srimahabharat - (Book 12) Santi Parva - chapters 171 to 185

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

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




 Santi Parva
Book 12


 

Book 12
Chapter 171

 

 

 

1 [yudhisthira]
      īhamānaḥ samārambhān yadi nāsādayed dhanam
      dhanatṛṣṇābhibhūtaś ca kiṃ kurvan sukham āpnuyāt
  2 [bhīsma]
      sarvasāmyam anāyāsaḥ satyavākyaṃ ca bhārata
      nirvedaś cāvivitsā ca yasya syāt sa sukhī naraḥ
  3 etāny eva padāny āhuḥ pañca vṛddhāḥ praśāntaye
      eṣa svargaś ca dharmaś ca sukhaṃ cānuttamaṃ satām
  4 atrāpy udāharantīmam itihāsaṃ purātanam
      nirvedān maṅkinā gītaṃ tan nibodha yudhiṣṭhira
  5 īhamāno dhanaṃ maṅkir bhagnehaś ca punaḥ punaḥ
      kena cid dhanaśeṣeṇa krītavān damya goyugam
  6 susaṃbaddhau tu tau damyau damanāyābhiniḥsṛtau
      āsīnam uṣṭraṃ madhyena sahasaivābhyadhāvatām
  7 tayoḥ saṃprāptayor uṣṭraḥ skandhadeśam amarṣaṇaḥ
      utthāyotkṣipya tau damyau prasasāra mahājavaḥ
  8 hriyamāṇau tu tau damyau tenoṣṭreṇa pramāthinā
      mriyamāṇau ca saṃprekṣya maṅkis tatrābravīd idam
  9 na caivāvihitaṃ śakyaṃ dakṣeṇāpīhituṃ dhanam
      yuktena śraddhayā samyag īhāṃ samanutiṣṭhatā
  10 kṛtasya pūrvaṃ cānarthair yuktasyāpy anutiṣṭhataḥ
     imaṃ paśyata saṃgatyā mama daivam upaplavam
 11 udyamyodyamya me damyau viṣameneva gacchati
     utkṣipya kākatālīyam unmātheneva jambukaḥ
 12 manī voṣṭrasya lambete priyau vatsatarau mama
     śuddhaṃ hi daivam evedam ato naivāsti pauruṣam
 13 yadi vāpy upapadyeta pauruṣaṃ nāma karhi cit
     anviṣyamāṇaṃ tad api daivam evāvatiṣṭhate
 14 tasmān nirveda eveha gantavyaḥ sukham īpsatā
     sukhaṃ svapiti nirviṇṇo nirāśaś cārthasādhane
 15 aho samyak śukenoktaṃ sarvataḥ parimucyatā
     pratiṣṭhatā mahāraṇyaṃ janakasya niveśanāt
 16 yaḥ kāmān prāpnuyāt sarvān yaś cainān kevalāṃs tyajet
     prāpanāt sarvakāmānāṃ parityāgo viśiṣyate
 17 nāntaṃ sarvavivitsānāṃ gatapūrvo 'sti kaś cana
     śarīre jīvite caiva tṛṣṇā mandasya vardhate
 18 nivartasva vivitsābhyaḥ śāmya nirvidya māmaka
     asakṛc cāsi nikṛto na ca nirvidyase tano
 19 yadi nāhaṃ vināśyas te yady evaṃ ramase mayā
     mā māṃ yojaya lobhena vṛthā tvaṃ vittakāmuka
 20 saṃcitaṃ saṃcitaṃ dravyaṃ naṣṭaṃ tava punaḥ punaḥ
     kadā vimokṣyase mūḍha dhanehāṃ dhanakāmuka
 21 aho nu mama bāliśyaṃ yo 'haṃ krīdanakas tava
     kiṃ naiva jātu puruṣaḥ pareṣāṃ preṣyatām iyāt
 22 na pūrve nāpare jātu kāmānām antam āpnuvan
     tyaktvā sarvasamārambhān pratibuddho 'smi jāgṛmi
 23 nūnaṃ te hṛdayaṃ kāmavajra sāramayaṃ dṛdham
     yad anarthaśatāviṣṭaṃ śatadhā na vidīryate
 24 tyajāmi kāmatvāṃ caiva yac ca kiṃ cit priyaṃ tava
     tavāhaṃ sukham anvicchann ātmany upalabhe sukham
 25 kāmajānāmi te mūlaṃ saṃkalpāt kila jāyase
     na tvāṃ saṃkalpayiṣyāmi samūlo na bhaviṣyati
 26 īhā dhanasya na sukhā labdhvā cintā ca bhūyasī
     labdhānāśo yathā mṛtyur labdhaṃ bhavati vā na vā
 27 paretya yo na labhate tato duḥkhataraṃ nu kim
     na ca tuṣyati labdhena bhūya eva ca mārgati
 28 anutarṣula evārthaḥ svādu gāṅgam ivodakam
     mad vilāpanam etat tu pratibuddho 'smi saṃtyaja
 29 ya imaṃ māmakaṃ dehaṃ bhūtagrāmaḥ samāśritaḥ
     sa yātv ito yathākāmaṃ vasatāṃ vā yathāsukham
 30 na yuṣmāsv iha me prītiḥ kāmalobhānusāriṣu
     tasmād utsṛjya sarvān vaḥ satyam evāśrayāmy aham
 31 sarvabhūtāny ahaṃ dehe paśyan manasi cātmanaḥ
     yoge buddhiṃ śrute sattvaṃ mano brahmaṇi dhārayan
 32 vihariṣyāmy anāsaktaḥ sukhī lokān nirāmayaḥ
     yathā mā tvaṃ punar naivaṃ duḥkheṣu pranidhāsyasi
 33 tvayā hi me pranunnasya gatir anyā na vidyate
     tṛṣṇā śokaśramāṇāṃ hi tvaṃ kāmaprabhavaḥ sadā
 34 dhananāśo 'dhikaṃ duḥkhaṃ manye sarvamahattaram
     jñātayo hy avamanyante mitrāṇi ca dhanacyutam
 35 avajñāna sahasrais tu doṣāḥ kastatarādhane
     dhane sukhakalā yā ca sāpi duḥkhair vidhīyate
 36 dhanam asyeti puruṣaṃ purā nighnanti dasyavaḥ
     kliśyanti vividhair dandair nityam udvejayanti ca
 37 mandalolupatā duḥkham iti buddhiṃ cirān mayā
     yad yad ālambase kāmatat tad evānurudhyase
 38 atattvajño 'si bālaś ca dustoṣo 'pūraṇo 'nalaḥ
     naiva tvaṃ vettha sulabhaṃ naiva tvaṃ vettha durlabham
 39 pātālam iva duṣpūro māṃ duḥkhair yoktum icchasi
     nāham adya samāveṣṭuṃ śakyaḥ kāmapunas tvayā
 40 nirvedam aham āsādya dravyanāśād yadṛcchayā
     nirvṛtiṃ paramāṃ prāpya nādya kāmān vicintaye
 41 atikleśān sahāmīha nāhaṃ budhyāmy abuddhimān
     nikṛto dhananāśena śaye sarvāṅgavijvaraḥ
 42 parityajāmi kāmatvāṃ hitvā sarvamanogatīḥ
     na tvaṃ mayā punaḥ kāmanasyoteneva raṃsyase
 43 kṣamiṣye 'kṣamamāṇānāṃ na hiṃsiṣye ca hiṃsitaḥ
     dveṣya muktaḥ priyaṃ vakṣyāmy anādṛtya tad apriyam
 44 tṛptaḥ svasthendriyo nityaṃ yathā labdhena vartayan
     na sakāmaṃ kariṣyāmi tvām ahaṃ śatrum ātmanaḥ
 45 nirvedaṃ nirvṛtiṃ tṛptiṃ śāntiṃ satyaṃ damaṃ kṣamām
     sarvabhūtadayāṃ caiva viddhi māṃ śaraṇāgatam
 46 tasmāt kāmaś ca lobhaś ca tṛṣṇā kārpaṇyam eva ca
     tyajantu māṃ pratiṣṭhantaṃ sattvastho hy asmi sāṃpratam
 47 prahāya kāmaṃ lobhaṃ ca krodhaṃ pāruṣyam eva ca
     nādya lobhavaśaṃ prāpto duḥkhaṃ prāpsyāmy anātmavān
 48 yad yat tyajati kāmānāṃ tat sukhasyābhipūryate
     kāmasya vaśago nityaṃ duḥkham eva prapadyate
 49 kāmān vyudasya dhunute yat kiṃ cit puruṣo rajaḥ
     kāmakrodhodbhavaṃ duḥkham ahrīr aratir eva ca
 50 eṣa brahma praviṣṭo 'haṃ grīsme śītam iva hradam
     śāmyāmi parinirvāmi sukham āse ca kevalam
 51 yac ca kāmasukhaṃ loke yac ca divyaṃ mahat sukham
     tṛṣṇā kṣayasukhasyaite nārhataḥ sodaśīṃ kalām
 52 ātmanā saptamaṃ kāmaṃ hatvā śatrum ivottamam
     prāpyāvadhyaṃ brahma puraṃ rājeva syām ahaṃ sukhī
 53 etāṃ buddhiṃ samāsthāya maṅkir nirvedam āgataḥ
     sarvān kāmān parityajya prāpya brahma mahat sukham
 54 damya nāśa kṛte maṅkir amaratvaṃ kilāgamat
     achinat kāmamūlaṃ sa tena prāpa mahat sukham
 55 atrāpy udāharantīmam itihāsaṃ purātanam
     gītaṃ videharājena janakena praśāmyatā
 56 anantaṃ bata me vittaṃ yasya me nāsti kiṃ cana
     mithilāyāṃ pradīptāyāṃ na me dahyati kiṃ cana
 57 atraivodāharantīmaṃ bodhyasya padasaṃcayam
     nirvedaṃ prati vinyastaṃ pratibodha yudhiṣṭhira
 58 bodhyaṃ dāntam ṛṣiṃ rājā nahuṣaḥ paryapṛcchata
     nirvedāc chāntim āpannaṃ śāntaṃ prajñāna tarpitam
 59 upadeśaṃ mahāprājña śamasyopadiśasva me
     kāṃ buddhiṃ samanudhyāya śāntaś carasi nirvṛtaḥ
 60 [bodhya]
     upadeśena vartāmi nānuśāsmīha kaṃ cana
     lakṣaṇaṃ tasya vakṣye 'haṃ tat svayaṃ pravimṛśyatām
 61 piṅgalā kuraraḥ sarpaḥ sāraṅgānveṣaṇaṃ vane
     iṣukāraḥ kumārī ca sa ete guravo mama

SECTION CLXXI

"Bhishma said, 'Led into a spacious apartment, Gautama was introduced to the king of the Rakshasas. Worshipped by the latter (with the usual offerings), he took his seat on an excellent seat. The king asked him about the race of his birth and his practices, his study of the Vedas and his observance of the Brahmacharya vow. The Brahmana, however, without answering the other queries, only stated his name and race. The king having ascertained only the name and the race of his guest, and seeing that he was destitute of Brahmanic splendour and Vedic studies, next enquired about the country of his residence.'
"The Rakshasa said, 'Where is thy residence, O blessed one, and to what race does thy wife belong? Tell us truly, do not fear. Trust us without anxiety.'
"Gautama said, 'I belong by birth to the Middle country. I live in a village of hunters. I have married a Sudra spouse who had been a widow. All this that I tell you is the truth.'
"Bhishma continued, 'The king then began to reflect as to what he should do. Indeed, the king began to think how he might succeed in acquiring merit. He said unto himself. 'This man is by birth a, Brahmana. He is, again a friend of the high-souled Rajadharman. He has been sent to me by that son of
p. 376
[paragraph continues] Kasyapa. I must do what is agreeable to my friend. He is very intimate with me. Indeed, he is my brother, and a dear relative. He is truly a friend of my heart. On this day of the month of Kartika, a thousand Brahmanas of the foremost order are to be entertained in my house. This Gautama also shall be entertained with them and I shall give wealth unto him too. This is a sacred day. Gautama has come hither as a guest. The wealth that is to be given away (unto the Brahmanas) is ready. What is there then to think of?' Just about this time a thousand Brahmanas, possessed of great learning, with persons purified by baths and adorned (with sandalpaste and flowers) and attired in long robes of linen, came to the palace. The Rakshasa king Virupaksha, O monarch, received the guests, as they came, duly and according to the rites laid down in the scriptures. At the command of the king, skins were spread out for them. The royal servants then, O best of the Bharatas, placed mats of Kusa grass on the ground. 1 Those foremost of Brahmanas, having been duly worshipped by the king sat down on those seats. The Rakshasa chief once more worshipped his guests, as provided by the ordinance, with sesame seeds, green blades of grass, and water. Some amongst them were selected for representing the Viswedevas, the Pitris, and the deities of fire. These were smeared with sandal-paste, and flowers were offered unto them. They were also adored with other kinds of costly offerings. After such worship, every one of them looked as effulgent as the moon in the firmament. Then bright and polished plates of gold, adorned with engravings, and filled with excellent food prepared with ghee and honey, were given unto those Brahmanas. Every year (on the days of full moon) of the months of Ashadha and Magha, a large number of Brahmanas used to receive from the Rakshasa chief, after proper honours, the best kinds of food that they desired. Especially, on the day of full moon in the month of Kartika, after the expiry of autumn, the king used to give unto the Brahmanas much wealth of diverse kinds, including gold, silver, jewels, gems, pearls, diamonds of great value, stones of the lapis lazuli variety, deer-skins, and skins of the Ranku deer. Indeed, O Bharata, throwing a heap of wealth of many kinds for giving it away as Dakshina (unto his regenerate guests), the mighty Virupaksha, addressing those foremast of Brahmanas, said unto them, 'Take from these jewels and gems as much as ye wish and can hope to bear away.' And he also used to say unto them, O Bharata, these words: 'Taking those plates of gold and vessels which you have used for your dinner, go ye away, O foremost of Brahmanas.' When these words were uttered by the high-souled Rakshasa king (on the occasion of that particular feast), those bulls among Brahmanas took as much wealth as each desired. Worshipped with those costly jewels and gems, those best of Brahmanas, attired in excellent robes, became filled with delight. Once more, the Rakshasa king, having restrained the Rakshasas that had come to his palace from diverse lands, addressed those Brahmanas and said,
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[paragraph continues] 'This one day, ye regenerate ones, ye need have no fear from the Rakshasas here. Sport ye as ye wish, and then go away with speed.' The Brahmanas then, leaving that spot, went away in all directions with great speed. Gautama also, having taken up a heavy quantity of gold without any loss of time, went away. Carrying the burthen with difficulty, he reached that same banian (under which he had met the crane). He sat himself down, fatigued, toil worn, and hungry. While Gautama was resting there, that best of birds viz., Rajadharman, O king, came there. Devoted to friends, he gladdened Gautama by bidding him welcome. By flapping his wings he began to fan his guest and dispel his fatigue. Possessed of great intelligence, he worshipped Gautama, and made arrangements for his food. Having eaten and refreshed himself, Gautama began to think, 'Heavy is this load that I have taken of bright gold, moved by covetousness and folly. I have a long way to travel. I have no food by which to support life on my way. What should I do for supporting life?' Even these were his thoughts then. It so happened that even upon much thinking he failed to see any food which he could eat on the way. Ungrateful as he was, O tiger among men, even this was the thought that he then conceived, 'This prince of cranes, so large and containing a heap of flesh, stayeth by my side. Staying and bagging him, I shall leave this spot and go along with great speed.'"

 

 

Book 12
Chapter 172

 

 1 [yudhisṭhira]
      kena vṛttena vṛttajña vītaśokaś caren mahīm
      kiṃ ca kurvan naro loke prāpnoti paramāṃ gatim
  2 [bhīsma]
      atrāpy udāharantīmam itihāsaṃ purātanam
      prahrādasya ca saṃvādaṃ muner ājagarasya ca
  3 carantaṃ brāhmaṇaṃ kaṃ cit kalya cittam anāmayam
      papraccha rājan prahrādo buddhimān prājñasaṃmataḥ
  4 svasthaḥ śakto mṛdur dānto nirvivitso 'nasūyakaḥ
      suvāgbahumato loke prājñaś carasi bālavat
  5 naiva prārthayase lābhaṃ nālābheṣv anuśocasi
      nityatṛpta iva brahman na kiṃ cid avamanyase
  6 srotasā hriyamāṇāsu prajāsv avimanā iva
      dharmakāmārtha kāryeṣu kūtastha iva lakṣyase
  7 nānutiṣṭhasi dharmārdhau na kāme cāpi vartase
      indriyārthān anādṛtya muktaś carasi sākṣivat
  8 kā nu prajñā śrutaṃ vā kiṃ vṛttir vā kā nu te mune
      kṣipram ācakṣva me brahmañ śreyo yad iha manyase
  9 anuyuktaḥ sa medhāvī lokadharmavidhānavit
      uvāca ślakṣṇayā vācā prahrādam anapārthayā
  10 paśyan prahrāda bhūtānām utpattim animittataḥ
     hrāsaṃ vṛddhiṃ vināśaṃ ca na prahṛṣye na ca vyathe
 11 svabhāvād eva saṃdṛśya vartamānāḥ pravṛttayaḥ
     svabhāvaniratāḥ sarvāḥ paritapye na kena cit
 12 paśyan prahrāda saṃyogān viprayoga parāyanān
     saṃcayāṃś ca vināśāntān na kva cid vidadhe manaḥ
 13 antavanti ca bhūtāni guṇayuktāni paśyataḥ
     utpattinidhanajñasya kiṃ kāryam avaśiṣyate
 14 jalajānām api hy antaṃ paryāyenopalakṣaye
     mahatām api kāyānāṃ sūkṣmāṇāṃ ca mahodadhau
 15 jaṅgama sthāvarāṇāṃ ca bhūtānām asurādhipa
     pārthivānām api vyaktaṃ mṛtyuṃ paśyāmi sarvaśaḥ
 16 antarikṣacarāṇāṃ ca dānavottama pakṣiṇām
     uttiṣṭhati yathākālaṃ mṛtyur balavatām api
 17 divi saṃśaramāṇāni hrasvāni ca mahānti ca
     jyotīṃsi ca yathākālaṃ patamānāni lakṣaye
 18 iti bhūtāni saṃpaśyann anuṣaktāni mṛtyunā
     sarvasāmānyato vidvān kṛtakṛtyaḥ sukhaṃ svape
 19 sumahāntam api grāsaṃ grase labdhaṃ yadṛcchayā
     śaye punar abhuñjāno divasāni bahūny api
 20 āsravaty api mām annaṃ punar bahuguṇaṃ bahu
     punar alpaguṇaṃ stokaṃ punar naivopapadyate
 21 kanān kadā cit khādāmi pinyākam api ca grase
     bhakṣaye śālimāṃsāni bhakṣāṃś cocāvacān punaḥ
 22 śaye kadā cit paryaṅke bhūmāv api punaḥ śaye
     prāsāde 'pi ca me śayyā kadā cid upapadyate
 23 dhārayāmi ca cīrāṇi śānīṃ kṣaumājināni ca
     mahārhāṇi ca vāsāṃsi dhārayāmy aham ekadā
 24 na saṃnipatitaṃ dharmyam upabhogaṃ yadṛcchayā
     pratyācakṣe na cāpy enam anurudhye sudurlabham
 25 acalam anidhanaṃ śivaṃ viśokaṃ; śucim atulaṃ viduṣāṃ mate niviṣṭam
     anabhimatam asevitaṃ ca mūḍhair; vratam idam ājagaraṃ śuciś carāmi
 26 acalita matir acyutaḥ svadharmāt; parimita saṃsaraṇaḥ parāvarajñaḥ
     vigatabhayakaṣāyalobhamoho; vratam idam ājagaraṃ śuciś carāmi
 27 aniyataphalabhakṣya bhojyapeyaṃ; vidhiparināma vibhaktadeśakālam
     hṛdayasukham asevitaṃ kadaryair; vratam idam ājagaraṃ śuciś carāmi
 28 idam idam iti tṛṣṇayābhibhūtaṃ; janam anavāptadhanaṃ viṣīda mānam
     nipunam anuniśāmya tattvabuddhyā; vratam idam ājagaraṃ śuciś carāmi
 29 bahuvidham anudṛśya cārthahetoḥ; kṛpaṇam ihāryam anāryam āśrayantam
     upaśama rucir ātmavān praśānto; vratam idam ājagaraṃ śuciś carāmi
 30 sukham asukham anartham arthalābhaṃ; ratim aratiṃ maraṇaṃ ca jīvitaṃ ca
     vidhiniyatam avekṣya tattvato 'haṃ; vratam idam ājagaraṃ śuciś carāmi
 31 apagatabhayarāgamohadarpo; dhṛtimatibuddhisamanvitaḥ praśāntaḥ
     upagataphalabhogino niśāmya; vratam idam ājagaraṃ śuciś carāmi
 32 aniyataśayanāsanaḥ prakṛtyā; damaniyama vratasatyaśaucayuktaḥ
     apagataphalasaṃcayaḥ prahṛṣṭo; vratam idam ājagaraṃ śuciś carāmi
 33 abhigatam asukhārtham īhanārthair; upagatabuddhir avekṣya cātmasaṃsthaḥ
     tṛṣitam aniyataṃ mano niyantuṃ; vratam idam ājagaraṃ śuciś carāmi
 34 na hṛdayam anurudhyate mano vā; priya sukhadurlabhatām anityatāṃ ca
     tad ubhayam upalakṣayann ivāhaṃ; vratam idam ājagaraṃ śuciś carāmi
 35 bahu kathitam idaṃ hi buddhimadbhiḥ; kavibhir abhiprathayadbhir ātmakīrtim
     idam idam iti tatra tatra tat tat; svaparamatair gahanaṃ pratarkayadbhiḥ
 36 tad aham anuniśāmya viprayātaṃ; pṛthag abhipannam ihābudhair manuṣyaiḥ
     anavasitam ananta doṣapāraṃ; nṛṣu viharāmi vinītaroṣatṛṣṇaḥ
 37 [bhī]
     ajagara caritaṃ vrataṃ mahātmā; yeha naro 'nucared vinītarāgaḥ
     apagatabhayamanyulobha mohaḥ; sa khalu sukhī vihared imaṃ vihāram

