, disappears in consequence of one's waiting upon the wise and good. Pride, in men, springs from birth, learning, and prosperity. When those three, however, are truly known, that vice instantly disappears. Jealousy springs from lust and delight in low and vulgar people. In consequence of wisdom it is destroyed. From errors (of conduct) inconsistent with the ordinary course of men, and through disagreeable speeches expressive of aversion, slander takes its rise. It disappears, O king, upon a survey of the whole world. When the person that injures is powerful and the injured one is unable to avenge the injury, hate shows itself. It subsides, however, through kindliness. Compassion proceeds from a sight of the helpless and miserable persons with whom the world abounds. That sentiment disappears when one understands the strength of virtue. 2 Covetousness in all creatures spring from ignorance. Beholding the instability of all objects of enjoyment, it suffers destruction. It has been said that tranquillity of soul can alone subdue all these thirteen faults. All these thirteen faults
p. 355
stained the sons of Dhritarashtra. Thyself, always desirous of truth, hast conquered all of those vices in consequence of thy regard for seniors.'"

 

 

Book 12
Chapter 164

 

 

 

1 [bh]
      giraṃ tāṃ madhurāṃ śrutvā gautamo vismitas tadā
      kautūhalānvito rājan rājadharmāṇam aikṣata
  2 [r]
      bhoḥ kaśyapasya putro 'haṃ mātā dākṣāyaṇī ca me
      atithis tvaṃ guṇopetaḥ svāgataṃ te dvijarṣabha
  3 [bh]
      tasmai dattvā sa satkāraṃ vidhidṛṣṭena karmaṇā
      śālapuṣpamayīṃ divyāṃ bṛsīṃ samupakalpayat
  4 bhagīratha rathākrāntān deśān gaṅgā niṣevitān
      ye caranti mahāmīnās tāṃś ca tasyānvakalpayat
  5 vahniṃ cāpi susaṃdīptaṃ mīnāṃś caiva supīvarān
      sa gautamāyātithaye nyavedayata kāśyapaḥ
  6 bhuktavantaṃ ca taṃ vipraṃ prītātmānaṃ mahāmanāḥ
      klamāpanayanārthaṃ sa pakṣābhyām abhyavījayat
  7 tato viśrāntam āsīnaṃ gotra praśnam apṛcchata
      so 'bravīd gautamo 'smīti brāhma nānyad udāharat
  8 tasmai parṇamayaṃ divyaṃ divyapuṣpādhivāsitam
      gandhāḍhyaṃ śayanaṃ prādāt sa śiśye tatra vai sukham
  9 athopaviṣṭaṃ śayane gautamaṃ bakarāṭ tadā
      papraccha kāśyapo vāgmī kim āgamanakāraṇam
  10 tato 'bravīd gautamas taṃ daridro 'haṃ mahāmate
     samudragamanākāṅkṣī dravyārtham iti bhārata
 11 taṃ kāśyapo 'bravīt prīto notkaṇṭhāṃ kartum arhasi
     kṛtakāryo dvijaśreṣṭha sa dravyo yāsyase gṛhān
 12 caturvidhā hy arthagatir bṛhaspatimataṃ yathā
     pāramparyaṃ tathā daivaṃ karma mitram iti prabho
 13 prādurbhūto 'smi te mitraṃ suhṛt tvaṃ ca mama tvayi
     so 'haṃ tathā yatiṣyāmi bhaviṣyasi yathārthavān
 14 tataḥ prabhātasamaye sukhaṃ pṛṣṭvābravīd idam
     gaccha saumya pathānena kṛtakṛtyo bhaviṣyasi
 15 itas triyojanaṃ gatvā rākṣasādhipatir mahān
     virūpākṣa iti khyātaḥ sakhā mama mahābalaḥ
 16 taṃ gaccha dvijamukhya tvaṃ mama vākyapracoditaḥ
     kāmān abhīpsitāṃs tubhyaṃ dātā nāsty atra saṃśayaḥ
 17 ity uktaḥ prayayau rājan gautamo vigataklamaḥ
     phalāny amṛtakalpāni bhakṣayan sma yatheṣṭataḥ
 18 candanāgurumukhyāni tvak patrāṇāṃ vanāni ca
     tasmin pathi mahārāja sevamāno drutaṃ yayau
 19 tato meruvrajaṃ nāma nagaraṃ śailatoraṇam
     śailaprākāravapraṃ ca śailayantrārgalaṃ tathā
 20 viditaś cābhavat tasya rākṣasendrasya dhīmataḥ
     prahitaḥ suhṛdā rājan prīyatā vai priyātithiḥ
 21 tataḥ sa rākṣasendraḥ svān preṣyān āha yudhiṣṭhira
     gautamo nagaradvārāc chīghram ānīyatām iti
 22 tataḥ puravarāt tasmāt puruṣāḥ śvetaveṣṭanāḥ
     gautamety abhibhāṣantaḥ puradvāram upāgaman
 23 te tam ūcur mahārāja preṣyā rakṣaḥpater dvijam
     tvarasva tūrṇam āgaccha rājā tvāṃ draṣṭum icchati
 24 rākṣasādhipatir vīro virūpākṣa iti śrutaḥ
     sa tvāṃ tvarati vai draṣṭuṃ tat kṣipraṃ saṃvidhīyatām
 25 tataḥ sa prādravad vipro vismayād vigataklamaḥ
     gautamo nagararddhiṃ tāṃ paśyan paramavismitaḥ
 26 tair eva sahito rājño veśma tūrṇam upādravat
     darśanaṃ rākṣasendrasya kāṅkṣamāṇo dvijas tadā

SECTION CLXIV

"Yudhishthira said, 'I know what benevolence is, in consequence of my observation of persons that are good. I do not, however, know them that are malevolent, nor the nature of their acts, O Bharata. Indeed, people avoid malevolent persons of cruel deeds even as they avoid thorns and pitfalls and fire. It is evident, O Bharata, that he who is malevolent is sure to burn (with misery) both here and hereafter. Therefore, O thou of Kuru's race, tell me what, in truth, the acts of such a person are.'
"Bhishma said, 'Malevolent persons always do wicked acts and feel an irresistible inclination for doing them. They slander others and incur obloquy themselves. They always regard themselves as cheated of what is their due. A malevolent person brags of his own acts of charity. He sees others with malicious eyes. He is very mean. He is deceitful, and full of cunning. He never gives others their dues. He is arrogant. He keeps evil company and is always boastful. He fears and suspects all with whom he comes into contact. He is of foolish understanding. He practises miserliness. He praises his associates. He cherishes an inordinate aversion and hatred for all recluses who have retired into the woods. He takes delight in injuring others. He is utterly regardless of distinguishing the merits and faults of others. He is full of lies. He is discontented. He is exceedingly covetous, and always acts cruelly. Such a person regards a virtuous and accomplished man as a pest, and thinking everybody else to be like himself never trusts any one. Such a person proclaims the faults of other people however unsuspected those faults might viz. With regard to such faults, however, as similar to those that stain his own self, he does not refer to them even remotely, for the sake of the advantage he reaps from them. He regards the person that does him good as a simpleton whom he has cleverly deceived. He is filled with regret for having at any time made any gift of wealth even unto a benefactor. Know him for a malevolent and wicked person who quietly and alone takes comestibles and drinks and other kinds of food that are regarded choice, even when persons are standing by with wishful eyes. He on the other hand, who dedicates the first portion to Brahmanas and takes what remains, dividing it with friends and kinsmen, attains to great felicity in the next world and infinite happiness here. I have now, O chief of the Bharatas, said unto thee what the indications are of the wicked and malevolent man. Such a person should always be avoided by a man of wisdom.'"
p. 356

 

 

Book 12
Chapter 165

 

 

1 [bh]
      tataḥ sa vidito rājñaḥ praviśya gṛham uttamam
      pūjito rākṣasendreṇa niṣasādāsanottame
  2 pṛṣṭaś ca gotra caraṇaṃ svādhyāyaṃ brahma cārikam
      na tatra vyājahārānyad gotra mātrād ṛte dvijaḥ
  3 brahma varcasa hīnasya svādhyāyaviratasya ca
      gotra mātravido rājā nivāsaṃ samapṛcchata
  4 kva te nivāsaḥ kalyāṇa kiṃ gotrā brāhmaṇī ca te
      tattvaṃ brūhi na bhīḥ kāryā viśramasva yathāsukham
  5 [g]
      madhyadeśaprasūto 'haṃ vāso me śabarālaye
      śūdrā punarbhūr bhāryā me satyam etad bravīmi te
  6 [bh]
      tato rājā vimamṛśe kathaṃ kāryam idaṃ bhavet
      kathaṃ vā sukṛtaṃ me syād iti buddhyānvacintayat
  7 ayaṃ vai jananād vipraḥ suhṛt tasya mahātmanaḥ
      saṃpreṣitaś ca tenāyaṃ kāśyapena mamāntikam
  8 tasya priyaṃ kariṣyāmi sa hi mām āśritaḥ sadā
      bhrātā me bāndhavaś cāsau sakhā ca hṛdayaṃgamaḥ
  9 kārttikyām adya bhoktāraḥ sahasraṃ me dvijottamāḥ
      tatrāyam api bhoktā vai deyam asmai ca me dhanam
  10 tataḥ sahasraṃ viprāṇāṃ viduṣāṃ samalaṃkṛtam
     snātānām anusaṃprāptam ahata kṣaumavāsasām
 11 tān āgatān dvijaśreṣṭhān virūpākṣo viśāṃ pate
     yathārhaṃ pratijagrāha vidhidṛṣṭena karmaṇā
 12 bṛsyas teṣāṃ tu saṃnyastā rākṣasendrasya śāsanāt
     bhūmau varakuthāstīrṇāḥ preṣyair bharatasattama
 13 tāsu te pūjitā rājñā niṣaṇṇā dvijasattamāḥ
     vyarājanta mahārāja nakṣatrapatayo yathā
 14 tato jāmbūnadāḥ pātrīr vajrāṅkā vimalāḥ śubhāḥ
     varānna pūrṇā viprebhyaḥ prādān madhu ghṛtāplutāḥ
 15 tasya nityaṃ tathāṣāḍhyāṃ māghyāṃ ca bahavo dvijāḥ
     īpsitaṃ bhojanavaraṃ labhante satkṛtaṃ sadā
 16 viśeṣatas tu kārttikyāṃ dvijebhyaḥ saṃprayacchati
     śaradvyapāye ratnāni paurṇamāsyām iti śrutiḥ
 17 suvarṇaṃ rajataṃ caiva maṇīn atha ca mauktikam
     varjān mahādhanāṃś caiva vaiḍūryājina rāṅkavān
 18 ratnarāśīn vinikṣipya dakṣiṇārthe sa bhārata
     tataḥ prāha dvijaśreṣṭhān virūpākṣo mahāyaśāḥ
 19 gṛhṇīta ratnāny etāni yathotsāhaṃ yatheṣṭataḥ
     yeṣu yeṣu ca bhāṇḍeṣu bhuktaṃ vo dvijasattamāḥ
     tāny evādāya gacchadhvaṃ svaveśmānīti bhārata
 20 ity uktavacane tasmin rākṣasendre mahātmani
     yatheṣṭaṃ tāni ratnāni jagṛhur brāhmaṇarṣabhāḥ
 21 tato mahārhais te sarve ratnair abhyarcitāḥ śubhaiḥ
     brāhmaṇā mṛṣṭavasanāḥ suprītāḥ sma tadābhavan
 22 tatas tān rākṣasendrāś ca dvijān āha punar vacaḥ
     nānā dig āgatān rājan rākṣasān pratiṣidhya vai
 23 adhyaika divasaṃ viprā na vo 'stīha bhayaṃ kva cit
     rākṣasebhyaḥ pramodadhvam iṣṭato yātamā ciram
 24 tataḥ pradudruvuḥ sarve vipra saṃghāḥ samantataḥ
     gautamo 'pi suvarṇasya bhāram ādāya sa tvaraḥ
 25 kṛcchrāt samudvahan vīra nyagrodhaṃ samupāgamat
     nyaṣīdac ca pariśrāntaḥ klāntaś ca kṣudhitaś ca ha
 26 tatas tamābhyagād rājan rājadharmā khagottamaḥ
     svāgatenābhyanandac ca gautamaṃ mitravatsalaḥ
 27 tasya pakṣāgra vikṣepaiḥ klamaṃ vyapanayat khagaḥ
     pūjāṃ cāpy akarod dhīmān bhojanaṃ cāpy akalpayat
 28 sa bhuktavān suviśrānto gautamo 'cintayat tadā
     hāṭakasyābhirūpasya bhāro 'yaṃ sumahān mayā
     gṛhīto lobhamohād vai dūraṃ ca gamanaṃ mama
 29 na cāsti pathi bhoktavyaṃ prāṇasaṃdhāraṇaṃ mama
     kiṃ kṛtvā dhārayeyaṃ vai praṇān ity abhyacintayat
 30 tataḥ sa pathi bhoktavyaṃ prekṣamāṇo na kiṃ cana
     kṛtaghnaḥ puruṣavyāghra manasedam acintayat
 31 ayaṃ bakapatiḥ pārśve māṃsarāśiḥ sthito mama
     imaṃ hatvā gṛhītvāca yāsye 'haṃ samabhidrutam