SECTION CLXXII

"Bhishma said, 'There, under that banian, for the protection of his guest, the prince of birds had kindled and kept up a fire with high and blazing flames. 1 On one side of the fire, the bird slept trustfully. The ungrateful and wicked-souled wretch prepared to slay his sleeping host. With the aid of that blazing fire he killed the trustful bird, and having despatched him, became filled with delight, never thinking there was sin in what he did. Peeling off the feathers and the down, he roasted the flesh on that fire. Then taking it up with the gold he had brought, the Brahmana Red quickly from that spot. The next day, the Rakshasa king, Virupaksha, addressing his son, said, 'Alas, O son, I do not behold Rajadharman, that best of birds, today. Every morning he repairs to the regions of Brahman for adoring the Grandsire. While returning, he never goes home without paying me a visit. These two mornings and two nights have passed away without his having come to my abode. My mind, therefore, is not in peace. Let my friend be enquired after. Gautama, who came here, is without Vedic studies and destitute of Brahmanic splendour. He has found his way to
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the abode of my friend. I greatly fear, that worst of Brahmanas has slain Rajadharman. Of evil practices and wicked understanding, I read him through by the signs he showed. Without compassion, of cruel and grim visage, and wicked, that vilest of men is like a robber. That Gautama has gone to the abode of my friend. For this reason, my heart has become extremely anxious. O son, proceeding hence with great speed to the abode of Rajadharman, ascertain whether that pure-souled bird is still alive. Do not tarry.' Thus addressed by his sire, the prince, accompanied by other Rakshasas, proceeded with great speed. Arrived at the foot of that banian, he saw the remains of Rajadharman. Weeping with grief, the son of the intelligent king of the Rakshasas, ran with great speed and to the utmost of his power, for seizing Gautama. The Rakshasas had not to go far when they succeeded in catching the Brahmana and discovering the body of Rajadharman destitute of wings, bones, and feet. Taking the captive with them, the Rakshasas returned with great speed to Meruvraja, and showed the king the mutilated body of Rajadharman, and that ungrateful and singing wretch, viz., Gautama. Beholding the remains of his friend the king, with his counsellors and priest, began to weep aloud. Indeed, loud was the voice of lamentation that was heard in his abode. The entire city of the Rakshasa king, men, women, and children, became plunged in woe. The king then addressed his son saying, 'Let this sinful wretch be slain. Let these Rakshasas here feast merrily on his flesh. Of sinful deeds, of sinful habits, of sinful soul, and inured to sin, this wretch, I think, should be slain by you.' Thus addressed by the Rakshasa king, many Rakshasas of terrible prowess expressed their unwillingness to eat the flesh of that sinner. Indeed, those wanderers of the night, addressing their king, said, 'Let this vilest of men be given away to the robbers.' Bending their heads to their king, they told him so, adding, 'It behoveth thee not to give us this sinful wretch for our food.' The king said unto them, 'Let it be so! Let this ungrateful wight be given to the robbers then without delay.' Thus addressed by him, the Rakshasas armed with lances and battle-axes, hacked that vile wretch into pieces and gave them away to the robbers. It so happened, however, that the very robbers refused to eat the flesh of that vile man. Though cannibals, O monarch, they would not eat an ungrateful person. For one that slays a Brahmana, for one that drinks alcohol, for one that steals, for one that has fallen away from a vow, there is expiation, O king. But there is no expiation for an ungrateful person. That cruel and vile man who injures a friend and becomes ungrateful, is not eaten by the very cannibals nor by the worms that feed on carrion.'

 

Book 12
Chapter 173

 

 

1 [yudhisṭhira]
      bāndhavāḥ karma vittaṃ vā prajñā veha pitāmaha
      narasya kā pratiṣṭhā syād etat pṛṣṭho vadasva me
  2 [bhīsma]
      prajñā pratiṣṭhā bhūtānāṃ prajñā lābhaḥ paro mataḥ
      prajñā niḥśreyasī loke prajñā svargo mataḥ satām
  3 prajñayā prāpitārtho hi balir aiśvaryasaṃkṣaye
      prahrādo namucir maṅkis tasyāḥ kiṃ vidyate param
  4 atrāpy udāharantīmam itihāsaṃ purātanam
      indra kāśyapa saṃvādaṃ tan nibodha yudhiṣṭhira
  5 vaiśyaḥ kaś cid ṛṣiṃ tāta kāśyapaṃ saṃśitavratam
      rathena pātayām āsa śrīmān dṛptas tapasvinam
  6 ārtaḥ sa patitaḥ kruddhas tyaktvātmānam athābravīt
      mariṣyāmy adhanasyeha jīvitārtho na vidyate
  7 tathā mumūrṣam āsīnam akūjantam acetasam
      indraḥ sṛgālarūpeṇa babhāse kruddha mānasam
  8 manuṣyayonim icchanti sarvabhūtāni sarvaśaḥ
      manuṣyatve ca vipratvaṃ sarva evābhinandati
  9 manuṣyo brāhmaṇaś cāpi śrotriyaś cāsi kāśyapa
      sudurlabham avāpyaitad adoṣān martum icchasi
  10 sarve lābhāḥ sābhimānā iti satyā bata śrutiḥ
     saṃtoṣaṇīya rūpo 'si lobhād yad abhimanyase
 11 aho siddhārthatā teṣāṃ yeṣāṃ santīha pānayaḥ
     pānimadbhyaḥ spṛhāsmākaṃ yathā tava dhanasya vai
 12 na pāni lābhād adhiko lābhaḥ kaś cana vidyate
     apānitvād vayaṃ brahman kantakān noddharāmahe
 13 atha yeṣāṃ punaḥ pānī devadattau daśāṅgulī
     uddharanti kṛmīn aṅgād daśamānān kasanti ca
 14 himavarṣātapānāṃ ca paritrāṇāni kurvate
     celam annaṃ sukhaṃ śayyāṃ nivātaṃ copabhujñate
 15 adhiṣṭhāya ca gāṃ loke bhujñate vāhayanti ca
     upāyair bahubhiś caiva vaśyān ātmani kurvate
 16 ye khalv ajihvāḥ kṛpaṇā alpaprānā apānayaḥ
     sahante tāni duḥkhāni diṣṭyā tvaṃ na tathā mune
 17 diṣṭyā tvaṃ na sṛgālo vai na kṛmir na ca mūṣakaḥ
     na sarpo na ca mandūko na cānyaḥ pāpayonijaḥ
 18 etāvatāpi lābhena toṣṭum arhasi kāśyapa
     kiṃ punar yo 'si sattvānāṃ sarveṣāṃ brāhmaṇottamaḥ
 19 ime māṃ kṛmayo 'danti teṣām uddharaṇāya me
     nāsti śaktir apānitvāt paśyāvasthām imāṃ mama
 20 akāryam iti caivemaṃ nātmānaṃ saṃtyajāmy aham
     netaḥ pāpīyasīṃ yoniṃ pateyam aparām iti
 21 madhye vai pāpayonīnāṃ sārgālī yām ahaṃ gataḥ
     pāpīyasyo bahutarā ito 'nyāḥ pāpayonayaḥ
 22 jātyaivaike sukhatarāḥ santy anye bhṛśaduḥkhitāḥ
     naikānta sukham eveha kva cit paśyāmi kasya cit
 23 manuṣyā hy ādhyatāṃ prāpya rājyam icchanty anantaram
     rājyād devatvam icchanti devatvād indratām api
 24 bhaves tvaṃ yady api tv ādhyo na rājā na ca daivatam
     devatvaṃ prāpya cendratvaṃ naiva tuṣyes tathā sati
 25 na tṛptiḥ priya lābhe 'sti tṛṣṇā nādbhiḥ praśāmyati
     saṃprajvalati sā bhūyaḥ samidbhir iva pāvakaḥ
 26 asty eva tvayi śoko vai harṣaś cāsti tathā tvayi
     sukhaduḥkhe tathā cobhe tatra kā paridevanā
 27 paricchidyaiva kāmānāṃ sarveṣāṃ caiva karmaṇām
     mūlaṃ rundhīndriya grāmaṃ śakuntān iva pañjare
 28 na khalv apy arasajñasya kāmaḥ kva cana jāyate
     saṃsparśād darśanād vāpi śravaṇād vāpi jāyate
 29 na tvaṃ smarasi vāruṇyā latvākānāṃ ca pakṣiṇām
     tābhyāṃ cābhyadhiko bhakṣyo na kaś cid vidyate kva cit
 30 yāni cānyāni dūreṣu bhakṣyabhojyāni kāśyapa
     yeṣām abhukta pūrvaṃ te teṣām asmṛtir eva ca
 31 aprāśanam asaṃsparśam asaṃdarśanam eva ca
     puruṣasyaiṣa niyamo manye śreyo na saṃśayaḥ
 32 pānimanto dhanair yuktā balavanto na saṃśayaḥ
     manuṣyā mānuṣair eva dāsatvam upapāditāḥ
 33 vadhabandhaparikleśaiḥ kliśyante ca punaḥ punaḥ
     te khalv api ramante ca modante ca hasanti ca
 34 apare bāhubalinaḥ kṛtavidyā manasvinaḥ
     jugupsitāṃ sukṛpaṇāṃ pāpāṃ vṛttim upāsate
 35 utsahante ca te vṛttim anyām apy upasevitum
     svakarmaṇā tu niyataṃ bhavitavyaṃ tu tat tathā
 36 na pulkaso na candāla ātmānaṃ tyaktum icchati
     asaṃtuṣṭaḥ svayā yonyā māyāṃ paśyasva yādṛśīm
 37 dṛṣṭvā kunīn pakṣahatān manuṣyān āmayāvinaḥ
     susaṃpūrṇaḥ svayā yonyā labdhalābho 'si kāśyapa
 38 yadi brāhmaṇa dehas te nirātaṅko nirāmayaḥ
     aṅgāni ca samagrāṇi na ca lokeṣu dhikkṛtaḥ
 39 na kena cit pravādena satyenaivāpahāriṇā
     dharmāyottiṣṭha viprarṣe nātmānaṃ tyaktum arhasi
 40 yadi brahmañ śṛṇoṣy etac chraddadhāsi ca me vacaḥ
     vedoktasya ca dharmasya phalaṃ mukhyam avāpsyasi
 41 svādhyāyam agnisaṃskāram apramatto 'nupālaya
     satyaṃ damaṃ ca dānaṃ ca spardhiṣṭhā mā ca kena cit
 42 ye ke cana svadhyayanāḥ prāptā yajana yājanam
     kathaṃ te jātu śoceyur dhyāyeyur vāpy aśobhanam
 43 icchantas te vihārāya sukhaṃ mahad avāpnuyuḥ
     uta jātāḥ sunakṣatre sutīrthāḥ sumuhūrtajāḥ
 44 nakṣatreṣv āsureṣv anye dustīrthā durmuhūrtajāḥ
     saṃpatanty āsurīṃ yoniṃ yajñaprasava varjitām
 45 aham āsaṃ paṇḍitako haituko veda nindakaḥ
     ānvīkṣikīṃ tarka vidyām anurakto nirarthikām
 46 hetuvādān pravaditā vaktā saṃsatsu hetumat
     ākroṣṭā cābhivaktā ca brahma yajñeṣu vai dvijān
 47 nāstikaḥ sarvaśaṅkī ca mūrkhaḥ paṇḍitamānikaḥ
     tasyeyaṃ phalanirvṛttiḥ sṛgālatvaṃ mama dvija
 48 api jātu tathā tat syād ahorātra śatair api
     yad ahaṃ mānuṣīṃ yoniṃ sṛgālaḥ prāpnuyāṃ punaḥ
 49 saṃtuṣṭaś cāpramattaś ca yajñadānatapo ratiḥ
     jñeya jñātā bhaveyaṃ vai varjya varjayitā tathā
 50 tataḥ sa munir utthāya kāśyapas tam uvāca ha
     aho bahāsi kuśalo buddhimān iti vismitaḥ
 51 samavaikṣata taṃ vipro jñānadīrgheṇa cakṣuṣā
     dadarśa cainaṃ devānām indraṃ devaṃ śacīpatim
 52 tataḥ saṃpūjayām āsa kāśyapo harivāhanam
     anujñātaś ca tenātha praviveśa svam āśramam

SECTION CLXXIII

"Bhishma said, 'The Rakshasa king then caused a funeral pyre to be made for that prince of cranes and adorned it with jewels and gems, and perfumes,
p. 379
and costly robes. Setting fire to it with the body of that prince of birds, the mighty chief of the Rakshasas caused the obsequial rites of his friend to be performed according to the ordinance. At that time, the auspicious goddess Surabhi, the daughter of Daksha, appeared in the sky above the place where the pyre had been set up. Her breasts were full of milk. 1 From her mouth, O sinless monarch, froth mixed with milk fell upon the funeral pyre of Rajadharman. At this, the prince of cranes became revived. Rising up, he approached his friend Virupaksha, the king of the Rakshasas. At this time, the chief of the celestials himself came to the city of Virupaksha. Addressing the Rakshasa king, Indra said, 'By good luck, thou hast revived the prince of cranes.' The chief of the deities further recited to Virupaksha the old story of the curse denounced by the Grandsire upon that best of birds named Rajadharman. Addressing; the king he said, 'Once on a time, O monarch, this prince of cranes absented himself from the region of Brahman (when his presence was expected). In wrath the Grandsire said unto this prince of birds, 'Since this vile crane hath not presented himself today in my assembly, therefore, that wicked-souled one shall not soon die (so as to be able to leave the earth).' In consequence of these words of the Grandsire, the prince of cranes, though slain by Gautama, has come back to life, through the virtue of the nectar with which his body was drenched.' After Indra had become silent, Rajadharman, having bowed unto the chief of the celestials, said 'O first of gods, if thy heart be inclined towards me for grace, then let my dear friend Gautama be restored to life!' Hearing these words of his, Vasava, O foremost of men, sprinkled nectar over the Brahmana Gautama and restored him to life. The prince of cranes, approaching his friend Gautama, who still bore on his shoulders the load of gold (that he had got from the king of the Rakshasas) embraced him and felt great joy. Rajadharman, that prince of cranes, dismissing Gautama of sinful deeds, together with his wealth, returned to his own abode. At the due hour he repaired (the next day) to the Grandsire's region. The latter honoured the high-souled bird with such attentions as are shown to a guest. Gautama also, returning to his home in the village of the hunters, begot many sinful children upon his Sudra wife. A heavy curse was denounced upon him by the gods to the effect that having begotten, within a few years, 2 upon the body of his remarried wife many children that ungrateful sinner should sink into a terrible hell for many years. All this, O Bharata, was recited to me formerly by Narada. Recollecting the incidents of this grave story, O bull of Bharata's race, I have recited to thee all its details duly. Whence can an ungrateful person derive fame? Where is his place? Whence can he have happiness? An ungrateful person does not deserve to be trusted. One that is ungrateful can never escape. No person should injure a friend. He that injures a friend sinks into terrible and everlasting hell. Every one should be grateful and every one should seek to benefit his friends. Everything may be obtained from a friend. Honours may
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be obtained from friends. 1 In consequence of friends one may enjoy various objects of enjoyment. Through the exertions of friends, one may escape from various kinds of danger and distress. He that is wise would honour his friend with his best attentions. An ungrateful, shameless, and sinful wight should be shunned by those that are wise. One that injures his friends is a wretch of his race. Such a sinful wight is the vilest of men. I have thus told thee, O foremost of all virtuous men, what the characteristics are of that sinful wretch who is stained by ingratitude and who injures his friend. What else dost thou wish to hear?'
"Vaisampayana continued, 'Hearing these words spoken by the high-souled Bhishma, Yudhishthira, O Janamejaya, became highly gratified.'

 

 

Book 12
Chapter 174

 

 

 

1 [yudhisṭhira]
      yady asti dattam iṣṭaṃ vā tapas taptaṃ tathaiva ca
      gurūṇāṃ cāpi śuśrūsā tan me brūhi pitāmaha
  2 [bhīsma]
      ātmanānartha yuktena pāpe niviśate manaḥ
      sa karma kaluṣaṃ kṛtvā kleśe mahati dhīyate
  3 durbhikṣād eva durbhikṣaṃ kleśāt kleśaṃ bhayād bhayam
      mṛtebhyaḥ pramṛtaṃ yānti daridrāḥ pāpakāriṇaḥ
  4 utsavād utsavaṃ yānti svargāt svargaṃ sukhāt sukham
      śraddadhānāś ca dāntāś ca dhanādhyāḥ śubhakāriṇaḥ
  5 vyālakuñjaradurgeṣu sarpacora bhayeṣu ca
      hastāvāpena gacchanti nāstikāḥ kim ataḥ param
  6 priya devātitheyāś ca vadānyāḥ priya sādhavaḥ
      kṣemyam ātmavatāṃ mārgam āsthitā hastadakṣiṇam
  7 pulākā iva dhānyeṣu puttikā iva pakṣiṣu
      tadvidhās te manuṣyeṣu yeṣāṃ dharmo na kāraṇam
  8 suśīghram api dhāvantaṃ vidhānam anudhāvati
      śete saha śayānena yena yena yathā kṛtam
  9 upatiṣṭhati tiṣṭhantaṃ gacchantam anugacchati
      karoti kurvataḥ karma chāyevānuvidhīyate
  10 yena yena yathā yad yat purā karma samācitam
     tat tad eva naro bhuṅkte nityaṃ vihitam ātmanā
 11 svakarmaphalavikṣiptaṃ vidhānaparirakṣitam
     bhūtagrāmam imaṃ kālaḥ samantāt parikarṣati
 12 acodyamānāni yathā puṣpāni ca phalāni ca
     svakālaṃ nātivartante tathā karma purā kṛtam
 13 saṃmānaś cāvamānaś ca lābhālābhau kṣayodayau
     pravṛttā vinivartante vidhānānte punaḥ punaḥ
 14 ātmanā vihitaṃ duḥkham ātmanā vihitaṃ sukham
     garbhaśayyām upādāya bhujyate paurvadehikam
 15 bālo yuvā ca vṛddhaś ca yat karoti śubhāśubham
     tasyāṃ tasyām avasthāyāṃ bhuṅkte janmani janmani
 16 yathā dhenu sahasreṣu vatso vindati mātaram
     tathā pūrvakṛtaṃ karma kartāram anugacchati
 17 samunnam agrato vastraṃ paścāc chudhyati karmaṇā
     upavāsaiḥ prataptānāṃ dīrghaṃ sukham anantakam
 18 dīrghakālena tapasā sevitena tapovane
     dharmanirdhūtapāpānāṃ saṃsidhyante manorathāḥ
 19 śakunīnām ivākāśe matsyānām iva codake
     padaṃ yathā na dṛśyeta tathā jñānavidāṃ gatiḥ
 20 alam anyair upālambhair kīrtitaiś ca vyatikramaiḥ
     peśalaṃ cānurūpaṃ ca kartavyaṃ hitam ātmanaḥ

 

THE MAHABHARATA

SANTI PARVA

PART II

SECTION CLXXIV

(Mokshadharma Parva)

"YUDHISHTHIRA SAID, 'THOU hast, O grandsire, discoursed upon the auspicious duties (of person in distress) connected with the duties of kings. It behoveth thee now, O king, to tell me those foremost of duties which belong to those who lead the (four) modes of life.'
"Bhishma said, 'Religion hath many doors. The observance of (the duties prescribed by) religion can never be futile. Duties have been laid down with respect to every mode of life. (The fruits of those duties are invisible, being attainable in the next world.) The fruits, however, of Penance directed towards the soul are obtainable in this world. 1 Whatever be the object to which one devotes oneself, that object, O Bharata, and nothing else, appears to one as the highest of acquisitions fraught with the greatest of blessings. When one reflects properly (one's heart being purified by such reflection), one comes to know that the things of this world are as valueless as straw. Without doubt, one is then freed from attachment in respect of those things. When the world, O Yudhishthira, which is full of defects, is so constituted, every man of intelligence should strive for the attainment of the emancipation of his soul.'
"Yudhishthira said, 'Tell me, O grandsire, by what frame of soul should one kill one's grief when one loses one's wealth, or when one's wife, or son, or sire, dies.'
"Bhishma said, 'When one's wealth is lost, or one's wife or son or sire is dead, one certainly says to oneself 'Alas, this is a great sorrow!' But then one should, by the aid of reflection, seek to kill that sorrow. In this connection is cited the old story of the speech that a regenerate friend of his, coming to Senajit's court, made to that king. Beholding the monarch agitated with grief and burning with sorrow on account of the death of his son, the
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[paragraph continues] Brahmana addressed that ruler of very cheerless heart and said these words, 'Why art thou stupefied? Thou art without any intelligence. Thyself an object of grief, why dost thou grieve (for others)? A few days hence others will grieve for thee, and in their turn they will be grieved for by others. Thyself, myself, and others who wait upon thee, O king, shall all go to that place whence all of us have come.'
"Senajit said, 'What is that intelligence, what is that penance, O learned Brahmana, what is that concentration of mind, O thou that hast wealth of asceticism, what is that knowledge, and what is that learning, by acquiring which thou dost not yield to sorrow?'
"The Brahmana said, 'Behold, all creatures,--the superior, the middling, and the inferior,--in consequence of their respective acts, are entangled in grief. I do not regard even my own self to be mine. On the other hand, I regard the whole world to be mine. I again think that all this (which I see) is as much mine as it belongs to others. Grief cannot approach me in consequence of this thought. Having acquired such an understanding, I do not yield either to joy or to grief. As two pieces of wood floating on the ocean come together at one time and are again separated, even such is the union of (living) creatures in this world. Sons, grandsons, kinsmen, relatives are all of this kind. One should never feel affection for them, for separation with them is certain. Thy son came from an invisible region. He has departed and become invisible. He did not know thee. Thou didst not know him. Who art thou and for whom dost thou grieve? Grieve arises from the disease constituted by desire. Happiness again results from the disease of desire being cured. From joy also springs sorrow, and hence sorrow arises repeatedly. Sorrow comes after joy, and joy after sorrow. The joys and sorrows of human beings are revolving on a wheel. After happiness sorrow has come to thee. Thou shalt again have happiness. No one suffers sorrow for ever, and no one enjoys happiness for ever. The body is the refuge of both sorrow and happiness. 1 Whatever acts an embodied creature does with the aid of his body, the consequence thereof he has to suffer in that body. Life springs with the springing of the body into existence. The two exist together, and the two perish together. 2 Men of uncleansed souls, wedded to worldly things by various bonds, meet with destruction like embankments of sand in water. Woes of diverse kinds, born of ignorance, act like pressers of oil-seeds, for assailing all creatures in consequence of their attachments. These press them like oil-seeds in the oil-making machine represented by the round of rebirths (to which they are subject). Man, for the sake of his wife (and others), commits numerous evil acts, but suffers singly diverse kinds of misery both in this and the next world. All men, attached to children and wives and kinsmen and relatives, sink in the miry sea of grief like wild elephants, when destitute of strength, sinking in a miry slough. Indeed. O lord, upon loss of wealth or
p. 3
son or kinsmen or relatives, man suffers great distress, which resembles as regards its power of burning, a forest conflagration. All this, viz., joy and grief, existence and non-existence, is dependent upon destiny. One having friends as one destitute of friends, one having foes as one destitute of foes, one having wisdom as one destitute of wisdom, each and every one amongst these, obtains happiness through destiny. Friends are not the cause of one's happiness. Foes are not the cause of one's misery. Wisdom is not competent to bring an accession of wealth; nor is wealth competent to bring an accession of happiness. Intelligence is not the cause of wealth, nor is stupidity the cause of penury. He only that is possessed of wisdom, and none else, understands the order of the world. Amongst the intelligent, the heroic, the foolish, the cowardly, the idiotic, the learned, the weak, or the strong, happiness comes to him for whom it is ordained. Among the calf, the cowherd that owns her, and the thief, the cow indeed belongs to him who drinks her milk. 1 They whose understanding is absolutely dormant, and they who have attained to that state of the mind which lies beyond the sphere of the intellect, succeed in enjoying happiness. Only they that are between the two classes, suffer misery. 2 They that are possessed of wisdom delight in the two extremes but not in the states that are intermediate. The sages have said that the attainment of any of these two extremes constitutes happiness. Misery consists in the states that are intermediate between the two. 3 They who have succeeded in attaining to real felicity (which samadhi can bring), and who have become free from the pleasures and pains of this world, and who are destitute of envy, are never agitated by either the accession of wealth or its loss. They who have not succeeded in acquiring that intelligence which leads to real felicity, but who have transcended folly and ignorance (by the help of a knowledge of the scriptures), give way to excessive joy and excessive misery. Men destitute of all notions of right or wrong, insensate with pride and with success over others, yield to transports of delight like the gods in heaven. 4 Happiness must end in misery. Idleness is misery; while cleverness (in action) is the cause of happiness. Affluence and prosperity dwell in one possessed of cleverness, but not in one that is idle. Be it happiness or be it misery, be it agreeable or be it disagreeable, what comes to one should be enjoyed or
p. 4
endured with an unconquered heart. Every day a thousand occasions for sorrow, and hundred occasions for fear assail the man of ignorance and folly but not the man that is possessed of wisdom. Sorrow can never touch the man that is possessed of intelligence, that has acquired wisdom, that is mindful of listening to the instructions of his betters, that is destitute of envy, and that is self-restrained. Relying upon such an understanding, and protecting his heart (from the influences of desire and the passions), the man of wisdom should conduct himself here. Indeed, sorrow is unable to touch him who is conversant with that Supreme Self from which everything springs and unto which everything disappears. 1 The very root of that for which grief, or heartburning, or sorrow is felt or for which one is impelled to exertion, should, even if it be a part of one's body, be cast off. That object, whatever it may be in respect of which the idea of meum is cherished, becomes a source of grief and heart-burning. Whatever objects, amongst things that are desired, are cast off become sources of happiness. The man that pursues objects of desire meets with destruction in course of the pursuit. Neither the happiness that is derived from a gratification of the senses nor that great felicity which one may enjoy in heaven, approaches to even a sixteenth part of the felicity which arises from the destruction of all desires. The acts of a former life, right or wrong, visit, in their consequences, the wise and the foolish, the brave and the timid. It is even thus that joy and sorrow, the agreeable and the disagreeable, continually revolve (as on a wheel) among living creatures. Relying upon such an understanding, the man of intelligence and wisdom lives at ease. A person should disregard all his desires, and never allow his wrath to get the better of him. This wrath springs in the heart and grows there into vigour and luxuriance. This wrath that dwells in the bodies of men and is born in their minds, is spoken of by the wise as Death. When a person succeeds in withdrawing all his desires like a tortoise withdrawing all its limbs, then his soul, which is self-luminous, succeeds in looking into itself. 2 That object, whatever it may be, in respect of which the idea of meum is cherished, becomes a source of grief and heart-burning. 3 When a person himself feels no fear, and is feared by no one, when he cherishes no desire and no aversion, he is then said to attain to the state of Brahma. Casting off both truth and falsehood, grief and joy, fear and courage, the agreeable and the disagreeable, thou mayst become of tranquil soul. When a person abstains from doing wrong to any creature, in thought, word, or deed, he is then said to attain to a state of Brahma. True happiness is his who can cast off that thirst which is incapable of being cast off by the misguided, which does not decay with decrepitude, and which is regarded as a fatal disease. In this connection, O king, are heard
p. 5
the verses sung by Pingala about the manner in which she had acquired eternal merit even at a time that had been very unfavourable. A fallen woman of the name of Pingala, having repaired to the place of assignation, was denied the company of her lover through an accident. At that time of great misery, she succeeded in acquiring tranquillity of soul.'
"Pingala said, 'Alas, I have for many long years lived, all the while overcome by frenzy, by the side of that Dear Self in whom there is nothing but tranquillity. Death has been at my door. Before this, I did not, however approach that Essence of Purity. I shall cover this house of one column and nine doors (by means of true Knowledge). 1 What woman is there that regards that Supreme Soul as her dear lord, even when He comes near? 2 I am now awake. I have been roused from the sleep of ignorance. I am no longer influenced by desire. Human lovers, who are really the embodied forms of hell, shall no longer deceive me by approaching me lustfully. Evil produces good through the destiny or the acts of a former life. Roused (from the sleep of ignorance), I have cast off all desire for worldly objects. I have acquired a complete mastery over my senses. One freed from desire and hope sleeps in felicity. Freedom from every hope and desire is felicity. Having driven off desire and hope, Pingala sleeps in felicity.'
"Bhishma continued, 'Convinced with these and other words uttered by the learned Brahmana, king Senajit (casting off his grief), experienced delight and became very happy.'"

Footnotes

1:1 It is very difficult to literally translate such verses. The word Dharma is sometimes used in the sense of Religion or the aggregate of duties. At other times it simply means a duty or the course of duties prescribed for a particular situation. Tapah is generally rendered penance. Here, however, it has a direct reference to sravana (hearing), manana (contemplation), and nididhyasana (abstraction of the soul from everything else for absolute concentration). The Grammar of the second half of the first line is Sati apretya etc., Sat being that which is real, hence, the Soul, or the Supreme Soul, of which every individual Soul is only a portion.
2:1 And not the Soul, as the commentator explains. With the death of the body joy and grief disappear.
2:2 The art by which the body could, as in Egypt, be preserved for thousands of years was not known to the Rishis.
3:1 The commentator explains the sense of this as follows; The cow belongs to him who drinks her milk. Those who derive no advantage from her have no need for showing her any affection. One should not covet what is above one's want, It has been said, that (to a thirsty or hungry or toil-worn man), a little quantity of vaccine milk is of more use than a hundred kine; a small measure of rice more useful than a hundred barns filled with grain; half a little bed is of more use than a large mansion.
3:2 I follow Nilakantha in rendering this verse. His interpretation is plausible. Mudatamah, according to him, are those who are in deep sleep. There are four stages of consciousness. These are (1) wakefulness, (2) dream, (3) dreamless or deep slumber, and (4) Turiya or absolute Samadhi (which the Yogin only can attain to).
3:3 The two extremes, of course, are dreamless slumber and Turiya or Samadhi. The two intermediate ones are wakefulness and sleep with dream.
3:4 Pride in consequences of having insulted or humiliated others; and success over others such as victories in, battle and other concerns of the world.
4:1 The first half of the second line is read variously. The sense, however, in effect, remains unaltered. What is said here is that man who succeeds in attaining to a state of Brahma by true Samadhi or abstraction from the world, can never be touched by grief.
4:2 In all treatises on Yoga it is said that when the first stage is passed, the neophyte succeeds in looking at his own self. The meaning seems to be that he experiences a sort of double existence so that he succeeds in himself looking at his own self.
4:3 This is the same as 46. The Bombay edition does not repeat it.
5:1 The house referred to is the body. The single column on which it is supported is the backbone, and the nine doors are the eyes, the ears, the nostrils, etc. etc.
5:2 The sense is that women always regard their human lovers as dear without regarding the Supreme Being to be so, although He is always with them.

 

Book 12
Chapter 175

 

 

 

1 [y]
      kutaḥ sṛṣṭam idaṃ viśvaṃ jagat sthāvarajaṅgamam
      pralaye ca kam abhyeti tan me brūhi pitāmaha
  2 sasāgaraḥ sagaganaḥ saśailaḥ sabalāhakaḥ
      sabhūmiḥ sāgnipavano loko 'yaṃ kena nirmitaḥ
  3 sathaṃ sṛṣṭāni bhūtāni kathaṃ varṇavibhaktayaḥ
      śaucāśaucaṃ kathaṃ teṣāṃ dharmādharmāv atho katham
  4 kīdṛśo jīvatāṃ jīvaḥ kva vā gacchanti ye mṛtāḥ
      asmāl lokād amuṃ lokaṃ sarvaṃ śaṃsatu no bhavān
  5 [bhs]
      atrāpy udāharantīmam itihāsaṃ purātanam
      bhṛguṇābhihitaṃ śreṣṭhaṃ bharadvājāya pṛcchate
  6 kailāsaśikhare dṛṣṭvā dīpyamānam ivaujasā
      bhṛguṃ maharṣim āsīnaṃ bharadvājo 'nvapṛcchata
  7 sasāgaraḥ sagaganaḥ saśailaḥ sabalāhakaḥ
      sabhūmiḥ sāgnipavano loko 'yaṃ kena nirmitaḥ
  8 kathaṃ sṛṣṭāni bhūtāni kathaṃ varṇavibhaktayaḥ
      śaucāśaucaṃ kathaṃ teṣāṃ dharmādharmāv atho katham
  9 kīdṛśo jīvatāṃ jīvaḥ kva vā gacchanti ye mṛtāḥ
      paralokam imaṃ cāpi sarvaṃ śaṃsatu no bhagān
  10 evaṃ sa bhagavān pṛṣṭo bharadvājena saṃśayam
     maharṣir brahma saṃkāśaḥ sarvaṃ tasmai tato 'bravīt
 11 mānaso nāma vikhyātaḥ śrutapūrvo maharṣibhiḥ
     anādi nidhano devas tathābhedyo 'jarāmaraḥ
 12 avyakta iti vikhyātaḥ śāśvato 'thākṣaro 'vyayaḥ
     yataḥ sṛṣṭāni bhūtāni jāyante ca mriyanti ca
 13 so 'sṛjat prathamaṃ devo mahāntaṃ nāma nāmataḥ
     ākāśam iti vikhyātaṃ sarvabhūtadharaḥ prabhuḥ
 14 ākāśād abhavad vāri salilād agnimārutau
     agnimāruta saṃyogāt tataḥ samabhavan mahī
 15 tatas tejomayaṃ divyaṃ padmaṃ sṛṣṭaṃ svayambhuvā
     tasmāt padmāt samabhavad brahmā vedamayo nidhiḥ
 16 ahaṃkāra iti khyātaḥ sarvabhūtātmabhūtakṛt
     brahmā vai sumahātejā ya ete pañca dhātavaḥ
 17 śailās tasyāsthi saṃjñās tu medo māṃsaṃ va medinī
     samudrās tasya rudhiram ākāśam udaraṃ tathā
 18 pavanaś caiva niḥśvāsas tejo 'gnir nimnagāḥ sirāḥ
     agnīsomau tu candrārkau nayane tasya viśrute
 19 nabhaś cordhvaṃ śiras tasya kṣitiḥ pādau diśo bhujau
     durvijñeyo hy anantatvāt siddhair api na saṃśayaḥ
 20 sa eva bhagavān viṣṇur ananta iti viśrutaḥ
     sarvabhūtātmabhūtastho durvijñeyo 'kṛtātmabhiḥ
 21 ahaṃkārasya yaḥ sraṣṭā sarvabhūtabhavāya vai
     yataḥ samabhavad viśvaṃ pṛṣṭo 'haṃ yad iha tvayā
 22 [bharadvāja]
     gaganasya diśāṃ caiva bhūtalasyānilasya ca
     kāny atra parimānāni saṃśayaṃ chindhi me 'rthataḥ
 23 [bhṛgu]
     anantam etad ākāśaṃ siddhacāraṇasevitam
     ramyaṃ nānāśrayākīrṇaṃ yasyānto nādhigamyate
 24 ūrdhvaṃ gater adhastāt tu candrādityau na dṛśyataḥ
     tatra devāḥ svayaṃ dīptā bhāsvarāś cāgnivarcasaḥ
 25 te cāpy antaṃ na paśyanti nabhasaḥ prathitaujasaḥ
     durgamatvād anantatvād iti me viddhi mānada
 26 upariṣṭopariṣṭāt tu prajvaladbhiḥ svayaṃprabhaiḥ
     niruddham etad ākāśam aprameyaṃ surair api
 27 pṛthivy ante samudrās tu samudrānte tamaḥ smṛtam
     tamaso 'nte jalaṃ prāhur jalasyānte 'gnir eva ca
 28 rasātalānte salilaṃ jalānte pannagādhipaḥ
     tad ante punar ākāśam ākāśānte punar jalam
 29 evam antaṃ bhagavataḥ pramānaṃ salilasya ca
     agnimāruta toyebhyo durjñeyaṃ daivatair api
 30 agnimāruta toyānāṃ varṇāḥ kṣititalasya ca
     ākāśasadṛśā hy ete bhidyante tattvadarśanāt
 31 pathanti caiva munayaḥ śāstreṣu vividheṣu ca
     trailokye sāgare caiva pramānaṃ vihitaṃ yathā
     adṛśyāya tv agamyāya kaḥ pramānam udāharet
 32 siddhānāṃ devatānāṃ ca yadā parimitā gatiḥ
     tadā gaunam anantasya nāmānanteti viśrutam
     nāmadheyānurūpasya mānasasya mahātmanaḥ
 33 yadā tu divyaṃ tad rūpaṃ hrasate vardhate punaḥ
     ko 'nyas tad vedituṃ śakto yo 'pi syāt tadvidho 'paraḥ
 34 tataḥ puṣkarataḥ sṛṣṭaḥ sarvajño mūrtimān prabhuḥ
     brahmā dharmamayaḥ pūrvaḥ prajāpatir anuttamaḥ
 35 [bha]
     puṣkarād yadi saṃbhūto jyeṣṭhaṃ bhavati puṣkaram
     brahmāṇaṃ pūrvajaṃ cāha bhavān saṃdeha eva me
 36 [bh]
     mānasasyeha yā mūrtir brahmatvaṃ samupāgatā
     tasyāsana vidhānārthaṃ pṛthivī padmam ucyate
 37 kanikā tasya padyasya merur gaganam ucchritaḥ
     tasya madhye sthito lokān sṛjate jagataḥ prabhu

 