 

SECTION CLXV

"Bhishma said, 'For enabling such pious and impoverished Brahmanas as have been robbed of their wealth (by thieves), as are engaged in the performance of sacrifices, as are well conversant with all the Vedas, and as are desirous of acquiring the merit of righteousness, to discharge their obligations to preceptors and the Pitris, and pass their days in reciting and studying the scriptures, wealth and knowledge, O Bharata, should be given. 1 Unto those Brahmanas that are not poor, only the Dakshina, 2 O best of the Bharatas, should be given. As regards those that have fallen away (in consequence of their sinful deeds) from the status of Brahman, uncooked food should be given to them outside the limits of the sacrificial altar. 3 The Brahmanas are the Vedas themselves and all the Sacrifices with large presents. Desirous of excelling one another, they always perform sacrifices, impelled by their virtuous inclinations. The king should, therefore, make presents of diverse kinds of valuable wealth unto them. That Brahmana who hath a sufficiency of stores for feeding his family for three or more years, deserves to drink the Soma. 4 If not withstanding the presence of a virtuous king on the throne, the sacrifice begun by anybody, especially by a Brahmana, cannot be completed for want of only a fourth part of the estimated expenses, then the king should, for the completion of that sacrifice, take away from his kinsmen the wealth of a Vaisya that is possessed of a large flock of cattle but that is averse from sacrifices and abstains from quaffing Soma. The Sudra has no competence for performing a sacrifice. The king should, therefore, take away (wealth for such a purpose) from a Sudra house of ours. 5 The king should also, without any scruple, take away from the kinsmen the wealth of him who does not perform sacrifices though possessed of a hundred kine and also of him who abstains from sacrifices though possessed of a thousand kine. The king should always publicly take away the wealth of such a person as does not practise charity, by acting in this way the king earns great merit. Listen again to me. That Brahmana who has been forced by want to go without six meals, 6 may take away without permission, according to the rule of a person that cares only for today without any thought of the morrow, only what is necessary for a single
p. 357
meal, from the husking tub or the field or the garden or any other place of even a man of low pursuits. He should, however, whether asked or unasked, inform the king of his act. 1 If the king be conversant with duty he should not inflict any punishment upon such a Brahmana. He should remember that a Brahmana becomes afflicted with hunger only through the fault of the Kshatriya. 2 Having ascertained a Brahmana's learning and behaviour, the king should make a provision for him, and protect him as a father protects the son of his own loins. On the expiry of every year, one should perform the Vaisvanara sacrifice (if he is unable to perform any animal or Soma sacrifice). They who are conversant with religion say that the practice of an act laid down in the alternative, is not destructive of virtue. The Viswedevas, the Sadhyas, the Brahmanas, and great Rishis, fearing death in seasons of distress, do not scruple to have recourse to such provisions in the scriptures as have been laid down in the alternative. That man, however, who while able to live according to the primary provision, betakes himself to the alternative, comes to be regarded as a wicked person and never succeeds in winning any felicity in heaven. A Brahmana conversant with the Vedas should never speak of his energy and knowledge to the king. (It is the duty of the king to ascertain it himself.) Comparing again the energy of a Brahmana with that of the king, the former will always be found to be superior to the latter. For this reason the energy of the Brahmanas can scarcely be borne or resisted by a king. The Brahmana is said to be creator, ruler, ordainer, and god. No word of abuse, no dry speeches, should be addressed to a Brahmana. The Kshatriya should cross all his difficulties by the aid of the might of his arms. The Vaisya and the Sudra should conquer their difficulties by wealth; the Brahmana should do so by Mantras and homa. None of these, viz., a maiden, a youthful woman, a person unacquainted with mantras, an ignorant guy, or one that is impure, is competent to pour libations on the sacrificial fire. If any of these do so, he or she is sure to fall into hell, with him for whom they act. For this reason, none but a Brahmana, conversant with the Vedas and skilled in all sacrifices should become the pourer of sacrificial libations. They who are conversant with the scriptures say that the man who, having kindled the sacrificial fire, does not give away the dedicated food as Dakshina, is not the kindler of a sacrificial fire. A person should, with his senses under control, and with proper devotion, do all the acts of merit (indicated in the scriptures). One should never worship the deities in sacrifices in which no Dakshina is given. A sacrifice not completed with Dakshina, (instead of producing merit) brings about the destruction of one's children, animals, and heaven. Such a sacrifice destroys also the senses, the fame, the achievements and the very span of life, that one has. Those Brahmanas that lie with women in their season, or who never perform sacrifices, or whose families have no members conversant with the Vedas, are regarded as Sudras in act. That Brahmana who, having married a Sudra
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girl, resides for twelve continuous years in a village has only a well for its water supply, becomes a Sudra in act. That Brahmana who summons to his bed an unmarried maiden, or suffers a Sudra, thinking him worthy of respect, to sit upon the same carpet with him, should sit on a bed of dry grass behind some Kshatriya or Vaisya and give him respect in that fashion. 1 It is in this manner that he can be cleansed. Listen, O king, to my words on this subject. The sin that a Brahmana commits in a single night by respectfully serving a member of a lower order or by sporting with him in the same spot or on the same bed, is cleansed by observing the practice of sitting behind a Kshatriya or a Vaisya on a bed of dry grass for three continuous years. A falsehood spoken in jest is not sinful; nor one that is spoken to a woman. O king, nor one that is spoken on an occasion of marriage; nor one spoken for benefiting one's preceptor; nor one spoken for saving one's own life. These five kinds of falsehood in speech, it has been said, are not sinful. One may acquire useful knowledge from even a person of low pursuits, with devotion and reverence. One may take up gold, without any scruple, from even an unclean place. A woman that is the ornament of her sex may be taken (for wife) from even a vile race. Amrita, if extracted from poison, may be quaffed; women, jewels and other valuables, and water, can never, according to the scriptures, be impure or unclean. For the benefit of Brahmanas and kine, and on occasions of transfusion of castes, even a Vaisya may take up weapons for his own safety. Drinking alcoholic liquors, killing a Brahmana, and the violation of the preceptor's bed, are sins that, if committed consciously, have no expiation. The only expiation laid down for them is death. The same may be said of stealing gold and the theft of a Brahmana's property. By drinking alcoholic liquors, by having congress with one with whom congress is prohibited, by mingling with a fallen person, and (a person of any of the other three orders) by having congress with a Brahmani, one becomes inevitably fallen. By mixing with a fallen person for one whole year in such matters as officiation in sacrifices and teaching sexual congress, one becomes fallen. One, however, does not become so by mixing with a fallen person in such matters as riding on the same vehicle, sitting on the same seat, and eating in the same line. Excluding the five grave sins that have been mentioned above, all other sins have expiations, provided for them. Expiating those sins according to the ordinances laid down for them, one should not again indulge in them. In the case of those who have been guilty of the first three of these five sins, (viz., drinking alcoholic liquors, killing a Brahmana, and violation of the preceptor's bed), there is no restriction for their (surviving) kinsmen about taking food and wearing ornaments, even if their funeral rites remain unperformed when they die. The surviving kinsmen should make no scruple about such things on such occasions. A virtuous man should, in the observance of his duties, discard his very friends and reverend seniors. In fact, until they perform expiation, they that are virtuous should not even talk with those sinners. A man that has
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acted sinfully destroys his sin by acting virtuously afterwards and by penances. By calling a thief a thief, one incurs the sin of theft. By calling a person a thief who, however, is not a thief one incurs a sin just double the sin of theft. The maiden who suffers her virginity to be deflowered incurs three-fourths of the sin of Brahmanicide, while the man that deflowers her incurs a sin equal to a fourth part of that of Brahmanicide. By slandering Brahmanas or by striking them, one sinks in infamy for a hundred years. By killing a Brahmana one sinks into hell for a thousand years. No one, therefore, should speak ill of a Brahmana or slay him. If a person strikes a Brahmana with a weapon, he will have to live in hell for as many years as the grains of dust that are soaked by the blood flowing from the wounded. One guilty of foeticide becomes cleansed if he dies of wounds received in battle fought for the sake of kine and Brahmanas. He may also be cleansed by casting his person on a blazing fire. 1 A drinker of alcoholic liquors becomes cleansed by drinking hot alcohol. His body being burnt with that hot drink, he is cleansed through death in the other world. 2 A Brahmana stained by such a sin obtains regions of felicity by such a course and not by any other. For violating the bed of a preceptor, the wicked-souled and sinful wretch becomes cleansed by the death that results from embracing a heated female figure of iron. Or, cutting off his organ and testicles and bearing them in his hands, he should go on in a straight course towards the south-west and then cast off his life. Or, by meeting with death for the sake of benefiting a Brahmana, he may wash off his sin. Or, after performing a horse-sacrifice or a cow-sacrifice or an Agnishtoma, he may regain esteem both here and hereafter. The slayer of a Brahmana should practise the vow of Brahmacharya for twelve years and devoting himself to penances, wander, holding in his hands the skull of the slain all the time and proclaiming his sin unto all. He should even adopt such a course, devoted to penance and leading the life of an ascetic. Even such is the expiation provided for one who slays a woman quick with child, knowing her condition. The man who knowingly slays such a woman incurs double the sin that follows from Brahmanicide. A drinker of alcoholic liquor should live on frugal fare, practising Brahmacharya vows, and sleep on the bare ground, and perform, for more than three years the sacrifice next to the Agnishtoma. He should then make a present of a thousand kine with one bull (unto a good Brahmana). Doing all this, he would regain his purity. Having slain a Vaisya one should perform such a sacrifice for two years and make a present of a hundred kine with one bull. Having slain a Sudra, one should perform such a sacrifice for one year and make a present of a hundred kine with one bull. Having slain a dog or bear or camel, one should perform the
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same penance that is laid down for the slaughter of a Sudra. For slaying a cat, a chasa, a frog, a crow, a reptile, or a rat, it has been said, one incurs the sin of animal slaughter, O king! I shall now tell thee of other kinds of expiations in their order. For all minor sins one should repent or practise some vow for one year. For congress with the wife of a Brahmana conversant with the Vedas, one should for three years practise the vow of Brahmacharya, taking a little food at the fourth part of the day. For congress with any other woman (who is not one's wife), one should practise similar penance for two years. For taking delight in a woman's company by sitting with her on the same spot or on the same seat, one should live only on water for three days. By doing this he may cleanse himself of his sin. The same is laid down for one who befouls a blazing fire (by throwing impure things on it). He who without adequate cause, casts off his sire or mother or preceptor, surely becomes fallen, O thou of Kuru's race, as the conclusion is of the scriptures. Only food and clothes should be given, as the injunction is, unto a wife guilty of adultery or one confined in a prison. Indeed, the vows that are laid down for a male person guilty of adultery should be caused to be observed by also a woman who is guilty of the same. That woman who abandoning a husband of a superior caste, has congress with a vile person (of a lower order), should be caused by the king to be devoured by dogs in a public place in the midst of a large concourse of spectators. 1 A wise king should cause the male person committing adultery under such circumstances to be placed upon a heated bed of iron and then, placing faggots underneath, burn the sinner thereon. The same punishment, O king, is provided for the woman that is guilty of adultery. The wicked sinner who does not perform expiation within a year of the commission of the sin incurs demerit that is double of what attaches to the original sin. One who associates with such a person for two years must wander over the earth, devoting himself to penances and living upon eleemosynary charity. One associating with a sinner for four years should adopt such a mode of life for five years. If a younger brother weds before his elder brother, then the younger brother, the elder brother and the woman that is married, all three, in consequence of such wedding, become fallen. All of them should observe the vows prescribed for a person who has neglected his sacrificial fire, or practise the vow of Chandrayana for a month, or some other painful vow, for cleansing themselves of their sin. The younger brother, wedding, should give his wife unto his unmarried elder brother. Afterwards, having obtained the permission of the elder brother, the younger brother may take back his wife. By such means may all three be cleansed of their sin. By slaying animals save a cow, the slayer is not stained. The learned know that man has dominion over all the lower animals. A sinner, holding in his hand a yak-tail and an earthen pot, should go about, proclaiming his sin. He should every day beg of only seven families, and live upon what may be thus obtained. By doing this for twelve days he may be cleansed of his sin. He who becomes
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unable to bear in his hand the yak-tail while practising this vow, should observe the vow of mendicancy (as stated above) for one whole year. Amongst men such expiation is the best. For those that are able to practise charity, the practice of charity has been laid down in all such cases. Those who have faith and virtue may cleanse themselves by giving away only one cow. One who eats or drinks the flesh, ordure, or urine, of a dog, a boar, a man, a cock, or a camel must have his investiture of the sacred thread re-performed. If a Soma-drinking Brahmana inhales the scent of alcohol from the mouth of one that has drunk it, he should drink warm water for three days or warm milk for the same period. Or, drinking warm water for three days he should live for that period upon air alone. These are the eternal injunctions laid down for the expiation of sin, especially for a Brahmana who has committed these sins through ignorance and want of judgment.'"