SECTION CLXXV

"Yudhishthira said, 'Time, which is destructive of every created thing, is passing on. 3 Tell me, O grandsire, what is that good thing which should be sought.'
"Bhishma said, 'In this connection, O king, is cited the old narrative of a discourse between sire and son, O Yudhishthira! A certain Brahmana. O Partha, who was devoted to the study of the Vedas, got a very intelligent son who (for this) was called Medhavin. 4 One day, the son, well conversant with the truths of the religion of Emancipation, and acquainted also with the affairs of the world, addressed his sire devoted to the study of the Vedas.'
"The son said, 'What should a wise man do, O father, seeing that the period of human life is passing away so very quickly? O father, tell me
p. 6
the course of duties that one should perform, without omitting to mention the fruits. Having listened to thee, I desire to observe those duties.'
"The sire said, 'O son, observing the Brahmacharya mode of life, one should first study the Vedas. He should then wish for children for rescuing his ancestors. Setting up his fire next, he should seek to perform the (prescribed) sacrifices according to due rites. At last, he should enter the forest for devoting himself to contemplation.'
"The son said, 'When the world is thus surrounded on all sides and is thus assailed, and when such irresistible things of fatal consequences fall upon it, how can you say these words so calmly?'
"The sire said, How is the world assailed? What is that by which it is surrounded? What, again, are those irresistible things of fatal consequences that fall upon it? Why dost thou frighten me thus?'
"The son said, 'Death is that by which the world is assailed. Decrepitude encompasses it. Those irresistible things that come and go away are the nights (that are continually lessening the period of human life). When I know that Death tarries for none (but approaches steadily towards every creature), how can I pass my time without covering myself with the garb of knowledge? 1 When each succeeding night, passing away lessens the allotted period of one's existence, the man of wisdom should regard the day to be fruitless. (When death is approaching steadily) who is there that would, like a fish in a shallow water, feel happy? Death comes to a man before his desires have been gratified. Death snatches away a person when he is engaged in plucking flowers and when his heart is otherwise set, like a tigress bearing away a ram. Do thou, this very day, accomplish that which is for thy good. Let not this Death come to thee. Death drags its victims before their acts are accomplished. The acts of tomorrow should be done today, those of the afternoon in the forenoon. Death does not wait to see whether the acts of its victim have all been accomplished or not. Who knows that Death will not come to him even today? In prime of age one should betake oneself to the practice of virtue. Life is transitory. If virtue be practised, fame here and felicity hereafter will be the consequences. Overwhelmed by ignorance, one is ready to exert oneself for sons and wives. Achieving virtuous or vicious acts, one brings them up and aggrandises them. Like a tiger bearing away a sleeping deer, Death snatches away the man addicted to the gratification of desire and engaged in the enjoyment of sons and animals. Before he has been able to pluck the flowers upon which he has set his heart, before he has been gratified by the acquisition of the objects of his desire, Death bears him away like a tiger bearing away its prey. Death overpowers a man while the latter is stilt in the midst of the happiness that accrues from the gratification of desire, and while, still thinking, 'This has been done; this is to be done; this has been half-done.' Death bears away the man, however designated according to his
p. 7
profession, attached to his field, his shop, or his home, before he has obtained the fruit of his acts. Death bears away the weak, the strong, the brave, the timid, the idiotic, and the learned, before any of these obtains the fruits of his acts. When death, decrepitude, disease, and sorrow arising from diverse causes, are all residing in thy body, how is it that thou livest as if thou art perfectly hale? As soon as a creature is born, Decrepitude and Death pursue him for (effecting) his destruction. All existent things, mobile and immobile, are affected by these two. The attachment which one feels for dwelling in villages and towns (in the midst of fellowmen) is said to be the very mouth of Death. The forest, on the other hand, is regarded as the fold within which the senses may be penned. This is declared by the Srutis. 1 The attachment a person feels for dwelling in a village or town (in the midst of men) is like a cord that binds him effectually. They that are good break that cord and attain to emancipation, while they that are wicked do not succeed in breaking them. He who never injures living creatures by thought, word, or deed, is never injured by such agencies as are destructive of life and property. 2 Nothing can resist the messengers (Disease and Decrepitude) of Death when they advance except Truth which devours Untruth. In Truth is immortality. 3 For these reasons one should practise the vow of Truth; one should devote oneself to a union with Truth; one should accept Truth for one's Veda; and restraining one's senses, one should vanquish the Destroyer by Truth. Both Immortality and Death are planted in the body. One comes to Death through ignorance and loss of judgment; while Immortality is achieved through Truth. I shall, therefore, abstain from injury and seek to achieve Truth, and transgressing the sway of desire and wrath, regard pleasure and pain with an equal eye, and attaining tranquillity, avoid Death like an immortal. Upon the advent of that season when the sun will progress towards the north, I shall restraining my senses, set to the performance of the Santi-sacrifice, the Brahma-sacrifice, the Mind-sacrifice, and the Work-sacrifice. 4 How can one like me worship his Maker in animal-sacrifices involving cruelty, or sacrifices of the body, such as Pisachas only can perform and such as produce fruits that are transitory? 5 That person whose words, thoughts,
p. 8
penances, renunciation, and yoga meditation, all rest on Brahma, succeeds in earning the highest good. There is no eye which is equal to (the eye of) Knowledge. There is no penance like (that involved in) Truth. There is no sorrow equal to (that involved in) attachment. There is no happiness (that which is obtainable from) renunciation. I have sprung from Brahma through Brahma. I shall devote myself to Brahma, though I am childless. I shall return to Brahma. I do not require a son for rescuing me. A Brahmana can have no wealth like to the state of being alone, the state in consequence of which he is capable of regarding everything with an equal eye, the practice of truthfulness, good behaviour, patience, abstention from injury, simplicity, and avoidance of all rites and visible sacrifices. What use hast thou, O Brahmana, of wealth or kinsmen and relatives, of wives, when thou shalt have to die? Seek thy Self which is concealed in a cave. Where are thy grandsires and where thy sire?' 1
"Bhishma continued, 'Do thou also, O monarch, conduct thyself in that way in which the sire (in this story), conducts himself, devoted to the religion of Truth, after having listened to the speech of his son.'

Footnotes

5:3 i.e., coursing on, without waiting for any one.
5:4 Literally, intelligent.
6:1 The true reading is Jnanena and not ajnanena. Then, in the last foot, the word is a-pihitah and not apihitah. The words with ava and api frequently drop the initial a, Hence a-pihitah means not covered.
7:1 The word used in the text is Devanam (of the gods). There can be no doubt however, that the word deva is here used for implying the senses.
7:2 i.e., wild beasts and lawless men.
7:3 Asatyajyam and Asatyadyam are both correct. The sense is the same. The first means 'having untruth for the libation (that it eats up).' The second means 'having untruth for the food (it devours)'.
7:4 Santi is tranquillity. The Santi-sacrifice is the endeavour to practise self-denial in everything; in other words, to restrain all sorts of propensities or inclinations. The Brahma-sacrifice is reflection on truths laid down in the Upanishads. The Word-sacrifice consists in the silent recitation (japa) of the Pranava or Om, the initial mantra. The Mind-sacrifice is contemplation of the Supreme Soul. The Work-sacrifice consists in baths, cleanliness, and waiting upon the preceptor.
7:5 Both readings are correct, viz., Kshetrayajna and Kshetrayajna. Kshetra is, of course, the body. If the latter reading be accepted, the meaning will be 'a sacrifice like that of a Kshatriya, i.e., battle.' Hence, all kinds of acts involving cruelty.
8:1 or, seek Brahma in thy understanding. The word Atman is often synonymous with Supreme Self.

 

Book 12
Chapter 176

 

 

 

 1 [bharadvāja]
      prajā visargaṃ vividhaṃ kathaṃ sa sṛjate prabhuḥ
      merumadhye sthito brahmā tad brūhi dvijasattama
  2 [bhṛgu]
      prajā visargaṃ vividhaṃ mānaso manasāsṛjat
      saṃdhukṣaṇārthaṃ bhūtānāṃ sṛṣṭaṃ prathamato jalam
  3 yat prānāḥ sarvabhūtānāṃ vardhante yena ca prajāḥ
      parityaktāś ca naśyanti tenedaṃ sarvam āvṛtam
  4 pṛthivī parvatā meghā mūrtimantaś ca ye pare
      sarvaṃ tad vāruṇaṃ jñeyam āpas tastambhire punaḥ
  5 [bha]
      kathaṃ salilam utpannaṃ kathaṃ caivāgnimārutau
      kathaṃ ca medinī sṛṣṭety atra me saṃśayo mahān
  6 [bh]
      brahmakalpe purā brahman brahmarṣīṇāṃ samāgame
      lokasaṃbhava saṃdehaḥ samutpanno mahātmanām
  7 te 'tiṣṭhan dhyānam ālambya maunam āsthāya niścalāḥ
      tyaktāhārāḥ pavanapā divyaṃ varṣaśataṃ dvijāḥ
  8 teṣāṃ dharmamayī vāṇī sarveṣāṃ śrotram āgamat
      divyā sarasvatī tatra saṃbabhūva nabhastalāt
  9 purā stimitaniḥśabdam ākāśam acalopamam
      naṣṭa candrārkapavanaṃ prasuptam iva saṃbabhau
  10 tataḥ salilam utpannaṃ tamasīvāparaṃ tamaḥ
     tasmāc ca salilotpīdād udatiṣṭhata mārutaḥ
 11 yathā bhājanam acchidraṃ niḥśabdam iva lakṣyate
     tac cāmbhasā pūryamāṇaṃ saśambdaṃ kurute 'nilaḥ
 12 tathā salilasaṃruddhe nabhaso 'nte nirantare
     bhittvārṇava talaṃ vāyuḥ samutpatati ghoṣavān
 13 sa eṣa carate vāyur arṇavotpīda saṃbhavaḥ
     ākāśasthānam āsādya praśāntiṃ nādhigacchati
 14 tasmin vāyvambusaṃgharṣe dīptatejā mahābalaḥ
     prādurbhavaty ūrdhvaśikhaḥ kṛtvā vitimiraṃ nabhaḥ
 15 agniḥ pavanasaṃyuktaḥ khāt samutpatate jalam
     so 'gnir māruta saṃyogād ghanatvam upapadyate
 16 tasyākāśe nipatitaḥ snehas tiṣṭhati yo 'paraḥ
     sa saṃghātatvam āpanno bhūmitvam upagacchati
 17 rasānāṃ sarvagandhānāṃ snehānāṃ prānināṃ tathā
     bhūmir yonir iha jñeyā yasyāṃ sarvaṃ prasūyate

 

SECTION CLXXVI

"Yudhishthira said, 'Tell me, O grandsire, whence and how happiness and misery come to those that are rich, as also those that are poor, but who live in the observance of different practices and rites.' 2
"Bhishma continued, 'In this connection is cited the old narrative of what was sung by Sampaka who had obtained tranquillity and achieved emancipation for himself. In former times a certain Brahmana, rendered miserable by a bad wife, bad dress, and hunger, and living in the observance of the vow of renunciation, told me these verses, 3 'Diverse kinds of sorrow and happiness overtake, from the day of birth the person that is born on the earth. If he could ascribe either of them to the action of Destiny, he would not then feel glad when happiness came or miserable when sorrow overtook
p. 9
him. Though thy mind is divested of desire, thou bearest yet a heavy load. Thou dost not seek to achieve thy good (i.e., emancipation). Art thou not successful in controlling thy mind? If thou goest about, having renounced home and desirable possessions, thou shalt taste real happiness. A person divested of everything sleepeth in happiness, and awaketh in happiness. Complete poverty, in this world, is happiness. It is a good regimen, it is the source of 'blessings, it is freedom from danger. This foeless path is unattainable (by persons cherishing desire) and is easily attainable (by those that are freed from desire). Casting my eyes on every part of the three worlds, I do not behold the person who is equal to a poor man of pure conduct and without attachment (to worldly things). I weighed poverty and sovereignty in a balance. Poverty weighed heavier than sovereignty and seemed to possess greater merits. Between poverty and sovereignty there is this great distinction, viz., that the sovereign, possessed of affluence, is always agitated by anxiety and seems to be within the very jaws of death. As regards, however, the poor man, who in consequence of the divestment of all wealth has freed himself from hopes and emancipated himself, neither fire, nor foe, nor death, nor robbers, can get the better of him. The very gods applaud such a man who wanders about according to his sweet will, who lies down on the bare ground with his arm for a pillow, and who is possessed of tranquillity. Affected by wrath and cupidity, the man of affluence is stained by a wicked heart. He casts oblique glances and makes dry speeches.--He becomes sinful, and his face is always darkened with frowns. Biting his lips, and excited with wrath, he utters harsh and cruel words. If such a man desires to even make a gift of the whole world, who is there that would like even to look at him? Constant companionship with Prosperity stupefies a person of weak judgment. It drives off his judgment like the wind driving off the autumnal clouds. Companionship with Prosperity induces him to think,--I am possessed of beauty! I am possessed of wealth! I am high-born! I meet with success in whatever I undertake! I am not an ordinary human being!--His heart becomes intoxicated in consequence of these three reasons. With heart deeply attached to worldly possessions, he wastes the wealth hoarded by his sires. Reduced to want, he then regards the appropriation of other people's wealth as blameless. At this stage, when he transgresses all barriers and beings to appropriate the possessions of others from every side, the rulers of men obstruct and afflict him like sportsmen afflicting with keen shafts a deer that is espied in the woods. Such a man is then overwhelmed with many other afflictions of a similar kind that originate in fire and weapons. Therefore, disregarding all worldly propensities (such as desire for children and wives) together with all fleeting unrealities (such as the body, etc.,) one should, aided by one's intelligence, apply proper medicine for the cure of those painful afflictions. Without Renunciation one can never attain to happiness. Without Renunciation one can never obtain what is for one's highest good. Without Renunciation one can never sleep at case. Therefore, renouncing everything, make happiness thy own. All this was said to me in past times at Hastinapur by a Brahmana about what Sampaka had
p. 10
sung. For this reason, I regard Renunciation to be the foremost of things.'"

 

Book 12
Chapter 177

 

 

 

1 [bharadvāja]
      ete te dhātavaḥ pañca brahmā yān asṛjat purā
      āvṛtā yair ime lokā mahābhūtābhisaṃjñitaiḥ
  2 yad āsṛjat sahasrāṇi bhūtānāṃ sa mahāmatiḥ
      pañcānām eva bhūtatvaṃ kathaṃ samupapadyate
  3 [bhṛgu]
      amitānāṃ mahāśabdo yānti bhūtāni saṃbhavam
      tatas teṣāṃ mahābhūtaśabdo 'yam upapadyate
  4 ceṣṭā vayūḥ kham ākāsam ūṣmāgniḥ salilaṃ dravaḥ
      pṛthivī cātra saṃghātaḥ śarīraṃ pāñca bhautikam
  5 ity etaiḥ pañcabhir bhūtair yuktaṃ sthāvarajaṅgamam
      śrotraṃ ghrāṇaṃ rasaḥ sparśo dṛṣṭiś cendriyasaṃjñitāḥ
  6 [bha]
      pañcabhir yadi bhūtais tu yuktāḥ sthāvarajaṅgamāḥ
      sthāvarāṇāṃ na dṛśyante śarīre pañca dhātavaḥ
  7 anūsmanām aceṣṭānāṃ ghanānāṃ caiva tattvataḥ
      vṛkṣāṇāṃ nopalabhyante śarīre pañca dhātavaḥ
  8 na śṛṇvanti na paśyanti na gandharasavedinaḥ
      na ca sparśaṃ vijānanti te kathaṃ pāñca bhautikāḥ
  9 adravatvād anagnitvād abhaumatvād avāyutaḥ
      ākāśasyāprameyatvād vṛkṣāṇāṃ nāsti bhautikam
  10 [bh]
     ghanānām api vṛkṣāṇām ākāśo 'sti na saṃśayaḥ
     teṣāṃ puṣpa phale vyaktir nityaṃ samupalabhyate
 11 ūṣmato glāna parṇānāṃ tvak phalaṃ puṣpam eva ca
     mlāyate caiva śītena sparśas tenātra vidyate
 12 vāyvagnyaśani niṣpeṣaiḥ phalapuṣpaṃ viśīryate
     śrotreṇa gṛhyate śabdas tasmāc chṛṇvanti pādapāḥ
 13 vallī veṣṭayate vṛkṣaṃ sarvataś caiva gacchati
     na hy adṛṣṭeś ca mārgo 'sti tasmāt paśyanti pādapāḥ
 14 puṇyāpuṇyais tathā gandhair dhūpaiś ca vividhair api
     arogāḥ puṣpitāḥ santi tasmāj jighranti pādapāḥ
 15 pādaiḥ salilapānaṃ ca vyādhīnām api darśanam
     vyādhipratikriyatvāc ca vidyate rasanaṃ drume
 16 vaktreṇotpala nālena yathordhvaṃ jalam ādadet
     tathā pavanasaṃyuktaḥ pādaiḥ pibati pādapāḥ
 17 grahaṇāt sukhaduḥkhasya chinnasya ca virohaṇāt
     jīvaṃ paśyāmi vṛkṣāṇām acaitanyaṃ na vidyate
 18 tena taj jalam ādattaṃ jarayaty agnimārutau
     āhāraparināmāc ca sneho vṛddhiś ca jāyate
 19 jaṅgamānāṃ ca sarveṣāṃ śarīre pañca dhātavaḥ
     pratyekaśaḥ prabhidyante yaiḥ śarīraṃ viceṣṭate
 20 tvak ca māṃsaṃ tathāsthīni majjā snāyu ca pañcamam
     ity etad iha saṃkhyātaṃ śarīre pṛthivī mayam
 21 tejo 'gniś ca tathā krodhaś cakṣur ūṣmā tathaiva ca
     agnir jarayate cāpi pañcāgneyāḥ śarīriṇaḥ
 22 śrotraṃ ghrāṇam athāsyaṃ ca hṛdayaṃ koṣṭham eva ca
     ākāśāt prāninām ete śarīre pañca dhātavaḥ
 23 śleṣmā pittam atha svedo vasā śonitam eva ca
     ity āpaḥ pañcadhā dehe bhavanti prānināṃ sadā
 24 prānāt prānīyate prānī vyānād vyāyacchate tathā
     gacchaty apāno 'vākcaiva samāno hṛdy avasthitha
 25 udānād ucchvasiti ca pratibhedāc ca bhāsate
     ity ete vāyavaḥ pañca ceṣṭayantīha dehinam
 26 bhūmer gandhaguṇān vetti rasaṃ cādbhyaḥ śarīravān
     jyotiḥ paśyati cakṣurbhyāṃ sparśaṃ vetti ca vāyunā
 27 tasya gandhasya vakṣyāmi vistarābhihitān guṇān
     iṣṭaś cāniṣṭa gandhaś ca madhuraḥ katur eva ca
 28 nirhārī saṃhataḥ snigdho rūkṣo viśada eva ca
     evaṃ navavidho jñeyaḥ pārthivo gandhavistaraḥ
 29 śabdaḥ sparśaś ca rūpaṃ ca rasaś cāpāṃ guṇāḥ smṛtāḥ
     rasajñānaṃ tu vakṣyāmi tan me nigadataḥ śṛṇu
 30 raso bahuvidhaḥ proktaḥ sūribhiḥ prathitātmabhiḥ
     madhuro lavanas tiktaḥ kasāyo 'mlaḥ katus tathā
     eṣa ṣaḍvidha vistāro raso vāri mayaḥ smṛtaḥ
 31 śabdaḥ sparśaś ca rūpaṃ ca triguṇaṃ jyotir ucyate
     jyotiḥ paśyati rūpāṇi rūpaṃ ca bahudhā smṛtam
 32 hrasvo dīrghas tathā sthūlaś caturasro 'nu vṛttavān
     śuklaḥ kṛṣṇas tathā rakto nīlaḥ pīto 'ruṇas tathā
     evaṃ dvādaśa vistāro jyotī rūpaguṇa smṛtaḥ
 33 śabdasparśau tu vijñeyau dviguṇo vāyur ucyate
     vāyavyas tu guṇaḥ sparśaḥ sparśaś ca bahudhā smṛtaḥ
 34 kathinaś cikkanaḥ ślakṣṇaḥ picchalo mṛdu dāruṇaḥ
     uṣṇaḥ śītaḥ sukho duḥkhaḥ snigdho viśada eva ca
     evaṃ dvādaśa vistāro vāyavyo guṇa ucyate
 35 tatraikaguṇam ākāśaṃ śabda ity eva tat smṛtam
     tasya śabdasya vakṣyāmi vistaraṃ vividhātmakam
 36 ṣaḍja ṛṣabhagāndhārau madhyamaḥ pañcamas tathā
     dhaivataś cāpi vijñeyas tathā cāpi niṣādakaḥ
 37 eṣa sapta vidhaḥ prokto guṇa ākāśalakṣaṇaḥ
     traisvaryeṇa tu sarvatra sthito 'pi patahādiṣu
 38 ākāśajaṃ śabdam āhur ebhir vāyuguṇaiḥ saha
     avyāhataiś cetayate na vetti viṣamāgataiḥ
 39 āpyāyante ca te nityaṃ dhātavas tais tu dhātubhiḥ
     āpo 'gnir mārutaś caiva nityaṃ jāgrati dehiṣu