Footnotes

356:1 In India, from the remotest times, preceptors are excluded from charging their pupils any fees for the instruction they give. No doubt, a final fee, called Gurudakshina, is demandable, but that is demandable after the pupil has completed his studies. To sell knowledge for money is a great sin. To this day in all the indigenous tols of the country, instruction is imparted free of all charges. In addition to this, the pupils are fed by their preceptors. The latter, in their turn, are supported by the charity of the whole country.
356:2 Dakshina is the present or gift made in sacrifices.
356:3 Vahirvyedichakrita, etc., is the correct reading.
356:4 i.e., such a person may perform a grand sacrifice in which Soma is offered to the gods and drunk by the sacrificer and the priests.
356:5 The Burdwan translator, misled by the particle nah, supposes that this verse contains an injunction against the spoliation of a Sudra. The fact is, the nah here is equal to 'ours'.
356:6 Who has fasted for three whole days.
357:1 Aswastanavidhana is the rule of providing only for today without thinking of the morrow.
357:2 The sense, of course, is that if a Brahmana starves, that is due to the king having neglected his duty of providing for him.
358:1 I follow Nilakantha in rendering abrahmanam manyamanah. It may also mean 'regarding himself to be a fallen Brahmana (for the time being)'.
359:1 It should be noted that the word foeticide used in such texts frequently means all sins that are regarded as equivalent to foeticide. Hence, killing a Brahmana is foeticide, etc.
359:2 There is a material difference of reading in this verse. Following the Bengal texts, the above version is given. The Bombay text runs as follows: 'upon his body being burnt therewith, or by death, he becomes cleansed.' The Bombay text seems to be vicious. Drinking is regarded as one of the five heinous sins. The severer injunction contained in the Bengal texts seems therefore, to be the correct reading.
360:1 The true reading is nigacchati and not niyacchati. The Burdwan translator has misunderstood the word papam in this verse.

 

Book 12
Chapter 166

 

 

 

1 [bh]
      atha tatra mahārciṣmān analo vātasārathiḥ
      tasyāvidūre rakṣārthaṃ khagendreṇa kṛto 'bhavat
  2 sa cāpi pārśve suṣvāpa viśvasto bakarāṭ tadā
      kṛtaghnas tu sa duṣṭātmā taṃ jighāṃsur ajāgarat
  3 tato 'lātena dīptena viśvastaṃ nijaghāna tam
      nihatya ca mudā yuktaḥ so 'nubandhaṃ na dṛṣṭavān
  4 sa taṃ vipakṣa romāṇaṃ kṛtvāgnāv apacat tadā
      taṃ gṛhītvā suvarṇaṃ ca yayau drutataraṃ dvijaḥ
  5 tato 'nyasmin gate cāhni virūpākṣo 'bravīt sutam
      na prekṣe rājadharmāṇam adya putra khagottamam
  6 sa pūrvasaṃdhyāṃ brahmāṇaṃ vandituṃ yāti sarvadā
      māṃ cādṛṣṭvā kadā cit sa na gacchati gṛhān khagaḥ
  7 ubhe dvirātraṃ saṃdhye vai nābhyagāt sa mamālayam
      tasmān na śudhyate bhāvo mama sa jñāyatāṃ suhṛt
  8 svādhyāyena viyukto hi brahma varcasa varjitaḥ
      taṃ gatas tatra me śaṅkā hanyāt taṃ sa dvijādhamaḥ
  9 durācāras tu durbuddhir iṅgitair lakṣito mayā
      niṣkriyo dāruṇākāraḥ kṛṣṇo dasyur ivādhamaḥ
  10 gautamaḥ sa gatas tatra tenodvignaṃ mano mama
     putra śīghram ito gatvā rājadharmaniveśanam
     jñāyatāṃ sa viśuddhātmā yadi jīvati māciram
 11 sa evam uktas tvarito rakṣobhiḥ sahito yayau
     nyagrodhaṃ tatra cāpaśyat kaṅkālaṃ rājadharmaṇaḥ
 12 sa rudann agamat putro rākṣasendrasya dhīmataḥ
     tvaramāṇaḥ paraṃ śaktyā gautama grahaṇāya vai
 13 tato 'vidūre jagṛhur gautamaṃ rākṣasās tadā
     rājadharmaśarīraṃ ca pakṣāsthi caraṇojjhitam
 14 tam ādāyātha rakṣāṃsi drutaṃ meruvrajaṃ yayuḥ
     rājñaś ca darśayām āsuḥ śarīraṃ rājadharmaṇaḥ
     kṛtaghnaṃ puruṣaṃ taṃ ca gautamaṃ pāpacetasam
 15 ruroda rājā taṃ dṛṣṭvā sāmātyaḥ sa purohitaḥ
     ārtanādaś ca sumahān abhūt tasya niveśane
 16 sa strī kumāraṃ ca puraṃ babhūvāsvastha mānasam
     athābravīn nṛpaḥ putraṃ pāpo 'yaṃ vadhyatām iti
 17 asya māṃsair ime sarve viharantu yatheṣṭataḥ
     pāpācāraḥ pāpakarmā pāpātmā pāpaniścayaḥ
     hantavyo 'yaṃ mama matir bhavadbhir iti rākṣasāḥ
 18 ity uktā rākṣasendreṇa rākṣasā ghoravikramāḥ
     naicchanta taṃ bhakṣayituṃ pāpakarmāyam ity uta
 19 dasyūnāṃ dīyatām eṣa sādhv adya puruṣādhamaḥ
     ity ūcus taṃ mahārāja rākṣasendraṃ niśācarāḥ
 20 śirobhiś ca gatā bhūmim ūcū rakṣogaṇādhipam
     na dātum arhasi tvaṃ no bhakṣaṇāyāsya kilbiṣam
 21 evam astv iti tān āha rākṣasendro niśācarān
     dasyūnāṃ dīyatām eṣa kṛtaghno 'dyaiva rākṣasāḥ
 22 ity ukte tasya te dāsāḥ śūlamudgara pāṇayaḥ
     chittvā taṃ khaṇḍaśaḥ pāpaṃ dasyubhyaḥ pradadus tadā
 23 dasyavaś cāpi naicchanta tam attuṃ pāpakāriṇam
     kravyādā api rājendra kṛtaghnaṃ nopabhuñjate
 24 brahmaghne ca surāpe ca core bhagnavrate tathā
     niṣkṛtir vihitā rājan kṛtaghne nāsti niṣkṛtiḥ
 25 mitradrohī nṛśaṃsaś ca kṛtaghnaś ca narādhamaḥ
     kravyādaiḥ kṛmibhiś cānyair na bhujyante hi tādṛśāḥ