SECTION CLXXVII

"Yudhishthira said, 'If any person, desiring to accomplish acts (of charity and sacrifices), fails to find (the necessary) wealth, and thirst of wealth overwhelms him, what is that which he must do for obtaining happiness?'
"Bhishma said, 'He that regards everything (viz., joy and sorrow, honour and insult, etc.,) with an equal eye, that never exerts himself (for gratifying his desire for earthly possessions), that practises truthfulness of speech, that is freed from all kinds of attachment, and that has no desire for action, is, O Bharata, a happy man. These five, the ancients say, are the means for the acquisition of perfect tranquillity or emancipation. These are called Heaven. These are Religion. These constitute the highest happiness. In this connection is cited the old narrative of what Manki had sung, when freed from attachments, Listen to it, O Yudhishthira! Desirous of wealth, Manki found that he was repeatedly doomed to disappointments. At last with a little remnant of his property he purchased a couple of young bulls with a yoke for training them (to agricultural labour). One day the two bulls properly tied to the yoke, were taken out for training (in the fields). Shying at the sight of a camel that was lying down on the road, the animals suddenly ran towards the camel, and fell upon its neck. Enraged at finding the bulls fall upon its neck, the camel, endued with great speed, rose up and ran at a quick pace, bearing away the two helpless creatures dangling on either side of its neck. Beholding his two bulls thus borne away by that strong camel, and seeing that they were at the point of death, Manki began to say, 'If wealth be not ordained by destiny, it can never be acquired by even a clever man exerting himself with attention and confidence and accomplishing with skill all that is necessary towards that end. I had, before this, endeavoured by diverse means and devotion to earn wealth. Behold this misfortune brought about by destiny to the property I had! My bulls are borne away, rising and falling, as the camel is running in an uneven course. This occurrence seems to be an accident. 1 Alas, those dear bulls of mine are dangling on the camel's neck like a couple of gems! This is only the result of Destiny. Exertion is futile in what is due to Chance. Or, if the existence of anything like Exertion
p. 11
[paragraph continues] (as an agent in the production of results) be admitted, a deeper search would discover Destiny to be at the bottom. 1 Hence, the person that desires happiness should renounce all attachment. The man without attachments, no longer cherishing any desire for earning wealth, can sleep happily. Ho, it was well said by Suka while going to the great forest from his father's abode, renouncing everything! 2--Amongst these two, viz., one who obtains the fruition of all his wishes, and one who casts off every wish, the latter, who renounces all, is superior to the former who obtains the fruition of all. No one could ever attain to the end of desire. 3 Only he that is destitute of knowledge and judgments feels an avidity for protecting his body and life.--Forbear from every desire for action. O my Soul that art possessed by cupidity, adopt tranquillity by freeing thyself from all attachments! Repeatedly hast thou been deceived (by desire and hope). How is it that thou dost not still free thyself from attachments? If I am not one that deserves destruction at thy hands, if I am one with whom thou shouldst sport in delight, then, O my wealth-coveting Soul, do not induce me towards cupidity. Thou hast repeatedly lost thy hoarded wealth. O my wealth-coveting and foolish Soul, when wilt thou succeed in emancipating thyself from the desire of wealth? Shame on my foolishness! I have become a toy of thine! It is thus that one becomes a slave of others. No one born on earth did ever attain to the end of desire, and to one that will take birth will succeed in attaining to it. Casting off all acts, I have at last been roused from sleep. I am now awake. Without doubt, O Desire, thy heart is as hard as adamant, since though affected by a hundred distresses, thou does not break into a hundred pieces! I know thee, O Desire, and all those things that are dear to thee! Seeking what is dear to thee, I shall feel happiness in my own Self. 4 O Desire, I know thy root. Thou springest from Will. 5--I shall, therefore, avoid Will. Thou shalt then be destroyed with thy roots. The desire for wealth can never be fraught with happiness. If acquired, great is the anxiety that the acquirer feels. If lost after acquisition, that is felt as death. Lastly, respecting acquisition itself, it is very uncertain. Wealth cannot be got by even the surrender of one's person. What can be more painful than this? When acquired, one is never gratified with its measure, but one continues to seek it. Like the sweet water of the Ganges, wealth only increases one's hankering. It is my destruction. I am now awakened. Do thou,
p. 12
[paragraph continues] O Desire, leave me! Let that Desire which has taken refuge in this my body,--this compound of (five) elements,--go whithersoever it chooses and live happily whithersoever it likes. 1 Ye all that are not of the Soul, I have no joy in you, for ye follow the lead of Msire and Cupidity! Abandoning all of you I shall take refuge in the quality of Goodness. 2 Beholding all creatures in my own body and my own mind, and devoting my reason to Yoga, my life to the instructions of the wise, and soul to Brahma, I shall happily rove through the world, without attachment and without calamities of any kinds, so that thou mayst not be able to plunge me again into such sorrows! 3 If I continue to be agitated by thee, O Desire, I shall necessarily be without a path (by which to effect my deliverance). Thou, O Desire, art always the progenitor of thirst, of grief, and of fatigue and toil. I think the grief that one feels at the loss of wealth is very keen and far greater than what one feels under any other circumstances. Kinsmen and friends disregard him that has lost his wealth. With various kinds of humiliation that number by thousands, there are many faults in property that are more painful still. On the other hand, the very small happiness that resides in wealth is mingled with pain and sorrow. 4 Robbers slay, in the sight of all, the person that is possessed of wealth, or afflict him with various kinds of severity, or always fill him with fear. At last, after a long time, I have understood that the desire for wealth is fraught with sorrow. Whatever the object, O Desire, upon which thou settest thy heart, thou forcest me to pursue it! Thou art without judgment. Thou art a fool. Thou art difficult of being contented. Thou canst not be gratified. Thou burnest like fire. Thou dost not enquire (in pursuing an object) whether it is easy or difficult of attainment. Thou canst not be filled to the brim, like the nether region. Thou wishest to plunge me into sorrow. From this day, O Desire, I am incapable of living with thee! I who had felt despair, at first, at the loss of my property, have now attained to the high state of perfect freedom from attachments. At this moment I no longer think of thee and thy train. I had, before this, felt great misery on thy account. I do not (now) regard myself as destitute of intelligence. Having adopted Renunciation in consequence of loss of my property, I can now rest, freed from every kind of fever. I cast thee off, O Desire, with all the passions of my heart. Thou shalt not again dwell with me or sport with me. I shall forgive them that will slander or
p. 13
speak ill of me. I shall not injure even when injured. If anybody from aversion speaks disagreeable words of me, disregarding those words I shall address him in agreeable speeches. In contentment of heart and with all my senses at case, I shall always live upon what may be got by me. I shall not contribute to the gratification of the wishes entertained by thee that art my foe. Freedom from attachment, emancipation from desire, contentment, tranquillity, truth, self-restraint, forgiveness, and universal compassion are the qualities that have now I come to me. Therefore, let Desire, cupidity, thirst, miserliness avoid me. I have now adopted the path of Goodness. Having cast off Desire and Cupidity, great is my happiness now. I shall no longer yield to the influence of Cupidity and no longer suffer misery like a person of uncleansed soul. One is sure to obtain happiness according to the measure of the desires he may be able to cast off. Truly, he who yields himself up to Desire always suffers misery. Whatever passions connected with Desire are cast off by a person, all appertain to the quality of Passion. Sorrow and shamelessness and discontent all arise from Desire and Wealth. Like a person plunging in the hot season into a cool lake, I have now entered into Brahma, I have abstained from work. I have freed myself from grief. Pure happiness has now come to me. The felicity that results from the gratification of Desire, or that other purer felicity which one enjoys in heaven, does not come to even a sixteenth part of that which arises upon the abandonment of all kinds of thirst! Killing the principle of desire, which with the body makes an aggregate of seven, and which is a bitter foe, I have entered the immortal city of Brahma and shall pass my days there in happiness like a king!' Relying upon such intelligence, Manki freed himself from attachments, casting off all desires and attaining to Brahma that abode of the highest felicity. Indeed, in consequence of the loss of his two bulls Manki attained to immortality. Indeed, because he cut the very roots of desire, he attained, through that means, to high felicity.'"

Footnotes

10:1 Kakataliyam is, literally, 'after the manner of the crow and the palmyra fruit.' The story is that once when a crow perched upon a palmyra tree a fruit (which had been ripe) fell down. The fruit fell because of its ripeness. It would be a mistake to accept the sitting of the crow as the cause of the fall. The perching was only an accident. Yet men very frequently, in tracing causes, accept accidents for inducing causes. Such men are said to be deceived by 'the fallacy of the crow and the palmyra fruit.'
11:1 Exertion to be successful must depend on circumstances. The combination of circumstances is destiny.
11:2 It is difficult to resist the belief that many of the passages of the Santi are later additions. Suka was the son of Vyasa. To quote a saying of Suka (or, as he was called Sukadeva Goswamin), if Vyasa was the real writer of this passage, is rather suspicious.
11:3 i.e., arrive at such a point that nothing was left for him to desire.
11:4 i.e., with, the view of doing thee good, I shall emancipate myself from all attachments and enjoy the blessedness of tranquillity.
11:5 Here the theory of desire seems to be reversed. Desire is mere wish after anything. When its gratification is sought, the form it assumes is that of determination or will. If, however, Kama be taken as the formulated desire after specific objects, then, perhaps, the Will may be regarded as its foundation, at least, in respect of the distress and difficulties that come in its train.
12:1 I think the Bombay reading of this verse is incorrect. Bhuttagramah (nom. sing.) should be Bhutagramam (accusative sing.). The Yah is Kamah. It is Desire that is exhorted to go away whithersoever it chooses. If the elements be thus exhorted, then it is death that the speaker desires. This would be inconsistent with the spirit of the passage.
12:2 The use of the plural Yushmashu might lead at first sight to take it as standing for the elements. It is plain, however, that it refers to all attributes that are founded on Rajas and Tamas.
12:3 Beholding all creatures in my own body and mind i.e., identifying myself with all creatures or never taking them as distinct and separated from me: in other words, professing and practising the principle of universal love.
12:4 The two lines are antithetical. What is said here is that though there is misery in property, there is no real happiness in affluence. Hence Nilakantha is right in supposing that the last word of the first line is not dhane but adhane the Sandhi being Arsha.

 

 

Book 12
Chapter 178

 

 

 

1 [bharadvāja]
      pārthivaṃ dhātum āśritya śārīro 'gniḥ kathaṃ bhavet
      avakāśa viśeṣeṇa kathaṃ vartayate 'nilaḥ
  2 [bhṛgu]
      vāyor gatim ahaṃ brahman kīrtayiṣyāmi te 'nagha
      prāninām anilo dehān yathā ceṣṭayate balī
  3 śrito mūrdhānam agnis tu śarīraṃ paripālayan
      prāno mūrdhani cāgnau ca vartamāno viceṣṭate
  4 sajantuḥ sarvabhūtātmā puruṣaḥ sa sanātanaḥ
      mano buddhir ahaṃkāro bhūtāni viṣayāś ca saḥ
  5 evaṃ tv iha sa sarvatra prānena paripālyate
      pṛṣṭhataś ca samānena svāṃ svāṃ gatim upāśritaḥ
  6 vasti mūlaṃ gudaṃ caiva pāvakaṃ ca samāśritaḥ
      vahan mūtraṃ purīsaṃ cāpy apānaḥ parivartate
  7 prayatne karmaṇi bale ya ekas triṣu vartate
      udāna iti taṃ prāhur adhyātmaviduṣo janāḥ
  8 saṃdhiṣv api ca sarveṣu saṃniviṣṭas tathānilaḥ
      śarīreṣu manuṣyāṇāṃ vyāna ity upadiśyate
  9 dhātuṣv agnis tu vitataḥ samānena samīritaḥ
      rasān dhātūṃś ca doṣāṃś ca vartayann avatiṣṭhati
  10 apāna prāṇayor madhye prāṇāpāna samāhitaḥ
     samanvitaḥ svadhiṣṭhānaḥ samyak pacati pāvakaḥ
 11 āsyaṃ hi pāyu saṃyuktam ante syād guda saṃjñitam
     srotas tasmāt prajāyante sarvasrotāṃsi dehinām
 12 prānānāṃ saṃnipātāc ca saṃnipātaḥ prajāyate
     ūṣmā cāgnir iti jñeyo yo 'nnaṃ pacati dehinām
 13 agnivegavahaḥ prāno gudānte pratihanyate
     sa ūrdhvam āgamya punaḥ samutkṣipati pāvakam
 14 pakvāśayas tv adho nābher ūrdhvam āmāśayaḥ sthitaḥ
     nābhimadhye śarīrasya sarve prānāḥ samāhitāḥ
 15 prasṛtā hṛdayāt sarve tiryag ūrdham adhas tathā
     vahanty annarasānnādyo 'daśa prāṇa pracoditāḥ
 16 eṣa mārgo 'tha yogānāṃ yena gacchanti tat padam
     jitaklamāsanā dhīrā mūrdhany ātmānam ādadhuḥ
 17 evaṃ sarveṣu vihitaḥ prāṇāpāneṣu dehinām
     tasmin sthito nityam agniḥ sthālyām iva samāhitaḥ

 

SECTION CLXXVIII

"Bhishma continued, 'In this connection is also cited the old narrative of the verses sung by Janaka the ruler of the Videhas, who had attained to tranquillity of soul. What the monarch said was, 'Unlimited is my wealth. At the same time I have nothing, if the whole of (my kingdom) Mithila be consumed in a conflagration, I shall incur no loss.' In the connection is also cited the speech of Vodhya uttered in respect of this very topic, viz., freedom from attachments. Listen to it O Yudhishthira! Once on a time the royal son of Nahusha (Yayati) questioned the Rishi Vodhya who had, in consequence of the abandonment of desire, attained to tranquillity of soul and who had an intimate acquaintance with the scriptures. The monarch said, 'O thou of great wisdom, give me instructions about tranquillity. What is that under
p. 14
standing relying upon which thou succeedest in wandering over the world in tranquillity of soul and disengaged from all acts?'
"Vodhya said, 'I conduct myself according to the instructions of others but never instruct others myself. I shall, however, mention the indications of those instructions (according to which my conduct is framed). Thou mayst catch their spirit by reflection. My six preceptors are Pingala, the osprey, the snake, the bee in the forest, the maker of shafts (in the story), and the maiden (in the story)!' 1
"Bhishma continued, 'Hope is very powerful (in agitating the heart), O King! Freedom from hope is high felicity. Reducing hope to an absence of expectation, Pingala sleeps in peace. 2 Beholding an osprey with meat in his beaks, others, that have not found any meat, assail and destroy him. A certain osprey, by altogether abstaining from meat obtained felicity. To build a house for one's own self is productive of sorrow and not of happiness. The snake, taking up his residence in another creature's abode, lives in felicity. The ascetics live happily, betaking themselves to mendicancy, without being injured by any creature, like bees in the forest. A certain maker of shafts, while employed at his work, was so deeply attentive to it that he did not notice the king who passed by his side. When many are together, dispute ensues. Even when two reside together, they are sure to converse. I, however, wander alone like the anklet made of sea-shells in the wrist of the maiden in the story.'" 3

 

Book 12
Chapter 179

 

 

 

  1 [bharadvāja]
      yadi prānāyate vāyur vāyur eva viceṣṭate
      śvasity ābhāsate caiva tasmāj jīvo nirarthakaḥ
  2 yady ūṣma bhāva āgneyo vahninā pacyate yadi
      agnir jarayate caiva tasmāj jīvo nirarthakaḥ
  3 jantoḥ pramīyamānasya jīvo naivopalabhyate
      vāyur eva jahāty enam ūṣma bhāvaś ca naśyati
  4 yadi vātopamo jīvaḥ saṃśleṣo yadi vāyunā
      vāyumandalavad dṛśyo gacchet saha marudgaṇaiḥ
  5 śleṣo yadi ca vātena yadi tasmāt pranaśyati
      mahārṇava vimuktatvād anyat salilabhājanam
  6 kūpe vā salilaṃ dadyāt pradīpaṃ vā hutāśane
      prakṣiptaṃ naśyati kṣipraṃ yathā naśyaty asau tathā
  7 pañca sādhāraṇe hy asmiñ śarīre jīvitaṃ kutaḥ
      yeṣām anyatara tyāgāc caturṇāṃ nāsti saṃgrahaḥ
  8 naśyanty āpo hy anāhārād vāyur ucchvāsanigrahāt
      naśyate koṣṭha bhedāt kham agnir naśyaty abhojanāt
  9 vyādhivraṇa parikleśair medinī caiva śīryate
      pīḍite 'nyatare hy eṣāṃ saghāto yāti pañcadhā
  10 tasmin pañcatvam āpanne jīvaḥ kim anudhāvati
     kiṃ vedayati vā jīvaḥ kiṃ śṛṇoti bravīti vā
 11 eṣā gauḥ paralokasthaṃ tārayiṣyati mām iti
     yo dattvā mriyate jantuḥ sā gauḥ kaṃ tārayiṣyati
 12 gauś ca pratigrahītā ca dātā caiva samaṃ yadā
     ihaiva vilayaṃ yānti kutas teṣāṃ samāgamaḥ
 13 vihagair upayuktasya śailāgrāt patitasya vā
     agninā copayuktasya kutaḥ saṃjīvanaṃ punaḥ
 14 chinnasya yadi vṛkṣasya na mūlaṃ pratirohati
     bījāny asya pravartante mṛtaḥ kva punar eṣyati
 15 bījamātraṃ purā sṛṣṭaṃ yad etat parivartate
     mṛtā mṛtāḥ pranaśyanti bījād bījaṃ pravartate

 

SECTION CLXXIX

"Yudhishthira said, 'O thou that art conversant with the conduct of men, tell me by what conduct a person may succeed in this world, freed from grief. How also should a person act in this world so that he may attain to an excellent end?'
"Bhishma said, 'In this connection is cited the old story of the discourse between Prahlada and the sage Ajagara. Once on a time king Prahlada of great intelligence questioned a wandering Brahmana of great intelligence and a cleansed and tranquil soul.'
"Prahlada said, 'Freed from desire, with a cleansed soul, possessed of humility and self-restraint, without desire of action, free from malice, agreeable
p. 15
in speech, endued with dignity and intelligence and wisdom, thou livest (in simplicity) like a child. Thou never covetest any kind of gain, and never grievest at any kind of loss. Thou art always contented, O Brahmana, and dost not seem to regard anything in the world. While all other creatures are being borne away in the current of desire and passion, thou art perfectly indifferent to all acts appertaining to Religion, Profit, and Pleasure. Thou seemest to be in a state of quietude (without the possibility of agitation). Disregarding all objects of the senses, thou movest like an emancipated self, only witnessing everything (but never taking part in anything). What, O sage, is thy wisdom, what thy learning, and what thy behaviour (in consequence of which all this becomes possible)? Tell me this without delay, if, O Brahmana, thou thinkest it will do me good!'
"Bhishma continued, 'That intelligent Brahmana who was well-conversant with the duties of the world, thus questioned by Prahlada, answered him in sweet words of grave import. Behold, O Prahlada, the origin of creatures, their growth, decay, and death, are traceable to no (intelligible) cause. It is for this that I do not indulge in either joy or sorrow. 1 All the propensities (for action) that exist in the universe may be seen to flow from the very natures of the creatures (to which they inhere). All things (in the universe) are depended on their respective natures. Hence, I am not delighted with anything. 2 Behold, O Prahlada, all kinds of union have an aptitude for disunion. All acquisitions are certain to end in destruction. Hence I never set my heart upon the acquisition of any object. All things possessed of attributes are certain to meet with destruction. What remains there for a person then to do who (like me) is conversant with both the origin and the end of things? Of all things, large or small, born in the ocean of waters, the end is noticeable. I see also the death, which is manifest, O chief of Asuras, of all things, mobile and immobile, belonging to the land. O best of Danavas, death comes in season unto even the strongest of winged creatures which range the sky. I see again that the luminous bodies, large and small, which move in the firmament, fall down when their time comes. Beholding all created things Possessed of knowledge, to be thus liable to be affected by death, and thinking all things to be possessed of the same nature, I sleep in peace without any anxiety of heart. If I get without trouble a copious repast, I do not scruple to enjoy it. On the other hand, I pass many days, together without eating anything. Sometimes people feed me with costly viands in profusion, sometimes with a small quantity, sometimes with even less, and sometimes I get no food whatever. I sometimes eat only a portion of a grain; sometimes the
p. 16
dry sesame cakes from which the oil has been pressed out, I sometimes eat rice and other food of the richest kind. Sometimes I sleep on an elevated bedstead of the best kind. Sometimes I sleep on the bare ground. Sometimes my bed is made within a fine palace or mansion. I am sometimes clad in rags, sometimes in sackcloth, sometimes in raiments of fine texture, sometimes in deer-skins, sometimes in robes of the costliest kind. I never reject such enjoyments as are consistent with virtue and as are obtained by me without effort. I do not, at the same time, strive for attaining such objects as are difficult of acquisition. The rigid vow I have adopted is called Ajagara. 1 That vow can secure immortality. It is auspicious and griefless. It is incomparable and pure. It is consistent with the counsels of the wise. It is disapproved by persons of foolish understanding who never follow it. With a pure heart I conduct myself according to it. My mind never swerves from this vow. I have not swerved from the practices of my order. I am abstemious in everything. I know the past and the present. Divested of fear and wrath and cupidity and errors of judgment, I follow this vow with a pure heart. There are no restrictions in respect of food and drink and other objects of enjoyment for one practising this vow. As everything is dependent on destiny, there is no observance of the considerations of time and place for one like us. The vow I follow contributes to true happiness of the heart. It is never observed by those that are wicked. I follow it with a pure heart. Induced by cupidity, men pursue different kinds of wealth. If baffled in the pursuit, they become depressed by sorrow. Reflecting properly upon all this by the aid of my intelligence which has penetrated the truths of things, I follow this vow with a pure heart. I have seen persons in distress seeking, for the acquisition of wealth, the shelter of men, good and bad. Devoted to tranquillity, and with my passions under control, I follow this vow with a pure heart. Beholding, by the aid of truth, that happiness and misery, loss and gain, attachment and renunciation, death and life, are all ordained by destiny, I follow this vow with a pure heart. Divested of fear and attachment and errors of judgment and pride, and endued with wisdom, intelligence, and understanding, and devoted to tranquillity and hearing that large snakes without moving enjoy the fruit that comes to them of itself, I follow their practice with a pure heart. Without restrictions of any kind in respect of bed and food, endued by my nature with self-restraint, abstemiousness, pure vow, truth, and purity of conduct, and without any desire to store (for future use) the rewards of action, I follow, with a delighted and pure heart, this vow. All causes of sorrow have fled from me in consequence of my having driven off the object of desire. Having received an accession of light, I follow this vow with a pure heart, for controlling my soul which is thirsty and unrestrained but which is capable (under proper culture) of depending upon itself (without the necessity of external objects to keep it engaged). Without paying any heed to the concerns towards
p. 17
which my heart, mind, words would like to lead me, and marking that the happiness which is connected with these is both difficult of acquisition and fleeting in respect of duration, I follow this vow with a pure heart. Learned men possessed of great intelligence, desirous of proclaiming their own feats, have while establishing their own theories and censuring those of others, said this and that on this topic which is incapable of being settled by disputation. Foolish men fail to understand this vow in a proper light. I, however, see it to be destructive of Ignorance. Regarding it also as fraught with immortality and as a remedy against diverse kinds of evil, I wander among men, having subdued all faults and having freed myself from thirst (after worldly goods)!'
"Bhishma continued, 'That high-souled person who, having freed himself from attachments and divested himself of fear, cupidity; foolishness, and wrath, follows this Ajagara vow, or indulges in this sport, as it may be called, certainly succeeds in passing his days in great delight.'"

Footnotes

15:1 Animittatah is explained by Nilakantha as one that has no cause, i.e., Brahma. The commentator would take this speech as a theistic one. I refuse to reject the plain and obvious meaning of the word, All phases of speculative opinion are discussed in the Santi. It is very Possible that a religious indifferentism is preached here.
15:2 The sense of the passage is that as everything depends upon its own nature, it cannot, by its action, either gladden or grieve me. If a son be born to me I am not delighted. If he dies, I am not grieved. His birth and death depend upon his own nature as a mortal. I have no Power to alter that nature or affect it in any way.
16:1 The word Ajagara implies 'after the manner of a big snake that cannot move.' it is believed that such snakes, without moving, lie in the same place in expectation of prey, eating when anything comes near famishing when there is nothing.

 

 

Book 12
Chapter 180

 

 

 

 1 [bhṛgu]
      na pranāśo 'sti jīvānāṃ dattasya ca kṛtasya ca
      yāti dehāntaraṃ prānī śarīraṃ tu viśīryate
  2 na śarīrāśrito jīvas tasmin naṣṭe pranaśyati
      yathā samitsu dagdhāsu na pranaśyati pāvakaḥ
  3 [bharadvāja]
      agner yathātathā tasya yadi nāśo na vidyate
      indhanasyopayogānte sa cāgnir nopalabhyate
  4 naśyatīty eva jānāmi śāntam agnim anindhanam
      gatir yasya pramānaṃ vā saṃsthānaṃ vā na dṛśyate
  5 [bh]
      samidhām upayogānte sann evāgnir na dṛśyate
      ākāśānugatatvād dhi durgrahaḥ sa nirāśrahaḥ
  6 tathā śarīrasaṃtyāge jīvo hy ākāśavat sthitaḥ
      na gṛhyate susūkṣmatvād yathā jyotir na saṃśayaḥ
  7 prānān dhārayate hy agniḥ sa jīva upadhāryatām
      vāyusaṃdhāraṇo hy agnir naśyaty ucchvāsanigrahāt
  8 tasmin naṣṭe śarīrāgnau śarīraṃ tad acetanam
      patitaṃ yāti bhūmitvam ayanaṃ tasya hi kṣitiḥ
  9 jaṅgamānāṃ hi sarveṣāṃ sthāvarāṇāṃ tathaiva ca
      ākāśaṃ pavano 'bhyeti jyotis tam anugacchati
      tatra trayāṇām ekatvaṃ dvayaṃ bhūmau pratiṣṭhitam
  10 yatra khaṃ tatra pavanas tatrāgnir yatra mārutaḥ
     amūrtayas te vijñeyā āpo mūrtās tathā kṣitiḥ
 11 [bha]
     yady agnimārutau bhūmiḥ kham āpaś ca śarīriṣu
     jīvaḥ kiṃ lakṣaṇas tatrety etad ācakṣva me 'nagha
 12 pañcātmake pañca ratau pañca vijñānasaṃyute
     śarīre prānināṃ jīvaṃ jñātum icchāmi yādṛśam
 13 māṃsaśonita saṃghāte medaḥ snāyv asthi saṃcaye
     bhidyamāne śarīre tu jīvo naivopalabhyate
 14 yady ajīvaṃ śarīraṃ tu pañca bhūtasamanvitam
     śārīre mānase duḥkhe kas tāṃ vedayate rujam
 15 śṛṇoti kathitaṃ jīvaḥ karṇābhyāṃ na śṛṇoti tat
     maharṣe manasi vyagre tasmāj jīvo nirarthakaḥ
 16 sarvaṃ paśyati yad dṛśyaṃ mano yuktena cakṣuṣā
     manasi vyākule tad dhi paśyann api na paśyati
 17 na paśyati na ca brūte na śṛṇoti na jighrati
     na ca sparśarasau vetti nidrāvaśagataḥ punaḥ
 18 hṛṣyati krudhyati ca kaḥ śocaty udvijate ca kaḥ
     icchati dhyāyati dveṣṭi vācam īrayate ca kaḥ
 19 [bh]
     na pañca sādhāraṇam atra kiṃ cic; charīram eko vahate 'ntarātmā
     sa vetti gandhāṃś ca rasāñ śrutiṃ ca; sparśaṃ ca rūpaṃ ca guṇāś ca ye 'nye
 20 pañcātmake pañca guṇapradarśī; sa sarvagātrānugato 'ntarātmā
     sa vetti duḥkhāni sukhāni cātra; tad viprayogāt tu na vetti dehaḥ
 21 yadā na rūpaṃ na sparśo nosma bhāvaś ca pāvake
     tadā śānte śarīrāgnau dehaṃ tyaktvā sa naśyati
 22 am mayaṃ sarvam evedam āpo mūrtiḥ śarīriṇām
     tatrātmā mānaso brahmā sarvabhūteṣu lokakṛt
 23 ātmānaṃ taṃ vijānīhi sarvaloha hitātmakam
     tasmin yaḥ saṃśrito dehe hy abbindur iva puṣkare
 24 kṣetrajñaṃ taṃ vijānīhi nityaṃ lokahitātmakam
     tamo rajaś ca sattvaṃ ca viddhi jīva guṇān imān
 25 sacetanaṃ jīva guṇaṃ vadanti; sa ceṣṭate ceṣṭayate ca sarvam
     tataḥ paraṃ kṣetravidaṃ vadanti; prāvatayad yo bhuvanāni sapta
 26 na jīvanāśo 'sti hi dehabhede; mithyaitad āhur mṛta ity abuddhāḥ
     jīvas tu dehāntaritaḥ prayāti; daśārdhataivāsya śarīrabhedaḥ
 27 evaṃ sarveṣu bhūteṣu gūdhaś carati saṃvṛtaḥ
     dṛśyate tv agryayā buddhyā sūkṣmayā tattvadarśibhiḥ
 28 taṃ pūrvāpararātreṣu yujñānaḥ satataṃ budhaḥ
     laghv āhāro viśuddhātmā paśyaty ātmānam ātmani
 29 cittasya hi prasādena hitvā karma śubhāśubham
     prasannātmātmani sthitvā sukham akṣayam aśnute
 30 mānaso 'gniḥ śarīreṣu jīva ity abhidhīyate
     sṛṣṭiḥ prajāpater eṣā bhūtādhyātma viniścaye

 

SECTION CLXXX

"Yudhishthira said, 'Which of these, O grandsire, viz., kinsmen, or acts, or wealth, or wisdom should be the refuge of a person? Questioned by me, answer me this!'
"Bhishma said, 'Wisdom is the refuge of creatures. Wisdom is regarded as the highest of acquisitions. Wisdom is the highest felicity in the world. Wisdom is heaven in the estimation of the good and virtuous. It was through wisdom that Vali, Prahlada, Namuchi, and Manki, when they lost their (earthly) prosperity, succeeded in acquiring felicity. What is there that is superior to wisdom? In this connection is cited the old story of the discourse between Indra and Kasyapa. Listen to it, O Yudhishthira! Once on a time a prosperous Vaisya, in the enjoyment of prosperity, and proud of his affluence, threw down, by negligently driving his car, a Rishi's son of rigid vows named Kasyapa, devoted to penances. Prostrated on the ground, the young man, in exceeding pain, gave way to his wrath; and under the influence of despair resolved, saying, 'I shall cast off my life. A poor man has no need of life in this world.' While the Brahmana was lying in that state, silent and agitated, deprived of energy and at the point of death, Indra appeared on the scene in the form of a jackal and addressing him, said, 'All (inferior) creatures covet birth in the human race. Among men again, the status of a Brahmana is much desired. Thou, O Kasyapa, art a human being! Amongst human beings, thou art again a Brahmana. Among Brahmanas, thou art again one that is conversant with the Vedas. Having obtained that which is attainable with very great difficulty, it behoveth thee not to give up life from folly! All kinds Of (worldly) acquisitions are fraught with pride. The declaration of the Srutis in that respect is perfectly true. Thou lookest the picture of contentment.
p. 18
[paragraph continues] In forming such a resolve (which is so derogatory of thy own self) about casting off thy life, thou actest from cupidity! O, they are crowned with success that have hands! I eagerly wish for the status of those creatures that have hands! We covet hands as eagerly as you covet riches. There is no acquisition that is more valuable than the acquisition of hands. Behold, O Brahmana, I cannot extract this thorn that has entered my body, or crush these insects and worms that are biting and afflicting me greatly! They that have bestowed upon them two hands with ten fingers, succeed in throwing away or crushing the worms (by scratching) that bite their limbs. They succeed in constructing shelters for themselves from rain, cold, and heat. They succeed also in enjoying excellent clothes for themselves, good food, comfortable beds, and excellent habitations. Lying on this Earth, they that have hands enjoy kine and other animals and cause them to carry burthens or drag their vehicles, and by the aid of diverse means bring those animals under sway (for their own purposes). Those living creatures that are without tongues, that are helpless, of little strength, and destitute of hands, bear all the several kinds of misery (indicated above). By good luck, O ascetic, thou art not like them. By good luck, thou art not a jackal, nor a worm, nor a mouse, nor a frog, nor an animal of any other miserable order. With this measure of gain (that thou hast won), thou shouldst, O Kasyapa, be contented! How happy, again, shouldst thou feel at the thought that amongst living creatures thou art a superior Brahmana! These worms are biting me! For want of hands I am unable to drive them off. Behold this my miserable plight! I do not cast off life because to do so is a very sinful act, and lest, indeed, I fall into a more miserable order of existence! This order of existence, viz., that of a jackal, to which I now belong is rather tolerable. Miserable as it is, there are many orders of existence below it that are more miserable still. By birth certain classes of creatures become happier than others who become subject to great woe. But I never see that there is any order of being which can be said to be in the possession of perfect happiness. Human beings, obtaining affluence, next wish for sovereignty. Having achieved sovereignty their next wish is for the status of gods. Having won that status they then wish for the chiefdom of the celestials. If thou becomest affluent, thou wilt never succeed in becoming a king (for thou art a Brahmana by birth), nor in becoming a god (because, in reality, thy status of Brahmanahood is equal if not superior to that of a god). If by any means (led away by the alluring prospect of heavenly bliss) thou becomest a god (instead of attaining to a superior position), thou wilt then covet for the chiefdom of the gods. In no condition wilt thou be contented. Contentment does not result from acquisition of desirable objects. Thirst is never slaked although there is profusion of water. 1 The thirst for acquisition only blazes up with each fresh acquisition like a fire with new faggots thrown into it. In thee there is grief. But joy also dwells in thee. Both happiness and misery dwell in thee. Why then shouldst thou
p. 19
yield to grief? One should shut up, like birds in a cage, the very springs, viz., the understanding and the senses of, all one's desires and acts. There can be no cutting of a second head, nor of a third hand. That which does not exist can produce no fear. One that is not acquainted with the enjoyment a certain object affords, never feels a desire for that object. Desires arise from the actual experience of the pleasures that touch or sight, or hearing gives. Thou hast no idea of the taste of the wine called Varuni or of the meat of the birds called Ladwaka. There is no drink and no food more delicious than these. Thou hast no idea also, O Kasyapa, of every other superior kind of drink and food that exists among men, for thou hast never tasted it. Without doubt, therefore, not to taste, not to see, should be the vow of a man if he is to win happiness. Creatures that have hands, without doubt, become strong and earn wealth. Men are reduced by men to a state of servitude, and are repeatedly afflicted (at the hands of their own species) with death, imprisonment, and other tortures. Although such is their condition, yet even they (without yielding to grief) laugh and sport and indulge in merriment. Others again, though endued with might of arms, and possessed of knowledge and great energy of mind, follow censurable, sinful, and miserable professions. They seek to change such professions for other pursuits (that are more dignified) but then they are bound by their own acts (of a previous life) and by the force of Destiny. The vilest man of the Pukkasa or the Chandala orders never wishes to cast off his life. He is quite contented with the order of his birth. Behold the illusion in this respect! Beholding those amongst thy species that are destitute of arms, or struck with palsy, or afflicted with other diseases, thou canst regard thyself as very happy and possessed of valuable accompaniments amongst the members of thy own order. If this thy regenerated body remains safe and sound, and free from disease, and all thy limbs remain perfect, thou art sure of never incurring any reproach amongst men. It would not behove thee, O Brahmana, to cast off thy life even if any blame, founded on fact and capable of bringing about thy dismissal from caste, attached to thee! Rise, and practise virtue. It is not meet that thou shouldst throw away thy life! If, O regenerate one, thou listen to me and place credence on my words, thou wilt then obtain the highest reward of the religion inculcated in the Vedas. Do thou set thyself to Vedic studies, and duly maintain thy sacred fire, and observe truth, and self-restraint, and charity. Never compare thyself boastfully with another. They who, by devoting themselves to the study of the Vedas, become competent for performing sacrifices for themselves and others, have no need to indulge in any kind of regret or fear any kind of evil. They that are born under an auspicious constellation on an auspicious lunation and at an auspicious hour, strive their best for performing sacrifices, practising charity, and procreating children, and desiring to pass their time cheerfully in those acts, at last win very great happiness. 1 They, on the other hand, that are born
p. 20
under evil constellations, inauspicious lunations, and at evil hours, become destitute of sacrifices and progeny and at last fall into the Asura order. 1 In my former life I had much useless learning. I always sought for reasons and had very little faith. I was a slanderer of the Vedas. I was destitute of the (fourfold) objects of life, and was devoted to that science of argumentation which is based upon ocular or tangible proofs. 2 I used to utter words based on (plausible) reasons. Indeed, in assemblies, I always spoke of reasons (and never faith). I used to speak irreverently of the declarations of the Srutis and address Brahmanas in domineering tones. I was an unbeliever, skeptical of everything, and though really ignorant, proud of my learning. This status of a jackal that I have obtained in this life is the consequence, O regenerate one, of those sins of mine! If even after hundreds of days and nights I that am a jackal can once again obtain the status of humanity, I shall then pass my life in contentment, heedful of the true objects of existence, and engaged in sacrifices and gifts. I shall then know what should be known, and avoid what should be avoided!' Thus addressed, the ascetic Kasyapa, rising up, said, 'O, thou art certainly possessed of knowledge and great intelligence! I am really surprised at all this!' With eyes whose vision was extended by knowledge, the Brahmana then beheld that being who had addressed him to be Indra, chief of the gods and the lord of Sachi. Kasyapa then worshipped that god having the best of steeds for the animal that bore him. Receiving afterwards the god's permission, the Brahmana returned to his abode.'"

 

 

Book 12
Chapter 181

 

 

1 [bhṛgu]
      asṛjad brāhmaṇān eva pūrvaṃ brahmā prajāpatiḥ
      ātmatejo 'bhinirvṛttān bhāskarāgnisamaprabhān
  2 tataḥ satyaṃ ca dharmaṃ ca tapo brahma ca śāśvatam
      ācāraṃ caiva śaucaṃ ca svargāya vidadhe prabhuḥ
  3 devadānavagandharvadaityāsuramahoragāḥ
      yakṣarāskasa nāgāś ca piśācā manujās tathā
  4 brāhmaṇāḥ kṣatriyā vaiśyāḥ śūdrāś ca dvijasattama
      ye cānye bhūtasaṃghānāṃ saṃghās tāṃś cāpi nirmame
  5 brāhmaṇānāṃ sito varṇaḥ kṣatriyāṇāṃ tu lohitaḥ
      vaiśyānāṃ pītako varṇaḥ śūdrāṇām asitas tathā
  6 [bha]
      cāturvarṇyasya varṇena yadi varṇo vibhajyate
      sarveṣāṃ khalu varṇānāṃ dṛśyate varṇasaṃkaraḥ
  7 kāmaḥ krodho bhayaṃ lobhaḥ śokaś cintā kṣudhā śramaḥ
      sarveṣāṃ naḥ prabhavati kasmād varṇo vibhajyate
  8 svedamūtra purīṣāṇi śleṣmā pittaṃ saśonitam
      tanuḥ kṣarati sarveṣāṃ kasmād varṇo vibhajyate
  9 jaṅgamānām asaṃkhyeyāḥ sthāvarāṇāṃ ca jātayaḥ
      teṣāṃ vividhavarṇānāṃ kuto varṇaviniścayaḥ
  10 [bh]
     na viśeṣo 'sti varṇānāṃ sarvaṃ brāhmam idaṃ jagat
     brahmaṇā pūrvasṛṣṭaṃ hi karmabhir varṇatāṃ gatam
 11 kāmabhoga priyās tīkṣṇāḥ krodhanāḥ priya sāhasāḥ
     tyaktasvadharmā raktāṅgās te dvijāḥ kṣatratāṃ gatāḥ
 12 goṣu vṛttidṃ samādhāya pītāḥ kṛṣyupajīvinaḥ
     svadharmaṃ nānutiṣṭhanti te dvijā vaiśyatāṃ gatāḥ
 13 hiṃsānṛta priyā lubdhāḥ sarvakarmopajīvinaḥ
     kṛṣṇāḥ śaucaparibhraṣṭās te dvijāḥ śūdratāṃ gatāḥ
 14 ity etair karmabhir vyastā dvijā varṇāntaraṃ gatāḥ
     dharmo yajñakriyā caiṣāṃ nityaṃ na pratiṣidhyate
 15 varṇāś catvāra ete hi yeṣāṃ brāhmī sarasvatī
     vihitā brahmaṇā pūrvaṃ lobhāt tv ajñānatāṃ gatāḥ
 16 brāhmaṇā dharmatantrasthās tapas teṣāṃ na naśyati
     brahma dhārayatāṃ nityaṃ vratāni niyamāṃs tathā
 17 brahma caitat purā sṛṣṭaṃ ye na jānanty atadvidaḥ
     teṣāṃ bahuvidhās tv anyās tatra tatra hi jātayaḥ
 18 piśācā rākṣasāḥ pretā bahudhā mleccha jātayaḥ
     pranasta jñānavijñānāḥ svacchandācāra ceṣṭitāḥ
 19 prajā brāhmaṇa saṃskārāḥ svadharmakṛtaniścayāḥ
     ṛṣibhiḥ svena tapasā sṛjyante cāpare paraiḥ
 20 ādideva samudbhūtā brahma mūlākṣayāvyayā
     sā sṛṣṭir mānasī nāma dharmatantra parāyanā