SECTION CLXVI

"Vaisampayana said, 'Upon the completion of this discourse, Nakula who was an accomplished swordsman thus questioned the Kuru grandsire lying on his bed of arrows.'
"Nakula said, 'The bow, O grandsire, is regarded as the foremost of weapons in this world. My mind, however, inclines towards the sword, since when the bow, O king, is cut off or broken, when steeds are dead or weakened, a good warrior, well trained in the sword, can protect himself by means of his sword. 1 A hero armed with the sword can, single handed, withstand many bowmen, and many antagonists armed with maces and darts. I have this doubt, and I feel curious to know the truth. Which, O king, is really the foremost of weapons in all battles? How was the sword first created and for what purpose? Who also was the first preceptor in the weapon? Tell me all this, O grandsire.'
"Vaisampayana continued, 'Hearing these words of the intelligent son of Madri, the virtuous Bhishma, the complete master of the science of the bow, stretched upon his bed of arrows, made this answer fraught with many refined words of delightful import, melodious with vowels properly placed, and displaying considerable skill, unto the high-souled Nakula, that disciple of Drona, endued with skilful training.'
"Bhishma said, 'Hear the truth, O son of Madri, about what thou hast asked me. I am excited by this question of thine, like a hill of red-chalk. 2 In ancient times the universe was one vast expanse of water, motionless and skyless, and without this earth occupying any space in it. Enveloped in
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darkness, and intangible, its aspect was exceedingly awful. Utter silence reigning all over, it was immeasurable in extent. In his own proper time the Grandsire (of the universe) took his birth. He then created the wind and fire, and the sun also of great energy. He also created the sky, the heavens, the nether regions, earth, the directions, the firmament with the moon and the stars, the constellations, the planets, the year, the seasons, the months, the two fortnights (lighted and dark) and the smaller divisions of time. The divine Grandsire then, assuming a visible form, begot (by power of his will) some sons possessed of great energy. They are the sages Marichi, Atri, Pulastya, Pulaha, Kratu, Vasishtha, Angiras, and the mighty and puissant lord Rudra, and Prachetas. The last begat Daksha, who in his turn, begat sixty daughters. All those daughters were taken by regenerate sages for the object of begetting children upon them. From them sprang all the creatures of the universe, including the gods, Pitris, Gandharvas, Apsaras, diverse kinds of Rakshasas, birds and animals and fishes, monkeys, great snakes, and diverse species of fowl that range the air or sport on the water, and vegetables, and all beings that are oviparous or viviparous or born of filth. In this way the whole universe consisting of mobile and immobile creatures sprang into existence. The universal Grandsire, having thus evoked into existence all mobile and immobile creatures, then promulgated the eternal religion laid down in the Vedas. That religion was accepted by the gods, with their preceptors, priests, the Adityas, the Vasus, the Rudras, the Sadhyas, the Maruts, the Aswins, Bhrigu, Atri, Angiras, the Siddhas, Kasyapa rich in penances, Vasishtha, Gautama, Agastya, Narada, Parvata, the Valikhilya Rishis, those other Rishis known under the names of Prabhasas, the Sikatas, the Ghritapas, the Somavayavyas, the Vaiswanaras, Marichipas, the Akrishtas, the Hansas, those born of Fire, the Vanaprasthas, and the Prasnis. All of them lived in obedience to Brahman. The foremost of the Danavas, however, setting at night the commands of the Grandsire, and yielding to wrath and covetousness, began to cause the destruction of righteousness. They were Hiranyakasipu, and Hiranyaksha, and Virochana, and Samvara, and Viprachitti, and Prahlada, and Namuchi, and Vali. These and many other Daityas and Danavas, transcending all restraints of duty and religion, sported and took delight in all kinds of wicked acts. Regarding themselves equal in point of birth with the gods, they began to challenge them and the sages of pure behaviour. They never did any good to the other creatures of the universe or showed compassion for any of them. Disregarding the three well-known means, they began to persecute and afflict all creatures by wielding only the rod of chastisement. Indeed, those foremost of Asuras, filled with pride, forsook every friendly intercourse with other creatures. Then the divine Brahman, accompanied by the regenerate sages, proceeded to a delightful summit of Himavat, extending for a hundred Yojanas in area, adorned with diverse kinds of jewels and gems, and upon whose surface the stars seemed to rest like so many lotuses on a lake. On that prince of mountains, O sire, overgrown with forests of flowering trees, that foremost of the gods, viz., Brahman, stayed for some time for accomplishing the business of the world. After the lapse of a thousand years, the puissant
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lord made arrangements for a grand sacrifice according to the ordinances laid down in the scriptures. The sacrificial altar became adorned with Rishis skilled in sacrifice and competent to perform all acts appertaining thereto, with faggots of sacrificial fuel, and with blazing fires. And it looked exceedingly beautiful in consequence of the sacrificial plates and vessels all made of gold. All the foremost ones among the gods took their seats on it. The platform was further adorned with Sadasyas all of whom were high regenerate Rishis. I have heard from the Rishis that soon something very awful occurred in that sacrifice. It is heard that a creature sprang (from the sacrificial fire) scattering the flames around him, and whose splendour equalled that of the Moon himself when he rises in the firmament spangled with stars. His complexion was dark like that of the petals of the blue lotus. His teeth were keen. His stomach was lean. His stature was tall. He seemed to be irresistible and possessed of exceeding energy. Upon the appearance of that being, the earth trembled. The Ocean became agitated with high billows and awful eddies. Meteors foreboding great disasters shot through the sky. The branches of trees began to fall down. All the points of the compass became unquiet. Inauspicious winds began to blow. All creatures began to quake with fear every moment. Beholding that awful agitation of the universe and that Being sprung from the sacrificial fire, the Grandsire said these words unto the great Rishis, the gods, and the Gandharvas. This Being was thought of by me. Possessed of great energy, his name is Asi (sword or scimitar). For the protection of the world and the destruction of the enemies of the gods, I have created him. That being then, abandoning the form he had first assumed, took the shape of a sword of great splendour, highly polished, sharp-edged, risen like the all-destructive Being at the end of the Yuga. Then Brahman made over that sharp weapon to the blue-throated Rudra who has for the device on his banner the foremost of bulls, for enabling him to put down irreligion and sin. At this, the divine Rudra of immeasurable soul, praised by the great Rishis, took up that sword and assumed a different shape. Putting forth four arms, he became so tall that though standing on the earth he touched the very sun with his head. With eyes turned upwards and with every limb extended wide, he began to vomit flames of fire from his mouth. Assuming diverse complexions such as blue and white and red, wearing a black deer-skin studded with stars of gold, he bore on his forehead a third eye that resembled the sun in splendour. His two other eyes, one of which was black and the other tawny, shone very brightly. The divine Mahadeva, the bearer of the Sula, the tearer of Bhaga's eyes, taking up the sword whose splendour resembled that of the all-destructive Yuga fire, and wielding a large shield with three high bosses which looked like a mass of dark clouds adorned with flashes of lightning, began to perform diverse kinds of evolutions. Possessed of great prowess, he began to whirl the sword in the sky, desirous of an encounter. Loud were the roars he uttered, and awful the sound of his laughter. Indeed, O Bharata, the form then assumed by Rudra was exceedingly terrible. Hearing that Rudra had assumed that form for achieving fierce deeds, the Danavas, filled with joy, began to come towards him with great speed, showering huge
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rocks upon him as they come, and blazing brands of wood, and diverse kinds of terrible weapons made of iron and each endued with the sharpness of a razor. The Danava host, however, beholding that foremost of all beings, the indestructible Rudra, swelling with might, became stupefied and began to tremble. Although Rudra was alone and single-handed, yet so quickly did he move on the field of battle with the sword in his arm that the Asuras thought there were a thousand similar Rudras battling with them. Tearing and piercing and afflicting and cutting and lopping off and grinding down, the great god moved with celerity among the thick masses of his foes like forest conflagration amid heaps of dry grass spread around. The mighty Asuras, broken by the god with the whirls of his sword, with arms and thighs and chests cut off and pierced, and with heads severed from their trunks, began to fall down on the earth. Others among the Danavas, afflicted with strokes of the sword, broke and fled in all directions, cheering one another as they fled. Some penetrated into the bowels of the earth; others got under the cover of mountains, Some went upwards; others entered the depths of the sea. During the progress of that dreadful and fierce battle, the earth became miry with flesh and blood and horrible sights presented themselves on every side. Strewn with the fallen bodies of Danavas covered with blood, the earth looked as if overspread with mountain summits overgrown with Kinsukas. Drenched with gore, the earth looked exceedingly beautiful, like a fair-complexioned lady intoxicated with alcohol and attired in crimson robes. Having slain the Danavas and re-established Righteousness on earth, the auspicious Rudra cast off his awful form and assumed his own beneficent shape. Then all the Rishis and all the celestials adored that god of gods with loud acclamations wishing him victory. The divine Rudra, after this, gave the sword, that protector of religion, dyed with the blood of Danavas, unto Vishnu with due adorations. Vishnu gave it unto Marichi. The divine Marichi gave it unto all the great Rishis. The latter gave it to Vasava. Vasava gave it to the Regents of the world. The Regents, O son, gave that large sword to Manu the son of Surya. At the time, of giving it unto Manu, they said, 'Thou art the lord of all men. Protect all creatures with this sword containing religion within its womb. Duly meting out chastisement unto those that have transgressed the barriers of virtue for the sake of the body or the mind, they should be protected conformably to the ordinances but never according to caprice. Some should be punished with wordy rebukes, and with fines and forfeitures. Loss of limb or death should never be inflicted for slight reasons. These punishments, consisting of wordy rebukes as their first, are regarded as so many forms of the sword. These are the shapes that the sword assumes in consequence of the transgressions of persons under the protection (of the king). 1 In time Manu installed his own son Kshupa in the sovereignty of all creatures, and gave him the sword for their protection. From Kshupa it was taken by Ikshvaku, and from Ikshvaku by Pururavas. From Pururavas it was taken by Ayus, and from Ayus by Nahusha. From Nahusha it was taken by Yayati, and
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from Yayati by Puru. From Puru it was taken by Amurtarya, From Amurtarya it descended to the royal Bhumisaya. From Bhumisaya it was taken by Dushmanta's son Bharata. From Bharata, O monarch, it was taken by the righteous Ailavila. From Ailavila it was taken by king Dhundumara. From Dhundumara it was taken by Kamvoja, and from Kamvoja it was taken by Muchukunda, From Muchukunda it was taken by Marutta, and from Marutta by Raivata. From Raivata it was taken by Yuvanaswa, and from Yuvanaswa by Raghu. From Raghu it was taken by the valiant Harinaswa. From Harinaswa the sword was taken by Sunaka and from Sunaka by the righteous-souled Usinara. From the last it was taken by the Bhojas and the Yadavas. From the Yadus it was taken by Sivi. From Sivi it descended to Pratardana. From Pratardana it was received by Ashtaka, and from Ashtaka by Prishadaswa. From Prishadaswa it was received by Bharadwaja, and from the last by Drona. After Drona it was taken by Kripa. From Kripa that best of swords has been obtained by thee with thy brothers. The constellation under which the sword was born is Krittika. Agni is its deity, and Rohini is its Gotra. 1 Rudra is its high preceptor. The sword has eight names which are not generally known. Listen to me as I mention them to you. If one mentions these, O son of Pandu, one may always win victory. Those names then are Asi, Vaisasana, Khadga, sharp-edged, difficult of acquisition, Sirgarbha, victory, and protector of righteousness. Of all weapons, O son of Madravati, the sword is the foremost. The Puranas truly declare that it was first wielded by Mahadeva. As regards the bow, again, O chastiser of foes, it was Prithu who first created it. It was with the aid of this weapon that that son of Vena, while he governed the earth virtuously for many years, milked her of crops and grain in profusion. It behoveth thee, O son of Madri, to regard what the Rishis have said, as conclusive proof. All persons skilled in battle should worship the sword. I have now told thee truly the first portion of thy query, in detail, about the origin and creation of the sword, O bull of Bharata's race! By listening to this excellent story of the origin of the sword, a man succeeds in winning fame in this world and eternal felicity in the next.'"

 

 

Book 12
Chapter 167

 

1 [bh]
      tataś citāṃ bakapateḥ kārayām āsa rākṣasaḥ
      ratnair gandhaiś ca bahubhir vastraiś ca samalaṃkṛtām
  2 tatra prajvālya nṛpate bakarājaṃ pratāvapān
      pretakāryāṇi vidhivad rākṣasendraś cakāra ha
  3 tasmin kāle 'tha surabhir devī dākṣāyaṇī śubhā
      upariṣṭāt tatas tasya sā babhūva payasvinī
  4 tasyā vaktrāc cyutaḥ phenaḥ kṣīramiśras tadānagha
      so 'patad vai tatas tasyāṃ citāyāṃ rājadharmaṇaḥ
  5 tataḥ saṃjīvitas tena bakarājas tadānagha
      utpatya ca sameyāya virūpākṣaṃ bakādhipaḥ
  6 tato 'bhyayād devarājo virūpākṣapuraṃ tadā
      prāha cedaṃ virūpākṣaṃ diṣṭyāyaṃ jīvatīty uta
  7 śrāvayām āsa cendras taṃ virūpākṣaṃ purātanam
      yathā śāpaḥ purā datto brahmaṇā rājadharmaṇaḥ
  8 yadā bakapatī rājan brahmāṇaṃ nopasarpati
      tato roṣād idaṃ prāha bakendrāya pitāmahaḥ
  9 yasmān mūḍho mama sado nāgato 'sau bakādhamaḥ
      tasmād vadhaṃ sa duṣṭātmā nacirāt samavāpsyati
  10 tadāyaṃ tasya vacanān nihato gautamena vai
     tenaivāmṛta siktaś ca punaḥ saṃjīvito bakaḥ
 11 rājadharmā tataḥ prāha praṇipatya puraṃdaram
     yadi te 'nugraha kṛtā mayi buddhiḥ puraṃdara
     sakhāyaṃ me sudayitaṃ gautamaṃ jīvayety uta
 12 tasya vākyaṃ samājñāya vāsavaḥ puruṣarṣabha
     saṃjīvayitvā sakhye vai prādāt taṃ gautamaṃ tadā
 13 sa bhāṇḍopaskaraṃ rājaṃs tam āsādya bakādhipaḥ
     saṃpariṣvajya suhṛdaṃ prītyā paramayā yutaḥ
 14 atha taṃ pāpakarmāṇaṃ rājadharmā bakādhipaḥ
     visarjayitvā sadhanaṃ praviveśa svam ālayam
 15 yathocitaṃ ca sa bako yayau brahma sadas tadā
     brahmā ca taṃ mahātmānam ātithyenābhyapūjayat
 16 gautamaś cāpi saṃprāpya punas taṃ śabarālayam
     śūdrāyāṃ janayām āsa putrān duṣkṛtakāriṇaḥ
 17 śāpaś ca sumahāṃs tasya dattaḥ suragaṇais tadā
     kukṣau punarbhvāṃ bhāryāyāṃ janayitvā cirāt sutān
     nirayaṃ prāpsyati mahat kṛtaghno 'yam iti prabho
 18 etat prāha purā sarvaṃ nārado mama bhārata
     saṃsmṛtya cāpi sumahad ākhyānaṃ puruṣarṣabha
     mayāpi bhavate sarvaṃ yathāvad upavarṇitam
 19 kutaḥ kṛtaghnasya yaśaḥ kutaḥ sthānaṃ kutaḥ sukham
     aśraddheyaḥ kṛtaghno hi kṛtaghne nāsti niṣkṛtiḥ
 20 mitradroho na kartavyaḥ puruṣeṇa viśeṣataḥ
     mitra dhrun nirayaṃ ghoram anantaṃ pratipadyate
 21 kṛtajñena sadā bhāvyaṃ mitra kāmena cānagha
     mitrāt prabhavate satyaṃ mitrāt prabhavate balam
     satkārair uttamair mitraṃ pūjayeta vicakṣaṇaḥ
 22 parityājyo budhaiḥ pāpaḥ kṛtaghno nirapatrapaḥ
     mitradrohī kulāṅgāraḥ pāpakarmā narādhamaḥ
 23 eṣa dharmabhṛtāṃ śreṣṭha proktaḥ pāpo mayā tava
     mitradrohī kṛtaghno vai kiṃ bhūyaḥ śrotum icchasi
 24 [v]
     etac chrutvā tadā vākyaṃ bhīṣmeṇoktaṃ mahātmanā
     yudhiṣṭhiraḥ prītamanā babhūva janamejaya

 

SECTION CLXVII

"Vaisampayana said, 'When Bhishma, after having said this, became silent, Yudhishthira (and the others) returned home. The king addressing his brothers with Vidura forming the fifth, said, 'The course of the world rests upon Virtue, Wealth, and Desire. Amongst these three, which is the foremost, which the second, and which the last, in point of importance? For subduing the triple aggregate (viz., lust, wrath, and covetousness), upon which of the first three
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[paragraph continues] (viz., Virtue, Wealth, and Desire) should the mind be fixed? It behoveth you all to cheerfully answer this question in words that are true.' Thus addressed by the Kuru chief, Vidura, who was conversant with the science of Profit, with the course of the world, and with truth (that concerns the real nature of things), and possessed of great brilliancy of intellect, spoke first these words, recollecting the contents of the scriptures.'
"Vidura said, 'Study of the various scriptures, asceticism, gift, faith, performance of sacrifices, forgiveness, sincerity of disposition, compassion, truth, self-restraint, these constitute possessions of Virtue. Do thou adopt Virtue. Let not thy heart ever turn away from it. Both Virtue and Profit have their roots in these. I think that all these are capable of being included in one term. It is by Virtue that the Rishis have crossed (the world with all its difficulties). It is upon Virtue, that all the worlds depend (for their existence). It is by Virtue that the gods attained to their position of superiority. It is upon Virtue that Profit or Wealth rests. Virtue, O king, is foremost in point of merit. Profit is said to be middling. Desire, it is said by the wise, is the lowest of the three. For this reason, one should live with restrained soul, giving his attention to Virtue most. One should also behave towards all creatures as he should towards himself.'
"Vaisampayana continued, 'After Vidura had finished what he had to say, Pritha's son Arjuna, well skilled in the science of Profit, and conversant also with the truths of both Virtue and Profit, urged on (by the drift of Yudhishthira's question), said these words.'
"Arjuna said, 'This world, O king, is the field of action. Action, therefore, is applauded here. Agriculture, trade, keep of cattle, and diverse kinds of arts, constitute what is called Profit. Profit, again, is the end of all such acts. Without Profit or Wealth, both Virtue and (the objects of) Desire cannot be won. This is the declaration of the Sruti. Even persons of uncleansed souls, if possessed of diverse kinds of Wealth, are able to perform the highest acts of virtue and gratify desires that are apparently difficult of being gratified. Virtue and Desire are the limbs of Wealth as the Sruti declares. With the acquisition of Wealth, both Virtue and the objects of Desire may be won. Like all creatures worshipping Brahman, even persons of superior birth worship a man possessed of Wealth. Even they that are attired in deer-skins and bear matted locks on their heads, that are self-rest rained, that smear their bodies with mire, that have their senses under complete control, even they that have bald heads and that are devoted Brahmacharins, and that live separated from one another, cherish a desire for Wealth. Others attired in yellow robes, bearing long beards, graced with modesty, possessed of learning, contented, and freed from all attachments, become desirous of Wealth. Others, following the practices of their ancestors, and observant of their respective duties, and others desirous of heaven, do the same. Believers and unbelievers and those that are rigid practisers of the highest Yoga--all certify to the excellence of Wealth. 1 He is said to be truly possessed of Wealth who cherishes his dependants with
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objects of enjoyment, and afflicts his foes with punishments. Even this O foremost of intelligent men, is truly my opinion. Listen, however, now to these two (viz., Nakula and Sahadeva) who are about to speak.'
"Vaisampayana continued, 'After Arjuna had ceased, the two sons of Madri, viz., Nakula and Sahadeva, said these words of high import.'
"Nakula and Sahadeva said, 'Sitting or lying, walking and standing, one should strive after the acquisition of Wealth even by the most vigorous of means. If Wealth, which is difficult of acquisition and highly agreeable, be earned, the person that has earned it, without doubt, is seen to obtain all the objects of Desire. That Wealth which is connected with Virtue, as also that Virtue which is connected with Wealth, is certainly like nectar. 1 For this reason, our opinions are as follows. A person without wealth cannot gratify any desire; similarly, there can be no Wealth in one that is destitute of Virtue. He, therefore, who is outside the pale of both Virtue and Wealth, is an object of fear unto the world. For this reason, one should seek the acquisition of Wealth with a devoted mind, without disregarding the requirements of Virtue. They who believe in (the wisdom of) this saying succeed in acquiring whatever they desire. One should first practise Virtue; next acquire Wealth without sacrificing Virtue; and then seek the gratification of Desire, for this should be the last act of one who has been successful in acquiring Wealth.'
"Vaisampayana continued, 'The twin sons of the Aswins, after having said these words, remained silent. Then Bhimasena began to say the following.'
"Bhimasena said, 'One without Desire never wishes for Wealth. One without Desire never wishes for Virtue. One who is destitute of Desire can never feel any wish. For this reason, Desire is the foremost of all the three. It is under the influence of Desire that the very Rishis devote themselves to penances subsisting upon fruits, of living upon roots or air only. Others possessed of Vedic lore are engaged upon the Vedas and their branches or upon rites of faith and sacrificial acts, or upon making gifts or accepting them. Traders, agriculturists, keepers of cattle, artists and artisans, and those who are employed in rites of propitiation, all act from Desire. Some there are that dive unto the depths of the ocean, induced by Desire. Desire, indeed, takes various forms. Everything is pervaded by the principle of Desire. A man outside the pale of Desire never is, was, or will be, seen in this world. This, O king, is the truth. Both Virtue and Wealth are based upon Desire. As butter represents the essence of curds, even so is Desire the essence of Profit and Virtue. Oil is better than oil-seeds. Ghee is better than sour milk. Flowers and fruits are better than wood. Similarly, Desire is better than Virtue and Profit. As honeyed juice is extracted from flowers, so is Desire said to be extracted from these two. Desire is the parent of Virtue and Profit. Desire is the soul of these two. Without Desire the Brahmanas would never give either sweets or wealth unto Brahmanas. Without Desire the diverse kinds of action that are seen in the world would never have been seen. For these reasons, Desire is seen to be the foremost of the triple aggregate. Approaching beautiful damsels attired
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in excellent robes, adorned with every ornament, and exhilarated with sweet wines, do thou sport with them. Desire, O king, should be the foremost of the three with us. Reflecting upon the question to its very roots, I have come to this conclusion. Do not hesitate to accept this conclusion, O son of Dharma! These words of mine are not of hollow import. Fraught with righteousness as they are they will be acceptable to all good men. Virtue, Profit, and Desire should all be equally attended to. That man who devotes himself to only one of them is certainly not a superior person. He is said to be middling who devotes himself to only two of them. He, on the other hand, is the best of his species who attends to all the three. Having said these words in brief as also in detail, unto those heroes, Bhima possessed of wisdom, surrounded by friends, smeared with sandal-paste, and adorned with excellent garlands and ornaments, remained silent. 1 Then king Yudhishthira the just, that foremost of virtuous men, possessed of great learning, properly reflecting for a while upon the words spoken by all of them, and thinking all those speeches to be false philosophy, himself spoke as follows.'
"Yudhishthira said, 'Without doubt, all of you have settled conclusions in respect of the scriptures, and all of you are conversant with authorities. These words fraught with certainty that you have spoken have been heard by me. Listen now, with concentrated attention, to what I say unto you. He who is not employed in merit or in sin, he who does not attend to Profit, or Virtue, or Desire, who is above all faults, who regards gold and a brick-bat with equal eyes, becomes liberated from pleasure and pain and the necessity of accomplishing his purposes. All creatures are subject to birth and death. All are liable to waste and change. Awakened repeatedly by the diverse benefits and evils of life, all of them applaud Emancipation. We do not know, however, what Emancipation is. The self-born and divine Brahman has said that there is no Emancipation for him who is bound with ties of attachment and affection. They, however, that are possessed of learning seek Extinction. For this reason, one should never regard anything as either agreeable or disagreeable. 2 This view seems to be the best. No one in this world can act as he pleases. I act precisely as I am made (by a superior power) to act. The great Ordainer makes all creatures proceed as He wills. The Ordainer is Supreme. Know this, all of you. 3 No one can, by his acts, obtain what is unobtainable. That which is to be, takes place. Know this. And since he who has withdrawn himself from
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the triple aggregate may succeed in winning Emancipation, it seems, therefore, that Emancipation is productive of the highest good.'
"Vaisampayana continued, 'Having listened to all these foremost words fraught with reason and acceptable to the heart, Bhima and others were filled with delight and joining their hands, bowed unto that prince o f Kuru's race. Indeed, those foremost of men, O king, having heard that speech of the monarch, well adorned with sweet letters and syllables, acceptable to the heart, and divested of dissonant sounds and words, began to applaud Yudhishthira highly. The high-souled son of Dharma, in return, possessed of great energy, praised his convinced auditors; and once more the king addressed the son of the foremost of rivers, possessed of a high soul, for enquiring about duties.'"

Footnotes

366:1 The second line of 19 is unintelligible.
367:1 Taddhitwa is tat hi twa. Nilakantha thinks that twa here is twam.
368:1 In the Bengal texts, 41 is made a triplet, and 42 is made to consist of a single line; 42 is represented as Vaisampayana's speech. This is evidently an error; 41 a couplet. 42 also is so. Rajna etc., refer to Bhima. K.P. Singha avoids the error; the Burdwan translator, as usual, makes a mess of 41 by taking it to be a triplet.
368:2 There can be very little doubt that the second line has a distinct reference to the principal article of faith in Buddhism. Emancipation here is identified with Extinction or Annihilation. The word used is Nirvana. The advice given is abstention from attachments of every kind. These portions of the Santi are either interpolations, or were written after the spread of Buddhism.
368:3 The doctrine set forth in 48 is the doctrine of either Universal Necessity as expounded by Leibnitz, or that of Occasional Causes of the Cartesian school. In fact, all the theories about the government of the universe are strangely jumbled together here.