SECTION CLXXXI

"Yudhishthira said, 'Tell me, O grandsire, if gifts, sacrifices, penances, and dutiful services returned to preceptors, are productive of wisdom and high felicity.' 3
'Bhishma said, 'If the mind becomes affected by desire, wrath and other evil passions, it then runs towards sin. If one's acts are stained by sin, one is obliged to dwell in painful regions. Sinful men take birth in indigent circumstances and repeatedly suffer the pangs of famine, woe, fear, and death. Those that are virtuous in their acts, and possessed of faith, and that have
p. 21
their senses under control, become born as affluent men and repeatedly sport in festivities and heaven and happiness. Unbelievers, with their arms manacled, are sent to regions rendered inaccessible by carnivorous beasts and elephants and full of terrors in consequence of snakes and robbers. What more need be said of them? They, on the other hand, who have reverence for gods and guests, who are liberal, who are fond of good and honest men, go, in consequence of their acts of charity, along that happy way which belongs to persons of cleansed souls. They that have no reverence for virtue are as vile among men as seedless grains among corn or the gnat among birds. That which is ordained in consequence of the acts of a past life pursues the actor even if the latter strives his best for leaving it behind. 1 It sleeps when he sleeps and does whatever else he does. 2 Like his shadow it rests when he rests, proceeds when he proceeds, and acts when he acts. Whatever acts a man does he has certainly to obtain the fruits thereof. Death is dragging all creatures who are surely destined to fall (into orders of existence they deserve) and who are surely 'liable to enjoy or suffer that which has been ordained as the consequence of their acts. The acts of a past life develop their consequences in their own proper time even as flowers and fruits, without extraneous efforts of any kind, never fail to appear when their proper time comes. After the consequences, as ordained, of the acts of a past life, have been exhausted (by enjoyment or sufferings), honour and disgrace, gain and loss, decay and growth, no longer flow or appear in respect of any one. This happens repeatedly. 3 A creature while still in the mother's womb enjoys or suffers the happiness or the misery that has been ordained for him in consequence of his own acts. In childhood or youth or old age, at whatever period of life one does an act good or bad, the consequences thereof are sure to visit him in his next life at precisely the same period. As a calf recognises and approaches its parent in the midst of even a thousand kine, even so the acts of a past life recognise and visit the doer in his new life. Washed in water a (dirty) piece of cloth becomes clean. Similarly, men burning in repentance obtain endless happiness by proper penances. 4 Those that can take up their residence in the woods and by performing austerities for a long period can wash themselves of their sins, succeed in obtaining the objects on which they set their hearts. As no one can mark the track of birds in the sky or of fishes in the water, similarly, the track of persons whose souls have been cleansed by knowledge
p. 22
cannot be marked by any. 1 There is no need of any more eloquence or any more reference to sinful acts. Suffice it to say that one should, with proper judgment and as befits one best, do what is for one's good. This is the means by which wisdom and high felicity may be achieved.'"

Footnotes

20:1 The auspicious constellations are such as Pushya and others; the inauspicious are Mula Aslesha, Magha, etc; yajnaprasava may also mean the fruits of sacrifices.
20:2 Anwikshikim may also mean 'microscopic'.
20:3 The word dattam, generally rendered 'gifts' or 'charity,' means and includes protection of suppliants, abstention from injury as regards all creatures, and actual gifts made outside the sacrificial altar. Similarly, the maintenance of the sacred fire, penances, purity of conduct, the study of the Vedas, hospitality to guests, and offer of food to the Viswedevas, are all included in the word Ishta which is ordinarily rendered 'sacrifice.'
21:1 i.e., even if he seeks to avoid it.
21:2 i.e., becomes his inseparable associate.
21:3 What is meant is that if once the consequences of the acts of a past life are exhausted, the creature (with respect to whom such exhaustion takes place), is freed from all vicissitudes of life. Lest, however, such creatures become emancipated, the orthodox view is that a balance is always left of both merit and demerit, so that a new birth must take place and the consequences of what is thus left as a balance must begin to be enjoyed or suffered. This is not referred to here, but this is the view of all orthodox Hindus.
21:4 The first word of this verse is diversely read. The reading I adopt is samunnam meaning drenched in water. If it be samjuktam it would mean united, with filth, of course. Another reading is samswinnam, meaning 'drenched with sweat.' Nilakantha explains upavasah here as equivalent to the renunciation of all earthly possessions. Ordinarily it means 'fasts.'

 

 

Book 12
Chapter 182

 

 

 

1 [bharadvāja]
      brāhmaṇaḥ kena bhavati kṣatriyo vā dvijottama
      vaiśyaḥ śūdraś ca viprarṣe tad brūhi vadatāṃ vara
  2 [bhṛgu]
      jātakarmādibhir yas tu saṃskāraiḥ saṃskṛtaḥ śuciḥ
      vedādhyayanasaṃpannaḥ saḥ sukarmasv avasthitaḥ
  3 śaucācāra sthitaḥ samyag vighasāsī gurupriyaḥ
      nityavratī satyaparaḥ sa vai brāhmaṇa ucyate
  4 satyaṃ dānaṃ damo droha ānṛśaṃsyaṃ kṣamā ghṛṇā
      tapaś ca dṛśyate yatra sa brāhmaṇa iti smṛtaḥ
  5 kṣatrajaṃ sevate karma vedādhyayanasaṃmataḥ
      dānādāna ratir yaś ca sa vai kṣatriya ucyate
  6 kṛṣigorakṣya vānijyaṃ yo viśaty aniśaṃ śuciḥ
      vedādhyayanasaṃpannaḥ sa vaiśya iti saṃjñitaḥ
  7 sarvabhakṣa ratir nityaṃ sarvakarma karo 'śuciḥ
      tyaktavedas tv anācāraḥ sa vai śūdra iti smṛtaḥ
  8 śūdre caitad bhavel lakṣyaṃ dvije caitan na vidyate
      na vai śūdro bhavec chūdro brāhmaṇo na ca brāhmaṇaḥ
  9 sarvopāyais tu lobhasya krodhasya ca vinigrahaḥ
      etat pavitraṃ jñātavyaṃ tathā caivātma saṃyamaḥ
  10 nityaṃ krodhāt tapo rakṣec chriyaṃ rakṣeta matsarāt
     vidyāṃ mānāvamānābhyām ātmānaṃ tu pramādataḥ
 11 yasya sarve samārambhā nirāśīr bandhanās tv iha
     tyāge yasya hutaṃ sarvaṃ sa tyāgī sa ca buddhimān
 12 ahiṃsraḥ sarvabhūtānāṃ maitrāyaṇa gataś caret
     avisrambhe na gantavyaṃ visrambhe dhārayen manaḥ
 13 parigrahān parityajya bhaved buddhyā jitendriyaḥ
     aśokaṃ sthānam ātiṣṭhed iha cāmutra cābhayam
 14 taponityena dāntena muninā saṃyatātmanā
     ajitaṃ jetukāmena bhāvyaṃ saṅgeṣv asaṅginā
 15 indriyair gṛhyate yad yat tat tad vyaktam iti sthitiḥ
     avyaktam iti vijñeyaṃ liṅgagrāhyam atīndriyam
 16 manaḥ prāṇe nigṛhṇīyāt prāṇaṃ brahmāṇi dhārayet
     nirvānād eva nirvāno na ca kiṃ cid vicintayet
     sukhaṃ vai brāhmaṇo brahma sa vai tenādhigacchati
 17 śaucena satataṃ yuktas tathācāra samanvitaḥ
     sānukrośaś ca bhūteṣu tad dvijātiṣu lakṣaṇam

SECTION CLXXXII

"Yudhishthira said, 'Whence has this universe consisting of mobile and immobile creatures been created? Whom does it go to when destruction sets in? Tell me this, O grandsire! Indeed, by whom has this universe with its oceans, its firmament, its mountains, its clouds, its lands, its fire, and its wind, been created. How were all objects created? Whence this division into separate orders of existence? Whence are their purity and impurity, and the ordinances about virtue and vice? Of what kind is the life of living creatures? Where also do they go who die. Tell us everything about this and the other world.'
"Bhishma said, 'In this connection is cited the old narrative of the sacred words that Bhrigu said in reply to the questions of Bharadwaja. Beholding the great Rishi Bhrigu blazing with energy and splendour, seated on the Kailasa summit, Bharadwaja addressed him in the following words.'
"Bharadwaja said, 'By whom was this world with its ocean, its firmament, its mountains, its clouds, its lands, its fire, and its wind, created? How were all creatures first created? Whence this distinction of castes? Whence the purity and the impurity of (behaviour), and whence the ordinances about virtue and vice, for living creatures? Of what kind is the life of living creatures? Where do they go who die? It behoveth thee to tell me everything about this and the other world.' Thus addressed about his doubts by Bharadwaja, the illustrious and regenerate Rishi Bhrigu who resembled Brahma itself, replied unto him, saying these words.'
"Bhrigu said, 'There is a Primeval Being, known to the great Rishis, of the name of Manasa. He is without beginning and without end. That Divine Being is incapable of being penetrated by weapons. He is without decay and is Immortal. He is said to be Unmanifest. He is Eternal, Undecaying, and Unchangeable. Through Him are creatures born and through Him they die. He first created a Divine Being known by the name of Mahat. 2 Mahat created Consciousness. That Divine Being created Space. That puissant
p. 23
[paragraph continues] Being is the holder of all created objects. From Space was born Water, and from Water were born Fire and Wind. Through the union of Fire and Wind was born the Earth. Self-born Manasa then created a divine Lotus pregnant with Energy. From that Lotus sprang Brahman, that Ocean of Veda. 1 The Srutis say that as soon as born, that divine Being uttered the words, 'I am He!' For this He came to be called by the name of Consciousness. He has all created things for his body and He is their Creator. 2 These five elements that we see are that Brahman of great energy. The mountains are his bones. The earth is his fat and flesh. The oceans are his blood. Space is his stomach. The Wind is his breath. Fire is his energy. The rivers are his arteries and veins. Agni and Soma, otherwise called the Sun and the Moon, are called his eyes. The firmament above is his head. The earth is his two feet. The cardinal and subsidiary points of the horizon are his arms. Without doubt, He is incapable of being known and His Soul is inconceivable by even persons crowned with ascetic success. The Divine Being, who pervades the whole universe, is also known by the name of Ananta (Infinite). He lives in Consciousness, and is incapable of being known by persons of uncleansed souls. Asked by thee I have now told thee of Him who created Consciousness for evoking into existence all created objects, and from whom this universe has sprung.'
"Bharadwaja said, 'What is the extent of the firmament, of the points of the horizon, of the surface of this earth, and of the Wind? By telling me the truth, solve my doubts.'
"Bhrigu said, 'The sky thou seest above is Infinite. It is the abode of persons crowned with ascetic success and of divine beings. It is delightful, and consists of various regions. Its limits cannot be ascertained. The Sun and the Moon cannot see, above or below, beyond the range of their own rays. There where the rays of the Sun and the Moon cannot reach are luminaries 3 which are self-effulgent and which possess splendour like that of the Sun or the fire. Know this, O giver of honours, that possessed of far-famed splendour, even these last do not behold the limits of the firmament in consequence of the inaccessibility and infinity of those limits. This Space which the very gods cannot measure is fall of many blazing and self-luminous worlds each above the other. Beyond the limits of land are oceans of water. Beyond water is darkness. Beyond darkness is water again, and beyond the last is fire. Downwards, beyond the nether regions, is water. Beyond water is the region belonging to the great snakes. Beyond that is sky once more, and beyond the sky is water again. Even thus there is water and sky alternately without end. Even such are the limits of the Divinity represented by water. The very gods are unable to ascertain limits of fire and wind and
p. 24
water. The nature of fire, wind, water, and land, is like that of space. They are distinguished through want of true Knowledge. Sages read in diverse scriptures the limits that have been declared of the three worlds and the ocean. Who is there, however, that would set limits to what cannot be grasped by vision and what is inaccessible (in all its parts)? If even it becomes possible to ascertain the limits of the firmament which is the track of the gods and beings crowned with ascetic success, it can never be possible to set limits to that which is limitless and known by the name of the Infinite, to that which correspond with the name by which it is known, viz., what has been called the high-souled Manasa? When again His form is sometimes contracted and sometimes expanded, how can any one else except one that is equal to Him, be able to comprehend His limits? From the Lotus (of which I have already spoken) was first created the Omniscient lord, Brahman, endued with form, of essence comprised of Righteousness, and the Creator of all mobile and immobile things.
"Bharadwaja said, 'If Brahman sprang from the Lotus, then it is the Lotus that should be regarded as the First-born and not Brahman. Why, however, is Brahma said to be the first? Do thou remove that doubt of mine.'
"Bhrigu said, 'The Earth it is that is called the Lotus. It was created for giving a seat unto that form of Manasa which became Brahman. Reaching up to heaven itself, the Sumeru became the pericarp of the Lotus. Remaining within it, the puissant Lord of the Universe created all the worlds.'"

 

 

Book 12
Chapter 183

 

 

 

 1 [bhṛgu]
      satyaṃ brahma tapaḥ satyaṃ satyaṃ sṛjati ca prajāḥ
      satyena dhāryate lokaḥ svargaṃ satyena gacchati
  2 anṛtaṃ tamaso rūpaṃ tamasā nīyate hy adhaḥ
      tamo grastā na paśyanti prakāśaṃ tamasāvṛtam
  3 svargaḥ prakāśa ity āhur narakaṃ tama eva ca
      satyānṛtāt tad ubhayaṃ prāpyate jagatīcaraiḥ
  4 tatra tv evaṃvidhā vṛttir loke satyānṛtā bhavet
      dharmādharmau prakāśaś ca tamo duḥkhaṃ sukhaṃ tathā
  5 tatra yat satyaṃ sa dharmo yo dharmaḥ sa prakāśo yaḥ prakāśas tat sukham iti
      tatra yad anṛtaṃ so 'dharmo yo 'dharmas tat tamo yat tamas tadduḥkham iti
  6 atrocyate
      śārīrair mānasair duḥkhaiḥ sukhaiś cāpy asukhodayaiḥ
      lokasṛṣṭiṃ prapaśyanto na muhyanti vicakṣaṇāḥ
  7 tatra duḥkhavimokṣārthaṃ prayateta vicakṣaṇaḥ
      sukhaṃ hy anityaṃ bhūtānām iha loke paratra ca
  8 rāhugrastasya somasya yathā jyotsnā na bhāsate
      tathā tamo 'bhibhūtānāṃ bhūtānāṃ bhraśyate sukham
  9 tat khalu dvividhaṃ sukham ucyate śārīraṃ mānasaṃ ca
      iha khalv amuṣmiṃś ca loke sarvārambhapravṛttayaḥ sukhārthābhidhīyante
      na hy atas trivargaphalaṃ viśiṣṭataram asti
      saiṣa kāmyo guṇaviśeṣo dharmārthayor ārambhas tad dhetur asyotpattiḥ sukhaprayojanā
  10 bharadvāja uvāca
     yad etad bhavatābhihitaṃ sukhānāṃ paramāḥ striya iti tan na gṛhnīmaḥ
     na hy eṣām ṛṣīṇāṃ mahati sthitānām aprāpyaiṣa guṇaviśeṣo na cainam abhilasanti
     śrūyate ca bhagavāṃs trilokakṛd brahmā prabhv ekākī tiṣṭhati
     brahmacārī na kāmasukheṣv ātmānam avadadhāti
     api ca bhagavān viśveśvaromā patiḥ kāmam abhivartamānam anaṅgatvena śamam anayat
     tasmād brūmo na mahātmabhir ayaṃ pratigṛhīto na tv eṣa tāvad viśiṣṭo guṇa iti naitad bhagavataḥ pratyemi
     bhagavatā tūktaṃ sukhānāṃ paramāḥ striya iti
     lokapravādo 'pi ca bhavati dvividhaḥ phalodayaḥ sukṛtāt sukham avāpyate duṣkṛtād duḥkham iti
     atrocyatām
 11 bhṛgur uvāca
     anṛtāt khalu tamaḥ prādurbhūtaṃ tamograstā adharmam evānuvartante na dharmam
     krodhalobha mohamānānṛtādibhir avacchannā na khalv asmiṁl loke na cāmutra sukham āpnuvanti
     vividhavyādhigaṇopatāpair avakīryante
     vadhabandharoga parikleśādibhiś ca kṣutpipāsā śramakṛtair upatāpair upatapyante
     caṇḍa vātātyuṣṇātiśīta kṛtaiś ca pratibhayaiḥ śārīrair duḥkhair upatapyante
     bandhudhanavināśa viprayoga kṛtaiś ca mānasaiḥ śokair abhibhūyante jarāmṛtyukṛtaiś cānyair iti
 12 yas tv etaiḥ śārīrair mānasair duḥkhair na spṛśyate sa sukhaṃ veda
     na caite doṣāḥ svarge prādurbhavanti
     tatra bhavati khalu
 13 susukhaḥ pavanaḥ svarge gandhaś ca surabhis tathā
     kṣutpipāsā śramo nāsti na jarā na ca pāpakam
 14 nityam eva sukhaṃ svarge sukhaṃ duḥkham ihobhayam
     narake duḥkham evāhuḥ samaṃ tu paramaṃ padam
 15 pṛthivī sarvabhūtānāṃ janitrī tavidhāḥ striyaḥ
     pumān prajāpatis tatra śukraṃ tejomayaṃ viduḥ
 16 ity etal lokanirmānaṃ brahmaṇā vihitaṃ purā
     prajā viparivartante svaiḥ svaiḥ karmabhir āvṛtāḥ

 

SECTION CLXXXIII

"Bharadwaja said, 'Tell me, O best of Brahmanas, how the puissant Brahman residing within Meru, created these diverse kinds of objects.'
"Bhrigu said, 'The great Manasa (in his form of Brahman) created the diverse kinds of objects by fiat of Will. For the protection then of all creatures, he first created water. Water is the life of all creatures, and it is water which aids their growth. If there be no water, all creatures would perish. The whole universe is pervaded by water. Earth, mountains, clouds, and all things which have form, should all be known as transformations of water. They have all been produced by the solidification of that element.'
Bharadwaja said, 'How did water spring? How Fire and Wind? How also was the earth created? I have great doubts on these points.'
"Bhrigu said, 'O regenerate one, in very ancient times called the Brahma-kalpa, the high-souled Rishis of the regenerate order, when they assembled together, felt this very doubt about the creation of the universe. Re-straining speech, they remained immovable, engaged in (ascetic) contemplation. Having given up all food, they subsisted upon air alone, and remained thus for a thousand celestial years. At the end of that period, certain words as
p. 25
sacred as those of the Vedas simultaneously reached the ears of all. Indeed, this celestial voice was heard in the firmament to say, 'Formerly there was only infinite Space, perfectly motionless and immovable. Without sun, moon, stars, and wind, it seemed to be asleep. Then water sprang into existence like something darker within darkness. Then from the pressure of water arose wind. As an empty vessel without a hole appears at first to be without any sound, but when filled with water, air appears and makes a great noise, even so when infinite Space was filled with water, the wind arose with a great noise, penetrating through the water. 1 That wind, thus generated by the pressure of the ocean of water, still moveth. Coming into (unobstructed) Space, its motion is never stopped. Then in consequence of the friction of wind and water, fire possessed of great might and blazing energy, sprang into existence, with flames directed upwards. That fire dispelled the darkness that had covered Space. Assisted by the wind, fire drew Space and Water together. Indeed, combining with the wind, fire became solidified. While failing from the sky, the liquid portion of fire solidified again and became what is known as the earth. The earth or land, in which everything is born, is the origin of all kinds of taste, of all kinds of scent, of all kinds of liquids, and of all kinds of animals.'"