 

Book 12
Chapter 168

 

 

1 [y]
      dharmāḥ pitāmahenoktā rājadharmāśritāḥ śubhāḥ
      dharmam āśramiṇāṃ śreṣṭhaṃ vaktum arhasi pārthiva
  2 [bhīsma]
      sarvatra vihito dharmaḥ svargyaḥ satyaphalaṃ tapaḥ
      bahu dvārasya dharmasya nehāsti viphalā kriyā
  3 yasmin yasmiṃs tu vinaye yo yo yāti viniścayam
      sa tam evābhijānāti nānyaṃ bharatasattama
  4 yathā yathā ca paryeti lokatantram asāravat
      tathā tathā virāgo 'tra jāyate nātra saṃśayaḥ
  5 evaṃ vyavasite loke bahudoṣe yudhiṣṭhira
      ātmamokṣanimittaṃ vai yateta matimān naraḥ
  6 [y]
      naṣṭe dhane vā dāre vā putre pitari vā mṛte
      yayā buddhyā nudec chokaṃ tan me brūhi pitāmaha
  7 [bhī]
      naṣṭe dhane vā dāre vā putre pitari vā mṛte
      aho duḥkham iti dhyāyañ śokasyāpacitiṃ caret
  8 atrāpy udāharantīmam itihāsaṃ purātanam
      yathā senajitaṃ vipraḥ kaś cid ity abravīd vacaḥ
  9 putraśokābhisaṃtaptaṃ rājānaṃ śokavihvalam
      viṣannavadanaṃ dṛṣṭvā vipro vacanam abravīt
  10 kiṃ nu khalv asi mūḍhas tvaṃ śocyaḥ kim anuśocasi
     yadā tvām api śocantaḥ śocyā yāsyanti tāṃ gatim
 11 tvaṃ caivāhaṃ ca ye cānye tvāṃ rājan paryupāsate
     sarve tatra gamiṣyāmo yata evāgatā vayam
 12 [senajit]
     kā buddhiḥ kiṃ tapo vipra kaḥ samādhis tapodhana
     kiṃ jñānaṃ kiṃ śrutaṃ vā te yat prāpya na viṣīdasi
 13 [brāhmaṇa]
     paśya bhūtāni duḥkhena vyatiṣaktāni sarvaśaḥ
     ātmāpi cāyaṃ na mama sarvā vā pṛthivī mama
 14 yathā mama tathānyeṣām iti buddhyā na me vyathā
     etāṃ buddhim ahaṃ prāpya na prahṛṣye na ca vyathe
 15 yathā kāṣṭhaṃ ca kāṣṭhaṃ ca sameyātāṃ mahodadhau
     sametya ca vyapeyātāṃ tadvad bhūtasamāgamaḥ
 16 evaṃ putrāś ca pautrāś ca jñātayo bāndhavās tathā
     teṣu sneho na kartavyo viprayogo hi tair dhruvam
 17 adarśanād āpatitaḥ punaś cādarśanaṃ gataḥ
     na tvāsau veda na tvaṃ taṃ kaḥ san kam anuśocasi
 18 tṛṣṇārti prabhavaṃ duḥkhaṃ duḥkhārti prabhavaṃ sukham
     sukhāt saṃjāyate duḥkham evam etat punaḥ punaḥ
     sukhasyānantaraṃ duḥkhaṃ duḥkhasyānantaraṃ sukham
 19 sukhāt tvaṃ duḥkham āpannaḥ punar āpatsyase sukham
     na nityaṃ labhate duḥkhaṃ na nityaṃ labhate sukham
 20 nālaṃ sukhāya suhṛdo nālaṃ duḥkhāya śatravaḥ
     na ca prajñālam arthānāṃ na sukhānām alaṃ dhanam
 21 na buddhir dhanalābhāya na jādyam asamṛddhaye
     lokaparyāya vṛttāntaṃ prājño jānāti netaraḥ
 22 buddhimantaṃ ca mūḍhaṃ ca śūraṃ bhīruṃ jadaṃ kavim
     durbalaṃ balavantaṃ ca bhāginaṃ bhajate sukham
 23 dhenur vatsasya gopasya svāminas taskarasya ca
     payaḥ pibati yas tasyā dhenus tasyeti niścayaḥ
 24 ye ca mūḍhatamā loke ye ca buddheḥ paraṃ gatāḥ
     te narāḥ sukham edhante kliśyaty antarito janaḥ
 25 antyeṣu remire dhīrā na te madhyeṣu remire
     antya prāptiṃ sukhām āhur duḥkham antaram antayoḥ
 26 ye tu buddhisukhaṃ prāptā dvandvātītā vimatsarāḥ
     tān naivārthā na cānarthā vyathayanti kadā cana
 27 atha ye buddhim aprāptā vyatikrāntāś ca mūḍhatām
     te 'tivelaṃ prahṛṣyanti saṃtāpam upayānti ca
 28 nityapramuditā mūḍhā divi devagaṇā iva
     avalepena mahatā paridṛbdhā vicetasaḥ
 29 sukhaṃ duḥkhāntam ālasyaṃ duḥkhaṃ dākṣyaṃ sukhodayam
     bhūtiś caiva śriyā sārdhaṃ dakṣe vasati nālase
 30 sukhaṃ vā yadi vā duḥkhaṃ dveṣyaṃ vā yadi vā priyam
     prāptaṃ prāptam upāsīta hṛdayenāparājitaḥ
 31 śokasthāna sahasrāṇi harṣasthāna śatāni ca
     divase divase mūḍham āviśanti na paṇḍitam
 32 buddhimantaṃ kṛtaprajñaṃ śuśrūsum anasūyakam
     dāntaṃ jitendriyaṃ cāpi śoko na spṛśate naram
 33 etāṃ buddhiṃ samāsthāya guptacittaś cared budhaḥ
     udayāstamayajñaṃ hi na śokaḥ sprastum arhati
 34 yannimittaṃ bhavec chokas trāso vā duḥkham eva vā
     āyāso vā yatomūlas tad ekāṅgam api tyajet
 35 yad yat tyajati kāmānāṃ tat sukhasyābhipūryate
     kāmānusārī puruṣaḥ kāmān anu vinaśyati
 36 yac ca kāmasukhaṃ loke yac ca divyaṃ mahat sukham
     tṛṣṇā kṣayasukhasyaite nārhataḥ sodaśīṃ kalām
 37 pūrvadehakṛtaṃ karma śubhaṃ vā yadi vāśubham
     prājñaṃ mūḍhaṃ tathā śūraṃ bhajate yādṛśaṃ kṛtam
 38 evam eva kilaitāni priyāṇy evāpriyāṇi ca
     jīveṣu parivartante duḥkhāni ca sukhāni ca
 39 tad evaṃ buddhim āsthāya sukhaṃ jīved guṇānvitaḥ
     sarvān kāmāñ jugupseta saṅgān kurvīta pṛṣṭhataḥ
     vṛtta eṣa hṛdi praudho mṛtyur eṣa manomayaḥ
 40 yadā saṃharate kāmān kūrmo 'ṅgānīva sarvaśaḥ
     tadātmajyotir ātmā ca ātmany eva prasīdati
 41 kiṃ cid eva mamatvena yadā bhavati kalpitam
     tad eva paritāpārthaṃ sarvaṃ saṃpadyate tadā
 42 na bibheti yadā cāyaṃ yadā cāsmān na bibhyati
     yadā necchati na dveṣṭi brahma saṃpadyate tadā
 43 ubhe satyānṛte tyaktvā śokānandau bhayābhaye
     priyāpriye parityajya praśāntātmā bhaviṣyasi
 44 yadā na kurute dhīraḥ sarvabhūteṣu pāpakam
     karmaṇā manasā vācā brahma saṃpadyate tadā
 45 yā dustyajā durmatibhir yā na jīryati jīryataḥ
     yo 'sau prāṇāntiko rogas tāṃ tṛṣṇāṃ tyajataḥ sukham
 46 atra piṅgalayā gītā gāthāḥ śrūyanti pārthiva
     yathā sā kṛcchrakāle 'pi lebhe dharmaṃ sanātanam
 47 saṃkete piṅgalā veśyā kāntenāsīd vinākṛtā
     atha kṛcchragatā śāntāṃ buddhim āsthāpayat tadā
 48 [pingalā]
     unmattāham anunmattaṃ kāntam anvavasaṃ ciram
     antike ramaṇaṃ santaṃ nainam adhyagamaṃ purā
 49 ekasthūnaṃ navadvāram apidhāsyāmy agārakam
     kā hi kāntam ihāyāntam ayaṃ kānteti mansyate
 50 akāmāḥ kāmarūpeṇa dhūrtā narakarūpiṇaḥ
     na punar vañcayiṣyanti pratibuddhāsmi jāgṛmi
 51 anartho 'pi bhavaty artho daivāt pūrvakṛtena vā
     saṃbuddhāhaṃ nirākārā nāham adyājitendriyā
 52 sukhaṃ nirāśaḥ svapiti nairāśyaṃ paramaṃ sukham
     āśām anāśāṃ kṛtvā hi sukhaṃ svapiti piṅgalā
 53 [bhī]
     etaiś cānyaiś ca viprasya hetumadbhiḥ prabhāṣitaiḥ
     paryavasthāpito rājā senajin mumude sukham

SECTION CLXVIII

"Yudhishthira said, 'O grandsire, O thou that art possessed of great wisdom, I shall ask thee a question. It behoveth thee, O enhancer of the happiness of the Kurus, to discourse to me fully upon it. What kind of men are said to be of gentle disposition? With whom may the most delightful friendship exist? Tell us also who are able to do good in the present time and in the end. I am of opinion that neither swelling wealth, nor relatives, nor kinsmen, occupy that place which well-wishing friends occupy. A friend capable of listening to beneficial counsels, and also of doing good, is exceedingly rare. It behoveth thee, O foremost of virtuous men, to discourse fully on these topics.'
"Bhishma said, 'Listen to me, O Yudhishthira, as I speak to thee, in detail, of those men with whom friendships may be formed and those with whom friendships may not be formed. One that is covetous, one that is pitiless, one that has renounced the duties of his order, one that is dishonest, one that is a knave, one that is mean, one that is of sinful practices, one that is suspicious of all, one that is idle, one that is procrastinating, one that is of a crooked disposition, one that is an object of universal obloquy, one that dishonours the life of his preceptor, one that is addicted to the seven well-known vices, one that casts off distressed friends, one possessed of a wicked soul, one that is shameless, one whose sight is ever directed towards sin, one that is an atheist, one that is a slanderer of the Vedas, one whose senses are not restrained, one that gives free indulgence to lust, one that is untruthful, one that is deserted by all, one that transgresses all restraints, one that is deceitful, one that is destitute of wisdom, one that is envious, one that is wedded to sin, one whose conduct is bad, one whose soul has not been cleansed, one that is cruel, one that is a gambler, one that always seeks to injure friends, one that covets wealth belonging to others, that wicked-souled wight who never expresses satisfaction with what another may give him according to the extent of his means, one that is never pleased with his friends, O bull among men, one that becomes angry on
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occasions that do not justify anger, one that is of restless mind, one that quarrels without cause, that sinful bloke who feels no scruple in deserting well-meaning friends, that wretch who is always mindful of his own interests and who, O king, quarrels with friends when those do him a very slight injury or inflict on him a wrong unconsciously, one who acts like a foe but speaks like a friend, one who is of perverse perceptions, one who is blind (to his own good), one who never takes delight in what is good for himself or others, should be avoided. One who drinks alcoholic liquors, one who hates others, one who is wrathful, one who is destitute of compassion, one who is pained at the sights of other's happiness, one who injures friends, one who is always engaged in taking the lives of living creatures, one who is ungrateful, one who is vile, should be avoided. Alliances (of friendship) should never be formed with any of them. Similarly, no alliance (of friendship) should be formed with him who is ever intent upon marking the faults of others. Listen now to me as I indicate the persons with whom alliances (of friendship) may be formed. They that are well-born, they that are possessed of eloquence and politeness of speech, they that are endued with knowledge and science, they that are possessed of merit and other accomplishments, they that are free from covetousness, they that are never exhausted by labour, they that are good to their friends, they that are grateful, they that are possessed of varied information and knowledge, they that are destitute of avarice, they that are possessed of agreeable qualities, they that are firm in truth, they that have subdued their senses, they that are devoted to athletic and other exercises, they that are of good families, they that are perpetuators of their races, 1 they that are destitute of faults, they that are possessed of fame, should be accepted by kings for forming alliances (of friendship) with them, They, again, O monarch, who become pleased and contented if one behaves with them according to the best of one's powers, they who never get angry on occasions that do not justify anger, they who never become displeased without sufficient cause, those persons who are well conversant with the science of Profit and who, even when annoyed, succeed in keeping their minds tranquil, they who devote themselves to the service of friends at personal sacrifice, they who are never estranged from friends but who continue unchanged (in their attachment) like a red blanket made of wool (which does not easily change its colour), 2 they who never disregard, from anger, those that are poor, they who never dishonour youthful women by yielding to lust and loss of judgment, they who never point out wrong paths to friends, they who are trustworthy, they who are devoted to the practice of righteousness, they who regard gold and brick-bats with an equal eye, they that adhere with firmness to friends and well-wishers, they who muster their own people and seek the accomplishment of the business of friends regardless of their own dignity and casting off all the marks of their own respectability, should be regarded as persons with whom alliances (of
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friendship) should be made. Indeed, the dominions of that king spread on every direction, like the light of the lord of the stars, who makes alliances of friendship with such superior men. Alliances should be formed with men that are well-practised in weapons, that have completely subdued their anger, that are always strong in battle and possessed of high birth, good behaviour, and varied accomplishments. Amongst those vicious men, O sinless one, that I have mentioned, the vilest, O king, are those that are ungrateful and that injure friends. Those persons of wicked behaviour should be avoided by all. This, indeed, is a settled conclusion.'
"Yudhishthira said, 'I desire to hear in detail this description. Tell me who they are that are called injurers of friends and ungrateful persons.'
"Bhishma said, 'I shall recite to thee an old story whose incidents occurred in the country, O monarch, of the Mlecchas that lies to the north. There was a certain Brahmana belonging to the middle country. He was destitute of Vedic learning. (One day), beholding a prosperous village, the man entered it from desire of obtaining charity.' 1 In that village lived a robber possessed of great wealth, conversant with the distinctive features of all the orders (of men), devoted to the Brahmanas, firm in truth, and always engaged in my king gifts. Repairing to the abode of that robber, the Brahmana begged for a alms. Indeed, he solicited a house to live in and such necessaries of life as would last for one year. Thus solicited by the Brahmana, the robber gave him a piece of new cloth with its ends complete, 2 and a widowed woman possessed of youth. Obtaining all those things from the robber, the Brahmana became filled with delight. Indeed, Gautama began to live happily in that commodious house which the robber assigned to him. He began to hold the relatives and kinsmen of the female slave he had got from the robber chief. In this way he lived for many years in that prosperous village of hunters. He began to practise with great devotion the art of archery. Every day, like the other robbers residing there, Gautama, O king, went into the woods and slaughtered wild cranes in abundance. Always engaged in slaughtering living creatures, he became well-skilled in that act and soon bade farewell to compassion. In consequence of his intimacy with robbers he became like one of them. As he lived happily in that robber village for many months, large was the number of wild cranes that he slew. One day another Brahmana came to that village. He was dressed in rags and deer-skins and bore matted locks on his head. Of highly pure behaviour, he was devoted to the study of the Vedas. Of a humble disposition, frugal in fare, devoted to the Brahmanas, thoroughly conversant with the Vedas, and observant of Brahmacharya vows, that Brahmana had been a dear friend of Gautama and belonged to that part of the country from which Gautama had emigrated. In course of his wanderings, as already said, the Brahmana came to that robber village where Gautama had taken up his abode. He never accepted any food if given by a Sudra and, therefore, began to search
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for the house of a Brahmana there (for accepting the duties of hospitality). 1 Accordingly he wandered in every direction in that village teeming with robber-families. At last that foremost of Brahmanas came to the house owned by Gautama. It so happened that just at that time Gautama also, returning from the woods, was entering his abode. The two friends met. Armed with bow and sword, he bore on shoulders a load of slaughtered cranes, and his body was smeared with the blood that trickled down from the bag on his shoulders. Beholding that man who then resembled a cannibal and who had fallen away from the pure practices of the order of his birth, entering his house, the newly-arrived guest, recognising him, O king, said these words: 'What is this that thou art doing here through folly? Thou art a Brahmana, and the perpetuator of a Brahmana family. Born in a respectable family belonging to the Middle country, how is it that thou becomest like a robber in thy practices? Recollect, O regenerate one, thy famous kinsmen of former times, all of whom were well-versed in the Vedas. Born in their race, alas, thou hast become a stigma to it. Awake thyself by thy own exertions. Recollecting the energy, the behaviour, the learning, the self-restraint, the compassion (that are thine by the order of thy birth), leave this thy present abode, O regenerate one!' Thus addressed by that well-meaning friend of his, O king, Gautama answered him in great affliction of heart, saying, O foremost of regenerate ones, I am poor. I am destitute also of a knowledge of the Vedas. Know, O best of Brahmanas, that I have taken up my abode here for the sake of wealth alone. At thy sight, however, I am blest today. We shall together set out of this place tomorrow. Do thou pass the night here with me. Thus addressed, the newly-arrived Brahmana, full of compassion as he was, passed the night there, refraining to touch anything. Indeed, though hungry and requested repeatedly the guest refused to touch any food in that house.'"

 

Book 12
Chapter 169

 

 

 

1 [y]
      atikrāmati kāle 'smin sarvabhūtakṣayāvahe
      kiṃ śreyaḥ pratipadyeta tan me brūhi pitāmaha
  2 [bhīsma]
      atrāpy udāharantīmam itihāsaṃ purātanam
      pituḥ putreṇa saṃvādaṃ tan nibodha yudhiṣṭhira
  3 dvijāteḥ kasya cit pārtha svādhyāyaniratasya vai
      babhūva putro medhāvī medhāvī nāma nāmataḥ
  4 so 'bravīt pitaraṃ putraḥ svādhyāyakaraṇe ratam
      mokṣadharmārthakuśalo lokatattvavicakṣaṇaḥ
  5 dhīraḥ kiṃ svit tāta kuryāt prajānan; kṣipraṃ hy āyur bhraśyate mānavānām
      pitas tad ācakṣva yathārthayogaṃ; mamānupūrvyā yena dharmaṃ careyam
  6 [pitā]
      vedān adhītya brahmacaryeṇa putra; putrān icchet pāvanārthaṃ pitṝṇām
      agnīn ādhāya vidhivac ceṣṭayajño; vanaṃ praviśyātha munir bubhūset
  7 [putra]
      evam abhyāhate loke samantāt parivārite
      amoghāsu patantīṣu kiṃ dhīra iva bhāṣase
  8 [pitā]
      katham abhyāhato lokaḥ kena vā parivāritaḥ
      amoghāḥ kāḥ patantīha kiṃ nu bhīsayasīva mām
  9 [putra]
      mṛtyunābhyāhato loko jarayā parivāritaḥ
      ahorātrāḥ patanty ete nanu kasmān na budhyase
  10 yadāham etaj jānāmi na mṛtyus tiṣṭhatīti ha
     so 'haṃ kathaṃ pratīkṣiṣye jālenāpihitaś caran
 11 rātryāṃ rātryāṃ vyatītāyām āyur alpataraṃ yadā
     gādhodake matsya iva sukhaṃ vindeta kas tadā
     tad eva vandhyaṃ divasam iti vidyād vicakṣaṇaḥ
 12 anavāpteṣu kāmeṣu mṛtyur abhyeti mānavam
     śaspānīva vicinvantam anyatra gatamānasam
     vṛkīvoraṇam āsādya mṛtyur ādāya gacchati
 13 adyaiva kuru yac chreyo mā tvā kālo 'tyagād ayam
     akṛteṣv eva kāryeṣu mṛtyur vai saṃprakarṣati
 14 śvaḥ kāryam adya kurvīta pūrvāhne cāparāhnikam
     na hi pratīkṣate mṛtyuḥ kṛtaṃ vāsya na vā kṛtam
     ko hi jānāti kasyādya mṛtyusenā nivekṣyate
 15 yuvaiva dharmaśīlaḥ syād animittaṃ hi jīvitam
     kṛte dharme bhavet kīrtir iha pretya ca vai sukham
 16 mohena hi samāviṣṭaḥ putradārārtham udyataḥ
     kṛtvā kāryam akāryaṃ vā puṣṭim eṣāṃ prayacchati
 17 taṃ putrapaśusaṃmattaṃ vyāsaktamanasaṃ naram
     suptaṃ vyāghraṃ mahaugho vā mṛtyur ādāya gacchati
 18 saṃcinvānakam evaikaṃ kāmānām avitṛptakam
     vyāghraḥ paśum ivādāya mṛtyur ādāya gacchati
 19 idaṃ kṛtam idaṃ kāryam idam anyat kṛtākṛtam
     evam īhā sukhāsaktaṃ kṛtāntaḥ kurute vaśe
 20 kṛtānāṃ phalam aprāptaṃ karmaṇāṃ phalasaṅginam
     kṣetrāpana gṛhāsaktaṃ mṛtyur ādāya gacchati
 21 mṛtyur jarā ca vyādhiś ca duḥkhaṃ cāneka kāraṇam
     anuṣaktaṃ yadā dehe kiṃ svastha iva tiṣṭhasi
 22 jātam evāntako 'ntāya jarā cānveti dehinam
     anuṣaktā dvayenaite bhāvāḥ sthāvarajaṅgamāḥ
 23 mṛtyor vā gṛham evaitad yā grāme vasato ratiḥ
     devāmām eṣa vai goṣṭho yad araṇyam iti śrutiḥ
 24 nibandhanī rajjur eṣā yā grāme vasato ratiḥ
     chittvaināṃ sukṛto yānti naināṃ chindanti duṣkṛtaḥ
 25 na hiṃsayati yaḥ prānān manovākkāyahetubhiḥ
     jīvitārthāpanayanaiḥ karmabhir na sa badhyate
 26 na mṛtyusenām āyāntīṃ jātu kaś cit prabādhate
     ṛte satyam asaṃtyājyaṃ satye hy amṛtam āśritam
 27 tasmāt satyavratācāraḥ satyayogaparāyanaḥ
     satyārāmaḥ samo dāntaḥ satyenaivāntakaṃ jayet
 28 amṛtaṃ caiva mṛtyuś ca dvayaṃ dehe pratiṣṭhitam
     mṛtyum āpadyate mohāt satyenāpadyate 'mṛtam
 29 so 'haṃ hy ahiṃsraḥ satyārthī kāmakrodhabahiṣkṛtaḥ
     samaduḥkhasukhaḥ kṣemī mṛtyuṃ hāsyāmy amartyavat
 30 śānti yajñarato dānto brahma yajñe sthito muniḥ
     vāṅmanaḥ karma yajñaś ca bhaviṣyāmy udagāyane
 31 paśuyajñaiḥ kathaṃ hiṃsrair mādṛśo yastum arhati
     antavadbhir uta prājñaḥ kṣatrayajñaiḥ piśācavat
 32 yasya vāṅmanasī syātāṃ samyak pranihite sadā
     tapas tyāgaś ca yogaś ca sa vai sarvam avāpnuyāt
 33 nāsti vidyā samaṃ cakṣur nāsti vidyā samaṃ balam
     nāsti rāgasamaṃ duḥkhaṃ nāsti tyāgasamaṃ sukham
 34 ātmany evātmanā jāta ātmaniṣṭho 'prajo 'pi vā
     ātmany eva bhaviṣyāmi na māṃ tārayati prajā
 35 naitādṛśaṃ brāhmaṇasyāsti vittaṃ; yathaikatā samatā satyatā ca
     śīle sthitir danda nidhānam ārjavaṃ; tatas tataś coparamaḥ kriyābhyaḥ
 36 kiṃ te dhanair bāndhavair vāpi kiṃ te; kiṃ te dārair brāhmaṇa yo mariṣyasi
     ātmānam anviccha guhāṃ praviṣṭaṃ; pitāmahas te kva gataḥ pitā ca
 37 [bhīsma]
     putrasyaitad vacaḥ śrutvā tathākārṣīt pitā nṛpa
     tathā tvam api vartasya satyadharmapar