\

\

Book 12
Chapter 184

 

 

 

1 [bharadvāja]
      dānasya kiṃ phalaṃ prāhur dharmasya caritasya ca
      tapasaś ca sutaptasya svādhyāyasya hutasya ca
  2 [bhṛgu]
      hutena śāmyate pāpaṃ svādhyāye śāntir uttamā
      dānena bhoga ity āhus tapasā sarvam āpnuyāt
  3 dānaṃ tu dvividhaṃ prāhuḥ paratrārtham ihaiva ca
      sadbhyo yad dīyate kiṃ cit tatparatropatiṣṭhati
  4 asatsu dīyate yat tu tad dānam iha bhujyate
      yādṛśaṃ dīyate dānaṃ tādṛśaṃ phalam āpyate
  5 [bha]
      kiṃ kasya dharmacaraṇaṃ kiṃ vā dharmasya lakṣaṇam
      dharmaḥ kati vidho vāpi tad bhavān vaktum arhati
  6 [bh]
      svadharmacaraṇe yuktā ye bhavanti manīsinaḥ
      teṣāṃ dharmaphalāpāptir yo 'nyathā sa vimuhyati
  7 [bha]
      yad etac cāturāśramyaṃ brahmarṣivihitaṃ purā
      teṣāṃ sve sve ya ācārās tān me vaktum ihārhasi
  8 bhṛgur uvāca
      pūrvam eva bhagavatā lokahitam anutiṣṭhatā dharmasaṃrakṣaṇārtham āśramāś catvāro 'bhinirdistāḥ
      tatra guru kulavāsam eva tāvat prathamam āśramam udāharanti
      samyag atra śaucasaṃskāra vinayaniyama pranīto vinītātmobhe saṃdhye bhāskarāgnidaivatāny upasthāya vihāya tandrālasye guror abhivādanavedābhyāsa śravaṇapavitrī kṛtāntarātmā trisavanam upaspṛśya brahmacaryāgniparicaraṇa guru śuśrūsā nityo bhaikṣādi sarvaniveditāntarātmā guruvacananirdeśānuṣṭhānāpratikūlo guru prasādalabdhasvādhyāyatatparaḥ syāt
  9 bhavati cātra ślokaḥ
      guruṃ yas tu samārādhya dvijo vedam avāpnuyāt
      tasya svargaphalāvāptiḥ sidhyate cāsya mānasam
  10 gārhasthyaṃ khalu dvitīyam āśramaṃ vadanti
     tasya samudācāra lakṣaṇaṃ sarvam anuvyākhyāsyāmaḥ
     samāvṛttānāṃ sadārāṇāṃ sahadharmacaryā phalārthināṃ gṛhāśramo vidhīyate
     dharmārthakāmāvāptir hy atra trivargasādhanam aveskyāgarhitena karmaṇā dhanāny ādāya svādhyāyaprakarṣopalabdhena brahmarṣinirmitena vādir sāragatena vā havyaniyamābhyāsa daivataprasādopalabdhena vā dhanena gṛhastho gārhasthyaṃ pravartayet
     tad dhi sarvāśramāṇāṃ mūlam udāharanti
     guru kulavāsinaḥ parivrājakā ye cānye saṃkalpita vrataniyama dharmānuṣṭhāyinas teṣām apy ata eva bhikṣā balisaṃvibhāgāḥ pravartante
 11 vānaprasthānāṃ dravyopaskāra iti prāyaśaḥ khalv ete sādhavaḥ sādhu pathyadarśanāḥ svādhyāyaprasaṅginas tīrthābhigamana deśadarśanārthaṃ pṛthivīṃ paryatanti
     teṣāṃ pratyutthānābhivādanānasūyāvākpradānasaumukhyaśaktyāsana śayanābhyavahāra satkriyāś ceti
 12 bhavati cātra ślokaḥ
     atithir yasya bhagnāśo gṛhāt pratinivartate
     sa dattvā duṣkṛtaṃ tasmai puṇyam ādāya gacchati
 13 api cātra yajñakriyābhir devatāḥ prīyante nivāpena pitaro vedābhyāsa śravaṇadhāraṇenarṣayaḥ
     apatyotpādanena prajāpatir iti
 14 ślokau cātra bhavataḥ
     vatsalāḥ sarvabhūtānāṃ vācyāḥ śrotrasukhā giraḥ
     parivādopaghātau ca pāruṣyaṃ cātra garhitam
 15 avajñānam ahaṃkāro dambhaś caiva vigarhitaḥ
     ahiṃsā satyam akrodhaḥ sarvāśramagataṃ tapaḥ
 16 api cātra mālyābharaṇa vastrābhyaṅga gandhopabhoga nṛttagītavāditraśrutisukhanayanābhirāma saṃdarśanānāṃ prāptir bhakṣyabhojya peya lehyacosyānām abhyavahāryāṇāṃ vividhānām upabhogaḥ svadāravihārasaṃtoṣaḥ kāmasukhāvāptir iti
 17 trivargaguṇanirvṛttir yasya nityaṃ gṛhāśrame
     sa sukhāny anubhūyeha śiṣṭānāṃ gatim āpnuyāt
 18 uñchavṛttir gṛhastho yaḥ svadharmacaraṇe rataḥ
     tyaktakāmasukhārambhas tasya svargo na durlabhaḥ

SECTION CLXXXIV

"Bharadwaja said, 'When the high-souled Brahman has created thousands of creatures, why is it that only these five elements which he created first, which pervade all the universe and which are great creatures, have come to have the name of creatures applied to them exclusively?' 2
"Bhrigu said, 'All things that belong to the category of the Infinite or the Vast receive the appellation of Great. It is for this reason that these five elements have come to be called Great creatures. Activity is wind. The sound that is heard is space. The heat that is within it is fire. The liquid juices occurring in it are water. The solidified matter, viz., flesh and bones, are earth. The bodies (of living creatures) are thus made of the five (primeval) elements. All mobile and immobile objects are made of these five elements. The five senses also of living creatures partake of the five elements. The ear partakes of the properties of space, the nose of earth; the tongue of water; touch of wind; and the eyes of light (of fire).'
"Bharadwaja said, 'If all mobile and immobile objects be composed of these five elements, why is it that in all immobile objects those elements are
p. 26
not visible? Trees do not appear to have any heat. They do not seem to have any motion. They are again made up of dense particles. The five elements are not noticeable in them. Trees do not hear: they do not see; they are not capable of the perceptions of scent or taste. They have not also the perception of touch. How then can they be regarded as composed of the five (primeval) elements? It seems to me that in consequence of the absence of any liquid material in them, of any heat, of any earth, of any wind, and of any empty space, trees cannot be regarded as compounds of the five (primeval) elements.'
"Bhrigu said, 'Without doubt, though possessed of density, trees have space within them. The putting forth of flowers and fruits is always taking place in them. They have heat within them in consequence of which leaf, bark, fruit, and flower, are seen to droop. They sicken and dry up. That shows they have perception of touch. Through sound of wind and fire and thunder, their fruits and flowers drop down. Sound is perceived through the ear. Trees have, therefore, ears and do hear. A creeper winds round a tree and goes about all its sides. A blind thing cannot find its way. For this reason it is evident that trees have vision. Then again trees recover vigour and put forth flowers in consequence of odours, good and bad, of the sacred perfume of diverse kinds of dhupas. It is plain that trees have scent. 1 They drink water by their roots. They catch diseases of diverse kinds. Those diseases again are cured by different operations. From this it is evident that trees have perceptions of taste. As one can suck up water through a bent lotus-stalk, trees also, with the aid of the wind, drink through their roots. They are susceptible of pleasure and pain, and grow when cut or lopped off. From these circumstances I see that trees have life. They are not inanimate. Fire and wind cause the water thus sucked up to be digested. According, again, to the quantity of the water taken up, the tree advances in growth and becomes humid. In the bodies of all mobile things the five elements occur. In each the proportions are different. It is in consequence of these five elements that mobile objects can move their bodies. Skin, flesh, bones, marrow, and arteries and veins, that exist together in the body are made of earth. Energy, wrath, eyes, internal heat, and that other heat which digest the food that is taken, these five, constitute the fire that occurs in all embodied creatures. 2 The ears, nostrils, mouth, heart, and stomach, these five, constitute the element of space that occurs in the bodies of living creatures. Phlegm, bile, sweat, fat, blood, are the five kinds of water that occur in mobile bodies. Through the breath called Prana a living creature is enabled to move. Through that called Vyana, they put forth strength for action. That called Apana moves downwards. That called Samana resides within the heart. Through that called Udana one eructates and is enabled to speak in consequence of its piercing through (the lungs, the throat, and the mouth). These are the five kinds of wind that cause an embodied creature to live and
p. 27
move. The properties of scent an embodied creature knows through the earth-element in him. From the water-element he perceives taste. From the fire-element represented by the eyes, he perceives forms, and from the wind-element he obtains the perception of touch. Scent, touch, taste, vision, and sound, are regarded as the (general) properties of every mobile and immobile object. I shall first speak of the several kinds of scent. They are agreeable, disagreeable, sweet, pungent, far-going, varied, dry, indifferent. All these nine kinds of scent are founded upon the earth-element. Light is seen by the eyes and touch through the wind-element. Sound, touch, vision and taste are the properties of water. I shall speak (in detail) now of the perception of taste. Listen to me. High-souled Rishis have spoken of diverse kinds of taste. They are sweet, saltish, bitter, astringent, sour, and pungent. These are the six kinds of taste appertaining to the water-element. Light contributes to the vision of form. Form is of diverse kinds. Short, tall, thick, four-cornered, round, white, black, red, blue, yellow, reddish, hard, bright, smooth, oily, soft, and terrible. These are the sixteen different kinds of form which constitute the property of light or vision. The property of the wind-element is touch. Touch is of various kinds: warm, cold, agreeable.. disagreeable, indifferent, burning, mild, soft, light, and heavy. Both sound and touch are the two properties of the wind-element. These are the eleven properties that appertain to the wind. Space has only one property. It is called sound. I shall now tell thee the different kinds of sound. They are the seven original notes called Shadja, Rishabha, Gandhara, Mahdhyama, Panchama, Dhaivata and Nishada. These are the seven kinds of the property that appertains to space. Sound inheres like the Supreme Being in all space though attached especially to drums and other instruments. Whatever sound is heard from drums small and large, and conchs, and clouds, and cars, and animate and inanimate creatures, are all included in these seven kinds of sound already enumerated. Thus sound, which is the property of space, is of various kinds. The learned have said sound to be born of space. When raised by the different kinds of touch, which is the property of the wind, it may be heard. It cannot however, be heard, when the different kinds of touch are inceptive. The elements, mingling with their counterparts in the body, increase and grow. Water, fire, wind are always awake in the bodies of living creatures. They are the roots of the body. Pervading the five life-breaths (already mentioned) they reside in the body.'"

 

 

Book 12
Chapter 185

 

 

 

1 [bh]
      vānaprasthāḥ khalv ṛṣidharmam anusarantaḥ puṇyāni tīrthāni nadīprasravaṇāni suvivikteṣv araṇyeṣu mṛgamahiṣa varāhasṛmara gajākīrṇeṣu tapasyanto 'nusaṃcaranti
      tyaktagrāmya vastrāhāropabhogā vanyauṣadhi mūlaphalaparṇaparimita vicitraniyatāhārāḥ sthānāsanino bhūmipāsānasikatā śarkarā vālukā bhasmaśāyinaḥ kāśakuśa carma valkalasaṃvṛtāṅgāḥ keśaśmaśrunakharomadhāriṇo niyatakālopasparśanāskanna homabalikālānuṣṭhāyinaḥ samit kuśa kusumopahāra homārjana labdhaviśrāmāḥ śītosna pavananiṣṭapta vibhinnasarvatvaco vividhaniyama yogacaryā vihita dharmānuṣṭhāna hṛtamāṃsa śonitās tvag asthi bhūtā dhṛtiparāḥ sattvayogāc charīrāṇy udvahanti
  2 yas tv etāṃ niyataś caryāṃ brahmarṣivihitāṃ caret
      sa dahed agnivad doṣāñ jayel lokāṃś ca durjayān
  3 parivrājakānāṃ punar ācāras tad yathā
      vimucyāgnidhanakalatra paribarha saṅgān ātmanaḥ snehapāśān avadhūya parivrajanti samalostāśma kāñcanās trivargapravṛtteṣv ārambheṣv asaktabuddhayo 'rimitrodāsīneṣu tulyavṛttayaḥ sthāvarajarāyu jāndaja svedajodbhijjānāṃ bhūtānāṃ vāṅmanaḥ karmabhir anabhidrohiṇo 'niketāḥ parvata pulinavṛkṣamūladevatāyatanāny anucaranto vāsārtham upeyur nagaraṃ grāmaṃ vā nagare pañcarātrikā grāmaika rātrikāḥ
      praviśya ca prāṇa dhāraṇa mātrārthaṃ dvijātīnāṃ bhavanāny asaṃkīrṇa karmaṇām upatiṣṭheyuḥ pātrapatitāyācita bhaikṣāḥ kāmakrodhadarpa mohalobha kārpaṇyadambhaparivādābhimāna hiṃsā nivṛttā iti
  4 bhavati cātra ślokaḥ
      abhayaṃ sarvabhūtebhyo dattvā carati yo muniḥ
      na tasya sarvabhūtebhyo bhayam utpadyate kva cit
  5 kṛtvāgnihotraṃ svaśarīrasaṃsthaṃ; śārīram agniṃ svamukhe juhoti
      yo bhaikṣa caryopagatair havirbhiś; citāgnināṃ sa vyatiyāti lokān
  6 mokṣāśramaṃ yaḥ kurute yathoktaṃ; śuciḥ susaṃkalpita buddhiyuktaḥ
      anindhanaṃ jyotir iva praśāntaṃ; sa brahmalokaṃ śrayate dvijātiḥ
  7 [bha]
      asmāl lokāt paro lokaḥ śrūyate nopalabhyate
      tam ahaṃ jñātum icchāmi tad bhavān vaktum arhati
  8 [bh]
      uttare himavatpārśve puṇye sarvaguṇānvite
      puṇyaḥ kṣemyaś ca kāmyaś ca sa varo loka ucyate
  9 tatra hy apāpakarmāṇaḥ śucayo 'tyantanirmalāḥ
      lobhamohaparityaktā mānavā nirupadravāḥ
  10 sasvargasadṛśo deśas tatra hy uktāḥ śubhā guṇāḥ
     kāle mṛtyuḥ prabhavati spṛśanti vyādhayo na ca
 11 na lobhaḥ paradāreṣu svadāranirato janaḥ
     na cānyonya vadhas tatra dravyeṣu na ca vismayaḥ
     parokṣadharmo naivāsti saṃdeho nāpi jāyate
 12 kṛtasya tu phalaṃ tatra pratyakṣam upakabhyate
     śayyā yānāsanopetāḥ prāsādabhavanāśrayāḥ
     sarvakāmair vṛtāḥ ke cid dhemābharaṇa bhīsitāḥ
 13 prāṇa dhāraṇa mātraṃ tu keṣāṃ cid upapadyate
     śrameṇa mahatā ke cit kurvanti prāṇadhāraṇam
 14 iha dharmaparāḥ ke cit ke cin naikṛtikā narāḥ
     sukhitā duḥkhitāḥ ke cin nirdhanā dhanino 'pare
 15 iha śramo bhayaṃ mohaḥ kṣudhā tīvrā ca jāyate
     lobhaś cārthakṛto nṝṇāṃ yena muhyanti paṇḍitāḥ
 16 iha cintā bahuvidhā dharmādharmasya karmaṇaḥ
     yas tad vedobhayaṃ prājñaḥ pāpnamā na sa lipyate
 17 sopadhaṃ nikṛtiḥ steyaṃ parivādo 'bhyasūyatā
     paropadhāto hiṃsā ca paiśunyam anṛtaṃ tathā
 18 etān āsevate yas tu tapas tasya prahīyate
     yas tv etān nācared vidvāṃs tapas tasyābhivardhate
 19 karmabhūmir iyaṃ loka iha kṛtvā śubhāśubham
     śubhaiḥ śubham avāpnoti kṛtvāśubham ato 'nyathā
 20 iha prajāpatiḥ pūrvaṃ devāḥ sarṣigaṇās tathā
     iṣṭveṣṭa tapasaḥ pūtā brahmalokam upāśritāḥ
 21 uttaraḥ pṛthivī bhāgaḥ sarvapuṇyatamaḥ śubhaḥ
     ihatyās tatra jāyante ye vai puṇyakṛto janāḥ
 22 asat karmāṇi kurvantas tiryagyoniṣu cāpare
     kṣīṇāyuṣas tathaivānye naśyanti pṛthivītale
 23 anyonyabhakṣaṇe saktā lobhamohasamanvitāḥ
     ihaiva parivartante na te yānty uttarāṃ diśam
 24 ye gurūn upasevante niyatā brahmacāriṇaḥ
     panthānaṃ sarvalokānāṃ te jānanti manīsinaḥ
 25 ity ukto 'yaṃ mayā dharmaḥ saṃkṣepād brahmanirmitaḥ
     dharmādharmau hi lokasya yo vai vetti sa buddhimān
 26 [bhīsma]
     ity ukto bhṛguṇā rājan bharadvājaḥ pratāpavān
     bhṛguṃ paramadharmātmā vismitaḥ pratyapūjayat
 27 eṣa te prabhavo rājañ jagataḥ saṃprakīrtitaḥ
     nikhilena mahāprājña kiṃ bhūyaḥ śrotum icchasi

 

 

SECTION CLXXXV

"Bharadwaja said, 'How does bodily fire or heat, entering the body, reside there? How also does the wind, obtaining space for itself, cause the body to move and exert itself?'
p. 28
"Bhrigu said, 'I shall, O regenerate one, speak to thee of the course in which the wind moves, and how, O sinless one, that mighty element causes the bodies of living creatures to move and exert themselves. Heat resides within the head (brain) and protects the body (from perishing). The wind or breath called Prana, residing within the head and the heat that is there, cause all kinds of exertion. That Prana is the living creature, the universal soul, the eternal Being, and the Mind, Intellect, and Consciousness of all living creatures, as also all the objects of the senses. 1 Thus the living creature is, in every respect, caused by Prana to move about and exert. Them in consequence of the other breath called Samana, every one of the senses is made to act as it does. The breath called Apana, having recourse to the heat that is in the urethra and the abdominal intestines, moves, engaged in carrying out urine and faeces. That single breath which operates in these three, is called Udana by those that are conversant with science. That breath which operates, residing in all the joints of men's bodies, is called Vyana. There is heat in the bodies of living creatures which is circulated all over the system by the breath Samana. Residing thus in the body, that breath operates upon the different kinds of watery and other elementary substances and all bad humours. That heat, residing between Apana and Prana, in the region of the navel, operates, with the aid of those two breaths, in digesting all food that is taken by a living creature. There is a duct beginning from the mouth down to the anal canal. Its extremity is called the anus. From this main duct numerous subsidiary ones branch out in the bodies of all living creatures. 2 In consequence of the rush of the several breaths named above (through these ducts), those breaths mingle together. The heat (that dwells in Prana) is called Ushman. It is this heat that causes digestion in all creatures possessed of bodies. The breath called Prana, the bearer of a current of heat, descends (from the head) downwards to the extremity of the anal canal and thence is sent upwards once more. Coming back to its seat in the head, it once more sends down the heat it bears. Below the navel is the region of digested matter. Above it is that for the food which is taken. In the navel are all the forces of life that sustain the body. Urged by the ten kinds of breaths having Prana for their first, the ducts (already mentioned), branching out from the heart, convey the liquid juices that food yields, upwards, downwards, and in transverse directions. 3 The main duct leading from the mouth to the anus is the path by which yogins, vanquishers of fatigue, of perfect equanimity in joy and sorrow, and possessed of great patience, succeed in attaining to
p. 29
[paragraph continues] Brahma by holding the soul within the brain. 1 Even thus is heat panted in the breaths called Prana and Apana and others, of all embodied creatures. That heat is always burning there like a fire placed in any (visible) vessel.'

\

28:1 Both the Bengal and the Bombay texts read bhutani. The correct reading, however, appears to be bhutanam.
28:2 The word for duct is Srotas. It may also be rendered 'channel.' Very like the principal artery or aorta.
28:3 Notwithstanding much that is crude anatomy and crude physiology in these sections, it is evident, however, that certain glimpses of truth were perceived by the Rishis of ancient times. Verse 15 shows that the great discovery of Harvey in modern times was known in ancient India.
29:1 In works on yoga it is laid down that the main duct should be brought under the control of the will. The soul may then, by an act of volition, be withdrawn from the whole physical system into the convolutions of the brain in the head. The brain, in the language of yogins, is a lot us of a thousand leaves. If the soul be withdrawn into it, the living creature will then be liberated from the necessity of food and sleep, etc., and will live on from age to age, absorbed in contemplation of divinity and in perfect beatitude

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