 

SECTION CLXIX

"Bhishma said, 'After that night had passed away and that best of Brahmanas had left the house, Gautama, issuing from his abode, began to proceed towards the sea, O Bharata! On the way he beheld some merchants that used to make voyages on the sea. With that caravan of merchants he proceeded towards the ocean. It so happened however, O king, that that large caravan was assailed, while passing through a valley, by an infuriated elephant. Almost all the persons were killed. Somehow escaping from that great danger, the Brahmana fled towards the north for saving his life not knowing whither he proceeded. Separated from the caravan and led far away from that spot, he began to
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wander alone in a forest, like Kimpurusha. 1 At last coming upon a road that led towards the ocean he journeyed on till he reached a delightful and heavenly forest abounding in flowering trees. It was adorned with mango trees that put forth flowers and fruits throughout the year. It resembled the very woods of Nandana (in heaven) and was inhabited by Yakshas and Kinnaras. It was also adorned with Salas and palmyras and Tamalas, with clusters of black aloes, and many large sandal trees. Upon the delightful tablelands that he saw there, fragrant with perfumes of diverse kinds, birds of the foremost species were always heard to pour forth their melodies. Other winged denizens of the air, called Bharundas, and having faces resembling those of human beings, and those called Bhulingas, and others belonging to mountainous regions and to the sea, warbled sweetly there, Gautama proceeded through that forest, listening, as he went, to those delightful and charming strains of nature's choristers. On his way he beheld a very delightful and level spot of land covered with golden sands and resembling heaven itself, O king, for its beauty. On that plot stood a large and beautiful banian with a spherical top. Possessed of many branches that corresponded with the parent tree in beauty and size, that banian looked like an umbrella set over the plain. The spot underneath that magnificent tree was drenched with water perfumed with the most fragrant sandal. Endued with great beauty and abounding in delicious flowers all around, the spot looked like the court of the Grandsire himself. Beholding that charming and unrivalled spot, abounding with flowering trees, sacred, and looking like the abode of a very celestial, Gautama became very much delighted. Arrived there, he sat himself down with a well-pleased heart. As he sat there, O son of Kunti, a delicious, charming, and auspicious breeze, bearing the perfume of many kinds of flowers, began to blow softly, cooling the limbs of Gautama and filling him with celestial pleasure, O monarch! Fanned by that perfumed breeze the Brahmana became refreshed, and in consequence of the pleasure he felt he soon fell asleep. Meanwhile the sun set behind the Asta hills. When the resplendent luminary entered his chambers in the west and the evening twilight came, a bird that was the foremost of his species, returned to that spot, which was his home, from the regions of Brahman. His name was Nadijangha and he was a dear friend of the creator. He was a prince of Cranes, possessed of great wisdom, and a son of (the sage) Kasyapa. He was also known extensively on earth by the name of Rajadharman. Indeed, he surpassed everyone on earth in fame and wisdom. The child of a celestial maiden, possessed of great beauty and learning, he resembled a celestial in splendour. Adorned with the many ornaments that he wore and that were as brilliant as the sun himself, that child of a celestial girl seemed to blaze with beauty. Beholding that bird arrived at that spot, Gautama became filled with wonder. Exhausted with hunger and thirst, the Brahmana began to cast his eyes on the bird from desire of slaying him.'
"Rajadharman said, 'Welcome, O Brahmana! By good luck have I got
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thee today in my abode. The sun is set. The evening twilight is come. Having come to my abode, thou art today my dear and excellent guest. Having received my worship according to the rites laid down in the scriptures, thou mayst go whither thou wilt tomorrow morning.'"

 

Book 12
Chapter 170

 

 

 

1 [y]
      dhanino vādhanā ye ca vartayanti svatantriṇaḥ
      sukhaduḥkhāgamas teṣāṃ kaḥ kathaṃ vā pitāmaha
  2 [bhīsma]
      atrāpy udāharantīmam itihāsaṃ purātanam
      śamyākena vimuktena gītaṃ śānti gatena ha
  3 abravīn māṃ purā kaś cid brāhmaṇas tyāgam āsthitaḥ
      kliśyamānaḥ kudāreṇa kucailena bubhukṣayā
  4 utpannam iha loke vai janmaprabhṛti mānavam
      vividhāny upavartante duḥkhāni ca sukhāni ca
  5 tayor ekatare mārge yady enam abhisaṃnayet
      na sukhaṃ prāpya saṃhṛṣyen na duḥkhaṃ prāpya saṃjvaret
  6 na vai carasi yac chreya ātmano vā yad īhase
      akāmātmāpi hi sadā dhuram udyamya caiva hi
  7 akiṃcanaḥ paripatan sukham āsvādayiṣyasi
      akiṃcanaḥ sukhaṃ śete samuttiṣṭhati caiva hi
  8 ākiṃcanyaṃ sukhaṃ loke pathyaṃ śivam anāmayam
      anamitram atho hy etad durlabhaṃ sulabhaṃ satām
  9 akiṃcanasya śuddhasya upapannasya sarvaśaḥ
      avekṣamāṇas trīṁl lokān na tulyam upalakṣaye
  10 ākiṃcanyaṃ ca rājyaṃ ca tulayā samatolayam
     atyaricyata dāridryaṃ rājyād api guṇādhikam
 11 ākiṃcanye ca rājye ca viśeṣaḥ sumahān ayam
     nityodvigno hi dhanavān mṛtyor āsya gato yathā
 12 naivāsyāgnir na cādityo na mṛtyur na ca dasyavaḥ
     prabhavanti dhanajyāni nirmuktasya nirāśiṣaḥ
 13 taṃ vai sadā kāmacaram anupastīrṇa śāyinam
     bāhūpadhānaṃ śāmyantaṃ praśaṃsanti divaukasaḥ
 14 dhanavān krodhalobhābhyām āviṣṭo naṣṭa cetanaḥ
     tiryag īkṣaḥ śuṣkamukhaḥ pāpako bhrukutīmukhaḥ
 15 nirdaśaṃś cādharauṣṭhaṃ ca kruddho dāruṇabhāṣitā
     kas tam icchet paridraṣṭuṃ dātum icchati cen mahīm
 16 śriyā hy abhīsknaṃ saṃvāso mohayaty avicakṣaṇam
     sā tasya cittaṃ harati śāradābhram ivānilaḥ
 17 athainaṃ rūpamānaś ca dhanamānaś ca vindati
     abhijāto 'smi siddho 'smi nāsmi kevalamānuṣaḥ
     ity ebhiḥ kāraṇais tasya tribhir cittaṃ prasicyate
 18 sa prasikta mano bhogān visṛjya pitṛsaṃcitān
     parikṣīṇaḥ parasvānām ādānaṃ sādhu manyate
 19 tam atikrānta maryādam ādadānaṃ tatas tataḥ
     pratiṣedhanti rājāno lubdhā mṛgam iveṣubhiḥ
 20 evam etāni duḥkhāni tāni tānīha mānavam
     vividhāny upavartante gātrasaṃsparśajāni ca
 21 teṣāṃ paramaduḥkhānāṃ buddhyā bhaiṣajyam ācaret
     lokadharmaṃ samājñāya dhruvāṇām adhruvaiḥ saha
 22 nātyaktvā sukham āpnoti nātyaktvā vindate param
     nātyaktvā cābhayaḥ śete tyaktvā sarvaṃ sukhī bhava
 23 ity etad dhāstinapure brāhmaṇenopavarṇitam
     śamyākena purā mahyaṃ tasmāt tyāgaḥ paro mataḥ

SECTION CLXX

"Bhishma said, 'Hearing these sweet words, Gautama became filled with wonder. Feeling at the same time a great curiosity, he eyed Rajadharman without being able to withdraw his gaze from him.'
"Rajadharman said, 'O Brahmana, I am the son of Kasyapa by one of the daughters of (the sage) Daksha. Possessed of great merits, thou art my guest today. Thou art welcome, O foremost of Brahmanas!'
"Bhishma continued, 'Having offered him hospitality according to the rites laid down in the scriptures, the crane made an excellent bed of the Sala flowers that lay all around. He also offered him several large fishes caught from the deep waters of the Bhagirathi. Indeed, the son of Kasyapa offered, for the acceptance of his guest Gautama a blazing fire and certain large fishes. After the Brahmana had eaten and became gratified, the bird possessing wealth of penances began to fan him with his wings for driving off his fatigue. Seeing his guest seated at his case, he asked him about his pedigree. The man answered, saying, 'I am a Brahmana known by the name of Gautama,' and then remained silent. The bird gave his guest a soft bed made of leaves and perfumed with many fragrant flowers. Gautama laid himself down on it, and felt great happiness. When Gautama had laid himself down, the eloquent son of Kasyapa, who resembled Yama himself in his knowledge of duties, asked him a bout the cause of his arrival there. Gautama answered him, saying, 'I am, O large-souled one, very poor. For earning wealth 1 I am desirous of going to the sea.' The son of Kasyapa cheerfully told him: 'It behoveth thee not to feel any anxiety. Thou shalt succeed, O foremost of Brahmanas, and shalt return home with properly. The sage Vrihaspati hath spoken of four kinds of means for the acquisition of wealth, viz., inheritance, sudden accession due to luck or the favour of the gods, acquisition by labour, and acquisition through the aid or kindness of friends. I have become thy friend. I cherish good feelings towards thee. I shall, therefore, exert myself in such a way that thou mayst succeed in acquiring wealth. The night passed away and morning came. Seeing his guest rise cheerfully from bed, the bird addressed him, saying, 'Go, O amiable one, along this very route and thou art sure to succeed. At the distance of about three Yojanas from this place, there is a mighty king of the Rakshasas. Possessed of great strength, his name is Virupaksha, and he is a friend of mine. Go to him, O foremost of Brahmanas! That chief, induced by my request, will,
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without doubt, give thee as much wealth as thou desirest.' Thus addressed, O king, Gautama cheerfully set out from that place, eating on the way, to his fill, fruits sweet as ambrosia. Beholding the sandal and aloe and birch trees that stood along the road, and enjoying their refreshing shade, the Brahmana proceeded quickly. He then reached the city known by the name of Meruvraja. It had large porches made of stone, and high walls of the same material. It was also surrounded on every side with a trench, and large pieces of rock and engines of many kinds were kept ready on the ramparts. He soon became known to the Rakshasa chief of great intelligence, O king, as a dear guest sent unto him by the chief's friend (the crane). The chief received Gautama very gladly. The king of the Rakshasas then, O Yudhishthira, commanded his attendants, saying, 'Let Gautama be soon brought hither from the gate.' At the command of the king, certain persons, quick as hawks, issued from the splendid palace of their ruler, and proceeding to the gate accosted Gautama. The royal messengers, O monarch, said unto that Brahmana, 'Come quickly, the king desires to see thee. Thou mayst have heard of the king of the Rakshasas, Virupaksha, by name, possessed of great courage. Even he is impatient of seeing thee. Come quickly and tarry not.' Thus addressed, the Brahmana, forgetting his toil in his surprise, ran with the messengers. Beholding the great affluence of the city, he became filled with wonder. Soon he entered the king's palace in the company of the messengers solicitous of obtaining a sight of the king of the Rakshasas.'"

 

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